Someone should map the shaiva prescences in nIlAchala hill to the shiva shrines actually present there,which would be
1. kAmeshvara(does this correspond to the vAmedeva li~Nga named kAmeshvara mentioned in the kAmAkhyAmAhAtmyam just before the traipura vidhi is mentioned?)
2. koTili~Nga(sharabheshvara) (yo’sau sharabhamUrtirme madhyakhaNDaprachaNDakaH/mahAbhairavanAmAbhut koTili~NgAhvayastu me//)
3. kambaleshvara(harihara/sha~NkaranArAyaNa)
4. aghora in the kAmAkhyA cave(if someone could help me out about the exact location?I couldn’t identify when I went in)…the corresponding verse in the KP seems to be yacchaghorAhvAyaM shIrShaM tatkAmAyAstu dakShiNe/pIThe bhairavanAmA tu gadite paramArthibhiH//
5. kedAreshvara (kedArasaMj~nakaM kShetraM madhyasthaM siddhakAmayoH/)
6. A li~Nga at the bottom of the saubhAgyakuNDa. It is visible on mahAshivarAtri when the kuNDa is drained then apparently?
7. pANDunAtha=seems to be invoked both as varAha(varAhaH pANDunAthAkhyAH sthitastatra hariryataH) and as the nArAyaNa aShTAkShari in a later chapter of the purANA
8. kAmuka vaTuka seemingly in the main cave of kAmAkhyA itself
9. Amratakeshvara(sadyojAta) (sadyojAtAhvayam shIrShaM pIThe tvAmrAtakeshvara…says the kAlikA purANa’s kAmAkhyAmAhAtmyam,62nd chapter)
10. heruka bhairava apparently
11. bhuvaneshvara bhairava identified with tatpuruSha…bhuvanesha in the cave of bhuvanAnanda
12. siddheshvara identified with IshAna (IshAnAkhya shivo yatra tat siddheshvarasanj~nakaM/shilArupaM siddhakuNDaM madhyasthaM viddhi bhairavaM)
This post should be read in conjunction with this post and this post on other shrines on the nIlAchala hill. I would be glad if someone took a lead and published where exact correspondences to the places mentioned that are less clear(like bhuvaneshvara). The article will be updated as I get new information.
On theological reasons behind a very common Durga / Caṇḍikā dhyana
Normal Reason: rAghava bhaTTa says so and is ratified by the author of prapancha sAra and IshAna shiva in his paddhati. Spiritual reason: The great and the high warlock, aghora parameshvara holds a trishUla in his hands… and according to the devI saptashatI the same shUla is given to chaNDikA parameshvari… for the D700 verily saysshUlaM shUlAd vinishkR^iShya… As per kShemarAja’s commentary on the weapons being held by aghora parameshvara, he says about the shUla: ..”ichChA GYAna kriyAyogi svAtantrya shakti daNDena trishUlena pAshatraya shAtanaM” “Striking down the three bonds [ego, karma, illusion] with the staff of absolute autonomy (svātantrya-śakti), which is conjoined with the powers of Will, Knowledge, and Action (icchā-jñāna-kriyā).”
A set of sixty-four yoginīs of Kāmākhyā(supplemented by the Kālikā purāṇa)
Brahmāṇī,Caṇḍikā,Raudrī,Gaurī,Indrāṇī,Kaumārī,Vaiṣṇavī,Durgā,Nārasiṁhī,Kālikā,Cāmuṇḍā,Śivadūtī,Vārāhī,Kārtikī,Māheśvarī,Śaṅkarī,Jayantī,Sarvamaṅgalā,Kālī,Kapālinī,Medhā,Śivā,Śākambharī,Bhīmā.Śāntā,BhrāmarīRudrāṇīAmbikā,Kṣemā,Dhātrī,Svāhā,Svadhā,Aparṇā,Mahodarī,Ghorarūpā,Mahākālī,Bhadrakālī,Bhayaṅkarī,Kṣemaṅkari,Ugracaṇda,Caṇḍogrā,Caṇḍanāyikā,Caṇḍā,Caṇḍavatī,CaṇḍīMahāpriyaṅkarī,Balavikaraṇī,Balapramathanī,Manonmathanī,Sarvabhūtadamani,Umā,Tārā,Mahānidrā,Vijayā,Jayā
followed by a set of yoginis mentioned as śailaputryādi which are: śailaputrī,guptakāmā,Śrīkāmā(Caṇḍikā),vindhyavāsinī(Caṇḍaghaṇṭā/Candraghaṇṭā),koṭīśvarī,vanasthā,pādadurgā(Katyayani),dīrgheśvarī and bhuvaneśvarī.
The verses dealing with them are posted below
brahmāṇī caṇḍikā raudrī gaurīndrāṇī tathaiva ca || 39 ||
kaumārī vaiṣṇavī durgā nārasiṁhī ca kālikā |
cāmuṇḍā śivadūtī ca vārāhī kārtikī tathā || 40 ||
māheśvarī śaṅkarī ca jayantī sarvamaṅgalā |
kālī (ka)pālinī medhā śivā śākambharī tathā || 41 ||
bhīmā śāntā bhrāmarī ca rudrāṇī cāmbikā tathā |
kṣemā dhātrī tathā svāhā svadhā’parṇā mahodarī || 42 ||
ghorarūpā mahākālī bhadrakālī bhayaṅkarī |
kṣemaṅkarī cogracaṇḍā caṇḍogrā caṇḍanāyikā || 43 ||
caṇḍā caṇḍavatī caṇḍī mahāpriyaṅkarī tathā |
balavikaraṇī devī balapramathanī tathā || 44 ||
manonmathanī caiva hi sarvabhūtasya damanī |
umā tārā mahānidrā vijayā ca jayā tathā || 45 ||
pūrvoktāḥ śailaputryādyā yoginyaṣṭau tathā kramāt |
tābhirabhiśca sahitāścatuṣṣaṣṭiśca yoginīḥ || 46 ||
pūjayed maṇḍalasyā(ntā?ntaḥ) sarvakāmārthasiddhaye |
nānāvidhaṁ tu naivedyaṁ pānaṁ pāyasameva ca || 47 ||
moḍakāpūpapiṣṭādi devyai samyak pradāpayet |
evaṁ tu pūjayed devīṁ kālikāṁ kāmadāyinīm || 48 ||
bhaktiyukto naro bhūtvā sarvān sa labhate priyān |
mahocchvāsā mahādevī mahāmāyā tu sā smṛtā || 49 ||
The central deity according to both the sources alluded to is Tripurā of the three syllables that corresponds to the Goddess Bālā,although She is visualized as a collection of three Goddesses akin to most traditions of Caṇdī navārṇa today. In this case,each goddess corresponds to each syllable of the mantra.
Curwen on the fall of Rome and other things
People on twitter have had big debates about when the Fall of Rome was-was it when the Goths took it , viz. Romulus Augustus, in the late 400s AD? was it in 1453 when the Ottomans overran Byzantium?I don’t think so in either case.
I think it was when the Flame of Vesta was extinguished , by order of the Christian emperor / his lot and Roman religion was suppressed. because, quite literally … they stopped bieng Roman when that happened. And in antiquity that element aroudn the Flame going out – well, that woudl, overtly, be viwewed as the life of the city … extinguished. At least till relit. They stopped being Roman and then tottered on for a few more decades till the Goths.
What Macaulay wanted to do to Hindu India was done to Roman Rome. When it came to the Flame of Vesta – there was a procedure,straightforward if .. not someting one wanted to have to do. To rekindle said flame from the Sun. However, to re-light the flame of a .. wel, a religion, a people,that is not so simple. Once it goes out,once it is allowed to gutter and dwindle and turn to ashes and ember it is very difficult to go the opposite way -Curwen replied to themself a warning, therefore, to – well, we do not take our religoin and its heritage, its multi-millennia unbroken span , for granted but yes, were it to be as … suppressed as the Romans wound up , or the Germanics wound up a devil of a time getting it back. even without the .. thousand yeras, thojusand five hundred … of additional time to forget that those two spheres have had .
Of course, this brings me to antoher thought. Basically it was rathert noted that POland, being a country / realm , located on a bunch of flat plains on the main invasion route eithetr direction in Eastern Europe was therefore in perma-danger of being overrun and overriden – overwritten in fact and usualy taht would mean the potential .. end of the thing except in amidst the rising great powers , and the realization that it was likely taht .. basically Poland was going to get overrun and ‘incorporated’ , sooner or later ,,, the Poles decided to try something different sow the ‘seeds’ , embed the ‘roots’ of Polishness in such a broad and deep fashion amonst the people rather than just an assimilatable – or executable – elite and Poland would still be around, Polishness would still bre around for such time , one day in the perhaps distant future when those great powers were battened back down again, and there would be scope for Poland, the (nation-)state to spring back into existence. And lo … thoug hit took .. what, four centuries? it worked.
The Ogha-traya(the lineage of the divine,siddha(perfected) and human teachers) of Bālā Tripurāsundarī’s tradition as described in two hymns
Divyaugha(the Divine transmission/flow [of the tāntrika teaching]). In this case,they seem to be deifics of certain technical terms of advaya śaivāgama(Nondual Śaiva tantra would be a close enough translation). The terms which would be specific to the traipura tradition building on the older Śaiva tradition would be kāma and kāmeśvara. Amṛta hearkens back to the older Mṛtyuñjaya/Mṛtyujit based based traditions,a technical excursus of which is provided here and an introduction on the Netra tantra,centred on the nectarine Rudra Tryambaka/evolute Amṛteśvara(Lord of Nectar). As noted by the author of that blog:
…the bhairava srotas underwent a syncretic development with a much earlier independent stream of the mantra-mArga, i.e. the worship of mR^ityu~njaya. This resulted in the system of amR^iteshvara bhairava and amR^iteshvarI which is expounded by the netra tantra.
- Prakāśānanda
- Parameśānanda
- Paraśivānanda
- Kāmeśvarānanda
- Mokṣānanda
- Kāmānanda
- Amṛtānanda
After the transmission/flow of teachings amongst the divyaugha,comes the siddhaugha(the transmission/flow of tantrik teachings in the line of the perfected ones). In this case,they are the five faces of Śiva,deifics of a famous pentad of 5 mantras in Śaivism known as the Pañca-Brahma-s.
- Īśāna
- Tatpuruṣa
- Aghora
- Vāmadeva
- Sadyojāta
After the divyaugha and siddhaugha,comes the mānavaugha(the first humans who brought down the tantrik tradition as expounded in the hymn). In this case they are
- Gaganānanda
- Viśvānanda
- Vimalānanda
- Madanānanda
- Ātmānanada
- Priyānanda
And then one goes on to worship the immediate quartret of gurus(one’s own guru,his guru,his guru’s guru and that figure’s guru) before going on to worship other figures in the Goddess’ retinue. The hymn in question is the Bala Khadgamala stotra.
The 1000 names of Bālā as ascribed to the Rudrayāmala tantra have a slightly variant list
The divyaugha there consists of
- Prakāśānandanātha
- Śivānandanātha
- Śaktyānandanātha
- Samayānandanātha.
- Kauleśa and Devī are mentioned though I am not sure if they are epithets for Śiva and Śakti in this case.
In this case the gurus are the dialogic union of Śiva-Śakti/deifics of this contexts
Klinnāṅgānandanātha, Vedānandanātha, and Sahajānandanātha are the siddhaugha gurus listed in this tradition of the hymn. Their names are significant and reflect on the nature of the Goddess on Her practical manifestation.
The human gurus in the 1000 names are listed as Vimalānandanātha, Madanānandanātha, Bhuvanānandanātha, and Svātmānandanātha.
On the praise of the wife,from the Annadākalpa
strīsaṅginā sadā bhāvyamanyathā na prasīdati।
kṣubdhāyāṃ yoṣiti kṣubdhā sadā devī na saṃṣayaḥ॥
sā cedbhavati saṃkṣubdhā danamāyuśca nāśayet।
vṛthā sadakṣiṇo homo yadyapriyakaraḥ striyaḥ॥
buddhirbalaṃ yaśorūpamāyurvittaṃ sutādayaḥ।
naśyanti tasya sarvāṇi yoṣinnindāparasya ca॥
mātāpitrorvaraṃ tyāgastyājya śambhustathā hariḥ।
varaṃ devī parityājyā naiva tyājyā svakāminī।
varaṃ janamukhānnindā varaṃ vā garhitaṃ yaśaḥ॥
varaṃ prāṇā paritryājyā na kuryādapriyaṃ striyāḥ।
na dhātā nācyutaḥ śambhurna ca vā sā sanātanī॥
yoṣidapriyakartāraṃ rakṣituṃ na kṣamo bhavet।
śmaśānasādhanaṃ nātra na citā śavasādhanām॥
yoṣitpūjanamātreṇa annapūrṇā susiddhidā॥
iti annadākalpe siddhisādhanādivivaraṇaṃ nāma ṣoḍaśaḥ paṭala
Namaḥ Śrīmahākālāya
From the sahasranāma of the viśvasāra tantra
śmaśānastho mahārudro mahākālo digambaraḥ .
kapālakarttṛkā vāme śūlaṃ khaṭvāṅgadakṣiṇe ..
bhujaṅgabhūṣitāṅgo’pi bhasmāsthimaṇimaṇḍitaḥ .
jvalatpāvakamadhyastho bhasmaśayyāvyavasthitaḥ ..
viparītaratāṃ tatra kālikāṃ hṛdayopari .
peyaṃ khādyaṃ ca coṣyaṃ ca tau kṛtvā tu parasparam ..
From the Mahākālasādhanā of Sumatibhadra,an otherwise unknown author
viśvābjasūryamadhyasthaṃ pratyālīḍhaṃ bhujadvayaṃ.
kṛṣṇavarṇaṃ mahāraudraṃ nāgābharaṇamaṇḍitam..
kartri-kapālā-śūlaṃ ca muṇḍamālā pralambitaṃ
mahātejaṃ śravadrudhiraṃ lalajihvaṃ bhayānakam..
From the Mahākālasādhanā of Karuṇā/Karuṇācala,disciple of Līlāvajra(also the author of another sādhanā on Kurukullā)
nīlāmbhoja-tamāla-kajjala-ghanacchāyo navīnārkavanniḥsīma prasarapratīcyakiraṇajvālāruṇo locana.
daṃṣṭrākoṭīkarālabhāsvaralasadvaktrāntarāle bhramanbhīṣmaśrīrasanastanuttamamahākālo jagatpiṅgalaḥ..
sanmaitrīkaruṇāṃ tathaiva muditāṃ dhyāyadupekṣāṃ tataḥ kuryāt kalmaśadeśanādimakhilaṃ śrīmadgurorājñayā.
sarvākāravatīmanantasugataprajñāmayā śunyatā sañcintya sphuṭanīlahūṃkṛtimataḥ saṃbhogavaccintayet..
tadbījaṃ bhagavantamugrakiraṇajvālāvalīḍhāmbaraṃ sanmūrtocchaladandhakārapaṭalacchāyaṃ mahābhīṣaṇām.
kharvaṃ kharvapīvaraṃ pravikaṭakuṇḍorudaṃṣṭrāṅkuraṃ prasyandan ghanāsrapiñjarabṛhatsṛkkopakaṇṭhasthalaṃ..
visphūrjad ghanarociraṃ varamaṇivyāsaktapādadvayaṃ dhātāraṃ paridhānamaṃṣuvilasat śārduladehacchadaṃ.
antarbhrāntanipīta pinḍitaghanadhvāntaughamukhāruṇapraṣṭhodbhrāmaramaṇḍalābhavipulajvālaṃ ca netratrayam..
bibhrāṇaṃ pariveṣṭya vāmabhujayordaṇḍaṃ triśūlaṃ tathā haste sāsrakapālamekamaparaṃ caikāṃ mahākartarīm.
dhyāyādurdhvaniveśanaṃ naraśiraḥsrakṣaktapīnorasaṃ vidyutpuñjakarālakuntalacayaśmaśrutkaṭasya śrīyaṃ..
Posted for information and as personal notes for this year’s Mahāśivarātri.
On the imagery of the Gaṇapati mentioned in the krama of tripurA and shArikA
The Ucchiṣṭagaṇapati mentioned in the first lines is also mentioned with an identical mantra in the Buddhist sādhanāmāla,albeit just as Gaṇapati. His description from that compliation of sādhanās runs(in rather ungrammatical Sanskrit) thus: bhagavantaṃ gaṇapatiṃ raktavarṇaṃ jaṭāmukuṭakirīṭīnaṃ sarvābharaṇabhūṣitaṃ dvādaśabhujaṃ lambodaraikavadanaṃ ūrdhvaparyankatāṇḍavaṃ trinetramapyekadantaṃ savyabhujeṣu kuṭhāra-śara-aṅkuśa-vajra-khaṭvaṅga-śūlaṃ ca vāmabhujeṣu mūṣala-cāpa-khaṭvāṅga-asṛk-kapāla-śuṣka-māṃsakapālaphaṭkaṃ ca raktapadme mūṣikopari sthitamiti. No mention of any distinct rites are there in the sādhanā,only just japa.
Pañcastavī=an archaic traipura text?
I got reminded of the Pañcastavī on reading about a fragment of it,the laghustavī transmitted in Kerala as the Bālāviṁśati(literally:Twenty verses on the goddess Bālā) in an article by Karasinski and GSK Sharman. and that led me to read up on the Pañcastavī and try to note various points in it that point to a possible historical marker/concrete historical anchoring
- A possible reference to a certain Vatsarāja in its 12th verse of the Laghustavi. This could be a very likely reference to the same Vatsarāja who composed the Kāmasiddhistuti in the context of an archaic form of worship of Śrīvidyā that does not survive today.
- The 11th verse of the Laghustavi also has a description of Bālā that is close to Tripurābhairavī(also considering the closeness in nyāsas compared to Bālā and Tripurābhairavī and the construction of (Tripurā)bhairavī from Bālā by adding the syllables representing sūrya,soma and agni in each bīja of the Bālā tryakṣarī=this shift from kāma to adding the ̍Śiva’ component parallels the development seen in Lalitā and the Nityā cult as well). This also implies that at one point in Her cult,Bālā was seen as bhairavī Herself.
- Imagery from older Daurga cults/Caṇḍikā cult being used in the worship of Bālā,affirming Her royal position and as the kuladevī of kings in the 13th verse
- Reference to the offerings of milk,ghee,honey and wine (in conjunction with the offerings of brahmins,kṣatriyas,vaiśyas and śudras respectively?)
- The author does not seem to know the Lalitopākhyāna or any detail of the war against Bhaṇḍāsura and Bālā is a supreme independent Goddess in Her own right,most frequently equated with the ‘battle-queen’ Caṇḍikā
- Attraction of women is mentioned without any negative remark about it
- Mention of Tripurā as being worshipped by Gaṇeśa and Vaṭuka in the Carcāstava section as mentioned in the Kāmasiddhistuti(as opposed to later South Indian lineages that tend to elide the worship of Vaṭuka in practice and/or use replacements)
- The mention of the name Tārā to be uttered when one is under danger from water brings to my mind the usage of the ‘oṃ tāre tuttāre ture…’ mantra in the Paraśurāmakalpasutras as the jalāpat-śamanī vidya. In both the cases the deity is Ārya Tārā.
- A certain form of the Goddess Parā is being alluded to in the fourth stava(ambāstava) section where She is bearing a crystal mālā,a book,cinmudrā and a cupt(yaḥ sphāṭikākṣaguṇapustakakuṇḍikāḍhyāṃ vyākhyasamudyatakarāṃ śaradinduśubhrāṃ…)? (She is also alluded in the beginning of the hymn in its Laghustavī section in a slightly different form).
- In the 25th verse of the Ambāstava,the reference to Her being His body reminds one of a certain conceptualization of Abhinavagupta.
- Mention of the ṣaḍadhvas in the 30th verse=this is one concept poorly understood outside the śaivāgamic world. They arethe varṇa,pada,mantra,kalā,tattva and the bhuvanadhvan-s. The six adhvans are three vācya(referent)-vācaka(word) pairs. kalā,tattva and bhuvanadhvans are the vācya and pada,mantra and varṇādhvans are the vācakas. This and other referents indicate that the tattvacintana of the Goddess was done in the tradition of nondual flavour of śaivāgama rather than advaita vedānta.
- The 5th sakalajananīstava section also acknowledges that no philosophy can truly fully express Her.
- The 22nd verse of the sakalajananīstava expresses that it was through Her that Śiva severed the head of Brahmā and used it as a skullcup,impaled Viṣṇu(later traditions note it as Viśvaksena) and become Nīlakaṇṭha by bearing the halāhala poison in His neck. I wonder if the reference to the first and second ākhyānas is not coincidental and the author is establishing Her as the female version of Bhairava,i.e.Bhairavī?
- In the very last verse of the sakalajananīstava She is identified with the classical śaiva aṣṭamūrtayaḥ.(Earth,Water,Fire,Air,Vyoma,Surya,Soma and the Yajamana).
- Further points:Paramadvaya influence in the stava could serve as anchoring the terminus ante quem in addition to the post quem as it would have been older than kevalādvaita but śrīvidyā at one point did not have this either. The mūlavāmakeśvarīmata itself is an example of this process. It has purvāmnāya elements but not the high philosophy of Abhinavagupta,Utpaladeva etc…that would need the Yoginīhṛdaya and commentaries. [Note:Abhinavagupta and Kṣemarāja were very likely aware of the Nityā-Dakṣināmnāya/the earliest beginnings of ̎proto-Śrīvidya(beyond Bālā and Her system)?]
Haviṣyānna: definitions and notes in the context of puraścaraṇa
Haviṣyānna is to be eaten during sacred occasions like certain vratas,rites and so on. It is defined (from the Kriyākāṇḍavāridhi as cow’s milk(if unavailable,buffalo ghee),cow’s ghee(if unavailable,ghee from buffaloes),’atap’ raw rice(any naturally fragrant variety of raw rice will do).sugar from sugarcane,pigweed(beto shakh in Bengali),kalo shakh(I am not sure about the English translation for this),shashthi shakh(I am also unsure about its translation) ,sugarcane,myrobalan(haritaki),peas(matar),barley(yava),seasame(til),unroasted mung dal(green gram),sea salt,water cress(hinche shaak),jackfruit,bananas,amlaki(amla),the roots of creepers,tamarind,ginger,cumin(jeera),millets(cited as kaṅgu),coconuts,citrus fruits(cited as nāgaraṅga),pipul…and all these are ideally not cooked in oil,ie, not fried.(atailapakshvam…)
The shlokas cited are
From smārtamata
haimantikaṃ sitāviyaṃ mudgāstilā yavā|
kalāya-kaṅgu-nīvārā vāntakaṃ hilamochikā||
ṣaṣṭikā kālaśākañcha mūlakaṃkemuketarat|
lavaṇe saindhavasāmudre gavye cha dadhisarpiṣī||
payo̍nuddhṛtasārāncha panasāmraharītakī|
tintiḍī jīrakaṇchaiva nāgarañcha pippalī||
kadalī lavaṇi(li?) dhātrī phalānyaguḍamaikṣavam|
atailapaksvam munayo haviṣyānnaṃ prachakṣate||
From Agastyasaṃhitā
dadhī kṣīraṃ ghṛtaṃ gavyamaikṣavaṃ guḍavarjjitam|
nārikelaphalañchaiva kadalīm lavali(ni)?stathā||
āmrāmalakañchaiva panasañcha harītakīm|
vratāntaraprashastañcha haviṣyaṃ manyate budhaiḥ||
More shlokas from texts on purvasevā on haviṣyānna shall be posted as and when convenient. A further thing to note is the insight of Adi Shankara where he notes that AhAra is not just what we intake by our mouth but by all our sensory apertures as well like our sight,the music we listen to,and in modern times, would extend to the media we consume.
The shlokas below are posted from the Puraścaraṇollāsa tantra compiled by Swami Paramatmananda Bhairav with a few of my remarks intersperesed here and there
I am not going to deal with the question of acceptance of bhīkṣā because if the audience this is meant for has computers and electronics,they are unlikely to be the ones in austere conditions needed to accept bhīkṣa.
On the importance of bhakṣyābhakṣya niyamas at all stages of tantric practice,Gautamīya states
puraścaraṇakṛnmantrī bhakṣyābhakṣyaṃ vicārayet।
paśavānāñca vīrānām divyānāñca maheśvarī॥
śastānnañca samaśnāyanmantrasiddhasamīhayā।
tasmāt sarvaprayatnena śastānnāśi bhavennaraḥ॥
Kulārṇava
yasyānnapānapuṣṭāṅgaḥ kurute dharmasañcayaṃ
annadātuḥ phalasyārdhaṃ kartruścārdhaṃ na saṃśayaḥ
(bhīkṣāyāṃ tu vihitatvāt na doṣaḥ)
(If one takes from from another’s house,they get half the merits,there is no doubt about it).
śāradātīlaka
bhaikṣyaṃ haviṣyaṃ śākāni vihitāni phalaṃ payaḥ
mūlaṃ śakturyavotpanno bhakṣyānnetāni mantriṇām
puraścaraṇakāle tu sarvakarmeṣu śāmbhavī
bhuñjānā vā haviṣyānnaṃ śākañca vihitaṃ tathā
puraścaraṇabodhinī
kalāya kālaśākañca vāstukaṃ hilamocikā।
kṣīrāhāri phalāśī vā śākāśī vā haviṣyabhuk
bhikṣāśī vā japed yad vā kṛcca cāndrāyaṇādikṛt
āmramāmalakañcaiva phalaṃ keśari sambhavaṃ
rambhāphalaṃ tintiḍīkaṃ kadalī nāgaraṅgakam
phalānyetāni bhojyāni tadanyāni vivarjayet
rudrayāmala
cārumūlaphalakṣīra dadhyā bhikṣānna śaktavat
śākāñcaṣṭhavidhānnaṃ sādhakasyocaite budhaiḥ
yadvā tavā parityajya duṣṭannaṃ kutsitaṃ phalam
payovratasyasiddhiḥ syāllakṣaṇaiva na saṃśayaḥ
śākabhakṣyahaviṣyāśī kalau lakṣatrayaṃ japet
yatiśca brahmacārī ca bhikṣānnajīvanau matau
sarvadharmabahirbhūyāt gṛhī bhikṣānna jīvanāt
nāradīya
mṛdusoṣṇaṃ supakvañha kuryādvalaghubhojanam
nendriyāṇāṃ yathāvṛddhistathā bhuñjīta sādhakaḥ
prapañcasāra
kandāśca piṇḍārukasarukādyā,gavāṃ dadhikṣīraghṛtāni saindhavaṃ। mudgā yavāḥ kṝṣṇatilāḥ kalāyāḥ priyaṅgavaḥ śaṣṭika taṇḍulāñca।
kadambajambupanasāmra nibānāraṅgadhātrī kadalī phalāni
kapitthamiṣṭī mṛdudāḍimāni bhakṣyāni caitāni puraṣkriyāyām
śrītattvacintāmaṇī
bhuñjāno vā haviṣyānnaṃ śākam yāvakameva vā
payo vā mūlamevātra yadvā yatropalabhyate
haviṣyārthe vrataviṣyaṃ।bodhyaṃ na tu śrāddham haviṣyaṃ।
varjya vastuni(Foods to be abandoned)
viśvasāre
aikṣavaṃ varjayenmantrī śarkarekṣu vivarjitam
yoginītantre
ciñcāñca nālikā śākaṃ kalāyaṃ lakucaṃ tathā
kadambaṃ nārikelañca vrate kuṣmāṇdakam tyajet
puraścaraṇabodhinī
vivarjayetnmadhukṣāraṃ lavaṇam tailameva ca।
tāmbūlaṃ kāṃsya pātraṃ ca divābhojanameva ca॥
māṣāḍhakī maśūrāñca kodravāścanakānapi।
annaṃ paryuṣitaṃ caiva niḥsnehaḥ kīṭadūṣitam॥
rāmārcanacandrikāyām tathā nibandhe
lavanaṃ palalañcaiva kṣāraṃkṣaudram rasāntakaṃ
kāṅjikaṃ gṛñjanam(līks) bimbam(ivy gourds) karañjaṃ lasunaṃ visaṃ
masuraṃ kodravaṃ māṣaṃ cītrakaṃ caṇakādikam
evamidāni cānyāni varjayet sādhakottamaḥ
nibandhe
tāmbulañca dvibhuktañca duḥsambhāṣapramattatān।
śrutismṛti viruddhañca tathā kāmyañca varjayet॥
kṣāraṃ ca bhaumaṃ lavaṇaṃ tathāḍhakī māṣā maśurāścaṇakāśca kodravāḥ।
tailaṃ sitaṃmudakamāra nālakaṃ kṣaudraṃ guḍaṃ kṣālitaṃ māṣādhikam
kuṣmāṇḍalṃ vṛntākaṃ palāṇḍvalābucatrākanālaṃ laśunaṃ karīvaḥ
annaṃtathā paryusitaṃ ca dagdhaṃ tyajyāni caitāni vadantidhīrāḥ
Basically the allowed greens are:grass pea shoots(kalai shakh),Senna occindentalis(kalkasunda) apart from the ones mentioned above. Amongst fruits,apart from the ones above,the Indian jujube(kul),pineapples,mangoes,pomegranetes,coconuts,water chestnuts,bael etc. Amongst grains,apart from the above,sattu as well is liked and anything that is lightly cooked and eaten in small amounts. To be abandoned are:sugar from sugarcane(but not gur from sugarcane),honey,pungent stuff,masura,toor daal,mAShataila(?)siktamUga(?),onion,garlic,sea salt(but not rock salt),oil/fry,paan,tamarind,nAltoShaka,pumpkins,gourds and rice and fruits dirtied by insects etc.
padmavajra 