Paśupati-stotra from the Himavatkhaṇḍa of the Skanda Purāṇa

The Paśupati-stotra in question is from the 82nd adhyaya,44th to 54th ślokas (image from Nepali Sarvamnaya Tantra)

ॐ नमः शिवाय शर्वाय सर्वेषां पतये नमः।
नमो रौद्राय रुद्राय रौद्राणां पतये नमः॥
व्यक्ताव्यक्तस्वरूपाय नमो व्यक्तिविभूतये।
प्रपञ्चरूपिणो’जाय प्रपञ्चागोचराय च॥
विश्वरूपाय विश्वाय विश्वेषां पतये नमः।
पराय परमेशाय परातीताय वै नमः॥
परापराय पालाय पार्वतीवल्लभाय च।
हराय हरिणेशाय हरिणाङ्गध्ऱ्ते नमः॥
म्ऱ्गरूपाय मान्याय व्योमस्थाय नमो नमः।
नमो’स्तु चैकशृङ्गाय त्रिनेत्राय नमो नमः॥
नमो’स्तु चैकपादाय दंष्ट्राविभूशिताय च।
पशुरूपाय भव्याय पशुपाशविनाशिने॥
पशुभिः क्रीडते तस्मै पशूनां पतये नमः।
पशुदेहं समाश्रित्य प्रमथैः पावने वने॥
स्वेच्छसञ्चारणायेश पशुरूप नमो’स्तु ते।
लोकनिर्वाणबीजाय चैकरूपविधारिणे॥
वरदानैकदक्षाय स्थित्युत्पकारिणे नमः।
त्रात्रे नित्यं च भक्तानां पशुपते नमो’स्तु ते॥
व्यक्तो भव महेशान व्यक्तो भवात्र चाम्बरात्।
शरणञ्च प्रपन्नेभ्यो दीयतां दर्शनं विभो॥

oṃ namaḥ śivāya śarvāya sarveṣāṃ pataye namaḥ।
namo raudrāya rudrāya raudrāṇāṃ pataye namaḥ॥
vyaktāvyaktasvarūpāya namo vyaktivibhūtaye।
prapañcarūpiṇo’jāya prapañcāgocarāya ca॥
viśvarūpāya viśvāya viśveṣāṃ pataye namaḥ।
parāya parameśāya parātītāya vai namaḥ॥
parāparāya pālāya pārvatīvallabhāya ca।
harāya hariṇeśāya hariṇāṅgadhte namaḥ॥
mgarūpāya mānyāya vyomasthāya namo namaḥ।
namo’stu caikaśṛṅgāya trinetrāya namo namaḥ॥
namo’stu caikapādāya daṃṣṭrāvibhūśitāya ca।
paśurūpāya bhavyāya paśupāśavināśine॥
paśubhiḥ krīḍate tasmai paśūnāṃ pataye namaḥ।
paśudehaṃ samāśritya pramathaiḥ pāvane vane॥
svecchasañcāraṇāyeśa paśurūpa namo’stu te।
lokanirvāṇabījāya caikarūpavidhāriṇe॥
varadānaikadakṣāya sthityutpakāriṇe namaḥ।
trātre nityaṃ ca bhaktānāṃ paśupate namo’stu te॥
vyakto bhava maheśāna vyakto bhavātra cāmbarāt।
śaraṇañca prapannebhyo dīyatāṃ darśanaṃ vibho॥

On the necessity of mantrasiddhi and its primary means(puraścaraṇa in this context)

vīracūḍamaṇyām kālītantre ca:-

puraścaraṇahīnasya mantrasiddhirnajāyate।
ādau puraṣkriyaṃ kuryat niyamena yathāvidhi॥

vīratantre:

ādau mantrasya siddhyarthaṃ puraścaraṇamācaret।
tato siddhamanurmantri kāmyakarmāṇi sādhayet॥

uttaratantre:

sarvasvenāpi kartavyam puraścaraṇamuttamam।
anyathā nādhikāraḥ syat tasyapūjādiṣu priye॥

yoginīhṛdaye:

gurorājñāṃ samādāya śuddhāntaḥkaraṇo naraḥ।
tato puraṣkriyāṃ kuryānmantra saṃsiddhi kāmyayā॥
jīvahīno yathā dehaḥ sarvakarmasu na kṣamaḥ।
puraścaraṇahīno’pi tathāmantraḥ prakīrtitaḥ॥

yāmale:

akṛtvā tu puraścaryāṃ yo yatkarma samācaret।
tat tasya cābhicārāya jāyate nātra saṃśayaḥ॥

rāmārcanachandrikāyām:

saṃsāre duḥkhabhūyiṣṭhe ya icchet sukhamātmanaḥ।
pañcāṅgopāsanenaiva rāmaṃ bhajatu bhaktitaḥ॥
pañcāṅgopāsanaṃ bhaktyā puraścaraṇamucyate।
etat hi viduṣāmsreṣṭhaṃ saṃsārocchedakāraṇam॥
nānena sadṛṣo dharma nānena sadṛśantapaḥ।
nānena sadṛśaṃkiñcit iṣṭārthasya tapodhana॥

वीरचूडमण्याम् कालीतन्त्रे च:-

पुरश्चरणहीनस्य मन्त्रसिद्धिर्नजायते।
आदौ पुरष्क्रियं कुर्यत् नियमेन यथाविधि॥

वीरतन्त्रे:

आदौ मन्त्रस्य सिद्ध्यर्थं पुरश्चरणमाचरेत्।
ततो सिद्धमनुर्मन्त्रि काम्यकर्माणि साधयेत्॥

उत्तरतन्त्रे:

सर्वस्वेनापि कर्तव्यम् पुरश्चरणमुत्तमम्।
अन्यथा नाधिकारः स्यत् तस्यपूजादिषु प्रिये॥

योगिनीहृदये:

गुरोराज्ञां समादाय शुद्धान्तःकरणो नरः।
ततो पुरष्क्रियां कुर्यान्मन्त्र संसिद्धि काम्यया॥
जीवहीनो यथा देहः सर्वकर्मसु न क्षमः।
पुरश्चरणहीनोऽपि तथामन्त्रः प्रकीर्तितः॥

यामले:

अकृत्वा तु पुरश्चर्यां यो यत्कर्म समाचरेत्।
तत् तस्य चाभिचाराय जायते नात्र संशयः॥

रामार्चनछन्द्रिकायाम्:

संसारे दुःखभूयिष्ठे य इच्छेत् सुखमात्मनः।
पञ्चाङ्गोपासनेनैव रामं भजतु भक्तितः॥
पञ्चाङ्गोपासनं भक्त्या पुरश्चरणमुच्यते।
एतत् हि विदुषाम्स्रेष्ठं संसारोच्छेदकारणम्॥
नानेन सदृषो धर्म नानेन सदृशन्तपः।
नानेन सदृशंकिञ्चित् इष्टार्थस्य तपोधन॥

Some points to be noted from the above quotes

  • It is essential for kāmya rites
  • Without puraścaraṇa,one does not do pūjā etc(basically mantrasiddhi at its various levels is essential for the deity to be responding to the ritualist:This is the point being hinted at here)
  • The classic simile of a lifeless body being unable to perform any work;and a mantra that is not siddha is employed in the Yoginīhṛdaya
  • A yāmalatantra even goes as far as to say that one who does rites without doing puraścaraṇa,his rites are akin to abhicāra
  • Rāmārcana-candrikā,a text on Rāma worship notes that the puraścaraṇa ritual is also the cause of breakage of the bonds of saṃsāra;hence this is not merely recommended only for kāmya rites alone. And the ritual is also praised highly. This sentiment on the importance of mantrasiddhi at various levels is thus,not something that exists only in Śākta works but can be seen in Vaiṣnava works as well.

Śivaśatanāma stotra from Mahāliṅgeśvara tantra (with locations of some of the Śivālayas specified)

पार्व्वत्युवाच

देवदेव महादेव संसारार्णवतारक।
शिवलिङ्गार्च्चनं सर्वं श्रुतं तव मुखात् प्रतौ॥
इदानीं श्रोतुमिच्चामि शिवस्य शतनामकम्।
यस्य स्मरणमात्रेण मुच्यते भवबन्धनात्।

श्रीसदाशिव उवाच

श्रृणु देवी प्रवक्ष्यामि यस्मात् त्वम् परिपृच्चसि।
यस्य स्मरणमात्रेण संसारान्मुच्यते नमः॥
अतिगुह्यं महापुण्यम् तव स्नेहात् प्रकाशितम्।
गोपनीयम् प्रयत्नेन न प्रकाश्यम् यथा तथा॥
मम नाम परार्द्धं च तथैव कथितं मया।
तेषां सारं समुद्धृत्य सारात्सारं परात्परम्॥
तत्र सारं समुद्धृत्य कथयामि शृणु प्रिये।
मम नामशतञ्चैव कलौ पूर्णफलप्रदम्।
केवलं स्तवपाठेन मम तुल्यो न संशयः॥
पीठादिन्याससंयुक्तमृश्यादिन्यासपूर्वकम्।
देवता-बीजसंयुक्तं शृणुश्व परमाद्भुतम्॥
नारदो’स्य ऋषि प्रोक्तश्चन्दो’नुष्टुबुदाहृतम्।
सदाशिवो महेशानि देवता परिकीर्तिता॥
षडक्षरं महाबीजं चतुर्वर्गप्रदायकम्।
सर्वातीष्टप्रसिद्ध्यर्थे विनियोगः प्रकीर्तितः॥
महाशून्ये महाकालो महाकालीयुतः सदा।
देहमध्ये महेशानि लिङ्गाकारणे वेष्टितः॥
मूलाधारे स्वयम्भुश्च कुण्डलीशक्तिसंयुतः।
स्वाधिष्ठाने महाविष्णुस्त्रैलोक्यपालकः सदा॥
मणिपूरे महारुद्रः सर्वसंहारकारकः।
अनाहते ईश्वरो’हं सर्वदेवनिषेवितः॥
विशुद्धाख्ये षोडशारे सदाशिव इति स्मृतः।
आज्ञाचक्रे शिवः साक्षात् चितिरूपेण संस्थितः॥
सहस्रारे महापद्मे त्रिकोणनिलयान्तरे।
बिन्दुरूपे महेशानि परमेश्वरः ईरितः॥
बाहुरूपे महेशानि नानारूपधरोह्यहम्।
कैलासे ज्योतिरूपेण कैलासेश्वरसम्ज्ञकः॥
हिमालये महेशानि पार्वतीप्राणवल्लभः।
काश्यां विश्वेश्वरश्चैव बाणेश्वरस्तथैव च॥
शम्भुनाथश्चन्द्रनाथश्चन्द्रशेखरपर्वते।
आदिनाथः सिन्धुतीरे कामरूपे वृषध्वजः॥
नेपाले पशुपतिनाथः केदारे पावकेश्वरः।
हिङ्गुलायां कूपनाथो रूपनाथस्तदूर्द्धतः॥
द्वारकायां हरश्चैव पुश्करे प्रमथेश्वरः।
हरिद्वारे महेशानि गङ्गाधर इति स्मृतः॥
कुरुक्षेत्रे पाशुवेशो वृन्दारण्ये च केशवः।
गोकुले गोपेशपूज्यो गोपेश्वर इतीरितः॥
मथुरायां कंसनाथो मिथिलायां धनुर्द्धरः।
अयोध्यायां कृत्तिवासाः काश्मिरे कपिलेश्वरः॥
काञ्चीनगरमध्ये तु मन्नाम त्रिपुरेश्वरः।
चित्रकुटे चन्द्रचूडो योगीन्द्रो विन्ध्यपर्वते॥
बाणलिङ्गो नर्मदायां प्रभासे शूलभृत् सदा।
भोजपूरे भोजनाथो गयायाञ्च गदाधरः।
झाडाखण्डे वैद्यनाथो वक्रेश्वरस्तथैव च॥
वीरभूमौ सिद्धिनाथौ राढे च तारकेश्वरः।
घण्टेश्वरश्च देवेशि रत्नाकरनदीतटे।
भागीरथीनदीतीरे कपिलेश्वर ईरितः॥
भद्रेश्वरश्च देवेशी कल्याणेश्वर एव च॥
नकुलेशः कालीघट्टे श्रीहट्टे हाटकेश्वरः।
कोचवधुपुरे चाहं जल्पेश्वर इति स्थ्तितं॥
उत्कले विमलाक्षेत्रे जगन्नाथो ह्यहं कलौ।
नीलाचलारण्यमध्ये भुवनेश्वर ईरितः॥
रामेश्वरः सेतुबन्धे लङ्कायां रावणेश्वरः।
रजताचलमध्ये तु कुबेरेश्वर ईरितः॥
लक्ष्मीकान्तो महेशानि सदा श्रीशैलपर्वते।
त्र्यम्बको गोमतीतीरे गोकर्णे च त्रिलोचनः॥
बदरिकाश्रममध्ये कपिनाथेश्वरोह्यहम्।
स्वर्गलोके देवदेवो मर्त्यलोके सदाशिवः।
पाताले वासुकिनाथो यमराट् कालमन्दिरे।
नारायणश्च वैकुण्ठे गोलोके हरिहरस्तथा॥
गन्धर्वलोके देवेशी पुश्पदन्तेश्वर्योह्यहम्॥
श्मशाने भूतनाथश्च गृहे चैव जगद्गुरुः।
अवतारे शङ्करो’हं विरूपाक्षस्तथैव च॥
कामिनीजनमध्ये तु कामेश्वर इतीरितः।
चक्रमध्ये कुलेशश्च सलिले वरुणेश्वरः।
आशुतोषो भक्तमध्ये शत्रुणां त्रिपुरान्तकः॥
शिशुमध्ये गुरुश्चाहं तथैव परमो गुरुः।
चन्द्रलोके सोमनाथः स्वर्भानुर्भानुमण्डले।
त्रैलोक्ये लोकनाथो’हं रुद्रलोके महेश्वरः।
समुद्रमथने चाहं नीलकण्ठस्त्रिलोकजित्।
जम्बुद्वीपे जगत्कर्ता शाकद्वीपे चतुर्भुजः॥
कुशद्वीपे कपर्द्दिशः क्रौञ्चद्वीपे कपालभृत्।
मीनद्वीपे मीननाथः प्लक्षद्वीपे कलाधरः॥
अहञ्च पुष्करद्वीपे पुरुषोत्तम ईरितः।
देवमध्ये वासुदेवो गुरुमध्ये निरञ्जनः॥
पुराणे परमेशानि व्यासेश्वर ईरितः।
आगमे नागभट्टो’हम् निगमे नादरूपधृक्॥
सर्वज्ञो ज्योतिषां मध्ये योगेशो योगशास्त्रके।
दीनमध्ये दीननाथ उमानाथस्तथैव च।
राजराजेश्वरश्चैव नृपानां नगनन्दिनि।
परम्ब्रह्मसत्यलोके ह्यनन्तो’स्मि रसातले॥
आब्रह्मन्तम्बपर्यन्तम् लिङ्गरूपि ह्यहम् प्रिये।
इति ते कथितम् देवी ममनामशतोत्तमम्॥
पठनात् श्रवनाच्चैव महापातककोटयः।
नश्यन्ति तत्क्षणाद्देवी सत्यं सत्यं न संशयः।
अज्ञानिनाम् ज्ञानसिद्धिर्ज्ञानिनां परमं धनम्।
अतिदीनदरिद्राणाम् चिन्तामणिस्वरूपकम्॥
रोगिणां पापिनाञ्चैव महौषधमिति स्मृतम्॥
योगिनां योगसारञ्च भोगिनाम् भोगमोक्षदम्।
एककालं द्विकालं वा त्रिकालं वा पठेद्यदि।
अथवा रजनीकाले निर्जने शिवसन्निधौ॥
यः पठेत् साधकश्रेष्ठः स एव श्रीसदाशिवः।
कृष्णां चतुर्दशीं प्राप्य पठेद्भक्तिपरायणः॥
स एव सर्वसिद्धीशो जायते भूमिमण्डले।
चतुर्द्दश्यांअमायां वा सोमवारे विशेषतः॥
यः स्वयं तत्प्रदोषे तु पूजयित्वा स्तवं पठेत्।
तस्य सङ्गे महेशानि तिष्ठामि च सदा प्रिये॥
यं यं काममुपस्कृत्य पठेत् स्तोत्रमनुत्तमम्।
तं तं काममवाप्नोति सत्यं सत्यं न संशयः॥
जले स्थले चाम्भरीके विदेशे शत्रुसंकटे।
वनमध्ये रणमध्ये सभामध्ये तथैव च॥
राजद्वारे महारोगे महाशोके महाभये।
सर्वत्रैवाशुभं हन्ति स्तवपाठप्रसादतः॥
आकर्षणम्वर्शीकार्यं मारणोच्चाटनादिकम्।
शान्तिपुष्टिस्तम्भनानि पाठमात्रम् प्रयोजते॥
अपुत्रो लभते पुत्रं मोक्षार्थी मोक्षमाप्नुयात्।
बहुकिं कथ्यते देवी शृणु मत्प्राणवल्लभे।
असाध्यं साधयेत् सर्वं स्तवस्यास्य प्रसादतः।
अहञ्च जगदाधारो ममाधारस्त्वमेव हि।
त्वत्समा प्रकृतिर्नास्ति मत्समो नास्ति पुरुषः॥
तव योनीं समासाद्य सर्वमेव करोम्यहम्।
एतज्ज्ञानम् महेशानि पाषण्डे मा वदेत् क्वचित्॥
मूर्खाय भक्तिहीनाय दुष्टाय सुदुरात्मने।
शिवभक्तिविहीनाय शक्तिनिन्दापराय च॥
न प्रकाश्यं महादेवी प्रकाशाच्छिवहा भवेत्।
शिश्याय भक्तियुक्ताय शिवविष्णुपराय च॥
अद्वैतभावयुक्ताय देवीभक्तिपराय च।
शतनाम महास्तोत्रं देयं पुण्यं महेश्वरी॥

इति श्रीमहालिङ्गेश्वरतन्त्रे श्रीशिवपार्वतीसंवादे शिवशतनामस्तोत्रं सम्पूर्णम्

pārvvatyuvāca

devadeva mahādeva saṃsārārṇavatāraka।
śivaliṅgārccanaṃ sarvaṃ śrutaṃ tava mukhāt pratau॥
idānīṃ śrotumiccāmi śivasya śatanāmakam।
yasya smaraṇamātreṇa mucyate bhavabandhanāt।

śrīsadāśiva uvāca

śrṛṇu devī pravakṣyāmi yasmāt tvam paripṛccasi।
yasya smaraṇamātreṇa saṃsārānmucyate namaḥ॥
atiguhyaṃ mahāpuṇyam tava snehāt prakāśitam।
gopanīyam prayatnena na prakāśyam yathā tathā॥
mama nāma parārddhaṃ ca tathaiva kathitaṃ mayā।
teṣāṃ sāraṃ samuddhṛtya sārātsāraṃ parātparam॥
tatra sāraṃ samuddhṛtya kathayāmi śṛṇu priye।
mama nāmaśatañcaiva kalau pūrṇaphalapradam।
kevalaṃ stavapāṭhena mama tulyo na saṃśayaḥ॥
pīṭhādinyāsasaṃyuktamṛśyādinyāsapūrvakam।
devatā-bījasaṃyuktaṃ śṛṇuśva paramādbhutam॥
nārado’sya ṛṣi proktaścando’nuṣṭubudāhṛtam।
sadāśivo maheśāni devatā parikīrtitā॥
ṣaḍakṣaraṃ mahābījaṃ caturvargapradāyakam।
sarvātīṣṭaprasiddhyarthe viniyogaḥ prakīrtitaḥ॥
mahāśūnye mahākālo mahākālīyutaḥ sadā।
dehamadhye maheśāni liṅgākāraṇe veṣṭitaḥ॥
mūlādhāre svayambhuśca kuṇḍalīśaktisaṃyutaḥ।
svādhiṣṭhāne mahāviṣṇustrailokyapālakaḥ sadā॥
maṇipūre mahārudraḥ sarvasaṃhārakārakaḥ।
anāhate īśvaro’haṃ sarvadevaniṣevitaḥ॥
viśuddhākhye ṣoḍaśāre sadāśiva iti smṛtaḥ।
ājñācakre śivaḥ sākṣāt citirūpeṇa saṃsthitaḥ॥
sahasrāre mahāpadme trikoṇanilayāntare।
bindurūpe maheśāni parameśvaraḥ īritaḥ॥
bāhurūpe maheśāni nānārūpadharohyaham।
kailāse jyotirūpeṇa kailāseśvarasamjñakaḥ॥
himālaye maheśāni pārvatīprāṇavallabhaḥ।
kāśyāṃ viśveśvaraścaiva bāṇeśvarastathaiva ca॥
śambhunāthaścandranāthaścandraśekharaparvate।
ādināthaḥ sindhutīre kāmarūpe vṛṣadhvajaḥ॥
nepāle paśupatināthaḥ kedāre pāvakeśvaraḥ।
hiṅgulāyāṃ kūpanātho rūpanāthastadūrddhataḥ॥
dvārakāyāṃ haraścaiva puśkare pramatheśvaraḥ।
haridvāre maheśāni gaṅgādhara iti smṛtaḥ॥
kurukṣetre pāśuveśo vṛndāraṇye ca keśavaḥ।
gokule gopeśapūjyo gopeśvara itīritaḥ॥
mathurāyāṃ kaṃsanātho mithilāyāṃ dhanurddharaḥ।
ayodhyāyāṃ kṛttivāsāḥ kāśmire kapileśvaraḥ॥
kāñcīnagaramadhye tu mannāma tripureśvaraḥ।
citrakuṭe candracūḍo yogīndro vindhyaparvate॥
bāṇaliṅgo narmadāyāṃ prabhāse śūlabhṛt sadā।
bhojapūre bhojanātho gayāyāñca gadādharaḥ।
jhāḍākhaṇḍe vaidyanātho vakreśvarastathaiva ca॥
vīrabhūmau siddhināthau rāḍhe ca tārakeśvaraḥ।
ghaṇṭeśvaraśca deveśi ratnākaranadītaṭe।
bhāgīrathīnadītīre kapileśvara īritaḥ॥
bhadreśvaraśca deveśī kalyāṇeśvara eva ca॥
nakuleśaḥ kālīghaṭṭe śrīhaṭṭe hāṭakeśvaraḥ।
kocavadhupure cāhaṃ jalpeśvara iti sthtitaṃ॥
utkale vimalākṣetre jagannātho hyahaṃ kalau।
nīlācalāraṇyamadhye bhuvaneśvara īritaḥ॥
rāmeśvaraḥ setubandhe laṅkāyāṃ rāvaṇeśvaraḥ।
rajatācalamadhye tu kubereśvara īritaḥ॥
lakṣmīkānto maheśāni sadā śrīśailaparvate।
tryambako gomatītīre gokarṇe ca trilocanaḥ॥
badarikāśramamadhye kapinātheśvarohyaham।
svargaloke devadevo martyaloke sadāśivaḥ।
pātāle vāsukinātho yamarāṭ kālamandire।
nārāyaṇaśca vaikuṇṭhe goloke hariharastathā॥
gandharvaloke deveśī puśpadanteśvaryohyaham॥
śmaśāne bhūtanāthaśca gṛhe caiva jagadguruḥ।
avatāre śaṅkaro’haṃ virūpākṣastathaiva ca॥
kāminījanamadhye tu kāmeśvara itīritaḥ।
cakramadhye kuleśaśca salile varuṇeśvaraḥ।
āśutoṣo bhaktamadhye śatruṇāṃ tripurāntakaḥ॥
śiśumadhye guruścāhaṃ tathaiva paramo guruḥ।
candraloke somanāthaḥ svarbhānurbhānumaṇḍale।
trailokye lokanātho’haṃ rudraloke maheśvaraḥ।
samudramathane cāhaṃ nīlakaṇṭhastrilokajit।
jambudvīpe jagatkartā śākadvīpe caturbhujaḥ॥
kuśadvīpe kaparddiśaḥ krauñcadvīpe kapālabhṛt।
mīnadvīpe mīnanāthaḥ plakṣadvīpe kalādharaḥ॥
ahañca puṣkaradvīpe puruṣottama īritaḥ।
devamadhye vāsudevo gurumadhye nirañjanaḥ॥
purāṇe parameśāni vyāseśvara īritaḥ।
āgame nāgabhaṭṭo’ham nigame nādarūpadhṛk॥
sarvajño jyotiṣāṃ madhye yogeśo yogaśāstrake।
dīnamadhye dīnanātha umānāthastathaiva ca।
rājarājeśvaraścaiva nṛpānāṃ naganandini।
parambrahmasatyaloke hyananto’smi rasātale॥
ābrahmantambaparyantam liṅgarūpi hyaham priye।
iti te kathitam devī mamanāmaśatottamam॥
paṭhanāt śravanāccaiva mahāpātakakoṭayaḥ।
naśyanti tatkṣaṇāddevī satyaṃ satyaṃ na saṃśayaḥ।
ajñāninām jñānasiddhirjñānināṃ paramaṃ dhanam।
atidīnadaridrāṇām cintāmaṇisvarūpakam॥
rogiṇāṃ pāpināñcaiva mahauṣadhamiti smṛtam॥
yogināṃ yogasārañca bhoginām bhogamokṣadam।
ekakālaṃ dvikālaṃ vā trikālaṃ vā paṭhedyadi।
athavā rajanīkāle nirjane śivasannidhau॥
yaḥ paṭhet sādhakaśreṣṭhaḥ sa eva śrīsadāśivaḥ।
kṛṣṇāṃ caturdaśīṃ prāpya paṭhedbhaktiparāyaṇaḥ॥
sa eva sarvasiddhīśo jāyate bhūmimaṇḍale।
caturddaśyāṃamāyāṃ vā somavāre viśeṣataḥ॥
yaḥ svayaṃ tatpradoṣe tu pūjayitvā stavaṃ paṭhet।
tasya saṅge maheśāni tiṣṭhāmi ca sadā priye॥
yaṃ yaṃ kāmamupaskṛtya paṭhet stotramanuttamam।
taṃ taṃ kāmamavāpnoti satyaṃ satyaṃ na saṃśayaḥ॥
jale sthale cāmbharīke videśe śatrusaṃkaṭe।
vanamadhye raṇamadhye sabhāmadhye tathaiva ca॥
rājadvāre mahāroge mahāśoke mahābhaye।
sarvatraivāśubhaṃ hanti stavapāṭhaprasādataḥ॥
ākarṣaṇamvarśīkāryaṃ māraṇoccāṭanādikam।
śāntipuṣṭistambhanāni pāṭhamātram prayojate॥
aputro labhate putraṃ mokṣārthī mokṣamāpnuyāt।
bahukiṃ kathyate devī śṛṇu matprāṇavallabhe।
asādhyaṃ sādhayet sarvaṃ stavasyāsya prasādataḥ।
ahañca jagadādhāro mamādhārastvameva hi।
tvatsamā prakṛtirnāsti matsamo nāsti puruṣaḥ॥
tava yonīṃ samāsādya sarvameva karomyaham।
etajjñānam maheśāni pāṣaṇḍe mā vadet kvacit॥
mūrkhāya bhaktihīnāya duṣṭāya sudurātmane।
śivabhaktivihīnāya śaktinindāparāya ca॥
na prakāśyaṃ mahādevī prakāśācchivahā bhavet।
śiśyāya bhaktiyuktāya śivaviṣṇuparāya ca॥
advaitabhāvayuktāya devībhaktiparāya ca।
śatanāma mahāstotraṃ deyaṃ puṇyaṃ maheśvarī॥

iti śrīmahāliṅgeśvaratantre śrīśivapārvatīsaṃvāde śivaśatanāmastotraṃ sampūrṇam

Some of the locations of the more obscure Śivakṣetras specified here
Ādinātha refers to the temple at Maheshkhali,Coxs Bazar Bangladesh most probably.
Vaidyanātha refers to the Jyotirlinga temple at Baidyanath Dham in Jharkhand
Bhadreśvara is in the Chandannagar area(just before Chandannagar on the Howrah Bandel rail line)[another link about the temple]
Kalyāṇeśvara is near Belur. This particular place was revered by Sri Ramakrishna Paramahamsa.
Kocavadhupūra is Jalpaiguri’s Jalpesh temple.
Candranātha is the Chandranath temple in Chittagong on Chandranath hill.
Siddhinātha is the famous Malleshwar Siddhinath temple in Mallarpur in the Birbhum district.
bhāgīrathīnadītīre kapileśvara = refers to the shrine of Kapileśvara in Murshidabad district,30 miles North of Tarapith. This was worshipped by the great Tārā sādhaka Śrī Bamakhepa as well.


वैष्णवमन्त्राणाम् तुलसीमालासंस्कार

पञ्चगव्येन क्षालयित्वा मूलमन्त्रेण अभिमन्त्रयेत् । ततः देवतागायत्री मन्त्रेण पूर्ववत् घर्षयेच्च । ततः मूलमन्त्रेण धूपयेत् । ऐं श्रीं अक्षमालिकायै नमः इति मन्त्रेण पूजयेत् । प्रार्थनामन्त्रस्तु:- तुलसीकाष्ठसम्भूते माले क्र्ष्णजनप्रिये । बिभिर्मित्वाहं भद्रे कुरुमां कृष्णवल्लभम् । यथा त्वं वल्लभा विष्णोर्नित्यं विष्णुजलप्रिया । तथा मा देवदेवेशि कुरु कृष्णजनप्रियम् इति ।

ऐं श्रीं अक्षमालिकयै नमः इति मन्त्रस्य प्रमानम् यामलतन्त्रात्। तथा: वग्भवञ्च तथा लक्ष्मीमक्षादि मालिकान्ततः । ङेहन्तं हृदयमणान्तं मन्त्रेणनेन पूजयेत् ।


Vaiṣṇavamantrāṇām tulasīmālāsaṃskāra

pañcagavyena kṣālayitvā mūlamantreṇa abhimantrayet । tataḥ devatāgāyatrī mantreṇa pūrvavat gharṣayecca । tataḥ mūlamantreṇa dhūpayet । aiṃ śrīṃ akṣamālikāyai namaḥ iti mantreṇa pūjayet । prārthanāmantrastu:- tulasīkāṣṭhasambhūte māle krṣṇajanapriye । bibhirmitvāhaṃ bhadre kurumāṃ kṛṣṇavallabham । yathā tvaṃ vallabhā viṣṇornityaṃ viṣṇujalapriyā । tathā mā devadeveśi kuru kṛṣṇajanapriyam iti ।

aiṃ śrīṃ akṣamālikayai namaḥ iti mantrasya pramānam yāmalatantrāt। tathā: vagbhavañca tathā lakṣmīmakṣādi mālikāntataḥ । ṅehantaṃ hṛdayamaṇāntaṃ mantreṇanena pūjayet ।

अतीशवागीश्वरकीर्त्योः तारामन्त्रस्य पुरश्चरणविशये कानिचन वाक्यानि

From Stephan V Bayer’s The Cult of Tara:Magic and Ritual in Tibet

If one consults the Tantra of Tara the Yogini, the author says, it
would seem that little importance is attached to daily purity and so
on; but, according to the long-established tradition of Atisa, it is
best if the practitioner washes .the dwelling, the utensils, and himself with bathing water over which has been recited the “conquering” mantra, if he gives up meat and beer and so on while he is practising the ritual service, and if in short he keeps himself in a condition of bodily purity. He should avoid garlic and onions, which
pollute the strength of his speech, and beer and drugs, which produce drowsiness; he should avoid anything that might cause contamination or distraction, and he should wash himself again and
again with water over which the mantra has been recited. In this
connection, the text recommends the ritual of Bhavabhadra
for
the practitioner to cleanse away any lapses in his vows. And before
beginning the ritual, he should first determine by an examination
of omens ….

Finally, the handbook talks of the requisite number of recitations
in the ritual service, and our author quotes Candragomin: “Reciting
300,000 or 600,000 or 1,000,000 times, one accomplishes all functions.” And Vagisvarakirti said: “The count for the syllables of the
mantra is 100,000.” Thus the basic measure of ritual service is
100,000 recitations; but it is also held that in this “age of contention”
one should recite four times as much. Drubch’en rinpoch’e said:
“It is said that if one recites the 10-syllable mantra 10,000,000
times, one’s qualities will equal those of the noble Tara herself.”
That is to say, if one completes 10,000,000 recitations, one will have
the power to accomplish all functions and magical attainments. The
oral tradition ascribed to the Chenngawa, however, holds that if the
practitioner devotes himself to a ritual service of 100,000 recitations
he will be unharmed by any impediments; since she is a deity of
active function, it is quick and easy to succeed in her ritual service.
And since there is a great deal of evidence for this position in the
expanded commentaries upon the various histories of Tara, our
author concludes, we may place our belief therein.

Taranatha’s vignette on Amarasimha the Amarakosha’s author

Also the Acarya Amarasimha was a fully ordained monk
as well as the king’s scribe and could also discourse on the
metaphysics of both Mahayana and the Theravada. Supported
by the Tara Tantra, he was able to make the Noble Lady into
his personal tutelary divinity.Having made his abode in the
land of Malava in the west, he taught Abhidharma (Metaphysics)
to about 500 advanced students for about 24 years while
he stayed there, so it is said. All of those 500 students in
attendance on him gained exceedingly pure minds. Once there
was the heretic Naga King known as Lalita in that area and he
suddenly caused a fierce, unbearable rainstorm to fall and the
rain formed a fast-running river like the Yamuna. It drew very
near to the Acarya’s abode and also to many hamlets. The
Acarya prayed to Arya Tara and as a result the water swirled
round to die right of the Acarya’s home and the city of
Utajayana (Ujjain) many times and finally flowed off into
another great river, and only the Naga’s den and a small
Turuska village were carried away. Tara prophesied to him
in the following words, “Compose a work explaining key
terms!” and he wrote the work known as the Amara-kosa,
which to this very day is extremely widely known in India
among Buddhists and non-Buddhists. The king whose scribe
he was is said to have been Vikramaditya.

Despite the anachronism of the mention of Turuṣkas which is an accretion onto the tale of Amarasimha ,Taranatha is probably recording a genuine traditional tale of the lexicographer here genuinely(as transmitted by his Indian informer).

Parārthārcādhikāra (public worship in public temples) in Śaiva Siddhānta

Paraphrasing SK Ramachandra Rao’s Shiva Kosha,worship of Śiva is of two types

  • Svārtha(home worship/worship in one’s private shrine)
  • Parārtha(worship in a public temple on behalf of others/another person)

The former category of worship is allowed to all in Saiddhāntika Āgama,but the latter category is restricted by the Āgamas to a particular subsection of brahmins alone who are descended from a set of sages directly initiated by Śiva Himself:The sages mentioned vary,but they are usually

  • Kauśika
  • Bharadvāja
  • Kaśyapa
  • Gautama or Nandi(the ape faced attendant of Śiva)
  • Agastya or Atri

This implies only these brahmins who are descendants of the above sages and have been born in families with a heritage of performing the rites of public worship according to the Siddhānta āgama in an unbroken chain,generation after generation,can offer public worship in temples that run according to the Siddhānta. These brahmins in the living tradition are to be revered as forms of Śiva Himself. More crucially,these brahmins belong to a set of gocaras which are in their fold alone now,this marks them out from other ordinary brahmins belonging to these gotras.

On the ‘gender fluid Norse’

About this article by the Guardian, quoting Tristan

The actual scientific report mentioned by the article heavily implies that the person is probably of Finnic or Sami origin and that such mixed gender role burials are not as unheard on among those people.

This is supported by their jewelry being of prominent local origin and style and nothing in the burial being supportive of a real nordic origin beyond minute cultural syncretism.

I’d also mention that the conditions of the burial are not actually consistent with a high status norse religious burial, due to lack of accompanying sacrifices like animals or slaves. This is at best some kind of middle class burial they scrapped together.

Secondarily, they were not buried with a sword, the sword was buried later between their grave and then covered up (Which seems emblematic of trying to seal the grave tbh, as if people thought it might rise as a draugr – Supportive of them having a bad reputation or as a safety precaution for a deliberate humiliation of the burial conditions.) and then buried with an unhilted sword on their person (meaning unknown with speculation it may have been deliberate as an insult due to their condition).

If we assume that this is a Norse XXY Burial with good reputation, it seems likely to me that this person was probably one of those sorts who displayed severe anatomical resemblances to women and that they were presumed and raised to be such. Its possible that this was kept as a family secret until death, leading to a post-mortem awareness of the condition and subsequent steps taken to “seal” the grave afterwards.

There is literally no chance that a “Non-Binary” individual would have been openly accepted in the Norse world. There is a term for this, its Nith, and constitutes the highest of religious crimes.

Secondarily, There is not such thing as a Germanic Shaman. Let me repeat, There is not such thing as a Germanic Shaman. The Germanic people did not practice Animistic beliefs and shamanism was not a religious custom. This is a form of denigratory primitivism by assuming that “primitive and pagan” cultures all behave the same way and hold roughly the same beliefs.

One of the few versions of the 7 line prayer to the Vajrayana master Padmasambhava I saw in an IA language

Posting it here because most versions I see are Tibetan(and the lines mean the same anyway)

ओड्डियाने वायव्ये । पद्मकेसरकाण्डे । सिद्धिर्लब्धात्यद्भुता । ख्यात पद्मसम्भव । बहुडाकीभिरावृत । तवैवानुसरामि । आयाह्यधिष्ठानार्थम्। गुरु पद्म सिद्धि हूम् ॥ इति गुरुरत्नसप्तपदप्रार्थना ।।

• HUM •At Oddiyana in the North-West • On a lotus pistil stem • With accomplishments supreme • Famous Lotus-Born! • By Dakinis ringed around • Practicing I follow you • Please come grant your blessings enow! •GURU PADMA SIDDHI HUNG •

Credit to a certain Nepalese guy Pawan Giri for sharing it on FB.

https://www.facebook.com/sevenlineprayer/posts/360271005657982 The Tibetan one. Also ‘Tsokyé Dorje’ would be ‘gaNachakra-vajra’

A transcription of a stotra which gives the pañcabrahma mantras and tryambaka mantra in a form which everyone can recite along with the 5 syllabled(pañcākṣarī) mantra

This hymn is from the Kaumārikakhaṇḍa of the Māheśvarakhaṇḍa of the Skanda Purāṇa. It gives the mantras of the 5 faces of Śiva(known as the pañca(five) brahma mantras/vaktra mantras) and the tryāmbaka mantra in a form which everyone can recite(and also the pañcākṣarī in a form where everyone can uncontroversially recount it-context for this last bit is that apparently some āgamas recommend adding either the praṇava or Śākta praṇava to the pañcākṣarī for vīrya janana of the mantra,and what is to be added and allowed to whom added,or whether it really needs to be is a matter to be best learned from paramparā and is upto one’s own guru=one’s own paramparā is the final pramāṇa in these matters).

The sage Kālabhīti’the son of Māṃṭi and his wife Citralekhā who gained this epithet because he refused to come out of his mothers womb due to the fear of Kāla and took birth only after the persuation of Śiva and who became a Pāśupata and did lakhs of japas near Stambhatīrtha(Khambat) and under a Bilva tree. The subsequent description of what happened will be very interesting for any sādhaka:

nivṛtto nādidūre’tha vilvavṛkṣa dadarśa saḥ।
dṛṣṭvā taṃ tasya cādhastāllakṣamekaṃjajapā saḥ॥
japastasya viprasya indriyānī layaṃ yayuḥ।
kevalaṃparamānandasvarūpo’sāvabhūtkṣaṇāt॥

His own recollection of his mental state

nāyaṃ mama mahānando vārānasyām na naimiṣe।
na prabhāse na kedāre na cāpyamarakaṇṭake॥

nirvikārānisvacchāni gaṅgābhāṃsīvakhānime॥
bhūteṣu paramāprītistrijagaddyotate sphuṭaṃ।
dharmamekaṃ paraṃ mahyaṃ cetaścāpyavagacchati॥

After this follows an exchange by an unknown stranger who comes to test the sage Kālabhīti on the ritual purity of his observances and after that’a liṅga manifested from under the bilva tree and he sings the stotra which contains the essence of the 5 face mantras/brahma mantras of Śiva’the Tryāmbaka mantra and the holy pañcākṣara. Mahādeva then appears from the just appeared liṅga and then states that he had filled the lake whose waters the sage had initially refused to drink and he was the same one who had appeared in the form of a man with unknown antecedents and blesser the reciter of this hymn with the fruit of reciting these seven mantras. That place became sacred as the temple of Mahākāla on the bank of the lake Mādalā.

Now I am listing the stotra along with the phalaśruti(explanations are in normal brackets and are obviously not to be recited,just for understanding). Ātmaka=of the nature of,for those whose Sanskrit is poor. Anyone who has not learned the corresponding vaidika mantras from the mouth of a guru(especially the brahma mantras and the tryambaka mantra) can recite the stotra or corresponding ślokas and get the benefit of the mantra.

[Kālabhīti uvāca]
pāpasya kālaṃ bhavapaṅkapālaṃ kalākalaṁ kālamārgasya kālam।
devaṃ mahākālamahaṃ prapadye śrīkālakaṇṭharūpaṃ bhavakālarūpam॥
īśānavaktraṃ praṇamāmi tvāhaṃ stauti śrutiḥ sarvavidyeśvarastvaṃ।
bhūteśvarastvaṃ prapitā mahastvaṃ tasmai namaste’stu maheśvarāya॥ (Īśāna vaktramantrātmaka śloka)
yaṃ stauti vedastamahaṃ prapadye tatpuruṣasaṃjñaṃ śaraṇaṃ dvitīyam।
tvāṃ vidmahe tacca nastvaṃ pradehi śrīrudra devadevaśa namonamaste॥ (Tatpuruṣa vaktramantrātmaka śloka)
aghoravaktraṃ tritayaṃ prapadye atharvajuṣṭaṃ tava rūpakāṇi।
aghoraghorāṇi ca ghoraghorāṇyahaṃ sadā naumi bhūtāni tubhyam॥ (Aghora vaktramantrātmaka śloka)
caturthavaktraṃ ca sadā prapadye sadyobhijātāya namonamaste।
bhavebhavenādibhavo bhavasva bhavodbhavo māṃ śiva tatratatra॥ (Sadyojāta vaktramantrātmaka śloka)
namo’stu te vāmadevāya jyeṣṭharudrāya kālāya kalāvikariṇe।
balaṃkarāyāpi balapramāthine bhūtāni haṃtre ca manonmanāya॥ (Vāmadeva vaktramantrātmaka śloka)
triyaṃbakaṃ tvāṃ ca yajāmahe vayaṃ supuṇyagandhaiḥ śivapuṣṭivardhanam।
urvārukaṃ pakvamivograbaṃdhanādrakṣasva māṃ tryaṃbakaṃ mṛtyumārgāt॥ (Tryambaka mantrātmaka śloka)
ṣaḍakṣaraṃ mantravaraṃ taveśa japaṃti ye munayo vītarāgāḥ।
teṣāṃ prasanno’si japāmahe tvoṃkārapūrvaṃ ca namaḥ śivāya॥ (Oṃkārayukta śivapañcākṣaramantrātmaka śloka)

phalaśruti

[Mahādeva uvāca]
saptamantrarahasyaṃ ca yatkṛtaṃ stavataṃ mama।
anena paṭhyamānena saptamantraphalaṃ labhet॥

The stotra is presented below with Devanagari:

[कालभीति उवाच]
पापस्य कालं भवपङ्कपालं कलाकलं कालमार्गस्य कालम्।
देवं महाकालमहं प्रपद्ये श्रीकालकण्ठरूपं भवकालरूपम्॥
ईशानवक्त्रं प्रणमामि त्वाहं स्तौति श्रुतिः सर्वविद्येश्वरस्त्वं।
भूतेश्वरस्त्वं प्रपिता महस्त्वं तस्मै नमस्तेऽस्तु महेश्वराय॥ (ईशान वक्त्रमन्त्रात्मक श्लोक)
यं स्तौति वेदस्तमहं प्रपद्ये तत्पुरुषसंज्ञं शरणं द्वितीयम्।
त्वां विद्महे तच्च नस्त्वं प्रदेहि श्रीरुद्र देवदेवश नमोनमस्ते॥ (तत्पुरुष वक्त्रमन्त्रात्मक श्लोक)
अघोरवक्त्रं त्रितयं प्रपद्ये अथर्वजुष्टं तव रूपकाणि।
अघोरघोराणि च घोरघोराण्यहं सदा नौमि भूतानि तुभ्यम्॥ (अघोर वक्त्रमन्त्रात्मक श्लोक)
चतुर्थवक्त्रं च सदा प्रपद्ये सद्योभिजाताय नमोनमस्ते।
भवेभवेनादिभवो भवस्व भवोद्भवो मां शिव तत्रतत्र॥ (सद्योजात वक्त्रमन्त्रात्मक श्लोक)
नमोऽस्तु ते वामदेवाय ज्येष्ठरुद्राय कालाय कलाविकरिणे।
बलंकरायापि बलप्रमाथिने भूतानि हंत्रे च मनोन्मनाय॥ (वामदेव वक्त्रमन्त्रात्मक श्लोक)
त्रियंबकं त्वां च यजामहे वयं सुपुण्यगन्धैः शिवपुष्टिवर्धनम्।
उर्वारुकं पक्वमिवोग्रबंधनाद्रक्षस्व मां त्र्यंबकं मृत्युमार्गात्॥ (त्र्यम्बक मन्त्रात्मक श्लोक)
षडक्षरं मन्त्रवरं तवेश जपंति ये मुनयो वीतरागाः।
तेषां प्रसन्नोऽसि जपामहे तम् त्वोंकारपूर्वम् च नमः शिवाय॥ (ॐकारयुक्त शिवपञ्चाक्षरमन्त्रात्मक श्लोक)

[महादेव उवाच]
सप्तमन्त्ररहस्यं च यत्कृतं स्तवतं मम।
अनेन पठ्यमानेन सप्तमन्त्रफलं लभेत्॥

This Stambha tīrtha is currently located at Vasad,Gujarat with attempted revivers also.