A Śaiva Utopia: The Śivadharma's Revision of Brahmanical Varṇāśramadharma

Università di napoli l'orientale dipartimento asia, africa <sup>e</sup> mediterraneo

the Śivadharma project

*Studies on the History of Śaivism* I

#### Editor-in-Chief Florinda De Simini

Editorial & Scientific Board

Peter C. Bisschop (Universiteit Leiden), Dominic Goodall (École Française d'Extrême-Orient), Kengo Harimoto (Università di Napoli L'Orientale), Csaba Kiss (Università di Napoli L'Orientale), Krishnaswamy Nachimuthu (École Française d'Extrême-Orient), Annette Schmiedchen (Humboldt-Universität zu Berlin), Judit Törzsök (École Pratique des Hautes Études), Margherita Trento (Centre National de la Recherche Scientifique), Yuko Yokochi (Kyoto University)

Università di napoli l'orientale dipartimento asia, africa e mediterraneo

the Śivadharma project

*Studies on the History of Śaivism* I

# A Śaiva Utopia:

The Śivadharma's Revision of Brahmanical Varṇāśramadharma Critical Edition, Translation & Study of the Śivāśramādhyāya of the Śivadharmaśāstra

Peter C. Bisschop, Nirajan Kafle, Timothy Lubin

Napoli 2021

Via Nuova Marina, 59 - 80133, Napoli uniorpress@unior.it

This work is licensed under a Creative Commons Attribution 4.0 International License

isBn 978-88-6719-215-1

Stampato in Italia

Il presente volume è stato sottoposto al vaglio di due revisori anonimi

# Table of Contents



# *Foreword*

With this volume, we are pleased to be launching a new, fully open access, Indological monograph series at the University of Naples L'Orienta le, *Dipartimento Asia*, *Africa e Mediterraneo*. This series was primarily conceived to publish the results of two research projects hosted at our university and financed by the European Research Council: the shivadharma project (*Translocal Identities. The Śivadharma and the Making of Regional Religious Traditions in Premodern South Asia*, GA no. 803624); and the dharma project (*The Domestication of Hindu Asceticism and the Religious Making of South and South-East Asia*, GA no. 809994). At the same time, and as this first volume perfectly exemplifies, we would like this series to present publications from our wider research network, thus being an instrument to disseminate knowledge, as well as to strengthen and create connections among scholars.

On this occasion, I would like to personally thank all the scholars who decided to join the board of the series, along with the local staff who helped us typeset and revise this first volume. I also wish to express my gratitude to the three authors of *A Śaiva Utopia* for their willingness to publish with us and for the patience required to be the first. I hope the final result meets their expectations, as well as those of the readers. More volumes are planned for the near future, and we look forward to seeing all of them printed, and many more.

*Panthānaḥ santu naḥ śivāḥ*!

Napoli, dicembre 2021 Florinda De Simini

*Preface*

This book has multiple origins just as it has multiple authors, including the anonymous composers, teachers and scribes of the past.

Tim Lubin first presented his views on the Śivadharma's revision of *varṇāśramadharma* in 2010, in a talk given at the University of Texas, Austin. Independently, in the same year, Peter Bisschop gave a presentation on the Śivadharma at Hamburg University, at the Third International Workshop on Early Tantra. In 2016 our paths converged, when Bisschop was able to organise a workshop dedicated to the Śivadharma at Leiden University, to which Lubin was invited as well. Nirajan Kafle, meanwhile, had been appointed as a postdoctoral researcher at Leiden University to work on the *Śivadharmaśāstra*. On learning that Lubin had already prepared a working translation of the *Śivāśramādhyāya*, of which Kafle had started preparing a critical edition, we decided to join forces. The present publication is the outcome.

Earlier versions of all the various parts of the introduction were presented by Lubin in talks given at the University of Texas, Austin (2010), Cambridge University (2012), and Leiden University (2016), as well as in several conference papers, most recently in panels organised for the American Oriental Society (2017), the Deutscher Orientalistentag held in Jena (2017), and the World Sanskrit Conference held in Vancouver (2018), benefitting from the comments of various colleagues, especially Donald Davis, Florinda De Simini, Dominic Goodall, Nina Mirnig, Patrick Olivelle, Marion Rastelli, and Yuko Yokochi. He gratefully acknowledges the American Philosophical Society, the National Endowment for the Humanities, the U.S. Department of Education (through the Fulbright-Hays program), and the Lenfest Foundation for grants that supported the research and writing at various stages.

His final revisions were made as a collaborator on the dharma project, ERC no. 809994.

The critical edition was prepared by Kafle as researcher in the Netherlands Organisation for Scientific Research (NWO) project 360-63-110 ('From Universe of Viṣṇu to Universe of Śiva'), headed by Bisschop. The draft edition was read and discussed in reading sessions with the latter at Leiden University. Along the way, Bisschop revised the translation and expanded the accompanying notes in accordance with our growing understanding of the text. The edition and translation were shared with Lubin for feedback and further revision. The Leiden readings were occasionally joined by others as well. We would like to thank in particular Elizabeth Cecil, Sanne Mersch, and Somdev Vasudeva in this regard.

Kafle furthermore prepared an edition of the commentary on *Śivadharmaśāstra* 11, to which Lubin added a running translation. Photographs of selected folios of this commentary, preserved in a unique manuscript in Trivandrum, were kindly shared by S.A.S. Sarma (Pondicherry).

The appendix, which addresses the intriguing parallel and revision in the *Bhaviṣyapurāña*, was prepared by Bisschop, who has also been responsible for putting the various sections of the book together and streamlining the whole.

We thank Florinda De Simini for accepting and overseeing the publication in the series Studies on the History of Śaivism of the Università degli Studi di Napoli L'Orientale, and we acknowledge the support of her ERC starting grant project 'Translocal Identities: The Śivadharma and the Making of Religious Traditions in Premodern South Asia' (shivadharma; project no. 803624) for publishing and distributing the book. We are also very grateful to the two (initially anonymous) reviewers, Judit Törzsök (École Pratique des Hautes Études) and Yuko Yokochi (Kyoto University). Both have provided us with many valuable suggestions for improvement.

Finally, why 'Śaiva Utopia'? As discussed in the introduction, in its eleventh chapter the *Śivadharmaśāstra* promotes a radical model of institutionalization of lay religion in society. Its vision is manifestly utopian, providing a blueprint of a society bound by nothing but Śiva-devotion and adherence to Śiva's laws, the Śivadharma.

April, 2021,

Peter Bisschop, Leiden Nirajan Kafle, Kathmandu Tim Lubin, Lexington, Virginia *Introduction*

# *The Śivadharma's Revision of Brahmanical Varñāśramadharma*

### 1. *The Literature and Religion of the Śivadharma*

The *Śivadharmaśāstra* ('Treatise on the Religion of Śiva') is the oldest example of a work addressing a lay audience oriented to the worship of Śiva as supreme deity and venerating ascetics of the Pāśupata order as his earthly embodiments. This anonymous Sanskrit work, composed in *anuṣṭubh* verse, presents itself as instruction in the religion of Śiva, uttered by Nandikeśvara, Śiva's favorite acolyte, to Sana tkumāra at his request. This religion involves worship of the deity in two central modes: in rites involving a *liṅga* (the phalloid symbol of Śiva's manifest presence and power) or an anthropomorphic image; and through the veneration and ceremonial feeding of those deemed 'devotees of Śiva' (*śivabhakta*) in whom Śiva is also said to be present. The latter category includes ascetics but is more encompassing and was intended mainly as an ideal of lay piety available to any or all who were attracted to the worship of Śiva. Unlike the older Pāśupata sources, which addressed the deity by his older names Rudra and Paśupati, the *Śivadharmaśāstra*, and the doctrine taught in it, favored the auspicious epithet 'Śiva' (meaning, in fact, 'auspicious' or 'gentle') as a euphemism for the deity known for his often austere and even frightful aspect. And the doctrine presents itself here for the first time as 'dharma,' that is, a religion of the disciplined householder who is equal in merit and spiritual attainment to the ascetic—a concept introduced in the Brahmanical Dharmaśāstra literature. The *Śivadharmaśāstra* prescribes a number of virtues and practices conducive to Śiva-devotion, some of them adapted from or modeled on those of Pāśupata ascetics: using Śiva's sacred ash to 'bathe' and mark the body, the use of *rudrākṣa* rosaries, various ritual observances (*vrata*)*,* and a 'Great Observance' (*mahāvrata*) that is the cultivation of eight moral virtues. In this way, the life of a layperson can come to constitute a religious discipline comparable in sanctity and spiritual potential to that of the professional ascetic. In order to delineate this discipline, the author(s) appealed explicitly to the concept of 'householder-discipline' (*gṛhastha-āśrama*) as it had earlier been formulated in the early Dharmaśāstra. This is the particular focus of the eleventh chapter, the *Śivāśramādhyāya.* 

Within the following century, this text was given a sequel, the *Śiva dharmottara* ('Supplement on the Religion of Śiva'). In Nepal, where the oldest manuscripts survive, twenty old palm-leaf manuscripts (ninth to fourteenth centuries) as well as younger paper manuscripts transmit a corpus of eight texts,<sup>1</sup> including:


All but the first two are found only in Nepalese manuscripts and reflect elements of the Tantric theology and ritual which became the norm in Śaivism in the last centuries of the first millennium.<sup>3</sup> The first two texts, however, circulated widely in the Indian subcontinent, as attested by the survival of a large number of manuscripts from Nepal and Kashmir in the north, Bengal in the east, and across the peninsular south, totaling more than eighty containing the *Śivadharmaśāstra.* This, together with references to the text and its recitation in inscriptions even in Southeast Asia,<sup>4</sup> show that the work was very popular and important in the early development of Śaivism. So it is surprising that it is only in recent years<sup>5</sup> that this important work has

<sup>1</sup> See De Simini 2016b on the Śivadharma corpus.

<sup>2</sup> N*Ko* <sup>77</sup>, a Nepalese palm-leaf manuscript of the eleventh century, has a text called *Lalitavistara*, '[Umā and Śiva's] Playful Talks in Detail' (not the Buddhist work of that name) as eighth in the corpus; see De Simini and Mirnig 2017.

<sup>5</sup> The most important earlier discussions of the *Śivadharmaśāstra* and *Śivadharmottara* are Hazra 1953 and 1956, and Bonazzoli 1993. A non-critical edition of the *Śivopaniṣad* based apparently on a single Devanāgarī manuscript held in the Adyar Library was published in Kunhan Raja 1933, 324–378, and a non-critical

<sup>3</sup> De Simini 2016a, 64.

<sup>4</sup> For an overview of inscriptions, see Sanderson 2013 and Bisschop 2018b, 18–19.

attracted sustained attention and that critical editions of its chapters (and of other texts in the corpus) have begun to be prepared.<sup>6</sup>

### 2. *The Śivadharmaśāstra's Conception of Dharma and Its Antecedents*

It has been shown that the *Śivadharmaśāstra* was likely composed in north India toward the end of the sixth or early seventh century ce, reflecting three aspects of religious life at the time.<sup>7</sup> First, during the preceding centuries, Brahmanical *dharma* ideals expounded in the early Dharmaśāstras came to be regularly invoked in wider literature and in inscriptions, with Brahmins and Brahmanical institutions winning a larger and larger share of public patronage. Second, from around the beginning of the Common Era, *bhakti* devotion to a single personal god had been presented as a model of religious life 'in the world,' in contrast with the world-renunciation advocated by the ascetic and monastic orders. Third, material evidence shows that lay Śiva worship had already been widely practiced since early in the Common Era by at least the second century ce, and Śaiva asceticism of the sort that would later be classed as the Atimārga (the 'Outer Way') had emerged; from the fourth century at least, 'members of some Śaiva ascetic groups that were originally at the margins of society had started to increasingly appear in public and institutionalised religious life as temple priests and recipients of religious donations in epigraphical records.'<sup>8</sup>

The *Śivadharmaśāstra* reflects probably the earliest systematic effort to canonise a form of Śaiva religion for laypeople as opposed to ascetics, and it does so pointedly in response to Dharmaśāstra. This is evident from the very decision to characterise the precepts as *dha rma*s, and the doctrine as a whole as *dharma* (in the singular), and the work itself as a *Śivadharmaśāstra.* By contrast, neither the *Pāśupatasūtra* nor Kauṇḍinya's commentary, which prescribe the modes of discipline for ascetics, uses the term *dharma* in this way.<sup>9</sup> An examination of the *Śiva-*

edition of the *Śivadharmaśāstra* based on a single manuscript in the Adyar Library was published in Jugnu & Sharma 2014. A printed version of the full Śivadharma corpus appeared in Naraharinath 1998.

<sup>6</sup> Bisschop 2018b, a critical edition and translation of the sixth chapter of the *Śivadharmaśāstra* (the *Śāntyadhyāya*) and De Simini 2013, a critical edition and translation of the second chapter of the *Śivadharmottara*, are the first fruits of this new text-critical work.

<sup>7</sup> For the most recent discussion of this dating, see Bisschop 2018b, 10–27, and Mirnig 2019, 471–472.

<sup>8</sup> Mirnig 2019, 473, citing Sanderson 2013, 225.

<sup>9</sup> The *Pāśupatasūtra* employs forms of the term in two other senses: 'characteristic, property' (in the suffixed form *dharmitva*, '[having] characteristics' [1.26] and *dharmaśāstra*, and especially of its eleventh chapter, shows how its author or authors framed 'Śivadharma' in contrast to corresponding aspects of Smārta Brahmanical dharma—i.e., that described in the Smṛtis (the Dharma sūtras and versified Dharmaśāstras)—adapting and redefining key aspects of the earlier formulation of Dharmaśā stra itself.

Since the early history of that tradition is at present coming into sharper focus,<sup>10</sup> it will be worthwhile to recapitulate that formulation before returning to the Śivadharma. Dharmaśāstra, 'teaching on what is right' as expounded in Sanskrit treatises (*sūtra*s and *śāstra*s) and commentaries of the Smārta tradition, established rules defining Brahminhood as a religious and social status, along with rules for other groups defined in relation to Brahmins and Brahmanical norms, all under the rubric of an overarching ideal of *dharma.* The oldest and probably original work in this new genre, the *Āpastambadha rmasūtra*, seems to have been composed to present a Veda-based discipline that could compete with alternate forms of *dharma* taught by the *śramaña* movements, Buddhist, Jaina, and Ajīvika, by articulating a distinctively Brahmanical conception of *dharma.* In fact, Asoka's edicts (presumably taking their cue from contemporary Buddhist or broader *śramaña* discourse) may represent our oldest surviving examples of the word *dharma* used to denote a comprehensive religio-ethical doctrine and a corresponding code of conduct—a usage that seems unprecedented in the older texts of the Veda.<sup>11</sup>

Dharmaśāstra claimed a general applicability, at least within the ideally conceived 'territory of the Āryas' (*āryāvarta*). Although composed by Brahmins to record Brahmanical norms, Dharmaśāstra works prescribed rules applicable to other strata of society as well, including Śūdras and other groups, whose social and religious roles were circumscribed in various ways. This was a period of great innovation in Brahmanical religiosity as well, including the first tentative steps toward accommodating ascetical professions under a Vedic umbrella that otherwise favored a home-based religious order. The older social model of four classes (*varña*s) with complementary functions, defined by birth,

in the compounds *godharma* and *mṛgadharma* [5.18]), and 'virtue' (in *dharmātman* [5.31]). Kauṇḍinya employs the term *dharma* in the same two senses. In the latter sense, it figures as a universal moral standard or ideal, including in the form of a 'set of four' goals, a concept otherwise attested in late additions to the *Mahābhārata* and in *Mānavadharmaśāstra.* Neither use it to denote either the system as a whole, or the particular precepts that compose it, which are typical of the Dharmaśāstra usage, or in the plural usage, of the Vedic ritual codes that were precursors of Dharmaśāstra.

<sup>10</sup> Olivelle 2019a; Lubin 2019.

<sup>11</sup> Brereton 2004 (partly *contra* Horsch 2004 [1967]) and Olivelle 2004 document this and review earlier scholarship on this question.

was paired with a classification of four religious disciplines, which included three that rejected worldly, home-based piety. The term *āśrama* ('discipline'), originally associated with ascetical endeavors denoting a place<sup>12</sup> set aside for ascetical practice (*śrama*), is adopted in the Dharma sūtras as a rubric for a range of possible religious vocations, one of which could be undertaken at the end of one's Vedic studies. At first, the Dharmasūtras clearly assumed that this was a matter of choosing once and for all; the authorities differed only on which vocations were approved or favored. The *Mānavadha rmaśāstra* made the further innovation of structuring the theoretically ideal religious career as a sequence of *āśrama*s. In this new sequential model, the older *āśrama* of permanent (*naiṣṭhika*)  *brahmacarya* was elided and replaced by the period of *brahmacarya* observed in youth (*yauvana*) as the first *āśrama* in the sequence, though the latter had not earlier been counted as one of the *āśrama*s.

To this picture we can now add another crucial clue first noticed by Stephanie Jamison and elaborated by Patrick Olivelle: Aśoka's juxtaposition of *gṛhastha* and *pravrajita* as subclassifications of *pāṣañḍa* ('sect' in a neutral sense: group of religious professionals) around 255 Bce in Rock Edicts twelve and thirteen, and fourteen years later in Pillar Edict seven. <sup>13</sup> This suggests that he regarded groups adhering to a distinctive *dharma* as potentially being subdivided into practitioners 'who stay at home' and those 'who have gone forth' into a homeless life. If the Dharmasūtras' gradual incorporation of ascetic *āśrama*s as legitimate alternatives to traditional Vedic piety took place in the context of the rise of the *śramaña* movements and the patronage they received from Aśoka and later rulers, the representation of the Vai dika home-based religious life as a '*gṛhastha āśrama*' had the aim of elevating that religious practice as equal if not indeed superior to the more austere discipline of ascetics.

Other innovations of this period14 contributed to this project: initiation (*upanayana*) and Veda study were for the first time stipulated as a formal requirement of the three upper *varña*s and could thus serve as a criterion for Ārya social status, as well as a prerequisite for choice of *āśrama* (or, in Manu's model, for progressing to the next *āśrama*)*.* This shift is reflected in the appearance of the term *dvija* or *dvijāti* as a social label applicable in theory to members of those

<sup>14</sup> Introduced in the Gṛhyasūtras (codes of Vedic domestic ritual) and synthesised in the Dharmasūtras; see Lubin 2005 for more details on this process.

<sup>12</sup> Classically, this implies a sort of household, more or less remote from society, but potentially including a husband and wife, where a combination of fire-offerings and austerities are performed (Olivelle 1993, 19–24).

<sup>13</sup> See the discussion in Jamison 2019 and Olivelle 2019a.

class es (although in practice it seems to have meant only Brahmins).<sup>15</sup> Beyond *brahmacarya* and the complex requirements of daily ritual, an ever-expanding repertoire of disciplinary regimens (*vrata*s), both expiatory and supererogatory, served to constitute householder piety within the Brahmin enclave as a religious profession worthy of royal patronage on a par with monastics. The last few centuries Bce also appear to be the period when the feeding of Brahmins became routinised as a merit-making duty for householders, again, setting ritually observant Brahmins, including *gṛhastha*s, on a par with mendicants.<sup>16</sup>

In many ways, the formulation of Śivadharma parallels that of Dharmaśāstra's *gṛhasthadharma.* In the *Śivadharmaśāstra*, Nandike śvara 'who knows all dharma(s)' (*sarvadharmajña*) expounds a teaching (*śāsana*) establishing a 'supreme dharma' (*paraṃ dharmam*) that integrates aspects of Pāśupata asceticism into a householder ideal adapted from an early form of *varñāśramadharma.* This Śivadha rma is *dharma* primarily in the sense of *ācāra*, virtuous conduct as a model for general practice: an 'unexcelled worldly *dharma* for the sake of the four *varña*s' (*caturvarñahitārthāya lokadharmam anuttamam*, 1.8ab, in several early Nepalese manuscripts). The juridical and political aspects of classical *dharmaśāstra*—*vyavahāra* (legal procedure) and *dañḍanīti* (governance)—are not addressed at all.

'Devotion to Śiva' (*śivabhakti*), the central ideal around which this *dharma* is oriented, incorporates many elements of the doctrine and discipline of Pāśupata asceticism. Rudra, the most common name for the deity in the Pāśupata system, is here most often referred to by the auspicious epithet Śiva, 'the kindly one' which is also applied adjectivally with double meaning to many things and states deemed 'holy' or 'blessed'; the titles Mahādeva ('great god') and Bhagavat ('bestower of blessings') are also used. The less commonly occurring titles Paśupati (6.177, 10.24), its synonym Paśubhartṛ (5.212), Lakulī śvara (12.119, alluding to the legendary incarnation and founder of the Pāśupatas), and Paśupāśārṇavātīta ('he who is beyond the sea of bonds that bind the soul,' 3.85) explicitly signal the connection with Pāśupata doctrines. Chapter eleven includes a long section praising the practice of bath ing in ashes, a hallmark of Pāśupata practice.<sup>17</sup> Two stanzas in chapter ten allude to *duḥkhānta* and *yoga*, the dual goals of Pāśupata discipline. For example, in explaining the reward for an act of piety, the compound

<sup>15</sup> On earliest usage of the term *dvija*, see Lubin 2005, 86–89, especially fn 23 and 24; Olivelle 2012.

<sup>16</sup> Lubin 2016\*.

<sup>17</sup> Bisschop 2018, 20.

*jñānayoga* occurs (10.45). Lest we mistake it for the first type of *yoga* defined by Kṛṣṇa in the *Bhagavadgītā*, our text explains it in the very next stanza (10.46), invoking the categories of Pāśupata theology:

*trisaptakulajaiḥ sārdhaṃ bhogān bhuktvā yathepsitān* | *jñānayogaṃ samāsādya sa tatraiva vimucyate* || 10*.*45 ||

*yogād duḥkhāntam āpnoti jñānād yogaḥ pravartate* | *śivadharmād bhavej jñānaṃ śivadharmaḥ śivārcanāt* || 10*.*46 ||

*ity eṣa vaḥ samākhyātaḥ saṃsārārñavavartinām* | *śivamokṣakramopāyaḥ śivāśramaniṣevinām* || 10*.*47 ||

10.45 Having enjoyed enjoyable things as he pleases [in Śiva's paradise] with twenty-one [generations of] kin, he attains the union [that comes from] knowledge (*jñānayoga*), and gets liberated then and there.<sup>18</sup>

10.46 From union (*yoga*) one attains the end of suffering (*duḥkhānta*);*yoga* proceeds from knowledge (*jñānāt*); knowledge arises from [observing] Śivadharma; and Śivadharma [comes] from praising Śiva (*śivārcanāt*).

10.47 Thus has been declared to you who are roiling in the sea of *saṃsāra* a progressive means of attaining Śiva's liberation for those who practice Śiva's discipline (*śivāśrama*).

The progression (*krama*) mentioned in 10.47 is not the sequence of Dharmaśāstric *āśrama*s, for in the Śivadharma version of the system they are evidently not considered to be sequential. Rather, it refers to a salvific progression suggested in verse 10.46: *śivārcana > śivadharma > jñāna > yoga > duḥkhānta.*

The first step is ritual veneration of Śiva, presumably through *li ṅga*worship, which is the central topic of the work; *śivadharma* is a comprehensive mode of life premised on that veneration. Such a mode of life yields insight, which in turn makes possible *yoga*, i.e., union with Śiva. The definition of *yoga* offered in Kauṇḍinya's *Pañcārthabhāṣya* on the *Pāśupatasūtra* applies here as well: *atrātmeśvarasaṃyogo yogaḥ* ('Here, *yoga* is the conjunction of the soul and the Lord,' ad 1.1.43; cf. *rudrasāyujyam: sākṣād rudreña saha saṃyogah sāyujyam*, ad 5.32.3). *Duḥkhānta*, the transcendence of suffering, is unmistakably the end goal of the Pāśupata path.

<sup>18</sup> Compare the later expansion of this idea in the *Śivopaniṣad*, in reference to the reward for making fire-offerings to Śiva: *evam ājyāhutiṃ hutvā śivalokam avāpnuyāt | tatra kalpaśataṃ bhogān bhuṅkte divyān yathepsitān* || *... aśeṣakulajair sārdhaṃ sa bhṛtyaiḥ parivāritaḥ* | *ābhūtasaṃplavaṃ yāvad bhogān bhuṅkte yathepsitān* || *tataś ca pralaye prāpte saṃprāpya jñānam uttamam* | *prasādād īśvarasyaiva mucyate bhavasāgarāt* || (ŚiUp 4.50, 53–54). Likewise, a gift of a mountain of grain to Śiva or to one's guru yields the following reward: *kalpakoṭiśataṃ sāgraṃ bhogān bhuṅkte śive pure* | *samastakulajaiḥ sārdhaṃ tasyānte sa mahīpatiḥ* || ŚiUp 6.69 || (similarly, 6.67).

Another passage, in the long description of the *umāmaheśvaravrata* (a vow prescribed for women to win a lordly husband), concludes with a similar progression whereby a woman, after enjoying the rewards of her piety for many lifetimes, will eventually conceive a disgust for worldly aims and attain the same liberating knowledge:

*evaṃ sā sarvalokeṣu bhogān bhuktvā yathepsitān* | *kramād āgatya loke 'smin rājānaṃ patim āpnuyāt* || 10*.*109 ||

*yuvānaṃ rūpasampannam aśeṣapṛthivīpatim* | *dharmārthakāmamokṣajñam ittham āsādya modate* || 10*.*110 ||

*tato dharmāvaśeṣeña bhavatīśvarabhāvitā* | *svakarmāvāsanāyogāt punaḥ prārabhate śubham* || 10*.*111 ||

*śubhāc ca punar apy evaṃ yoniṃ yāti sahasraśaḥ* | *yāvan nāpnoti nirvāñam tāvad bhramati karmañā* || 10*.*112 ||

*tannirvedāc ca vairāgyaṃ vairāgyāj jñānasaṃbhavaḥ* | *jñānāt pravartate yogo yogād duḥkhāntam āpnuyāt* || 10*.*113 ||

10.109 Thus, having enjoyed whatever enjoyments she wished in all worlds, she will return accordingly to this world and obtain a king as her husband.

10.110 She will rejoice when in this way she has obtained a young, handsome lord of the whole earth who knows virtue, material gain, sensual gratification, and liberation.

10.111 Then, with the rest of her *dharma*, she becomes devoted to the Lord; by reason of the traces of her past *karman*, she will undertake what is good.

10.112 And due to that good work, she will again enter the womb a thousand times. So long as she does not obtain *nirvāña*, she will wander by [the force of] *karman*.

10.113 From disgust for [all] that comes dispassion, from dispassion knowledge arises, from knowledge proceeds union, from union she attains the end of suffering.

Hence, in this version: *tannirveda* (disgust for *saṃsāra*) > *vairāgya > jñāna > yoga > duḥkhānta.* We may have here two alternate routes to *śivajñāna*: in the first, it is cultivated through ritual observances directed toward Śiva; in the second it arises as a consequence of an inward disaffection for worldly rewards.<sup>19</sup>

### 3. *The Great Observance (Mahāvrata) of Śivadharma*

The latter half of the eleventh chapter (11.46–118) defines the general principles of Śivadharma, the features common to all the ś*ivāśra-*

<sup>19</sup> Note that both routes involve five items, which may point to a connection to the term Pañcārtha. See Bisschop 2014 for an early conception of Pañcārtha that is different from the one advocated by Kauṇḍinya and involving a five-fold path as well.

*ma*s, as a 'great observance' (*mahāvrata*)—one that differs from the *mahāvrata* of the Lākulīśa Pāśupata system.<sup>20</sup> This *mahāvrata* consists of adhering to eight principles: 1. *bhakti*, 2. *kṣānti*, 3. *ahiṃsā*, 4. *śama*, 5. *saṃtoṣa*, 6. *satya*, 7. *asteya*, 8. *brahmacarya*:

*mahāvratāṣṭakaṃ dhāryam īśenoktaṃ śivārthibhiḥ* | *sarvavratānāṃ paramam asmin dharmaḥ samāpyate* || 11*.*46 || *śive bhaktiḥ sadā kṣāntir ahiṃsā sarvadā śamaḥ* | *saṃtoṣaḥ satyam asteyaṃ brahmacaryaṃ tathāṣṭamam* || 11*.*47 ||

11.46 The great eightfold observance, spoken by the Lord, the best of all observances, should be practised by those aiming for Śiva. The law is accomplished in it.

11.47 Devotion to Śiva, constant forbearance, non-harm, calmness at all times, contentedness, truthfulness, not stealing, and chastity as the eighth.

Devotion (*bhakti*) heads the list as the hallmark of householder piety. Here this eightfold observance is declared to be the fulfilment of *śivadha rma*; earlier, in the first chapter, it is said to constitute the very definition of *śivabhakti*:

*nārudraḥ saṃsmared rudraṃ nārudro rudram arcayet* | *nārudraḥ kīrtayed rudraṃ nārudro rudram āpnuyāt* || 1*.*24 || *śivadharmasya sāro 'yaṃ śive bhaktiḥ suniścalā* | *sā cāṣṭāṅgī śivenoktā kāryā nityaṃ prayatnataḥ* || 1*.*25 ||

1.24 One who is not Rudra cannot call Rudra to mind; one who is not Rudra cannot worship Rudra; one who is not Rudra cannot praise Rudra; one who is not Rudra cannot attain Rudra.

1.25 This is the essence of *śivadharma*: unwavering devotion to Śiva. And this eight-limbed [*bhakti*], taught by Śiva, should be performed constantly with all one's might.

The first of these stanzas is the earliest version of what becomes a common maxim of Śaiva religion: that one must become Śiva to worship Śiva (*śivo bhūtvā śivaṃ yajet*).<sup>21</sup>

Similar lists of observances are propounded in other Indian traditions. The third and the last four items in the list in 11.47 correspond to the Jaina *mahāvrata* and the *yama*s of Patañjali's *Yogasūtra* (2.30, 32)

<sup>20</sup> See TAK IV, s.v. *mahāvrata.* Cf. also De Simini 2016, 53ff.

<sup>21</sup> See Bisschop 2018, 8 and Mirnig 2019. Utpaladeva explains that maxim as a reference to becoming a *śivabhakta*: *śivo bhūtva yajeteti bhakto bhūtveti kathya te* (*Śivastotrāvalī* 1.14). Furthermore, Judit Törzsök points out that 1.25b reappears in the form *rudre bhaktiḥ suniścalā* as first sign (*pratyaya*) of possession by Rudraśakti (*rudraśaktisamāveśa*) in the *Mālinīvijayottara* (2.14b) and the *Siddhayogeśvarīmata* (2.6b), indicating another point of continuity between lay and Tantric Śaivism.

if we understand *saṃtoṣa* as expressing a householder's milder version of *aparigraha* ('being free of possessions'). The other four are also part of the Buddhist 'five precepts.' Patañjali's further set of five *niyama*s includes *saṃtoṣa*, along with *tapas* ('ascetic practice') and *īśvarapranidhāna* ('contemplation on the lord'), which might be paralleled by *bhakti* in the Śivadharma's list. *Kṣānti* ('forbearance'), though not figuring in these other lists, is in any case a highly regarded Buddhist virtue or perfection.

Just as with the progression to *duḥkhānta*, the discussion of the *umāmaheśvaravrata* proposes its own list of general features of the *vrata* (ŚiDhŚ 10.137–138), where rather than describing them as constituting 'the best of all observances' (*sarvavratānāṃ paramam*) they are said to make up 'the ten-part rule common to all observances':

*kṣamā satyaṃ dayā dānaṃ śaucam indriyanigrahaḥ* | *śivapūjāgnihavanaṃ saṃtoṣo 'steyabhāvanā* || 10*.*137 || *sarvavrateṣv ayaṃ dharmaḥ sāmānyo daśadhā sthitaḥ* | *viśeṣam api vakṣyāmi pratimāsaṃ vrataṃ prati* || 10*.*138 ||

10.137 Forbearance, truthfulness, compassion, generosity, purity, restraint of the senses, Śiva-worship, offering in [Śiva's] fire, contentment, and not [even] thinking of stealing:

10.138 This is the ten-part rule common to all observances (*vrata*)*.* [Next] I will explain also the special [rule; sc. *dharmaṃ*] relating to the observance of each month.

The two lists overlap to a great extent, although the order and wording differ, reflecting the different aims of the presumed practitioners (and perhaps metrical limitations).

Worship of Śiva is itself also praised as the best form of *dharma*: 'Here in the three worlds, there is no *dharma* to match Śiva-worship.'<sup>22</sup> In Smā rta contexts, too, despite the emphasis placed on diverse norms for different statuses, one can find claims for *dharma*s that apply to all in common, regardless of status. For example, *Māna vadharmaśāstra* 10.63 proclaims:

*ahiṃsā satyam akrodhaḥ śaucam indriyanigrahaḥ* | *etaṃ sāmāsikaṃ dharmaṃ caturvarñye 'bravīn manuḥ* || 10.63 ||

10.63 Abstention from injuring, truthfulness, refraining from anger, purification, and mastering the organs—this, Manu has declared, is the gist of the Law for the four classes.<sup>23</sup>

A tenfold version was proposed at the end of Manu's sixth chapter (MDh 6.91–93), immediately after completing the rules for the fourth

<sup>22</sup> ŚiDhŚ 5.209cd: *na śivārcanatulyo 'sti dharmo 'tra bhuvanatraye.*

<sup>23</sup> All translations from the *Mānavadharmaśāstra* are from Olivelle 2005.

and final *āśrama*, that of the *yati*, the wandering ascetic. The message here is not that this is a universal ethic (in the sense of being applicable to all four classes, as in *Mānavadharmaśāstra* 10.63)—in fact, verse 93 speaks only of Brahmins (*vipra*) observing it<sup>24</sup>—but the ten ideals do apply to all four disciplines (*āśrama*s):

*caturbhir api caivaitair nityam āśramibhir dvijaih* | *daśalakṣañako dharmaḥ sevitavyaḥ prayatnataḥ* || 6*.*91 ||

*dhṛtiḥ kṣamā damo 'steyaṃ śaucam indriyanigrahaḥ* | *dhīr vidyā satyam akrodho daśakaṃ dharmalakṣañam* || 6*.*92 ||

*daśa lakṣañāni dharmasya ye viprāḥ samadhīyate* | *adhītya cānuvartante te yānti paramāṃ gatim* || 6*.*93 ||

6.91 Twice-born men belonging to all these four orders must always observe the ten-point Law diligently.

6.92 Resolve, forbearance, self-control, refraining from theft, performing purifications, mastering the organs, understanding, learning, truthfulness, and suppressing anger: these are the ten points of the Law.

6.93 Those Brahmins who learn the ten points of the Law and, after learning, follow them, attain the highest state.<sup>25</sup>

And a very similar verse in the *Yājñavalkyadharmaśāstra* (1.121) lists nine items: the five from MDh 10.63 plus *dama*, *kṣamā*, *ārjava*, and

<sup>24</sup> The term *dvija* in MDh 6.91 probably likewise was understood to imply Brahmins.

<sup>25</sup> Appended to these stanzas are three more (MDh 6.94–96, also the 'transition verse' 6.86) introducing another of Manu's innovations: a fifth status of *saṃnyāsa* ('retirement,' in Olivelle's translation), which is something distinct from any of the *āśramas* and not yet understood as an alternate name for the discipline of a *yati* (Olivelle 2005, 243, 292). The concept of *saṃnyāsa* there is akin to the concept put forward in the *Bhagavadgītā* (5.1–6; 6.1–3); in both works, a 'casting off' of ritual performance of fire offerings is meant (*saṃnyāsa sa rvakarmāñi*, MDh 6.95–96; *sarvāñi karmāñi saṃnyasya*, BhG 3.3, 6.27, *saṃnyāsaṃ karmañām*, 5.2, etc.), although the *Gītā* extends *karmāñi* to include all kinds of worldly actions, considered metaphorically as offerings. That this was Manu's adaptation of the *Bhagavadgītā*'s concept is reflected in its association with *karmayoga* (the *yoga* theme being the central metaphor of that work) in MDh 6.86, which introduces the concept of the householder who has retired from ritual practice without becoming a forest hermit or homeless ascetic. Though both works validate a form of householder asceticism, they differ in that the *Gītā* distinguishes *karmayoga* (i.e., mentally renouncing the fruits of action) as a superior refinement of *karmasaṃnyāsa* (BhG 2.2), i.e., the mere rejection of performing the rites or actions themselves, whereas for Manu the cessation of ritual performance (after fulfilling one's spiritual debts) is itself *karmayoga.*

*dāna*, affirming that these constitute 'the means for all to attain *dharma*' (*sarveṣāṃ dharmasādhanam*).<sup>26</sup>

Hence, Dharmaśāstra had already introduced the idea that there is a higher *dharma* comprising a set (larger or smaller) of general precepts (*sāmānya* or *sādhāraña dharma*s) applicable to all, distinct from the particular rules (*viśeṣa dharma*s) specific to each class or discipline. These lists have many parallels, and the *Śivadharmaśāstra* propounds its own version of them as well, though the only distinctively Śaiva element in its two lists is devotion to Śiva.

There is also a parallel in the Pāśupata ascetic tradition of which the Śivadharma may be said to provide the householder version. Kauṇḍinya in his comments on *Pāśupatasūtra* 1.9 quotes two stanzas containing a list of ten divided into two sets of five *yama*s and *niyama*s (as in the *Yogasūtra*):<sup>27</sup>

*ahiṃsā brahmacaryaṃ ca satyāsaṃvyavahārakau* | *asteyam iti pañcaite yamā vai saṃprakīrtitāḥ* ||

*akrodho guruśuśrūṣā śaucam āhāralāghavam* | *apramādaś ca pañcaite niyamāh samprakīrtitāḥ* ||

Not causing injury, chastity, truthfulness, not engaging in business, and refraining from theft—these are praised as the five *yama*s.

Refraining from anger, obeying one's teacher, purification, eating lightly, and vigilance—these are praised as the five *niyama*s.

Kauṇḍinya goes on to explain each one, rejecting the binary distinction, since he views all ten observances as mandatory to practice until death, whereas in the Pāśupata system the term *niyama* designates special fixed-term (*kālāntarita*) practices, like the special *vrata*s*.* 28

<sup>26</sup> 'Not causing harm, etc., constitute universal *dharma.* The universal *dha rma* "one should not seek to harm any creature" applies even to the Caṇḍāla' ( *sādhārañadharmo 'hiṃsādiḥ*; *na hiṃsyāt sarvā bhūtāni ity ācañḍālaṃ sādhāraño dha rmaḥ*, ad *Yājñavalkyadharmaśāstra* 1.1).

<sup>27</sup> *Pāśupatabhāṣya* ad *Pāśupatasūtra* 1.9, p. 16.

<sup>28</sup> Virtually the same stanzas appear in *Sāṅkhyavṛtti* 23, p. 36, and in the *Vratiśāsana* and the *Vṛhaspatitattva* from ancient Java (cf. Nihom 1995): *ahiṃsā brahmacaryaḥ ca satyam avyavahārikam* | *astainyam iti pañcaite yamā rudreña bhāṣitāḥ* || *akrodho guruśuśrūṣā śaucam āhāralāghavam* | *apramādaś ca pañcaite niyamāh parikīrtitāḥ* || *Vratiśāsana* 29, 31 = *Vṛhaspatitattva* 60–61). The Javanese commentators of both texts call the full set the *daśaśīla*, 'ten forms of virtuous conduct' and both gloss *śuśrūṣā* as *bhakti.* In these verses, *avyavahārika* stands parallel to *aparigraha* in the *Yogasūtra*'s *yama*s. The Javanese paraphrases offer renderings of the term *avyavahārika* based on the range of meanings of Sanskrit *vyavahāra. Vṛhaspatitattva*: '*avyavahārika* means not engaging in (legal) disputes, (or) not selling and buying, (or) not making judgments of right and wrong' (*avyavahārika ṅaranya tan avivāda,* 


Table 1 illustrates the parallels between the various items in the lists of ethical ideals in the texts discussed above.<sup>29</sup>

Further on in the *Śivāśramādhyāya*, *ahiṃsā* is singled out as 'the supreme dharma for those capable of it':

*ahiṃsaikā paro dharmaḥ śaktānāṃ parikīrtitam* | *aśaktānām ayaṃ dharmo dānayajñādipūrvakaḥ* || 11*.*92 || *nātaḥ paraṃ prapaśyāmaḥ kvacid apy āgame vayam* | *yasmād abhayadānena dānam adbhutam uttamam* || 11*.*93 ||

11.92 Non-harm alone is taught as the supreme law for those who are capable of it; for those who are incapable this law gives priority to giving, sacrifices, and so on.

11.93 We can see nothing higher than this, in the entire tradition, since the gift of safety is the highest, wonderful gift.

*tan adolavəlya, tan paguñadoṣa*; the *Vratiśāsana* omits the first gloss). These interpretations are quite in keeping with Kauṇḍinya's explanation of *asaṃvyavahāra*: 'Business is of two kinds: the business of buying and selling, and the business of court. Now one who engages in either of these cannot avoid injuring either himself or others' (*saṃvyavahāraś ca punar dvividhaḥ* | *tad yathā krayavikrayasaṃvyavahāro rājakulasaṃvyavahāraś ceti* | *ata ekatareñāpy atrā dhikṛtasyātmapīḍā parapīḍā cāvarjanīye bhavataḥ* | (PBh ad PS 1.9, p. 22; translation Hara 1966, 199). Compare also the parallels in *Vāyupurāña* 16.17–19, *Liṅgapurāña* 1.89.24–25, and *Viṣñudharma* 100.2–3.

<sup>29</sup> The row of *Mānavadharmaśāstra* 10.63 gives two alternative versions indicated by '[var.].' Olivelle's edition accepts *ahiṃsā satyam akrodhaḥ*, but a very large number of manuscripts read *ahimsā satyam asteyam.* The latter is also what *Yājñavalkyadharmaśāstra* 1.121ab has. In the row of *Yogasūtra* 2.30, 32, 'y' refers to *yama* and 'n' to *niyama.*

*Ahiṃsā* (the commitment not to cause harm), when fully realised, is the defining virtue of the *śivayogin*; other *śivāśramin*s who cannot give the 'gift of safety' (*abhayadāna*) compensate by making other acts of piety. This is just another way in which the *Śivadharmaśāstra* strives to fashion a dilute form of Pāśupata asceticism that is within reach of laypeople—laypeople who are subject to other rules and observ ances ('giving, sacrifices, and the like') that substitute for the gift of safety, and compensate for the harm unavoidable in worldly domestic life. Non-harm remains the ultimate ideal, but other more accessible virtues take priority for those observing Śiva's dharma at home.

The close association of *dharma* and *bhakti* in the *Śivadharmaśāstra* may in part have been influenced by that of the *Bhagavadgītā.* In the *Gītā,* most mentions of *dharma* refer to status-specific *dha rma*s: those of caste and family (BhG 1.40–44, 4.1–13), or one's own *dharma* in contrast with that of another (BhG 2.30–33, 3.35, 18.47, 18.66).<sup>30</sup> But where *bhakti* is presented as a substitute for the discipline of the *yogin*, thanks to Kṛṣṇa's signature precept of renouncing the fruits of action, the *dharma* is one involving ascetic virtues like those of the Śivadharma *mahāvrata* (e.g., BhG 12.13–20),<sup>31</sup> which are said to arise merely from the '*yoga* of devotion' (*bhaktiyoga*, BhG 14.26). And just as in the *Śivadharmaśāstra,* this *dharma* is explicitly made available to women and Śūdras, at least in one passage:<sup>32</sup>

*api cet sudurācāro bhajate mām ananyabhāk* | *sādhur eva sa mantavyaḥ saṃyag vyavasito hi saḥ* || 9*.*30 || *kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati* | *kaunteya pratijānīhi na me bhaktaḥ prañaśyati* || 9*.*31 || *māṃ hi pārtha vyapāśritya ye 'pi syuḥ pāpayonayaḥ* | *striyo vaśyās tathā śūdrās te 'pi yānti parāṃ gatim* || 9*.*32 || 9.30 If a man of even very bad conduct is devoted to me and to no other, he should be deemed good, for he has made the right resolve.

<sup>30</sup> The hemistich BhG 3.35ab = 18.47ab closely parallels MDh 10.97ab.

<sup>31</sup> *adveṣṭā sarvabhūtānāṃ maitraḥ karuña eva ca* | *nirmamo nirahaṃkāraḥ samaduḥkhasukhaḥ kṣamī* || *saṃtuṣṭaḥ satataṃ yogī yatātmā dṛḍhaniścayaḥ* | *mayy arpitamanobuddhir yo madbhaktaḥ sa me priyaḥ* || *yasmān nodvijate loko lokān nodvijate ca yaḥ* | *harṣāmarṣabhayodvegair mukto yaḥ sa ca me priyaḥ* || *anapekṣaḥ śucir dakṣa udāsīno gatavyathaḥ* | *sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ* || *yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati* | *śubhāśubhaparityāgī bhaktimān yaḥ sa me priyaḥ* || *samaḥ śatrau ca mitre ca tathā mānāvamānayoḥ* | *śītoṣñasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ* || *tulyanindāstutir maunī saṃtuṣṭo yena kenacit* | *aniketaḥ sthiramatir bhaktimān me priyo naraḥ* || *ye tu dharmyāmṛtam idaṃ yathoktaṃ paryupāsate* | *śraddadhānā matparamā bhaktās te 'tīva me priyāḥ* || (BhG 12*.*13*–*20)*.* 

<sup>32</sup> BhG 9.30–32 = MBh 6.31.30–32.

9.31 He quickly becomes dharma-minded (*dharmātman*), and attains perpetual peace. Know, O son of Kuntī, that one who is devoted to me does not perish.

9.32 For when they rely on me, O Pārtha, even those of evil birth, women, Vaiśyas, and Śūdras reach the Ultimate Goal.

Hence, both the *Bhagavadgītā* and the *Śivadharmaśāstra* employ the concept of *bhakti* to provide non-renunciates access to what is otherwise the otherworldly *dharma* of the *yogin.* 

### 4. *The Śivadharma's Version of the 'Laws on Class and Discipline'* (*Varnāśramadharma*)

It is precisely the desire to define a discipline of Śiva-devotion that can be practiced at home that led the author(s) to attempt a systematic superimposition of Śaiva principles over the Dharmaśāstra framework of *varña* and *āśrama*, to generate a new template for Māheśvaras. It has been observed that other, later Śaiva works aimed at lay devotees tend to affirm the socio-ritual precepts of Smārta Brahmanism in some form:

So he should not transgress (*na laṅghayet*) the practices of his casteclass and discipline (*varñāsramācārān*) even in thought (*manasāpi*). He should remain (*tiṣṭhet*) in the discipline (*āśrame*) in which he was when he was initiated into the Śaiva religion (*dīkṣitaḥ śivaśāsane*) and [at the same time] maintain the ordinances of Śiva (*śivadharmaṃ ca pālayet*).<sup>33</sup>

By contrast, the *Śivadharmaśāstra* invokes the central categories of the Dharmaśāstra social model—the social classes (*varña*) and disciplines (*āśrama*)—only to superimpose over them a set of Śiva-oriented principles and observances that neutralise the distinctions between them, dissolving them in an overarching *śivāśrama* open to all, allowing religious agency to Śūdras and other groups normally classified outside the pale of the 'twice- born' society, as well as to women.

The eleventh chapter, titled *Śivāśramādhyāya* ('chapter on Śiva's discipline') or *Śivāśramacāravidhi* ('rule of conduct in Śiva's discipline') in the manuscripts, is where the *Śivadharmaśāstra* sounds most like a Dharmaśāstra in the Smārta sense. It lays out a set of *śivāśrama*s parallel to the *āśrama*s of classical Dharmaśāstra, but here redefined through the prescription of such acts as tending the fire used in Śi-

<sup>33</sup> From Sanderson 2015, 172; the passage is quoted by both Bhaṭṭa Nārā ya ṇa kaṇṭha (ad *Mṛgendratantra*, Vidyāpada, p. 63, ll. 13–15, attributing it to the *Bhā rgavottara*) and Bhaṭṭa Rāmakaṇṭha (ad *Nareśvaraparīkṣā* 3.76).

va-worship (*śivārcāgni*) or bathing in ash, the most distinctive feature of Pāśupata practice. The four *varña* classes of the Smārta social model are mentioned, suggesting that the author expected his audience to view society through that lens, but the Śivadharma model undercuts the exclusionary implications of the hierarchy by making Śaiva piety available to all on the same terms, including to Śūdras and to women (and in one verse, even to foreigners, ŚiDhŚ 1.28) through devotional observances, and through the generalization of acts of generosity and hospitality which, though prescribed in Dharmaśāstra only for high-status recipients, are here directed to Śiva-devotees of any status, an act which is equated with serving Śiva himself.

### 4.1 *The Four Āśramas in the Dharmasūtras and in the Mahābhārata*

The very notion of speaking of a *gṛhasthāśrama* as religious vocation<sup>34</sup> was a bold conceptual gambit: it asserted that the domestic setting could serve as a context for holy discipline equally as well as lifelong service under a preceptor, life in a wilderness hermitage, or the itinerant existence of a mendicant. It was the *Āpastambadharmasūtra*, the very first work composed to preach a Brahmanical conception of *dharma*, that introduced the idea that the household could be a place of religious vocation, on a par with modes of celibate, ascetical discipline that were attracting attention (and patronage) in that period. *Āpastamba*, followed by the later *Vasiṣṭhadharmasūtra*, presents the *gṛhasthāśrama* as equal in dignity to the celibate *āśrama*s of lifelong student, hermit, and wandering mendicant. The code of *Gautama*  and the older code of *Baudhāyana* treat *Āpastamba*'s model as a view to be refuted (a *pūrvapakṣa*), and reject the celibate vocations.

As Patrick Olivelle has lately pointed out, the term *gṛhastha* was not in the first place simply a synonym for 'head-of-household'; it was a designation for a formal religious status on a par with ascetic *śramaña*s, attested already in this sense in Aśoka's twelfth and tirtheenth Rock Edicts (ca. 255 Bce), and in the seventh Pillar Edict (ca. 241 Bce).<sup>35</sup> The *gṛhaṣtha* was being presented as a particular sort of religious sectarian (*pāsañḍa*, in a neutral sense)—one who, unlike

<sup>34</sup> Olivelle's gloss of *āśrama* in this context (1993, 78). There was no 'Vedic *gṛhastha*' (i.e., prior to the Dharmasūtras); the central religious figure (or pair) in the Vedic world was the *gṛhapati*/*patnī* and the role of *yajamāna.* The term *gṛhastha* was coined (perhaps in ascetic circles) to designate a person (apparently, a member of a religious order, *pāṣañḍa*) who did not leave home. The Dharma sūtras are the bold innovators here in appropriating this as the label for the *yajamāna*'s mode of life, calling it (for the first time) an *āśrama.*

<sup>35</sup> See Olivelle 2019a.

a *śramaña*, does not have to leave home. In this early phase of the doctrine, the *gṛhastha* was not just presented as an equal to the more explicitly ascetic professionals; he was eulogised as the root or basis of all the other *āśrama*s, because he helps to sustain them with food and other gifts.

In the *Mahābhārata*, the word *āśrama* most often denotes a place, a physical residence, set aside for ascetic discipline and pious ritual observance. Outside of the didactic material in *Mahābhārata* 12–14, nearly all the mentions of *āśrama* in the *Mahābhārata* as a religious profession (as opposed to a place) occur in interpolated verses. The didactic sections do refer to the *āśrama-*system, but sometimes it is the old, non-sequential *āśrama* model taught in the *Āpastambadharmasūtra*, <sup>36</sup> including the *gṛhastha-*first order of presentation, and even when the sequential model is explicitly presented (12.233–237 and 12.313.10–19), it is still with the *gṛhastha-*best ranking.

A line from the *Nārāyañīya* section (MBh 12.321.25ab) asserts that 'all four *āśrama*s have *gārhasthya* as their root' (*catvāro hy āśramā deva sarve gārhasthyamūlakāḥ*); it recurs in almost the same words in the *Āśva medhikaparvan* (MBh 14.45.13), preceded by a list of the four *āśrama*s that places the *gṛhastha* first:

*gṛhastho brahmacārī ca vānaprastho 'tha bhikṣukaḥ* | *catvāra āśramāḥ proktāḥ sarve gārhasthyamūlakāḥ* || 14.45.13 ||

The four disciplines (*āśrama*s) are called 'householder,' 'celibate student,' 'hermit,' and 'mendicant'; they all have the householder state as their basis. (cf. MBh 12.321.25ab)

The greater value of the householder-state is expressed with another metaphor early in the *Śāntiparvan*:

*āśramāṃs tulayā sarvān dhṛtān āhur manīṣiñaḥ* | *ekatas te trayo rājan gṛhasthāśrama ekataḥ* || 12*.*12*.*11 ||

Wise men say that when all *āśrama*s are placed in the balance, the householder *āśrama* is on one side, and the (other) three on the other.

Further on (MBh 12.65), Bhīṣma teaches Yudhiṣṭhira that proper kingly discipline is equivalent to fulfilling all sorts of *āśrama*s, with the *gṛhastha-āśrama* at the pinnacle. What is very interesting here is that more than three other *āśrama*s are mentioned, and they have names not seen elsewhere: *bhaikṣa*-, *kṣema-, dīkṣā-, vanya-,* and *brahma-āśrama*s. This list culminates in a series of verses praising various royal policies as fulfilling 'all the *āśrama*s' or *gārhasthya*—the two options appear virtually equivalent. In any case, there is no indication here of a temporal

<sup>36</sup> Olivelle 1993, 73ff.

progression of *āśrama*s. Hence, the *Mahābhārata* sometimes seems to preserve an older, pre-Manu attitude toward the *āśrama*s.

### 4.2 *The Four Āśramas According to the Śivadharmaśāstra*

In the *Śivāśramādhyāya*, however, the term *āśrama* is deployed in its technical Dharmaśāstric sense to name four modes of life structured by such discipline, and '*śivāśrama*' thus becomes a general label for a Śaiva adaptation of those modes. This *śivāśrama*, a condition open to all *varña*s and both sexes, is the focus of the opening section of *Ādhyāya* eleven:

*nandikeśvara uvāca*

*sarveṣām eva varñānāṃ śivāśramaniṣevinām* | *śivadharmāḥ śivenoktā dharmakāmārthamuktaye* || 11*.*1 || *brāhmañaḥ kṣatriyo vaiśyaḥ strī śūdro vā śivāśramī* <sup>37</sup> |

*vānaprastho gṛhastho vā yaś cānyaḥ syāc chivāśramī* || 11*.*2 ||

*svāśramād uttare kuryāt puṣpārāmaṃ suśobhanam* | *agnyāgārasamāyuktam aiśānyām īśvarālayam* || 11*.*3 ||

Nandikeśvara spoke:

11.1 Śiva has declared the Laws of Śiva (*śivadharma*), so that those of all classes (*varña*) who adhere to Śiva's discipline (*śivāśrama*) may attain virtue, material gain, sensual gratification, and liberation.

11.2 A Brahmin, a Kṣatriya, a Vaiśya, a woman, or a Śūdra who observes Śiva's discipline (*śivāśramin*)*,* a forest-dweller or a householder, and whoever else might observe Śiva's discipline (*śivāśramin*),

11.3 should make, to the north of his residence (*svāśrama*), a beautiful flower garden, furnished with a fire-shed [in the southeast and] a tem ple of Īśvara in the northeast.

That the Dharmasastric sense of 'religious discipline' is present can be seen in the fact that Manu also uses the verb *niṣev-* with *āśrama* in this sense (MDh 6.87–88), just as in verse 1 here:

*brahmacārī gṛhasthaś ca vānaprastho yatis tathā* | *ete gṛhasthaprabhavāś catvāraḥ pṛthagāśramāḥ* || 6*.*87 || *sarve 'pi kramaśas tv ete yathāśāstraṃ niṣevitāḥ* | *yathoktakāriñaṃ vipram nayanti paramāṃ gatim* || 6*.*88 ||

<sup>37</sup> A notable but poorly supported variant reading for the second *śivāśramī* is *gṛhāśramī* in N*<sup>K</sup>* <sup>82</sup> and N*<sup>K</sup>* 12a, which might have meant '...or [any] other who has a holy residence at his house.' As noted in the translation (fn. 3), this variant may have originated in an effort to avoid repeating the word *śivāśramī* or in anticipation of the end of v. 10; or it may have been intended to exclude the *śivayogin*, who would not have had the house or fire-shed mentioned in the next stanza.

6.87 Student, householder, forest hermit, and ascetic: these four distinct orders (*āśramāḥ*) have their origin in the householder.

6.88 All of these, when they are undertaken (*niṣevitāḥ*) in their proper sequence as spelled out in the sacred texts, lead a Brahmin who acts in the prescribed manner to the highest state.

The *śivāśrama* order encompasses all four of the Dharmaśāstric *āśrama*s, Śaiva versions of which are briefly described. *Śivadharmaśāstra* 11.10–14 mentions first38 the *śivagṛhāśramin*, corresponding to Dharmaśāstric *gṛhastha.* Although engaged in worldly affairs, his discipline takes the form of observing particular restrictions:

*śivārcāgniparo nityaṃ tadbhaktānāṃ ca pūjakaḥ* | *parvamaithunavarjī syāc chrīmāṃ śivagṛhāśramī* || 11*.*10 || *devāgnyatithibhaikṣārthaṃ pacen naivātmakārañāt* | *ātmārthaṃ yaḥ pacen mohān narakārthaṃ sa jīvati* || 11*.*11 ||

*devārthaṃ pacanaṃ yeṣāṃ santānārthaṃ ca maithunam* | *svargārthaṃ jīvitaṃ teṣāṃ narakārthaṃ viparyaye* || 11*.*12 ||

*vittatṛtīyabhāgena prakurvīta śivārcanam* |

*kurvīta vā tadardhena yato 'nityaṃ hi jīvitam* || 11*.*13 ||

*nyāyopārjitavittaḥ syād anyāyaṃ ca vivarjayet* |

*anyāyopārjitair vittair narakārthaṃ sa jīvati* || 11*.*14 ||

11.10 Constantly devoted to worship of Śiva (*śivārcā*) and the fire, and honouring His devotees, the illustrious Śiva-householder (*śivagṛhāśramin*) should refrain from having sex at the days of the moon's changes.

11.11 He should cook for the gods, Agni, guests, and food for alms, but never for his own sake. He who out of delusion cooks for his own sake, lives destined for hell.

11.12 Those who cook for the sake of the gods, and have sex for the sake of children, their life is destined for heaven, but if they do otherwise, they are destined for hell.

11.13 With a third of his wealth, he should perform worship of Śiva, or he may do so with half of that [i.e., a sixth], for life is impermanent.

11.14 He shall acquire wealth with lawful means, but unlawful means he should avoid. With riches acquired by unlawful means he is destined for hell.

These broad observances allow the householder to fulfill the *vrata*s of *brahmacarya*, *asteya*, *saṃtoṣa*, *śivapūjā*, *agnihavana*, and *dāna.* Acquiring wealth only honestly (*nyāyena*) and never dishonestly (*anyāyam*) and giving up a third (or a sixth) of his wealth for worship demon-

<sup>38</sup> Cf. *puṣpārāmam* in *Śivopaniṣad* 2; later, this comes to designate a Śiva temple.

strate his lack of undue attachment to worldly wealth. Sexual self-control is exercised by maintaining chastity (*brahmacarya*) at changes of the moon, and at other times engaging in sexual activity only for the purpose of procreation—a conception of householder chastity that is further explained in 11.111–115, but expressed already by Manu (MDh 4.128). All his food should be prepared first for making offerings and ritual feeding of holy men, and never just for his own sake, an idea traceable to early Dharmaśāstra, as will be shown below.

The *śivabrahmacārin* comes next (11.15). This would seem to be out of order according to the sequence established by Manu, but this *śivabrahmacārin* is not conceived of as observing the period of studentship in youth, preliminary to marriage. Indeed, no mention is made of Veda-study, its *raison-d'être* in the Smārta system. Rather, the term is probably used to mean nothing more than a vow to refrain from sex<sup>39</sup>—'whether permanently (*naiṣṭhika*) or temporarily (*bhautika*, i.e., for securing material prosperity [*bhūti*]).'<sup>40</sup> The third mentioned is the *śivavaikhānasa,* using a common synonym for *vānaprastha* hermit (11.16). The defining feature of this discipline is to be 'free from all social contact, eating bulbs, roots, and fruits,' that is, to live on edibles found in the wild.

Finally, a long passage details the practices of the 'best of Śiva-votaries' (*śivavratīndra*), i.e., the figure otherwise called *yogin* (11.23, 44, 48; 12.25, 34) or *yati* (11.40), 'ascetic.' Of these, the definitive one is lying and bathing in ash (*bhasmasnāna*), the hallmark of Pāśupata ascetics, prescribed in 11.21–34. The status itself is defined in 11.17:

*nivṛttaḥ sarvasaṅgebhyaḥ śivadhyānarataḥ sadā* | *jñeyaḥ śivavratīndro 'yaṃ bhasmaniṣṭho jitendriyaḥ* || 11*.*17 ||

11.17 Withdrawn from all social contact, ever inclined to meditate on Śiva, one is known as the foremost of Śiva-votaries (*śivavratin*), lying in ash (*bhasmaniṣṭha*), with his senses conquered.

The following twenty-seven stanzas seem mainly to pertain to this status, although some of them may have been meant (or later understood) to extend to *śivāśramin*s more generally.<sup>41</sup>

The cursory manner in which the *śivabrahmacārin* and *śivavaikhānasa* are presented, with just one stanza each, no doubt reflects the fact

<sup>39</sup> This is what *brahmacarya* usually denotes outside a Vedic or Dharmasāstric context, e.g., in Buddhism.

<sup>40</sup> The pair of terms *naiṣṭhika* and *bhautika* has been interpreted variously. See TAK III, s.v. *naiṣṭhika.*

<sup>41</sup> Such is the case at 11.18, which the author of the commentary thinks applies to all the *śivāśramin*s*.*

that they are included only for completeness and are irrelevant for the purposes of the chapter. The real focus is to demonstrate the complementarity and ultimate equivalence of the householder and the *yogin* within Śivadharma.

It is interesting to observe that although four *āśrama*s are enumerated, they are listed with the householder first, as in *Āpastambadharmasūtra*, and with no hint that the author had Manu's sequential model in mind. Although it is perfectly possible that the *Dharmasūtra*s' nonsequential understanding of the *āśrama*s might have persisted for a while in some circles outside the Smārta fold, Manu's model seems elsewhere to have completely supplanted the older one in most Sanskrit discourse fairly soon after its promulgation around 200 ce, so it is a matter of surprise to find the older version reflected in a work of the sixth century, especially one that pointedly if subversively cites the orthodox Smārta categories. This leads one to wonder whether this section of the chapter, or even the chapter as a whole, might have been composed substantially earlier.<sup>42</sup>

There is one seeming parallel with Manu (MDh 6.46), a stanza also quoted by Kauṇḍinya on *Pāśupatasūtra* 1.9: 43

*bhāvapūtaṃ carec chaucaṃ vastrapūtaṃ jalaṃ pibet* | *dṛṣṭipūtaṃ nyaset pādaṃ satyapūtaṃ vaco vadet* || 11*.*38 ||

11.38 One should practice cleanliness with a purified disposition; one should drink water that has been purified by [straining through] a cloth; one should set down one's foot purified by sight; one should speak words purified by truth.

However, this need not imply direct dependence of the *Śivadha rmaśāstra* on Manu; the order of the quarter-verses differs, and the maxim circulated widely.<sup>44</sup>

<sup>42</sup> Bisschop (2018b, 21) notes that v. 11.24 appears almost verbatim in Kauṇḍi nya's commentary (fourth or fifth century) on the *Pāśupatasūtra*; this need not be a case of Kauṇḍinya quoting the *Śivadharmaśāstra*, since both works may quote from a common source. However, the fact that the whole *āśrama* discussion in our chapter reflects the Dharmasūtra model rather than the one that supplanted it does seem to raise the possibility that it was composed earlier than the sixth century.

<sup>43</sup> Cf. MDh 6.46 (PBh ad PS 1.9, p. 18): *dṛṣṭipūtaṃ nyaset pādaṃ vastrapūtaṃ jalaṃ pibet* | *satyapūtāṃ vaded vācaṃ manaḥpūtaṃ samācaret* ||*.*

<sup>44</sup> Hara (2002 [1974], 250) collected several other loci, including parallels in *Viṣñusmṛti* 96.14–17 and three Purāṇas (*Vāyupurāña* 16.6cd–7ab, *Liṅgapurāña* 1.89.7, *Kūrmapurāña* 2.28.18).

In any case, *Śivadharmaśāstra* 11.45 states explicitly that devotion to Śiva and observance of the precepts of Śivadharma constitutes a higher *āśrama* that redefines and transcends all Dharmaśāstra's *āśrama*s:

*śivadhyānaparāḥ śāntāḥ śivadharmaparāyañāḥ* | *sarva evāśramā jñeyāḥ śivabhaktāḥ śivāśramāḥ* || 11*.*45 ||

11.45 Those who are focused on meditation on Śiva, peaceful, and dedicated to Śivadharma—[practitioners of] all the disciplines, [when] devoted to Śiva—should be considered practitioners of the Śiva discipline (*śivāśramāḥ*).<sup>45</sup>

### 4.3 *The Śūdra Śivāśramin*

Another distinctive aspect of the *Śivadharmaśāstra'*s subversion of *varñāśramadharma* is its conditional acceptance of Śūdras within the fold:

*yaḥ sarvasaṃganirmuktaḥ śūdraḥ śivaparāyañaḥ* | *yo 'pīha vapanaṃ kṛtvā yogīndrānucaro bhavet* || 11*.*42 || *vased āyatane nityaṃ sagañaḥ śivadhārmikaḥ* | *puṣpārāmaikakarmātmā puṣpavāṭīkriyāparaḥ* || 11*.*43 || *trisnānapūjāsaṃyuktaḥ kaupīnācchāditaḥ sadā* | *yogināṃ bhaktiyogena yogasthānam avāpnuyāt* || 11*.*44 ||

11.42 Free from all social contact, devoted to Śiva, even a Śūdra, if he gets shaven, may become a servant of a great *yogin* here.

11.43 He should always reside in a temple, together with his attendants, following the Śivadharma, occupied with tending the flower-garden, dedicated to the rites of the flower-garden.

11.44 Engaged in the three bathings and worship, covered by a loincloth at all times, he attains the state of union by means of the *yoga* of devotion to *yogin*s.

Here we meet a Śūdra who, provided he meets the moral criteria and undergoes the rite of shaving, may engage in a form of discipline alongside *yogin*s. But his yoga appears to consist only in tending the garden and serving the *yogin*s. Even if we were to interpret *yogīndra* in v. 42 as an epithet of Śiva, the fact that the Śūdra's role is described as *anucāra*, 'servant,' echoes his servile status in the Smārta vision of society.<sup>46</sup>

<sup>45</sup> *Āśrama* appears to be used in this stanza to designate by metonymy those who practice a discipline.

<sup>46</sup> Later works in the Śivadharma corpus however tend to offer more conventional prescriptions reaffirming the impurity of the Śūdra. Thus, *Umāmaheśvarasaṃvāda* 1.43ff.

Elsewhere in the work it seems to be implied that the 'Śiva-consecration' (*śivasaṃskāra*) renders a Śūdra pure enough to partake of the milk of the brown cow—a litmus test of minimal purity by orthodox Brahmanical norms:

*kapilaṃ*<sup>47</sup> *yaḥ pibec chūdraḥ śivasaṃskāravarjitaḥ* | *pacyate sa mahāghore suciraṃ narakārñave* || 5*.*14 ||

5.14 That Śūdra who drinks [the milk of] the *kapila* cow without having had Śiva-purification (*śivasaṃskāra*) will be boiled for a very long time in a most dreadful hellish sea.

*kapilaṃ yaḥ pibec chūdraḥ śivasaṃskāravarjitaḥ* | *sa prayāti mahāghoraṃ narakaṃ nātra saṃśayaḥ* || 8*.*50 ||

8.50 That Śūdra who drinks [the milk of] the *kapila* cow without having had Śiva-purification (*śivasaṃskāra*) will go to a most dreadful hell, without a doubt.

It is an old Dharmaśāstric principle that Śūdras must not drink the milk of the brown cow (the best of all cows) or eat from a *palāśa* leaf, due to these being choice materials for use in Brahmanical worship:

*kapilākṣīrapānena brāhmañīgamanena ca* | *vedākṣaravicāreña śūdraś cāñḍālatām iyāt* || *Parāśarasmṛti* 1*.*67 ||

By drinking the milk of a brown cow, going [to bed] with a Brahmin woman, and inquiring into the words of the Veda, a Śūdra would acquire the status of a Caṇḍāla.<sup>48</sup>

A number of stanzas in the *Śivadharmaśāstra* likewise praise the brown cow (or its products) as an offering to Śiva (5.10–14, 7.28, 8.47–50, 10.38, 10.82). *Śivadharmaśāstra* 5.14 and 8.50 attest to the persistence of concern with Śūdra impurity even in the context of Śivadharma, but they do offer the prospect of a remedy, though it is nowhere explicitly stated what the *śivasaṃskāra* consists of.<sup>49</sup>

The qualified embrace of Śūdra participation would go on to become a feature of Śaiva Siddhānta. Sanderson (2009, 284ff) has documented how 'the Saiddhāntikas opened initiation to candidates

#### <sup>47</sup> *kapilāṃ* ] P *T* <sup>72</sup>; *kāpilyaṃ* E *N .*

<sup>48</sup> This is the variant reading of *pāda* d in the 1890 Bibliotheca Indica edition of Tarkalankara (p. 423), who adopts *śūdraḥ patati tatkṣañāt.* Kṛṣṇa Śeṣa's *Śūdrācāraśiromañi* p. 41, 44, 178, quotes this (with the variant: *śūdraḥ cañḍālatāṃ vrajet*), and similar verses from the '*Skandapurāña*' and *Padmapurāña* (Benke 2010, 233–49 discusses the expanding scope assigned to *sacchūdra*s by Dha rmaśāstrins from the fourteenth century onwards). Also: Vṛddha Gautama, p. 568.

<sup>49</sup> In his Nepali translation, Naraharinath (1998, 13 [second pagination]) glosses the word with *śivadīkṣā*; he likely had a Tantric initiation in mind.

from all four caste-classes,' including women and even persons with disabilities, excluding only those of impure habits. Several Śaiva texts endorse the principle that certain, 'pure' Śūdras may be accepted. A stanza attributed to the *Parākhyatantra* is quoted in the *Dīkṣādarśa* of Vedajñāna II (Chidambaram, d. 1564/4):

*amadyapāḥ kulīnāś ca nityaṃ dharmaparāyañāḥ*<sup>50</sup> | *śūdrāḥ kṣatriyavaj jñeyāś śeṣā nindyās tato bhṛśam* ||

Those Śūdras who do not drink alcohol, who are of good family, and are always devoted to their religious duties should be looked upon as Kṣatriyas. All the rest are completely to be condemned.<sup>51</sup>

Another quotation of the *Parākhya* is found in a manuscript of the twelfth-century *Prāyaścittasamuccaya*: 52

*yad uktaṃ śrīmatparākhye kāryā dīkṣāpi sarveṣāṃ tacchaktividhiyoginām* | *trayānām api varñānāṃ na tu śūdrāntyajātiṣu* || *amadyapās tu ye śūdrāḥ śaivācārakriyādarāḥ*<sup>53</sup> | *śivabhaktāś ca teṣāṃ sā dīkṣā kāryānyathā na hi* ||

As has been taught in the *Parākhya*:

Initiation should be done for all who have received the action of [the descent of] his power, for all three caste-classes but not for [ordinary] Śūdras and the lowest-born [below them].

One may initiate Śūdras, but only those who do not drink alcoholic liquor, who revere the disciplines and rites taught by Śiva, and are devoted to Śiva themselves.<sup>54</sup>

<sup>50</sup> This hemistich appears also in Hṛdayaśiva's *Prāyaścittasamuccaya* 43.65cd.

<sup>51</sup> As provisionally edited and translated by Sanderson (2009, 283, n. 685) on the basis of two manuscripts, A (IFP Transcript 76), p. 26; B (IFP Transcript 153), p. 42: *\*amadyapāḥ* (em.; *amadyapa* A, *amādyapa* B) *\*kulīnāś* (corr.; *kulīnaś* A, *kūlinañ* B) *ca \*nityam dharmaparāyaña* (em.; *nityadharmaparāyañaḥ* AB) | *\* śūdraḥ* (em.; *śūdra* AB) *kṣatriyavaj jñeyāś śeṣā nindyā<s> tato bhṛśam* |.

<sup>52</sup> Neither of these passages is part of the *Parākhya* edited by Goodall; they likely belonged to the portion of that work (chapters seven to thirteen) not transmitted in his manuscript, or they might rather belong to another work by the same name (Goodall 2004, xxxviii- xlii, lxii). The second passage, moreover, does not appear in Sathyanarayanan's 2015 edition of Trilocanaśiva's work, though (as noted in the next note) a variant of one of the hemistichs is found twice in Hṛdayaśiva's work of the same name, transcribed in the same volume.

<sup>53</sup> Cf. Hṛdayaśiva's *Prāyaścittasamuccaya* 2.10cd and 42.9cd: *amadyapāś ca ye śūdrāḥ śaucācārasamanvitāḥ* |.

<sup>54</sup> Cited and translated by Sanderson 2009*,* 284, n. 681 on the basis of IFP Transcript 284*,* p. 141: *yad uktaṃ śrīmatparākhye*: *kāryā dīkṣāpi sarveṣāṃ \*tacchaktividhiyo-* By contrast, though, the *Śivapurāña'*s *Vāyavīyasaṃhitā* has a chapter (2.15) explaining the *śivasaṃskāra*, which it equates with the *dīkṣā* (2.15.5). This rite is allowed for widows and unmarried girls, with permission of the family, but restricted for Śūdras, especially the lowest castes, the degraded (*patita*)*,* and mixed-castes, for whom cleansing of the *adhvan*s through the *dīkṣā* is not ordained (2.15.63–65ab). The sincerely pious among them may have their sins cleansed instead by giving foot-washing water (*pādodakapradānādyaiḥ kuryuḥ pāpaviśodhanam*).

There is also this passage from Trilocanaśiva's *Prāyaścittasamuccaya*  (584–85ab):<sup>55</sup>

*ye ca māheśvarāḥ śūdrā bhasmarudrākṣadhāriñaḥ* | *teṣāṃ pañcadaśāhena śuddhiḥ sūtau mṛtāv api* || 584 ||

*tathaiva rudrakanyāyāṃ pañcācārye 'pi saṃmatā* | *hīnānulominām tadvat bhasmarudrākṣadhāriñām* || 585 ||

*śivagānavidāṃ tadvac chivāśramaniṣevinām* | *dinair viṃśatibhiḥ śuddhir devadāsyāṃ prakīrtitā* || 586 ||

*tathā devālaye karmaratāḥ śūdrāḥ prakīrtitāḥ* || 587ab ||

584 As for lay-devotees of Śiva who are Śūdras and who wear ash and *rudrākṣa*s, they are purified after fifteen days, both in the case of birth and death.

585 The same is agreed upon for a *rudrakanyā* and for a [temple-]musician, and for those of low birth but born from an *anuloma-*marriage, if they wear ashes and *rudrākṣa-*beads.

586ab Also for those who are specialists in singing for Śiva, who follow Śiva's *āśrama*. 56

586cd Purification is declared [to take place] after twenty days in the case of a *devadāsī.*

587ab So too Śūdras who are engaged in work in the temple [must be understood to obtain purification after the same period].<sup>57</sup>

Sathayanarayanan (2015, 304) seems to interpret *śivāśramaniṣevinām*  to mean persons residing in a 'Śaiva *āśrama*,' but the occurrence in *Mānavadharmaśāstra* 6.87–88 of *āśrama* in the sense of 'discipline' as the object of *niṣev-* should rule out reading it here in the sense

*ginām* (*tacchakti-* corr.; *tacchaktir* Cod.) | *trayānām api varñānāṃ na tu śūdrāntyajātiṣu* | *amadyapās tu ye śūdrāḥ śaivācāra\*kriyādarāḥ* (corr.; *-kriyādirāḥ* Cod.) | *śivabhaktāś \*ca*  (corr.; *cai* Cod.) *teṣāṃ sā dīkṣā \* kāryānyathā na hīti* (em.; *kāryannyathānuhīti* Cod.).

<sup>55</sup> Translation Sathyanarayanan 2015, except where noted.

<sup>56</sup> Sathyanarayanan 2015, 304, translates 'so too for those who live in a Śaiva *āśrama*.'

<sup>57</sup> Cf. Sanderson 2003–2004, 399–400, n. 181.

of a residence. In any case, the other persons discussed in this passage are distinguished not by their residence but rather by their religious profession. All of them have low-status functions in the temple. Here, *śivāśramaniṣevinām* modifies *śi vagānavidām*, just as *bha s ma rudrākṣadhāriñām* in the preceding hemistich, which has the same structure, modifies *hīnānulominām.* Thus, we have a concrete example of someone who follows a *śivāśrama*: a temple singer. It is evident from these Śaiva Siddhānta sources that the Śaiva sphere continued to accommodate at least some Śūdras on certain conditions, but they are not able to throw light on what the *Śivadharmaśāstra* meant.

We may get some clues about a Śūdra as a *śivagṛhāśramin* from the *Śivopaniṣad*, a later text of the Śivadharma corpus, in the second of two stanzas that contrast the ash-bath of an ascetic and that of a holy householder:

*gṛhasthas tryāyuṣoṃkāraiḥ snānaṃ kuryāt tripuñḍrakaiḥ* | *yatiḥ sārvāṅgikaṃ snānam āpādatalamastakāt* || 5.20 || *śivabhaktas tridhā vedyāṃ bhasmasnānaphalaṃ labhet* | *hṛdi mūrdhni lalāṭe ca śūdraḥ śivagṛhāśramī* || 5.21 ||

5.20 A householder should perform the [ash-]bath by applying the triple lines while reciting the *tryāyuṣa* mantra and the syllable om**.** An ascetic [should perform] a bath of the whole body from the soles of the feet to the top of the head.

5.21 A Śūdra who is a *śivagṛhāśramin*, devoted to Śiva (*śivabhakta*)*,* will obtain the fruit of the [full-body] ash-bath [if he marks the body with ash] thrice in the fire-altar (*vedi*) at the heart, on the head, and on the forehead.

The *Śivopaniṣad* is later than the *Śivadharmaśāstra*, and shows a strong Vedicising tendency, as its very name suggests. In its precepts on the ash-bath, the *Śivopaniṣad* has the householder recite a mantra from *Āpastamba Mantrapāṭha* 2.7.2 (*trāyuṣaṃ jamadagneḥ kaśyapasya trāyuṣaṃ*<sup>58</sup> *yad devānāṃ trāyuṣaṃ tan me astu trāyuṣam*, 'The threefold vitality<sup>59</sup> of [the sage] Jamadagni, that of [the sage] Kaśyapa, that which is the gods—may it be mine!'). In the Vedic domestic ritual codes, this is the mantra to be recited over the razor or over the student who is about to be shaven before bathing at the end of his studies.<sup>60</sup> In that

<sup>58</sup> In parallel texts the words *agastyasya trāyuṣam ṛṣịnāṃ trāyuṣam* are added.

<sup>60</sup> *Hirañyakeśigṛhyasūtra* 1.9.6, *Bhāradvājagṛhyasūtra* 1.28.1–2, *Baudhāyanagṛhyaparibhāṣāsūtra* 1.13.20; *Baudhāyanagṛhyaśeṣasūtra* 2.11.9 uses it rather in the shaving that precedes the Vedic initiation rite (*upanayana*).

<sup>59</sup> *Trāyuṣam* is variously interpreted as 'threefold vital power' or the 'three phases of life' (childhood, youth, old age, together signifying a full lifespan).

rite, the next act is to give the razor to the barber while reciting: *śivo nāmāsi svadhitis te pitā namas te astu mā mā hiṃṣīḥ* (ĀpMSP 2.7.3: 'You are named "Gentle" [Śiva]. The axe is your father. Honour to you! Do not harm me!'). The mention of *śiva* here was likely sufficient to transfer these mantras into a Śaiva ritual context, for the similar purpose of purifying the body, thus ritually marking a new religious status.

In the *Śivopaniṣad* passage, the Vedic mantra is used to mark the body in several places: the forehead, the heart, the right and left shoulders, the back of the neck, and the head. The Śūdra (per ŚiUp 5.21) should mark himself only in three places; it is not clear whether the Vedic mantra is to be used; in Vedic rulebooks, Vedic mantras are often not permitted for Śūdras and women.<sup>61</sup>

In any case, although this Vedic mantra is not mentioned in the *Śivadharmaśāstra*'s rules for the ash-bath, the fact that the *Śivopaniṣad* considered it appropriate for applying ash may indicate that for the author of the *Śivadharmaśāstra* the purifying ash-bath was conceived of as having the character of a *saṃskāra*, as rites for consecrating a person were called in the Smārta tradition. Given that the Śūdra is required to be shaven before engaging in the ash-bath (per ŚiDhŚ 11.42), it seems safe to conclude that the *śivasaṃskāra* mentioned in *Śivadharmaśāstra* 5.14 and 8.50 was a purificatory rite involving shaving and bathing (or anyway marking) the body in Śiva's ash. This supposition is further reinforced by a stanza coming just before those dealing with the Śūdra:

*jaṭākalāpadhārī syāt pakṣād vā vapanaṃ bhavet* | *yad eva puñyaṃ dīkṣāyāṃ tat puñyaṃ vapane punaḥ* || 11*.*39 ||

11.39 One should wear the hair-tuft in a mass, or one should shave every fortnight; whatever merit there is in the rite of initiation that same merit one obtains by shaving [every fortnight].

This stanza is in the genre of many others that promise all the fruits of various Vedic or Smārta rites to those who adhere to the Śivadharma. The *dīkṣā* rite mentioned here is probably the Vedic *dīkṣā* consecration prescribed for the sponsor of a Soma sacrifice. That *dīkṣā* involves a shaving (as do the *upanayana* rite that commences the period of study,

<sup>61</sup> In one stanza, even Manu allows for Śūdras of good conduct to pursue dharma, so long as Vedic mantras are not involved: 'Those who know the Law and yearn to follow it, however, incur no sin and receive praise when they imitate the practices of good men, without reciting any ritual formulas' (*dharmepsavas tu dharmajñāḥ satāṃ vṛttam anuṣṭhitāḥ* | *mantravarjyaṃ na duṣyanti praśaṃsāṃ prāpnuvanti ca* || MDh 10.127 ||). See also MDh 2.172, where an uninitiated Brahmin is prohibited from pronouncing Vedic mantras in most contexts, because 'he is equal to a Śūdra.'

and the *snāna* bath that concludes it). By the logic of *pars pro toto*, the shaving recommended here is said to confer all the merit of a Vedic consecration to offer Soma. The fact that some manuscripts, including our oldest dated witness (N*Ko* <sup>77</sup>),<sup>62</sup> read *yajñānāṃ* (or a similar form) in place of *dīkṣāyāṃ* is more evidence that the merit of offering Vedic sacrifices is what transmitters had in mind. But the word *dīkṣā* is also sometimes used as a synonym of *upanayana* or *saṃskāra* in Vedic ritual texts.

Periodic shaving together with the marking of the body with the three lines of ash (even employing the old Vedic shaving mantra, in the *Śivopaniṣad'*s more Vedicised version) thus seem to have constituted the *śivasaṃskāra* that ritually transformed a layperson—even (or especially) a Śūdra—into a *śivāśramin.*

It should be emphasised that while the Brahmanical Dharmaśāstra's class distinctions are cited as the conventional norm in the world, the *Śivadharmaśāstra* asserts that Śaiva observances overwrite and neutralise those distinctions to a great extent. Indeed, the author does not stop at validating Śūdra participation. In a hyperbolic statement in the opening chapter, 'The Definition of Śiva Bhakti' (*śiva bhaktilakṣañam*), the doors of *śivabhakti* are flung open literally to all:

*bhaktir aṣṭavidhā hy eṣā yasmin mlecche 'pi vartate* | *sa viprendro muniḥ śrīmān sa yatiḥ sa ca pañḍitaḥ* || 1*.*28 ||

*na me priyaś caturvedo madbhaktaḥ śvapaco 'pi yaḥ* | *tasmai deyaṃ tato grāhyaṃ sa ca pūjyo yathā hy aham* || 1*.*29 ||

1.28 When this eight-fold *bhakti* is present even in a barbarian, he [may be deemed] the best of Brahmins, an illustrious sage, an ascetic, a scholar!

1.29 A four-Veda [Brahmin] is not dear to me, [but] even a Dog-Cooker is, if he is devoted (*bhakta*) to me. One should give to him, one should receive from him, and he is to be worshipped like me.

Taken together, these passages show that the religious group that produced and endorsed such sentiments encouraged Śūdras (and even more despised groups) to practice as *śivāśramin*s.<sup>63</sup> The social inclusiveness and relative leveling intended here were signalled by repurposing a simple rite of consecratory purification whose name (*saṃskāra*) and prime features (shaving and 'bathing') hearken back

<sup>62</sup> (Nepāla) *saṃvat* 156 (1035–36 ce); on palaeographic grounds, has been judged the oldest surviving manuscript, from the first half of the tenth century.

<sup>63</sup> Notably these particular verses count among the most frequently attested citations from the Śivadharma by Vīraśaiva works (Fisher 2017, 30).

to Smārta models that had heretofore been used to register exclusive social statuses. However, we must also recognize that the social leveling was not total in this case: Śūdras seem to have been subject to a 'glass-ceiling': they were promised the same ultimate rewards as everyone else, but were assigned a role that translated their servile status into a notionally higher sacred form of service. As *śivabhakta*s they might be served, but their own role in the *āśrama* was to serve the *yogin*s.

### 4.4 *Women in the Śivāśrama*

Women, too, are given scope to practice, especially through the performance of special vows (*vrata*s). The *umāmaheśvaravrata* (ŚiDhŚ 10.90–141), prescribed specially for women, promises them a variety of worldly rewards, including a good husband in this life and/or the next. It is true that whereas all four pursuits of humanity (the *caturvarga*: virtue, material gain, sensual gratification, and liberation) are said to be fulfilled for male devotees, this women's regimen mentions only the *trivarga* (i.e., omitting liberation):

*śivabhaktā tu yā nārī dhruvaṃ sā puruṣo bhavet* | *strītvam adhyuttamaṃ sā cet kāṅkṣate śṛñu tad vratam* || 10*.*90 || *umāmaheśvaraṃ nāma sadā prītinivardhanam* | *adhiyogakaraṃ śāntaṃ dharmakāmārthasādhakam* || 10*.*91 ||

10.90 But that woman who is a *śivabhaktā*, she would certainly become a man; if she aspires to the supreme womanhood, hear about this regimen.

10.91 The *umāmaheśvaravrata* always increases gladness, brings about supreme union [with Śiva], is peaceful, and conduces to *dharma*, *kāma*, and *artha.*

Nevertheless, there are hints that *duḥkhānta* might be attainable to them directly, as at 10.113 (mentioned above) and 10.35:

*pratimāsaṃ pravakṣyāmi śivavratam anuttamam* | *dharmakāmārthamokṣārthaṃ naranāryādidehinām* || 10*.*35 ||

I will expound the unexcelled *śivavrata* month by month, for the sake of *dharma, kāma, artha,* and *mokṣa* of men, women, and other embodied beings.

Women, then, might perform Śivadharma observances (*vrata*s) on the same terms as men. Yet there is no mention in the *Śivadha rmaśāstra* of women undergoing something like the *śivasaṃskāra* mentioned in connection with the Śūdra. The *Vāyavīyasaṃhitā* will later consider women eligible for its Tantric *śivasaṃskāra*, but cautions that 'women are not autonomously entitled to the rite of *śivasaṃskāra*' (*nādhikāraḥ svato nāryāḥ śivasaṃskārakarmañi*), but rather require their husband's permission (or their son's, if widowed; or father's, if unmarried; *Vāyavīyasaṃhitā* 2.15.62–63). This imposes limitations for women similar to those that apply to Smārta *saṃskāra*s: women must have the consent of a male relative to undergo the rite, and it should be performed without Vedic mantras.<sup>64</sup> This is an endorsement of 'orthodox' status disparities that is typical of later Śaiva sources on householder religion.

### 5. *Guest-Reception, Madhuparka, and Post-Sacrificial Feeding Directed toward Śivabhaktas*

Another important innovation of the *Śivadharmaśāstra* is that it redirects Smārta practices of ritualised feeding and guest-reception to *śivabhakta* recipients. In the Smārta system, there were two distinct contexts for such feeding: the ceremony of receiving a guest; and the feeding of Brahmins after a Vedic offering rite. Several services, including provision of *argha* water and the *madhuparka* ('honey-mixture'), should be offered to a guest, an honour that is reserved for a short but varying list of dignitaries. Although in older lists, a king, senior relations, and a bridegroom are accorded this treatment, the individuals most often mentioned are worthy Brahmins: an *ācārya* (Veda-teacher), an *ṛtvij* (Vedic priest), a *śrotriya* (Vedic polymath), and especially a *snātaka* (a Brahmin who has completed the student's regimen and is subject to further strict rules of piety). The other main occasion in the Smārta tradition for ritualised feeding of Brahmins was at the conclusion of an offering to ancestors (*śrā ddha*), a practice then extended to offerings of any sort. In those contexts, a preference for learned or ritually observant Brahmins is usually stated.

In the *Śivadharmaśāstra*, lay Śaivas are enjoined to venerate individuals deemed *śivabhakta* with the various elements of the guest-reception ceremony. The fact that these *śivabhakta*s must take pains to avoid impurity such the one that comes from contact with death or menstruating women reminds one of the similar taboos to which the *snātaka*s were subject.<sup>65</sup> There is a general principle that a Śiva-devotee

<sup>65</sup> A *bhakta* cannot touch food from cremation ceremonies, etc., or what is touched by a menstruating woman (12.10).

<sup>64</sup> MDh 2.66: *amantrikā tu kāryeyaṃ strīñām āvṛd aśeṣataḥ* | *saṃskārārthaṃ śarīrasya yathākālaṃ yathākramam* ||; 'For females, on the other hand, this entire series (of *saṃskāra*s) should be performed at the proper time and in the proper sequence, but without reciting any Vedic formula, for the purpose of consecrating their bodies.'

is to be regarded and treated as Śiva in person, so that whatever a *śivabhakta* receives may be considered an offering to the deity:

*śivabhaktāya yad dānaṃ bhaktyā kiṃcit pradīyate* | *tad ahaṃ tatra gṛhñāmi tenānantaṃ tad ucyate* || (interpolation after ŚiDhŚ 1.29) 66

Whatever gift, however small, is given with devotion to a Śiva- devotee, I there accept it, by which it is considered an infinite [gift].

This stanza is not included in all manuscripts, but the sentiment is echoed in a passage from the twelfth chapter of the *Śivadharmaśāstra* asserting that Śiva-devotees are the best sort of recipients of feeding at an ancestor-offering:

*śivabhaktaṃ dvijaṃ śreṣṭhaṃ yaḥ śrāddhādiṣu bhojayet* | *kulasaptakam uddhṛtya śivaloke mahīyate* || 12*.*57 || *bahunātra kim uktena śivabhaktaṃ tu bhojayet* |

*śivabhakto yadā bhuṅkte sākṣād bhuṅkte tadā śivaḥ* || 12*.*58 ||

*dvijānāṃ vedaviduṣāṃ koṭiṃ saṃbhojya yat phalam* | *munaye vītarāgāya bhikṣādānena tat phalam* || 12*.*59 ||

*tasmāc chrāddhe viśeṣeña puñyeṣu divaseṣu ca* | *śivam uddiśya viprendraṃ śivabhaktaṃ tu bhojayet* || 12*.*60 ||

12.57 He who feeds a Śiva-devotee, the best twice-born, in ancestor offerings (*śraddhā*) and other rites rescues seven generations of his family, and will be honoured in Śiva's paradise (*śivaloka*).

12.58 What more is there to say about it? One should feed a Śiva-devotee! Whenever a Śiva-devotee eats, Śiva is there eating in person!

12.59 The fruit [obtained] by giving alms-food to a dispassionate sage is the fruit of having fed ten million Veda-knowing Brahmins.

12.60 Therefore, especially at an ancestor offering, and on auspicious days, one should feed a Śiva-devotee, the best of Brahmins, after designating Śiva [as the recipient].

By 12.60, it is clear that the *śrāddha* ritual is just one exemplary occasion for feeding holy men; it is something that can be done on other holy days as well, and in each case, the very best sort of Brahmin recipient is a *śivabhakta.* Similarly, the best place to perform such a rite is a *śivāśrama*:

*gṛhe śrāddhasya yat puñyam arañye tac chatādhikam* | *śivāśrameṣu vijñeyaṃ tat puñyam ayutādhikam* || 12*.*64 ||

<sup>66</sup> This stanza is found in N*Ko* <sup>77</sup>(*pāda* b: *bhaktā*; *pāda* c: *tadantaṃ tatra gṛhñāti*) and N*<sup>K</sup>* 12a (*pāda* c: *tad ahaṃ tat pragṛhñāmi*), but lacking in several other manuscripts that we have checked. Naraharinath's printed version (1.31cd) reads: *tad ahan tattri* (sic) *gṛhñāmi tenānanta* (sic) *tad ucyate.*

12.64 The merit of [performing] the ancestor offering in the forest is a hundred times more than that of [performing it] at home. One should realise that the merit of doing it in *śivāśrama*s is ten-thousandfold more.

This stanza ingeniously depicts the *śivāśrama* as a site that embeds the sanctity of the forest hermitage in a domestic setting—not a conventional Smārta one, but one sanctified by Śivadharma, where *śivāśramin*s are to be the recipients. Moreover, the main concern is not the offerings to the ancestors per se, but the practice, dating back to the Vedic ritual sūtras, of feeding the rice balls, or the remainder of the rice, to virtuous Brahmins after the *śrāddha* ritual proper had ended. Similar ritualised feeding was extended by analogy to other Vedic offering rites as well. This seems to have been a development of the Maurya period,<sup>67</sup> perhaps by analogy with the ritualised feeding of members of the non-Brahmanical *śramaña* orders.

The precept announced in *Śivadharmaśāstra* 11.6 that one must never prepare food only for himself but with an eye to making offerings (which includes feeding *śivabhakta*s) is a likewise direct adaptation of an idea first voiced in the *Āpastambadharmasūtra*, in a digression that interrupts the rules for performing *śrāddha*, to opine that pious Brahmins should be fed at all offerings:

*śucīn mantravataḥ sarvakṛtyeṣu bhojayet* | *deśataḥ kālataḥ śaucataḥ samyakpratigṛhītṛta iti dānāni pratipādayati* | *yasyāgnau na kriyate yasya cāgraṃ na dīyate na tad bhaktavyam* | ĀpDhS 2*.*15*.*11*–*13

At all rituals one should feed individuals who are upright and learned in the Vedas. He should offer gifts in proper places, at appropriate times, on the occasion of purificatory rites, and to proper recipients.

He should not eat food from which a portion has not been first offered in the fire or given to a guest.<sup>68</sup>

The precepts on *śivabhakti* in the *Śivāśramādhyāya* include a passage on the merits of feeding and otherwise serving *śivabhakta*s as if they were Śiva in the flesh:

*yathāsaṃbhavapūjābhiḥ karmañā manasā girā* | *śive bhaktiḥ sadā kāryā tadvac ca śivayogiṣu* || 11*.*48 || *svadehān nirviśeṣeña śivabhaktāṃś ca pālayet* | *bhayadāridryarogebhyas teṣāṃ kuryāt priyāñi ca* || 11*.*49 ||

<sup>67</sup> The Śrauta *piñḍapitṛmedha* ritual did not normally include feeding the balls for the ancestors to human recipients, though some later codes include as one option feeding them to a single Brahmin (or a cow). The *śrāddha* rite, with feeding of Brahmins at the end, appears only in the Gṛhyasūtras.

<sup>68</sup> Translation Olivelle 1999.

*śivasya paripūrñasya kiṃ nāma kriyate naraiḥ* | *yat kṛtaṃ śivabhaktānāṃ tat kṛtaṃ tu śive bhavet* || 11*.*50 || *sudūram api gantavyaṃ yatra māheśvaro janaḥ* | *sa ca yatnena draṣṭavyas tatra sannihito haraḥ* || 11*.*51 || *māheśvarasya bhaktasya śivārcanaratasya ca* | *ājñāṃ kṛtvā yathānyāyam aśvamedhaphalaṃ labhet* || 11*.*52 || *nityam śivakathāsakto nityaṃ śivaparāyañaḥ* | *arcayitvā yathānyāyāṃ gāñāpatyaṃ labheta saḥ* || 11*.*53 || *śivāśramaṃ gatān bhaktyā śivabhaktān prapūjayet* | *svāgatāsanapādyārghamadhuparkādibhojanaiḥ* || 11*.*54 || *yaḥ svāgatanamaskāraiḥ kuryāc cāpy abhivādanam* | *daśavarṣasahasrāñi so 'gniloke mahīyate* || 11*.*55 || *prāptāya śivabhaktāya yo dadyāt svakam āsanam* | *viṃśadvarṣasahasrāñi purandarapure vaset* || 11*.*56 || *śivabhaktaṃ gṛhe dṛṣṭvā tuṣṭiṃ vrajati yo naraḥ* | *varṣakoṭisahasrāñi vased vaiśravañe pure* || 11*.*57 || *śrāntāya śivabhaktāya pādau prakṣālya bhaktitaḥ* | *ghṛtenābhyajya tatpādau viṣñuloke mahīyate* || 11*.*58 || *prāptāya śivabhaktāya pādyācamanapūrvakam* | *yo 'rghaṃ nivedayed bhaktyā sūryalokaṃ sa gacchati* || 11*.*59 || *śivabhaktaṃ dvijaṃ prāptaṃ madhuparkādy anukramāt* | *bhojayitvā yathānyāyaṃ śivaloke mahīyate* || 11*.*60 ||

11.48 Devotion to Śiva should always be carried out in act, thought, and word, by performing worship however one can, and likewise [devotion to] *śivayogin*s.

11.49 And one should protect Śiva's devotees, no differently from one's own body, from danger, poverty, and disease, and please them.<sup>69</sup>

11.50 What can men actually do for Śiva who is [already] fully complete? Whatever is done for Śiva's devotees is done for Śiva.

11.51 One should go the place where there are people (*janaḥ*) devoted to Maheśvara, even if far away. One must strive to see them, for there Hara is present.

11.52 And if one obeys correctly the command of a devotee of Maheśvara, who delights in the worship of Śiva, one obtains the fruit of a horse sacrifice.

11.53 If one performs worship [of Śiva's devotee] correctly, listening fondly to stories of Śiva every day and being intent on Śiva every day, one will become a leader of [Śiva's] hosts.

<sup>69</sup> The implicit audience of this stanza is the king, whose responsibility it is to provide safety and welfare for his subjects in general, but especially for holy people.

11.54 One should offer worship devotedly to the devotees of Śiva who have come to the *śivāśrama* with a guest's welcome, a seat, a foot-bath, guest water, and food such as honey and curd (*madhuparka*).

11.55 One who greets [a Śaiva guest] with the words 'welcome!' and 'homage!' will be honoured in Agni's world for ten thousand years.

11.56 One who spontaneously gives a seat to a devotee of Śiva who has arrived will dwell in the city of [Indra] the city-smasher for twenty thousand years.

11.57 One who derives satisfaction from seeing a devotee of Śiva in his home will dwell in Kubera's city for thousands of crores of years.

11.58 If one devotedly washes the feet of a weary devotee of Śiva, anointing his feet with ghee, one will be honoured in Viṣṇu's world.

11.59 One who with devotion offers guest water, preceded by water for the feet and for sipping, to a devotee of Śiva who has arrived goes to Sūrya's world.

11.60 If one correctly feeds a visiting Brahmin devotee of Śiva with honey and curd (*madhuparka*) and so forth in proper sequence, one will be honoured in Śiva's world.

This elaborate ceremonial is modeled on the Dharmaśāstric guest-reception rituals, as is particularly evident in stanzas 54, 55, 58, 59, and 60, which enumerate the classical set of offerings for guests: seat, foot-bathing water, *argha* water, and *madhuparka* (the honey-and-curd mixture). The general message of the *Śivāśramādhyāya* is that birth status is irrelevant in Śiva-devotion, but here in the context of guest-reception practic es, the Śiva-devotee is at least once explicitly identified as a Brahmin: he is called *dvija* in v. 60, and *vipra* is found as a variant in seven manuscripts in v. 58. The term *dvija* technically might apply to a Kṣatriya or Vaiśya who has undergone Vedic initiation, but in general practice a Brahmin is always understood; either way, the Vedic criterion of Ārya *varña* status is implied, which is out of keeping with the principle that Śiva-devotion creates an overriding status accessible to all. Is this merely the result of an element unwittingly retained when the author adapted a Smārta passage to fit the Śivadharma theme? Or is there some residual deference to the ritual efficacy of the Brahmin as recipient of hospitality?

Evidence from elsewhere in the *Śivadharmaśāstra* might point toward the latter explanation. In a passage of the *Śivadānādhyāya* (8.22–28), Brahmins figure in a rite involving a dough-figurine of Śiva that is 'endowed with a white sacred thread' (*upavīta* [8.22c], the emblem of a Brahmin):

*bhojayec chivabhaktāṃś ca śaktyā viprāṃś ca tarpayet* <sup>70</sup>| *prīyatāṃ me śivo nityam ityuktvotthāpayed dvijān* || 8*.*26 ||

<sup>70</sup> *tarpayet* ] N*<sup>K</sup>* <sup>82</sup>; *dakṣayet* E *N* .

*tair eva tu dvijaiḥ sārdhaṃ tad rūpaṃ tu śivālaye* | *nītvā samarpayed vedyāṃ* <sup>71</sup> *śivaliṅgasamīpataḥ*<sup>72</sup> || 8*.*27 || *sarvayajñaphalaṃ prāpya sarvadānaphalāni ca* | *surūpo rūpadānena śivaloke mahīyate* || 8*.*28 ||

8.26 One should feed *vipra*s (Brahmins) who are Śiva-devotees, and fortify them as well as one can; saying 'may I please Śiva always,' one should invigorate *dvija*s.

8.27 Having brought that [dough-]figure into the Śiva temple, along with those *dvija*s, one should deposit it in the altar before the *śivaliṅga.*

8.28 By means of giving a [dough-]figure, one obtains the fruit of all fire-offerings and the fruits of all donations and is honoured with a beautiful figure in Śiva's world.

Further on, there is an injunction to feed a *śivabhakta dvija* (8.34) and for a *vipra* to receive a vessel (8.36). These and similar passages relate to rites of feeding and gifting adapted from Smārta models, and the final chapter reproduces the praise for the king who practices *bhūmidāna*, the granting of fertile lands to *dvija*s (12.42–43). Yet such intrusions of reverence toward Brahmins have the look of a formulaic holdover. Elsewhere, after all, the (non*-śivabhakta)* Brahmin—even the most learned or enlightened—is relegated to a status below the *śivayogin*s (12.35–36). It may be that stanzas like 11.60, 12.57, 12.60 that place *śivabhakta* and a word meaning 'Brahmin' in apposition really mean to say that if one performs a ritual at which Brahmins are supposed to be fed, one should take care that they are *śivabhakta*  Brahmins, who are the very best sort.

In *Śivadharmottara* 12.205ff (reappearing almost verbatim in the *Revākhañḍa* of the *Skandapurāña*) we find a similar but not identical Śivadharma adaptation of the Dharmaśāstric *āśrama* model in the discussion of feeding Śiva-devotees. An important difference here is that Manu's ordering of the *āsrama*s has been adopted (though there is still no indication that individual Śaivas are meant to proceed through the whole sequence):<sup>73</sup>

*bhojayec chraddhayā śaktyā yaḥ śivabrahmacāriñam* | *sa bhogaiḥ krīḍate divyaiḥ śivaloke vyavasthitaḥ* || 12*.*205 || *yaḥ śivāśramadharmasthaṃ gṛhasthaṃ bhojayed budhaḥ* | *vipulaiḥ sa mahābhogaiḥ krīḍan śivapure vaset* || 12*.*206 ||

<sup>71</sup> *vedyāṃ* ] N*<sup>K</sup>* <sup>82</sup>; *viṣāṃ* E *N* .

<sup>72</sup> *-samīpataḥ* ] N*<sup>K</sup>* <sup>82</sup>; *-samīpagaḥ* E *N* .

<sup>73</sup> Text adopted from the provisional edition in De Simini 2016, 52, fn. 151; these verses have a parallel in *Revākhañḍa* 59.21cd–26ab.

*śivāśramavanasthaṃ yaḥ kandamūlādibhir yajet* | *sa divyān prāpnuyād bhogān īśvarasya pure sthitaḥ* || 12.207 ||

*ekam pāśupataṃ bhaktyā bhojayitvā prañamya ca* | *nānāvidhair mahābhogaiḥ śivaloke pramodate* || 12*.*208 ||

*mahāvratadharāyaikāṃ bhiksāṃ yaḥ pratipādayet* | *sa divyaiḥ sumahābhogaiḥ śivaloke mahīyate* || 12*.*209 ||

12.205 He who faithfully feeds a *śivabrahmacārin* to the best of his ability will revel in heavenly delights when he has been settled in Śiva's world (*śivaloka*).

12.206 And the wise man who would feed a *gṛhastha* who observes the dharma of the *śivāśrama*, will dwell in Śiva's city (*śivapura*) reveling in copious delights.

12.207 One who worships a *śivāśramavanastha* (one who lives in a forest *śivāśrama*) with bulbs, roots, and the like will obtain heavenly delights when he reaches the city of the Lord.<sup>74</sup>

12.208 Having fed and bowed down to a single *pāśupata* with devotion, he makes merry in Śiva's paradise with various delights.

12.209 He who makes a single offering of alms-food (*bhikṣā*) to one who adheres to the Great Observance (*mahāvratadhara*) will be regaled in the Śiva's paradise with very great delights.<sup>75</sup>

As in the *Śivadharmaśāstra*'s account, a *śivabhakta* can on principle belong to any of the *āśrama*s. A householder *śivabhakta* evidently surpasses an ordinary layman in so far as he 'observes the dharma of Śiva's discipline' (*śivāśramadharmastha*), and on that account he merits feeding and reverential treatment modeled explicitly on what is prescribed in the Dharmaśāstras for a *snātaka* or *śrotriya* Brahmin guest. There are analogies, too, with the Buddhist *upāsaka* in the technical sense of a layman under supererogatory (yet sub-monastic) vows,<sup>76</sup> but the Dharmaśāstra is the explicit frame of reference. The *Śivadharmaśāstra'* s innovation was—at least in principle—to extend to any Śiva-devotee, regardless of social rank, a form of reverential treatment that the Smārta tradition had reserved mainly for learned or

<sup>74</sup> The term *śivāśramavanastha*, on the face of it, is ambiguous, but the fact that he is to be offered 'bulbs and such' shows off that the Śivadharma's *śivavaikhānasa* is meant.

<sup>75</sup> The *śivayogin* or *yati* category is treated in two stanza referring to the *pāśupata bhakta* and the *mahāvratadhara.* In the latter stanza, the fact that the food offered is called *bhikṣā* confirms that a mendicant is meant.

<sup>76</sup> Sanderson (2012, 10–14) points to a parallel with the Buddhist and Jaina *upāsaka* (lay-devotee), noting the use of this term to describe non-initiate Māheśvaras in later Śaiva Siddhānta discourse. The term does not occur in the *Śiva dharmaśāstra.*

pious Brahmins. In what is perhaps a moment of hyperbole (ŚiDhŚ 1.28–29), it is stated that Śūdras, 'Dog-Cookers,' or even foreigners can qualify as *śivabhakta*s worthy of reverential feeding. But when feeding of *śivabhakta*s is the main topic of discussion, the Śūdra disappears and the *śivabhakta* to be fed is repeatedly called a Brahmin or 'twice-born' (*dvija*). Here again, this may be an artifact of the guest-reception language imported from the older ritual and dharma codes, not consistently reconciled with the claims made elsewhere in the work that social distinctions were elided in the Śiva-discipline.

In further contrast with Smārta ritual and dharma literature, the *Śivadharmaśāstra* (11.61–79) generalises the scope of these services by suggesting that they be offered to anyone in need of them—the weary, the ill, the fearful, the destitute, regardless of social status (especially verse 70). This generalised charity, though, does not displace the special reverence reserved for *śivabhakta*s. Although it is clear that *śivayogin*s are the holiest of all, the author wishes to show that *śivabha kta*s of the other *āśrama*s also practice an exemplary form of discipline that makes them worthy recipients of receiving the rites of hospitality—as inheritors of the mantle of the *śrotriya* or *snātaka* Brahmin.

### 6. *Differing Approaches to Dharma in the Śivadharma and the Viṣñudharma*

The oldest texts presenting themselves as teaching Śivadharma and the work transmitted under the name *Viṣñudharma*<sup>77</sup> seem to have been composed in roughly the same period, and outwardly resemble each other in so far as both present themselves as *śāstra* (VDh 105) or even *dharmaśāstra* (ŚiDhŚ 12.102), and self-consciously appropriate numerous doctrinal and normative elements from Dharmaśāstra proper, adapting them to a theology and social ethos shaped by particular religious movements (Pāśupata, and Bhāgavata and/ or Pāñca rātra, respectively). Both traditions position themselves among other *śāstra*s as well. Yet in certain ways, they differ fundamentally in approach. What did the authors of the *Śivadharmaśāstra* and the *Viṣñudharma* mean when they used the word *dharma*, and how do their interpretation of Dharmaśāstric concepts differ?

### 6.1 *The Viṣñudharma's Āśramadharma*

Unlike the *Śivadharmaśāstra*, the *Viṣñudharma* adopts the sequential conception of the four *āśrama*s that was introduced in Manu's code (ca. 200 ce). The *brahmacārin* is listed first and, unlike in the *Śivadha-*

<sup>77</sup> Edited by Grünendahl 1983–89.

*rmaśāstra* and *Śivadharmottara*, he is not just someone under a vow of chastity but an actual Vedic student living with his *guru*:

*devebhyo 'pi hi pūjyas tu svagurur brahmacārinaḥ* | *tasyāpi yajñapuruṣo viṣñuḥ pūjyo dvijottama* || 4*.*32 || *striyaś ca bhartāram ṛte pūjyam anyan na daivatam* | *bhartur gṛhasthasya sataḥ pūjyo yajñapatir hariḥ* || 4*.*33 || *vaikhānasānām ārādhyas tapobhir madhusūdanaḥ* | *dhyeyaḥ parivrājakānāṃ vāsudevo mahātmanām* || 4*.*34 || *evaṃ sarvāśramāñāṃ hi vāsudevaḥ parāyañam* |

*sarveṣāṃ caiva varñānāṃ tam ārādhyāpnuyād gatim* || 4.35 ||

VDh 4.32 For one's own teacher should be worshiped by a celibate student (*brahmacārin*), more even than the gods, and he should also worship Viṣṇu the Soul of the Sacrifice, O best of the twice-born.

VDh 4.33 Nothing else divine is to be worshiped by a woman besides her husband, (and) a good, home-dwelling (*gṛhastha*) husband should worship Hari, Lord of the Sacrifice.

VDh 4.34 Madhusūdana should be propitiated by *vaikhānasa*s by means of ascetic practices, and Vāsudeva, the Supreme Self, is to be meditated on by wandering mendicants.

VDh 4.35 For thus, Vāsudeva becomes the Ultimate Aim of people of all *āśrama*s, and by propitiating him, those of all classes (*varña*s) reach the goal.

Since the *āśrama* system understood here does not deviate substantially from the classical Dharmasāstric one (apart from identifying Viṣṇu as the deity), there was no reason to rename the *āśrama*s as the *Śivadharmaśāstra* did (as *śivabrahmacārin*, etc.).

One striking detail here is that the author gives special attention to the householder's wife, who should worship only her husband. The idea, here only implicit, is probably that the husband stands in for god, a notion known from other sources (e.g., MDh 5.154). It is reinforced by the parallel structure of the preceding stanza, where the student worships the teacher as the teacher worships Viṣṇu. In both of these home-centred *āśrama*s, the deity is described as the Lord of Sacrifice (Yajñapati), an epithet that emphasises Viṣṇu's personification of the Vedic ritual. Recall that the Dharma literature is fond of seeing an analogy between the relation of the student to the teacher and that of the bride to the groom (for example, by employing similar rites and mantras in the Vedic initiation and wedding rites).<sup>78</sup> In

<sup>78</sup> MDh 2.67: *vaivāhiko vidhiḥ strīñāṃ saṃskāro vaidikaḥ smṛtaḥ* | *patisevā gurau vāso gṛhārtho 'gniparikriyā* || 'For females, tradition tells us, the marriage ceremo-

any case, we do not see a larger, more religiously autonomous role for a woman comparable to the female *śivabhakta* of *Śivadharmaśāstra* 10.90. The student-first pattern is affirmed elsewhere in the *Viṣñudharma* too:

*tathāśrameṣu sarveṣu brahmacārivratādikāḥ* | *sthāpayitvā tataḥ sarvāḥ prajāḥ saddharmavartmani* | *kalkirūpaṃ parityajya divam eṣyāmy ahaṃ punaḥ* || 66*.*81 ||

VDh 66.81 Thus after establishing all people who perform the observances beginning with that of the *brahmacārin* in all the *āśrama*s, on the path of the true dharma (*sad-dharma*), I will give up the form of Kalkin, and return again to heaven.

*brahmacārigṛhasthādyā na cyavanty āśramāc ca ye* | *svadharmato haris teṣāṃ prītimān eva sarvadā* || 73*.*4 ||

73.4 Those beginning with the *brahmacārin* and the *gṛhastha* do not slip from (their) *āśrama*; Hari has affection for them because they ever follow their proper dharma.

But it is not merely Manu's order of listing the *āśrama*s that has been adopted; it is also the idea that they should be practiced in sequence—an idea not evident even in the *Śivadharmottara* (which does however list the *śivabrahmacārin* first). VDh 101.21–53 presents a detailed description of the rules for how a man should proceed from one *āśrama* to the next in Manu's sequence: *brahmacārin*, *gṛhastha*, *vānaprastha*, and *bhikṣu.*<sup>79</sup> The only exception is the option to skip the householder state and proceed directly to hermit or mendicant (VDh 101.29).

### 6.2 *The Viṣñudharma on Guest Reception*

In contrast to the *Śivadharmaśāstra*, the *Viṣñudharma* mentions the elements of the guest reception only as part of the orthodox Brahmanical rites for honoring weary venerable visitors (1.1–3, 27.11, etc.) or for worshipping deities (e.g., 5.5–9, 13.14, 20.7). Indeed, this sets the tone in the very opening stanzas of the work:

*kṛtābhiṣekaṃ tanayaṃ rājñaḥ pārīkṣitasya ha* | *draṣṭum abhyāyayuḥ prītyā śaunakādyā maharṣayaḥ* || 1*.*11 || *tān āgatān sa rājarṣiḥ pādyārghyādibhir arcitān* | *sukhopaviṣṭān viśrāntān kṛtasaṃpraśnasatkathān* || 1*.*2 ||

ny equals the rite of Vedic consecration; serving the husband equals living with the teacher; and care of the house equals the tending of the sacred fires.'

<sup>79</sup> Stanza 101.50, toward the end, lists the four with *bhikṣur vaikhānasas tathā* for the last two, but this is evidently *metri causa.*

*tatkathābhiḥ kṛtāhlādaḥ prañipatya kṛtāñjaliḥ* | *śatānīko 'tha papraccha nārāyañakathāṃ parām* || 1*.*3 ||

1.1 In delight, Śaunaka and the rest of the great sages approached to see the son of King Pārīkṣita when he had been consecrated.

1.2 When those who had come had been honored with footwashing water, scented drinking water, etc., when those weary ones, greeted with polite inquiries and conversation, had been seated at ease.

1.3 Then, delighted by their words and joining his palms, that sageking Śatānīka bowed reverently to them, and asked to hear the sublime account of Nārāyaṇa.

There is no parallel to the Śiva-devotee introduced in the *Śivadha rmaśāstra* as a replacement for the learned or *snātaka* Brahmin who was the model Smārta recipient of food and other service.

### 6.3 *The Viṣñudharma's Diatribe Against Heretics* (*pāṣañḍa*s)

Most notably, the *Viṣñudharma* (especially in chapters 24–25, 66, and 105) enters into sectarian polemic against the threat posed to orthodox Smārta *dharma* in this decadent Kali age by 'heretics' (*pāṣañḍa*s) of many stripes, including Buddhists, Jains, Sāṅkhyas, skeptics, and false ascetics.<sup>80</sup>

*śrutismṛtyuditaṃ dharmaṃ varñāśramavibhāgajam* | *ullaṅghya ye pravartante svecchayā kūṭayuktibhiḥ* || 25*.*4 ||

Those who willfully, with false reasoning, transgress the dharma expressed in the Veda and the Tradition, which arose from the division into *varñas* and *āśrama*s, ... (those wicked *pāṣañḍa*s go to hell).

Avoiding interactions—especially conversation (*ālāpa*)—with *pāṣañḍa*s is one of the first-mentioned requirements of various votive observanc es (*vrata*s): e.g. 5.1, 7.4, 8.2, 14.2, 15.4.

The last chapter returns to the theme of heretics. Predicting the dreadful state of the world in the Kali Yuga, the degenerate age,<sup>81</sup> we are warned that 'false ascetics'—mostly Śūdras, but also many Brahmins, Kṣatriyas, and Vaiśyas—will lead the world astray through the use of logic and disputation (*hetuvāda*), attracting people to become Śrāvakayāna or Mahāyāna Buddhist monks, or Jaina *muni*s, or Kāpila (i.e., Sāṅkhya) *bhikṣu*s*.* Arguments framed in foreign languages (*hetuvādair* ... *mlecchabhāṣānibandhaiḥ*) are singled out for condemna tion (105.44). Śūdras

<sup>80</sup> Bisschop (2018a, 207–8) briefly notes this difference between the *Śivadha rmaśāstra* and early Vaiṣṇava works including the *Viṣñudharma.*

<sup>81</sup> This theme is taken up also in the *Viṣñupurāña*; see Eltschinger 2014, 57–66.

who become ascetics and go about without caste-markers provoke particular concern.

The *Śivadharmaśāstra*, on the other hand, makes no reference to *pāṣañḍa*s. The word *mahāyāna* appears frequently, especially in the tenth chapter, but only to describe heavenly conveyances that one can enjoy in Śivapura. The only exception may be two stanzas occurring in a series of similar ones in chapter three describing how various deities attained their position through worshipping one or another sort of *liṅga.* These two stanzas slip the Buddha and the Ārhanta (i.e., the Jaina Tīrthaṅkara) into the series:

*buddhenāpy arcitaṃ liṅgaṃ jāmbūnadamayaṃ śubham* | *tena buddhatvam āpnoti sadā śāntam avasthitam* || 3*.*31 || *ārhantas tu sadākālam puṣpaliṅgārcanāt param* | *tenārhattvam avāpnoti yogaṃ vāpi sudurlabham* || 3*.*32 ||

3.31 A *liṅga* is worshipped even by the Buddha, bright, made of gold. Thereby he obtains the state of Buddha, always remaining at peace.<sup>82</sup>

3.32 The Jina (*ārhanta*), after worshiping a *liṅga* of flowers, thereby attains *arhat-*hood, or a [divine] union (*yoga*), which is very hard to reach.

As Bisschop has observed,<sup>83</sup> this pair of stanzas differs in tense from the surrounding stanzas, is absent in some manuscripts, and occurs in a different position in the one Sāradā manuscript. Whatever a fuller understanding of the transmission of this passage may tell us, these irregularities in the transmission—along with the interpolation in two manuscripts after 6.32 of another pair of stanzas, again positing that the Arhat and the Buddha worshipped Śiva—suggest that Buddhism and Jainism lay outside 'the perceived boundaries of Brahmanical religion' in a way that the cults of other deities did not, but that the stanzas reveal an inclusivist attempt to encompass them. This subordinates Buddhism and Jainism by portraying their 'gods' as devotees of Śiva and reframing their spiritual attainments in Śaiva terms, rather than condemning them as corrupt or false.<sup>84</sup>

<sup>82</sup> Text and translation from Bisschop 2018a, 406, where he notes: 'The gods mentioned include (in order of appearance): Brahmā, Indra, Kubera, the Viśvedevas, Vāyu, Viṣṇu, the Vasus, the Aśvins, Varuṇa, Agni, Sūrya, Buddha, Arhat, and Soma. The mention of the Buddha and Arhat [the Tīrthaṅkara of Jainism] in this otherwise strongly Brahmanical list is noteworthy.'

<sup>83</sup> Bisschop 2019a, 518, 523–4.

<sup>84</sup> This issue has been discussed in Bisschop 2019a; see also Sanderson 2015 on religious tolerance in mediaeval India.

### 7. *Conclusions*

Comparing the Śivadharma's revisionist appropriation of Dharmaśāstric concepts with the way the same concepts appear in the *Viṣñudharma* is a good way of highlighting what is distinctive and innovative in the Śivadharma religion. In both traditions, the sectarian theology was presented in terms calculated to win over Smārta Brahmins, the kings who patronised them, and/or others who emulated their religious norms. They sought to raise the prestige of their own religious ideals, to attract patronage, and thereby to institutionalise their religions on a broader basis. In doing so, they endorsed as cetic and yogic ideals on principle, but they framed their precepts for laypeople in terms of the concepts most distinctive of the *dharma* of the Dharmaśāstra, especially those related to *varña*, *āśrama*, and the rites of domestic piety, including observance of *vrata*s, performance of *pūjā*, and the ritual feeding of Brahmins.

The Śaivas and Vaiṣṇavas of this period, though, approached these matters quite differently. The *Viṣñudharma*'s conception of Viṣṇu-*bhakti* pointedly defended classical Smārta status hierarchy and its prerogatives, forgoing the *Śivadharma*'s radical moves in the direction of social inclusion and the flattening of hierarchies.85 The difference is that Vaiṣṇava *bhakti*, having already won acceptance from the gatekeepers of Vedic and Smārta orthodoxy, defended that status by echoing orthodoxy social exclusivism, whereas Śaivism still needed to win wider acceptance, and therefore opted for an inclusivist approach in order to win legitimacy for the new tradition.<sup>86</sup> Certainly the Pāśupata order had been classed by prominent orthodox theorists such as Kumārila (the seventh-century Mīmāṃsaka) and Medhātithi (the ninth-century commentator of the *Mānavadharmaśāstra*) with Pāñcarātras, Buddhists, Jainas, and other Veda-rejecting groups as unworthy of receiving the guest-reception.87 In that con-

<sup>85</sup> This difference between the *Śivadharmaśāstra* and the *Viṣñudharma* may foreshadow a broader pattern in the later Śaiva and Vaiṣṇava spheres. Vaiṣṇava movements have tended to adhere more strictly to Brahmanical purity and hierarchy standards. The *Bhagavadgītā*'s emphasis on adhering to *svadharma*, 'one's proper *dharma*' according to status, already tacks in that direction, despite the leveling possibilities of *bhakti.*

<sup>86</sup> This is the explanation of inclusivism proposed by Wezler 1983, discussed by Bisschop 2019a.

<sup>87</sup>Kumārila, *Tantrāvarttika* ad *Pūrvamīmāṃsāsūtra* 1.3.3–4 and Medhātithi ad MDh 2.5–6; see Sanderson 2015, 159–169, who also discusses the similar view of Aparāditya (the twelfth–century commentator on the *Yājñavalkyadharmaśāstra*). Sanderson goes on to show how the Śaiva tradition broadly adopted the inclusivist model.

text, the logic of Śivadharma as presented in the *Śivadharmaśāstra* (and in the *Śivāśramādhyāya* in particular) was intended to undercut such criticisms by appropriating key Smārta ritual and social categories, redefining them in relation to Śiva at every step.

The particular genius of the Śivadharma was the way it overlaid the Dharmasāstric social model of dharma with a specially tailored form of ascetic discipline. In an earlier period, the Dharmaśāstra itself had recast everyday household life as a religious profession by circumscribing it with strenuous ritual observances, social restrictions, and purity rules, and by putting forward the highly learned (*śrotriya*) or highly disciplined (*snātaka*) householder Brahmin as a figure eminently worthy of ritualised feeding and public patronage through royal endowments analogous to those bestowed upon the ascetic orders. The Śivadharma subsequently appropriated and adapted that model as a way of allowing uninitiated Māheśvaras to more closely emulate Pāśupata ascetics. The *śivabhakta* status, bestowed upon exemplary *śivagṛhastha*s and *śivayogin*s alike, likewise provided a paradigm for validating the pious householder as a religious professional worthy of royal patronage.

Dharma as an upgrading of household life and dharma as a downgrading of ascetic rigor thus converge in the middle. Dharmaśāstra had earlier located that middle in the household by defining a more rigorous model of domestic piety centered on the Brahmanical *gṛhastha.* The Śivadharma's *śivāśrama-śivabhakti* ideal is a further reconfiguration of the householder-ascetic. Like the *Bhagavadgītā*, the *Śivadharmaśāstra* made devotion the overriding criterion of value, beyond birth status and beyond conventional ritual attainments; the *bhakta* is promised the same rewards as the ascetic, and even more than those of non-devotee laity however ritually observant they may be.

But the *Śivadharmaśāstra* goes still further by redirecting the Smārta practice of ritualised hospitality for especially pious learned Brahmins and other venerable persons so that the favored recipients are Śiva-devotees. In this way, the devoted 'Śiva-householder' becomes an object of devotion for others, on the principle that devotees embody the divine presence of Śiva directly, just as does the Śiva-ascetic. Like the Dharmaśāstras, the *Śivadharmaśāstra* defines a religion of the household that, while giving due recognition to the virtuosic discipline of the ascetics, appropriates some of their charisma for householders with a discipline of their own, creating an *āśrama* in both senses of the word, which allows them to play the roles both of worshipper and of worshipped. In doing so, the *Śivadharmaśāstra*  flattened hierarchical differences of social rank, and closed the gulf between the householder and the ascetic by accommodating them within a single *śivāśrama*, with both figures recognised as vocations worthy of respect, worship, and patronage precisely because the deity becomes present in both.

This was conveyed through an innovative and sometimes even subversive rewriting of Smārta precepts and categories, a rewriting directed no doubt at the target audience of the Dharmaśāstra treatises themselves, as a way of giving shape, coherence, and legitimacy to lay religiosity inspired by Pāśupata ascetics in terms that would have resonated in mid-first-millennium India, particularly among Sanskrit-literate social and political elites. The boldness of this vision in the *Śivadharmaśāstra* is partly undercut by vestiges of Smārta deference to Brahmin status, especially where ritualised feeding is concerned, and in references to the ritual use of the Brahmanical sacred thread. Mirnig is certainly correct when she observes that the *Śivadharmaśāstra*'s 'ideals oscillate between a conformity to and the transcendence of Brahmanical norms, just as they do between those of the ascetic and the householder.'<sup>88</sup>

But the boldness of those ideals stands out when we compare the *Śivadharmaśāstra* to early works of lay-oriented devotional Vaiṣṇavism such as the *Bhagavadgītā* and the *Viṣñudharma*, and even later works of the Śivadharma tradition beginning with the *Śivadharmottara* and the *Śivopanisad*, not to mention the Śaiva Siddhānta. The authors of all of these works engaged in adaptation and reconceptualization of Smārta rituals and social norms, but all of them affirmed Dharmaśāstric social status and gender disparities to a greater degree than does the *Śivadharmaśāstra.* In particular, we perceive in the details of the *Śivadharmottara'* s and the even later *Śivopaniṣad*'s presentation of the *āśramas* a growing inclination to adhere more closely to Smārta orthodoxy, even (in the latter case) using Vedic mantras. In this respect, the radical sociology of the *Śivadharmaśāstra*'s model of lay religion seems to have been tempered as the tradition matured, probably to help encourage wider acceptance by conservatively inclined elites as the tradition was carried along with other products of Sanskrit cosmopolitanism into new markets.<sup>89</sup> In this respect, the early Śivadharma fell victim to its own success.

<sup>88</sup> Mirnig 2019, 474.

<sup>89</sup> Evidence of this widening ambit is found in the epigraphic record, recently summarised by Bisschop 2018b, 18–19.

*Edition and Translation*

# *Introduction to the Edition*

### 1. *Sources for the Root Text*

The text of the *Śivadharmaśāstra* has been preserved in a very large number of manuscripts. Of these, at least twenty palm-leaf manuscripts survive in Nepalese sources, including the earliest, which hails from the tenth century ce. If we take into account the paper manuscripts from Nepal as well, the number is at least doubled. Similarly, more than twenty palm-leaf manuscripts exist in South Indian sources, written in Grantha, Telugu and Malayalam scripts.<sup>90</sup> There are also other manuscripts of the *Śivadharmaśāstra* written in Bengali and Śāradā scripts—and there are, no doubt, more manuscripts yet to be discovered.

For this edition of chapter eleven, which bears the title '*Śivāśramādhyāya*,' a representative selection of twelve sources from what we estimate to be over ninety in total has been made. These include some of the oldest available manuscripts, but also a selection of manuscripts from different parts of the subcontinent in order to represent the regional variation of the text. Out of the twelve sources used for the critical edition of the present chapter, six are Nepalese palm-leaf manuscripts (N<sup>K</sup> <sup>28</sup>, N*<sup>K</sup>* 82, N*<sup>K</sup>* <sup>12</sup>*a*, N*<sup>P</sup>* <sup>57</sup>, NK o <sup>77</sup>, and N*<sup>C</sup>* <sup>45</sup>); four are from South India: three palm-leaf manuscripts (G*Ki* , MTr 63 and G*<sup>L</sup>* <sup>40</sup>) and one transcript (P *T* 72); furthermore, one Kashmiri paper manuscript (Ś *S* <sup>67</sup>) has been included, as well as the *editio princeps* of Yogi Naraharinath (E*<sup>N</sup>* ).<sup>91</sup>

<sup>90</sup> See De Simini 2016b and Bisschop 2018b, 26.

<sup>91</sup> For the sigla we follow the system set out in Bisschop 2018b, 50–51.

#### *Manuscript* N<sup>K</sup> 28

This is a palm-leaf manuscript microfilmed by the NGMPP, which bears the reel number A 1028/4 (acc. no. NAK 6–7) and is preserved at the National Archives, Kathmandu. It is written in Kuṭilā script. Though undated, this manuscript, being a Śivadharma corpus manuscript, provides the earliest material evidence for the existence of the corpus. Its script can be dated to the first half of the tenth century.<sup>92</sup> It is written in a clean hand and contains relatively few scribal errors. The manuscript is incomplete and consists in its present state of 157 folios in total. Each folio contains generally five lines. It has two binding holes: one in the centre-left and one in the centre-right. Foliation is recorded in the middle of the left-hand margin of the verso in Newari letters. The manuscript contains the following Śivadharma texts:


The *Śivāśramādhyāya* covers folios 40*<sup>v</sup>* to 44*<sup>v</sup>* .

#### *Manuscript* N<sup>K</sup> 82

This is a palm-leaf manuscript microfilmed by the NGMPP, which bears the reel number A 1082/3 (acc. no. 3/393) and is preserved at the National Archives, Kathmandu. It is written in Newari script and dated to [Nepāla] Saṃvat 189 (1069 ce). It contains 274 folios, each folio generally containing six lines. It has two binding holes: one in the centre-left and one in the centre-right. Foliation is recorded in the middle of the left-hand margin of the verso and combines Newari letters and numbers. It is written in a clean hand and contains very few scribal errors. It marks colophons in orange colour. This manuscript is a multiple-text manuscript and contains:


<sup>92</sup> See also De Simini 2016b, 219, and Bisschop 2018b, 50, n. 212.


The *Śivāśramādhyāya* covers 34*r*3–37*v*2.

*Manuscript* N*<sup>K</sup>* 12*a*

This is a palm-leaf manuscript microfilmed by the NGMPP, which bears the reel number NGMPP B 12/4 (acc. no. NAK 5–841) and is preserved at the National Archives, Kathmandu. It can be dated to the eleventh century ce on palaeographical grounds. It contains 142 folios, each folio consisting of five lines in general. The folios are not held in the proper order. It has two binding holes: one in the centre-left and one in the centre-right. Foliation is displayed in the middle of the left-hand margin of the verso in Newari letters and numbers. It is written in a clean hand and contains few scribal errors. The manuscript is damaged on the margins, which has led to a considerable loss of text. This manuscript is a multiple-text manuscript and contains:


The *Śivāśramādhyāya* covers 40*<sup>r</sup>* 1–43*<sup>v</sup>* 1.

#### *Manuscript* N*<sup>P</sup>* 57

N*<sup>P</sup>* <sup>57</sup> is a multiple-text palm-leaf manuscript written in Newari script and preserved as part of the collection of Sylvain Lévi, housed in the Institut d'études indiennes of the Collège de France. The manuscript number is: MS. Skt. 57-B. 23. It may be dated to the eleventh century ce on palaeographical grounds.<sup>93</sup> It contains 249 palm leaves, each folio consisting of six lines. The following folios are missing: 3, 8, 47, 48, 135, 197, 214, and 216. Foliation is recorded on the verso side: in the middle of the left-hand margin in combination of Newari letters,

<sup>93</sup> Two dates are recorded in Nepāla Saṃvat. These appear in the manuscript after the *Dharmaputrikā*: one on exposure 494 (Saṃvat 415 = 1295 ce) and the other on exposure 497 (Saṃvat 611 = 1491 ce). The first date is related to the *Śivadharma* manuscript and concerns the use of the manuscript on that date. The second date rather relates to the *Viṣñudharma*, of which one folio is included in the bundle, with its colophon written in a different hand.

and in the middle of the right-hand in roman numbers by a second hand. There are two binding holes: one in the centre-left and one in the centre-right. The manuscript is damaged in the margins, with considerable loss of text. The text is written in a clear hand and contains few mistakes. The manuscript contains the following texts:


The *Śivāśramādhyāya* covers fols 33*<sup>v</sup>*–37*r*3.

#### *Manuscript* NK o 77

NK o <sup>77</sup> is a palm-leaf manuscript numbered G 4077/1 and preserved at the Asiatic Society, Kolkata. It is written in Newari script and dated to [Nepāla] Saṃvat 156 (1035–36 ce). It contains 355 folios, each folio consisting generally of five lines. The colophon is marked in red ink by a second hand.

It has two binding holes: one in the centre-left and one in the centre-right. The original foliation is given in the middle of the left-hand margin of the verso in conjunction with Newari letters and numbers. Two secondary foliations in roman script can be traced: one near the original foliation and the other above the centre-left binding hole. The manuscript has a somewhat blurred appearance and contains numerous scribal errors. It is damaged on the margins, resulting in considerable loss of text. The manuscript contains the following texts:<sup>94</sup>


<sup>94</sup> Note that folios of this manuscript are not consecutively numbered. Cf. De Simini and Mirnig 2017, 597.


The *Śivāśramādhyāya* covers 39*<sup>r</sup>* 1–43*<sup>v</sup>* 1.

#### *Manuscript* N*<sup>C</sup>* 45

N*<sup>C</sup>* 45 is a palm-leaf manuscript which is preserved at the University Library of Cambridge, bearing the number Add. 1645. <sup>96</sup> It is a palm-leaf manuscript dated to [Nepāla] Saṃvat 259 (1139–40 ce) written in Newari script. It contains 247 folios, consisting of six lines per folio. It has two binding holes: one in the centre-left and one in the centre-right. The foliation on the left-hand margin consists of Newari letters and numbers. On the right- hand margin there are Devanāgarī numbers. The manuscript contains many scribal errors as well as corrections by a second hand. The following texts are included:


The *Śivāśramādhyāya* covers fols 31*v*2–34*v*3.

#### *Manuscript* Ś*<sup>S</sup>* 67

This is a paper manuscript written in Śāradā script and preserved at the Oriental Research Library, Srinagar, under the number 1467. It has thirty-eight folios, each folio containing thirteen to fourteen lines. Foliation is given in the lower left-hand margin of the verso under the abbreviation *si. dha.* in Śāradā numbers. The title on the library catalogue card is reported as *Śivadharmacarita* and it is classified under 'Purāṇa.' It is written in a clear hand and contains few scribal errors. The *Śivāśramādhyāya* covers fols 32*r*3–34*<sup>v</sup>* 10.

<sup>95</sup> Two folios of this part—namely exposures 23B/24A and 24B/25A—contain the text of the *Umottarasaṃvāda* (De Simini and Mirnig 2017, 594).

<sup>96</sup> The manuscript is available online at: http://cudl.lib.cam.ac.uk/view/MS-ADD-01645/1.

## *Manuscript* G*Ki*

This is a palm-leaf manuscript preserved at Śrī Naṭarāja Gurukkal, Kilvelur. It is written in Grantha script. It has fifty-three folios; each folio contains seven lines in general. Although this source contains some scribal slips, it may be the best among the South Indian manuscripts consulted for this chapter. The foliation is given on the lefthand margin of the verse in Grantha letters, on top of which there is a roman foliation written in a late hand. There is damage by insects throughout, causing loss of text. The manuscript has two binding holes: one on the centre-left and one on the centre-right. The *Śivāśramādhyāya* covers folios 45*r*3–48*v*2.

#### *Manuscript* MTr 63

MTr <sup>63</sup> is a palm-leaf manuscript preserved at The Oriental Research Institute and Manuscripts Library in Trivandrum (No. 12763). It is written in Malayalam script, in a clear hand and contains few scribal errors. There is considerable loss of text due to damaged margins. Each folio contains six lines in general. The manuscript has two binding holes: one on the centre-left and one on the centre-right. The foliation on the left-hand margin is in Malayalam letters. The colophons are marked by red ink. The manuscript is accompanied by a commentary, a separate edition of which is included below (pp. 145ff). The beginning of each verse commented upon by the commentary has been underlined in blue ink and sometimes in grey ink by a second hand. The *Śivāśramādhyāya* covers fols 54*v*5–60*r*5.

#### *Manuscript* G*<sup>L</sup>* 40

G*<sup>L</sup>* <sup>40</sup>is a manuscript preserved in the Leiden University Library. The text is written in Grantha script. Each folio contains six lines (except 157<sup>r</sup> , which has seven lines). It seems to have been originally part of a multi-text manuscript, since the foliation starts from number seventy-seven. The foliation is given in the middle of the left-hand margin of the recto. There are two binding holes: one in the centre-left and one in the centre-right. The manuscript has some small damage but without much loss of text.

On the leaf preceding the beginning of the text proper, the title of the text, the number of chapters, and the name of the main interlocutor is mentioned in Devanāgarī in the following way: *Śivadharmaśāstra* 11 *a naṃdikeśvara* After this, the folio numbers are provided in roman script, numbering 77–167 (ninety-one pages). The manuscript number is 11.40. The *Śivāśramādhyāya* covers folios 154*r*5–159*v*5.

#### *Manuscript* P *T* 72

P *T* <sup>72</sup> is a Devanāgarī paper transcript of manuscript 75425, preserved at Institut Français de Pondichéry (IFP), T 72b.97 The original is written in Grantha script and belongs to the Adyar Library, Chennai. It has 155 folios, each page containing ten verses. The transcript mentions the number of the folio (both recto and verso) of the original text. The foliation on the right-hand side corresponds to the original number of leaves, while the foliation on the upper-right hand margin gives the page number of the transcript. The *Śivāśramādhyāya* covers pp. 128–140. This, according to the transcript, corresponds to 33*<sup>r</sup>*–36*<sup>v</sup>* of the original manuscript.

### *Edition:* E*<sup>N</sup>*

Yogi Naraharinath, *Śivadharma Paśupatimatam Śivadharmamahāśāstram Paśupatināthadarśanam*, Kathmandu, Saṃvat 2055 (1998 ce). The *Śivāśramādhyāya* chapter in this volume also contains a rather liberal Nepalese translation by the editor. The volume is both hand-written and typeset. The texts are published in the following order:


The *Śivāśramādhyāya* covers pages 143–161.

In what follows we share some observations on individual characteristics of manuscripts regarding the question of the regional transmissions of the text and their possible relations.<sup>98</sup>

### 2. *The Transmission in Nepal*

Since the Nepalese manuscripts predate all the other consulted sources by several centuries, it is likely that they transmit an over-

<sup>97</sup> Online at http://muktalib7.org/IFP\_R00T/IFP/transcripts\_data/T0072/ PDF/ T0072.pdf.

<sup>98</sup> Compare also Bisschop 2018, 54–63.

all earlier version of the text. Within the Nepalese transmission of the present chapter, the two earliest manuscripts (N<sup>K</sup> <sup>28</sup> and N*<sup>K</sup>* <sup>82</sup>) each seem to go back to a different source that had already developed the character of a recension—the reason being that the two manuscripts differ in important readings on many occasions.

#### 2.1 *The Transmission in* N<sup>K</sup> 28

As the earliest manuscript for this chapter, this manuscript deserves special attention. Compared to the other manuscripts, it is marked by several scribal errors, such as omission of *visarga*, omission of *anusvāra*, dropping of syllables, dropping of *repha*, and others. There are also cases of dropping of the final *t* in the third person optative singular,99 but these can be defended as authorial, as such conventions commonly occur in early Śaiva Tantras.<sup>100</sup> No lines appear to have been added through textual accretion. On two occasions, a portion of text is uniquely missing:

1. ŚiDhŚ 11.28b–30a

 *pavitraṃ naiva vidyate* | *uktvaivaṃ munidevebhyaḥ snāto yena śivaḥ svayam* || 28 *tadāprabhṛti brahmādyā munayaś ca śivārthinaḥ* | *sarvaparvasu yatnena bhasmasnānaṃ pracakrire* || 29 *tasmād etac chivasnānam* |

2. ŚiDhŚ 11.67–68

*kālāt punar ihāyātaḥ samastajñānapāragaḥ* | *surūpaḥ subhagaḥ śrīmān nīrujaḥ suprajaḥ sukhī* || 67 *śarañāgatam udvignam āghrātaṃ riputaskaraiḥ* | *mā bhair iti samāśvāsya śivaloke mahīyate* || 68

These two omissions are most probably scribal. The first may have been caused by eye-skip from *snāna* in 28a to *snāna* in 30a; construing 28a and 30b as one sentence does not make good sense. The second omission is almost certainly due to eye-skip, because 66d and 68d (*śivaloke mahīyate*) are identical.

#### 2.2. *The Transmission in* N*<sup>K</sup>* <sup>82</sup> *Compared with Other Sources*

Read in juxtaposition with N<sup>K</sup> 28, this manuscript is important for understanding the developmental history of the *Śivadharmaśāstra* in the Nepalese transmission. As mentioned above, N*<sup>K</sup>* 82 and N<sup>K</sup> <sup>28</sup> show many variations suggesting that they represent two different lines of trans-

<sup>99</sup> For instance, at 4b: *syā* for *syāt*, and at 15a: *bhave* for *bhavet.*

<sup>100</sup> See, for example, Goodall et al. 2015, 132 and Kafle 2020, 135.

mission. The manuscript provides an overall grammatically correct form of the text and has very few scribal errors. It has no omissions of any of the text adopted in our edition.

Judging on the basis of the text of the present chapter, N*<sup>K</sup>* 82, N*<sup>P</sup>* 57 and E*<sup>N</sup>* belong more or less together. They share the same reading in twelve distinct cases (only one of these, 67d *nīrujaḥ*, has been adopted in the main text): 28d *snāto devaḥ svayaṃ śivaḥ*; 36a *gandhalepaviśuddho*; 42a *sarvasaṅgavi*°; 50d *kṛtaṃ hi śive*; 53d *labhen naraḥ*; 64ab *°madhvaśramasu°*; 67d *nīrujaḥ*; 71d *kāruñyād datta°*; 73a *nedṛśaṃ sva°*; 75b *dhyāpa°*; 82c *vācā yo 'vikṛtaḥ*; 95d *°manuttamām.*

It deserves notice that N*<sup>P</sup>* <sup>57</sup> and E*<sup>N</sup>* in particular are very close to each other, agreeing in sixteen instances in sharing a variant not adopted in the main text: 4b *sambhavo bhavet*; 5c *trisandhyam ekakālaṃ*; 6d *śeṣo bhavati bhāvitaḥ*; 7a *saṃrodha°*; 7b *mādyādinakakādiṣu*; 9d *hi ṃ syāt tu hiṃsakas tadā*; 15d *bhūtiko 'thavā*; 33a *tasmāt*; 34a *vidhivat toyaṃ*; 63c *dattvāmbhasā tathā snānaṃ*; 70a *patite*; 73c *°yuṣyaṃ*; 86c *svargasya mokṣasya*; 101b *prītyā caiva matena*; 103b *tenāptaṃ*; 115a *parvavarjyam vrajet so'pi*.

The above-mentioned three sources (N*<sup>K</sup>* 82, N*<sup>P</sup>* <sup>57</sup> and E*<sup>N</sup>* ), together with two South Indian manuscripts (G*<sup>L</sup>* <sup>40</sup> and P *T* 72), include the following two extra lines on the significance of ashes after 32d: <sup>101</sup>

*rudrāgner yat paraṃ bījaṃ tad bhasma parikīrtitam* | *dāhakaṃ sarvaduḥkhānāṃ tasmād bhasmeti cocyate* ||

The inclusion of this etymology of the word *bhasman* would have been an easy addition to make in the context of the praise of ashes. The same three sources, together with one South Indian manuscript (G*Ki*), omit verse 59 about guest-reception:

*prāptāya śivabhaktāya pādyācamanapūrvakam* | *yo 'rghaṃ nivedayed bhaktyā sūryalokaṃ sa gacchati* ||

It is unclear why this verse should have been omitted in these sources. Furthermore, N*<sup>K</sup>* 82 and N*<sup>P</sup>* <sup>57</sup>, together with P *T* <sup>72</sup>, add the following line on offering water for bathing after 62ab:

*datvāṃbhasā tathā snānaṃ saubhāgyaṃ buddhivardhanam* |

Finally, N*<sup>K</sup>* 82 and E*<sup>N</sup>* , together with P *T* <sup>72</sup>, omit 107ab (possibly due to eye-skip):

*aśvamedhāyutaṃ pūrñaṃ satyaṃ ca tulitaṃ purā* |

<sup>101</sup> For translations of the additional passages referred to in the following pages, see the notes *ad loc*. in the main translation of the text.

The above examples, especially the inclusion of additional lines shared by some Nepalese and South Indian sources, could indicate that the South Indian transmission of the *Śivadharmaśāstra* may have branched off from an earlier North Indian source.

### 2.3 *The Transmission in Other Nepalese Sources*

The manuscript in the Asiatic Society of Bengal (NK o <sup>77</sup>) is the oldest dated source for the text (1035/36 ce), which makes it by definition an important manuscript by furnishing a solid dating. This manuscript is, on the other hand, in many ways also the most problematic one used for this chapter. It contains numerous scribal errors,102 including omission of *visarga*, omission of *anusvāra*, dropping of syllables, dropping of *repha*, dropping of *ekāra*, dropping of *aikāra*, etc. The manuscript has no additional lines for this chapter. It has one unique omission (79cd):

*śivaṃ bhavatu sarvatra prabrūyāt sarvakarmasu* ||

Furthermore, it has one omission shared with N*<sup>K</sup>* <sup>12</sup>*a* and Ś*<sup>S</sup>* <sup>67</sup> at 112ef:

*ye sthitā brahmacaryeña te nityaṃ saṃsthitāḥ śive* ||

Another manuscript from Kathmandu (N*<sup>K</sup>* <sup>12</sup>*a*) also does not include any additional text. In two instances it omits text shared with two other manuscripts. It omits—possibly due to eye-skip—a single line on bathing in ashes (27cd), shared with the Śāradā manuscript (Ś *S* <sup>67</sup>) and one South Indian manuscript (MTr <sup>63</sup>):

*bhasmasnānaṃ niṣeveta mucyate sarvapātakaiḥ* ||

Furthermore, N*<sup>K</sup>* <sup>12</sup>*a* omits the two lines comprising verse 57. In this case, the omission is shared with two South Indian sources: G*<sup>L</sup>* <sup>40</sup>and MTr <sup>63</sup>. The omission seems to be due to eye-skip. The verse concerns the satisfaction (*tuṣṭi*) a man obtains upon receiving a devotee of Śiva at home:

*śivabhaktaṃ gṛhe dṛṣṭvā tuṣṭiṃ vrajati yo naraḥ* | *varṣakoṭisahasrāñi vased vaiśravañe pure* ||

The Paris manuscript (N*<sup>P</sup>* <sup>57</sup>) too has no additional lines, but drops one line (41cd):

*upavāsāt paraṃ bhaikṣam ekānnaṃ gṛhiñāṃ malam* ||

102 This has also been noted by Bisschop 2018b, 55, in relation to chapter six.

### 3. *The Transmission in Kashmir*

The Śāradā manuscript (Ś *S* 67) preserved in the collection of the Oriental Research Library in Srinagar contains few trivial mistakes but it offers about 150 unique readings. In other words, this source has a distinct identity from all the rest.

In comparison with the other manuscripts used, Ś *S* <sup>67</sup> shows most affinity with N*<sup>K</sup>* <sup>12</sup>*a*, sharing six unique variants: 15d *bhautiko 'pi vā*; 51c *prayatnād api*; 67d *suvrataḥ sukhī*; 101d *sa santoṣaḥ pra°*; 107a *°medhāyutaṃ pūrñaṃ*; 116d *etad apy āśramatrayam.* In four instances it shares variants with NK o <sup>77</sup>: 10b *pūjakāḥ*; 60a *prāpya*; 70a *°sasta°*; 56c *°koṭi°.* In four other instances, N*<sup>K</sup>* <sup>12</sup>*a*, NK o <sup>77</sup>and Ś *S* <sup>67</sup> together have a shared reading, including one accepted in the main text: 59c *yo 'rgham* (accepted); 90c *na ca*; 116c *ahiṃsaka*; 117b *°naghaḥ.* Ś*<sup>S</sup>* 67 also has four shared readings with N<sup>K</sup> <sup>28</sup>; 65a *sāntamā*°; 98c *°koṭyāyutaṃ sagraṃ* (accepted reading); 99c *nakārye saṃ°*; 105a *sudṛṣṭam.* Ś *S* <sup>67</sup> inserts the following two lines after 105b:

*tad asatyam iti proktaṃ vaiparītyena satyatā* | *svānubhūtaṃ svadṛṣṭaṃ śrutam āptān na labhyate* ||

This verse is an extension on the concept of truth treated in the preceding verse.

The manuscript contains many omissions which may be due to eye-skip. That the scribe of this manuscript or its ancestor was sloppy is indicated by verses 59c–60d which are repeated after 74b. The following unique omissions occur in Ś *S* <sup>67</sup>: 3b–4a; 16c–17; 23d–24a; 27cd; 32c–34b; 43c–44b; 52c–53b; 57d; 64; 108ab; 115ab.

On one occasion, at 106ab, it shares an omission with MTr 63:

*satyaṃ satyaṃ punaḥ satyam etāvat satyalakṣañam* |

### 4. *The Transmission in the South*

Compared to the Nepalese manuscripts, the South Indian ones are much later, but this does not exclude the possibility that they preserve older readings. The three palm-leaf manuscripts (G*Ki* , MTr 63 and G*<sup>L</sup>* <sup>40</sup>) and one transcript (P *T* <sup>72</sup>) that we have used reveal that they do not go back to the same hyparchetype.<sup>103</sup> In the entire chapter there is only one instance where they have a uniquely shared variant (54a: *śivāśrama°*).

Two manuscripts (G*Ki* and MTr <sup>63</sup>) have nine uniquely shared variants. 7d *vācikair vā japādibhiḥ*; 14c *°dravyair na°*; 39d *vapanāt bhavet*; 61a *loke*; 79b *°maṃgalavācane*; 93c *puṃsām abhayadānāt tu*; 98c *°koṭiśataṃ* 

<sup>103</sup> The same has been noted by Bisschop (2018b, 62) with regard to chapter six.

*sāgram*; 101d *sa toṣaḥ pari*°; 102b *sarvadā*; 109b *ca saṃbhramāt.* Furthermore, G*Ki* and G*<sup>L</sup>* <sup>40</sup>have five uniquely shared variants, including the speaker indication *srīnandikeśvaraḥ* and the colophon *śivāśramācāro nāma ekādaśo* '*dhyāyaḥ.* The other three instances are: 64ab *°madhvanaśrama°*; 111d °*saṃyamaṃ*; 116b (*kuryāt ka°*)*.* G*Ki* and P *T* <sup>72</sup> together have eight uniquely shared variants: 10a *śivārcanaparo*; 19b *dhārayeta yaḥ*; 40d *śāntamanāś ca*; 50b *janaiḥ*; 61d *bhavet*; 96d *narakāgniṣu*; 99d *śānti°*; 117b *samudyutktas sadā.* MTr 63 and G*<sup>L</sup>* <sup>40</sup>have three uniquely shared variants: 35a *ācāmet*; 59c *yo* '*rghyaṃ*; 63b *sihāsana*°*.* G*<sup>L</sup>* <sup>40</sup> and P *T* <sup>72</sup>, finally, have five uniquely shared variants: 27c *tu seveta*; 31b *yo vā ko vānyalakṣañaḥ*; 37a °*sahasraistu*; 43d *°kriyānvitaḥ*; 65a *śāntamā*°*.* These commonalities indicate individual lines of transmission in the south.

In what follows we concentrate on the additions and omissions encountered in the South Indian sources.

In six instances, G*Ki* includes additional passages. In four cases these additions are unique and in two cases they are shared with other sources. The first unique addition (after verse 4) is an extension of the description of the *śivāśrama*:

*nairṛtyāṃ ca samiddeśaṃ vāruñyām udakāśrayam* | *vāyavyāṃ dhānyadeśaṃ vai kauberyāṃ bhāñḍagūḍhakam* ||

The second addition (after verse 12) adds one more item to the duties of a *śivāśramin*, viz. the worship of Śiva, the fire and the teacher:

*śivāgnigurupūjābhiḥ pāpair etair na lipyate* | *anyaiś ca pātakair ghorais tasmāt saṃpūjayet trayam* ||

The third addition (after verse 18) is about wearing the *rudrākṣa* beads on different parts of the body:

*śirasā dhārayet koṭiḥ karñayoś ca sahasrakam* | *śatakoṭiḥ gale baddhaṃ sahasraṃ bāhumadhyataḥ* || *apramāñaphalaṃ haste rudrākṣasya tu dhārañāt* | *ucchiṣṭo vāpi kañṭhena yukto vā sarvapātakaiḥ* || *haranti sarvapāpān ca rudrākṣasparśanena tu* |

*rudrākṣam kañṭham āśritya śvāno 'pi kriyate yadi* || *so 'pi rudratvam āpnoti kiṃ punar mānavādayaḥ* |

The fourth unique addition is an extra line after verse 43b. It states that one obtains the state of union (*yoga*) by offering food to *yogin*s:

*yoginām annadānena yogasthānam avāpnuyāt* |

After verse 36, G*Ki* adds seven extra lines. Among these lines, the first two are an extension of the laudation of bathing in ashes. The five lines that follow are shared with MTr 63 and G*<sup>L</sup>* 40, and concern five different types of bathing found in certain Śaiva Tantric texts, namely: 1) Vāruṇa, 2) Āgneya, 3) Divya, 4) Vāyavya, and 5) Mānasa:

*bhasmasnānena yat pūrvaṃ pāpam āmarañāntikam* | *janmāntarakṛtaṃ yat tad dahaty agnir ivendhanam* | *snānaṃ vāruñam āgneyaṃ divyaṃ vāyavyamānase* | *pañcasnānāni viprāñāṃ vihitāni ca śuddhaye* |

*vāruñaṃ vāriñā snānam āgneyaṃ bhasmanā bhavet* | *vṛṣṭyā sātapayā divyaṃ vāyavyaṃ rajasā gavām* | *mānasaṃ dhyānamātreña vihitaṃ śivayoginām* |

After the final verse (118), G*Ki* , G*<sup>L</sup>* <sup>40</sup>and P *T* <sup>72</sup> add two lines concerned with the *śrutiphala* of this chapter:

*yaḥ paṭheta śive bhaktyā ācārādhyāyam uttamam* | *trisaptakulajaiḥ sārdhaṃ śivaloke mahīyate* ||

The manuscript from Trivandrum (MTr <sup>63</sup>) does not add any unique extra text. It has one unique omission (27cd), concerning the fruit of bathing in ash:

*bhasmasnānaṃ niṣeveta mucyate sarvapātakaiḥ* ||

Furthermore, it replaces 45cd (*sarva evāśramā jñeyāḥ śivabhaktāḥ śivāśramāḥ*), concerning the 'discipline of Śiva,' with the following line: *bhāvapūtā*[*ḥ*] *śivasyaite śivāśramasamāśritāḥ.*

The manuscript preserved at Leiden University (G*<sup>L</sup>* <sup>40</sup>) also shows no signs of unique textual accretion. It stands out, however, by having the largest amount of textual omission for this chapter. We assume that the omissions which are particular to G*<sup>L</sup>* 40 must have resulted inadvertently during the process of copying. The omitted lines are the following: 9cd, 19cd, 45c–55d, 76c–84b, and 105c–111b.

The Pondicherry transcript (P *T* <sup>72</sup>), finally, includes two additional text passages. The first (after 24d) states that ash should be made from cowdung:

*svataśśuddhakulā gāvaḥ saṃbhūtaṃ tāsu gomayam* | *śivāgninā punaḥ paktaṃ pavitraṃ bhasma tat smṛtam* ||

The second instance (after 66d) introduces the subject of taking special care of a sick Śiva devotee. This passage has been added presumably with the intent of facilitating the formation of the community of Śiva worshippers:

*śivabhaktaṃ viśeṣeña rogārtaṃ yas tu pālayet* | *bhaiṣajyair vṛttidānena śivalokaṃ vrajed dhruvam* || *sarvayatnena mahatā yan tu kuryād arogiñam* | *śivalokakuṭumbī syāt tasya puñyam anantakam* ||

P *T* <sup>72</sup>has three unique instances of omission. The first (36cd) is a line on the teaching of pure intention. The second (59a–61b) concerns three lines on the reception of Śiva's devotees as guests. The omission of these lines may have been caused by eye-skip if we assume that the exemplar of this manuscript had *mahīyate* in 61b (the reading in the Southern manuscripts). The third (67cd) is a line about one's rebirth on earth after having been honoured in Śiva's world for a long time.

### 5. *Concluding Observations*

The copious number of additions and omissions, the considerable diversity in variant readings found in the multiplicity of extant sources, combined with the fact that the *Śivadharmaśāstra* has continued to be copied until the twentieth century,<sup>104</sup> evince that the *Śivadharmaśāstra* was actively used and constituted a living text for a very long period of time. As a consequence, the history of transmission of the *Śivadharmaśāstra* is complex and presents the editor with major challenges. The Nepalese as well as the South Indian sources consulted for this chapter indicate that there were multiple lines of transmission within them. Furthermore, the manuscript from Kashmir displays its own distinct transmission. As the *Śivadharmaśāstra* shows itself to be part of a living tradition, a study of the different lines of transmission of this chapter—if not the whole text—may shed more light on regional as well as intra-regional use of the *Śivadharmaśāstra.*

In the next section we address the policies that have guided us in editing the text.

### 6. *Editorial Policies*

The twelve sources used in our edition are presented in the apparatus in the following order: N<sup>K</sup> <sup>28</sup>, N*<sup>K</sup>* 82, N*<sup>K</sup>* <sup>12</sup>*a*, N*<sup>P</sup>* <sup>57</sup>, NK o <sup>77</sup>, N*<sup>C</sup>* <sup>45</sup>, Ś*<sup>S</sup>* 67, G*Ki* , MTr <sup>63</sup>, G*<sup>L</sup>* <sup>40</sup>, P *T* <sup>72</sup>, and E*<sup>N</sup>* .

As a matter of principle we have given more weight to the readings of the Nepalese palm-leaf manuscripts as these are the oldest sources for the text and are most likely to preserve an earlier form of the text, and in order to avoid conflation of different manuscript traditions. Among the Nepalese manuscripts, N<sup>K</sup> <sup>28</sup> has been singled out specifically because it is our oldest surviving source. As a matter of

<sup>104</sup> See De Simini 2016b, 215.

principle we have adopted the reading of N<sup>K</sup> <sup>28</sup>, provided the reading is supported by at least one more source. There are, however, many occasions where a reading of N<sup>K</sup> <sup>28</sup> may meet the criterium but we have nevertheless decided to reject it. Such exceptions take into account larger considerations of likelihood of the originality of a particular reading. In other words, readings have not been adopted mechanically but each reading is critically assessed and considered on its own merits. An element of subjectivity is unavoidable in the critical edition of a text of the kind edited here.<sup>105</sup> In cases where we felt it to be appropriate, the choice for a particular reading is discussed in the footnotes accompanying the translation.

The constituted text is presented as the running text on each page. The apparatus is a fully positive one and divided into three registers. On pages that display all three registers, the upper register records testimonia and parallels. That is to say, this register contains references to actual testimonia as well as to other sources, which may be older or younger, that display textual parallels and are sufficiently close to our text to merit our attention. The entry first lists the verse number. Testimonia are preceded by 'cf.' if the passage is sufficiently similar to the *textus criticus* of the *Śivāśramādhyāya*, or can contribute to its elucidation. When quoted text is approximately identical with the main text the testimonium is quoted with the 'approximate-sign' (≈) at the end of the verse, or of the two *pāda*s if only two *pāda*s are quoted inside the double round brackets. If only a part of a *pāda* is identical with the root text this is indicated with the 'equals-sign' (=).<sup>106</sup>

The layer below the upper register (i.e., the second register from the top) reports omissions and additions in individual sources of one or more *pāda*s in comparison to the main text of the edition. If there are more variants to note for the same verse, the additional variants are separated by a bullet (•). The same register also reports the loss of folios in individual sources.

The bottom register (i.e., the third register from the top) records the variants found in the manuscripts. Each entry begins with a chapter-and-verse number in boldface (e.g. 32). This is followed by the textual segment as adopted in the main text, capped by a lemma sign (]). Immediately thereafter, the sigla referencing the sources of this reading are displayed. At this point, a semicolon separates the preferred (and adopted) reading (to its left) from the variants (to

<sup>105</sup> For further considerations of the manuscript transmission of the *Śivadharmaśāstra*, see also Bisschop 2018, 49–63.

<sup>106</sup> For example, see verse 22ab in the edition.

its right). The variants to the right are again separated from each other by semicolons. To save space and to make the apparatus more readable, sigma-signs have been used to indicate where different manuscripts belonging to the same group share the same reading: Σ indicates that a reading is found in all sources with a maximum of two variants; S<sup>Σ</sup> indicates that all readings of the South Indian sources are congruent.

Any siglum that is followed by superscript *ac* indicates the reading of a source before correction (=*ante correctionem*) while a siglum followed by superscript *pc* indicates the reading of a source after correction (=*post correctionem*).

When a reading is unmetrical, this is recorded after the sigla denoting the source.

When a portion of text is lacunose, this has been marked thus: - - -.

When the text is omitted in one particular source, this has been noted with *om.* just before the siglum of that source; for example: *om.* N<sup>K</sup> 28.

When we are not certain if a reading has been correctly deciphered, this has been indicated by the insertion of a question mark (?) after the reading.

Where there is a gap in a manuscript and there is a possibility of counting the number of letters lost, an underscore-mark has been printed to indicate a hypothetical letter slot. For example, if five letters are lost, this is presented in this way: \_ \_ \_ \_ \_ .

If there are more than one lemma for the same *pāda*, these lemmas are separated by bullet signs (•).

The sign ⊗ (*puṣpikā*) stands for ornamental signs in manuscripts written before or after colophons. A list of all these symbols is provided at the start of the edition, on p. 65.

Corrections that we feel relatively confident about have been reported as emendations marked *em*.; 'bolder' corrections are marked *conj.* (conjecture). Of course, the difference is somewhat subjective. If an *avagraha* is missing in our sources, we have silently supplied it.

As a rule, the verses are divided into four *pāda*s*.* In one case, however, we have adopted a six*-pāda* verse as it forms a syntactic whole (verse 112).

In the first and second layer of the apparatus proposed corrections and actual readings of the quoted texts are displayed between two arrows.

In general, variation in spelling by the different manuscript sources has been normalized. Thus we have silently supplied *avagraha*s, corrected homorganic nasals, geminations and degeminations, as well as trivial variations in sibilants.

## 7. *On the Translation and Accompanying Notes*

The translation follows the text as constituted in our edition. To provide the reader insight into the various changes introduced in the different lines of transmission of the text, we have also included translations of the many additional passages in the notes accompanying the translation. These also include other observations of a philological nature.

### 8. *Symbols and Abbreviations in the Apparatus*


# शिवधर्मशास्त्रे एकादशोऽध्यायः ॥

नन्दिकेश्वर उवाच । सर्वेषामेव वर्णानां शिवाश्रमनिषेविणाम । शिवधर्माः शिवेनोक्ता धर्मकामार्थमुक्तये॥ १॥ ब्राह्मण: क्षत्रियो वैश्य: स्त्री शुद्रो वा शिवाश्रमी।

1 Cf. Bhavisyapurāṇa 1.171.3: सर्वेषामेव वर्णानां मगधर्मनिषेवणम्। मगध-मेश्व संप्रोक्त एतेषां भवमुक्तये॥ • Quoted in Atmārthapūjāpaddhati p. 582: शिवधर्मे नन्दिकेश्वरेणोक्तम - सर्वेषामेव वर्णानां शिवश्रमनिषेविणाम्। शिवधर्मा-श्श्विनोक्ता धर्मकामार्थमक्तये । (~ SD 1)

2 Cf. Bhavisyapurana 1.171.4: ब्राह्मणा: क्षत्रिया वैश्या: स्त्री शुद्रो वा मगाश्र-मी । य: पुजयति मार्तंडं स याति परमां गतिम ॥ • Quoted in Atmārthapūjāpaddhati p. 582 as ब्राह्मण: क्षत्रियो वैश्य: त्री शुद्रो वा शिवाश्रमात । ब्रह्मचारी गृहस्थो वा वानप्रस्थोऽथ भिक्षुकः॥

1 सर्वेषा ° is illegible in NISa .

1 Interlocutor: नन्दिकेश्वर उवाच | NJ N N N N N N N N N S S E " ; नन्दिकेश्वर: G\*\*G; ओं नन्दिकेश्वर: M;; श्रीनन्दिकेश्वर उवाच P2 1b ° षेविणाम् | N/20N 36" Gh M 3 P 2 E" ; ° षेविनाम N/ 2 N/2 N/2 N/ ; ° शेवि -नाम N20; शिवेनोक्ता NN NA; शिवधर्म: शिवेनोक्तो NIS NESSMETE"; शिवधर्म : शिवेनोक्त NIS : शिवधम्मेश्शिवेनोक्तो GhP : शिवधर्म्मेश्शिवेनोक्ता Ma 2a ब्राह्मण: | N/3; वैश्य N/3,N/2000 C/G/G/AMES 26 स्त्री शुद्रो | 2; सुद्रो N/% (unmetrical); सुद्र स्त्री N; · वा शिवाश्रमी ] N; ( tops of the letters are missing) N; M; M; P; P;E' ; पिवाश्रिमी NE; वा शिवाश्रमे Sa ; वा शिव --- T G\*\*; यश्शिवाश्रमी G%

## शिवधूमेणास्त्रे

वानप्रस्थो गहस्थो वा यञ्चान्य: स्याच्छिवाश्रमी ॥ २॥ स्वाश्रमादुत्तरे कुर्यात्पुष्पारामं सुशोभनम। अग्न्यागारसमायक्तमैशान्यामीश्वरालयम ॥ ३ ॥ प्रदेशासम्भवे कर्याद्यत्र स्यात्सम्भवो भवः । शिवाद्दक्षिणतः कुर्यात्तद्भक्ताभ्यागतालयम्॥ ४॥

3 Cf. Atmārthapūjāpaddhati p. 582: स्वश्रमादुत्तरे कुर्यात्पुष्पारामं सुशोभनम। (~ SD 3ab) पुष्पैररण्यसंभूतैः (~ SD 8d) पत्रैवा गिरिसंभवैः। अपर्युषितनिश्छद्गैः प्रोषितैर्जन्तुवर्जितैः। आत्मारामोद्भवैश्वापि पुष्पैस्संपूजयेच्छवम।

3 SE omits from 3b to 4a.

4 After verse 4, G46 adds the following text: नैर्ऋत्यां च समिद्देशं वारुण्यामु-दकाश्रयम । वायव्या धान्यदेशं वै कौबेर्यां भाण्डगुढकम ॥ • The lower part of 4d is damaged in N50.

2c वानप्रस्थो | D; वाणप्रस्थ N; ; ब्रह्मचारी G"; 2d यम्मान्यो स्या-च्छुवाश्रमी ] em ; ये चान्य स्याच्छिवाश्रमी N% ; यम्सान्यो वा गुहाश्रमी Nő Nő E ; यो वान्य: स्याच्छिवाश्रमी Nő, ; यो चान्यो वा शिवाश्रमी N; ये चान्य: स्याच्छिवाश्रमी N;; यदि वाश्रमिण: परे S; वानप्रस्थोऽथ भिक्षक: GKi; यो चान्यो वा गिहाश्रमी M200; यो चान्यो वा शिवाश्रमी Marce: यस्वान्यो वा शिवाश्रमी GhP% 3a स्वास्त्रमा 1 2: स्वगहा ° ई; ; स्वाश्रमे G; 3b पुष्पारामं ] Σ; पुष्पाराम N;2 G; पुष्पाराम N;2 G; मनोहरम Gto 3c अग्न्यागारसमायुक्तम | N%NS%N-200% N% N% N% N% B" ; आग्नेय्यामग्न्यगारञ्च G"; अग्न्यागारस्समायुक्तम् G%; अग्न्यागारकसंयुक्तम् P2 3d °मैशान्यामीश्वरालयम् | N2015-NG MgJP2; · ° °मैशान्यामी श्वरालम् N&B"; Gto 4a प्रदेशा . | D; प्रदेश . Gm; प्रादेश . P2 4b यत्र स्यात | NGGKiGhP208 MEr; यन्न स्या N; यत्रास्या: N≠ यव्र स्यो NS2 ; यत्रास्या N49; यत्रास्य E · सम्भवो भुवः ] N% N% N% N% N% C% ; सम्भवो भवेत् Ng,E"; सम्भवोद् (?)भवे Sa ; सम्भवो भुवि P2 4c शिवा-द्दक्षिणतः ] N22N22NGME P3EN : शिवान्दक्षिणतः N/%; शिवादक्षिणतः N/º ; शिवदक्षिणत: SS ; शिवस्य दक्षिणे GK+; शिवदक्षिणे Gto (unmetrical) 4d °भक्ता ° ] N½N½ N½ N½ N½ ° ° ° ° ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ई ; स्यागतालयम NG, यथाफलम P200

### एकादशोऽध्याय :

त्रिसन्ध्यमर्वयेदीशमग्निनकार्यं च शक्तितः। द्विसन्ध्यमेककालं वा पुजयेच्छुक्तितः शिवम॥ ५॥ असम्पुज्य शिवं मोहान्न भस्नीत कदाचन। एष धर्म: परो ज़ेय: शेषो भवति वा न वा॥६॥ कार्यातिपातसंरोधान्माद्यविधरकादिष । मनसा पुजयेज्ञत्या देहार्तस्यात्ययेऽपि वा॥ ७॥

5 Cf. Bhavisyapurāna 1.171.5a-6b: त्रिसंध्यमर्चयेद्वानमग्निकार्यं च शक्तितः । कुर्यान्मगो महाबाहो मुखमावृत्य यत्नतः॥ त्रिसंध्यमेककालं वा पूजयेच्छ्रद्धया रविम ॥

6 Cf. Bhavisyapurana 1.171.6a–7d: असंपुज्य रविं मोहान्न भुन्जीत कदाचन॥ एष धर्मः परो जेयः शेषो भवति मानवः। अपुजयित्वा भन्जानो विष्ठां भङ्के च वै मग: ।

7 The lower part of 7ab is damaged in N12a.

5a त्रिसन्ध्यम ० | गिन० | Σ; • •मन्या • G; • • कार्य च | Σ; • •कार्यास्व N; • शक्तित: ] N १००० ११००० ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ ९ जन्ति : भू ९ ९ ८ द्वि -सन्ध्यमेककालं ] N½ N½ Nº2 Nº Nº Nº SS ME3 ChP22 : 2 = द्विसन्ध्यमेर्क कालां Nº ; त्रिसन्ध्यमेककालं NE EN ; एककालन्त्रिकालं वा G " = Σ; ਮਨਿત: Marg 22 धर्म NAS GKine . ज्ञेय: ] Σ; जेय NACCKiac 6d शेषो भवति वा न वा 1 N½N½N½°N½: शोषै भवति वा न वा Nº%; शेषो भवति भावितः भावितः भावितः शुद्धिः शिवे यातीव भावता (?) ई%; शेषो = वतु वा = वा GK; शेषो भवति वा न व --- ME'; शेषो भवति नावना Ga ; शेषो धर्म: प्रकिर्तित: P2 (there are dots under षो and ध at 6d) 7a कार्यातिपात · ] No No No M . N Po M . C . P ; कायातिपात • Nő: कार्या --- त • Nő, : कार्य --- Nő : कामातिपत • Nőa : कामार्थ (?) कृत ° ई .; कार्यातिपोत GM · · संरोधान ] N% GKi; · · संरोधं N&; संरोध - N&Be"; -- संरोध N;2a; --- N;°; 'संरोधोन N;; ' 'संरोध: Ser; संमोह Gto; संरोधाद M&P22 7b माद्यविधुरकादिषु | N& N28°; माद्य विद्वरकादिषु N; माद्यविधरकादिषु N; ; माद्यादिनककादिषु N; E"; मदाविडवरकारिषु NA; माद्यं विदुरकादिषु: NGC; पुजने नरकं व्रजेत Sa ; राष्ट्रविभ्रमणादिषु राजोपद्रवकादिषु P22 7c मनसा पूजयेद्भव्या ] 2; पूजयेन्मनसापीश S2, 7d देहार्त्तस्यात्ययेऽपि वा | NőE" ; देहार्तास्माय ये पिं वा Nő; देहान्ते चात्ययेऽपि वा N&& G& देहात्तावत्ययेऽपि वा N; 2012; देहार्त्तस्यान्त्ययेऽपि वा N&; गुहस्थो पतिरेव वा S&; वाचिकैर्वा जपादिभि: G"'M; ; वाचिकं वा जपादिभिः P3,

## श्चिवर्धमुशास्त्रे

शिवाश्रमाश्रितैः पुजा कर्तव्येयं त्रिभिः सदा । मनसा पुजयेद्योगी पुष्पैर्वारण्यसम्भवैः॥ ८॥ शिवार्थं पष्पहिंसायां न भवेत्स त हिंसक: । यद्यल्पमपि चात्मार्थं हिंसते हिंसकस्तथा॥ ९॥ शिवार्चाग्निपरो नित्यं तद्भक्तानां च पुजकः ।

8 Cf. Bhavisyapurana 1.171.8: देवं समाश्रितैः पुजा कर्तव्येयं त्रिभिः सदा। मनसा पुजयेद्योगी पुष्पैश्वारण्यसंभवैः॥

9 Cf. Bhavisyapurāṇa 1.171.9: देवार्थं पुष्पहिंसायां न भवेत्तस्य हिंसक: । यद्य-ल्पमपि चात्मार्थं निहन्याद्धिसकस्तदा ॥ -> देवार्थे ] corr .; देवार्थ · Ea ←

9 9cd is missing in Gao

8a °श्रमाश्रितैः | ° श्रमाः N/20N/20N/20N/2 ; कर्तव्या यत्नतःस्सदा N/2/N/3; कर्तव्या मन्त्रिभिस्सदा SS; कर्तव्या भक्तितस्सदा GM; कर्तव्या यत्रतस्सदा May; कर्तव्या यदिभिस्सदा Gan; कर्तव्या भक्तितस्तथा P2; कर्तव्या यत्रत: सदा E™ 8c मनसा | Σ; भत्त्या सं · S; · पूजयेद | Σ; = जयेद M&; पुजयोद G% · योगी | Σ; योगि Gto 8d · वारण्य | N2 N12 N5 N5 N5 G" M2 ChE" ; •वारन्य • N½ N½; • • •रटवि • S%; • •रारन्य • P% 9a शिवार्थ ] NANI30NS2NGPGKANG; शिवार्थे N22NH2SS2CHOZZE"; शिवाध्वम NGC • श्हिंसायां ] N½ N½2N½2N½ M& GK P2 E'' ; • हिंसाया N½ ; • • हिंसेयं SE ; त्र N%; भवेत सो N%%; भवे भ स N%; भवेज्जातु \$%; भवेत्तु स G\*^ · हिंसक: ] N22N58N5258 (11 M3 Gar P2 E"; om. N/20 (unmetrical); हिंसका: N&N% 9c यद्यद्यल्पमपि चात्मार्थं | N/20NG C"M%; यद्यत्पमपि चात्मार्थ N&N; यद्यल्पमपि चात्मार्थे N&N;P=E"; अन्यथा हिंसया योग: हिंसकस्तथा Ng; हिंस्यात्त हिंसकस्तदा Ng E"; हिंसते हिंसकस्तदा Na ; सर्वत्रैव विभाव्यते इंहनु हिंसते स तु हिंसक: Mag Nश्रू N&N&N&S=M& C; शिवाचार्ग्निपरो N;%; शि --- N;%; शिवार्चनपरो G" P2 : शिवाच्याग्निपरो E" . नित्य | D: नित्य G% 10b भक्तानां च | N½N½NG Nº ChP2E" ; } मक्ता =-- N½ ; } } } } } } } } } { ''; ०भक्त्यातिथिः N&N; P2 E ; -- N; ; पूजका: N; S; S; ' ' पुजक --- M; ; शोभक: G; (

### एकादशोऽध्याय :

पर्वमैथनवर्जी स्यात्त्रीमान्श्रिमान्श्रिमी ॥ १०॥ देवाग्न्यतिथिभैक्ष्यार्थं पचेन्नैवात्मकारणात । आत्मार्थं यः पचेन्मोहान्नरकार्थं स जीवति॥ ११॥ देवार्थं पचनं येषां सन्तानार्थं च मैथनम। स्वर्गार्थं जीवितं तेषां नरकार्थं विपर्यये॥ १२॥

10 Cf. Bhavisyapurana 1.171.10: मगश्वाग्निपरो नित्यं तद्भक्तोऽतिथिपुजकः । मागमैथुनवर्ज्यः स्याच्छ्युीमान्गुहमगाश्रमी॥

→ माग ] conj .; मगी Ea ←

11 Cf. Bhavisyapurāṇa 1.171.11: देवागिनस्वतिथौ भक्तं पचन्ते चात्मकारणात् । आत्मार्थे यः पचेन्मोहात्स मगो नरकं व्रजेत॥ • Quoted also in Sakalāgamasarasangraha T. 351, p. 184-5: शिवधर्मोत्तरे -देवाग्न्यतिथिभिक्षार्थं पचेन्नैवा-त्मकारणम। आत्मार्थे यः पचेन्मोहान्नरकार्थं स जीवति।

12 Cf. Bhavisyapurana 1.171.12: देवार्थे पचनं येषां संतानार्थं तु मैथुनम। अर्थो दानार्थं उद्दिष्टो नरकं हि विपर्ययात ॥

12 After verse 12 GK\* adds the following text: शिवाग्निगुरुपुजाभि: पापैरेतैर्न लिप्यते । अन्यैश्व पातकैघोरैस्तस्मात्संपुजयेत्तयम ॥

10c पर्वमैथुनवर्जी ] N½N½N½NG (\*^MßGKiMßGG%P2; थुनवज्जी N; ; सर्वमैथुनवर्जी S; ; पर्वमैथुनवर्ज्जः E" · स्यात ] >; स्या N; 10d शीमान् ] 2; छूट्रीमांज् S; ; धीमान् GM' · श्गूहा-श्रमी | NANENSES CA "M " Char " " " · भैक्ष्यार्थ | NISNENG NEG "MES GH P , भैक्ष्यास NIS ; ० भिक्ष्यार्थ N½a; ° ° पूजार्थ Số, पचे नैवात्म · N; ; पश्चेन्ते चात्म · N; ; पचेनैवार्थ · G" · · कारणात ] N½ N½ N½ Nº Nº S2 CK M33 P22 ; त्मार्थ | G% N26 No2 No2 No2 N2 N200 C40 2 ; च मैथुनाम् N200 ; तु मैथुनम् N2, S2 = " 12c जीवितं तेषां | N½N½N½» N÷NßG"PŞE" ; जीवित तेषां N½°; जीवित येषां ईश्व, जीवितं तेषांन May; जीवतन्तेषान् G48°; जीवतजीवतन्तेषान Griec ( unmetrical, correction marks above वत ) Nog No No No No C " Mas P = ; ॰र्थविपर्यते GE :

## श्चिवर्धमुशास्त्रे

वित्तततीयभागेन प्रकर्वीत शिवार्चनम। कर्वीत वा तदर्धन यतोऽनित्यं हि जीवितम॥ १३॥ न्यायोपार्जितवित्तः स्यादन्यायं च विवर्जयेत । अन्यायोपार्जितैर्वित्तैर्नरकार्थं स जीवति॥ १४॥ यः शिवब्रह्मचारी स्यात्स शिवार्चाग्नितत्परः। भवेज्जिन्द्रियः शान्तो नैष्ठिको भौतिकोऽथवा॥ १५ ॥

14 Cf. Bhavisyapurāna 1.171.14: न्यायोपार्जितवित्तः स्यादन्यायं परिवर्जयेत । अन्यायार्जितवित्तैस्तु कुर्वन्नरकमाप्नुयात् ॥

15 Cf. Bhavisyapurāṇa 1.171.15: वाचोर्थे ब्रह्मचारी य: सूर्यपूजाग्नितत्पर: ॥ भवेज्जिन्द्रियः शांतो नैष्ठिको भौतिकोऽपि वा।

13a वित्ततुतीय ] N-2N-P-P-E"; वित्वातुतीय · N- वित्तं तुतीय · N-22; --- त्तातूतीय ° N; ; वित्तात्तुतीय ° S; M; ; वित्तास्तृतीय ° N; G\*\*; वित्ततुयैक ° G% • °भागेन | N% NE NE SS G" M& C% P2 E" ; • • भारो तु N; · · भागस्य N;a; · भागम्य N; 13b प्रकुर्वीत ] D; प्रकुर्यात् S; • शिवार्चनम् ] Σ; शिवा --- N;20 कुर्वीत वा तदर्धन यतोऽनित्यं । NANNE NE NE SE CK CLOB ; --- N 22; कुर्वीत तदर्घेन यतो नित्यं NE (unmetrical); प्रकुर्वीत तदर्द्धन यतोऽनित्यं M& ; कुर्वीत वा तदर्धेन यतो नित्यं P2, . हि ] Σ: त ई- 14a न्यायोपार्जितवित्तः स्याद | S%; न्यायोपार्जि-तवित्त स्याद N&N!%NG; न्यायेनोपार्जयेद्वित्तम N% N% N% C" ("C%E" ; न्यायोपाजितवित्त स्यद NAS : न्यायोपार्जितवित्ता स्याद NSes: न्याये-नोपार्जितं वित्तं P22 14b °न्यायं च वि॰ ] N%N% G%; 'न्यायं परि॰ N&N; N; 3; 3; C"; M; P=2; E" ; न्यायं परि॰ N½N½N½»Nő½Nű½°Nű§Ő½P½£ºº²»Eºº ; अन्यायेनारजिँतै• G"^Mű¸ G½ ° N 2 N 2 N 2 N 6 6 P = E . 0 a d n = 0 N 2 ( % . 0 % . 0 % ( M .; " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " 14d स ] Σ; हि \$8 15a य: शिव · ] NAN2N2N22N22N22058 G" M25E" ; य: शिवं NNN NGOP ?; यश्श्वा · Gto 15b ° 15b ° त्स शिवार्चागिन · ] N % N % S . M .; S .; M .; G .; P .; . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . N/9 N/200 G/6'; 0 च्छिवार्चा चाग्नि ° N/2°; 0 त्सशिवार्चागिन ° P = 15c म-वेज | Σ; भवे N; ; भवै N;% · शान्तो | Σ; शान्ते N;%; श्रान्तो S; 15d भौतिको उथवा | Nő Nő C% : मौतिको उपि वा Nő Sz : भुतिको उथवा NEN ; भौक्तिकोऽपि वा N; CK'M; ; भौक्तिकोऽथवा N; ; व्रतिकोपि वा P2,

<sup>13</sup> Cf. Bhavisyapurāṇa 1.171.13: जीवतुतीयभागेऽपि न प्रकुर्वीत वार्चनम् । वि-त्तार्जने तदर्धेन यतो नित्यं हि जीवितम॥

### एकादशोऽध्याय :

सर्वसंगविनिर्मत्तः कन्दमुलफलाशनः । शिववैखानसो ज्ञेय : शिवार्चाग्निनपरो भवेत ॥ १६ ॥ निवत्तः सर्वसंगेभ्यः शिवध्यानरतः सदा । ज्ञेयः शिवव्रतीन्द्रोऽयं भस्मनिष्ठो जितेन्द्रियः॥ १७॥ रुद्राक्षकङ्कणं हस्ते स्याज्जटैका च मस्तके।

16 Cf. Bhavisyapurāṇa 1.171.16: सर्वगन्धविनिर्मुक्तः कन्दमूलफलाशनः । मग-वैखानसो ज्ञेयः सुर्यपुजाग्नितत्परः॥

→ मग० ] corr .; मम Ed ←

17 Cf. Bhavisyapurāṇa 1.171.17: निवृत्त: संगमेभ्यस्तु सूर्यध्यानरत: सदा । ज्ञे-यः सौरयतीन्द्रोऽयं पुजानिष्ठो जितेंद्रियः॥

→ श्यतीन्द्रोऽयं | corr .: श्यतींद्राय Ea ←

18 Cf. Bhavisyapurana 1.171.18: मुण्डोपनयनो व्यंगी शुक्रवास: समन्वित:। ज्ञेयं तदर्चनस्थानमेतत्कार्यं प्रयत्नतः॥ • 18ab Cf. Agamaprāmānya, p. 99: रुद्राक्षं कड्ढणं हस्ते जटा चैका च मस्तके।

16 Sin omits from 16c to 17b.

16a N# G%; लफलाशन: ] N½ N½ N½,N½,N½°S½,G\*\*M2;P½E^; --- कन्दमूलफलाशना: N;; कदमूलफलाशन: G% 16c °शिव ° ] D; शिवो P2 · वैखानसो ज़ेय : ] N/2NN/2015 · C/ ME G " ; ° वैखानसो ज़ेयो N/2 ; ° वे-खाषानसो ज़ेय: Ng (unmetrical); वैखानसो नाम Gxo; वै मनसा ज्ञेय: P2 16c मवेत | Σ; वने M ; 17a °निवृत्त: ] Σ; निर्वृत: N; M ; M ; } ट्रं यः ज्ञानी शिवव्रतीन्द्रोऽयं । N/2n; शिवव्रतेन्द्रोऽयं ईंहु; शिवयतीन्द्रोऽ = GK+; शिवयतीन्द्र च M2 ; शिवयती योऽयं द्वाः शिवप्रतीकोऽयं P2, 17व भस्म० । D: तस्म० NGe 18a रुद्राक्षः ] Σ; रुद्राक्ष: G&P ?; • °क्षकणं हस्ते | N% N&NS NGS CK GinP2; ०१्षकणो हस्ते E " 18b स्याज्जटैका च ] N2a; स्याज्जटोका च N2%; जटैका चैव N&N; G"+E"; स्या जटोका च N; ; जटा चैका च N%; "G; ; स्याज्जटोका र NGge; जटकामपि SS; स्याज्जटा चैका Mx; गले चैव हि P22°; गले चैव P22° (unmetrical)

### श्चिवर्मशास्त्रे

लिङ्गं शिवाश्रमस्थानां भस्मना च त्रिपण्ड्रकम ॥ १८ ॥ हस्ते मुर्ध्युपवीते वा रुद्गाक्षं धारयीत यः। अगम्यः सर्वसत्त्वानां रुद्रलोकं स गच्छति॥ १९ ॥

19 Cf. Bhavisyapurana 1.171.19: अथाव्यंगं महाराज धारयेद्यस्तु भोजक: । अ-गम्यः सर्वसत्त्वानां सूर्यलोकं स गच्छति ॥ -> अथाव्यंग ] corr .; अथाव्यंगो Ea . • अगम्य : ] corr .; अगम्य Ea ←

18 After verse 18, G\*\* adds the following text: शिरसा धारयेत्कोटि: कर्णयोम्घ सहस्रकम् । शतकोटिः गले बद्धं सहस्रं बाहमध्यतः । अप्रमाणफलं हस्ते रुद्राक्षस्य तु धारणात। उच्छिष्टो वापि कण्ठेन युक्तो वा सर्वपातकैः। हरन्ति सर्वपापान च रुद्राक्षस्पर्शनेन तु। रुद्राक्षं कण्ठमाश्रित्य श्वानोऽपि क्रियते यदि। सोऽपि रुद्रत्वमाप्नोति किं पुनर्मानवादयः ।


18c लिङ्गं शिवाश्रमस्थानां ] Ng Ng Mg Pr P P E ; N&NIS N.S. लिङ्ग शिवाश्रमं स्थानं N. (G. धारयेदाश्रमस्थोऽस्य ३० : लिंग --- - - मथानां GKi; लिंगं शिवार्च श्रमस्थानां Mf " " (unmetrical) ; लिङ्ग शिवाच्रमस्थानां P200 18d भस्मना । N&N; S& G " M& Ch P " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " तुपुण्ड्रकम Nº, ; NA : हस्त NN . मुर्धन्यपवीते वा | NASS M& Cha; मध्वि पवित्रे वा NA : --- N;2a; मूर्धन्युपवीत्रे वा N; ; मूध्र पविप्रो वा N;2; मुद्धन्युपवीते च Nº ; मूद्धून्युन्यपवीते NGe; मूर्श्युपवीते वा GK; च मूर्ध्युरसिवा P2, मुर्धोध्युपवीते वा EN (unmetrical) 19b रुद्राक्ष | Σ; रुद्राक्षान Mag; ---N/20 19b धारयीत य: ] N/%N-90%; धारयेद्वती NSE™; वारयेद्वती N द्वधारयेत ततः N/%; धारयेत्तु यः धारयेन्नर: Gto 19c अगम्य: | Ng20NS SS; अवध्य: N%; अगम्य: N%; अगम्य Noon No ; अवन्ध्य: Ng ; आगम्य Gre; सोर्द्धूण: Mag; ; सोगम्य: P2; अगम्य: (म्यं) E" · · °सत्त्वानां | Ng N [20122 Nº Nº ( · E ° ; < देवानां N2 ; भुतानां Sana PS2 19d रुद्रलोकं स गच्छति । रुद्रलोकन्तु गच्छति MI

### एकादशोऽध्याय :

रुद्रभक्तैः शिरस्येका धार्या रुद्रजटा सदा। ध्वंसनी सर्वदुष्टानां रुद्रसायुज्यदायिका॥ २०॥ सितेन भस्मना कर्यात्तिसन्ध्यं यस्त्रिपण्ड्रकम।

21 Verses 21 to 30, except 24ab, are quoted in Kriyāsāra, vol.2, p. 81-82: शिवधर्मे - सितेन भस्मना कुर्यात्तिसन्ध्यं यस्त्रिपुण्ड्रकम् । स सर्वपापनिर्मुक्तः शि-वलोके महीयते॥ रुद्राग्नेर्यत्परं वीर्यं तद्भस्म परिकीतितम् । ध्वंसनं सर्वदुःखानां सर्वपापविशोधनम॥ यो हि सर्वाङ्गकं स्नानमापादतलमस्तकम। वित्रसन्ध्यमाचरे-न्नित्यमाग्नेयं संयतेन्द्रियः॥ कुलैकविंशमुत्तार्य स गच्छेत्परमां गतिम। भस्मस्नानं जलस्नानादसंख्येयगुणान्वितम्॥ तस्माद्वारुणमुत्सुज्य स्नानमाग्नेयमाचरेत्। सर्व-तीर्थेषु यत्पुण्यं सर्वतीर्थेषु यत्फलम्॥ तत्फलं लभते सर्वं भस्मस्नानान्न संशयः । महापातकयुक्तो वा युक्तो वा चोपपातकैः॥ भस्मस्नानेन तत्सर्वं दहत्यग्निनिवि-न्धनम्। भस्मस्नानात्परं स्नानं पवित्रं नैव विद्यते॥ उत्कैवं मुनिदेवेभ्यः स्नातो देवः शिवः स्वयम। तदाप्रभृति ब्रह्माद्या मुनयम् शिवार्थिनः॥ सर्वकर्मसु यत्नेन भस्मस्नानं प्रचक्रिरे। तस्मादेतच्छ्वस्नानमाग्नेयं यःसमाचरेत॥ अनेनैव शरीरे-ण स रुद्रो नात्र संशय:। दुश्शील: शीलयुक्तो वा यो वा को वा फलार्थन:॥ भुतिशासनसंयुक्तः स पुज्यो राजपुत्रवत ।

20a रुद्रभक्तैः ] NGNERONGME ChPSE" : रुद्रभक्तः NASSE : रुद्रभक्तिः N/2a ; रुद्रुभ: N596 (unmetrical); रुद्रभक्तै --- G"; · शिरस्येका ] em ; शि-वस्यैका N30N50N500000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000 दाधार्या GK; शिवस्यैब (?) P2; शिरस्यैका E" 20b धार्या रुद्रजटा स-दा | N½N½2NZ2007 Nº Nº Nº 38° ; धारयेद्रद्रजटां सदा N½ ; रुद्रसंख्या जटा : शुभा: G"; धार्या रुद्रजटा तदा G%; धार्यों रुद्रसमस्सदा P%, 20c ध्वंस-नी । घ्वंसनं P-2 · सर्वद्रष्टानां ] N-9 N-5 N-52 N-52 · E-1 · सर्वद्रष्टाना N/%; सर्वदुखानां G%; दुष्टसत्वानां M&;; सर्वद्गःखानां P%, 20d रुद्रसा-युज्यदायिका | N½N; रुदत्वं समवाप्नुयात N½G≤E™; तुदृत्वं चानवाप्नुयत Nf2a ; रुद्रसायोज्यदायिका रुद्रुत्वस्वानयाप्नुयात् N; ; शिवसायुज्यदायिका ईहु; ताभि रुद्रत्वमाप्नुयात् GK+; रुद्रत्वस्य तयाप्रयात् M;; रुद्रत्वं समवाप्नू-यात P2, 21a सितेन भस्मना कुर्यात | N/20 N/ N/ N/ N/ N/ C/ ' M/ P-2 E/ ; सितेन स्मना कर्यात NAGC (unmetrical): सितेन भस्मना कर्या NAS : त्रि-सन्ध्य भस्मना कुर्यत ईंह, सिने भस्मना कुर्यात् Gto (unmetrical) 21 b त्रिसन्ध्यं | NőुNő Nő Nő Nő C " Gh P " | त्रिसन्ध्या Nő ; स्त्रिसन्ध्य -- M&; सततं ईं . यस्त्रिः . यस्त्रिः ] ण्ड्रकम् ] Nő2NE,º Sz GKiME GLOEN ; त्रिण्ड्रकम् NE, (unmetrical); तृपुण्ड -कमNなN½aN½°N; त्रिपुण्ट्रकम P2%

## शिवधर्मशास्त्रे

सर्वपापविनिर्मक्तः शिवलोके महीयते॥ २१॥ रुद्राग्नेर्यत्परं वीर्यं तदस्म परिकीर्तितम । ध्वंसनं सर्वदुष्टानां सर्वपापविशोधनम॥ २२॥ योगी सर्वाङ्गिकं स्नानमापादतलमस्तकम । त्रिसन्ध्यमाचरेन्नित्यमाशु योगमवाप्नयात॥ २३॥ यः स्नानमाचरेन्नित्यमाग्नेयं संयतेन्द्रियः । कुलैकविंशमुत्तार्य स गच्छेत्परमां गतिम॥ २४॥ भस्मस्नानं जलस्नानादसंख्येयगुणाधिकम।

22ab = Brhajjābāla Upanisad 5.17ab and Śivapurāna Vāyavīyasamhitā 1.33:9. • 22cd Cf. Bhavisyapurāṇa 1.171.20ab: ध्वंसनं सर्वदुष्टानां सर्वपापभयापहम् । 24 Pasupatasutrabhāsya p. 30: यस्स्नानमाचारोन्नित्यमाग्नेयं संयतेन्द्रिय: । कु-लैकविंशमुद्धत्य स गच्छेत्परमां गतिम्॥

23 ŚŚ omits from 23d to 24a.

24 P% has following verse added after 24cd: स्वतश्शुद्धुकुला गाव: संभूतं तासु गोमयम। शिवाग्निना पुनः पक्तं पवित्रं भस्म तत्स्मृतम॥

21c सर्वपापवि ] 2; स सर्वपाप · N2a 21d शिवलोके महीयते ] 2; शिवेन सह मोदते ईंद्रूMT 22a श्र्नर्यत्पर ] NJ NJ NJ SS , C " M " C " , B " , ग्नेय पर N; " " " " " " " " " " " " " " " " " " " वीर्य | D; वीयन N/%; वीर्य्यं GM' 22b तइस्म परिकीर्तितम् | N/%NS NSSS G"MB5P2; --- तम् N22; तइस्मा परिकीर्तितम् N%; तर्भस्मा परिकीर्तितम् N%; परिवर्ज्जीतम् G%; भस्मस्य परिकीर्तितम् E" 22c ध्वंसनं | D; ध्वंसन N/2; ध्वसनं G% · दुष्टानां | N% N% N% N% N% N% M&B"; · · भूतानां SS; ; ०ङ्गक G%P ; 23b °मस्तकम ] Σ; ° °मस्तकात N;%; ; ° +मस्तके N;% ° 23c °माचरेन ] N/201120 N/20 Se CK iMES Ch P2 E' ; 23cd °माशु | N½N½N½N½°C½°M²°C½¡, °मातु N½a; माणु Nß; °माशु ° P2; 0 °मासु EN 24b 24b भाग्नेय ] Ng Ng Ng Ng Sg G" Mag P2 B" ; •मारनेय Nº; • •माग्नेयं Ng; • •माग्नेय: Gx • संयते • | Σ; स-यते ऐ -- विश्वदु N½ N½°N½ Nº Nº SS G\*\* M² C%E''; परमं पदम Nº P-250N½ 25a भस्मस्नानं 1 ट; भस्मस्नान॰ G% • जलस्नानाद् | N%2N; N; < S; M& P=2E"; जलस्नानम् NANNY No GM; -- N/2a; जलं स्नानाद Gto 25ab 25ab 25ab 2 E; ---NK .: ° मसख्ये ° N!

### एकादशोऽध्याय :

```
तस्माद्वारुणमत्सज्य स्नानमाग्नेयमाचरेत ॥ २५ ॥
सर्वतीर्थेषु यत्पुण्यं सर्वयज्ञेषु यत्फलम।
तत्फलं लभते सर्वं भस्मस्नानान्न संशयः॥ २६॥
महापातकसंयुक्तो युक्तो यञ्चोपपातकैः ।
भस्मस्नानं निषेवेत मुच्यते सर्वपातकैः॥ २७॥
भस्मस्नानात्परं स्नानं पवित्रं नैव विद्यते।
उत्कैवं मनिदेवेभ्यः स्नातो येन शिवः स्वयम॥ २८॥
```
25 Cf. Pūrvakāmika 5.53c-54b: आग्नेय वारुणस्नानादसंख्येयफलावहम । त-स्माद्वारुणमुत्सृज्य स्नानमाग्नेयमभ्यसेत् । • Cf. also Pürvakāmika 5.59ab: भस्मस्नानं जलस्नानात्कोटिपण्यगणं भवेत ।

26 Cf. Sivapurana Vidyeśvarasamhitā 24.77: सर्वतीर्थेषु यत्पुण्यं सर्वतीर्थेषु य-त्फलम् । तत्फलं समवाप्नोति भस्मस्नानकरो नरः । and Cf. Jñānaratnāvalī T. 231, p. 3: सर्वतीर्थेषु यत्पुण्यं सर्वयन्तेषु यत्फलम् ॥ तत्कलं कोटिगुणितं भस्मस्ना-नाल्लभेन्नरः ।

27 Say, N2a and Mayomit 27cd. 28 N/2 omits from 28b to 30a.

25c तस्माद्वा ' ] तित्येंषु सद्यो नं N&& G" Mag; तास्मास्सानंन N& · संशय: | Σ; समाचरन · M& 27a °संयुक्तो | NőुNő2NÍ2aNE-NE-NESSE ME P2E"; °युक्तो वा G" "ME Ch 27b यम्बोपपातकैः ] N½; वा सर्वपातकैः N½ N½,N½,N½,N½,SS-M&GE™; वा चो (?) पपातकै: N& G%; वा सर्व --- N%; ; वा सर्व --- कै: CK+; संयुक्त: सर्वपातकै: P2, 27c निषेवेत | Σ; तु सेवेत GmP2, 28a भ्मस्नानात्परं ] N½°N½»N½»N½» Số C\*\* C½ PZE™ ; ° मस्नानं परं Nº ; ° मस्नानात्परां N/60; 0 मन: परमं M2 28b पवित्रं ] घं; विचित्रं Nº 0 - नैव | 2; वैव N% 28c उत्त्वैवं मनिदेवेभ्यः । N;%; उक्तमेव मनिभिर्देवैः N;%; उक्तमेव मुनिदेवै: N;; उत्तैव मुनिदेवेन्य: N;; उत्तैव मुनिदेवेभ्य: N;; सेवित मुनिभिदैवै: ईंह, इत्युत्का मुनिदेवेभ्य GM; उत्कैवं मुनिदेवेभ्य MF; "; उत्कैसवं मुनिदेवेभ्यः Marge (unmetrical); उक्तोय मुनिदेवेभ्य Gto; उक्तं तत्सर्वदेवेन्य: P2; उक्तं देवमुनिद्देवै: E" 28d स्नातो येन शिव: स्वयम | NE6%; स्वातो देवः स्वयं शिवः शृङ्कूल हुन्छ ; -- स्वयम् Ni%; स्नातो येन शिव स्वयम् N#9G%; स्नातोऽनेन शिवस्वयम G"; स्नातो देवश्शिवस्स्वयं May; स्नातो येन शिव: स्वयम P2,

### श्चिवर्मशास्त्रे

तदाप्रभति ब्रह्माद्या मनयम्न शिवार्थिनः। सर्वपर्वस यत्नेन भस्मस्नानं प्रचक्रिरे ॥ २९ ॥ तस्मादेतच्छिवस्नानमाग्नेयं यः समाचरेत । अनेनैव शरीरेण स रुद्रो नात्र संशय: 11 ३० 11 द्धःशीलः शीलयुक्तो वा यो वा सोऽवाप्यलक्षितः । भुतिशासनसंयोगात्स पुज्यो राजपुत्रवत ॥ ३१॥ गुणवत्पात्रपुजायां तत्स्याच्छासनपुजनम् । शासनं पुजयेत्तस्मादविचारं शिवाज्ञया॥ ३२॥

32 Se omits from 32c to 34b. . . . After verse 32, No2No Gar 22 and EN

29a तदाप्रभूति ब्रह्माद्या | N3-N2 G6 \* M2 G6 \* M2 N 2016 3 E ; तदा प्रभृति ब्रह्माद्यात N ; ; ब्रह्माद्यास्य तदारभ्य P2, 29b शिवार्थिनः | Gto 29d 29d 2 चक्रिरे | Ng2N122a N5,N5 SS C4" M8 C40 P2 B" ; Nfor No (unmetrical) 30a ° देत च्छ्व ° ] No No So So C \* May E ; • • देवं शिवं Nő Gap P2; देतदिव Nőn; --- N½° · य: समा॰] Σ: य समा॰ N;o°; मा· N;a° (unmetrical); ---N;; 30c शरीरेण ] N% "N% N%2N%20%; C"; M% C%P%2%P%E"; श्रीरोरेण NKgo; शीरीरेन NE,; शरीरे NEge (unmetrical) 30d नात्र | D; \_ व्र GK' 31a द्वःशीलः शीलयुक्तो वा | N½N½ S&M& C%P%B"; दुशीलः शीलयुक्तो वा N½Nº; दु:शील शीलयुक्तो वा N;-N; दुर्श्शीलयुक्तो वा G\*\* (unmetrical) 31b यो वा सोऽवाप्यलक्षितः ] Nő Nő Nő Nő Nő Nő Nő E ; य: कश्विदपि भक्तित: ईहू; यो वा को वान्यलक्षणम GM; यो वा को वाथ लार्त्थिभि: MA ; यो वा को वान्यलक्षणः G%P22 31c °संयोगात् | N% N% N% N% SS +22" ; संयो --- N/2a; संयोगा N%; ; ( ° संयुक्त: G\*\*Mg; G% 31d स पूज्यो राजपुत्रवत् ] NőूNESS GKiMű; ; स पुज्यो राजपूरुष: Nő ; --- भूत्ववत् N; ; संपूज्ये राज्यभृत्यवत् N; ; पूज्यो भवति राजवत् N; ; स रुद्रो नात्र संशयः G%; संपुज्या राजपुत्रवत P%%; संपुजा राजपुत्रवत P%%; स पुज्यो राजपत्रवत् E" गुणवत्पात्रपूजाया Nő; गुणवत्पात्रपुजाया N%; पूजयेद्वरुवत्पात्रं S&; गुणव-त्पात्रपूजायन Gh 32b तत्स्याच्छासन० | em.; तत्स्यात्स्याशन ० N; तस्य शासन ० N½ N १ , G\* \* M ईश्व; न स्याच्छासन॰ P2 • °पूजनम् ] Σ; •शासनम् ś;; •पूजक: P2 32c शासन | 2; च्छासनं N; ; श --- स --- G" 32cd व्दविचार | 2; ·दविचार Nº · शिवाज्ञया | D; शिवा --- NE

### एकादशोऽध्याय :

शिवाज्ञापुजनात्साक्षाच्छिवो भवति पुजितः । अविकल्पमतिस्तस्मात्पूजयेच्छिवशासनम् ॥ ३३॥ छद्मनापि हि यो धत्ते भुतिशासनमैश्वरम। सोऽपि यां गतिमाञ्जोति न तां यज्ञशतैरपि॥ ३४॥ आचमेत्तोयं विधिना निर्लेषः शिवभस्मना। गन्धलेपविश्वद्धर्थमद्भिनित्यमपस्पशेत ॥ ३५ ॥ गन्धलेपविहीनोऽपि भावदुष्टो न शुद्धति ।

36 ab Cf. Bhavisyapurāṇa 1.171.21ab:गन्धलेपाविहीनोऽपि भावशुद्धो न दुष्यति ।

add the following: रुद्राग्नेर्यत्परं बीजं तद्भस्म परिकीर्तितम् । दाहकं सर्वदुःखानां तस्माइस्मेति चोच्यते ।

→ बीज ] E"; वीर्यं GhP2 · दाहकं ] corr.; दाहवत् E"; भत्सनं G%; दाहक: P22 • °दु:खा॰ | P22E"; °दुखा • G% ←

34 GK2 omits 34ab.

36 After verse 36, GAA adds the following seven lines, while MG add

33a शिवाज्ञापुजनात | N½N½N½»N§»N§ Nº Nº : -- ना N½°; शिवाज्ञा-पूजने G40; सिवाग्नौ पूजनात P22 • साक्षाच | N58N520N220" M33 C40 T2 i साक्षा N; ; तस्मात् N; E" 33b पूजितः ] Σ; पूजति N;2 33c अ-विकल्पमति ० | Σ; तस्मा N½N½2N½2N½2°C½0PZ£º'; आत्मना० N½; छत्माना ॰ Nºº; छत्माना ॰ Nºº°; हण्मना ME 34b भूति ? ] 2; गति P22 34c यां | D; या NG 34d न ता ] N½N½N£N§ G\*\*M£¬C½P£º ; --- N½ ; ; न ता N½°; सा Śß • यज्ञशतै• ] N½N½N§N§N§ Nº Nº C\*\* C½oP½Eº ; --- N½a; dan ; \$ ; ; > > ( ; ; > > ( ; ; > ( ; ; ; } ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; 35a आचमेत | Ng N/2 N/2 N/2 N/ SS E ; आचरेत ° N/2 ; - - - मेत G/6 ; आचामेत March ; आचमान ° P2 · तोयं विधिना ] em ; तोयविधिना N28 N/22 N/2 N/2 N/2 N/2 N/2 S/ 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 ० तेन विधिना P2 35b निर्लेष: ] N22N22 N5, G" M2 SE"; निर्देशं N3 ; निलेप N;º; निर्दोषं N;ººG%; निर्द्वोषं N;ºººP;; निर्धूतम् S;; · शिवº ] 2; इव \$; 35c सुद्ध ] 2; सुद्धा · N; 35d · मद्भिनित्यमु · ] NGSS; भाद्भवित्रत्यमुः N&N;%; नित्यमम्भमुः N%E"; नित्यभस्म उ N; ; नित्यमु ० N; नित्यमदिसमु ९ G" M; P2; नित्यमुत्भिरुः G% 36a ग-न्धलेपविहीनो ] N½N½2N§ S§-M² G½P½; गन्धलेपविशुद्धो N½ N½ N½ N½ Eº ; ---नो N%; गन्ध > पविहीनो CK4 36b 'दुष्टो ] N% N% N% N% C% M2 C% B" ; दुष्टा NA20; दक्तो NE; ; शुद्धो SS2P2 • न | Σ; --- GKi

### श्चिवर्धमुशास्त्रे

```
भावशुद्धा भवेच्छुद्धः शुद्धभावस्ततो भवेत ॥ ३६ ॥
उदकुम्भसहस्रेण मुदाढकशतेन च ।
अपि वर्षसहस्रेण भावदुष्टो न शुद्धति॥ ३७॥
```
→ °लेपाविहीनोऽपि ] corr : • लेपविहीनोऽपि Ea ← • 36cd Cf. Bhavisyapurāna 1.171.20cd: भावशुद्धेन सततमर्चनीयो दिवाकर: ॥

only the last five lines: भस्मस्नानेन यत्पर्वं पापमामरणान्तिकम । जन्मान्तरकृतं यत्तद्दृहत्यग्निरिवेन्धनम्। स्नानं वारुणमाग्नेयं दिव्यं वायव्यमानसे । पञ्चस्नानानि विप्राणां विहितानि च शुद्धये । वारुणं वारिणा स्नानमाग्नेयं भस्मना भवेत । वृष्ट्या सातपया दिव्यं वायव्यं रजसा गवाम। मानसं ध्यानमात्रेण विहितं शिवयोगि-नाम ।

> यत्पूर्व ] P = G = G = · ' = C = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = ] G"Mag; दिव्य G% • श्लानानि ] G%M2; > = नानि C+" • विहिता • ] ("May; निहिता · Gto · च शुद्धये। G"'Gh; विशुद्धये Mag · वारुण वारिणा | G"^May; अंभसा वारुण • G% • वृष्या सातपया | G" Mgg; स्नान यथा Gto · दिव्यं | G\*\*M2; दिव्य G · रजसा गवाम | G\*\*M] · G\*\*MF · · · · रजसा गवाम Magee (unmetrical): गोरजस्मतम G% · मानसं | C\*\*MZ : मनस्स Gto · भात्रेण । GKi: वमन्त्रादि · ME : ०मन्वैश्व Gh · विहितं शिवयोगिनाम ] em .; विहितं शिवयोगिना G\*\* : विहितं विश्वयोगिना M2 : वस्त्रया शद्धिरिष्यते G% ←

36 Śś~ omits 36cd.

37 °द्रुष्टो (37d) to भावपूत (38a) or equivalent is lost in N12a -

<sup>36</sup>c ° शुद्धा ] N20162N22N5-N2 G" ; ' ' सुद्धा N2 ; ; ' शुद्धा श्रु' ; शुद्धो शुद्धा · भवेच्छुद्धः ] N28 No2No2 Sandler; भवेच्छुद्ध N20; भवे शुद्धः N26; भवेच्छुद्धिः Nf2 G" M2 G" 36d भावस्ततो भवेत | D; भावश्शुचिर्मवेत् G% 37b °सहस्रेण | Σ; °सहस्रैस्तु G;pP2 37b मुदा · ] N; N; N; N; -N& S&& C\*\* G\* ; मुता · N; ; मुद्भा · M; ; मुदा P ; मुदा P=" · ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' N NANA NE NE NESE : भारशतैरपि P2 (there are two dots under the word भा): Gh : हौचत M2 37 37 भाव 0 ] D; भावं M8 ; भावा · G20 · दुष्टो न ] NANNENS NE GAMES SEEN; --- NEa; 2 --- NEa; 2; 2; -- Nº20; दुष्यति Sign

### एकादशोऽध्याय :

भावपुतं चरेच्छौचं वस्त्रपतं जलं पिबेत । दृष्टिपुतं न्यसेत्पादं सत्यपुतं वचो वदेत ॥ ३८ ॥ जटाकलापधारी स्यात्पक्षाद्वा वपनं भवेत । यदेव पण्यं दीक्षायां तत्पण्यं वपने पनः॥ ३९॥ जटी मण्डी शिखी वापि भिक्षाशी विगतस्पहः । मौनी भुतानकम्पी च यति: शान्तमतिश्वरेत ॥ ४०॥

38 Cf. Bhavisyapuraṇa 1.171.21c-22b: भावेषु च चरेच्छौचं वस्त्रपूतं जलं पि-बेत् ॥ दृष्टिपूतं न्यसेत्पादं सत्यपूतं वचो वदेत् । • Cf. e.g. Manusmrti 6.45: द्रष्टिपुतं न्यसेत्पादं वस्त्रपतं जलं पिबेत। सत्यपतां वदेद्वाचं मनःपुतं समाचरेत ॥

40 From ° कर्म्पी to the end of the line is lost in N/2a .

38a °पूतं च ° ] N½N½ Nº Sã CKiM3 P2 340° ; ° ° शुद्धि च ° N½ ; ---N/2a; 'शुद्धुम् N ; ; ल Gto 38c न्यसेत्पादं ] N/2N/201520 N/20 N/20 M/3 C40 P2 E' ; न्यन्यसेत्या -दं NE, (unmetrical); न्यसेत्पादौ N%; ; न्यसेत्पाद --- GM' 38d °पूतं ] Σ; °ਧੁतः G\*\* • वचो वदेत ] N½N½ N&N§ G\*\*M& G\*\*\* सदा भवेत N/2 N/2 : वदेद्वच: 32 39a 'कलापधारी स्यात | N/ N/ N/ N/ N/ S . G/ M/ TB" : ०कलापधारि स्यात N%; २कलापधारी स्यांत NA%; २० कला --- म्स्छो; ०कलापधारी च G%; जटाकलापियो न स्यात् P%, 39b पक्षाद्वा व ] Nog No No No No ( S Car , -- पक्षान्ते व ° P2; पक्षद्धाद्व · E" · भवेत | Σ; चरेत् P2 39c यदेव पु-ण्यं दीक्षायां | NANENGEN; यदेव पुण्यं दीक्षाया NAS; यदेव पुण्यं यज्ञानां N; P2; यदेव पुण्यं यंज्ञाना N;2; दीक्षया यद्भवेत्पुण्यं ईश्ल; यदेव पुण्यं यज्ञेन GK; यत् च्यैव पुण्यन्दीक्षायां ME; यदेव पुण्यं दीक्षाय G; 39d त-त्पुण्य | N; ; वपनेन च S; ; वपनात भवेत G\*\*M; ; वपने कृते P; G% = 40a ज-टी ] Σ; जदी G; • वापि ] Σ; वा Gto (unmetrical) 40b भिक्षाशी ] ट: भक्षाशी N; भिक्षाशी पि भिक्षाशी M; (unmetrical) 40c मौनी ] 2: योगी NE · ° «तानकम्पी ] N/ N/ N/ N/2 N/20 S ME P-5 EN : ° « ( --- N/20; ° तानुकाम्पी N/2°; ° तानुकंपश्च G\*; ° तोनुकंपी G= 40d य-तिः । N½ N½ Nß Nº G\*\* Mß G½ P3,E'' ; --- N½ ; यति N½° Nº ; व · शान्तमतिश्च ] N. N., N. ( ) ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' शान्तिमति च ० N;°; शान्तमनाश्व॰ G\*\*P;2; शान्तमना च॰ G%

### शिवधर्मशास्त्रे

माधकरीं चरेडिक्षामेकान्नं परिवर्जयेत । उपवासात्परं भैक्षमेकान्नं गुहिणां मलम॥ ४१॥ यः सर्वसंगनिर्मुक्तः श्रद्रः शिवपरायणः । सोऽपीह्र वपनं कुत्वा योगीन्द्रानुचरो भवेत ॥ ४२॥ वसेदायतने नित्यं संगणः शिवधार्मिकः। पुष्पारामैककर्मात्मा पुष्पवाटीक्रियापर: ॥ ४३॥ त्रिस्नानपजासंयक्तः कौपीनाच्छादितः सदा ।

41 Ng omits 41cd.

42 शूद्र: शिवपरा ° or equivalent is lost in N%.

43 After verse 43b, GKi adds the following text: योगिनामन्नदानेन योगस्था-नमवाप्नुयात् । • 43ab, except •वधार्मिक: is lost in N2a. • SS • omits from 43c to 44b.

41a माधुकरीं ] N½2GKE™; माधूकरं N½M芯Gű; बहुनरां Nő; ; बहुनराज् N; माधूकरीं N; N&S; माधुकरी P2 · चरेज़िक्षाम् | N&P N& N& S ; च-रेड़क्ष्यम NSPP, " चरे मिक्षाम NS,"; चरे दिक्षाम NSa; चरेड़ -क्ष्यम N40; चरे मैक्ष्यम Ng; चरद्वतित्तम G"; चरेड़क्षं G%; चरेडिक्ष्यम P20 41b ° मेकान्न | D; ° मेकान्ना N; ; ° · मेकान्न N; 41c ° सात्पर ] N½N½ Nº G\* M3 P2 GMEN ; RRFF N½2; ° ° समम N½ ; ° ° ससमं S2 41d ° मेकान्न | No N/2 S & C " P " " " " " " " " " " " " " " " " " " " " " " " " " " " " " · गुहिणा | N >> N >> > > > > = ग हिणा N > ; गहिना N > ; गुहिना N > ; गुहिनां N > ; ग्रहिणो Sep 2; गुहिणा G" · मलम ] N% N% N% N% N% P"P" = " ; अघ: N1% ; मय: N;º; भवेत S; ; हृतम G"; ; स्मु (?)त M; ; +; मतम G; 42a य: सर्व-सङ्ग ] N½N½2012°N½Ó°C½°C½°M²3°C½P½; सर्वसङ्गवि◦ N½2Ν½2ΕΎ 242b शू-7: ] No Ni 2 N 2 M 2 P = 1 N N ; , शुद्ध: N . शुद्रा N ; शूद्रा N ; शूद्रा N ; शूद्रा N ; शूद्रा N ; शूद्रा N ; , शिवश GM . परायण : ] ईह °नुचको G\*\*\*; • नुचर G% 43a वसेदा • ] Σ; स देवा • S& 43b सगण: ] ); सगः Gho (unmetrical) • धार्मिकः ] ट्वर्मिक: N& 43c •रामैक-कर्मात्मा ] N.%NANA NE NE NE PREE ; > > --- ककर्तात्मा (G"+; >रा-मैकधर्म्मात्मा GJ78; रामककर्म्मात्मा C40° 43d वाटी ] Σ; 2° कोटि॰ N; वादी · G; · क्रियापर: ] Σ; · कियान्वित: G; P; 44a त्रिस्नानपु-जासंयक्तः । Nº°C%P%E"; त्रिस्नानपुजसंयक्तः N%A%; N&N; ; स्नानमङ्गलपूजानां N;2; स्नानपूजाग्निनकायम्च N;º; त्रिस्ना --- जा-संयुक्त G"; त्रिस्स्नानपूजासंयुक्तः M; 44b कौपीना ° ] D; कौपीनां N; ; • • • छादित: स • ] N½ N½» Nº Nº Mº E™; • • छुदित स • Nº Nº •; • • च्छा-दित स ° N % : ° च्छादनस्स • G " C " C " C " C " C " " "

### एकादशोऽध्याय :

योगिनां भक्तियोगेन योगस्थानमवाप्नुयात् ॥ ४४॥ शिवध्यानपराः शान्ताः शिवधर्मपरायणाः । सर्व एवाश्रमा जेयाः शिवभक्ताः शिवाश्रमाः॥ ४५ ॥ महाव्रताष्टकं धार्यमीशेनोक्तं शिवार्थिभिः । सर्वव्रतानां परममस्मिन्धर्मः समाप्यते॥ ४६॥ शिवे भक्तिः सदा क्षान्तिरहिंसा सर्वदा शमः ।

45 Cf. Bhavisyapurāṇa 1.171.22c-23b: सौरध्यानरता: शान्ता: सौरधर्मपराय-णाः॥ सर्व एवाश्रमा ज्ञेया भास्कराङ्गसमुद्भवाः।

46 Cf. Bhavisyapurāṇa 1.171.23c−24b: भोजकाष्टव्रतं धार्यं रविणोक्तमनौपमम्॥ सर्वव्रतानां परमं धर्मालयमनुत्तमम् ।

47 Cf. Bhavisyapuraṇa 1.171.24c-25b: सौरभक्ति: सदा क्षान्तिरहिंसा सर्वदा 45 45c-55d is missing in Gg. Instead of 45cd, Mg has: भावपुताशिवस्यैते शिवाश्रमसमाम्रिता : ।

46 46ab is damaged in N;2, except शिवार्थिना for शिवार्थिभि: .

47 47b is damaged in GKi

44c योगिनां ] Σ; ये --- नां GM; योगीनां May 45 45a ध्यान ° ] Σ; ०योग ० N½ ; • स्थान• Mages • • •परा: ] N½NGNGME • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • N½; N 2018 NE NE CLAR CLAP 2 E " ; शन्त: N (2006' ; शान्त --- N 28° ; नित्य NEPC; शान्त NJo (top of the letters are missing) 45b शिवधर्मपरायणाः ] N½N½»§»½»§»½«°С½»Р½£»; शिवध्यानपरायणाः Νஓ; > > --- म्म्मपरायण: N%; शिवधर्मपरायणाः N%; शिवर्धमपरायणः G%; NA · एवाश्रमा ] N%N%N% · N% N% · C" · एवाश्रमो N%; एवास-मा · Nge ; आश्रमिणो Sa · ज़ेया: | NANS NE SEP · E ; ज़ेया NA ; जेय N/2 ; ज्ञेय --- G/6 45d भक्ता: ] N/2N/20N/20N/200 ; भक्ता N/2 ; भक्त्यः N; ; भत्त्य N; भर्माश् G; Sa; शि --- श्रमा: GK' , 46b भीशेनो , 1 2; भीसानो , N&; >> शानोक्तं GK2 . शिवार्थिभि: ] N, NENE SSME PRE'; शिवाथिभि: N2 ; शिवार्थिना Nf22N2; शिवादिभि: N; ; ; वार्थिभि: C" 46c श्व्रतानां ] 2: प्रवरंम० Nő; प्रवरं अ · E"; परमंम० N;; प्रवरम० G"; 46d धर्म: ] E; धर्म धर्म N; N; N; 27a शिवे ] N; N; N; C\*\* M; P2; शिव ° N# S&E . सदा ] D; सदा: N; , ; शिवे G" ( NANNENENGES MESPARE"; क्षान्ति अ · N/2,N/20; त्सन्ति: अ · N2,00; शान्ति: अ ° G\*\* 47b °रहिंसा ] Σ; अहिं N20° (unmetrical); °रहिसा N; · सर्वदा | D; सर्वदा: N; · शम: | Σ; दया P2

## श्चिवर्धमुशास्त्रे

सन्तोषः सत्यमस्तेयं ब्रह्मचर्यं तथाष्टमम॥ ४७॥ यथासंभवपुजाभिः कर्मणा मनसा गिरा। शिवे भक्तिः सदा कार्या तद्वच्च शिवयोगिषु॥ ४८॥ स्वदेहान्निर्विशेषेण शिवभक्तांस्व पालयेत । भयदारिद्युरोगेभ्यस्तेषां कुर्यात्प्रियाणि च॥ ४९॥ शिवस्य परिपर्णस्य किं नाम क्रियते नरैः। यत्कृतं शिवभक्तानां तत्कृतं तु शिवे भवेत ॥ ५०॥ सुदूरमपि गन्तव्यं यत्र माहेश्वरो जनः ।

शमः॥ संतोषः सत्यमस्तेयं ब्रह्मचर्यं तथाष्टमम।

→ °भक्ति: | corr.; • भक्ते Ed ←

48 Cf. Bhavisyapurāṇa 1.171.25c−26b: यथासंभवपूजाभि: कर्मणा मनसा गिरा ॥ सौरभक्तिः सदा कार्या भोजकेषु विशेषतः ।

49 Cf. Bhavisyapurana 1.171.26c-27b: स्वदेहान्निर्विशेषं हि भोजकान्पालयेद्रू-धः॥ भयदारिद्यरोगेभ्यस्तेषां कर्यात्प्रियाणि वै।

50 Cf. Bhavisyapurana 1.171.27c-28b: सूर्यस्य परिपूर्णस्य कि नाम क्रियते नरैः॥ यत्कृतं भोजकानां वै तत्कृतं स्याद्रवेर्नुप ।

51 Cf. Bhavisyapurana 1.171.28c-29b: सुदूरमपि गन्तव्यं मगानां यत्र वै गणः॥

47c सन्तोष: ] NogN22N22aN5-G"M2"P2E"; सन्तो N5% (unmetrical); सन्तोष Ng; सन्तोषं ईं . भस्तेयं | D; भस्तेय N& 47d वर्ष ] 2; •चर्य N½° • तथाष्टमम ] N½N½ • Sã GK·Mο E™ : तथाष्टकम N½ N½°P½ ; त्तथाष्टमम Ng 48a °पुजाभि: ] Σ; ° ° पुजाभि N/2 = 48b गिरा ] Σ; गिरा: Ng 48c शिवे भक्ति: ] No NY NY NY G " M " P 2 E" ; शिवे भक्ति N; शिवभक्ति N; ; शिवभक्तिस S; · कार्या त ] D; कार्यास्त · N;N; 48d तद्वच्च | D; तद्वच N; · योगिषु | D; · योगिनाम S; · 49a ºदे-हान्निविशेषण | Nő Nő Nő Nő C ( " Mar P22 E" ; N; ; º देहान्निविशेण N; 49b शिवभक्तांश्व | Σ; शिवभक्तस्य N; --स N/2; शिवभक्तास्व N/201% · पालयेत | Σ; कारयेत N/2; पुजयेत Sa 49c भय ° ] Σ; तय · Νήρ · दारिद्य · ] ΝΆΝΙ · Σ · Θ · Μ · Ρ · ΕΥ ; N/2 N/2 N/2 . 2 - रोगे ] 2: 0 दु:खे 0 N/2 49d तेषां | 2: तेषा N/2 50a परिपुर्णस्य | Σ; पुर्णस्य N½ (unmetrical); परिपण्णस्य N½ 50b नरै: ] NANKANSANGSS MISEN ; नरै NE ; जनै: GK P2 50d कृतं तु शिवे । NANG; कुत हि शिवे NSNE,E"; फलं स्याच्छिवे NSa; फल स्या शिवे N; कृतं स्याच्छिवे ई P2, कृतं च शिवे G"; शिवस्य कृतं M2; • भवेत ] N½N½N§NG SS-C"M3 E"; कृतम N½"N½º; सदा P22 51a सुदूर º ] 2; स दूर • GK2 • गन्तव्य | Σ; गन्तव्य N5,

### एकादशोऽध्याय :

स च यत्नेन द्रष्टव्यस्तत्र सन्निहितो हरः॥ ५१॥ माहेश्वरस्य भक्तस्य शिवार्चनरतस्य च । आज्ञां कृत्वा यथान्यायमन्त्रमेधफलं लभेत् ॥ ५२॥ नित्यं शिवकथासक्तो नित्यं शिवपरायणः। अर्चयित्वा यथान्यायं गाणापत्यं लभेत सः॥ ५३॥ शिवाश्रमं गतान्भत्त्या शिवभक्तान्प्रपुजयेत । स्वागतासनपाद्यार्घमधुपर्वादिभोजनैः॥ ५४॥

स च प्रयत्नाद्दृष्टव्यस्तत्र सन्निहितो रविः ।

52 Cf. Bhaviṣyapurāṇa 1.171.29c−30b: भोजकस्य तु भक्तस्य सूर्यपूजारतस्य च ॥ आज़ां कुत्वा यथान्यायमन्यमेधफलं लभेत ।

54 Cf. Bhavisyapurāṇa 1.171.30c-31b: देवाश्रमगतो भत्त्या देवार्चा पूजयेन्नूप॥ स्वागतासनपाद्यार्घ्यमध्यमध्युपर्काद्यनुक्रमात् ।

52 Except माहेश्वर ... च is lost in N22. . . Sty omits 52c-53b.

51c स च यत्नेन | N/%; प्रयत्नेनापि N%,N%,N%,G%\*P%; स च प्रयेना N%; स च प्रयत्ना NS; प्रयत्नादपि N;2,6%; ते च प्रयत्नाद् M; ; प्रयत्नेनापि E" • द्रष्टव्यस्त • | N½N½N½»NßNGSSCGKiP2; द्रष्टव्यन्त • N½ ; आराध्यास्ते • ME : दृष्टव्यस्त . E 51d तत्र | D; यत्र Sir; तेषु MS . हर: ] Σ; शिव: ईंट्र; नर: ENG 52a मक्तस्य | Σ; भक्तस्य भक्तस्य No (unmetrical); यो भक्त: ME = 52b रतस्य च | D; रतस्सदा ME; 52c आज़ा | N 20N 2005 C " E" ; आज्ञा N " ; आन्या N ; ; अर्चा M " P ; > . " -थान्यायम् | त्य N½ · °सक्तो ] N½N½-G"MãºPZE™; · शक्तो N½2; · · सक्ते N½2; · · स -क्त N/2; भक्तो N/ 53c अर्चयित्वा | ०न्यायां Nőु००; न्याय Nő2 त्यं; N½N½°G\*\*; गाणापत्य • N½ ; गाणपत्यं ई&M£ • लभेत स: ] N½N½ ; लमेन्नर: N&NE E": श्गतिं लमेत N. : अवाप्नयात NESS G"ME": ल-भेन्नर: P2 54a श्यमं | N2N N2N N2 NG SE E" ; ० श्रमा ० N/2 N/2 ; ० श्रम ० S2 · गतान्भ ] N½N½N½ Nº GK; गता भ॰ N½°; गतैर्म · ईं; गत भ॰ N; ?°M; P; E' ; श्रतम्भ ° N; ° · भत्त्या ] Σ; भक्ता N; ° 54b भक्तान्त्र ] NANANANA NESS CKA; भक्त प्र NE,MI PS,EN ; हक्ताप्र NN, 54c स्वा-ग ] Σ; स्वग · N% · • द्यार्घ ] N% NSNSNSEN; · · दार्घ · N%; ०द्यार्घ्य ० NASSS GKiP2;

### शिवधर्मशास्त्रे

यः स्वागतनमस्कारैः कर्याच्चाप्यभिवादनम । दशवर्षसहस्राणि सोऽग्निनलोके महीयते ॥ ५५ ॥ प्राप्ताय शिवभक्ताय यो दद्यात्स्वयमासनम् । विंशद्वर्षसहस्राणि पुरन्दरपुरे वसेत् ॥ ५६ ॥ शिवभक्तं गृहे दृष्ट्वा तुष्टिं व्रजति यो नरः। वर्षकोटिसहस्राणि वसेद्वैश्रवणे पुरे ॥ ५७॥ श्रान्ताय शिवभक्ताय पादौ प्रक्षाल्य भक्तितः ।

56 After दद्यात्स्व N40 is damaged up to the end of 56b.

57 57d is missing in \$57, while 57 is missing in NJ20, Can, M3, and P22,

58 भक्तित: in 58b ··· तत्पा · in 58c or equivalent is lost in N122 ·

55a य: स्वागत ] N3, N3, S2, य: स्वागत NJ NJ NJ N , य स्वागत ° N; ; पुजयित्वा G"; स्वागते P; ; स्वगतस्य E" · नमस्कारै: ] N; ; ०नमस्कारं N½N½N½»NG SEMI E™: नमस्कार Nº : यथान्यायं G\*\* : ० नम-स्कार P2 55b कुर्याच्चा • ] NS NS2 M2 M2 ; कुर्याद • NJ NG NY P2 P2 E"; कुया-चा ० N; ; कुर्याद्वा ० ईहू ; य: कुर्याद ० (\*' · दनम ] P7,86 55d सोऽग्निलोके महीयते । D: रुद्रलोके महीयते GK+: सोऽग्निलो ---M&; अग्निलोके महीयते P; 56b यो | Σ; N&NESSME ChP2C" ; दद्यात्स्वकमा · NS2N%; दद्याच्छ्युयना · N%; द-द्यात्स्वकमा • NI20Ng; दद्यात्स्व --- N; ; छूट्रुममा • G" 56c विशद्व ] NINNING NE GRAME GAP , E"; विसव · N%; विसव · N%; (unmetrical); वर्षव · San · · वर्षः ] Σ; · कोटि · N; S&d पुरे ] Σ; वप-रे Gho (unmetrical) • वसेत ] Σ; NANNEE ; शिवभक्त गुह द्वा NE; प्राप्ताय शिवभक्ताय NASSSAG" 57 b तुष्टिं ] N½N½N÷N½ G\*\*E" ; तुष्ठि Nº 57c वर्षकोटि॰ ] Σ; षठि व-षे ० N/2 57d वसेद्वै० ] Σ: वसे वै० N/20 · ०णे परे ] Σ: ०णालयेत N/2 : ॰णालये G" शिवभक्ताय विप्राय NJ2N22N22N2200220"; शिवभक्ताय शान्ताय SSM23; शिवभक्तस्य विप्रस्य G" N N N . H . A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . शक्तित: M2.

### एकादशोऽध्याय :

घतेनाभ्यज्य तत्पादौ विष्णलोके महीयते॥ ५८॥ प्राप्ताय शिवभक्ताय पाद्याचमनपुर्वकम। योऽर्धं निवेदयेइक्या सर्यलोकं स गच्छति ॥ ५९ ॥ शिवभक्तं द्विजं प्राप्तं मधुपर्काद्यनुक्रमात । भोजयित्वा यथान्यायं शिवलोके महीयते॥ ६०॥ श्रान्तसंवाहनं कत्वा सोमलोकमवाप्नयात ॥ प्रतिश्रयप्रदानेन हैमं स्वर्गे गहं लभेत ॥ ६१॥

60 Cf. Bhavisyapurāṇa 1.171.31cd: भोजपित्वा यथान्यायं सूर्यलोके महीयते॥ 61 Cf. Bhavisyapurana 1.171.32ab: प्रतिश्रयप्रदानेन राजा भवति भारत।

59 °य शिवभक्ताय or equivalent is lost in NH. · · No No ( + GK' and EN omit verse 59. P2, omits from 59a to 61b. 61 Sa omits 61ab. • हैमं स्वर्गे गृ॰ or equivalent is lost in N/% and 'नेन (61c) ····ज (62a) or equivalent is lost in N12a ·

58c घुतेनाभ्यज्य तत्पादौ ] N%N%; घुतेनाभ्यंम्ज्य चोद्वत्य N%; --- दौ N1% ; घुतेनाभ्यज्य तत्पश्चाद N%; घुतेनाभ्यज्य चोद्वत्य N; ; घुतेनाभ्यज्य तौ पादौ ईहू; घुतेनाभ्यज्य चोद्वत्यं G\*\*; घृताभ्यंगन्ततो दत्त्वा M&; घृतेनाभ्यर्च चोद्यू-त्या G%; घुतेनाप्यञ्जयेद्भव्या G%; घुतेनापप्यञ्जयेज्ञत्या G%C (unmetrical); घतेनाभ्यज्य चोद्वत्य E" 58d विष्णलोके 1 D: शिवलोके G% • महीयते 1 2: वसे --- र: M& 59a प्राप्ताय शिवभक्ताय । N%N%%A%: प्राप्ताय शिवभक्ता --- №½; शिवभक्ताय शान्ताय ई;; प्राप --- Γ --- शिवभक्ताय M& 59b °च-मन ० ] NőN: Nő Ch; • चमन • Na ; • ध्याशन • Sz = 59c योऽर्थ ] NI20 N/2 SS ; येर्घ N3; यो 5घंन N; यो उर्घ्यं M2 G10 59d शूर्यलोकं ] N½N½268-M53; शूयलोकं N½°; शूर्यलोकां Nº; शूर्यलोक G% 60a भक्त 1 N½N½2N½2ªNº SS M23E™; ° भक्त N½°; 'भक्तां Nº; ` भक्तान C\*^; × ≤ क्र Gh • द्विजं | N½N½N½»N÷S&Mű C½E™ : दिजा N½ : द्विज Nő : दिजान G" · प्राप्त ] NANANA NE ; प्राप्त NEMESE ; प्राप्य NASSE ; प्राप्तान G "; प्र --- प्रं G1a श्रान्त ° ] ०वाहनयो N/2 61b ०लोकम ] N/ N/2 N/2 N/2 N/2 E"; ० लोकेम N%; लो-के G"\*M"; लोक G% • • भवाप्नुयात् ] N%N% N% N% N% N% N%E"; महीयते C Ki Mar Glo 61c प्रतिश्रय ] Σ; मुदुशय्या · G Ki 61d हैमं स्वर्गे गु · 1 N & N , M .; P , E , हैम स्वर्ग गृ ० N , , हैमा स्वर्गे ल ० N , ; -- गृ ० N , ; --- स्वर्गे हेम गु॰ Sa; सिंहासनपतिर्भ GM; हैमं स्सर्गे ग • Gm • लभेत 1 E: भवेत GKP?

### शिवधूमेणास्त्रे

जलं सुशीतलं दत्वा सर्वकामानवाप्नुयात । लभेद्दीपप्रदानेन ज्ञानचक्षुरतीन्द्रियम ॥ ६२ ॥ मदुशय्याप्रदानेन सिंहासनपतिर्भवेत । दत्त्वाम्भः स्नानशौचार्थं वारुणं लोकमाप्नुयात्॥ ६३॥ स्वेदबिन्दुपरीताङ्गमध्वानश्रमकर्षितम् । संवीज्य तालवृन्तेन वायुलोके महीयते ॥ ६४ ॥

64 Cf. Bhavisyapurana 1.171.33: स्वेदबिंदुपरीतांगं ध्यानश्रमविकर्शितम । संवी-ज्य तालवुन्तेन वायुलोके महीयते ॥


63 63ab occurs in GA4 as 69cd. ●● N32, No7 and P2 add the following verse after 63ab: दत्त्वांभसा तथा स्नानं सौभाग्यं बुद्धिवर्धनम् । → दत्वां • | NANE ; कुत्वां • P ? • बुद्धि • | NAN ? ; कान्ति • G . ← 64 ŚŚ omits verse 64.

62a जलं स ° ] Σ: जलं त E" • श्रीतलं 1 Σ: °शी --- G% 62b सर्व • 1 ट्रा सर्वान ईश्वर्ति • २कामान ममः N&P%E" • •वाप्नुयात् ] Σ; •वाप्तयत् G% 62c •प्रदानेन ] Σ; •प्र-दानेन च NE96 (unmetrical) 62d 'रतीन्द्रियम | NANE CASME ChAPSE : रतिन्द्रियम N.%: रतीन्द्रिय: N.%N%; रतेन्द्रियम N%; रतन्दित: श्रतन्द्रितः श्र 63b सिंहासन ० ] ति भ॰ N% 63c दत्त्वाम्भः स्नानशौचार्थं । N%-N%G"; दत्त्वाम्भस्नानं शौचार्थ N%; दत्त्वाम्भः स्नानं शौचार्थं N%; दत्त्वाम्भसा तथा स्नानं N%E"; दत्त्वाम्भ-स्नान शौचार्थं NAP; दत्त्वा भस्म च शौचार्थं S2; स्नानं विधिसमायुक्तं P2; यो दद्यादंभसा स्नानं Mar; दावा --- भ स्नानशौचार्थं G% 63d वारुणं | Σ; वरुण Ng 64a °परीताङ्गम॰] Σ; °परीताङ्गाम · N½; · परिताङ्गमण N; 64 a मध्वानश्रम ० ] N½N½»N½P"; · · मध्वश्रमससु · N½NÇE™; · · मध्वनश्र-म · GK+G%; · · मध्वगं श्रम · Mg · 64b · कर्षितम् ] N% N; N; N; (" · (" ; ०पीडितम् N½; जितम P2 (unmetrical) 64c संवीज्य | Σ; सर्वीज N20 · वृन्तेन ] Σ; ॰वृत्तेनं N; अवाप्तु --- N/20; श्लोके --- N/2; •लोकमवाप्नुयात P2,

<sup>63</sup> Cf. Bhavisyapurāna 1.171.32cd: दत्त्वा स्थानं तथा शौचं वारुणं लोकमाप्न-यात ।

### एकादशोऽध्याय :

क्षत्पिपासातरं श्रान्तमार्तं मलिनरोगिणम्। पालयित्वा यथाशत्त्या सर्वपापैः प्रमच्यते॥ ६५ ॥ रोगार्तस्य शिवं कृत्वा भैषज्याद्यैः प्रयत्नतः । यगकोटिशतं साग्रं शिवलोके महीयते॥ ६६॥ कालात्पनरिहायातः समस्तज्ञानपारगः । सरूपः सभगः श्रीमान्नीरुजः सप्रजः सखी॥ ६७॥

65 Cf. Bhavisyapurana 1.171.34: क्ष्वत्पिपासातुरं श्रांतं मलिनं रोगिणं तथा। पालयित्वा यथाशत्त्या सर्वान्कामानवाप्नयात ॥

65 क्षुत्पिपासातुरं श्रान्तमार or equivalent is lost in N120. • भुत्यपा or equivalent is lost in N40 .

66 P% has the following extra verses after 66d: शिवभक्तं विशेषेण रोगार्तं यस्तु पालयेत् । भैषज्यैर्वृत्तिदानेन शिवलोकं व्रजेद्धवम् ॥ सर्वयत्नेन महता यस्तु कुर्याद-रोगिणम् । शिवलोककुटुम्बी स्यात्तस्य पुण्यमनन्तकम् ॥


67 Verses 67-68 are missing in Ng. • • सुप्रज: सुखी or equivalent is lost in N40. 67cd is missing in P72.

65a ० टिपपा • ] N½ N½ N£ Š G \*\* M - G % P \* E \* ; -- N \* " N ½ , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* , N \* Nº • °सातुर | N½N½Nº S£¬Nº G" G&P3E" ; --- N½a ; • सातुर : N½ ; ॰सापरिः May ईश्व; --- NS%; शान्त N% 65b भार्तं मलिन॰ ] NN-NE-C%P%E"; ०मतें मलिन ० Nő : --- तं मलिन ० Nő : भार्त मलिन ० Nő : भात्तमलिन ० Nő : •मलग्रस्तं सु॰ ईंत्र; •मलिनस्वैव Mag • •रोगिणम | Σ; •रोगिणाम N½ 65c ° शत्या ] N20122N2201520" M23 Ch P22" ; N% : Gto 66 B H N 2 ] N 2 N 2 N 2 N 2 N 2 N 2 N 2 N 2 N 2 5 2 C " M 2 G N 2 6 2 " M 2 G 4 2 66c श्शतं साग्रं ] Σ; °शतं सं N;2a (unmetrical); °सहस्राणि M23 67a कालात्पु ] 2; काला पु॰ N; ; काले पु॰ ई ; · · रिहायात: ] 2; ॰रिहागत्य N;% 67b समस्तज्ञान ॰ ] N½NYYoNZAN; GKiMZZE"; शरूप: Ng; स्वरूप: S2; सुरूप G%; + सुन्न G%, • सुभग: ] Σ; सुभ G% (unmetrical) • श्रीमान् | Σ; श्रीमन N% 67d नीरुज: ] NAN NE = निर्मम: N (20; निरुज: NE; निर्मल: N (588,G "; नीरोग: Mar; = लज Gto · सुप्रज: सुखी ] N&N&NGE"; सुव्रत: सुखी N/%88; निरुपद्रव: GKi; सुप्रजो भवेत Mag; सुप्रजा सुखी Gh

### शिवधूमेणास्त्रे

शरणागतमद्विग्नमाघ्रातं रिपतस्करैः । मा भैरिति समाश्वास्य शिवलोके महीयते॥ ६८॥ दारिद्यार्णवनिर्मग्नं हाहाभुतमचेतनम। समद्भत्य यथाशत्त्या सर्वकामानवाप्नयात ॥ ६९ ॥ पतिताशस्तसर्ड्रीर्णश्वचण्डालादिपक्षिणाम । कारुण्यात्सर्वभुतानां देयमन्नं स्वशक्तितः॥ ७०॥

70 Cf. Bhavisyapurāna 1.171.35: पतिताशस्तसंकीर्णचण्डालादीनां पक्षिणाम । कारुण्यात्सर्वभुतानां देयमन्नं स्वशक्तितः॥

68 Except शरणाश, everything is lost in N12a for 68ab. 70 ° शक्तित: or equivalent is lost in N-2°.

68a ° विग्नमा • ] N½N7-NGSS G\*\*C40%B"; - --- N½ N½2; - · ° विग्न-मा ° N2; · ° विग्न्यमा · M2; 68b · माम्रात ] N22NESS CLAE' ; ---N½a; ००्याघ्रातम् N½; ०माम्रान्तं N;; ०मान्नान्तं G\*\*P2, ० रिपु० ] N 2015 SS C " G P P B P " ; - - N N N 2 ; अरि ° N & M ; ; अति ° N ; 68c मैरिति ] NANGME P22EN ; मीष्टेति NES NE ; Nº Nº ; Nº ; Nº ; } } ; } भैषी -रिति Nő; --- Nő2; समाश्वस्य Nő,; समाभ्यस्य Nő; ; माश्वास्य Ső; चाम्वास्य G" G" G" G" ( 69a दारिद्या " ] N% N% N% SS G" ( " ( " 2" ; दरिद्रा ° N2aN2; सुदु:खा · M2; · र्णव० ] Σ; · °णव · Ν% · °म-ग्नं | Σ; NANI NE SS G & M & G & P T = तसम् Ng 69c समुद्दत्य | Σ; समुधूत्याष् ; = मुद्धत्य GM' · शत्त्या | Σ; · शक्ता N2%; 2 शक्ति: 5% 69d सर्व ] NogNS N N N N N N 8 C4 P2 E2 ; सव · N!2 ; सर्वान SE20" · · कामानवा · ] NAN! · NE P2M · P2M · CLn SS ; ० काममवा ० Non Norge Grient : ९ कामनवा • No : ० कामानवै • M2 · 70a प-तिता ० ] N½2N½2017°N %58-M33 G%; पतिभि॰ N½ ; पतिते N%E°; पतिता : GKi; पतिते P22 · शस्त · ] ME70; · शस्त्र · N3 NJ2NJ2N5, GKiG52E"; •भिसस्त • N;2a (unmetrical) ; • °भिसास्त • N; (unmetrical) ; • °स-स्त ° N; < S; ; ( ; ) शस्क ° = M; ; = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = संकीर्णा Nő G " ; ण्डालादि॰ ] N½ुN½¸N½-N½-N½°G\*\*M²; ; पशू लादि० E · E · · · पक्षिणाम् ] Σ; · · · पक्षिणम् N&NE SS C" Mar G&P 2E" ; कारुण्या स · N½ NE ; यो दद्यात्स · N½aN½ • श्रृतानां ] N½N½2N½2N½2N½ ; · °भूतेभ्यो NőÇű P½£™ ; ° हृताना GKi 70d देयम · ] Σ; देवम · NJ

### एकादशोऽध्याय :

अत्यल्पमपि कारुण्याद्दत्तं भवति चाक्षयम् । तस्मात्सर्वेषु भूतेषु कारुण्याद्दानमुत्तमम् ॥ ७१॥ अभावे तणभुम्यम्भःपन्नेन्धनफलानि वा । दत्त्वागताय निर्ऋणाः स्वर्गं यान्ति प्रियेण वा॥ ७२॥ न हीदृक्स्वर्गसोपानं यथा लोके प्रियं वचः ।

71 Cf. Bhavisyapurāṇa 1.171.36: अत्यल्पमपि कारुण्याद्दत्तं भवति चाक्षयम् । तस्मात्सर्वेषु भूतेषु देव कारुण्यमुच्यते ॥

72 Cf. Bhavisyapurāṇa 1.171.37: अभावे तृणभूम्यन्नं पत्रेन्धनफलानि च । द-त्त्वागताय प्रणतः स्वर्गं याति प्रियेण वा ।


73 Cf. Bhavisyapurāṇa 1.171.38: न हीदृक्स्वर्गयानाय यथा लोके प्रियं वच: 1 इहामुत्र सुखं तेषां वाग्येषां मधुरा भवेत ॥

71 अत्य or equivalent is lost in N-20.

71a अत्यल्प ] 71c सर्वेषु ] N22N22N22N22N220000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000 सर्व · Mg · भूतेषु ] Σ; भावेषु Śგ; ; भूतेना Mag 71d कारुण्याद्दा-न०० ] Nº2016 CS CKiGhP2 : N&N; EN; तरुणादन ॰ M; • °मुत्तमम् ] N; ~ ° + ° = ° = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = N½N½ Nº NGE® ; = तमम G\*\* 72a अभावे | Σ; = भावे G\*\* · • भ्य-म्भः १ ] •पात्रे॰ Nő; •पत्र॰ NőNőG" GűE"; •पाते॰ Nő; पत्रम P2 • •न्धन • 1 NANIAN NO NS SS ME ; P मुल · NENE ; मुलम P ; मुलम P ; · · फलानि ] N½ N½ N½ N½ C½ G½ G½ G½ E™ : 0 फला Nº (unmetrical) : फलेन Sã ; •फ --- नि Mag • वा | N½NGSS; च Nº N½N½ •₪ N½ C½ •₪ 22° 72c दत्वागताय | N½N½2N½2N½ N½°Nº (\*\*\*2; दत्वागदाय N½; समागताय ई; दत्त्वागतन Mag; दत्त्वागदाय G%°; दत्त्वादाय P%; दत्त्वागताया P%; दत्वागताया भ EN · ° ° = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = ०य निगणाः N;%; ०य निरीणां N;; ०य यतये ऽ%; ०नराणास्व M; ; ०य गहिना G%; °य कारुण्यात P%; ° या नार्योऽपि E\* 72d स्वर्गं यान्ति प्रियेण वा । NőुNő NE NE NE C " ME C " " स्वर्ग यान्ति प्रियोण वा Nº ; प्रियं नादमुदीरयेत ईंद्र 73a न हीदुक्स्वर्ग ] N½ N½ N½ N½ C½ ; नेदृशं स्वर्ग २ No No No = = हीदृत्यार्ग ० N; ; महीभुत्स्वर्ग · GM; इंद्रशं स्वर्ग • P2 73b लोके ] Σ; •कालं Se; लोक Gto • प्रियं वच: ] No Ni2aNG NEES CALEN; प्रियं त्वच NAS; प्रियं वच NAGGAS; भ्याभयज --- M&; प्रियंवदा P%

## шш

i х 
 ॥ 73॥ a - шш-। х ॥ 74॥ a  । i  ॥ 75॥

74 Cf. Bhavis.yapur¯an. a 1.171.39: a - шш-। х  ॥

75 Cf. Bhavis.yapur¯an. a 1.171.40: a  । i   ॥

74 Verses 59c–60d are repeated after 74b in S´<sup>S</sup> <sup>67</sup>. • Top part is damaged in NKo <sup>77</sup> at 74a for the letters a. 75 i is damaged in GKi .

73c ] Σ ;  N P <sup>57</sup>E <sup>N</sup> • х ] Σ ; х N Kac <sup>28</sup> 73d  ] Σ ;  P T <sup>72</sup> ( there are dots under the letters ) • ] N K <sup>28</sup>N K <sup>12</sup>aN C 45S´<sup>S</sup> 67MT r <sup>63</sup> G L <sup>40</sup> ; N K <sup>82</sup>N P <sup>57</sup>G KiE <sup>N</sup> ; N Ko <sup>77</sup> ; P T <sup>72</sup> 74a - ] N K <sup>82</sup>N K <sup>12</sup>aN P 57S´<sup>S</sup> 67MT r <sup>63</sup> P T <sup>72</sup>E <sup>N</sup> ; - N K <sup>28</sup>N Ko <sup>77</sup> N C <sup>45</sup>G L <sup>40</sup> ; –˘ - G Ki • ] N K <sup>82</sup>N P pc <sup>57</sup> S´<sup>S</sup> <sup>67</sup>G KiMT r <sup>63</sup> G L <sup>40</sup>P T <sup>72</sup>E <sup>N</sup> ; N K <sup>28</sup> ; - N K <sup>12</sup><sup>a</sup> ; N P ac <sup>57</sup> (unmetrical) ; - N Ko <sup>77</sup> ; N C <sup>45</sup> 74b ш ] Σ ; N Ko <sup>77</sup> ; S´<sup>S</sup> <sup>67</sup> • ш- ] Σ ; ш- N K <sup>28</sup>N Ko 77 74c - ] Σ ; - N K <sup>28</sup> ; к G L <sup>40</sup> 74d  ] Σ ; S´<sup>S</sup> <sup>67</sup> ; –˘  G Ki 75a ] Σ ; MT r <sup>63</sup> • ] N K <sup>28</sup>N K <sup>82</sup>N P <sup>57</sup>N C 45S´<sup>S</sup> <sup>67</sup>G KiG L <sup>40</sup>E <sup>N</sup> ; N K <sup>12</sup>aP T <sup>72</sup> ; N Ko <sup>77</sup> ; --- MT r <sup>63</sup> 75b  ] N K <sup>28</sup>N K <sup>12</sup>aN P <sup>57</sup>N C 45S´<sup>S</sup> <sup>67</sup>G KiMT r <sup>63</sup> G L <sup>40</sup> ;  N K <sup>82</sup>N C <sup>45</sup>P T <sup>72</sup>E <sup>N</sup> •  ] N K 28S´<sup>S</sup> <sup>67</sup>N Ko <sup>77</sup> G KiMT r <sup>63</sup> G L <sup>40</sup>P T <sup>72</sup> ;  N K <sup>82</sup>N P <sup>57</sup>E <sup>N</sup> ;  N K <sup>12</sup>aN C <sup>45</sup> • ] Σ ; S´<sup>S</sup> <sup>67</sup> ; –˘ G Ki 75c i ] Σ ; S´<sup>S</sup> <sup>67</sup> • ] N K <sup>82</sup>N K <sup>12</sup>aN P <sup>57</sup>N C 45S´<sup>S</sup> <sup>67</sup>E <sup>N</sup> ;  N K <sup>28</sup> ; N Ko <sup>77</sup> (unmetrical) ; MT r <sup>63</sup> ; ---  G L <sup>40</sup> ;  P T 72 75cd ] N K <sup>82</sup>N K <sup>12</sup>aN P pc <sup>57</sup> N C 45S´<sup>S</sup> <sup>67</sup>G KiMT r <sup>63</sup> G L <sup>40</sup>P T <sup>72</sup>E <sup>N</sup> ; N K <sup>28</sup> ; N P ac <sup>57</sup> (unmetrical) ; a N Ko <sup>77</sup> 75d  ] Σ ;  N K <sup>28</sup>N Ko <sup>77</sup> • ] Σ ; N K 28

### एकादशोऽध्याय :

प्रत्यत्थानाभिगमनमनव्रज्या प्रियं वचः। पुर्वाभिभाषणा दृष्टिः प्रत्येकं स्वर्गहेतवः॥ ७६॥ सम्पच्छेदागतं भत्त्या अप्यायतः शिवेनऽसि । गमनेऽप्येवं वक्तव्यं पन्थानः सन्त ते शिवाः॥ ७७॥ शिवं भवतु वो नित्यमशोषार्थप्रसाधकम ।

76 Lower part of स्वर्गहेतव: is damaged in NJ9. • Gto omits from 76c to 84b.

76a प्रत्युत्थानाभिगमनम • ] N½N½2N½2N½ºΝ½°Ν½ G½ ; प्र-त्युत्थाभिनगमनम ० प्रत्युत्थानाभिगम ० NE96 (unmetrical); उत्थाय चाभिगमनम त्युत्थानानुगम ° G% N½ NK SS ; ०मवज्या GK4 (unmetrical); ०मनुवृज्य P2 ; ०मनुव्रच्य Gao; °मन्तव्रज्या E" • वच: ] N&N%%NE%S;M&G%E": वच N%N%20% 76c पूर्वाभिभाषणा | N½ N½N2N2 Nº Nº D'; पूर्वाभिभाषणे N½2 ; पूर्वाभि-भाषण N & N & N & N & P = E N = ; 76d 2: यं पुच्छे ० N. 2 : -- पुच्छे ० N. 77b अप्यायत: शिवेन उसि | N.S., आप्यायनशिवेनसि N% : चायाते स्वागतं वदेत N% N% N%E": आप्यायत शिवेनसि N;; शिवेनंत्वसमागतः S;; चागतं स्वागतं वदेत G;; स्वागतं विनयेन तु Mag; चाप्यायनमपस्तथा P22 77c जने Sप्येवं | NS NE NE ; ०ने प्यस्य NS NS C "ME : ने -- स्य N " : ने त्वस्य S ... गमनेप्येव P ; ट; पन्थानं N; ; पथा = G" · सन्तु | D; स = G" · ते | D; वै S& · शिवा: ] Σ; शिवं N½N½ 78a वो ] Σ; ते M& P22 · नित्यम ] Σ; नित्यम N22 78b श्रार्थ ] Σ; ०षार्थं N20 · प्रसाधकम ] Σ; ०प्रवर्तकम SS .;

<sup>76</sup> Cf. Bhavisyapurāṇa 1.171.41ab: पूजाभिभाषणं दृष्टि: प्रत्येकं स्वर्गहेतव: । 77 Cf. Bhavisyapurāna 1.171.41c-42b: संपुच्छेदागतं भत्त्या कुशलं प्रश्नमादरात् ॥ गमने तस्य वक्तव्यं पन्थानः सन्त ते शिवाः। 78 Cf. Bhavisyapurana 1.171.42cc-43b: सुखं भवतु ते नित्यं सर्वकार्यकर भुशम। आशीर्वादमिदं वाक्यं सर्वकालेष सर्वदा॥

## श्चिवर्मशास्त्रे

आशीर्वाक्यमिदं वाच्यं सर्वकार्येष सर्वदा 11 ७८ 11 नमस्काराभिवादेषु स्वस्तिमङ्गलवाचकैः । शिवं भवत सर्वत्र प्रब्रयात्सर्वकर्मस ॥ ७९ ॥ एवमादिशिवाचारमनष्ठाय शिवाश्रमी। अशेषपापनिर्मुक्त: शिवलोके महीयते॥ ८०॥ शिवभक्तेष या भक्तिस्तद्भक्तैः क्रियते नरैः । शिवे भवति सा नित्यं भक्तिर्भक्तैरनष्ठिता ॥ ८१॥

79 Cf. Bhavisyapuraṇa 1.171.43c-44b: नमस्कारादिवाक्येषु स्वस्तिमंगलवादने॥ शिवं भवतु ते नित्यं तं ब्रयात्सर्वकर्मसु। 80 Cf. Bhavisyapuraṇa 1.171.44c-45b: एवमादि च वाचारमनुष्ठाय सदाश्रमी॥ अशेषपापनिर्मक्तः सर्यलोके महीयते । 81 Cf. Bhavisyapuraṇa 1.171.45c-f: सूर्यभक्ते तु या भक्ति: सद्भक्तः न्रियते नरैः । सूर्ये भक्तिसमा नित्यं भक्ते भक्तिरनुष्ठिता ॥

79 N/2 rewrites 78ab after 79ab and leaves out 79cd.

78c आशीर्वाक्य | N28N22N52 Nº MG, ; > आशीर्वाद ° N (2,N, SS,N, SS, C+' P22" · वाच्यं ] N½N!2aN&NI% G"iMay; वाक्यं N½SSE"; ' 'वाक्य Nº; वाच: P2 78d 2 कार्येषु ] N/%N-20% P22 C/"P2 CA"; 0 कर्मषु N2; कामेषु SE ; --- ME · · सर्वदा ] N½N½NGNGSGG · MEGPZE™ ; सर्वथा N½aN½º 79a °कारा°] Σ; 00का ° N2a (unmetrical) • °वादेषु ] Ng NGNGNE-SS-C" M& P " E" ; ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ' ०वादनमंगलैः Nőु; भद्गलवादनैः Nő; मद्गलैः ईह; N:20; मे नित्यं Sa; मे नित्यं Sandig; वो नित्यं N;2 79d प्रब्रयात्सर्वकर्मसू ] N ( N ( N ( ) P ) E ; अशेषार्थप्रसाधकम् N½; प्रब्रूयात्सर्वकर्मणि Sg; सर्वकर्मसू सर्वदा G\*\* 80b . श्राय ] Σ; 80c ' मुक्त: ] Σ; ° मुक्त N; 81a शिवभक्तेषु ] Σ; शिव \_ ष Mas 81b तड़कै: क्रियते | N&N N&N N& N& P ; त इक्ति क्रियते N (20 ; त्वद्भक्ति: क्रियते ईहै; तइन्ने --- ते GM; कियते हि सदा M&; ; तड़कः क्रियते E" · नरै: ] Σ; जलै: G" 81c शिवे | Σ; शिव N; · भवति सा नित्यं । N. N. N. N. S. G. C. M. TE. N½°; भक्तिर्भवति सा P22 81d भक्तिर्भ ] N½2N° N&S§ C\*\*M3°E''; भक्ति भ॰ N½NK Nº Nº P2 · भक्तैर · ] Σ; भक्तेष्व• GKi

### एकादशोऽध्याय :

आक्रष्टस्ताडितो वापि यो नाकोशेन्न ताडयेत । वागाद्यविकतः स्वस्थः क्षान्तिरेषा सनिर्मला॥ ८२॥ सर्वेषामेव तीर्थानां तीर्थं ज्ञानस्य पारुगः। ज्ञानतीर्थात्परं तीर्थं ये स्नाताः क्षान्तिवारिणा॥ दृ३॥ ज्ञानयोगतपोजप्ययन्नदानादिसत्क्रियाः । क्रोधनस्य वथा यस्मात्तस्मात्कोधं विवर्जयेत ॥ ८४॥

82 Cf. Bhavisyapurāṇa 1.171.46: आकुष्टे ताडिते वापि यो नाऋोशेन्न ताडयेत् । वाक्यादविकृतः स्वस्थः स दुःखात्परिमुच्यते ।

→ °दविकत: ] corr.: °दधिकतः Ed ←

83 Cf. Bhavisyapurana 1.171.47: सर्वेषामेव तीर्थानां क्षान्तिः परमपूर्जिता। तस्मात्पूर्वं प्रयत्नेन क्षान्तिः कार्या क्रियासु वै॥

84 Cf. Bhavisyapurana 1.171.48: ज्ञानयोगतपो यस्य यज्ञदानानि सन्क्रिया। कोधनस्य वुथा यस्मात्तस्मात्कोधं विवर्जयेत ॥

82 °कुत : स्वस्थ : or equivalent is lost in N5%.

82a ° कुष्टस्ता ° ] Ng Ng N 2 N 2 C " M ; P ? 2 " ; > > ऋष्टस्ता ° N % 2 N ; ०कृष्टस्ता • GM • वापि ] Σ; NA NA G " P " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " " यो नाकोशान्ना NS00: नाकोशेन्न च ई-2: यो नाकोशेत्सन्न P200 (unmetrical) 82c वागाद्यविकृतः ] N5%N%8%-M%; वागाद्यविकृतः N%; वाचा योऽविकृतः Nőु NGEN; वागाद्यवि --- Nő; वागाद्यविकृता GK; वाचा न कमपि P22 . स्वस्थः ] Σ; स्वस्था GM; स्वस्थं P2 82d क्षान्तिरेषा ] NANNANS NE SS GM'; क्षान्तिरेष NE, -- षा May; क्षान्तिरेव P2, ; क्षान्तिरेक्खा N½ ; ट: पारगम GM 83c तीर्थात्परं तीर्थं। घु: तीर्थपरं तीर्थ NH2 83d ये स्नाताः ] N& N& N& P = E" ; ये पुर्वं N% ; यत्पर्णं N, " , C+" M; ; ये पूर्व N/2; ये पूता: SS · · वारिणा | D; · · वारिणाम · N/2; 84a ज्ञान · ] N No No NE NE NE NE S C . C " M " P " , E " ; = ज्ञानं ME P ? . श्योग • ] घोगं N % P ? . . तपो • ] Σ: ° तपं N%; > पो G\*^ · · जप्य ] N½N½2N° Nº Nº Nº Nº S C\*\* E'' · · जाप्य · N½ ; · जप्यं MESP22 84b ° दानादिसन्त्रिया: ] N&NI22N; 2019 ° " " ° दानादिस -त्किया NSNE ; दानादिका: किया: ईंद्र, ; ? --- ।दिसंत्किया M2 ; ·दानादि संक्किया: EN 84c कोधनस्य | N&NIS NIS N&NS N& N& B" ; कोर्धर्य Sin (unmetrical); कोधिनस्तु GK Gh P22 · यस्मात्त · ] Σ; om. N5 but a second hand adds सदा at the end of the pada metri causa; सर्वास्त भ SS 84d कोर्ध | D; क्रोध NS NE

### श्चिवर्धमुशास्त्रे

```
मर्मास्थिप्राणद्वदयं निर्देहेदप्रियं वचः।
न वाच्यमप्रियं तस्माच्छ्विवर्भक्तैविशेषतः॥ ८५॥
क्षमा दानं तपः सत्यं क्षमाहिंसा क्षमा श्रतम।
क्षमा स्वर्गश्च मोक्षस्य क्षमयैव जगद्धतम॥ ८६॥
स शुर: सात्त्विको विद्वान्स तपस्वी जितेन्द्रिय: ।
येनाशु क्षान्तिखड़ेन क्रोधशत्रविनिर्जितः॥ ८७॥
```
85 Cf. Bhavisyapurāṇa 1.171.49: मर्मास्थिप्राणहृदयं निर्दहेदप्रियं वचः । न वचो ह्यप्रियं तस्माद्भोजकेष विशेषतः॥

86 Cf. Bhavisyapurana 1.171.50ab: क्षमा दानं त्विष: सत्यं क्षमाहिंसार्कसंभवा।

85 निर्दहेदप्रि॰ or equivalent is lost in N40.

87 °शत्रुविनिर्जि॰ or equivalent is lost in NJ

85a मर्मा · ] Σ; ०ह्नदय N½2G½ 85b निर्दहेद ] N½ຼΝΏΝΩΏΎΜΩΣ च N½ºº; निर्देहं N½ºº (unmetrical); निदहेद ° Nº; ; निर्दहत्य ° São · वच: ] Σ; वच N; 85c °मप्रियं ] Σ; °वप्रियं G; 85cd तस्मा-च्छव १ ] NANNY SS GK GMEN; भक्तैविशे --- तः हिंसा N/ ; तप सत्यं N/2%; क्षमा सत्यं MayP2, 86b क्षमा 5हिंसा | 2; क्षमा दानं Mag · क्षमा मुतम | D; तपश्च तत S& ; क्षमा श्रुता G& 86c स्वर्गम्य ] NSG" MI Ghop : स्वर्गम्घ NAN!" NE 21% 32 : स्वर्गस्य N&E" · मोक्षस्य | NANSNIAN See Se G" ME ChP = 0m. NE : मोक्षस्य NE E 86d क्षमयैव जगद्धतम् ] NANANAN NANAN PERE ; जगद्धतम् N;2; क्षमयैतज्जगद्धतम S;,G""M;; क्षमं यस्स जितेन्द्रिय: G% 87a शूर: | Σ; विद्वा स N22; धीमान्स GK; विप्रान्स G%; 87b स तपस्वी जि॰ 1 NANIANS GARANG GAPERE ; तपस्वी संय ° N%; तापस्वी स जि N/2 ; तपस्वी स Sa 87c 'येनाशु | D; ये --- T या May ; येनाश्शु Gh • श्वद्गेन ] N26N522N2200 ; > शस्त्रेण NS2NE-NGGAT2 ; • • बाणेन M8 87d 2 > > > > > > > > ( \* M 3 ° E " ; > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > कोध --- N; ; क्रोधश्शनुर्वि , M; "; शनुकोध वि , G; शत्रुकोधो वि P2, · · विनिर्जित: ] NSNN2NN225,M23 GS,M23 GLAP2; · ·- N20; · · · विवर्जित: Nº GKEN

### एकादशोऽध्याय :

निर्मलैः क्षान्तिसलिलैः लोकमाह्यादशीतलैः । इह सौख्यमवाप्नोति परत्र च शिवां गतिम ॥ ८८ ॥ आत्मवत्सर्वभुतानां यो हिताय शिवाय च । सर्वथा वर्तते नित्यमहिंसेयमुदाहृता ॥ ८९॥ सर्वशास्त्राणि वेदास्व यज्ञास्त्रैषां त यत्फलम। ये न हिंसन्ति भूतानि तस्य पुण्यं ततोऽधिकम॥ ९०॥ त्रैलोक्यमपि यो दद्यादखिलं रत्नपुरितम । चरेत्तपांसि सर्वाणि न तत्तुल्यमहिंसया॥ ९१॥ अहिंसैका परो धर्म: शक्तानां परिकीर्तितम ।

90 After यज्ञा = the end of pada b is lost in NJ .

88a °निर्मलै: ] Σ; °निर्मले NőG% • °सलिलै: ] Nő Nő Nő Nő P. E"; · शलिले N; 3%; G%N; 88b लोकमाह्याद · ] N% N; N; R+; समाप्या-यन ० N % N 3 G B " ; लोकमाह्लाद्य ~ N % S ; C "M ; ; समाप्य धन ॰ P 88 d परत्र च | वां Gree 89a भूतानां ] N½N½ Nº Nº M& CHE P2 E" ; "भूताना Nº, ; •भूतेष द्व द्वं ई - 89b यो 1 2: ये NE · हिताय शिवाय च | D: हि --- ।य च ME 89d सर्वथा | NA NIS NIS NE NE NE BE MESEN ; स यथा GM'; सर्वदा G%; सर्वधा P22 89d भुदाहृता | D; 'मुदाहृतम N; ; 'मुदाह्रदा G% 90a शास्त्राणि ] NőुNő Nő,Nő Nő Mű Chel ; • सास्वैश्व Nő; • शास्त्रार्थ • SE : · शास्त्रेषु GMi; · शास्त्रेण P=2 · वेदास्य | NANIS N; CHOB" ; वेदैश्व Nő P ; वेदान्तान Sg ; वेदेषु GK+; वेदांस्व Mf; 90b यज्ञास्त्रीयां त यत्फ० । Non No No Ex : यज्ञैर्मवति यत्फ N%: यज्ञां वा लमते फ N½a; यज्ञा --- फ० N; ; यूज्याद्वा लभते फ॰ S&M3; सर्वयज्ञेषु य-त्फ० G\*\*; यज्ञास्त्रेषां तु यत्फ G; यूज़ैश्वान्तु यत्फ P;2 90c ये न | N½N½Nº Nº Gx P2Eº ; न च Nº2 Nº SS; ; यो न GK™(3 · हिंस-न्ति ] N½N½N½«Ν½«Υ½ G½Ρ½ΕΥ; हिंसति Νஓ,Śß,G\*\*Μζ 90α तस्य ] N 2016 N 20 S C C ( i M 3 ; a वैलोक्यम ° ] Σ; त्रेलोकम ° Ν; 91b °दखिलं रत्न ° ] Σ; ° दखिलं तत्र N; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; सि N& 91d तत्तुल्यम • ] N½N½2N½» Nº Nº Nº G\*\* E\* ; तं तुल्यम • N½°; त-त्फलम • Sa ; च तुल्यम • Gap ?2 92a अहिंसैका परो | N/2012088 ; अहिंसै-का परन N½°; अहिंसेयं परो N½NEZGAP220"; अहिंसेका परो Nº; अहिंसा परमो G"; अहिंसाख्य: परो M2; · धर्म: | Σ: धर्म N% N% N% · 92b · कीर्ति-तम् ] N½N½2N½2N½2 N½ N½ßß G½Bº ; •कीर्तितः N§¬G\*\*Mß°P½

<sup>88</sup> इह is damaged in GKi

### श्चिवर्धमुशास्त्रे

अशक्तानामयं धर्मो दानयज्ञादिपूर्वकः॥ ९२॥ नातः परं प्रपश्यामः क्वचिदप्यागमे वयम। यस्मादभयदानेन दानमज्जुतमुत्तमम् ॥ ९३॥ सर्वभुताभयं दत्त्वा यश्वरेच्छान्तमानसः। इहैव सर्वभुतेभ्यो भयं तस्य न विद्युते॥। ९४॥ ये न हिंसन्ति भुतानि स्थावराणि चराणि च । स भूतद्रःखविरतः परां शान्तिमवाप्नयात॥ ९५॥ पापा रमन्ति पापेषु अतिक्रुरा नराधमाः ।

93 क्वचिदप्यागमे वयम or equivalent is lost in NSC . 96 पापेषु अतिक्रुरा or equivalent is lost in NJ

92c . मयं | Σ: परो . धर्मों | Σ: धर्मा N& 92d 0 पूर्वक: 1 N22NS2NE2GKiME3P22E"; 0पूर्वकम N20Ng; 0 स्विक्रया: S2; पुर्वका: Gt 93a नात: ] N/2Ng N/2 N/2 N/2 SS C/ C/ F/ F/ F/ F/ F/2 1/2 1/2 1/2 1/2 1/2 1/2 1 -- M& · परं प्रपश्याम: ] No Pen No GK ME P2EN; परतरं पश्ये N2 ; परं प्रपश्याम NJ, 0; परं हि पश्याम: N, ; पर हि पश्याम N, ; परतरं द्रष्ट ईश्व; परं प्रपश्यामि Gho 93b वयम | D; पुन: S&; ' ष्वहं G& 93c यस्मा-दभयदानेन ] N;; पुंसामभयदानेन N;; पुंसामभयदानं तु N;N; G; C; P;E; यस्यादभयदानस्य N½2N½°; अहिंसनात्सुमहतां G" M& 93d दानमद्भत ] D; शोभनं वुत्त · S& . . भुत्तमम् ] Mf; Nº ; • • चान्तमानसः G% 94c • 94c • भुतेम्यो । • • M% -- M% तस्य न ] N½N½2N½º G½; न भयं तस्य N½½N½ N§ S§ G\*´P22,E™; ---तस्य न Mag 95a ये | N½N§N§ Nº GKiGh E''; यो N½ Nº SS M3 P2 • हिंसन्ति | NőुN½2N½2N½2N½2G½E™; | हिनस्ति Ś‰ΜΎΡ½; | हिंसस्ति G" N&NG P2; संभुंके दु:खरहित: NGC; स च दु:खविनिर्मुक्त SS; सर्वदु:ख-विनिर्मुक्तः GAi; स सर्वदुःखनिर्मुक्तः ME; ; स भुञ्‍ते द्रःखविरतः G%; ते भुस्खते द्रःखहीनाः E" 95d परां। N½ुN½ N½ºŚ½ G\*\* MZ3 C½P½; 9 96a पापा | पापान N/2; पापिष्ठोनय (?) G\*\* (unmetrical); पापैश्व M2 96b अतिकुरा नराधमा: ] N22N22N22N22N22N22025 SS & E ; कोधिनस्ते नराधमा: G40; ह्यतिक्रु --- ୮: M2 ; ह्यतिक्ररा नराधमा: P2

एकादशोऽध्याय :

आभुतसंस्रवं यावत्पच्यन्ते नरकेष ते॥ ९६॥ स्वदेशे यो नुप: कुर्यात्प्राणिघातनिवारणम। स नृपः सह देशेन नन्दते विभवैश्विरम् ॥ ९७॥ देहान्ते च महाभोगैः समस्तकलसंयतः । कल्पकोट्ययतं साग्रं शिवलोके महीयते ।। ९८ ॥ यस्त स्वार्थं परार्थं वा समस्तेन्द्रियसंयमः । नाकार्ये संप्रवर्तेत तमाहः शान्तलक्षणम्म॥ ९९॥ यः प्रशान्तेन्द्रियग्रामः सदा चन्द्रांशुनिर्मलः । स प्राप्नोति परं स्थानं शान्तः शान्तेन चेतसा॥ १००॥

98 ते ... यस्तु स्वा or equivalent is missing in NM2

96c आभूत | N½N½288-G\*\*E™ººΜ芯 G½P2; आहूत ° Ν½ΝΏΝΎΝΎΝΩΣΎΜΩ • यावत्प॰ ] N; · नरकेषु ते | NJ N 2 N 20 N 20 N 2 N 2 M = M ; नरकार्णवे S ; नरका -गिनेषु Grip ; नरकेषु च Gh 97a स्वदेशे | E; स्वदेशो N/2 97c सह ] 2; स Ng (unmetrical); सर्व Sa . देशेन ] 2; देवेन Nf2 . 97d न-न्दते ] विभवेस्विः N;2; वि NANK NA SE C ( F P2 , • भोगैः ] Σ; •भोगै N½; •भोगी \$8; 98b •युतः ] Σ; •युतम् ΝΏΝΏ 98c कोव्ययुतं साग्रं | N/2a; N NE NE Ch P E C . P . को व्यायुत साग्र N .; . . कोटिशत साग्रं G " M .; 99a यस्तु स्वार्थं ] NőुNG-NGGGCOR2E"; यस्यात्मार्थ N%; यस्यात्मार्थ N/2a ; -- ME · परार्थ ] Σ; परार्थे 5% 99b · संयम: ] N% N% N% N% SS G" M35E" ; ॰संयति N; 2 N; N&NI2aNGrNGME3 C40E"; नकार्ये सं ० N½6%; नाकाये सं० N½°; अकार्ये न GKi; नाकार्ये य: P22 · P22 · वर्तेत | NANANA NE, SS GK'M3 P2E" ; ०वृत्तिम्ब N½2N½; प्रयर्तेत G% 99d भाह्रुः ] ME · शान्त · ] N % N 200 N = N = C = E ; = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = शान्ति • GKP2 ; शाम • Mg • 100a य : | Σ; om. Magge • •ग्राम: ] N&NE NS NE SE CA ME GEO P = EN ; 2 = 2 = ग्राम N 2 ; > ग्रामा N % ; > ग्रामा N % 100b सदा ] 2; स च च ईं, · द्रांशु · ] N281182N5719 SS CK1MB30°C CLAP22EN ; Rio SS2N22 ; om. = M23° ● पर ] 2; शिव. GA'; पर Magre; पम Magee · स्थानं | D; स्थान NAS 100d शान्तः |

### श्चिवर्मशास्त्रे

यथालब्धोपपन्नेन वत्तिन्न्यायगतेन च । उत्पन्नार्थेन यस्तोषः सन्तोषः सन्तोषः स प्रकीर्तितः॥ १०१॥ अतीतानागतार्थेष वर्तमाने न सज्जति । नानस्मरत्यतीतार्थं सन्तोषोऽयमदाहृतः ॥ १०२ ॥ तेन सर्वमखैरिष्टं तेनावाप्तं च तत्पदम् । येन तष्णापदं त्यत्का सन्तोषः सम्यगास्त्रितः॥ १०३॥

101 यस्तोष: स or equivalent is missing in NAS

101a यथा ? ] Σ; यथो P2, · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · •लब्धोपपन्नेषु Nő; •कालोपपन्नस्य Sa; कालो \_ लोपपन्नेन Mag; ; कालोपपन्नेषु Gho 101b वृत्तिन्यायगतेन ] NANAS CAS; वृत्तिज्ञानगतेन Nő; वृत्तिन्यायागतेन Nő22P220; प्रीति चेव मतेन NG; वृत्तिन्यायगतेन वृत्तिन्यायागतेन PP22; प्रीत्या चैव मतेन NEEP मतेन NEEP No No No No No No No No P = E " ; नाथेन G = " ; = नार्थेषु G "; ; = ° = र्थन Gac · यस्तोष: ] N/2N/2,N/2,N/2,N/2,N/2,N/3,N/3,N/3, R · R · S/ C/o P · यस्तोष Ng; स सन्तोषः प्र० N;2,S; परि॰ G\*\*M; ; N/2a; N!2aN; N&S S& CKiM& ChP2; . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . जीवति NJ,Ng,Ng,Ng,C4,P2,E"; सर्जति N,5,; संयुत: Sg; सर्वदा G"(M2, 102c ईह्वः ॰त्यतीतानि •षोऽयमुनाहृतः Nő; • •षोऽयमुदाहृतम N; • • षोऽयं परैर्मत: M2; षस्समुदाअहुद: G% 103a भस्वैरिष्टं | D; मख़े = g GM; भवैरिष्ट P2 103b तेनावाप्तं | N½N½ N½ Nº Nº Sã Mã CLOP 2; ते - - - x G\*\*; तेनाप्तं NEE® (unmetrical) • च तत्पदम ] NN%N%A%2% • च सत्पदम N&N; च तत्पद: N%; परं पदम S&; तत्फलम G%; तपः कृतम P2; चैव सत्पदम E" 103c येन ] 2; तेन P2 · °पदं | D; 'गह \$8,G" · त्यत्का ] ट्; त्यक्तं NőुGKi शान्तः Nő : सन्तो Nő (unmetrical); सन्तोष • सम्यगाम्तिः ] N½ुΝ½»Ν½«Ν½»Ν½αΐ' · ΣΥΎΜΆΣΡΎΣΕΥ ; • वनमाश्रितम् Śą ; समगाश्रतः G%

### एकादशोऽध्याय :

सन्तोषैश्वर्ययुक्तानां यत्सुखं शान्तचेतसाम। देवासुरमनुष्याणां कुतः स्वप्नेऽपि तत्सुखम॥ १०४॥ स्वानुभूतं स्वदृष्टं च यः पृष्टार्थं न गूहति । यथाभुतार्थकथनमित्येतत्सत्यलक्षणम॥ १०५ ॥ सत्यं सत्यं पुनः सत्यमेतावत्सत्यलक्षणम्। परपीडाविनिर्मुक्तं यावत्स्याद्वचनं शिवम ॥ १०६ ॥ अश्वमेधायुतं पूर्णं सत्यं च तुलितं पुरा।

105 Siff adds the following verse after 105b: तदसत्यमिति प्रोफ्तं वैपरीत्येन सत्यता । स्वानुभूतं स्वदृष्टं च श्रुतमाप्तान्न लभ्यते । • Gto omits 105c-111b. 106 Ser and Mag omit 106ab. 107 No2P2 and EN omit 107ab.

104a · षैश्वर्य · ] N2 N 20 N 20 N 20 N · S P , E · · शैश्वर · · N · · शैश्वर · षैम्वन्य ० Ng; • वैश्वेव • Gra • युक्तानां | D; युक्ता > < GK' 104b य-त्सु॰ ] Σ; य: सु॰ N;% · • चेतसाम ] Σ; चे --- N;%; · • चेतस G% 104d तत्सुखम् | N½N½N½2N½2N§2N§3°C; - न सुखम् N½°; लेभम G\*; तस्स्वखम G% 105a स्वानु | No2N22022 N22 N2 N2 C" M2 P2 2 " ; सुदृष्टं N2 S2 ; सदृष्टन्च Gx 105b य : पृष्टार्थ | N2206 M3; य: पृष्टोर्थ N3; यो दृष्टार्थं N3,N5,P22 "; यत् पृष्टोर्थन् NA; ; श्रुतं वा यत्र SS; यो दृष्टान्न G% · न गूहति ] N&N;N;N; = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = = नुभू (?) तये G%; निगूहति P% 105d भित्येतत् ] Σ; •मित्यतत् Nº 106a सत्यं पुनः सत्यमे | Σ; सत्यं पुन सत्यमे ० N% ; पुनस्सत्यमेतत् स० P22 106ab भेतावत्सत्यल ० ] (unmetrical); सत्यासत्यं च ल ° P2 106c पर ° ] Σ; परि° N; • °निर्मुक्त Σ; निमुक्तं P2 106d यावत्स्याद्वचनं शिवम् ] N% N% N% N% N% P2 E" ; याव स्याद्वचनं शिवम् N; यत्किस्वद्वचनं शुभम् S; यथावद् (?)चवनं शुभम् GKi; यावत्स्याद्वचनं हिरम् Mag 107a भेधायुतं पूर्णं ] N;268; - भेधाच्च तत्सत्यं N2% NE, भेधायुतं पूर्ण N2% NE; = धायुतं पुण्यं G46; भोधायुत पुण्यं Mag - 107b सत्यं च तुलितं पुरा ] Ng; अधिकं तुलितं पुरा N2 ; अधिक N;%; सत्यं च तुलया धुतम् S;M;; सत्यं च = लया धूतम् G-Ki

### श्चिवर्मशास्त्रे

अश्वमेधायुतात्सत्यमधिकं बहभिर्गुणैः॥ १०७॥ सत्ये प्रतिष्ठितं ज्ञानं धर्मः सत्ये प्रतिष्ठितः । सत्ये प्रतिष्ठितं शौचं सर्वं सत्ये प्रतिष्ठितम॥ १०८॥ स्वामिना रक्ष्यमाणानामत्सष्टानां च संभवे। परस्वानामनादानमेतदस्तेयलक्षणम्॥ १०९ ॥ न लोभेन परस्वेषु यो मनागपि वर्तते। कर्मणा मनसा वाचा स तुप्तः शिवतां व्रजेत ॥ ११०॥ मैथुनस्यासमाचारस्तदचित्तमजल्पनम ।

108 Śś omits 108ab.

110 परस्वेषु यो मना० or equivalent is lost in N% .

107cd °मेधायुतात्सत्यम ° ] Ng NS NE ME ; = ° ° ° मेधायुत पुण्यम ° N; ° ° ° + ) · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · त्सत्यम् G46; विभिन्न तत्सत्यं अ P2, 107d भिधिकं बहुभिर्गु ] NANNENGEREE; CON; PHEA दशभिर्गु · NI2aN49 Mag; सत्यमेवाधिकं गु Sa ; N&N ?? N; ? ? " M& P ? E " ; धर्म N; N; " धर्म N; " 108b ° श्रित: ] N श्रू NE NE P , E " ; शौचं | NAN (5 NE NE S G " P , EN : शौच्यं च योगमोक्षं च N ! , , शौचं च योगमोक्षं च N;%; सत्ये प्रतिष्ठितें शौचं M; 108d सर्वं सत्ये । N&N! NE E ; सत्ये मोक्षं N%; सर्व सत्ये N% N; N; मोक्ष: सत्ये SS GKiP2; R .; सत्ये मोक्ष: ME . Mag . "तिष्ठितम ] N% N&N NE Nº NS E ; ॰तिष्ठितः ईं G"MarP2 109a स्वामिना | क्ष्यमाणानामु ] N½N½»½»Ν§»Μ§¬Μß≤§ºΜß; ; • • ᠶᠡक्षमाणानामु •  Ν½; •  रक्ष्यमा = = 109b च संभवे | N%N%2NG2"; च संभ्रमे N% N% N% P2; च सम्भमे N%2 ; असंभवे \$%; च संभ्रमात् G"MT" 109c श्ल्वानामना ] D; श्लेनापरा • SE : 0 ° स्वानामपा ° P2 110a न लोभेन | N& NE NE NE NE E ; अलोभेन NSGN MS; न लभ्येत ईंह; अलाभेषु P2, 110b यो मनागपि वर्तते ] ट; 110d तुप्तः ] मैथुनस्यात् N;%; मैथुनस्य N;%N;% S; N½ूN½,Nß,Nß,SS,G"MﮋུE"; च नामापि तद॰ Nß2; च नामानं तद॰ Nß; ; ०समाचारं तत्र P22 111b •चित्तम • ]

### एकादशोऽध्याय :

लक्षणं ब्रह्मचर्यस्य समस्तेन्द्रियसंयमः ॥ १११ ॥ ब्रह्मचर्ये स्थितं शौचं ब्रह्मचर्ये स्थितं तपः। ब्रह्मचर्ये स्थितं ज्ञानं ब्रह्मचर्ये स्थिता क्षमा। ये स्थिता ब्रह्मचर्येण ते नित्यं संस्थिताः शिवे॥ ११२॥ एकरात्रोषितस्यापि या गतिब्रह्मचारिणः । गहिभिः सा न संप्राप्तं शक्या यज्ञशतैरपि॥ ११३॥ यः संभवे समुत्सुज्य चेतसास्ते निराकुलः । अहो यतिवरः श्रीमान्नोपेयाद्यः स्न्त्रियमुतौ ॥ ११४ ॥

113 एकरात्रोषित ° or equivalent is lost in N4%.

111c लक्षण ] Σ; लक्षण N;% 111d ·संयम: ] N;2N;2,N;2,N;2N;2N;2,M;3 E"; स्थित Nºº · शौचं ] Nº NE NE Ch P2 E' ; शौच N%; सत्य Nº, सत्य N/2058 C" May 112c स्थिता | D; स्थितं N&G% · श्रमा | 2; गति: N/ 112f ते नित्यं | Σ: ते नित्य N/2 : नित्यं NE : नित्यं NE : . संस्थिता : 1 D: संस्थिता N; · शिवे | N½N½ Nº Nº Gro P2 P2 P2 - - - - - - स्थितस्यापि 113c गुहिभि: सा न सम्प्राप्तं | NőNŐNŐ Nő Nő Nő Nő E" ; गहिभि: सा स न वासु N; गुहिभि: सा तन्न संप्रसुं ई; ; सा गुहस्थैन संप्राप्ता G\*; गुहस्थेन न सा शक्या Ma; गहीमिस्साधनं प्राप्तुं Ga; गुहिमिस्तां गति प्राप्तुं P2 113d शक्या यज्ञ ] ट; शक्या यज्ञा · N; ; प्रासु यज्ञ · शतैरपि ] ट; N/20N/22E'; om. NE 0; = GKi; यत्स Mag; ; यत Gh; स P2, . संभवे समुत्सृज्य ] N½ Nőु Nő G " M2 ; म्भवे N½a (unmetrical); संभवे समुसृज्य N%; संभवं समुत्सुज्य NGN%B"; संभतं समुत्सुज्य S%; संभसे समुत्सुज्य G= सर्वसंगमुत्सुज्य P=2 114b सास्ते ] N½N½ NGSSzPZ; निराकुलं N½½N÷G"'M&GB'; निराकुले N½»; निराकुला G% 114c अहो ] D; असौ SS; 114d नोपेयाद्य: स्त्रियमूतौ ] N%; संवसेद्वा स्त्रियामतौ N. नोपेयाद्यः स्त्रियं तौं N.º : सम्वसेद्वा स्वियमतौ N; ; नोपेयोद्य स्त्रियन्नतौ N; ; संवसतास्त्रियामुतौ N; ; नोपेयाद् पर्वसु स्त्रियम ईंट्रं; रुपरुपयाति स्वियं रुतौ Gto (unmetrical); नोपयाति स्नियं रतौ G\*\*; नोपयाति रतौ स्नियं M; नापयाति स्मृतिम्मुतौ P%(there are three dots under म्मू ); स्वस्वसेवा स्न्नियामृतौ E"

<sup>112</sup> N/2, N/20 and Sa omit 112cd.

## शिवधूमेणास्त्रे

पर्ववर्ज्यं व्रजेद्यो हि परदारविवर्जितः । ब्रह्मचारिसमः सोऽपि ज्ञेयः शिवगहास्रमी॥ ११५ ॥ शिवाग्न्यतिथिगुर्वर्थं कुर्वन्कर्माणि सर्वतः । अहिंसक: स विज्ञेयो रुद्रश्च ऋमते क्षितौ ॥ ११६ ॥ शिवाग्निनगुरुकार्येषु य उद्यूक्तः सदा नरः। तस्य सिद्धन्ति कर्माणि मनसा चिन्तितानि तु॥ ११७॥

## 115 Sir omits 115ab.

115a पर्ववर्ज्यं व्रजेद्यो हि । N%; पर्ववर्ज्य व्रजेद्योऽपि N%,N%; पर्ववज्यं व्रजेद्योऽपि N;^; पर्ववर्ज्यं व्रजेत्सोऽपि N; E"; पर्ववर्ज्यं व्रजन्तोऽपि (+^; पर्वमैथुनवज्जी य: May; प्रव्रज्यां व्रज्ज (?) व्रजन्तेऽपि Gto (unmetrical); पर्वन्त्यत्का युजेद्योषां P2 115b परदारविवर्जित: ] N½N½2N½2 N½°C½°M23 G40; परदारादिवर्जकः NőूNőNGE"; योन्यदारविवर्जित: P2 सोऽपि ] N½ N½ N½ Nº Nº SS » MG P2 E ; > ° स = = =- N½ ; ° < = C46 N 20182112201520 MB C 68 MB EN ; --- गुहाश्रमी N 2 ; ज्ञेय : शिवहाम्रमे GAK (unmetrical); ज़ेयाश्शिवगहाम्र्यये Gn ; विज़ेयस्त शिवागमे P2, 116a शिवा-ग्न्यतिथिः ] ) ; शिवाग्निरितिः Gto; शिवाग्निनन्यति ° P;° (unmetrical) · वर्थ ] Σ; · वर्थ N/2 116b कुर्वन्क ] N/ N/2 N/2 N/2 N/2 M/2 E' ; कुर्वक ० N; ; यस्तु क ० S; ; कूर्यात्क • G" G%; कुर्वत्क० P2 • कर्माणि ] Σ; कर्मण N, Sg, . सर्वत: ] Σ; पर्वत: N, ; सर्वदा G"; 116c अहिंसक: ] N 2018 N 2 N 2 0 6 M 3 G 4 P 2 B = 3 = 3 = 3 = 3 = 1 = 3 = 1 = 3 = 3 = ( NANNANGOKAGGACCAP2E"; 00 समोज़ेयम NGa; स सौज़ेयम NGC; स संज्ञेयम ईंट्र ; स विज्ञेय Mag 116d रुद्रश्व कमते क्षितौ | NK NG NG ChE" ; एतदप्याश्रमं त्रयम N&; रुद्रश्चंत्रमते क्षितौ N; एतदप्याश्रमस्त्रयम N; ; एतदप्याश्रमव्रयम N.508; एतदप्याश्रमव्रये M. 3; न स तद = श्रमन्नये GAi (unmetrical); रुद्रत्वं गच्छति क्षितौ P2, 117a शिवागिनगुरुकार्येषु ] NANG NE GAP GA ; स्वमान्मगुरुकायेषु N%; समस्तैरपि तैरेव Sa ; स्वमांसैरप्यहिंसार्थं NSaN%; समान्यगुरुकार्यं य M& 117b य उद्युक्त: सदा | N½N½,Nº, उपयुक्त सदा N½£º ; योपभुंक्ते सदा N½"N½; योऽपि भुंके सदा ई; समुद्युक्तस्सदा G"P", उपयुक्त सदा M"; ; समुद्युक्ते सदा G% • नरः । N½ N½ Nº Nº G\* M² G½ P22 E' ; र्माणि । N½N½ Nº Nº Nº Nº G\*\* E ; सिद्धन्ति कार्याणि SốMű; कार्याणि सिद्धन्ति P2, C2% चिन्तितान्यपि GKiGLPT2

### एकादशोऽध्याय :

एष धर्मद्रमः श्रीमानष्टशाखः शिवोद्भवः। न शक्यो विस्तराद्वक्तुमुप्रशाखाप्रभेदतः ॥ ११८ ॥

॥ छ ॥ इति शिवधर्मे नन्दिप्रोक्ते शिवाश्रमाध्याय एकादशमः॥ छ ॥

118 Cf. Bhavisyapurāṇa 1.171.50cd: न शक्या विस्तराद्वुक्तमपि वर्षशातैरपि।

118 ° श्ट्रशाख : शिवोइव : or equivalent is missing in NJ °. • GKi', Gto and P2 have the following verse after 118: य: पठेत शिवे भत्त्वा आचाराध्यायम्-त्तमम। त्रिसप्तकुलजै: सार्धं शिवलोके महीयते।

→ य: 1 GKiP7; ये M& Gh · पठेत 1 G\*iP2; · पठन्ति M& " G% · H-त्या | GK+G=2; भक्ता M2 · · आचारा · | G\*\*M · GM; स्वचार्य · P2 • शिवलोके महीयते । G\*\*G%P : शिवलोकं व्रजन्ति ते M%" ←

118a °द्रमः ] Σ; °द्र: Νέρως (unmetrical); °धूवं G% 118ab °श्रीमान° ] 2; श्रीमाद॰ N;º 118b ·शाख: ] N; N; N; N; N; ( " M; S; E" ; --N; ; Ch . 118c शक्यो | D; शक्यं Sa ; शक्तो E" · विस्तराद्व · ] D; विस्तरा-न्व ० NőE™; विस्तराव ० Nő 118d · शाखा · ] Σ; °शाख: Nő; °शाख · E" • •भेदत: | Σ; •भोदित: G% Colophon: इति शिवधर्मे नन्दिप्रोह्ते | N%; इति शिवधर्मशास्त्रे नन्दिप्रोक्ते NAN; ; इति शिवधर्मशास्त्रे N;%; इति शिवधर्मे NH; ; इति शिवर्धर्मशास्त्रे नन्दिप्रोक्ताया N; ; इति श्रीनन्दिकेश्वरसंहि-तायां शिवधर्मशास्त्रे ६३: इति शिवधर्मशास्त्रे G\*\*; ओं इति शिवधर्मशास्त्रे May; उ? इति शिवधर्म्मेशास्त्रि नन्दिकेश्वरप्रोक्ते G; इति शिवधर्मशास्त्रे नन्दिकेश्वरप्रोक्ते P2,E" • शिवाश्रमाध्याय एकादशम: ] N%; शिवाश्रमाध्याय एकादशः N&N%; शिवाश्रमाचाराध्यायेकादशमः N%;; शिवाश्रमाध्यय ए-कादशमः समाप्तः NE; शिवाशर्माचारो नामाध्यायः एकादशम् समाप्तः N% : शिवाश्रमाचारिमानैकादशोध्यायः ईंहः शिवाश्रमाचारो नाम एकादशओऽध्यायः G" G", एकादशोऽध्याय: M"; ; शिवाश्रमाचारलक्षणं नाम एकादशोऽध्याय: P2; शिवाश्रमो नामैकादशोऽध्याय: E"

# *Translation of Chapter Eleven*

### *Introduction*

Nandikeśvara spoke:

1Śiva has declared the Laws of Śiva (*śivadharma*),<sup>107</sup> so that those of all classes (*varña*) who adhere to Śiva's discipline (*śivāśrama*) 108 may attain virtue (*dharma*), material gain (*artha*), sensual gratification (*kāma*), and liberation (*mukti*).

#### *On worship and the place of worship*

2A Brahmin, a Kṣatriya, a Vaiśya, a woman, or a Śūdra who observes Śiva's discipline (*śivāśramin*), a forest-dweller or a householder, and whoever else might observe Śiva's discipline (*śivāśramin*),<sup>109</sup>

107 The manuscript tradition is divided. In accordance with our editorial policy outlined above, we have opted for the reading of the plural, but there is also very strong support for the singular *śivadharma*.

<sup>108</sup> On the specific use of the term *śivāśrama* in the text, see the Introduction.

109 This verse emphasizes the inclusivistic model of the *śivāśrama*: it is an overarching concept that integrates all people in a Śaiva-Brahmanical society. In essence, with the term *śivāśramin* the present chapter defines what it means to be a Śaiva, a term that is, however, not used in the text. Several variant readings in the manuscripts seem to have arisen in an effort to get rid of the repetition of the word *śivāśramin*. Since *śivayogin*s (the followers of the fourth discipline) cannot own property they are probably not included among the *śivāśramin*s here. They should also not tend the fire, a duty of the *śivāśramin*s specified in verse 5 and again in the concluding verses.


<sup>110</sup> The word *agnyāgāra* in the compound may be elliptical for *āgneyyām agnyāgāram*, which occurs as a variant for *pāda* c in G*Ki*. In any case, the southeastern direction (*āgneyī dik*) for the fire-shed is a standard feature of the layout of a Śiva temple, and it should be understood here. An additional verse inserted at this point in G*Ki* expands this section, spelling out the features of the other directions: 'In the southwest is the place for firewood, in the west the water tank, in the northwest the place for grain, in the north the store-room.' The idea underlying the present verse is that one makes one's domestic home into a *śivāśrama* by providing it with the features of a Śiva temple complex. In this sense the *śivāśrama* is not only the discipline (*āśrama*) followed by the devotee of Śiva but it also designates the residence (*āśrama*) of Śiva. For other descriptions of the layout of a Śiva temple complex, see, e.g., ŚiDhU 2.131–134 (De Simini 2013, 225–226; 252–253), ŚiUp 2.16–19, and GḍP 1.46.14–17.

<sup>111</sup> The intended meaning is to the south of the Śiva temple mentioned in the previous verse.

<sup>112</sup> Literally, 'whether there is a remainder or not' (*śeṣo bhavati vā na vā*). In other words, whatever other precepts there may be, they do not compare to the highest law of worshiping Śiva.

<sup>113</sup> The word *kārya* here refers to the regular duty of material worship.

<sup>114</sup> A *śivāśramin* as described above is someone who makes a temple for Śiva at his own residence, which is materially possible only for the first three of the four *āśrama*s. The *yogin* can perform worship mentally, or with wild flowers. Note that the text nowhere uses the term *saṃnyāsin*.

9In harming flowers for the sake of Śiva one does not become harmful, but if he does even a little harm for his own benefit, then he is harmful.<sup>115</sup>

### *The Śiva-householder*


### *The Śiva-celibate*

15He who is a Śiva-celibate (*śivabrahmacārin*)—whether permanently (*naiṣṭhika*) or temporarily (*bhautika*) 119—should be devoted to the worship of Śiva and the fire, with his senses tamed, and tranquil.

<sup>115</sup> Cf. also LiP 1.78.14: *śivārthaṃ sarvadā kāryā puṣpahiṃsā dvijottamāḥ*, 'Harm of flowers may be done at all times for the sake of Śiva, o best of twice-born!' This contrasts with the Atimārga view expressed in NiMukh 4.73cd: *suśīrñapatitaiḥ puṣpair devadevaṃ samarcayet*, 'Let him worship Devadeva with flowers that have withered and fallen.'

<sup>116</sup> We take *arcā* in the sense of *arcana*. Cf. ŚiDhŚ 8.116d, 11.16d, etc.

117 Compare MDh 4.128: *amāvāsyām aṣṭamīṃ ca paurñamāsīṃ caturdaśīm* | *brahmacārī bhaven nityam apy ṛtau snātako dvijaḥ* ||; 'The new-moon day, the eighth day of a fortnight, the full-moon day, and the fourteenth day of a fortnight—on these days, a twice-born who is a bath graduate should always remain chaste, even if his wife is in her season.' (tr. Olivelle 2005).

<sup>118</sup> Cf. ŚiDhŚ 4.17 *tasmāt tribhāgaṃ vittasya jīvanāya prakalpayet* | *bhāgadvayaṃ ca dharmārtham anityaṃ jīvitaṃ yataḥ* ||; 'Therefore he should reserve a third of his wealth for sustenance, and the other two parts for religion, for life is impermanent.' Compare also ŚiP *Vidyeśvarasaṃhitā* 13.72ab: *ātmavittaṃ tridhā kuryād dharmavṛddhyātmabhogataḥ*, 'He should allocate his wealth threefold: for religion, for investment, and for his own enjoyment.'

119 See TAK III, s.v. *naiṣṭhika*, for the different interpretations of this set of terms.

### *The Śiva-hermit*

16Free from all social contact,<sup>120</sup> eating bulbs, roots and fruits, one is known as a Śiva-hermit (*śivavaikhānasa*); he should be devoted to the worship of Śiva and the fire.

#### *The Śiva-ascetic*

17Withdrawn from all social contact, ever inclined to meditate on Śiva, one is known as the foremost of Śiva-votaries (*śivavratin*),<sup>121</sup> lying in ash, with his senses conquered.

### *The mark of the Śivāśramins*

18He should have the bracelet of *rudrākṣa*-beads [tied] around the hand, and the single matted mass of hair atop the head;<sup>122</sup> [this] is the mark (*liṅga*) of those who follow Śiva's discipline (*śivāśrama*), together with the triple line made with ash.<sup>123</sup>

<sup>120</sup> We take *saṅga* in the sense of 'social contact' here, but 'attachment' is also possible. The parallel in the *Bhaviṣyapurāña* has *gandha* here, but in the next verse, where the same word reoccurs, it has been replaced by *saṃgama*.

<sup>121</sup> Or alternatively: 'the foremost follower of the observance of Śiva.' For the *śivavrata*, see Goodall 2015, 16–18.

<sup>122</sup> The first line of this verse is quoted by Yāmuna in his *Āgamaprāmāñya* and ascribed to the 'Śaiva Āgamas' (*prasiddhaṃ caitat śaivāgameṣu*): *rudrākṣaṃ kaṅkañaṃ haste jaṭā caikā ca mastake*.

<sup>123</sup> This is one of the earliest attestations of this set of three marks of the Śaiva ascetic. Among various available sources, see e.g. ŚiP *Vidyeśvarasaṃhitā* 25.49, *ye tripuñḍradharā loke jaṭādhāriña eva ye* | *ye rudrākṣadharās te vai yamalokaṃ prayānti na* ||; 'Those who wear the triple line made with ash, those who wear matted hair, those who wear *rudrākṣa*-beads, they do not go to the world of Yama.' See also TAK III, s.v. *tripuñḍra*(*ka*), and TAK IV (forthc.), s.v. *rudrākṣa*, where it is observed: 'The association of the *rudrākṣa* with Śiva and his followers seems not to be attested to in the epics or in the works of Kālidāsa, but we find it in the seventh-century works of Bāṇa, the rosary of *rudrākṣa* beads being, for instance, one of the attributes mentioned in the description of the Bhairavācārya in the *Harṣacarita*, who holds a rosary (HC 1, p. 156), and who also has *rudrākṣa*-beads tied to his topknot (p. 155).' For the Śivadharma's treatment of the *rudrākṣa*, or *rudrākṣamālā*, which is to be worn on the head, tied around the hand, or on the sacred thread, see ŚiDhŚ 12.85–91 (edition De Simini 2013, 294–295).

After the present verse, G*Ki* adds four more verses: 'He [will get] a crore [of fruit] if he should wear it on his head, a thousandfold [fruit] on his ears, a hundred crores [of fruit] if he has tied it to the neck, and a thousandfold [fruit] on the middle of his arms, but one obtains immeasurable fruit because of wearing the *rudrākṣa* around one's hand. Whether there is a remainder of food (*ucchiṣṭa*) in one's throat, or one is saddled with all sorts of sins—they remove all sins by


#### *Bathing in ash*

22That which is the supreme potency of the fire of Rudra (*rudrāgni*) is praised as ash, destroying all taints, cleansing away all sins.<sup>126</sup>

the touch of the *rudrākṣa*. If even a dog wearing a *rudrākṣa* on the neck attains the Rudra-state, how much more so humans and other [beings]?'

<sup>124</sup> It is not clear to what extent this refers to all Rudra's devotees or only to the ascetics. The text appears to allow for typical ascetic practices and ideals to be followed by other *śivāśramin*s as well. Note that the commentary on the *Śivadharmaśāstra* indeed takes the three characteristics mentioned in verse 18 (the *rudrākṣa*-beads, the matted hair, and the triple line of ash) to be shared by all *śivāśramin*s: *sādhārañān dharmān āha* 'In verse 18, he states the general rules.' Cf. also Mirnig 2019, 486: 'While the authors may in fact have originally envisaged the ascetic practitioners when speaking of these characteristics, they —at least theoretically—extended these practices to the householder devotee, who now is also recommended to carry *rudrākṣa*-beads or smear himself with ashes. Thus, aspects that are considered core elements of the antinomian practices on the Pāśupata path also form part of the practices of lay householders in the context of the ŚDh.'

<sup>125</sup> This verse has a parallel in ŚiP *Vidyeśvarasaṃhitā* 24.20. The section on ashes that starts here is quoted in the *Kriyāsāra* of the Vīraśaiva author Nīlakaṇṭha Śivācārya (ca. 1400–1450; see Fisher 2017, 331).

<sup>126</sup> 22ab = *Bṛhajjābāla-Upaniṣad* 5.17ab = ŚiP 1.33.91ab. Cf. also LiP 2.18.52 = SauP 54.72, which makes explicit the procedure of gathering the ashes from the fire of Rudra: *upasaṃhṛtya rudrāgniṃ gṛhītvā bhasma yatnataḥ* | *agnir ityādinā dhīmān vimṛjyāṅgāni saṃspṛśet* ||; 'Having extinguished the fire of Rudra and gathered the ash with effort, the wise one, rubbing his limbs, should touch [them] with the words 'Agni [is ash]' etc.' In the subsequent verses, this practice is identified as the Pāśupata *vrata* taught to different groups: Brahmins, Kṣatriyas, Vaiśyas, Yatis, Vānaprasthas, Gṛhasthas, and Brahmacārins. LiP 2.18.57cd = SauP 54.77ab concludes: *vīryam agner yato bhasma vīryavān bhasmasaṃyutaḥ*; 'Since ash is the potency of Agni, one who is joined with ash becomes vigorous.' This passage in the *Liṅgapurāña* is closely related in context and indicates that the use of ash was prescribed for others than *yogin*s as well. The commentary states that the ashes are consecrated with the Śiva-mantra (*śivamantrasaṃskṛta*), i.e., *oṃ namaḥ śivāya*.


<sup>127</sup> Cf. ŚiUp 5.20: *gṛhasthas tryāyuṣoṃkāraiḥ snānaṃ kuryāt tripuñḍrakaiḥ | yatiḥ sārvāṅgikaṃ snānam āpādatalamastakāt* ||; 'A householder should perform the [ash-] bath by applying the triple lines while reciting the *tryāyuṣa* mantra and the syllable *oṃ*. An ascetic [should perform] a bath of the whole body from the soles of the feet to the top of the head.' On the procedure of applying the *tripuñḍra* with the *tryāyuṣa* mantra, see Kane II, p. 674. The verse from the *Śivopaniṣad*, and the ones cited in the previous note, introduce a Vedic element that is lacking in the present text.

<sup>128</sup> This verse is quoted by Kauṇḍinya in his commentary on *Pāśupatasūtra* 1.9, in the section on *ahiṃsā*, with a variant reading *uddhṛtya* instead of *uttīrya*. It is uncertain whether the *Śivadharmaśāstra* is the original source for this quotation. See Bisschop & Griffiths 2003, 336, n. 109, for references to the *āgneya* bath in comparison to other kinds of baths. After this P*<sup>T</sup>* <sup>72</sup> adds: 'Cows are of pure lineage by themselves. Cow-dung is produced by them. Once it is cooked by the Śiva fire it is held to be pure ash.' This looks like an attempt to domesticate the tradition and align it with a more orthodox Brahmanical perspective.

<sup>129</sup> The commentary states that this only means that one should give up the thought that the water-bath is enough. One should not, however, give up the water-bath entirely, for it is needed for the removal of perfumes and unguents, as specified in verse 35: *vāruñam utsṛjya śuddhena vāruñam eva paryāptam iti bu ddhim utsṛjyety arthaḥ* | *na tu vāruñam utsṛjya gandhalepaviśuddhyarthaṃ nityam adbhir upasprśed iti* | *vāruñasya snānasya vidhāsyamānatvāt* |; '"Having given up Varuṇa's" means having given up the thought (*buddhi*) that the bath alone is sufficient for purification. But giving up Varuṇa's [bath] is not [what is meant], since Varuṇa's bath will be prescribed in verse 35cd: "for the purification in case of perfumes and unguents, let him wash himself with water."'

<sup>130</sup> Most manuscripts refer to being burdened by all sins (*sarvapātakaiḥ*), but we follow the reading of N*<sup>K</sup>* <sup>28</sup> (with support from some other manuscripts).

<sup>131</sup> For ash's power to release from the worst of sins, see, e.g., PBh ad PS 1.9: *madyaṃ pītvā gurudarāṃś ca gatvā, steyaṃ kṛtvā brahmahatyāṃ ca kṛtvā |* 

#### *The ash-doctrine*


*bhasmoddhva sto bhasmarāśau śayāno, rudradhyāyī mucyate pātakebhyaḥ* |, 'Even if he has drunk wine, has slept with his teacher's wives, has stolen, and killed a Brahmin, the man who covers himself in ash, lies down on a pile of ash, and meditates upon Rudra is released from [these] sins.' See also Hara 2003, 260ff.

132 Or alternatively: '"There is no bath more purifying than the ash-bath," having taught the sages and gods thus (*evaṃ*), Śiva himself bathed in it (*yena*).' For *snāto yena śivaḥ svayam*, cf. AVPariś 40.4.2cd = 40.4.5ef *tena snānena snāmy aham yena snāto maheśvaraḥ* , 'In that bath do I bathe, in which Maheśvara is bathed.'

<sup>133</sup> The word *śiva* has a double meaning here, referring both to the god Śiva and to the quality of goodness. See SP IIB, 45–46, for episodes in the *Skandapurāña* in which Śiva teaches the ash-bath to the gods.

134 The notion of the existence of Rudras on earth is introduced in the opening chapter of the text and forms a core element of the Śivadharma's teachings, *ye 'rcayanti sadā rudraṃ na te prakṛtimānuṣāḥ* | *rudralokāt paribhraṣṭās te rudrā nātra saṃśayaḥ* ||; 'Those who always worship Rudra are no ordinary men. They are Rudras who have come down from Rudraloka. There is no doubt about this.' (ŚiDhŚ 1.16). See Bisschop 2018b, 7–8, and Mirnig 2019.

<sup>135</sup> The intended meaning of *bhūtiśāsanasaṃyogāt* may be that Śiva resides in the ash-bath that he himself has taught. Note the significant switch in vocabulary from *bhasman* to *bhūti*, carrying with it the connotation of 'riches' and thus very apposite for the simile. For the identification of *bhūti* with various gods, see AVPariś 40.5.1: *bhūtis tu piṅgalo babhrur bhūtir viṣñuḥ sanātanaḥ* | *bhūtir brahmā mahendraś ca bhūtir devāḥ saha ṛṣibhiḥ* ||; 'Ash is Piṅgala, Babhru, ash is Viṣṇu, Sanātana, ash is Brahmā, Mahendra, ash are the gods together with the sages.' (Bisschop & Griffiths 2003, 336, with accompanying notes). The compound *bhūtiśāsanasaṃyuktaḥ* appears in ŚiP *Vidyeśvarasaṃhitā* 24.24b and 24.26b, no doubt under the influence of the Śivadharma's usage of the term. The commentary on our text discusses two interpretations of *bhūtiśāsana*: 1) the injunction of ashes, and 2) the injunction of the *rudrākṣa*-beads. The commentator advances the position that it refers to both: *bhūtiśāsanayuktaḥ bhūtir eva śāsanam iti kecid vadanti* | *anye tu śāsanaśabdena rudrākṣam āhuḥ* | *ubhayor api śāsanatvaṃ śivājñāsiddhatvād iti mantavyam* |; 'Adhering to the ash-precept: some say that ash alone is


#### *On purity*

35Let him sip water according to the rule, rendered stainless (*nirlepa*) by Śiva's ash; for the purification in case of perfumes and unguents, let him wash himself with water.<sup>139</sup>

the precept. Others refer to the *rudrākṣa*-beads with the word *śāsana*. One should consider that the precept entails both, in fact, since that is established by Śiva's command.'

136 Some manuscripts have *tasya* ('His' ordinance) instead of *tat syāt*. The proper recipient is the topic of *Śivadharmottara* chapter four (*satpātrapradānādhyāya*), which identifies the *śivayogin* as the best recipient, since he represents Śiva. ŚiDhŚ 12.55 identifies three categories of *śivapātra*: *śivayogī śivajñānī śivadharmarataś ca yaḥ* | *ity etat trividhaṃ jñeyaṃ śivapātrasya lakṣañam* ||; 'The Śiva-*yogin*, the Śiva-knower, and the one who delights in the Śivadharma. This should be known as the threefold definition of the Śiva-recipient.' See also De Simini 2016a, 59–61.

137 The underlying logic of this and the following verses is that by following Śiva's doctrine of bathing in ash Śiva himself is worshiped (33b). The different steps are as follows: *bhūtiśāsanasaṃyoga* (31c) → *guñavatpātrapūjā* (32a) → *śāsanapūjā* (32b) → *śivapūjā* (33b). The idea expressed in 32cd and 33cd is that by 'honouring' Śiva's command (i.e., by bathing in ashes) the ascetic who follows Śiva's command receives worship and as a consequence Śiva himself is worshiped. The reason for the ascetic to engage in this practice then is to function as a vehicle for the worship of Śiva. After this, several manuscripts add: 'That which is the sublime seed of Rudra's fire is declared to be ash. It burns all sorrows. That is why it is called ash.'

<sup>138</sup> Could this refer to the false ascetic? Even though his motives may be wrong, still, by following Śiva's command and bathing in ashes, the honour he receives is actually worship of Śiva, and so he gains the merit from that worship.

<sup>139</sup> Note the commentary's remark that sipping should be done according to one's own domestic tradition: *śivabhasmanā nirllepaḥ apāpo bhūtvā toyavidhinā svagṛhyoktācamanaprakāreñācāmed ity arthaḥ* |; '"Being stainless," i.e., having become sinless, "by Śiva's ash," one should sip [water] "in accordance with the water-rule," i.e., in the manner of sipping prescribed by one's own domestic ritual tradition.'

After this G*Ki* adds seven verses (G*<sup>L</sup>* <sup>40</sup> only the last five): 'Whatever evil one has committed in the past, up to one's death, or in another birth, that one burns away


### *Hairdress and shaving*


with the ash-bath, just as fire burns fuel. Varuṇa's bath, Agni's bath, the Divine bath, Vāyu's bath and the Mental bath, [these] are the five types of bath prescribed for Brahmins for purification. Varuṇa's bath is [done] with water, Agni's is with ash, the Divine with rain accompanied by the sun, Vāyu's with the dust of cows; the Mental bath with meditation is prescribed for the *śivayogin*s.' The Divine (*divya*) bath is also known as Aindra or Māhendra (Bisschop & Griffiths 2003, 336, fn. 109).

<sup>140</sup> I.e., even if he is *nirlepa* as defined in 35.

<sup>141</sup> Compare the following verse quoted by PBh ad PS 1.9, p. 30, in the *bhāvaśau ca* section: *mṛttikānāṃ sahasreña jalakumbhaśatena ca | na śuddhyanti durātmāno pāpopahatacetasaḥ* ||; 'Evil persons, their minds struck with sin, do not become pure by a thousand lumps of mud or by a hundred pots of water.'

142 This verse is modeled after MDh 6.45 (with many parallels, including Kauṇḍinya *ad Pāśupatasūtra* 1.9), but has been rewritten in such a way that it introduces the notion of *bhāvapūta*. This has a Pāśupata background; see the section on *bhāvaśauca* in Kauṇḍinya's commentary *ad Pāśupatasūtra* 1.9 and Hara 2002.

143 The underlying idea must be connected to the shaving of the head that forms an intrinsic part of the *dīkṣā* ceremony. Some manuscripts have *yajñānāṃ*—or a related reading—instead of *dīkṣāyāṃ*, but this looks secondary.

<sup>144</sup> The meaning of the final line is that the *yogin* would incur the taint of home-dwellers by relying on a single household for sustenance.

### *The Śūdra's yoga*


### *Śiva's discipline*

45Those who are focused on meditation on Śiva, peaceful, and dedicated to the Śivadharma—[practitioners of] all the discip lines (*āśrama*),147 when devoted to Śiva—should be considered practitioners of Śiva's discipline (*śivāśrama*).

### *The great eightfold observance*


#### *Devotion to Śiva*

48Devotion to Śiva should always be carried out in act, thought, and word, by performing worship however one can, and likewise [devotion] to *śivayogin*s.

<sup>145</sup> It is worth noting that although the text reaches out to a broader audience, the servant nature of the Śūdra remains in place.

<sup>146</sup> After 43ab, G*Ki* adds: 'by offering food to *yogin*s he obtains the state of union.'

<sup>147</sup> *Āśrama* appears to be used here with reference to a person.

<sup>148</sup> *Mahā-* either governs the whole compound or should be taken with -*vrata* alone. Is this an attempt to open up the meaning of *mahāvrata* to all Śiva-devot ees? The eight parts involve some of the traditional *yama*s and *niyama*s, headed by Śiva-devotion. The list may have been influenced by the list of eight types of conduct of the *śiṣṭa*s, found in several Purāṇas, for example GḍP 1.213.5: *s atyaṃ dānaṃ dayālobho vidyejyā pūjanaṃ damaḥ* | *aṣṭau tāni pavitrāñi śiṣṭācārasya lakṣañam* ||. Variants of this verse, but with differences in the individual items listed, occur in BḍP 1.32.41cd–42ab, VāP 59.37, and MtP 145.38. Several of the definitions in the following section have a parallel in these Purāṇas.


### *Devotion to Śiva's devotees*


<sup>149</sup> Although not explicitly mentioned, the unstated subject of the verses in this section seems to be the king. He is responsible for looking after the wellbeing of Śiva's devotees in his kingdom.

<sup>150</sup> The verse has been reworked in *Kulārñavatantra* 9.95 (Īśvara speaking): *sudūram api gantavyaṃ yatra māheśvaro janaḥ* | *draṣṭavyaṃ ca prayatnena tatra sannihito hy aham* ||.

<sup>151</sup> We follow the interpretation of the commentary and take *śivabhakta* to be the object of *arcayitvā*.

<sup>152</sup> Following the gloss of the commentary, we take *śivāśrama* to refer to the abode of Śiva as defined in verses 3–5. This abode of Śiva is a place of residence of Śiva's followers (Māheśvaras): *śivāśramaṃ māheśvaravāsadeśam*, 'the *śivāśrama*, which is the dwelling-place of devotees of Maheśvara.' An alternative interpretation 'who have resorted to Śiva's discipline' is also possible.

153 This list announces the different actions relating to the reception of guests, treated in detail in the following verses. The actions are dealt with according to the order of the guest reception; each action is connected to one deity, whose world one reaches.

<sup>154</sup> The notion of the guest as the equivalent of Agni is an old one. See, e.g., Kaṭha Up 1.7 *vaiśvānaraḥ praviśaty atithir brāhmaño gṛhān* | *tasyaitāṃ śāntiṃ kurvanti hara vaivasvatodakam* ||; 'A Brahmin guest enters a house as the fire in


### *Charity for all* <sup>157</sup>


all men. Bring water, O Vaivasvata, that is how they appease him.' (tr. Olivelle 1998).

<sup>155</sup> We have corrected *śāntāya* to *śrāntāya*. Guests receiving welcoming offerings are often described as being 'wearied' from the road. Cf. e.g. ViDh 1.2: *tān āgatān sa rājarṣiḥ pādyārghyādibhir arcitān* | *sukhopaviṣṭān viśrāntān kṛtasaṃpraśnasatkathān* ||. The *pāda śāntāya śivabhaktāya* occurs in *Niśvāsamūla* 8.15a (Goodall et al. 2015), but in an unrelated context (referring to the one to whom the *śivaśāsana* should be given).

<sup>156</sup> This is the only time that the guest is identified as a Brahmin. This is no doubt because food offering is intrinsically related to Brahmins. Cf. ŚiDhŚ 8.34cd: *śivabhaktaṃ dvijaṃ samyag bhojayitvā vidhānataḥ*; 10.37cd: *bhojayīta dvijān aṣṭau śivabhaktān sadakṣiñān*; and 12.57ab: *śivaṃ dvijaśreṣṭhaṃ yaḥ śrāddhādiṣu bhojayet*.

<sup>157</sup> From here the Śiva-devotee is no longer explicitly the subject, although he is presumably still implied.

<sup>158</sup> For a similar idea connecting the gift of a lamp to the attainment of the eye of knowledge, cf. TVK 2.173ab (attributed to the '*Brahmapurāña*'): *tatra dīpapradānena jñānacakṣur atīndriyam*; and TVK 2.569ab: *tatra dīpapradānena jñānacakṣur bhaven naraḥ*.


<sup>159</sup> After this, three of our manuscripts add: 'And by giving a bath with water, [one will obtain] good fortune and increase of one's intellect.'

160 We have kept the reading *adhvāna*- at the beginning of the compound *a dhvānaśramakarṣitam*. Although this form (an *a*-stem formation of *adhvan*) is not known from the dictionaries or any other source, the reading receives strong support from various manuscripts; the variant readings appear to be different attempts at correcting it.

<sup>161</sup> After this, P*<sup>T</sup>* <sup>72</sup> has two more verses: 'One who takes care in particular of a sick person who is a Śiva devotee, by granting support with medicines, he goes to Śiva's world for certain. He who makes him healthy with utmost effort, he will become a member of Śiva's world; his merit is endless.'

<sup>162</sup> The reading *nīrujaḥ* is probably original. The -*a* stem may have led to the variant readings.

<sup>163</sup> The commentary explains that by giving food to the beings mentioned in the present verse Śiva is pleased because in his compassion he also includes them: *śivo hi svakāruñyād akṛtārthān patitādīn atiśayena parigṛhñātīti teṣāṃ pūjayāpi śivaḥ prīñāty eva*; 'For since Śiva, because of his own compassion, utterly


### *Kind speech*


embraces those who have fallen from caste and the like—people who are failures (*akṛtārthān*)—he takes pleasure in their worship too.' Cf. also ViP 3.11.57: *śvacañḍālavihaṃgānāṃ bhuvi dadyāt tato naraḥ* | *ye cānye patitāḥ kecid apātrā bhuvi mānavāḥ* ||; 'A man should provide [food] on the ground for dogs, Caṇḍālas, birds, and other unworthy men on earth who have fallen from caste.'

<sup>164</sup> Difficulties with the spelling of *nirṛñāḥ* as well as the absence of a proper subject may have led to the variant readings, including *nāryo 'pi* according to which 'also women' can reach heaven this way. The commentary follows this reading and states that women are not qualified to perform the dharma because of their lack of independence: *asvātantryena dharme 'nadhikṛtā api*; 'even though they are not qualified to perform *dharma* on account of their lack of autonomy.'

<sup>165</sup> The vocative *viprendra* is noteworthy. Sanatkumāra is never addressed like this in the text; in fact vocatives referring to the dialogue between Nandikeśvara and Sanatkumāra are not used anywhere else in the text. This may be an indication that some of the verses in this section originally stem from another source.

<sup>166</sup> We take *pāda* c in the sense of *dṛṣṭipūrvābhibhāṣañam*.

167 The variant *cāyāte svāgataṃ vadet*, 'and when he has arrived he should welcome him,' was probably intended to remove the problematic sandhi *śivena 'si*, which may be due to versification of colloquial Sanskrit. Note the parallel between *pāda*s ab and cd (arriving/departure).


### *Devotion to Śiva: conclusion*<sup>169</sup>


### *Forbearance*


<sup>168</sup> The commentary explains that the phrase '*śivaṃ bhavatu*' should also be spoken in response to the benedictions and blessings of others: *evamādiṣu karmasu paraiḥ kṛteṣu śivaṃ bhavatu yuṣmākam iti brūyāt* | *pratibrūyād ity arthaḥ*; 'When such acts are performed by others, he should say: "May it be auspicious (*śiva*) for you all!" In other words, he should say that in response.'

169 Here ends the section on devotion to Śiva, the first item of the great eightfold observance, commenced at verse 48.

<sup>170</sup> There are several parallels for this definition. Cf., e.g., BḍP 1.32.49 ≈ VāP 59.44 ≈ MtP 145.45.

<sup>171</sup> Cf. also ŚiUp 5.37: *pṛthivyāṃ yāni tīrthāni sarāṃsy āyatanāni ca* | *teṣu snātasya yat puñyaṃ tat puñyaṃ kṣāntivāriñā* ||; 'The merit which there is for one who has bathed in [all] the *tīrtha*s, ponds and sacred places on earth, that merit [one obtains by bathing] with the water of forbearance.'


### *Non-harm*


<sup>172</sup> Aside from causing pain to the addressee, the unkind word burns up the one who speaks it. See MBh 1.82.7 = 5.36.5 = 12.288.16: *ākruśyamāno nākrośen manyur eva titikṣataḥ* | *ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati* ||; 'If one is provoked one should not get angry. It burns up the one who gets angry and the one who endures the anger acquires his good merit.'

<sup>173</sup> *loka-m-āhlādaśītalaiḥ* is a *bahuvrīhi* compound with a *sandhi* -breaking -*m*.

<sup>174</sup> Non-harm (*ahiṃsā*) is given an active meaning here, as becomes clear also from verse 93. Compare BḍP 155.44, defining 'compassion': *ātmavat sarvabhūteṣu yo hitāya śubhāya ca | vartate satataṃ hṛṣṭaḥ kriyā śreṣṭhā dayā smṛtā* ||; 'If one constantly lives delighted for the benefit and well-being of all beings as for oneself—the supreme course of action is regarded as "compassion."' Variants of this verse are found in BḍP 1.32.48, LiP 1.8.12 and LiP 1.10.19cd–20ab. None of them, however, has *śivāya*.

175 The first line refers specifically to *śivayogin*s, who are able to live completely according to the principle of *ahiṃsā*. The second line makes the yogic ideal expressed in the first line accessible to the *śivagṛhāśramin*s, by including


### *Calmness*


acts that they can undertake to make up for any potential lack in *ahiṃsā*, without devaluating the ideal. This principle of opening up the yogic ideals to all *śi vāśramin*s can be seen at work throughout the text. The commentary appears to take it oppositely, although we fail to understand exactly what he intends with the second option: *śaktānāṃ hiṃsituṃ kṣamāñāṃ ahiṃsaiva paro dharmaḥ* | *aśaktānāṃ hiṃsituṃ samarthānāṃ dānayajñādidharmaḥ* |; 'Non-harm alone is the supreme law for those who are capable, i.e., able to harm; for those who are incapable, i.e., unable to harm, this law consists of giving, sacrifices, and so on.'

<sup>176</sup> The principle of *ahiṃsā* is defined more specifically as *abhayadāna*. Cf. MBh 12.254.28: *tapobhir yajñadānaiś ca vākyaiḥ prajñāśritais tathā* | *prāpnoty abhayadānasya yad yat phalam ihāśnute* ||; 'Whatever fruit one obtains by austerities, sacrifices, gifts, wise advice, one obtains in this world by the gift of safety.'

<sup>177</sup> As in 11.90 above, there is a mismatch between the subject of the relative clause and the main clause (*ye … sa*).

178 Or 'what is not his business.'

### *Contentedness*


### *Truthfulness*


<sup>179</sup> The commentary's interpretation of this and the following verse is slightly different. See *ad loc*.

<sup>180</sup> After this, Ś*<sup>S</sup>* <sup>67</sup> adds the following verse: 'This is called 'untruth'—truth is the opposite—if it has not been experienced by oneself, witnessed by oneself, or heard from a credible person.'

181 This calls to mind MDh 4.138: *satyaṃ brūyāt priyaṃ brūyān na brūyāt satyam apriyam* | *priyaṃ ca nānṛtaṃ brūyād eṣa dharmaḥ sanātanaḥ* ||; 'He should say what is true, and he should say what is pleasant; he should not say what is true but unpleasant, and he should not say what is pleasant but untrue—this is the eternal Law.' (tr. Olivelle 2005). The commentary makes the reasoning behind the present verse explicit, arguing that truth has to be devoid of harm of others because falsehood can be appropriate if telling the truth would involve killing a living creature: *yathābhūtārthakathane prāñivadhaprāptāv asatyasya sādhutvāt parapīḍāvinirmuktam eva satyam ity āha*; 'In verse 106, he states that [speech is] truth only as long as it is devoid of harm of others, for untruth is good when giving an account of something as it really happened will result in the slaughter of a living creature.' In other words, the principle of *ahiṃsā* overrides that of *satya*.


### *Not stealing*


### *Chastity*


182 Cf. MBh 1.69.22 (and parallels): *aśvamedhasahasraṃ ca satyaṃ ca tulayā dhṛtam | aśvamedhasahasrād dhi satyam eva viśiṣyate* ||; 'A thousand horse sacrifices and truth together were put on a weight: truth indeed excelled a thousand horse sacrifices.'

<sup>183</sup> This verse has many parallels with variations.

<sup>184</sup> The first case refers to goods actively guarded by the owner, the second case suggests a situation in which the owner has accidentally dropped something or unintentionally left it behind. This verse has a parallel in several Purāṇas, reading *saṃbhrame* ('in haste') instead of *saṃbhave*, a reading that is also attested in some of our manuscripts. Cf. BḍP 1.32.50 = MtP 145.46: *svāminā rakṣyamāñānām utsṛṣṭānāṃ ca saṃbhrame | parasvānām anādānām alobha iti kīrtyate* ||. Another variant is found in VāP 59.45, which reads *mṛtsu ca* instead of *saṃbhrame*.

<sup>185</sup> For variants of this verse, cf. BḍP 1.32.51, VāP 59.46 and MtP 145.47.

<sup>186</sup> Cf. the quotation by Kauṇḍinya in PBh ad PS 1.9, p. 21: *brahmacarye sthitaṃ dhairyaṃ brahmacarye sthitaṃ tapaḥ* | *ye sthitā brahmacaryeña brāhmañā divi te sthitāḥ*  ||. This has parallels in other sources, such as HV 35.38 and MtP 175.38. In accordance with the text's teachings, the word *divi* has been changed to *śiva* and the specification of Brahmins has been left out in the *Śivadharmaśāstra*.


#### *Conclusion*

116Performing the rites for Śiva, the fire, the guest, and the teacher in all respects, he should be known as one who does not cause harm and as a Rudra going about on earth.<sup>189</sup>

<sup>187</sup> To make *pāda* d metrical, *striyam ṛtau* should be read as *striyam ritau*. The text of the final two *pāda*s is doubtful, showing much variation in the manuscripts. This reflects two different interpretations of *ṛtukāla*, referring either to the period of menstruation or to the period when a woman is fertile. The commentary reads *ratau*, taking it to mean that one should not approach one's wife out of passion. Our interpretation of *ṛtau* as referring to the woman's fertile period is based on the premise that there should be something special about the situation. Since not approaching a woman during menstruation is a very basic idea of *śauca* and in principle is prohibited to all householders there would not be much particularly praiseworthy about it. We take *sambhave* to refer to special ritual moments in time such as the *parvan* days mentioned in the next verse. In such a case the householder, foregoing his usual duty of having sex with his wife when she is fertile, is not condemned but instead praised as a true renouncer. A few manuscripts have the variant *sambhavaṃ*, which provides an object for *samutsṛjya* ('having abandoned intercourse') and as such is the easier reading. It is somewhat problematic, however, because a householder who completely ceases to procreate can hardly count as a householder at all. The present verse should be read together with the next verse, as is also suggested by a closely related passage in MDh 3.45: *ṛtukālābhigāmī syāt svadāranirataḥ sadā* | *parvavarjaṃ vrajec caināṃ tadvrato ratikāmyayā* ||; 'Finding his gratification always in his wife, he should have sex with her during her season. Devoted solely to her, he may go to her also when he wants sexual pleasure, except on the days of the moon's change.' (tr. Olivelle 2005). Note, however, that Manu rather stipulates *ṛtukālābhigāmī syāt*. In our text the same notion is expressed negatively from the perspective of the Śiva-householder as renouncer, a teaching characteristic of the entire chapter. Compare in this regard also verse 10 above.

<sup>188</sup> We have kept the manuscripts' reading *parvavarjyam*, against the expected regular expression *parvavarjaṃ*.

<sup>189</sup> Although the Śiva-householder has to engage in manifold activities, which might be thought of as involving harm to other creatures, he is in fact free from


harm, like a *yogin*, by virtue of his devotion to Śiva. For the concept of Rudras on earth, which is central to the theology advanced by the Śivadharma, see ŚiDhŚ 1.16: *ye 'rcayanti sadā rudraṃ na te prakṛtimānuṣāḥ* | *rudralokāt paribhraṣṭās te rudrā nātra saṃśayaḥ* ||; 'Those who always worship Rudra are no ordinary men. They are Rudras who have come down from Rudraloka. There is no doubt about this.' The Brahmanical system of Dharmaśāstra and the Pāśupata ascetic ideal of the *yogin* are collapsed here into the category of the *śivagṛhāśramin*. He represents the true target audience of the Śivadharma and is told that he can be a yogi-like householder, a veritable Rudra on earth.

<sup>190</sup> The eight branches refer to the eightfold Mahāvrata. The Śivadharma is implicitly likened to the Vedic tradition through the reference to its *śākhā*s and *upaśākhā*s. After this verse there is a *śrutiphala* in the Southern manuscripts: 'He who would read the excellent chapter on conduct, with devotion to Śiva, will be honoured in Śivaloka together with 21 generations of his family.'

*The Commentary*

# *Introduction to the Commentary*

### 1. *The Manuscript*

A commentary on the *Śivadharmaśāstra* is preserved on a unique palmleaf manuscript in the Oriental Research Institute and Manuscripts Library in Trivandrum under the title 'Śivadharma' (No. 12763).<sup>191</sup> This manuscript is written in Malayalam script. The commentary on the *Śivāśramādhyāya* covers fols 103*<sup>r</sup>*–108*<sup>v</sup>* . For further descriptive notes on the manuscript MTr <sup>63</sup>, see p. 54. Each folio has six lines. The foliation is given in the middle of the left margin of the recto. There are two binding holes: one in the centre left and one in the centre right. The manuscript is beset by small damages but without much loss of text. The chapter colophon is marked with red and *pratīka*s (only those starting of a verse) are marked by green ink.

The chapter colophons do not provide a name of the commentary. After the final chapter colophon, the manuscript only states 'this has been completed' (*samāptam idam*). The commentary is brief and written in a *pratīka*-like manner.<sup>192</sup> The manuscript is relatively free from scribal errors.

191 We are grateful to S.A.S. Sarma (Pondicherry) for providing us with photographs of the commentary and the root text of chapter eleven of this manuscript. See also Bisschop 2018, 195–200, for a first edition and translation of a portion of this commentary.

<sup>192</sup> We use the term *pratīka* in a loose sense, to indicate the brief quotation of words and/or phrases from the *mūla* text in general, not just to abbreviated quotations followed by *iti* signifying entire verses or syntactic units.

### 2. *On the pratīkas of the Commentary*

### *Unique pratīkas*

In nine instances the commentary attests to a reading that is not found in any of the consulted sources. This suggests that the root text of the commentary was different from any of the ones attested in our sources, including, importantly, the root text preceding the commentary in the very same manuscript. The following unique readings are found in the commentary:


#### *Pratīkas Found in M*Tr <sup>63</sup> *and Other South Indian Manuscripts*

The above instances indicate that the commentary is not based on the root text—namely MTr <sup>63</sup>—which has been transmitted in the same bundle of manuscripts that transmits the commentary. There are, on the other hand, three instances where a *pratīka* is attested in MTr <sup>63</sup> and supported by one more South Indian manuscript. Two *pratīka*s are found in MTr <sup>63</sup> and P Tpc <sup>72</sup>: *vṛttinyāyāgatena* (101b) and *bhavatu te*<sup>196</sup> (78a), and one *pratīka* is shared between MTr <sup>63</sup> and GKi: *yathākālopapannena* (101a). Furthermore, one *pratīka* is found in MTr <sup>63</sup> along with two other South Indian manuscripts (GKi and GLac <sup>40</sup>): *pakṣe* <sup>197</sup>(39b).

### *Pratīkas Found in Other South Indian Manuscripts*

Although the commentary thus seems to be based on a source different from the ones we have been able to consult, the *pratīka*s largely conform to the readings of the South Indian transmission

<sup>193</sup> Here we assume that the reading has been slightly modified in its cited form by the commentator (*śivāśramatvaprayojanaṃ*).

<sup>194</sup> MTr <sup>63</sup> has a synonym, *arcāṃ*.

<sup>195</sup> Unmetrical. GKi, MTr <sup>63</sup>, and *Bhaviṣyapurāña* 1.171.43d have a closely related reading, which is probably intended: *svastimaṅgalavādane*.

<sup>196</sup> Note that the commentary reverse the order of *bhavatu* and *te*.

<sup>197</sup> The adopted reading is *pakṣād*.

of the text. In the following two cases, the *pratiīka*s quoted by the commentary are found only in GKi: *bhāñḍagūḍhakaṃ* (after 4d) and *jñānapāragam* (83b). Furthermore, the following is a pratīka found only in GKi and GLac <sup>40</sup>: *śāntilakṣañam* (99d). There is also an instance where the quoted *pratīka* is shared by two South Indian manuscripts (GKi, MTr 63) as well as one Nepalese manuscript (NK o <sup>77</sup>): *ratau* (114d).

In another case, the *pratīka* is found in one South Indian manuscript (GKi) and three Nepalese sources (N*<sup>K</sup>* 82, N*<sup>P</sup>* <sup>57</sup>, and E *N* ): *nāryyo*'*pi* (72c). Furthermore, another *pratīka* is found in two South Indian sources (GKi and P *T* <sup>72</sup>) and in the Kashimiri manuscript (Ś *S* <sup>67</sup>): *mokṣaḥ satye pratiṣṭhitaḥ* (108d). The commentary furthermore provides two *pratīka*s that are not found in any of the South Indian sources, but which occur in two Nepalese sources (N<sup>K</sup> <sup>28</sup> and N*<sup>K</sup>* <sup>12</sup>*a*): *gūhate* (105b). Similarly, the following *pratīka* only features in one Nepalese source (N*<sup>C</sup>* <sup>45</sup>): *śivakathābhaktaḥ* (53a).

### 3. *Editorial Policies for the Commentary*

The critically edited text is presented as the running text. The apparatus is divided into two registers. On pages that display both registers, the upper register records testimonia and notes while the bottom register reports the variants found in the manuscript. Each entry begins with a line number in boldface (e.g. 21). Then follows the reading adopted in the main text, followed by a lemma sign (]) and the source of the adopted reading. A semicolon separates the adopted reading (to its left) from the variants (to its right). Any siglum that is followed by superscript ac indicates the reading of a source before correction (=*ante correctionem*) and a siglum followed by superscript pc indicates the reading of a source after correction (=*post correctionem*).

The title of the commentary and everything supplied between double square brackets is from the editors. The verse numbers of the verses that are commented upon in the commentary are given between double square brackets; the beginning and end is also indicated by double square brackets. Similarly, line numbers of the manuscript are given in double square brackets. The *pratīka*s of the root text are marked in bold. Application of *sandhi* rules are silently standardised here. In general we follow the placement of the *dañḍa*s by the manuscript, but we have occasionally placed them according to our own understanding as well.

### 4. *A Note on the Translation*

In order to make the commentary accessible to a broader readership, we have included a running English translation of it. In translating the text, we have adopted a policy of putting all words quoted from the *mūla* in bold, using quotation marks only around those words and phrases for which the commentary explicitly addresses the phrasing or grammar, or when the words *ity arthaḥ* call attention to the expression being explained, or when a longer passage is quoted and explained in the subsequent discussion. Where *pratīka*s are woven into the paraphrase, expanded with unmarked glosses, we have refrained from using quotation marks in order not to clutter up the page needlessly. Furthermore, it should be noted that we have not translated *pratīka*s that consist only of the first word(s) of the stanza and that are quoted only to identify the stanza, and not to explain the words themselves. Such *pratīka*s are equivalent to saying 'Verse 1,' etc., given that the Sanskrit tradition does not rely on numbering.

# शिवधर्म शास्त्रदीका ॥

```
[उपोह्मातः ]
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[103°3] ओं। अथ शिवधर्माधिकारिणः तेषामाचारास्वैकादश-द्वादशाभ्यामध्यायाभ्यामभिधीयन्ते ।

[1-2]

तत्राधिका [4]रिणस्तावदाह सर्वेषामिति द्वयेन । (3-5)

अथ तेषामाचारान्वक्तुमाश्रमनिर्माणप्रकारमाह स्वाश्रमादिति त्रिभिः। स्वाश्रमादुत्तरे प्रदेश इति शेषः । आग्न्येयामित्या [३]दि-10 षु तु दिशीति । ईश्वरालयं पुजास्थानमित्यर्थः । भाण्डगृढकं भाण्डागारमिति यावत्। अथाचारेषु प्रधानभूतं शिवार्चनं विहितमे-वानुवदति त्रिसन्ध्यमिति ।

> [ 6 ] तत्प्राधान्यं दर्शयति असंपुज्ये [6]ति ।

15

5

<sup>10</sup> The verse referred to by the pratīka भाण्डगूढक is attested in GKi after the fourth verse.

<sup>4 °</sup>मभिधीयन्ते | em .; मभिधीयते M. 8 वक्तुमाश्रम ° | M% ; वक्तुमाह श्र-11 °गारमिति | em .; °कारमिति Ms · अथाचारेष | em .; म ॰ M ° अथाचारेषु M。

[7a-8b]

कायिकार्चनायोग्यदशायां कर्तव्यमाह कार्येति सार्धेन । [ 8c-9]

योगिनः पुजाप्रकारमाह मनसेति सार्धेन। [ 10- 14 ]

गुहस्थस्याचाराना [103"1]ह शिवेति पञ्चभि: । तदर्धेन वित्ता-र्धेनेत्यर्थः । हिशब्देन प्रसिद्धिमवद्योतयति ।

20

30

[15]

ब्रह्मचारिण आचारानाह य: शिवेति । भौतिक: उपकुर्वाण इति 25 यावत ।

[ 16 ]

वानप्रस्थस्याह सर्वेति ।

17 |

प्रव्रजित [2]स्याह निवत्त इति । [ 18 ]

साधारणान्धर्मानाह रुद्राक्षेति । [ 19–30 ]

रुद्राक्षादिधारणफलान्याह हस्त इति द्वादशभिः । रुद्राग्नेः शिवमन्त्रसंस्कृतस्याग्नेः यत्परं वीर्यम्। अग्नेर्हि बहनि वीर्याणि ३५ का [३]र्याण्यद्गारादीनि । तेषु यत्परमं वीर्यं तद्भस्म परिकीर्तितम । योगी भस्मना सर्वांगिकं स्नानमाचरेत । आग्नेयस्तानं भस्मस्नानमि-त्यर्थः । वारुणमत्सज्य शद्धेन वारु [4]णमेव पर्याप्तमिति बद्धिमत्स-ज्येत्यर्थः । न त वारुणमत्सज्य गन्धलेपविशद्धर्थं नित्यमन्दिरुपस्प-

<sup>25</sup> भौतिक: 1 em.; भोतिक: M. 28 सर्वेति 1 coni.; om. MIº; य इति Me 32 साधारणान्ध ] em.; साधारणाद्धन्ध Mg 35 परं वीर्यं | M26; om. Me · · अग्नेर्हि | em.; अग्नेही Ms

<sup>40</sup> ш 
 । [ 5 ] к- ।

[ 31–34 ]

ш  ш i । ш। ш к। a ш- <sup>45</sup> ш [ <sup>6</sup> ]  । u ш ш ।  । a ш ш।

[ 35 ]

a  [ 104v1 ]  a- <sup>50</sup> । ш a - к। 
। uш- [ 2 ]।

[ 36–38 ]

aкш к । <sup>55</sup>  ш  ।

 ш । i к - [ 3 ] к । i - ।

<sup>60</sup> [ 40–41 ]

 
  । [ 42–44 ]

a ш ш 
 [ 4 ] i । к i। кк  eкк-

40 ш ¡ш is 35cd, but the word order of  and a¡ is reversed.

59 G Ki, MT r <sup>63</sup> and GLac <sup>40</sup> , have instead of in 39b.

137

<sup>[</sup> 39 ]

 । । <sup>65</sup> [ 5 ] к ।  к к  
  
। ।

[ 45 ]

a  [ 6 ] ш। e - <sup>70</sup> ш 
 । a 

[ 46 ]

a ш   <sup>75</sup> -।

[ 47 ]  ш । [ 48 ] ш   [ 2 ]। <sup>80</sup> [ 49–52 ]

ш  - ш । - ш  [ 3 ] к a-  । <sup>85</sup>

the synonymous a at 52a.

83 ш ] em. ; ш M<sup>s</sup> 84 ] em. ; M<sup>s</sup>

<sup>67</sup> The root text (44d) reads instead of .

<sup>73</sup> The following gloss suggests that, most likely at 45b, the commentary was based on the reading ш । . 85 is not attested in any of our sources. MT r <sup>63</sup> and P<sup>T</sup> <sup>72</sup>, however, have

[ 53 ]

तादृशस्य पुण्यविपाकमाह नित्यमिति। शिवकथाभक्तः शिव-परायणस्व पूर्वोक्तविशेषणं [4] भक्तं यथान्यायमर्वयित्वाश्वमेधसमेन 90 पुण्येन गाणपत्यमाप्नयमान् ।


शिवाश्रमगतान शिवाश्रमं माहेश्वरवासदेशं गतान प्राप्तान शि-वभक्तान स माहेश्वरः स्वागता [5]दिभिः पुजयेत । तस्य फलान्यु-च्यन्ते । यथा। यः स्वागतमित्यादिना। नमस्काराभिवादनयोरुप -०५ संग्रहणानुपसंग्रहणकृतो भेदोऽवगन्तव्यः ।

[57-72]

प्राप्ताय शिवभक्ताय तुष्टिं [6] व्रजतीत्यत्र रुच्यर्थानां प्रीयमाण इति संप्रदानविधानाच्चतुर्थी द्रष्टव्या । मुखवासनमास्यशोधकं गन्धद्र-व्यम। हाहाभुतं कष्टां दशामापन्नः इत्यर्थः । पतितः द्विजातिकर्मा-100 यो [105°1] ग्य: । अशस्त: अप्रशस्त: । संकीर्ण: पतितसंसर्गी । शिव-योगिपुजाप्रकरणे पतितादीनामुपादानं तेषां शिवपरिग्रहातिशयात । शिवो हि स्वकारुण्यादकतार्थान पतितादीनति [2]शयेन परिग्रह्मा-तीति तेषां पुजयापि शिवः प्रीणात्येव। अतः शिवप्रीत्यर्थमन्नेन पतितादयोऽपि पुजनीयाः । आगताय शिवभक्ताय तणान्यपि दत्वा 105 नार्योऽपि अस्वातन्त्र्येण [3] धर्मेऽनधिकृता अपि स्वर्गं यान्ति ।

89 शिवकथाभक्त: is the reading of Ng at 53a.

90 गाणपत्यमाप्नुयात् is attested in N4, SS2, CA+ and M2, at 53d.

93 The commentary seems to be based on a root text स पुजयेत in 54b instead of प्रपुजयेत .

97 रुच्यर्थानां प्रीयमाण: Astādhyāvī 1.4.33.

99 मुखवासनम् seems to be a pratīka, which is not attested in any of our sources at 56b.

105 नार्योऽपि (72c) instead of निर्ऋणा: is the reading of: N&NE C"S"EN.

93 माहेश्वर: 1 em ; माहेश्वर M. 94 य: स्वागत ] em ; यथा। स्वागत ° M. 100 °योग्य: ] Mr°; 'योश्य: Me 102 °कुतार्थान ] em ; °कुतार्थात M。 103 प्रीत्यर्थम ° ] em .; °प्रीत्यर्थः म ° M。 104 आगताय | em.; आग \_ य M.

कि पुनरधिकारिण इत्यभिप्रायः । तुणादीनामप्यसन्निधौ प्रियेण प्रि-यवचनेनापि स्वर्गं यान्ति ।

[ 73–79 ]

प्रियवचनानुभावमेवाह न हीदुगिति। [4] अमलं धर्माविरोधी-त्यर्थः । आगतं शिवभक्तं द्रष्ट्रा संपुच्छुतः । किमिष्टमिति संपुच्छेदित्य - 110 र्थः । आयान्तं किं स्वागतमिति वदेत । तस्य गमनेऽपि पन्थानः सन्त ते शिवा इत्ये [5]वं वक्तव्यं माहेश्वरेण । अशेषार्थप्रसाधकमशोषपुरु-षार्थसाधकम। शिवं पण्यं ते भवत्विति सर्वदैवमाशीर्वादं कर्यात् । न-मस्काराभिवादेषु नमस्काराभि [6]वादयोर्व्यक्तिबहलाद् बहवचनम । तेषु स्वस्तिमङ्गलयोर्वादने च । एवमादिषु कर्मसु परैः कृतेषु शिवं 115 भवत यष्माकमिति ब्रयात। प्रतिब्र्यादित्यर्थः ।

[ 80 ]

उपसंहरति एवमि | 105° 1 | ति । 81

अधिरोहितमन्यत । न , अन्यद्रपक्रान्तः अन्यदापतितः । प्रथमं हि ।20 शिवे भक्तिर्वक्रमपक्रान्ता पश्चात्त शिवभक्ते भक्तिरुक्तेति नैष दोषः । शिवस्य परिपर्णस्येत्युनेन वचनेन दत्तोत्तरत्वा [2]त। तमेव वचना-र्थं विरोधपरिहाराय पुनः स्मारयति शिवेति।

[ 82 ]

अथ क्षान्तिं विवुणोति आकुष्ट इति सप्तभिः । वाचा अपोदितः 125

115 स्वस्तिमङ्गलवादने is the reading of Bhavisyapurana 1.171.43d. None of our sources have this reading at 79b.

122 Cf. 50a: शिवस्य परिपूर्णस्य.

106 धिकारण | em.; धिकारण M。 112 वक्तव्यं | em.; वक्तव्य Mg 114 °ब-हलाद् ] em .; °बहला \_ M。 115 एवमादिषु ] em .; एवमेदिषु Mg 120 °म-न्यत् | em .; ° = तन्यत् M。 123 परिहाराय | em .; परिहारय M。 123 पु-न: ] em .; पुन M. 125 आकुष्ट | em .; आकुष्टा Ms

<sup>111</sup> किमिष्टम is not attested in any of our sources for 77ab.

<sup>113</sup> ते is the reading of M& and P22 (78a).

ताडितो वा परैः स्वयं वागादिविकाररहितः। अत [३] एव स्वस्थः पुर्ववदतो भुत्वा यत्प्रति नाक्नोशयेन्न ताडयेद्वा यदनाकोशनमताडनं वेत्यर्थः । एषा सुनिर्मला शुद्धा क्षान्तिः ।

83

क्षान्तेरनभावमाह सर्वेषामि [4]त्यादिना । सर्वेषां तीर्थानां गुङ्गा-130 दीनां ज्ञानपारगं तीर्थं शोधकमित्यर्थः । तस्मादपि परतीर्थम। किंम-यम। पूर्णं क्षान्तिवारिणा। वारिस्थानीयया क्षान्त्या यः पू[५]र्णः इत्यर्थं : ।

[ 84 ]

क्षान्तिप्रतियोगिनं क्रोधं निषेधति ज्ञानमिति।


क्रोधकार्यम अप्रियमप्रियवचनं निषेधति मर्मोति । मर्मास्थिप्रा-णहृदयमिति प्राण्यङ्गत्वादेकवद्भा [6]वः ।

## 86 |

140

145

135

क्षमैव दानादीनि। दानादिभिः कतौर्यत्पण्यं तत्सर्वं क्षमयैव सि-द्धतीत्यर्थः । क्षमा स्वर्गम्नु मोक्षस्य। स्वर्गमोक्षाभ्यां यत्सखं भवति तत्क्षान्तियुक्तस्येदानीमेव सिद्धातीत्य | 106" | |र्थः । क्षमयैतज्जगद्ध-तम । जगद्विधारिकायाः शिवशक्तेः ।

[ 87–88 ]

131 Cf. the reading of GK4: ज्ञानपारगम at 83b. 138 प्राण्यङ्गत्वादेकवद्भाव: is based on Astādhyāyī 2.4.2: द्वन्द्वस्थ प्राणितुर्यसेना-ङ्गानाम . 143 क्षमयैतज्जगद्धतम is the reading of M& at 86d.

126 परै: ] em .; परै Mg . वागादि . ] em .; रागादि . Mg . 127 पुर्ववदतो ] em ; पुर्वदतो M. · नात्रोशयेन्न | em .; नाक्रेशयेत्न M. 132 किमयम | em .; किमयम M8 135 °योगिनं | em .; 'योगनं Ms 140 दानादीनि | em .; > नादीनि M. · पुण्यं | em.; पुण्य M. 141 मोक्षस्य | M.º ; मेक्ष्ठ M.º

क्षमारूपत्वात येन पुरुषेण क्षान्तिशस्त्रेण कोधं कुर्वन निर्जितः स शुरः। स एव सात्विकादिर्मन्तव्यः।

[ 89-98]

अथाहिंसां प्रपञ्चयति आत्मव [2]दिति दशभिः । हिताय उद-र्केऽप्यनुकुलाय शिवाय तदात्वे प्रियाय च फलाय यद्वर्तते यद्वर्तनं 150 सा अहिंसा। सर्वशास्त्रै: ज्ञातैः वेदै: अधीतैः यज्ञैश्व क[3]तैः यत्फ-लं यत्पुण्यं यः तु भुतानि न हिंसति तस्य पुण्यं ततः पुर्वस्मादधिकं भवेत। शक्तानां हिंसितं क्षमाणां अहिंसैव परो धर्मः। अशक्तानां हिंसितम [4]समर्थानां दानयज्ञादिर्धर्मः । पापाः पापिष्ठाः हिंसाल-क्षणपापशीलाः कुरा अपि नराधमाः पापे रमन्ति रमन्ति रमन्ते । अपिश- 155 ब्देन कुराणां प्रत्यासन्ननरकपा [5]तानां रतिर्न कर्तव्येति सुचयति । ते यावन्नरकेषु सर्वेषु नरकेषु आभूतसंस्रवं पच्यन्ते । प्रसङ्गादाज्ञया स्वदेशे हिंसानिषेध: कर्तव्य इत्याह [6] स्वदेश इत्यादिना । [ 99-100 ]

अथ शम विवणोति आत्मार्थमिति द्वयेन। आत्मार्थं वा परार्थं 160 वा यान्यकार्याणि प्रतिषिद्धानि क्रियन्ते तेभ्यो यन्निवर्तनम् । एवम-क्ते शास्त्राविरु [106"1]द्धेष विषयेष्विन्दियवशवर्णनप्राप्तावाह - संय -तेन्द्रियवत्तित्वमिति । अतम्भः संयतेन्द्रियवस्तित्वमेव शान्तिलक्षणम् ।

152 यो न हिंसति is the reading of G" and M2" at 90c.

155 क्रूरा अपि नराधमा: appears to be a variant of 96b.

155 पोपे is the reading of No and GK' at 96a.

161 आत्मार्थ वा परार्थ वा is not attested in any witness of the root text at വും

163 शान्तिलक्षणम is the reading of GK4 and P22 (at 99d) instead of शान्त-

146 निर्जितः ] Mº°; निश्चितः Mº° 149 हिताय ] em.; हि ≥ ≥ M。 153 अहिंसैव | em .; हिंसैव Ms 156 कर्तव्येति | em .; कर्त्तुर्व्येति Mg 157 पच्यन्ते | em .: पच्यते M. 158 स्वदेशे | em .: स्वदेश M.

<sup>146</sup> क्षान्तिशस्त्रेण is the reading of No2 No GK' G40 and P22 at 87c.

<sup>152</sup> यूज़े: ... The instrumental ending is also found in N/2 and P2 at 90b.

<sup>153</sup> The commentary seems to based on the reading अहिंसैव. None of our sources have this reading at 92a.

## [101-104 ]

165

सन्तोषं प्रपञ्चयति यथाकालेति चतुर्भिः । यथाकालोपप् [2]त्रेन यस्य क्षेत्रादेर्यं पुरुषं प्रति य आगमनकालः तं कालमनतिकम्य तं प्रत्यपपन्नेन कीदुशेन वत्तिन्यायागतेन यस्य ब्राह्मणादेर्या वत्तिन्न्याय: प्रतिग्रहादिः तेन न्या (३)येनागतेन क्षेत्रादिना यत्सस्याद्यर्थजातम्-त्पन्नं उत्पादितं तेन यस्तोषः स सन्तोषः । यथाकालोपपत्नेनि 170 पदस्यार्थं विवणोति अतीतेति । अतीताना [4]गतार्थेष अतीतेष्वना -गतेषु चार्थेषु क्षेत्रादिषु स्वकालपरिपाकवशैनैनं प्रति वर्तमानेषु सत्सु यद्वर्तते यद्वर्तनं तेष्वेव कालान्तरवशेनान [5]तीतेषु सत्सु यत्तान नानुस्मरति यदननुस्मरणं अयं सन्तोषः । तुष्णापदं तुष्णापदं तुष्णास्थानमि-त्यर्थः ।

175

### | 105–108 |

अथ सत्यं विवृणोति स्वानुभूतमिति चतुर्भिः । स्वानुभूतं स्वे-नेन्द्रि [6]यैरनुभूतम्। इन्द्रियान्तरैरनुभूताचक्षुषा दृष्टस्य स्फुटत्वात् त्रद्वेदन व्यपदिशति स्वद्रष्टमिति । एवंभुतमर्थं परैः पष्टं यन्न गहते यदगुहनम् , अगुहनस्वरूपमुपादत्ते य | 107° 1 |थाभुतार्थकथनमितीति 180 एतत्सत्यलक्षणम्। यथाभुतार्थकथने प्राणिवधप्राप्तावसत्यस्य साध -त्वात परपीडाविनिर्मुक्तमेव सत्यमित्याह सत्यमिति। सत्यं सत्यं पनस्सत्यमि [2]ति वक्ष्यमाणे उर्थे शपथं करोति । कोऽसावर्थः । परपीडाविनिर्मुक्तम। अत एव शिवं यद्वचनं एतावत्सत्यलक्षणं स्या-

लक्षणम.

165 यथाकालोपपन्नेन is the reading of Mag at 101a. GK4 appears to have the same reading as Mas

167 वृत्तिन्यायागतेन is the reading of N3 and P2,00 at 101b.

179 गूहते is the reading of N/2 and N3 at 105b.

165 सन्तोषं ] em .; सान्तोषं M. 172 °वशेनानतीतेषु ] em ; °वशेनातीते-षु Ms M. 177 इन्द्रियान्तरै · ] em ; इन्दि = न्तर M. 180 प्राणिवध ] conj ; प्राणिवर्णवध Mº°; प्राणिवर्णावध. Mº° 181 °आहू | Mº°; आह Mºº 183 वचन | em .; वचन M.

। 
 [ 3 ] ш a। [[  ]] eк
 । ш- <sup>1</sup><sup>85</sup> 
 ।  
 । [ 4 ] । a ш ।  । 
к।

[ 109–110 ]

a 
। [ 5 ] к - <sup>190</sup> ш
 । ш 
 ।

[ 111–114 ]

 [ 6 ] - । - । <sup>195</sup> । ш [ <sup>107</sup><sup>r</sup><sup>1</sup> ]  - 
 к- । х । a । ।

## [ 115 ] <sup>200</sup>

a [ 2 ]  к  - ।

144

<sup>1</sup>88 is the reading of G Ki, P<sup>T</sup> <sup>72</sup> and S´<sup>S</sup> <sup>67</sup> at 108d. 195 is the reading of N3N Ko <sup>77</sup> S´<sup>S</sup> <sup>67</sup>G Ki and MT r <sup>63</sup> at 112 instead of ш.

<sup>198</sup> is the reading of NKo <sup>77</sup> , GKi and MT r <sup>63</sup> at 114d.

<sup>198</sup> a refers to As. t.¯adhy¯ay¯ı 2.3.38: .

<sup>199</sup> The commentary is based on the reading in 114d. 202 is not attested in any of our sources at 115a.

<sup>185</sup> 
 eк ] conj. ; к <sup>188</sup> - ] em. ; M<sup>s</sup> 191 ] em. ; M<sup>s</sup> 195 - ] em. ; M<sup>s</sup> 198 ] em. ; M<sup>s</sup> 199 ] conj. ; ¡ M<sup>s</sup> 202 ] em. ; M<sup>s</sup>

## [ 116–117 ]

अहिंसाविषयेऽपि प्रतिप्रसवमाह शिवेति । शिवाद्यर्थं कर्माणि 205 सर्वतः सर्वत्र कुर्वनपि अहिंस [३]को विज्ञेय:। एतदपि ब्रह्मचार्याद्या-श्रमन्त्रये । यतिस्तु तदपि न कुर्यात् । प्रसङ्गात् गुरुकार्येषु प्रवर्तमानस्य फलमाह इति ।

[118 : उपसंहार: ] 210

उपसंहरति एष इति ।

[अध्यायफलम्रुतिः ]

215

॥ ओं॥ इति एकादशोऽध्याय:॥ ओं॥

215 The phalasruti verse of the chapter in the root text, ye pathanti ··· , is only found in the Southern sources.

206 विज्ञेय: ] em.; पिज्ञेय: M.ु इति ] em.: मिति M. 215 °पाठकस्य ] em.: °पठाकस्य M.

884

<sup>208</sup> A pratika from the beginning of verse 117 seems to be missing here before इति

# *Translation of the Commentary*

Oṃ! Now, those who are qualified to practice Śivadharma and their norms of practice are set forth in the eleventh and twelfth chapters.

First, with regard to that, in verses 1–2, [Nandikeśvara] states who are qualified. Then, in verses 3–5, to explain their norms of practice, he states the manner for laying out an *āśrama*: 'In a place' completes the expression '**north of his residence**.' But [expressions like] '**in that of Agni**' [imply] 'in the direction' [of Agni, etc.]. A '**temple of Īśvara**' means a place of worship. A '**storeroom**' (in the interpolation after verse 4), that is, a storehouse.

Then, in verse 5, he explains the worship of Śiva, the principal among the norms of practice, just as it is ordained. In verse 6, he illustrates the supreme importance of that [worship].

In verses 7–8ab, he states one's obligation when in a state unfit to perform worship with one's body. In verses 8cd–9, he states the *yogin*'s manner of worship. In the five verses 10–14, he states the practices of the householder. '**With half of that**' means 'with half of one's wealth.' By the use of the word *hi* ('indeed') he shows that this is well-known.

In verse 15, he states the practices of the celibate. *Bhautika* is the same as to say 'offering service.' In verse 16, he states [the practices] of the hermit. In verse 17, he states [the practices] of the wandering ascetic. In verse 18, he states the general rules (*sādhārañān dharmān*).

In the twelve verses 19–30, he states the fruits of wearing the *rudrākṣa* beads and other [general practices]. **That which is the supreme potency of the fire of Rudra** (v. 22a), i.e., of a fire consecrated with the Śiva mantra. For the fire has many powers that are [produced as] its effects, such as coals, etc. Among those, the supreme power is that which **is praised as ash**. **A yogin should observe the bath of**  **the whole body** '**Agni's bath**' means bathing in ash. '**Having given up Varuṇa's**' means having given up the thought (*buddhi*) that the bath alone is sufficient for purification. But giving up Varuna's [bath] is not [what is meant], since Varuna's bath will be prescribed in verse 35cd: '**for the purification in case of perfumes and unguents, let him wash himself with water**.' '**At all the changes of the moon**' means at all prescribed times.

In the four verses 31–34, he states what makes those who adhere to the ash-doctrine worthy of worship. **Adhering to the ash-precept**: some say that ash alone is the precept. Others refer to the *rudrākṣa*beads with the word *śāsana*. One should consider that the precept entails both, in fact, since that is established by Śiva's command. **Honoured like a prince**: in this [verse 31], Śiva corresponds to the king, and one who adheres to the ash-precept corresponds to the prince (i.e., the son of the king).

Next, in verse 35, he ordains sipping water after applying the ash. '**Being stainless**,' i.e., having become sinless, '**by Śiva's ash**,' one should sip [water] '**in accordance with the water-rule**,' i.e., in the manner of sipping prescribed by one's own domestic ritual tradition. It ordains Varuṇa's bath. '**He should wash**' means he should bathe.

In the three verses 36–38, he states that one should also cleanse the internal organ. **Cleansing** one's **disposition**, i.e., one's mind, is not thinking about the property or wife of another. Earlier, the hair-tuft of the Śiva-devotee was ordained. Now, in verse 39, he states the duty **to wear the hair-tuft in a mass, or to shave it**. One should consider '**at the fortnight**' (*pakṣe*) to mean 'fortnight after fortnight' (*pakṣe pakṣe*) by [the grammatical rule of] omitting a repetition.

In the two verses 40–41, he once again ordains the other rules (*dharma*) of the wandering ascetic. Next, in the three verses 42–44, he states the rules for a Śūdra devoted to Śiva. '**Together with his attendants**' means 'together with assistants' (*sa-parikara*). '**Occupied with tending the flower-garden**'—one so designated has a **soul**, i.e., mind that is directed to a single activity pertaining to the flower garden. '**Dedicated to the rites of the flower-garden**': **flower garden**, i.e., flower bed, flower board. He should in all cases be dedicated to the activity [performed] in that [garden] such as making garlands that is how the phrase should be construed. '[By giving food to *yogin*s, he will attain] the condition of a *yogin*,' meaning 'the condition that *yogin*s seek to attain.'

Next, in verse 45, he states the rule of those adhering to the four disciplines (*āśrama*). **[Practitioners of] all the disciplines**, the celibate and the rest, should be endowed with **meditation on Śiva** and the like. Hence, the Śivadharmas **should be known** by the *śivāśrama*s' connection with and distinction from the established (i.e., Smārta) *āśrama*s, which they share in common. In other words, **the purpose** of adhering to Śiva's disciplines is the observance of the Śivadharma.

Next, in verse 46, he mentions observances to be perpetually followed by *śivāśramin*s of all four classes. In verse 47, he lists those observances. In verse 48, he describes Śiva-devotion.

In the thirty-three verses beginning with verse 49, he elaborates on worship directed to *śivayogin*s. **If one performs worship of a devotee of Maheśvara**, i.e., [of one who is] comparable with Maheśvara the deity**, of one who is devoted**, i.e., of someone full of love for that very same Maheśvara, **for whom the worship of Śiva is paramount**, i.e., for whom worship of that [god] is paramount, **he will obtain the fruit of a horse sacrifice**, i.e., the merit equivalent to the merit that would be generated by a horse-sacrifice.

In verse 53, he mentions the fruition of merit of that sort. If one who is **devoted to stories of Śiva** and **intent on Śiva correctly worships** a devotee with the afore-mentioned characteristics, he will **become a leader of [Śiva's] hosts** by means of the merit equivalent to that of a horse-sacrifice. **That** devotee of Maheśvara should offer worship with a welcome and other [offerings for a guest] **to Śiva-devotees who have come** to the *sivāśrama*, i.e., who have reached the *śivāśrama*, which is the dwelling-place of devotees of Maheśvara.

The fruits he obtains are explained in verse 55. With '**homage**' (*namaḥ*) and '**a salutation**,' a distinction is to be understood between clasping the feet and not doing so. In the phrase '**[one who] attains satisfaction for a devotee of Śiva who has arrived**' (v. 57ab),<sup>198</sup> the use of the dative case is rightly seen because it marks the beneficiary (*sampradāna*) according to [Pāṇini's] rule '[the person in a beneficiary-relation] of [verbs] meaning 'to please' is the one who is being pleased.'<sup>199</sup>

**A perfuming of the mouth**, i.e., a mouth-cleanser, an aromatic substance.<sup>200</sup> '**Someone who is desperate**' (v. 69b) means someone

<sup>198</sup> The commentary reflects a variant reading in v. 57a that is found in mss. NK o 77, Ś *S* <sup>67</sup>, GKi, the latter of which is the manuscript whose readings are closest to those of our commentator. This variant, identical with v. 56a, is difficult to make sense of in the context of v. 57.

<sup>199</sup> *Aṣṭādhyāyī* 1.4.33.

<sup>200</sup> It is evident from this passage that the commentator's version of the work deviated in vv. 56–57 from anything found in any of the *Śivadharmaśāstra* manuscripts that we consulted. It appears to treat our quarter-verses 56a and 57b as comprising one syntactically continuous, perhaps even uninterrupted, string, which he clearly found to be perplexing since he had recourse to a grammatical who has met with a grievous fate. **Fallen from caste**, i.e., unfit for the rites of the 'twice-born';<sup>201</sup> **accursed**, i.e., inauspicious; **of mixed caste**, i.e., produced from a union with one fallen from caste (v. 70). In the discussion of worshipping *śivayogin*s, those fallen from caste and the like are included on the basis of Śiva's all-encompassing embrace of them. For since Śiva, **because of** his own **compassion**, utterly embraces those who have fallen from caste and the like—people who are failures (*akṛtārtha*)—he takes pleasure in their worship too. For this reason, even those fallen from caste and the like should be worshipped with food in order to please Śiva.

Merely by **giving grass [as a seat] to** a Śiva-devotee **who has come, women too**<sup>202</sup> **go to heaven** (v. 72) even though they are not qualified to perform *dharma* on account of their lack of autonomy. The point is, [if women go to heaven,] how much more so do those qualified for *dharma*? And even in the absence of grass, etc., **they go to heaven by means of kindness**, i.e., by just a kind word.

In verse 73, he explains the power of a kind word. [Such a word is] '**untainted**,' (v. 75), which means 'not opposed to the law (*dharma*)' (v. 74).

When one sees a **guest** who is a Śiva-devotee, **he should ask**, meaning he should ask 'What would you like?' (v. 77). He should say to him as he arrives, 'Was your arrival good?' And likewise **at his departure** the devotee of Maheśvara **should say: 'May your paths be favorable (śiva)!'** [He should pronounce a benediction (v. 78)] **accomplishing all aims, i.e., to realize all things of benefit to men (puruṣārtha)**. 203

He should on every occasion utter the blessing, '**May it be for you favorable (śiva)**,' i.e., auspicious (v. 79). '**In all expressions of homage and salutation**': the plural number is used because numerous instances of homage and salutation are meant, and also **in expressions of benediction and blessing**. When such acts are performed by others, **he should say: 'May it be auspicious (śiva) for you all!'** In other words, he should say that in response.

In verse 80, he summarizes [the worship directed to Śiva-devotees, vv. 54–79]. [Is the goal] ascended to different? No, beginning with

clarification. The word *mukhavāsanam*, glossed here as if it were quoted from the text, is otherwise unattested for it.

<sup>201</sup> Technically, this label applies to those of the upper three classes who have undergone Vedic initiation, but it normally simply designates a Brahmin.

202 The constituted text reads 'free from debt' in place of 'women too,' leaving the subject (people) implicit.

203 See Olivelle 2019c on this concept.

one thing, one arrives at the other: for first [Nandikeśvara] sets out to speak of **devotion to Śiva**, but afterwards he discusses devotion to a Śiva-devotee. This is not a flaw [in the teaching], since the words here provide an answer [to the question posed in v. 50]: '[**What can men actually do] for Śiva who is already complete?**'

In verse 81 ['devotion towards devotees of Śiva… always goes to Śiva'], he reminds us again of the meaning of those words in order to remove the [apparent] contradiction.

Next, in the seven verses 82–88, he gives an exposition on forbearance. **Insulted**, i.e., reviled with words, **or beaten** by others, he remains himself unchanged **in his speech, etc**.. He is for this reason [said to remain] **composed**, i.e., remaining just as before that [offence], in return for which he will neither insult nor beat—in other words, when there is no insulting or beating [in return]—**this is the most flawless**, i.e., pure, **forbearance**.

In verse 83, he describes the power of forbearance. **That which has crossed to the far shore of knowledge is the 'tīrtha,**' meaning the purifier, **of all tīrthas, such as the Ganges. There is a tīrtha higher** even than that. Of what is it made? It is filled '**with the water of forbearance**,' meaning one who is filled with forbearance as one might be filled with water.

In verse 84, he prohibits **anger** as being opposed to forbearance. In verse 85, he prohibits **unkindness**, i.e., unkind words, which are the effect of anger. The tender points, bones, breath, and heart are treated as a single entity due to their being the subsidiary parts of a living creature.

**Forbearance is giving** and the other [virtues mentioned in v. 86]. Whatever good comes about by practicing virtues such as **giving**, all that is accomplished **by forbearance alone**. '**Forbearance is heaven and liberation**': this means that whatever happiness will arise from heaven and liberation is ensured in the present by one who has forbearance. **By forbearance the world is borne**, i.e., because of Śiva's Power (*śakti*), which supports the world. That person by whom one who shows anger **is defeated with the sword of forbearance**—for he embodies forbearance—**he is a hero** (v. 87). He alone is to be considered **pure** and [wise, etc.].

Next, in the ten verses 89–98, he expounds on non-harm. **Nonharm** is when one lives for fruits that are **beneficial** (*hitāya*), i.e., favourable even in the future—and **happy** (*śivāya*), i.e., pleasant at that time—that mode of living (v. 89).

**Whatever the fruit**, i.e., whatever merit, [is produced] **by all scriptures** that are known, **the Vedas** that are recited, **and sacrifices**

that are performed, **the merit of him**, on the other hand, **who does not harm living beings will be greater than that**, i.e., than the earlier merit [of scriptures, Vedas, and sacrifices] (v. 90).

**Non-harm alone is the supreme law for those who are capable**, i.e., able to harm; **for those who are incapable**, i.e., unable to harm, **this law consists of giving, sacrifices, and so on** (v. 92).

**The sinful**, the most sinful, whose sinful behaviour is marked by harm, **and the cruel, too, the lowest of men delight in sin**. 204

With the word *api* ('too'), he indicates that one should not enjoy the pleasure of those cruel ones who are soon to fall into hell. **They will be cooked in so many hells, i.e., in all hells, until the dissolution of all beings** (v. 96).

In this connection, he states in verses 97–98 that [the king] should banish harm in his country by his command.

Next, in the two verses 99–100, he expounds on calmness. [Calmness is] when one desists from **wrongdoing**, i.e., forbidden things that are done **whether for one's own sake or for the sake of others**. 205

Once he has said this, [Nandikeśvara], finding occasion to explain the restriction of the sense faculties to objects not opposed to scriptural teaching, speaks of 'one who keeps all his senses in check.' And on this basis, being one who has controlled his sense faculties is the definition of '**peaceful**.'<sup>206</sup>

In the four verses 101–104, he elaborates on contentedness. **Contentedness is satisfaction** with **wealth** such as grain that has come about, i.e., been produced by fields and the like, **obtained at the proper time**, i.e., coming to a person not beyond that time which is appropriate to the fields and the like—[wealth] of what sort?—**as legitimate income from a livelihood**, i.e., income received in a legitimate manner such as a Brahmin's accepting [gifts] as his legitimate mode of livelihood (v. 101).

In verse 102, he clarifies the meaning of the words *yathākālopapanna* ('obtained at the proper time,' in verse 101). Insofar as one **does not mull**, i.e., when there is no mulling, over the mode of life that one lives, **when past or future things (artha)**, i.e., things that have

<sup>204</sup> The commentator corrects the nonstandard active verb *ramanti* to *ramante*.

<sup>205</sup> The commentator's version of the *śāstra* differs slightly from the versions attested in the manuscripts.

<sup>206</sup> Given that one expects a quotation from the root text between *āha* and *iti*, Yuko Yokochi called into doubt the manuscripts' reading *samyatendriyavṛttitvam* as likely a spurious anticipation of those words in the next sentence. We have emended the text to reflect the words of *pāda* b of verse 99: *samastendriyasaṃyama*[*ḥ*]. The similarity of wording likely gave rise to a copying error.

passed or are yet to come due to the ripening of their proper time, are presently existing for him, not in fact having passed due to the passage of time, **this is contentedness**.

Next, in the four verses 105–108, he explains truth. **Experienced by oneself**, i.e., experienced oneself with the sense faculties.

Because what is seen by the eye is more manifest than what is experienced by the other senses, he specifies **'witnessed by one's own eyes'** due to that difference.

The definition of truth is not concealing, i.e., that one does not conceal a matter as it happened when it is asked by others. [Nandikeśvara] considers that the essential character of not concealing is '**giving an account of things as they happened**' (v. 105).

In verse 106, he states that [speech is] truth only **as long as it is devoid of harm of others**, for untruth is good when giving an account of something as it really happened will result in the slaughter of a living creature. When one will speak about a matter, one swears an oath: '**Truth, truth, and more truth!**' What sort of matter is that?

'**Devoid of harm to others'—the definition of truth should be speech that is such** and is for this very reason **'good' (śiva**).

In verse 107, he depicts an historical event that occurred in the assembly of the gods to show the power of truth.

[In verse 108,] the singular-number word ('knowledge,' 'purity') is meant to express the plural: forms of **knowledge** and forms of **purity** are **established in truth**. This means that whatever merit [comes about] through those is accomplished only by truth. And **dharma** is nothing but **truth**, because it is lacking in one who has the habit of speaking untruth. **Liberation**<sup>207</sup>**is established in truth**, for liberation is caused by knowledge that has been kindled by truth.

In the two verses 109–110, he explains not stealing. **One who does not experience even a glimmer of greed for others' possessions—in deed, in thought**, and **in word**—becoming **satisfied, he reaches the Śiva-state** (v. 110). This means that he will attain a purified character by means of knowledge.

In the four stanzas 111–114, he elaborates on chastity. Chastity is **total restraint of all one's sense-faculties** from [having] women as their object: this is the complete **definition of 'chastity'** (v. 111). The rules (*dharma*s) of **truth** and the rest are **based on chastity** (v. 112). Because one who is under the sway of a woman cannot perform those [rules], he, i.e., that householder (cf. v. 113), **who, when there is an occasion, sits undisturbed in his mind, having abandoned [the** 

<sup>207</sup> The commentator's text has *mokṣaḥ satye pratiṣṭhitaḥ* in *pāda* d.

**thought of sex with his] wife**—he surely is **the best of ascetics!** '**For sexual pleasure**':<sup>208</sup> the locative case is used to convey disparagement (v. 114). For, disparaging sexual pleasure, a disciplined man **does not go to his wife** [for sex].

Next, in verse 115, he authorises a householder to engage [sexually] with his own wife at times that are not forbidden.

In verse 116, he states an exception with regard to the rule of nonharm. Even when he is **performing the rites for Śiva**, etc., **in all respects**, i.e., in all cases, **he should be known as one who does not cause harm** this [applies] moreover in the three disciplines (*āśrama*) beginning with the celibate. But the ascetic should not do even that.

In verse 117, he finds occasion to state the fruit of one who engages **in the ritual duties to teacher**.

In verse 118, he summarizes. A final verse beginning '**those who recite …**' states the fruits of reciting [the chapter].

208 This comment explains *ratau*, which occurs as a variant in three manuscripts for *ṛtau* ('during her season'). Note that the interpretation offered by the commentator, and consequently also our rendering of the source text, differs because of this variant reading.

# *Appendix*

# *A Parallel in Bhaviṣyapurāña 1.171*

The *Śivāsramādhyāya* has a parallel in chapter 171 of the *Brāhmaparvan* of the *Bhaviṣyapurāña*. This forms part of a large-scale textual reuse of the Śivadharma by this Purāña. The *Bhaviṣyapurāña* has incorporated the *Śivadharmaśāstra* as well as the *Śivadharmottara*, but with the text revised in such a way that it teaches 'Sauradharma' instead. The parallel with the *Śivadharmaśāstra* starts in *Bhaviṣyapurāña* 1.151. <sup>209</sup> Concretely, all references to Śiva have been removed and / or turned into references to Sūrya, while instead of the com munity of Śiva devotees the Sūrya-worshipping Magas are praised. The changes are, however, by no means restricted to mere rephrases of individual words or names; the text of the *Bhaviṣyapurāña* also includes more extensive retellings of text portions, as well as additions for which there is no parallel in either text.<sup>210</sup> The present parallel stays comparatively close to the source text, but it introduces a number of significant changes to make it fit the Saura teachings of the *Bhaviṣyapurāña*.

The first two verses have no parallel in the *Śivāśramādhyāya*. They make reference to the different setting of the teaching in the *Bhaviṣyapurāña*, which involves a dialogue between sage Sumantu and king Śatānīka. The latter asks Sumantu to teach him about the Law of the Magas and its benefits. Sumantu tells him that what he has taught

<sup>210</sup> See, for example, Bisschop 2020, on the remarkable transformation of the *Liṅgodbhava* myth into a myth of the origin of Sūrya's *vyoman*, a mysterious object presented as the supreme form of the Sun god in the *Bhaviṣyapurāña*.

<sup>209</sup> For a discussion of the first five verses, see Bisschop 2019b. For the parallel between *Śivadharmaśāstra* 6 and *Bhaviṣyapurāña* 1.175–180, see Bisschop 2018b, 21–25.

as the Law of Sūrya is the same as the Law of the Magas, in other words that the Magas should follow the rules taught by Sūrya, which consists in the worship of Sūrya.<sup>211</sup>After this introduction follows the extensive parallel with the *Śivadharmaśāstra*. Instead of the key terms *śivadharma* and *śivāśrama*, the redactor of the Bhaviṣyapurāña has introduced the parallel terms *magadharma* and *magāśrama*. This involves a slight semantic change in comparison to the more obvious candidates *sūryadharma* and *sūryāśrama*, as the first part of the compound refers to the practitioners (Magas) rather than to the subject of the teaching (Sūrya)212. This corresponds to the use of the synonym *sauradharma*, which is also used in the text. The names 'Maga' and 'Bhojaka' seem to be used more or less interchangeably.

The text of the *Bhaviṣyapurāña* follows the general outline and paradigm of the *Śivadharmaśāstra* but some significant changes have been made to make it fit the teaching of Magadharma. For a start, several key practices of Zoroastrian worship are inserted, such as covering the mouth with a mouth-veil, wearing of the *avyaṅga* girdle, and wearing the white robe. These replace characteristic Śaiva practices like bathing in ashes, wearing the *tripuñdra*̣ , or carrying bracelets of *rudrākṣa*beads. On the other hand, more general Brahminical features of the text are kept in place, for example the practice of cooking for gods, Agni and guests, the division of the four *āśrama*s, and wearing the sacred thread. The important but somewhat enigmatic passage about the layout of a *śivāśrama* (*Śivadharmaśāstra* 11.3–4) is omitted. As a consequence, the use of the term *āśrama* is less ambiguous. A number of verses are dropped and there is a major omission towards the end (*Śivadharmaśāstra* 11.86cd–118ab). This is almost certainly accidental, for *Bhaviṣyapurāña* 1.171.23cd–25ab announces the eightfold Bhojaka observance, but only the first two items of the observance (devotion to Sūrya and forbearance) have been dealt with before the chapter comes to its premature end. There are several other clear cases of unintentional omission as well—most probably due to eye-skip—which are indicative of weaknesses in the textual transmission of the *Bhaviṣyapurāña*.

The synoptic edition below presents the text of the *Bhaviṣyapurāña* in the left hand column, in accordance with the text of the Veṅkateśvara Press edition but incorporating some of the corrections indicated in the

<sup>211</sup> According to *Bhaviṣyapurāña* 1.151.15 the *Sauradharma* was originally taught by Sūrya to Aruṇa. See Bisschop 2019b, 169.

<sup>212</sup> Note, however, that *magadharma* and *magāśrama* scan in conformance to *śivadharma* and *śivāśrama*, which may have made the rewriting of the verses easier.

register of testimonia in our edition of *Śivadharmaśāstra* 11. The right hand column gives the parallel verse in the *Śivadharmaśāstra* (verses that have no parallel in *Bhaviṣyapurāña* 1.171 are not reported). To facilitate comparison, differences between the two texts are highlighted in italics. The synoptic edition is followed by a translation of *Bhaviṣyapurāña* 1.171.

*Synoptic Edition of Bhaviṣyapurāña 1.171*

*Bhaviṣyapurāña* 1.171 *Śivadharmaśāstra* 11

*śatānīka uvāca* |

*magānāṃ brūhi me dharmaṃ samāsavyāsayogataḥ* | *phalaṃ ca kiṃ bhaved brahman magadharmaniṣevañāt* || 1 ||

*sumantur* uvāca | *nandikeśvara* uvāca |

*ya eṣa dharmaḥ sūryeti tavākhyāto mayānagha* | *magadharmaḥ sa evoktaḥ sarvapāpabhayāpahaḥ* || 2 ||

sarveṣām eva varñānāṃ sarveṣām eva varñānāṃ *magadharm*aniṣev*aña*m | *śivāśram*aniṣev*inā*m | *mag*adharm*aś ca saṃprokta śiv*adharm*āḥ śivenoktāḥ*

brāhmañ*āḥ* kṣatriy*ā* vaiśy*āḥ* brāhmañ*aḥ* kṣatriy*o* vaiśy*aḥ* strī śūdro vā *mag* āśramī | strī śūdro vā *śiv*āśramī | *yaḥ pūjayati mārtañd*̣*aṃ vānaprastho gṛhastho vā*

trisaṃdhyam arcayed *bhānum* trisaṃdhyam arcayed *īśam* agnikāryaṃ ca śaktitaḥ | agnikāryaṃ ca śaktitaḥ | *kuryān mago mahābāho mukham āvṛtya yatnataḥ* || 5 ||

*eteṣāṃ bhav*amuktaye || 3 || *dharmakāmārth*amuktaye || 1 ||

*sa yāti paramāṃ gatim* || 4 || *yaś cānyaḥ syāc chivāśramī* || 2 ||

*tri*saṃdhyam ekakālaṃ vā *dvi*sandhyam ekakālaṃ vā pūjayec *chraddhayā ravim* | pūjayec *chaktitaḥ śivam* || 5 ||

159



*bhāskarāṅgasamudbhavāḥ* | *śivabhaktāḥ śivāśramāḥ* | 45cd |

*raviñ*oktam *anaupamam* || 23 || *īśen*oktaṃ *śivārthibhiḥ* | 46ab | sarvavratānāṃ paramaṃ sarvavratānāṃ paramam *saura*bhaktiḥ sadā kṣāntir *śive* bhaktiḥ sadā kṣāntir santoṣaḥ satyam asteyaṃ santoṣaḥ satyam asteyaṃ yathāsaṃbhavapūjābhiḥ yathāsaṃbhavapūjābhiḥ karmañā manasā girā || 25 || karmañā manasā girā | 48ab | *saura*bhaktiḥ sadā kāryā *śive* bhaktiḥ sadā kāryā *bhojakeṣu viśeṣataḥ* | *tadvac ca śivayogiṣu* | 48cd | svadehān nirviśeṣ*aṃ hi* svadehān nirviśeṣ*eña bhojakān* pālaye*d budhaḥ* || 26 || *śivabhaktāṃś ca* pālaye*t* | 49ab | bhayadāridryarogebhyas bhayadāridryarogebhyas *sūry*asya paripūrñasya *śiv*asya paripūrñasya kiṃ nāma kriyate naraiḥ || 27 || kiṃ nāma kriyate naraiḥ | 50ab | yat kṛtaṃ *bhojak*ānāṃ *vai* yat kṛtaṃ *śivabhakt*ānāṃ tat kṛtaṃ *syād raver nṛpa* | tat kṛtaṃ *tu śive bhavet* | 50cd | sudūram api gantavyaṃ sudūram api gantavyaṃ *magānāṃ* yatra *vai gañ*aḥ || 28 || yatra *māheśvaro jan*aḥ | 51ab | sa ca *pra*yatn*ād* draṣṭavyas sa ca yatn*ena* draṣṭavyas tatra sannihito *raviḥ* | tatra sannihito *haraḥ* | 51cd | *bhojak*asya *tu* bhaktasya *māheśvar* asya bhaktasya *sūryapūjā*ratasya ca || 29 || *śivārcana*ratasya ca | 52ab | ājñāṃ kṛtvā yathānyāyam ājñāṃ kṛtvā yathānyāyam *devā*śramagat*o* bhaktyā *śivā*śrama*ṃ* gat*ān* bhaktyā *devārcāṃ* pūjaye*n nṛpa* || 30 || *śivabhaktān pra*pūjaye*t* | 54ab | svāgatāsanapādyārgh*y*a- svāgatāsanapādyārgha- (54c) bhojayitvā yathānyāyaṃ bhojayitvā yathānyāyaṃ *sūry*aloke mahīyate || 31 || *śiv*aloke mahīyate | 60cd |

*bhojak*āṣṭavra*t*aṃ dhāryaṃ *mahā*vratāṣṭa*k*aṃ dhāryam

dharm*ālayam anuttamam* | *asmin* dharm*aḥ samāpyate* | 46cd | ahiṃsā sarvadā śamaḥ || 24 || ahiṃsā sarvadā śamaḥ | 47ab |

brahmacaryaṃ tathāṣṭamam | brahmacaryaṃ tathāṣṭamam | 47cd |

teṣāṃ kuryāt priyāñi *vai* | teṣāṃ kuryāt priyāñi *ca* | 49cd |

aśvamedhaphalaṃ labhet | aśvamedhaphalaṃ labhet | 52cd |

madhuparkādyanukramāt | madhuparkādyanukramāt | 60b |


idaṃ svarga*sya* sopānam idaṃ *vaḥ* svargasopānam a*c*alaṃ yat priyaṃ vacaḥ || 40 || a*m*alaṃ yat priyaṃ vacaḥ || 75 || pū*j*ābhibhāṣañ*aṃ* dṛṣṭiḥ pū*rv*ābhibhāṣañ*ā* dṛṣṭiḥ saṃpṛcched āgataṃ bhaktyā sampṛcched āgataṃ bhaktyā *kuśalaṃ praśnam ādarāt* || 41 || *apy āyataḥ śivena 'si* | 77ab | gamane *tasya* vaktavyaṃ gamane *'py evaṃ* vaktavyaṃ panthānaḥ santu te śivāḥ | panthānaḥ santu te śivāḥ | 77cd | *sukh*aṃ bhavatu *te* nityaṃ *śiv*aṃ bhavatu *vo* nityam *sarvakāryakaraṃ bhṛśam* || 42 || *aśeṣārthaprasādhakam* | 78ab | āśīrvā*d*am idaṃ vā*k*yaṃ āśīrvā*ky*am idaṃ vā*c*yaṃ sarvakā*l*eṣu sarvadā | sarvakā*ry*eṣu sarvadā | 78cd | namaskārā*di*vā*ky*eṣu namaskārā*bhi*vā*d*eṣu svastimaṅgalavā*dane* || 43 || svastimaṅgalavā*cakaiḥ* | 791b | śivaṃ bhavatu *te nityaṃ* śivaṃ bhavatu *sarvatra taṃ* brūyāt sarvakarmasu | *pra*brūyāt sarvakarmasu | 79cd | evamādi *ca* vācāram evamādi*śi*vācāram anuṣṭhāya *sad*āśramī || 44 || anuṣṭhāya *śiv*āśramī | 80ab | aśeṣapāpanirmuktaḥ aśeṣapāpanirmuktaḥ *sūry*aloke mahīyate | *śiv*aloke mahīyate | 80cd | *sūry*abhakte *tu* yā bhaktiḥ *śiv*abhakte*ṣu* yā bhaktis *s*adbhaktaiḥ kriyate naraiḥ | *t*adbhaktaiḥ kriyate naraiḥ | *sūry*e bha*ktisamā* nityaṃ *śiv*e bha*vati sā* nityaṃ bhakt*e* bhaktir anuṣṭhitā || 45 || bhaktir bhakt*air* anuṣṭhitā || 81 || ākruṣṭ*e* tāḍit*e* vāpi ākruṣṭ*as* tāḍit*o* vāpi yo nākrośen na tāḍayet | yo nākrośen na tāḍayet | vā*kyā*d avikṛtaḥ svasthaḥ vā*gā*d*y*avikṛtaḥ svasthaḥ

sarveṣām eva tīrthānāṃ sarveṣām eva tīrthānāṃ *kṣāntiḥ paramapūjitā* | *tīrthaṃ jñānasya pāragaḥ* | *tasmāt pūrvaṃ prayatnena jñānatīrthāt paraṃ tīrthaṃ* kṣānti*ḥ kāryā kriyāsu vai* || 47 || *ye snātāḥ* kṣānti*vāriñā* || 83 ||

jñānayogatapo *yas* ya jñānayogatapo*jap*yayajñadānā*ni* satkriyā | yajñadānā*di*satkriyā*ḥ* | krodhanasya vṛthā yasmāt krodhanasya vṛthā yasmāt

pratyekaṃ svargahetavaḥ | pratyekaṃ svargahetavaḥ | 76cd |

*sa duḥkhāt parimucyate* || 46 || *kṣāntir eṣā sunirmalā* || 82 ||

tasmāt krodhaṃ vivarjayet || 48 || tasmāt krodhaṃ vivarjayet || 84 ||


### *Translation of Bhaviṣyapurāña 1.171*

#### *Introduction: The Magadharma*

### Śatānīka spoke:

1 Tell me the Law of the Magas, succinctly and comprehensively. And [tell me] what fruit there is, o Brahmin, by serving the Magadharma.

Sumantu spoke:



#### *On worship*

5 One should worship Bhānu at the three junctures of the day and [perform] fire-service, to the best of one's ability. The Maga should do it, o great-armed, having zealously covered his mouth<sup>213</sup>

<sup>213</sup> As noted by Humbach 1978, 248, *Bhaviṣyapurāña* 1.139.59 prescribes covering the mouth with a mouth-veil (*patidāna*) for Bhojakas, which reflects Zoroastrian practice (Avestan: *paiti.dāna*). Cf. also *Bhaviṣyapurāña* 1.117.59ab (Āditya speaking): *mukham āvṛtya yatnena pūjanīyo 'ham ādarāt*.


<sup>214</sup> The second half of this verse has no parallel in the *Śivadharmaśāstra*.

<sup>215</sup> Correct *devārthapuṣpahiṃsāyāṃ* to *devārthaṃ puṣpahiṃsāyāṃ*.

<sup>216</sup> *Śivadharmaśāstra* 11.10c reads *parvamaithunavarjī*, while *Bhaviṣyapurāña* 1.171.10c has *magī maithunavarjyaḥ*. The reading *magī* seems highly unlikely. We have considered the possibility that the composer of the *Bhaviṣyapurāña* might have changed the Śivadharma's *parva* to *māga*, in the sense of a day dedicated to the Sun, since the phases of the moon have no place in the Maga system. A subsequent scribal error *māga* → *magī* would be conceivable. However, *maga* does not by itself mean sun and so it is quite a stretch to have *māga* mean 'day dedicated to the Sun.' At best it could mean 'day of the Magas.'

<sup>217</sup> Note that the reference to cooking food for alms has been omitted.

<sup>218</sup> Correct *cātmakārañāt* to *nātmakārañāt*.

<sup>219</sup> Correct *maithanaṃ* to *maithunaṃ*.

<sup>220</sup> The first three *pāda*s do not make sense and are almost certainly corrupt.

14 He shall acquire wealth with lawful means, but unlawful means he should avoid entirely. Making his life with riches acquired by unlawful means he will go to hell.

### *The celibate*

15 He who is a celibate (*brahmacārin*) in the true meaning of the word—whether permanently (*naiṣṭhika*) or temporarily (*bhautika*)—should be devoted to the worship of Sūrya and the fire, with his senses tamed, and tranquil.

### *The hermit*

16 Free from all fragrances, eating bulbs, roots and fruits, he is known as a Maga-hermit,<sup>221</sup>devoted to the worship of Sūrya and the fire.

### *The ascetic*

17 Withdrawn from all social contact, ever inclined to meditate on Sūrya, he is known as the foremost of Sauraascetics,<sup>222</sup> intent on worship, with his senses conquered.

### *The mark of the Bhojakas*


<sup>221</sup> Correct *mama vaikhānaso* to *magavaikhānaso*.

<sup>222</sup> Correct *saurayatīndrāya to saurayatīndro 'yaṃ*.

<sup>223</sup> *Avyaṅga* is the name of the sacred girdle of the Magas and has a Zoroastrian origin (Humbach, 237). The white robe likewise belongs to the Zoroastrian tradition, but the shaven head and the sacred thread rather fit the Brahmanical model. All the Śaiva attributes listed in the parallel in *Śivadharmaśāstra* 11.18 have been written out of the text.

<sup>224</sup> Correct *tadarcanasthānam* to *tadarcanasthānām*.

<sup>225</sup> Correct *athāvyaṅgo* to *athāvyaṅgaṃ*.

<sup>226</sup> Correct *agamyaṃ* to *agamyaḥ*.

### *On purity*


### *Bhāskara's discipline*

22cd–23ab Those who delight in meditation on Sūrya, peaceful, and dedicated to the Sauradharma—all disciplines (*āśrama*) should be known as originating from the limbs of Bhāskara.

### *The eightfold Bhojaka observance*


### *Devotion to Sūrya*


<sup>227</sup> Correct *gandhalepavihīno* to *gandhalepāvihīno*.

<sup>228</sup> Read *saurabhaktiḥ* instead of *saurabhakte*.



### *Charity for all*


<sup>229</sup> The original object of the verse has been changed into the subject.

<sup>230</sup> The passage corresponding to *Śivadharmaśāstra* 11.54d–60a may have been lost due to eye-skip, from *madhuparkādibhojanaiḥ* (*Śivadharmaśāstra* 11.54d) to *madhuparkādyanukramāt* (ŚiDhŚ 11.60b).

<sup>231</sup> The passage corresponding to ŚDhŚ 11.61d–63a may have been lost due to eye-skip, from *pratiśrayapradānena* (61d) to *mṛduśayyāpradānena* (63a).

<sup>232</sup> Reading *sveda*- instead of *śveta*-.

	- <sup>234</sup> Reading *patrendhana-* instead of *patraṃ dhana-*.

### *Kind speech*


46 One who, though provoked and beaten, is not provoked and does not strike [back], remaining compo-

<sup>235</sup> Correct -*syandinī* to -*syandinīṃ*.

<sup>236</sup> A parallel for *Śivadharmaśāstra* 11.76ab is missing.

<sup>237</sup> The translation follows the printed text, but it seems quite likely that the text originally had *magācāram* for *ca vācāram* (*pāda* a) and (*pāda* d) *magāśramī* for *sadāśramī*. The Śivadharma parallel has *śivācāraṃ* and *śivāśramī* respectively.

sed, unchanged in his speech,<sup>238</sup> he is released from suffering.


50 Forbearance is giving, splendour, truth; forbearance is nonharm; it has its origin in the Sun.<sup>239</sup> One cannot give a full account of it, even in a hundred years.<sup>240</sup>

<sup>238</sup> Correct *adhikṛtaḥ* to *avikṛtaḥ*.

<sup>239</sup> Reading -*saṃbhavā* instead of -*saṃbhavāḥ*. The subject of this verse is *kṣamā*. <sup>240</sup> A large section of text has dropped out between 50ab and 50cd, corresponding to *Śivadharmaśāstra* 11.86cd–118ab. The ending -*śivodbhavaḥ* in *Śivadharmaśāstra* 11.118b, no doubt changed to *arkasaṃbhavaḥ* in *Bhaviṣyapurāña* 1.171.50b, suggests that this is due to eye-skip. Since the lost passage is quite extensive, it may be due to loss of a folio, or to careless skipping of a folio or one side of a folio by a scribe. That a section like this must have been originally there follows from the definition of the Bhojaka observance in 23cd–25ab above. Only the first two items of the eightfold observance (devotion to Sūrya and forbearance) have been treated so far.

# *Bibliography*

#### *Abbreviations*


#### *Primary Sources*

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 *Āgamaprāmāñya of Yāmunācārya*. Edited by M. Narasimhachary. Baroda: Oriental Institute, 1976.

*Āpastamba Dharmasūtra* (ĀpDhŚ) See Olivelle 1999.

#### *Aṣṭādhyāyī*

See Böhtlingk 1887.

*Atharvavedapariśiṣṭa*

(AVPariś) *The Pariśiṣṭas of the Atharvaveda*. Edited by George Melville Bolling & Julius von Negelein. 2 Parts. Leipzig 1909–1910.

#### *Baudhāyanagṛhyaparibhāṣāsūtra, Baudhāyana Gṛhyaśeṣasūtra*

 *Bodhāyanagṛhyasūtram / The Bodhâyana Gṛihyasutra*. [Edit. by] R. Shama Sastri. Oriental Library Publications, Sanskrit Series 32/55. Mysore: University of Mysore/Government Branch Press, 1983. (Reprint of the edition of 1920).

#### *Bhāradvāja Gṛhyasūtra*

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#### *Bhogahasta*

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#### *Bṛhajjābāla Upaniṣad*

See Sastri 1950.

#### *Garuḍapurāña*

(GḍP) *The Garuḍamahāpurāñam.* [Edited with an Introduction] by Rājendranātha Śarman, [with a] Ślokānukramaṇī. Delhi: Nag Publishers, 1984. [= Venkatesvara Press edition 1906.]

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#### *Śivastotrāvalī*

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#### *Śivopaniṣad*

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#### *Skandapurāña*

(SP IIB) *The Skandapurāña. Volume IIB. Adhyāyas* 31*–*52*. The Vāhana and Nara ka Cycles*. Critical Edition with an Introduction Annotated English Synopsis by Hans T. Bakker, Peter C. Bisschop and Yuko Yokochi, in Cooperation with Nina Mirnig and Judit Törzsök. Leiden/Boston: Brill, 2014.

#### *Tantravārttika*

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#### *Tīrthavivecanakāñḍa*

#### *Umāmaheśvarasaṃvādaḥ*

See Naraharinath 1998.

#### *Vāyupurāña*

(VāP) *Mahāmuni-śrīmad-Vyāsa-prañītaṃ Vāyupurāñam*. [Edit. by] Hari Nārāyaṇa Āpaṭe. Ānandāśrama Sanskrit Series 49. Pune: Ānandāśrama Press, 1905.

#### *Vimalāvatīpaddhati*

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#### *Viṣñudharma*

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#### *Viṣñusmṛti*

See Olivelle 2010.

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#### *Vṛhaspatitattva*

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<sup>(</sup>TVK) *Bhaṭṭa-śrī-Lakṣmīdhara-viracite Kṛtyakalpatarau Aṣṭamo bhāga. Tīrthavivecanakāñḍa*. Baroda: Oriental Institute, 1942.


#### Böhtlingk, Otto

1887 *Pânini's Grammatik*. Herausgegeben, übersetzt, erläutert und mit verschiedenen Indices versehen von Otto Böhtlingk. Leipzig 1887. (Reprint, Delhi, 1998).

### Bonazzoli, Giorgio

1993 'Introducing Śivadharma and Śivadharmottara.' *Altorientalische Forschungen* 20.2: 342–349.

#### Brereton, Joel P.


#### De Simini, Florinda


### De Simini, Florinda, & Nina Mirnig

Gruyter, 207–260.

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#### Goodall, Dominic



an Appendix containing Śivadharmasaṅgraha 5–9. Pondicherry, Hamburg: IFP/EFEO, Universität Hamburg.

Kane, P. V.

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#### *Tāntrikābhidhānakośa*


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1983 'Der Inklusivismus-Begriff Paul Hackers.' In: *Inklusivismus: Eine i ndische Denkform*, ed. by G. Oberhammer. Wien: Institut fur Indologie, ̈ 61–91.

# *Index*

*ācārya*, 32. *Āgamaprāmāñya*, 110n. Agni, 21, 36, 43n, 111n, 112, 115n, 117, 117n, 147–148, 158, 166. *ahiṃsā* > non-harm, 11–12, 14–16, 112n, 116, 122, 122n, 123n, 124n, 151–152, 162, 168. *akrodha*, 12, 15, 15n. alms, alms-food > *bhaikṣa, bhikṣā*, 19, 21, 33, 38, 38n, 58, 115, 166n. ancestor-offering > *śrāddha*, 18n, 32–34, 34n, 118n. *aparigraha*, 12, 14n, 15. *Āpastambadharmasūtra*, 6, 18–19, 23, 34. *apramāda*, 14, 14n,15. *argha*, 32, 36. Arhat, 43, 43n. *artha*, 31, 107, 152. Ārya, 6, 7, 36. *a(saṃ)vyavahārika*, 14, 14n. ascetic, 3–5, 7, 12–13, 13n, 14, 16, 18, 18n, 19, 21–22, 28, 30, 40, 42–46, 110, 110n, 111n, 112n, 114n, 115, 122, 126, 127n, 147–148, 154, 167. ash > *bhasman*, 3, 8, 18, 22, 27–30, 57–58, 60–61, 110, 110n, 111, 111n, 112, 112n, 113n, 114, 114n, 115n, 147–148, 158, 161. ash-bath *> bhasmasnāna*, 22, 28–29, 56, 58, 61, 112–113, 113n, 115n. ash-doctrine > *bhūtiśāsana*, 113–114, 148.

Aśoka, 6, 7, 18.

*āśrama*,

 as discipline, 4, 7, 9, 13, 13n, 17, 18, 18n, –21, 23, 23n, 24, 24n, 27, 27n, 31, –42, 44–46, 108, 108n, 116, 116n, –149, 154, 158, 161, 168, 170.

 as residence, 7, 19–20, 27, 108, 108n, 117n, 147.

*asteya* > not stealing, 11, 14, 15, 15n, 21, 116, 125, 153, 162, 168.

Atimārga, 5, 109n.

*avyaṅga*, 158, 167, 167n.


Bhānu, 165.


eightfold observance, 11, 116, 121n, 171n.

fast, fasting, 115.


gender, 46.


hairdress, 115.


Kali Yuga, 42. *kāma*, 10, 31, 107. Kashmir, 4, 49, 59, 62. Kauṇḍinya, 5, 6n, 9, 10n, 14, 15n, 23, 23n, 112n, 125n, 115n. kind speech, 120, 170. *Kriyāsāra*, 75, 111n. Kṛṣṇa, 9, 16. *kṣānti, kṣamā* > forbearance, 11–13, 15, 116, 121-122, 125, 151, 158, 162, 164, 165, 171n. Kubera, 36, 43n, 118. Kumārila, 44, 44n. *Kūrmapurāña*, 23n. Lakulīśvara, 8. law, 11–13, 15, 17, 20, 29n, 107, 108, 108n, 116, 120, 122, 123n, 124n, 125, 127, 150, 152, 157–158, 165, 166, 168, 170. lay(person), 3–5, 11n, 16–17, 27, 30, 32, 38, 38n, 43–44, 46, 111n. *liṅga*, 3, 9, 43, 110, 161. *Liṅgapurāña*, 15n, 23n, 111n. logic > *hetuvāda*, 30, 42, 45, 114n. *madhuparka*, 32, 35–36, 117–118, 162, 169n. *Mahābhārata*, 6n, 18–20. Maga(s), 157–158, 165–166, 166n, 167, 167n, 169. Magadharma, 158, 158n, 165. Mahādeva, 8. *mahāvrata* > Great Observance, 3–4, 10–11, 11n, 16, 38, 116n, 127n. Maheśvara, 4, 35, 113n, 117, 117n, 149, 150. Māheśvaras, 17, 38n, 45, 117n. Malayalam, 49, 54, 131. *Mālinīvijayottaratantra* (*Malinivi ja y ot ta ra*), 11n. mantra, 28–30, 32, 40, 46, 111n, 112n, 121, 147. Manu, *Mānavadharmaśāstra*, 12, 13n, 15, 16n, 20, 22–23, 29n, 32, 40, 40n, 44n, 109n, 115n, 124n, 126n. Medhātithi, 44, 44n. milk, 25.

Mīmāṃsaka, 44. *mleccha* > foreigner, 18, 39, 42. moon, 21, 22, 109n, 113, 123, 126, 148, 166n. mouth-veil, 158, 165n. *mukti*, 107. *muni*, 30, 42, 56. Nepal, Nepalese, 4, 4n, 8, 49, 55–56, 58–59, 62, 133. Newari, 50–53. *naiṣṭhika*, 7, 22, 22n, 109, 109n, 167. Nandikeśvara, 3, 8, 20, 107, 120n, 147, 151–153, 159. *niyama*, 12, 14, 15n, 116. *nyāya, anyāya*, 21, 160. orthodox, orthodoxy, 23, 25, 32, 41–42, 44, 46, 112n. *palāśa*, 25.


Ravi, 166, 168–169.


*Śivadharmasaṃgraha*, 4, 50, 51–53, 55.


*Index*

*vipra*, 13, 20, 36–37, 61. Vīraśaiva, 30n, 111n.

Śūdra, 20, 24, 24n, 25, 26n, 27–29, 29n, 30–31, 39, 107, 116, 116n, 148, 165. Sumantu, 157, 165, Sūrya, 36, 43n, 118, 157, 157n, 158, 158n, 161–162, 165, 167–170, 171n. Tantra, Tantric, 4, 11n, 25n, 31, 56, 61. Telugu, 49. Tīrthaṅkara, 43, 43n. Trilocanaśiva, 26n, 27. *tripuñḍra* > triple line, 28, 110, 110n, 111, 111n, 112n, 158, 161. *Umāmaheśvarasaṃvāda*, 4, 24n, 50, 52–53, 55. *umāmaheśvaravrata*, 10, 12, 31. *upanayana*, 7, 28n, 29–30. *upavīta* > sacred thread, 36, 46, 110n, 111, 158, 167, 167n. Utpaladeva, 11n. *Uttarottaramahāsaṃvāda (Uttarottara tantra)*, 4, 51–53, 55. *vaikhānasa*, 40, 41n. Vaiṣṇava, Vaiṣṇavism, 42n, 44, 44n, 46. *vānaprastha* > forest dweller, 19–20, 22, 41, 111n, 159. *varña* > class, 6–8, 14, 17–18, 20, 30, 36, 40, 42, 44, 107, 159. *varñāśramadharma*, 8, 17, 24. Varuṇa, 43n, 61. *Vasiṣṭhadharmasūtra*, 18. *Vāyavīyasaṃhitā*, 27, 31–32. *Vāyupurāña*, 15n, 23n. Veda, Vedic, Vaidika, 6, 6n, 7, 7n, 18n, 22, 22n, 25, 28, 28n, 29, 29n, 30, 32, 32n, 33–34, 36, 40, 40n, 41n, 42, 44, 46, 112n, 122, 127n, 150n, 151–152.

Viṣṇu, 36, 40, 43n, 44, 113n, 118. *Viṣñudharma*, 15n, 39, 41–42, 42n, 44, 44n, 46, 51n. *Viṣñusmṛti*, 23n. *vrata* > observance, 3, 8, 10–12, 14, 19, 21, 24, 31, 38, 42, 44, 59, 111n, 116, 116n, 121n, 149, 158, 168, 171n. *Vratiśāsana*, 14n, 15n. *Vṛhaspatitattva*, 14n. *Vṛṣasārasaṃgraha*, 4, 51–53, 55. *vyavahāra*, 8, 14, 14n, 15n. wealth, 21–22, 109, 109n, 123–124, 147, 152, 166–167. white robe, 158, 167, 167n. wife, 7n, 40, 109n, 126, 126n, 148, 154. woman, women, 10, 16–18, 20, 25–26, 29, 31–32, 32n, 40–41, 107, 120n, 126n, 150, 150n, 153, 165. *Yājñavalkyadharmaśāstra*, 13, 14n, 15n, 44n. *yama*, 11, 14, 14n, 15n, 16n, 110n. Yāmuna, 110n. *yati*, 13, 13n, 20, 22, 28, 30, 38n, 111n, 112n, 161, 167n. *yoga*, 8–10, 13n, 16, 24, 43, 60, 116, 121, 132, 164, 171. *Yogasūtra*, 11, 14, 14n, 15n. Yogi Naraharinath, 5n, 25n, 33n, 49, 55. *yogin*, 16–17, 22–24, 31, 37, 70, 108, 108n, 111n, 112, 114n, 115n, 116, 127n, 147–148, 166.

Zoroastrian, 158, 165n, 167n.

IL TORCOLIERE • Officine Grafico-Editoriali d'Ateneo Università di Napoli L'Orientale prodotto nel mese di dicembre 2021