Gaṇapatitattva

//0// May there be no obstacles. // Oṃ, homage to the perfected. //0// Oṃ //

Gaṇapati questioned Śiva, the giver of success to Gaṅgā and Umā, the son who is teacher to the host of gods, for the glory of the light of power and valor. // (1)

1. This is the teaching of Lord Śiva to The Divine Gaṇa. Your humble son pays obeisance to you, my Lord. Pray, reveal to your son the truth, that I may know the emergence of the five divine Selves. From whence is their emergence? This is what you must reveal to your servant.

2. Īśvara spoke: My son, Gaṇapati, listen now to my teachings to you. The Word is the Void. From Oṃkāra emerges the bindu, like dew upon the tip of a kuśa grass blade touched by the sun, shining like incense, its radiance blazing forth. From the bindu emerge the five deities: Brahmā, Viṣṇu, Rudra, myself, and The Divine Sadāśiva. Thus, my son, is the emergence of the divine Selves.

3. Gaṇapati spoke: Your humble son pays obeisance. Pray, reveal now the manifestation of the cosmos, that your son may come to know it.

4. Īśvara spoke: My son, Gaṇapati, now heed my words, as I explain the essential reality of the cosmos. From the five divine Selves emerge the five subtle elements. Their nature is as follows: from Brahmā emerges scent; from Viṣṇu emerges taste; from Rudra emerges form; from me emerges touch; from The Divine Sadāśiva emerges sound. Furthermore, from sound emerges ether; this is its form, its color like pure crystal. From touch emerges air; this is its form, white in color. From form emerges light; this is its form, its colors white, red, and black. From taste emerges water; this is its form, black in color. From scent emerges earth; this is its form, yellow in color, its letter is NA, the scripture of life is Oṃkāra. And furthermore, my son, Gaṇapati, from earth emerges the land; from water emerges the waters; from light emerge the sun, moon, and stars; from air emerges the wind; from ether emerges voice. From the cosmos emerge the immovable things: grasses, trees, vines, shrubs, and woody plants, and also the moving things: beasts, birds, fish, and cattle. Such is the nature of the cosmos.

5. Gaṇapati spoke: Your humble son pays obeisance. Since all the Lord’s wisdom concerning the essential reality of the cosmos has been told, now reveal to your son the emergence of the human being, that I may know it.

6. Īśvara spoke: My son, Gaṇarāja, the emergence of the human being is no different from the emergence of the gods and the creation of the cosmos. For the human being emerges from the bindu, the first principle of Oṃkāra. What is its nature? Brahmā and Viṣṇu create the body; that which is created is earth and water. Rudra creates sight; that which is created is light. I create the breath; that which is created is touch. The Divine Sadāśiva creates the voice; that which is created is ether. Thus, my son, is the nature of the Self becoming manifest as a human being.

7. Gaṇapati spoke: All that the Lord has taught concerning the principles of the cosmos and the human being has been grasped. Now, reveal to your son the location of the divine Selves within the body and within the cosmos.

8. Īśvara spoke: My child, my son, Gaṇādhipa, now heed my teachings to you on the location of the divine Selves in the body. For the human being and the cosmos are one. The human is the cosmos; the cosmos is the human. What is its nature? In the cosmos, Brahmā has his dominion in the South, protecting the earth. Viṣṇu has his dominion in the North, protecting the waters. Rudra has his dominion in the West, protecting the sun, moon, and stars. I have my dominion in the East, protecting the air. The Divine Sadāśiva has his dominion in the Center, protecting the ether. And in the human being, Brahmā is established in the mūlādhāra, protecting passion; his opening is in the nose, and he processes scent. Viṣṇu is established in the nābhi, protecting the body; his opening is in the tongue, and he processes taste. Rudra is established in the heart-mind, protecting the waking state; his opening is in the eyes, and he processes thought. I am established in the kaṇṭha, protecting sleep; my opening is in the mouth, and I process sound. The Divine Sadāśiva is established in the jihvāgra, protecting all knowledge; his opening is in the ears, and he processes voice. Such is the nature of the divine Selves in the body and in the great cosmos.

9. Gaṇapati spoke: Your humble son pays obeisance. Now, pray, reveal to your servant the union of that which is called the mūlādhāra with the nābhi, the heart-mind, the kaṇṭha, and the jihvāgra, so that your son may understand.

10. Īśvara spoke: My son, Gaṇapati, now listen well to my teachings on the essential reality of what is called the mūlādhāra. Its place is between the anus and the genitals, its color is like the dawn, four-cornered and with four doors. Within it is an eight-petaled lotus flower. Within the lotus flower is a jewel colored like lightning. Within the jewel that is like lightning, there is the Oṃkāra, the source of the breath, which rises up to the crown at the gate of Śiva. From the gate of Śiva it proceeds to the nose. From the nose it proceeds to the tip of the tongue, filling the seven gates. Its junction is in the kaṇṭha. From the kaṇṭha it enters the heart-mind, filling the entire body. Such is the nature of the mūlādhāra. Above the mūlādhāra is what is called the nābhi, at a distance of twelve finger-widths. Its color is like a ten-petaled lotus flower. Within the lotus flower is something like the newly risen sun. Within that which is like the newly risen sun is nectar, the support of the intestines and the bowels. Above the nābhi, at a distance of eight finger-widths, is the heart-mind. Its color is like a thirty-one-petaled lotus, enveloped by fire. Within the fire is the sun. Within the sun is the moon. Within the moon is a white light, colored like a star. Within the white light is the life-breath. Within the life-breath is the prāṇaliṅga. Above the heart-mind, at a distance of twelve finger-widths, is the kaṇṭha. Its color is like a ten-petaled white lotus. Within the white lotus is something like a diamond. And above the kaṇṭha, at a distance of twelve finger-widths, is the jihvāgra, like a closed, five-colored lotus bud. Within the closed lotus bud is the jewel-point-essence. Within the jewel-point-essence is pure crystal. Within the pure crystal is the śūnya nirvāṇa. Such is the nature of the five colors.

11. Gaṇapati spoke: Your humble son pays obeisance. The Lord’s teaching to me is most profound. Now, complete your teaching, my Lord. How does one bring forth another human being? At what time is the union? This is what you must reveal to your son.

12. Īśvara spoke: O my son, Gaṇapati, why do you say that a human being brings forth another human being? It is not so, my child. They are merely the means for the creation. The emergence from sexual union comes from a subtle form. The purpose is for the Self to exist. There is the white element, its color like a jewel of pure crystal, which emerges from the primary organ, brought forth by Oṃkāra. And the form of the red element, the two together are drawn into the mother’s womb, a red place which is its material basis. There is its place to take shape. For the single color of the white and red elements, enveloped by Oṃkāra, becomes a subtle form, a creation of Oṃkāra which sets it in motion.

13. The sequence of its transformations is as follows: in one month, it becomes a clot of blood, its color like a crushed piece of spleen. In the third month, the spleen-like mass is like a single egg, its color is red, and it becomes blood. In the fourth month, the egg becomes a Śivaliṅga, hollow in the middle, inhabited by Oṃkāra and the subtle form. In the fifth month, the Śivaliṅga becomes an illusory form. In the sixth month, the illusory form becomes fire. In the seventh month, the fire becomes like an ivory doll. In the eighth month, the breath emerges from the Oṃkāra, along with flesh, bone, nails, and hair. When its yoga is complete at ten months, it emerges from its mother’s womb. Such is its nature, like that of Gaṇapati.

14. Gaṇapati spoke: Your humble son pays obeisance. Now, complete the Lord’s boon of grace. Reveal to your son: who sustains the child in the womb and until old age?

15. Īśvara spoke: Oṃ. My son, Gaṇādhipa, if you wish to know this, have no doubt, my son. Now I shall reveal to you the essential reality of what is called the Śivaliṅga. Śiva is called Oṃkāra. Liṅga is called the white and red elements. Śiva and the liṅga are joined together, mixed yet not mixed. The subtle form gives it life. When it reaches ten months, the Void gives it life. And at the time of its emergence, nirvāṇa gives it life. When it knows how to call for its father and mother, that nirvāṇa vanishes, and the life-force emerges to give it life. When old age is reached, that life-force vanishes, and the Self emerges to give it life. That is what is called being given life by all.

16. Gaṇapati spoke: Your humble son pays obeisance. Reveal to your son what becomes of life when it vanishes. Where is its final destination? This is what you must reveal to your servant, my Lord.

17. Īśvara spoke: O, my son, Gaṇapati, your question to me is exceedingly profound. It is high without limit, deep without bottom, that you ask of this truth. Now, contemplate it well. I shall reveal it to you, my son. The vanishing of the Self is a return to the life-force. The vanishing of the life-force is a return to nirvāṇa. The vanishing of nirvāṇa is a return to the Void. The vanishing of the Void is a return to the subtle form. The vanishing of the subtle form is a return to The Divine Who Holds the Void; His place is at the pinnacle of the ether. The vanishing of The Divine Who Holds the Void is a return to the Essence of the Unmanifest.

18. Gaṇapati spoke: Your humble son pays obeisance. It is as if your son is perplexed in asking. Where is that which is called the pinnacle of the ether, the abode of The Divine Who Holds the Void? Pray, reveal this to your servant, my Lord.

19. Īśvara spoke: O, my son, Gaṇapati, that which is called the pinnacle of the ether is in the liṅganāda. It is the single, closed gateway, called the gateway of Puruṣa. That is the path of the Śiva-Self. And when you come to your final end, something like smoke will rise from your navel. The Divine Śiva-Self then departs from the navel, heading towards the sphere of Śiva. The sphere of Śiva is a place of joy with no return to sorrow, of good with no return to evil. No worldly nature exists there. That is what is called the sphere of Śiva. Furthermore, there are The Five Selves, namely: the Self, the Supreme Self, the Inner Self, the Non-Self, and the Void-Self. These must be unified into the Śiva-Self. The Divine Śiva-Self holds open the closed gateway, heading towards the intermediate space. Its color is like molten gold. That is the excellent, clear path. That is the direction of the gateway. It is good to turn onto this path when you come to your death. Be sure to take it, my son, for this is a profound secret.

20. Gaṇapati spoke: The obeisance of your son. Now, pray, reveal more, so that your son may quickly attain understanding.

21. Īśvara spoke: Oṃ. My son, Gaṇapati, now I shall teach you, my son, of that which is called The Three Selves, whose meaning is in this śloka:

The in-breath, the out-breath, and their union are remembered as the three-fold Self. It is the three-fold Śiva, the three-fold Puruṣa; the one Self is verily the Void. // (2) //

My son, Gaṇapati, this is the practice of The Three Selves. Their nature is: the in-breath, the out-breath, and their union. The in-breath is the air that moves upward. The out-breath is the air that moves downward. The union is the two airs together. Their threefold embodiment is called the Three Selves. They are the three Śivas, the three Puruṣas. As for the one Self, it is the Great Void. When the Three Selves are made one and unified, that is what is called the Self. Furthermore, my son, Gaṇapati, there is that which is called the sacred teaching, its nature is as follows:

Withdrawal, and Meditation, Breath-Control, and Concentration, Contemplation, and Absorption, are said to be the Six Limbs. // (3) //

This is what is called the Six-Limbed Yoga, which you must know, my son, Gaṇapati. Its nature is: the yoga of withdrawal, the yoga of meditation, the yoga of breath-control, the yoga of concentration, the yoga of contemplation, and the yoga of absorption.

When from the objects of the senses, from the sense-domains, with effort, one withdraws the senses with a peaceful mind, that is called Withdrawal. // (4) //

The yoga of withdrawal is this: all the senses are restrained and not given over to their objects. The mind is held still, tranquil, and clear. When it is at ease and there is stillness, it is free from its objects. That is the yoga of withdrawal.

Free from duality, free from change, unattached, and also immovable; the form that one meditates on always, that is said to be Meditation. // (5) //

The yoga of meditation is this: the disposition is without duality and without change. It is at ease, in a state of tranquil stillness, unwavering. It contemplates without obstruction. One-pointed remembrance is its mark. That is the yoga of meditation.

Having closed all the gates, one sends the breath outwards. Having split open the crown of the head with the breath, that is called Breath-Control. // (6) //

The yoga of breath-control is this: close all the gates—eyes, nose, ears, mouth—and the breath is first drawn in and then released through the crown of the head. However, for a beginner, it is released through both nostrils, but the breath should be gentle. That is the yoga of breath-control.

Placing Oṃkāra in the heart, dissolved in the essence of Śiva, the Void-Self does not hear; that is said to be Concentration. // (7) //

The yoga of concentration is this: the Oṃkāra Praṇava is in the heart. That is the concentration. Hold the out-breath. When sound vanishes during the yoga, that is the state of the Void-Śiva-Self. That is the yoga of concentration.

The mind, pure like the ether, is in truth not the ether itself. The supreme reality is soundless; this is ordained as the yoga of Contemplation. // (8) //

The yoga of contemplation is this: The Divine Supreme Reality is said to be like the ether, yet it has no movement, for it is without sound. That is the mark of the supreme reality. Its purity is beyond the void, yet its likeness is in its clarity. That is the yoga of contemplation.

Without expectation, without mark, without support, without desire, without covering, without goal to be achieved, that is called Absorption. // (9) //

The yoga of absorption is this: the consciousness is without expectation, without illusion, without claim. There is no desire in it, there is no goal for it to achieve. It is clear, without any covering. That is the yoga of absorption.

In the root of the heart, a bitter, dark gall-bladder surely will be. At the end of the deepest dark is the Lord of the World, the abode of Śiva. // (10) //

There, at the root of the heart-mind, in its center, is a black gall-bladder. At the very tip of its blackness is The Divine Lord of the World, the abode of Lord Śiva.

Whether one’s own liṅga or an external liṅga, he who makes it himself, all beings are dissolved in it; the twice-born is dissolved in his own liṅga. // (11) //

Therefore, the twice-born makes for himself his own liṅga and the external liṅga. He strives to make his own body the object of his work. It is no different from the heart of another. But when the own liṅga is present, in it are absorbed all beings, from Brahmā onwards. Therefore, he causes his own liṅga to be dissolved.

For the Self, self-born and by itself worshipped, the own liṅga born first is called the Self-liṅga by the wise. // (12) //

Therefore, it is taught as the abode of the Self. It emerges of its own accord. You must worship it first. It is the Self-liṅga, so say the wise.

A thousand Śivaliṅgas are not equal to the Self-liṅga. Therefore, beyond all others, the Self-liṅga is supreme. // (13) //

Its meaning is: there is nothing like The Divine Self-liṅga. It alone is supreme. A thousand other liṅgas are defeated by it, for it is the supreme liṅga.

A thousand golden liṅgas are not equal to the Self-liṅga. A thousand eye-liṅgas are not equal to the Śivaliṅga. // (14) //

A thousand gold liṅgas, however many, are not equal to the one Self-liṅga. Even if there are a thousand eye-liṅgas, they are not equal to the Śivaliṅga.

That, joined with the three-syllable foot, is declared as Oṃkāra. Born of the liṅga, situated in the mind, the Śivaliṅga is most excellent. // (15) //

The reason it is called The Divine Self-liṅga is this: the Oṃkāra and the three syllables are the emergence of the liṅga situated in the mind. That is the most excellent Śivaliṅga.

In water is the god of the twice-born, for sages the deity is in heaven. A piece of stone for the people of the world, but for sages the Self itself is the deity. // (16) //

As for the twice-born, their deity’s abode is in water. For sages, their deity’s abode is in heaven. For the people of the world, their deity’s abode is in a carved liṅga, a stone image. But as for the one who knows, The Divine Self is the deity.

Those who make external liṅgas, deluded about the Self-liṅga, and who worship them out of delusion, they will obtain but little fruit. // (17) //

There are those practitioners who make external liṅgas. This is called deluded worship. They will find but a small fruit.

The lotus, and the channel, the bitter element, and the liṅga itself; in the divine temple of the body, there Maheśvara is to be established. // (18) //

The lungs are called the lotus. They are called the temple, the perfection of what is called divine. Lord Śiva is established there.

The size of a thumb, this Maheśvara shines like crystal. In the divine temple of the body, there Maheśvara is to be contemplated. // (19) //

As for the bitter element, it is the size of a thumb. The power of Lord Īśvara is like crystal. The body is like a temple. There the Lord should be contemplated eternally.

Your Self has gone to deliberation, the bitter element is thus declared. The size of the seven continents, a powerful king he becomes. // (20) //

But the one who is deluded and whose nature is to dispute, speaks of the bitter element. He holds that the bitter element is as large as a thumb, or equal to the seven islands, for that is what is called the seven continents. Thus is Lord Īśvara: of great power, yet not all-pervading. So says the deluded one, for he is considered to hold a dualistic view by the wise.

On the left arm is situated Viṣṇu, and on the right, the Four-Faced One. Maheśvara is in the middle… // (21) //

Its meaning is: the location of The Divine Viṣṇu is on the left, The Divine Brahmā on the right. Lord Śiva is situated in the middle. In short: Brahmā, Viṣṇu, and Maheśvara are the body of the Lord.

Thus the sacred origin of the liṅga.

aṃ vaṃ oṃ naṃ [yaṃ] aṃ maṃ ñaṃ śiṃ uṃ maṃ aṃ taṃ

In the heart is the subtle being, and Śiva resides there eternally. In the subtle mind is his power, and thus Śiva is known and remembered. // (22) //

Thus, the subtlety of the heart-mind is subtle. One finds Lord Śiva there. He is known by means of consciousness, following Lord Śiva eternally.

Sadāśiva is in the heart; at the end of the heart is the secret abode. The Void beyond the Void is contemplated; the supreme liberation is what it is called. // (23) //

In the heart is the eternal abode of the Lord. At the very end of the heart-mind, that is what is called the secret abode. Its subtlety is extreme, the Void of the Void, smaller than the small. That is the supreme liberation, the ultimate good. It is a state untouched by pleasure or pain.

With fourteen-syllable flowers, blossomed and fragrant, placed on the heart-lotus, I perpetually worship Śiva. // (24) //

There in the center of the heart is the abode of Lord Śiva. He is perpetually worshipped with the aid of The Sacred Fourteen Syllables. This is their nature: saṃ, baṃ, taṃ, aṃ, iṃ, naṃ, maṃ, śiṃ, vaṃ, yaṃ, aṃ, uṃ, maṃ, oṃ. They are The Sacred Fourteen Syllables, called blossoming flowers, fragrant and ever-perfumed. They are the means of worship for all time.

From the Unmanifest is born nāda, from nāda the bindu comes to be. From the bindu the moon is born, from the moon the universe, again and again. // (25) //

Its meaning is: the Unmanifest brings forth nāda. From nāda emerges the bindu. From the bindu emerges the crescent moon. From the crescent moon emerges Viṣṇu, in a recurring pattern. Viṣṇu is the Lord, The Sacred Praṇava. The nature of The Sacred Praṇava is Oṃkāra.

The universe together with the moon is joined with the bindu. By nāda it is brought together as one; Oṃkāra it is ever proclaimed. // (26) //

The universe is in union with the crescent moon, and the bindu with the nāda. The Praṇava, crescent moon, bindu, and nāda become one, ultimately becoming Oṃkāra.

The universe dissolves into the moon, and the moon dissolves into the bindu. The bindu dissolves into the nāda; this is the nature of the sequence. // (27) //

The universe dissolves into the crescent moon; the crescent moon dissolves into the bindu; the bindu dissolves into the nāda. Such is the nature of this principle. And the nāda returns to the Unmanifest. The Unmanifest is called the principle of illusion; it is primordial matter, the origin of the nāda. And the Unmanifest returns to the intermediate void. The intermediate void returns to the ultimate void, which is the origin of the Unmanifest. Furthermore, my son, Gaṇapati, this is what is called the origin, stasis, and dissolution of The Sacred Praṇava.

From Śiva is born the Self, and from the Self, Nature. From Nature is born the Sun, and from the Sun, Fire is born. // (28) //

The syllable iṃ is what is called Śiva. From Śiva emerges the Self, baṃ. From the Self emerges Nature, saṃ. From Nature emerges the Sun, taṃ. From the Sun emerges Fire, aṃ. Thus is the origin of The Five Brahmās: iṃ, baṃ, saṃ, taṃ, aṃ, in that order.

Nature takes refuge in the Self, and the Self likewise in the Sun. The Sun takes refuge in Fire, and Śiva in Fire; thus stasis is declared. // (29) //

The principle of saṃ is first, followed by baṃ, followed by taṃ, followed by aṃ, followed by iṃ. This is the stasis of The Five Brahmās: saṃ, baṃ, taṃ, aṃ, iṃ, in that order.

Fire dissolves into the Sun, and the Sun dissolves into Nature. Nature dissolves into the Self, and the Self dissolves into Śiva. // (30) //

The syllable aṃ is first, followed by taṃ, followed by saṃ, followed by baṃ, followed by iṃ. Thus is their dissolution, of The Five Brahmās: aṃ, taṃ, saṃ, baṃ, iṃ, in that order.

The union of the Moon and the Self is declared as the syllable akāra. The union of the Sun and Fire is considered ukāra by the wise. // (31) //

The syllable saṃ and the syllable baṃ become akāra (a). The syllable taṃ and the syllable aṃ become ukāra (u).

Īśāna becomes makāra; in the middle, below, and also above. Their union is oṃkāra; thus the wise know it. // (32) //

The syllable of Īśāna, iṃ, becomes makāra (ma). Thus The Five Brahmās become The Three-Syllable Mantra. The union of The Three-Syllable Mantra becomes ukāra [an error for oṃkāra]. To be clear: the syllable a is in the middle, the syllable ma is situated above, the syllable u is situated below. Such is the meeting of The Three-Syllable Mantra, which becomes Oṃkāra.

ya va śi ma na is origin; śi va ma na ya is stasis; na ma śi va ya is dissolution; thus The Five-Syllable Mantra is remembered. // (33) //

Origin: yaṃ, vaṃ, śiṃ, maṃ, naṃ. This is the origin of The Divine Five-Syllable Mantra. Stasis: śiṃ, vaṃ, maṃ, naṃ, yaṃ. This is the stasis of The Divine Five-Syllable Mantra. Dissolution: naṃ, maṃ, śiṃ, vaṃ, yaṃ. This is the dissolution of The Divine Five-Syllable Mantra.

First is the dissolution of nama, and akāra comes to be. Second is the dissolution of śiva, and ukāra is born. // (34) //

First, let the syllable nama be dissolved and absorbed into akāra (a). Second, absorb the syllable śiva into ukāra (u).

Third is the dissolution of yakāra, and makāra is born. By the dissolution of akāra and ukāra, okāra is declared. // (35) //

Third, dissolve the syllable yakāra (ya), and it becomes makāra (ma). As for akāra and ukāra, let them be dissolved, and they will become the Lord (Bhaṭāra, i.e., Oṃ).

By the dissolution of makāra, one should place the bindu above. This is the seed of the Brahman-syllable; thus it is called by the wise. // (36) //

Its meaning is: let the Lord be dissolved, and He becomes the bindu above the okāra. Such is the sequence of origin, [stasis,] and dissolution of The Five Brahmās and The Five-Syllable Mantra.

From makāra is born akāra, and from akāra, ukāra. This mantra is for the purpose of origin, the cause of the highest heaven. // (37) //

The syllable makāra is first, followed by a, followed by u. This is the origin of The Three-Syllable Mantra: maṃ, aṃ, uṃ, in that order. It is the cause of heaven.

akāra and ukāra, and makāra likewise, this entire mantra of stasis is considered to be the very form of the highest heaven. // (38) //

The syllable a is first, followed by u, followed by ma. This is the stasis of The Three-Syllable Mantra: aṃ, uṃ, maṃ, in that order. It is also the cause of heaven.

Into ukāra dissolves akāra, and into akāra it dissolves. makāra is the dissolution; this is proclaimed as the highest heaven. // (39) //

The syllable ukāra is first, followed by a, followed by ma. This is the dissolution of The Three-Syllable Mantra: uṃ, aṃ, maṃ. It is the cause of heaven. As for u and akāra, they dissolve into the bindu and crescent moon. The Lord dissolves into the nāda. The nāda has the void as its place. Such is the sequence, up to the condensed form of the fourteen syllables.

This Knowledge of Distinction is proclaimed, secret, supreme, and auspicious. He who is the knower of the universe and the body, he goes to Śiva. // (40) //

This is The Sacred Knowledge of Distinction, which I shall reveal to you, my son, for it is a supreme secret. It is the secret of the universe, and what is more, it is the secret of the body. If one comes to know it, without a doubt one will attain the state of Śiva in the end.

The bliss of a divine body, and nirvāṇa, are easily attained. This is the secret of birth: its beginning, middle, and end. // (41) //

Its meaning is: the attainment of a divine body and liberation are what is sought by the wise. For this knowledge is the secret of birth—its beginning, middle, and end. I have revealed it to you in its entirety, for it is exceedingly special.

Having obtained the Knowledge of Distinction, the disciple who has faith as his wealth, who has conquered his senses, whose self is righteous, who is accomplished in vows, devoted to his guru, and self-controlled in speech... // (42) //

As for the disciple who may be taught The Sacred Knowledge of Distinction, he is a disciple who has faith in wealth, who has conquered his senses, who desires to perform righteous acts, who is endowed with vows, and who is devoted to his guru. Such is the one who is worthy to be told of The Sacred Knowledge of Distinction. What is its method? It is as follows:

Manifest, pure and alone, and dissolved: the three states of the Puruṣa are remembered. Through dissolution, the mind is liberated; he is called the stainless Śiva. // (43) //

There are three characteristics of the puruṣa at the time of liberation: there is the manifest (sakala), there is the pure and alone (kevalaśuddha), and there is the state of dissolution (malīnatva). Thus are they remembered. Sakala means he has a body of the three qualities. Kevalaśuddha means he has abandoned enjoyment. Malīnatva means he is separated from the three qualities. His body is mind-consciousness; this is called pure (śuddha). The death of mind-consciousness, when it ceases to form concepts, is called yoga. The formless void of liberation (śūnyākāra kevalya), in which there is no clinging to enjoyment, is what is called the stainless Śiva (nirmmala śiva).

Pure and subtle is this yogi; from pure knowledge comes liberation. The mind, dissolved and utterly pure, is proclaimed as liberated. // (44) //

Following this, after the mind-consciousness has become calm and still, free from sense-objects, pure, without concepts, having the form of the void, the mind becomes clear. This is called supreme purity, for it is clear, subtle, and without limit. One must strive to realize this state. In short, pure and stainless knowledge is the essence of liberation. There is nothing beyond the mind that has the form of the void. At the moment of its dissolution, the sacred Self is liberated into kaivalya. This is called pūrvvāndhakoṭi, for it does not give rise to the fruits of enjoyment and karma. The goal is nirvāṇa; he is liberated, say the wise.

What, then, are the means to bring about liberation? There are three special means for the puruṣa to liberate the mind, the established means for his liberation. They are: the triad beginning with dispassion, supreme health, and the triad beginning with meditation. As for the triad of dispassion, it consists of external dispassion, supreme dispassion, and devotion to the Lord. External dispassion is the state of being a renunciant, one who is skilled in the ways of the world. Supreme dispassion is the state of being a passionless renunciant, one who has abandoned all pleasure. Devotion to the Lord is the practice of yoga, the state of being a renunciant who is tranquil while reciting mantras.

Furthermore, the triad of meditation consists of breath-control, concentration, and absorption. Breath-control is the secret key; it is the uniting of the breath. Concentration is the oneness of the knowledge of Praṇava; it is the unification of the mind. Absorption is knowledge without activity; it is to be mindful of the teaching without being veiled. Such are the means by which The Sacred Knowledge of Distinction is attained.

The path of the movement of the channels [?] is remembered as rebirth. The path of the movement of the channels [?] leads the liberated to supreme kaivalya. // (45) //

… [?] the three knowledges in the waking state, and likewise the movement of the channels [?] The three knowledges for deep sleep, and the movement of the channels comes to be. // (46) //

The path of Sadāśiva … [?] is remembered as the movement of the channels. The path of the movement of the channels [?] of the supreme … [?] is remembered. // (47) //

Thus, there is The Sacred True Transcendence (sadudbhrānti), which is liberation, and The Sacred False Transcendence (vyudbhrānti), which is rebirth. But there is a supreme mantra to overcome this, The Three-Syllable Mantra with its proper sequence. If you hold fast to practicing it, you will attain The Sacred True Transcendence. If you are careless, you will find The Sacred False Transcendence. Though there are many signs, one should be made primary. What is its nature? If you hear the sound of the crescent moon, bindu, and nāda when your death arrives, it is good to hold fast to it. Your desirelessness, along with the correct conjunctions and sequence, is the key. The base of the channels that are closed, along with all the gates, together with breath retention—that is called prāṇāyāma. Hold to your non-knowledge, be without activity. If you are at ease, at that moment the sacred Self departs, taking The Sacred Praṇava as its path, piercing through to the place twelve finger-widths above. That is what is called the unmanifest (niṣkala), equal to the supreme Lord Śiva. When it departs from there, that is called liberation.

Liberated from the place twelve finger-widths above, he is the supreme Śiva. The Void is proclaimed as supreme; liberation is to be known from that. // (48) //

After one is liberated from the place twelve finger-widths above, the sacred Self properly becomes the principle of Supreme Śiva. It ceases to be the Self. What is its nature in that state? It is the pure Void, which is also the Supreme Void. Therefore, its sequence must be known by one who desires liberation. Such are the means by which The Sacred Great Knowledge is attained.

Liberated, having abandoned all sound [?], with no movement sideways, upwards, nor downwards, he is beyond fruition, void, and alone. // (49) //

As for the conjunctions that must be held, they are the secret key, together with prāṇāyāma, culminating in steadfast knowledge. Be without activity. Why is this so? Because if the sacred life-force departs from the body in a violent or evil way, it cannot be without a vehicle. Even if the intention is pure, the fruit will not be realized.

Here is another practice for the adept. When performing worship, observing vows and rituals, face east. Then, with the Śiva-gesture, concentrate on the tip of the nose and perform prāṇāyāma first.

1. Focus on the tip of the nose. Exhale through the right nostril, sending the breath down to the heart. Visualize Lord Brahmā, four-faced, three-eyed, four-armed, and red in color. Visualize him established in the heart. Recite: Oṃ aṃ brahmaṇe namaḥ. This is called exhalation (recaka).
2. Next, release your pure breath, inhaling through the [left] nostril. In the gall-bladder, visualize Lord Viṣṇu, four-armed, three-eyed, and black in color. Visualize him established in the gall-bladder. Recite: Oṃ uṃ viṣṇave namaḥ. This is called inhalation (pūraka).
3. Next, draw in your breath through both nostrils. Hold it for a long time, bringing it to the lungs. Visualize Lord Īśvara, three-eyed, four-armed, and white in color. Recite: Oṃ maṃ īśvarāya namaḥ. This is called breath retention (kumbhaka). After this is done, utter the fourteen-syllable mantra, the Praṇava: Oṃ, saṅ, baṃ, taṃ, aṃ, iṃ, naṃ, maṃ, śiṃ, vaṃ, yaṃ, aṃ, uṃ, maṃ, oṃ. It is good to intone it aloud. After this is done, one may then apply sacred ash, seed-syllables, and sandalwood paste. This is the abbreviated prāṇāyāma worship.

Furthermore, regarding the nature of the states beyond fruition, there are four of them. They are as follows: desirelessness (nihspṛha), extinction (nirvvāṇa), indivisibility (niṣkala), and supportlessness (nirāśraya). As for their individual natures: Nihspṛha is when there is nothing to be achieved. Nirvvāṇa is to be without a body, with nothing to be achieved. Niṣkala is the union of all nothingness; it cannot be pointed to, it has no form or color, it has no limit. There is the place of oneness of the Lord and the Self, which is then mixed into the body of the Lord. Nirāśraya is to be liberated from all knowledge that grasps, for it is the essence of the unmanifest. The sacred Self ceases to be, for it is without substance, liberated from all states of being, without characteristics. It is the supreme transcendent. Thus it is for the adept, for he has mastered the way of one who grasps the worldly, during his lifetime, in order to find the single essence of the characteristics within the states beyond fruition.

One should first perform the worldly rites, according to the rules of initiation. Afterwards, the supremely wise one should practice for supreme liberation. // (50) //

Thus does the wise one first perform the worldly rites. What is meant by worldly? It is the rules of initiation that are made manifest in the world. Afterwards, in the end, he practices the knowledge of supreme liberation. He is called supremely wise who does so. If you can accomplish this, by practicing the Four Fruits of Liberation, you will certainly find the state of liberation. You will surely not return to be born again, for you are without substance, for there is no longer a self to enjoy supreme bliss. These are the means by which the Four Fruits of Liberation are attained. Do not be careless, for this is a true secret. Begin your journey to death with this.

Knowledge is liberated, without thought. Liberated is kaivalya, without fault. That is the puruṣa. Kaivalya is supportless. Complete is the liberation of the adept. As for one who wishes to have a long life, he should recite the sacred mantra aṃ in the navel, and ah at the crown of the head. When your death arrives, recite ah in the navel, and aṃ at the crown of the head. Do not be confused; this is a great secret. kāṃ kāṃ kāṃ, a a ah. It is the supreme knowledge of liberation. Oṃ, Void. Knowledge is liberated, without limit. Twelve finger-widths is its distance from the śivaketa. The śivaketa is the śivaliṅga. The śivaliṅga is a knot of hair.

Furthermore, there is the Supreme Brahman: aṃ ah. This is the knowledge that distinguishes between being and non-being. It is simply to be aware of the formless. aṃ is its sound, which pervades the body, especially the nine gates. The body ultimately has the form of the void. This is called sun-remembrance (sūryyasmṛti). ah is the breath exiting the body. The body has the form of the moon in this state. When the breath is liberated from the body, the body is ultimately tranquil, clear, and pure. This is called the peaceful moon (śāntacandra) or non-remembrance (nismṛti). Furthermore, from the existence of sun-remembrance and moon-remembrance, the knowledge of Praṇava comes to be. The meeting of The Sacred Supreme Brahman with The Sacred Knowledge of Praṇava will certainly create a form of light, eternally pure and without covering, like the radiance of a shining jewel, without limit, in a single place, pervading all, bright as day, always. It is fragrant without being made so, for it is pure Śiva-remembrance. If you can see this, that aṃ ah, that is what is called immediate transcendence. That is the Supreme Brahman, the father of Lord Śiva. Moreover, that knowledge, which knows without conceptualizing, which is aware of the formless, that is what is called The Sacred Knowledge of Praṇava. That is the Lord Bhaumaśiva. That is what holds the scepter of sovereignty. Therefore, The Knowledge of Praṇava is also called the Triple Goddess; she is the mother of Lord Śiva.

Such is his form, O son. Simply thus is the form of Lord Śiva, like the form of the Lord of Light. So says the essence of the sacred teaching.

Into okāra dissolves ukāra, and akāra dissolves. makāra dissolves into the bindu, and the bindu dissolves into the nāda. // (51) //

And the nāda dissolves into the Void, and thus the Void comes to be. And beyond the Void is a higher state, with the characteristic of the ultimate Void. // (52) //

The manifest is the principle of the manifest, the subtle is the manifest-unmanifest. The supreme is the unmanifest and the Void, and the highest of the high is the ultra-Void. // (53) //

1. Thus The Sacred Knowledge of Praṇava, which is liberation.

The Sacred Lord of Umā The Sacred Praṇava, The Divine Śrī oṃ The Divine Śrī Sarasvatī

2. The state of ultimate voidness is He, Paramaśiva. He is at the place twelve finger-widths above. The swan (haṅsa) is the cause of Praṇava. Sadāśiva is the work of the swan. Īśvara, Brahmā, and Viṣṇu are the manifestation of the knowledge of Praṇava, which is liberation.

ultra-Void ultimate-Void-Bhaumaśiva unmanifest-void-oṃ intermediate-void base-of-the-throat-oṃ manifest-unmanifest void chest manifest ma navel-region a u

4. This is the liberation of The Divine Śiva. His locations must be known. The Divine Śiva resides in the eyes; his color is yellow like polished gold. He is the Self of sight. The Divine Pramāṇa resides at the tip of the nose and at the tip of the tongue; his color is blue. He is the Self of speech. The Divine Jñāna resides at the base of the lungs; his color is white without stain. He is the divine Self of memory. Furthermore, if there is a sign of death, unite The Divine Śiva with The Divine Pramāṇa and The Divine Jñāna. Such is the path of The Divine Śiva.

5. Furthermore, when death arrives, you must be aware of its departure. The Śiva-Self leaves the body. Do not let it take the path of the nine gates. What are the nine gates? Seven above, two below. That is the lowest path. If it takes the path of the Śiva-gate, that is the middle path. As for the highest path, the path of The Divine Śiva-Self, it is at the tip of the sound, in the interval of consciousness, at the moment of liberation. Do not think of your own body, nor of children, spouse, or pleasures. Let the three become one. Follow that path to the tip of the sound, the interval of consciousness. This is the liberation of the Śaiva ascetic. Do not be careless, this is a great secret, or its fruit will not be realized.

6. This is the supreme teaching. At the time when there was no universe, no void or emptiness, no śūnyanirvāṇa, no knowledge, no supreme principle, when none of that existed, what existed at that time was the Lord. His body was supreme bliss. He was not blissful because of the void, nor was his body the void. He was not blissful because of nirvāṇa, nor was his body nirvāṇa. He was not blissful because of knowledge, nor was his body knowledge. He was not blissful because of the supreme principle, nor was his body the supreme principle. His body was simply supreme bliss, without interval, without middle, without form, without color, without location. Subtle, it cannot be spoken of. He was not blissful because of sound, nor was his body sound. He was not blissful because of thought, nor was his body thought. His body was simply an inconceivable bliss. From this inconceivable bliss emerged The Sacred Special Knowledge. It cannot be touched by any deficiency, for its body is knowledge. It cannot be surpassed, for its body is the supreme principle. It cannot be touched by the void, for its body is the void. It cannot be touched by nirvāṇa, for its body is nirvāṇa. It cannot be touched by the essence of the universe, for its body is the universe. It cannot be touched by any subtlety, for its body is subtlety. Such is The Sacred Special Knowledge, which is called The Cause of the World.

7. Now, The Cause of the World wished to see its own form, to enjoy its own body, both manifest and unmanifest. For this reason, it created a mutual opposition. Paras means manifest, para means unmanifest. What was its nature? It created the void as a screen for its play, so that it would not be known by its own creation. After The Cause of the World had taken its place in the void, its creation emerged. What was its nature? First emerged nirvāṇa. From nirvāṇa emerged the pure Oṃkāra. From the pure Oṃkāra, by a turning of sound, emerged the binduprāṇa, pure and crystal-colored. Within it was contained the nādaprāṇa, which is pure knowledge, its form like a convergence of the sun, moon, and stars in its brilliance. Thus the binduprāṇa and nādaprāṇa emerged from the pure Oṃkāra.

8. Furthermore, The Sacred Pure Oṃkāra, the Knowledge of Praṇava, brought forth mantras, vedas, and recitations to be the bodies of human beings, which are a creation of the binduprāṇa. What is their nature? That which first emerged from the binduprāṇa became the hands, and the nādaprāṇa became the feet. Then the syllables emerged. What is their nature? The syllables ka, kha, ga, gha, ṅa become blood. From ka, kha, ga, gha, ṅa emerge ca, cha, ja, jha, ña, which become flesh, gathered together like the hilt of a kris. From ca, cha, ja, jha, ña emerge ṭa, ṭha, ḍa, ḍha, ṇa, which become the structure of the skin. From ṭa, ṭha, ḍa, ḍha, ṇa emerge ta, tha, da, dha, na, which become the structure of the sinews. From ta, tha, da, dha, na emerge pa, pha, ba, bha, ma, which become the structure of the bones. From pa, pha, ba, bha, ma emerge ya, ra, la, va, which become the structure of the marrow. From ya, ra, la, va emerge śa, ṣa, sa, ha, which become the brain. Such is the transformation of the single syllable, its form like a Śivaliṅga.

9. From the single syllable emerge the pairs of syllables. What is their nature? a and ā become the head. i and ī become the face. u and ū become the mouth. ṛ and ṝ become the eyes. ḷ and ḹ become the nose. e and ai become the ears. o and au become the throat and neck. Furthermore, this is the distribution of the syllables below: ka becomes the little finger. kha becomes the mūlādhāra. ga becomes the buttocks. gha becomes the anus. ṅa becomes the genitals and scrotum. ca becomes the thighs and knees. cha becomes the calves and shins. ja becomes the ankles and arches of the feet. jha becomes the soles of the feet. ña becomes the toes, their hair, and their nails. And for that which is in the middle: ṭa becomes the navel. ṭha becomes the kidneys. ḍa becomes the inside of the secret place. ḍha becomes the spleen. ṇa becomes the intestines. ta becomes the flanks. tha becomes the esophagus. da becomes the internal organs. dha becomes the web of vessels. na becomes the heart-mind. pa becomes the breasts. pha becomes the hips. ba becomes the heart. bha becomes the arms, hands, and fingernails. ma becomes the lungs. ya becomes the throat. ra becomes the palate. la becomes the tongue. va becomes the little finger. śa becomes the upper lip and cheeks. ṣa becomes the tip of the tongue. sa becomes the lower lip and jaw. ha becomes the heart-artery and the fruit of supreme pleasure (?), up to the hair on the head. Such is the nature of the transformations into a human being, the work of The Sacred Pure Oṃkāra, the Knowledge of Praṇava.

10. After the human being was formed, The Divine Cause of the World again created the Selves, emerging from His body to take their places in the human being. What is their nature? Brahmā is established in the mūlādhāra, his color is yellow, and he protects the blood. Viṣṇu is established in the nābhi, his color is black, and he protects the flesh. Rudra is established in the heart-mind, his color is red, and he protects the skin. Īśvara is established in the kaṇṭha, his color is white, and he protects the sinews. Sadāśiva is established in the jihvāgra, his color is pure crystal, and he protects the bones, body hair, and head hair. Such is the nature of the Selves established in the human being.

11. Furthermore, from the Selves emerge the fifteen senses. From the ten senses emerge the five oblations and the five holy waters. The mūlādhāra becomes a bindu of pure crystal color. That bindu rises up, heading towards the body-cosmos, taking the path to the navel. The bindu becomes Śiva. From Śiva becomes a human being. Such is the nature of returning to be human. Thus the body-cosmos, its scripture, says the great one.

12. This is the lotus wheel, the origin of the lungs, the blue throat. The blue throat is the heart. The gavikā is his blue color inside the heart. The lambikā is the skin of the heart. The daśamīsara is the origin of the throat. The dhryāgaulaṣṭhā is what moves the tongue. The thousand-petaled lotus is the brain. The Divine Radiance of Sound is the hair. The Divine Unmanifest is the bindu at the tip of the hair. Thus the great path of the tantra is the location of the secret, through knowledge, from the source of one's will, the distinction of thought, and the union of the secret within the secret. The special king is in the heart-mind, the seat of The Divine Suparṇī, who guards the palace of the Goddess Sarasvatī. The essence of the palace is a pond in the middle of the heart-mind. The content of the palace is the true human being.

13. This is the special mantra, The Five-Syllable Mantra. Its nature is: namaḥ śivāya. Its meaning: namah is the obeisance of your servant to śivāya. śi is the Śiva-principle. vā is the Sadāśiva-principle. ya is the Paramaśiva-principle. This is why The Five-Syllable Mantra is held supreme by the Brahmins, court priests, Śaivas, and Buddhists, who establish the principles, vows, and scriptures. And The Three-Syllable Mantra is aṃ uṃ maṃ. Its meaning: aṃ is Śiva-yoga, the Śiva-mantra, the Śiva-principle. uṃ is Sadāśiva-yoga, Sadāśiva-worship, the Sadāśiva-principle. maṃ is Paramaśiva-yoga, Paramaśiva-recitation, the Paramaśiva-principle. And another Three-Syllable Mantra is aṃ ah hrīh. aṃ is Śiva. ah is Sadāśiva. hrīh is Paramaśiva. There is much to be said, but this is the revealed scripture. Recite it as a mantra.

14. As for the mantras, The Five-Syllable and The Three-Syllable, if you recite them over sacred ash and over water, both will become means of purification, and a ward against all diseases, all impurities, all calamities, all evil beings, and all weapons. That is what is established in all liṅgas; nothing can surpass it. As for the seed-syllable, the meaning of the root-syllable scripture is ha. Its meaning is that the scripture ha is made of the conscious and the non-conscious. That is the meaning of oneness, the meaning of the meeting of consciousness and forgetfulness, the meaning of Oṃkāra mixed with its origin. Its meaning: Paramaśiva is the scripture ha; He is contained within it.

15. Furthermore, when The Divine Life-Principle is in the body, there is pleasure. Be mindful of this. When He departs from the body, let the body be in pleasure. Let their pleasure be equal, His coming and His going. But do not seek with discrimination, as if to grasp it. Its meaning is 'it is not in your body.' This is my final bequest to you. Śiva, Sadāśiva, Paramaśiva. The Śiva-Self becomes the left eye. The Sadāśiva-Self becomes the right eye. The Paramaśiva-Self becomes all of sight.

16. Furthermore, if the soul takes the path of the forehead, one becomes a high priest (bhujaṅgādi). If it takes the path of the eyes, one becomes a kṣatriya. If it takes the path of the nose, one becomes a tumĕṅguṅ. If it takes the path of the ears, one becomes a dmaṅ. If it takes the path of the mouth, one becomes a pacahtaṇḍa. If it takes the path of the life-breath [...] If it takes the path of the Śiva-gate, one becomes a world-ruler (cakravartin). The essence of the three is in the pupil of the eye, that is its place. It is what gives life to all people in the world. It is The One Who Sees. That essence of the three is what acts in the world, both outside and inside. It is The One Who Sees. It is the setting of the sun and moon. It is The One Who Sees, the life of the lamp and the death of righteousness. It shifts to the brain and to the marrow. That is the meaning of Bubukṣah? and Gagak Aking? in their place in the sun. In the body, the venerable Bubukṣah? is in the left eye, the venerable Gagak Aking? is in the right eye. To be clear: Śiva guides the life-breath (prāṇa); He is called the Śiva-Self. Sadāśiva guides the wind (vāyu); He is called the Pure-Self. Paramaśiva guides life (hurip); He is called the Living-Self. Śiva returns to Sadāśiva. Paramaśiva returns to Sadāśiva. He is called the one without form or color, who causes them to vanish. And when your death arrives, do not forget this.

17. Furthermore, this is the method of yogic sleep (yoganidrā): gaze at the tip of the nose as your means to attain subtle knowledge. If your meditation is at ease, the sleepiness of the eyes will vanish, and moreover, the agitated mind will vanish. In the end, the body becomes transparent. The special knowledge will be found, and you will be able to see your own body from your position, for this is the foundation of liberation.

18. Furthermore, if you are able to see The Great Praṇava, there is no difference between your body and the three worlds. Its meaning is: The Sacred Great Praṇava has the cosmos as its Self. If you can separate from the cosmos, you are the Supreme Ardhanārīśvarī. That is the place where the sacred Self finds the foundation of liberation. That is The Divine Indivisible Bindu. He is free from the utterance of mantras. The seed-syllable ya is his state as the Lord of Yogis. He is the limit for one who finds supportlessness. It is good for you to know Him. All sins are absent in Him. He has no form, no desire, no aversion. He does not distinguish between what is called evil and good, for He knows the interval between consciousness and forgetfulness. You will be able to not dream, you who know yogic sleep (yoganidrā), for your body is radiant consciousness.

19. This is the union at the limit, by means of the conscious and the non-conscious. Its nature is: the auspicious and inauspicious states of the non-conscious, and moreover all the senses, must be forgotten with all their objects. Furthermore, the work of consciousness is the void of ultimate bliss, the body of radiant consciousness. In the end, the state beyond knowledge is found by means of the special knowledge, for that state beyond knowledge is the foundation of liberation. That is what is called returning to the state of Śiva. Thus the commentary on Praṇava, the final teaching.

In the syllable jaḥ, earth is to be known; in the syllable taḥ, the waters are established. In the syllable kiḥ is the great fire; in the syllable uṃ, one should place the wind. // (54)

Joined with the syllable phaṭ for the ether, for the destruction of great sins. He who, being wise, recites the Pañcāṇḍa, attains the world of Śiva. // (55)

What are they? jah, tah, kih, uṃ, phat. This is The Sacred Pañcakāṇḍa. Recite it with meditation on Śiva; great sins are destroyed by it. // 0 // Recite aṃ ah 16 times. With meditation on Śiva, its fruit is stainlessness. If with meditation on Paramaśiva, its fruit is liberation. If you desire success in the cremation ground, meditate on Rudra. If you desire prosperity in the world, meditate on Mahādeva. If you desire all your undertakings to succeed, meditate on Śaṅkara. If you desire to be loved by all people, and to be desired, meditate on Īśvara. aṃ is the seed-syllable of the Self. ah is the seed-syllable of the Void. Theirs is a great union. Do not be careless. This is The Sacred Great Recitation; it is a supreme secret. // 0 //

Furthermore, there is the Kadgarāvaṇa. oṃ ha ka śa ma la va ra yaṃ uṃ. Ardhanārīśvara is how He should be imagined. His ritual placement (nyāsa) is in a clockwise sequence. Place it on the heart-lotus and on the intermediate directions. The fruit is that one cannot be penetrated by any weapon, and one is freed from all obstacles. This is the nyāsa to be performed for The Sacred Mṛtyuñjaya. oṃ on the Śiva-gate. aṃ on the face. kaṃ on the throat. ah in the center of the heart. aṃ on the navel, down to both feet. Connect it to The Sacred Ten-Syllable Mantra: oṃ auṃ ha ka śa ma la va ra yaṃ uṃ, namo namah svāhā. This is the nyāsa down to the feet. Then, another mantra: oṃ maṃ sah vauṣaṭ, mṛtyuñjayāya namah svāhā vaṣaṭ.

He who recites the names of the god Mṛtyuñjaya, attains a long life and becomes victorious in battle. // (56)

Do not be negligent. It is forbidden to be arrogant about having completed this. // 0 // This is the purification ritual (paṅlukatan) for Gaṇapati, which can be used for exorcism. The materials: ivory bamboo (ampel gading) with a magical drawing (rajah) of Gaṇa, his left hand holding a discus, his right hand holding a mace. It should be accompanied by offerings (bantĕn): a white and yellow ajuman set, a sucī offering set with a white, crested chicken as its main dish. The water should be in a copper vessel (sanku). Sudhāmala flowers along with a pras and santun offering. The monetary offering is 1100. samsam of katima leaves. The rajah should be placed into the sanku. After the prayers are finished, sprinkle it on the place afflicted by a spirit. The mantra:

Oṃ. To Gaṇapati, son of Śiva, who enjoys the prescribed libations, who is devoted to the world of men, whose body is pure and full. // (57)

Destroyer of all poisons, Lord of Kāladṛṅga and Dṛṅgī (?), who makes opposing diseases faint, who gives life to the three worlds. // (58)

To the son who is teacher to the host of gods, giver of success to Gaṅgā and Umā, for the glory of the light of power and valor, they are victorious, gaining boons and grace. // (59)

oṃ siddhir astu, gaṇapataye namaḥ svāhā.

Complete. Its protections are many. It can be used for an epidemic, or for epilepsy, or for spirit affliction, for [?], or for destruction caused by animals. This may be sprinkled.

(60)

oṃ ghmuṃ gaṇapataye namaḥ oṃ sarasvatyai namaḥ oṃ siddhir astu, tad astu, astu oṃ dīrghāyuṣaṃ sukhaśriyā, darśanāt tava vṛddhiśriyā

Do not allow others to read this, if they are not truly devoted, with a mind that is stainless and clear. If one reads it, one must first be pure, so that one may be pure through to the hereafter.

[Thus the Gaṇapatitattva is complete]