Prayogas of Batuka Bhairava

Nibandhas like Bṛhat Tantrasāra or Īśānaśivagurudeva paddhati view Baṭukabhairava as mainly a kṣetrapāla who is offered balis to, however He’s a deity with much more wider range. These are notes from Rudradev Tripathi’s book who cites a Bhairava tantra (about prayogas of His famous 108 nāma stotra/nāmāvalī)

  • Dhanaprāpti
  • Iṣṭasiddhiprāpti
  • Freedom from debts
  • Sarvasiddhi
  • Saving from great dangers
  • Combination with Durgā Saptashati: Another genre of Batuka aṣtottara prayogas. Maithilis use a special combination for fulfillment of all desires.
  • Kramas of pāṭha for various purposes

Needless to say, all these need upadeśa and subsequent anuṣṭhāna/puraścaraṇa of the Batuka mūlamantras from a living guru.

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॥

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.


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.

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.

मेधादक्षिणामूर्तिमन्त्रविधिः(कुछ बात श्री गीर्वाणेन्द्रसरस्वती विरचित प्रपञ्चसारसारसंग्रह से)

जो बात प्रपञ्चसारसारसंग्रह से नहीं है,वो Green highlight से है और् परम्परा भेद् के कारण मे है।

ब्रह्मा ऋषिः(वा शुकब्रह्म)।गायत्री चन्दः।मेधा दक्षिणामूर्तिर्देवता।मेधा बीजम्।स्वाहा शक्तिः।(अथवा:मेधा बीजम्।प्रज्ञा शक्तिः।स्वाहा कीलकं।)शड्दीर्घ न्यास(आं इत्यादि)।…प्रज्ञापादरहितो वा मन्त्रः।

कृष्णाष्टमिरारभ्य कृष्णचतुर्दशीपर्यन्त चत्वारिंशत्सहस्रं जपेत्।आज्येन दशांश पुरश्चरणहोम।लक्षं वा जपेत्,विष्ण्वालये वा पश्चिमद्वारशिवालये वा।अस्मिन्पक्षे क्षीरप्लुतशुद्धतिलैराज्येन पायसान्नेन वा दशांशं पुरश्चरणाहोमः।

ये सब करने के लिए मेधा दक्षिणामूर्ति मंत्र उपदेश(द्वाविंशाक्षर अथवा चतुर्विंशाक्षर) आवश्यक है। बिना मंत्रोपदेश से उपरोक्त कार्य करणीय नही है।

On Agneeswarar and Haradatta

WhatsApp Image 2020-03-07 at 5.57.36 PMPic:utsavamUrti of Agneeshwarar of Kanjanur. This link mentioned Haradatta who was born as a Srivaishnava undergoing tribaulations to prove his shivabhakti but does not give the details. I have decided to fill in the details.

haradatta was born in a SV family in kanjanUr as sudarshana. As he grew up he showed his love for shiva, shivabhaktas & shivAcAryas.From the age of two, he would run to the nearby shiva temple & receive ash & shout hara hara with the devotees. His father thought that this was just a childish sport & ignored it. He thought it will be fixed after his upanayana. His upanayana was done at 5; his father told him, “From now on, you cannot act as you please. You must not go to shivAlaya. That will be a sin. You must not even see those who wear ash. You must take a bath at their very sight”. As soon as his father left, he wiped off his vaiShNava marks & replaced them with tripundra bhasma and he returned home like that in that very form. His father, vAsudeva was enraged. The other vaiShNavas in the agrahAra cursed him as a disgrace & a ruiner of the shrIvaiShNavas. His father, feeling humiliated, tied him to a pillar & whipped him hard. But after his father got tired & left, he would untie those ropes & run to agnIshvara. His father could bear no more,told him not to enter the house and told his wife not to feed the son. He would ask from outside the house, “mother, I’m hungry, serve me food”. His mother was in a dilemma: “How will I disobey your father, oh dear child? And how will I bear your cry for food? Why don’t you obey your father? You should act as per father’s desire only. I will go to the father & mother of the world for refuge. They will take care of me.”
Then he proceeded to agnIshvara and at there in front of the dakShiNAmUrti there in meditation. Knowing his habit to meditate for long periods, the shivabrAhmaNas left him there & locked up the temple.  He said: “agnIshvara, I have left my parents; you are my father; shakti my mother; Skanda & gaNesha my brothers & the gaNas my friends. This is my family now; accept me as yours oh god! Are you angry that I have done pUjA as  an ignorant child, contrary to vidhi? Even brahmA & viShNu cannot see your feet; who can truly do pUjA to them? Will you not accept me?! Curse me to become a work & get trampled by shivabhaktas; I will accept that fate gladly & reach you. Will you not show mercy to the low ones like me even now?”. Hearing all this, kalpakAmbikA could not bear it any more. She instigated bhagavAn to show mercy to the child, sudarshana, and then the great God smiled. Skanda & gaNesha came there to accept they’re new brother & the gaNas their new comrade. The munis & devas came there to shower flowers with vedaghoSa everywhere. And the parents of the world were there & gave him a divine vision of them. shiva granted him knowledge of all shAstras & made him omniscient. That very night,his father who came there (hearing his overnight stay at the temple) & other vaiShNavas all asked him questions. He was only 5 and answered all of them with shrutipramANas. So the vaiShNavas told him, “sit on a red hot iron bed & preach your shivaparatvam, if you do that, we will accept your doctrine”. He did it. They set up the iron seat at the local temple of varadarAja (as the vaiShNavas would obviously not enter a shiva temple). His father & others fell at his feet & asked him for prAyashcitta for their abuse of shiva & shaivas,and he married a vaidika shivabhakta’s daughter from the vAdhUlagotra & led an exemplary life.

One of his miracles was when a pANDya chieftain sent him an expensive yellow cloth via a brAhmaNa, he was doing a homa & thinking agnIshvara to be the lord of that agni, offered that cloth into the homAgni. The king heard about it & became stunned at the svAmI’s display of his lIlAvaibhavam. In the evening he went to have shrI haradatta’s darshana and asked him if the cloth he sent had safely reached him. “It reached us at an excellent time & has been offered to agnIshvara” replied haradatta. Later when the king went to the temple, that very cloth was on the mUlali~Nga-That cloth which was observed by the brAhmaNa to have been burnt into ashes.

Credit for the narration of this tale goes to @Ghorangirasa.

 

A list of Pāśupata(More specifically,Lākula) ritual texts

 

512px-Lakulisa

Image from Wikimedia Commons

This is extracted from one of Alexis Sanderson’s articles

A lot of Pāśupata Śāstras existed(apart from the famous sutra) which had the suffix -pramāṇa. The Pramāṇas dealing with ritual were formulated by Musalendra based on the Hṛdayapramāṇa.They are:

(1)Purakalpapramāṇa
(2)Kanakapramāṇa
(3)Śālapramāṇa
(4)Niruttarapramāṇa
(5)Viśvapramāṇa
(6)Prapañcapramāṇa

The Hṛdayapramāṇa itself was a part of a set of ‘pramāṇa’śastras,and this second set was concerned with gnosis(and not ritual) and were deemed to be superior śāstras. They were:

(1)Pañcārtha pramāṇa
(2)Guhya pramāṇa
(3)Rudrāṅkuśa pramāṇa
(4)Hṛdaya pramāṇa
(5)Lakṣaṇa pramāṇa
(6)Vyūha pramāṇa
(7)Ākarṣa pramāṇa
(8)Ādarśa pramāṇa

This listing of Pāśupata śāstras is done by Kṣemarāja who notes the various Rudras who take on the names of these śāstras.

The tradition of the simian (ape-faced) appearance of nandi,His identity with shiva and His incarnation of hanumAn

768px-Lord_Hanuman_statue

Image of hanumAn from Coimbatore(source:Wikimedia Commons)

This is from the eight chapter of the kedAra khaNDa of the mAheshvara khaNDa of the skanda purANa,the verses are noted as below(Nag Publishers edition)

shloka 59:
shailAdo hi mahAtejA gaNashreShTha purAtanaH|
buddhimAnniti nipuNo mahAbala parAkrami||

Here he is one who is aged(purAtanaH),of great splendour(mahAteja),the chief of the gaNas(gaNashreShTha),intelligent,powerful and valorous.

shloka 66:

tadA brahmAdayo devAH R^iShayashcha vipashchitaH|
praNamya nanindaM prAhuH kasmAttvaM vAnarAnanaH||

Then brahmA and the other deities and the sages bowed to nandin and asked him why he had the face of an ape

shloka 76-77:

shivena datta sArupyaM na gR^ihitaM mayA tadA||
yAchitaM cha mayA shambhorvadanaM vAnarasya cha|

Where nandin recounted that as the son of the sage Shilada,he refused sArupya-mukti and requested the face of an ape,and this wish was granted.

shloka 93(recording viShNu’s instructions to the devas):

he devAH shruyatAM vAkyaM prastAvasadR^ishaM mahat|
shailAdiM cha puraskR^itya sarvaM yuyaM tvarAnvitAH||
avatArAnprakurvantu vAnarIM tanumAshritAH||

Here he instructs the devas,with shailAdi(nandin) as their head to take the bodies of vAnaras.

shloka 97-99:

vAlI chendrAMshasaMbhUtaH sugrIvoMshumataH sutaH|
tathA brahmAMshasambhUto jAmbavAnR^ikShaku~njaraH||
shIlAdatanayo nandi shivasyAnucharaH priyaH|
yo vai chaikAdasho rudro hanumAn sa mahAkapiH|
avatIrNa sahAyArthaM viShNoramitatejasaH||

vAli incarnated as a portion of indra,sugriva incarnated as the son of the sun(aMshumAn is a name of sUrya in the Aditya hR^idaya),the leading bear jAmbavAn was born as an aMsha(portion) of brahmA,and the son of shIladA,the rudragaNa nandin,the fond attendant(anucharaH) of shiva,the great monkey hanumAn,the 11th rudra incarnated to give aid to the splendorous viShNu.

 

 

Dhyānas of the Aṣṭabhairavas as written according to the Rūpadhyānaratnāvalī(based on the Śrītattvanidhi)

Śrīnāgacandreśvarāya namaḥ |

The dhyānas of the aṣṭabhairavas are as follows(have also included vaṭubhairava as a sort of appendix) [I have transcribed them to the best of my ability of hearing,so kindly forgive me for any mistakes in the paṭha]

Asitānga bhairava dhyāna

sapānapātram khaḍgam ca sākṣamālākamaṇdalum||
trinetram varadam śantam kumāram ca digambaram|
brahmāṇīśaktisahitam haṃsāruḍham subhuṣaṇam||
nīlavarṇam kṛpāmūrtimasitāṇgam bhajāmyaham|

Rurubhairava dhyāna

ṭaṅkam kṛṣṇmṛgamcaiva khaḍgam pātram tathaiva ca|
trinetram varadam śāntam kumāramca digambaram||
māheśvaryā ca sahitam vṛṣārūḍham smitānanam|
śuddhāsphaṭikaśaṇkāsam namāmi rurubhairavam||

Caṇḍabhairava dhyāna

dhanurbānadharañcaiva khaḍgapātrena saṃyutam|
trinetram varadam śantam kumāram ca digambaram||
kaumāriśaktisahitam śikhivāhana bhūṣaṇam|
gauravarṇadharam devam vande’ham caṇḍabhairavam||

Krodhabhairava dhyāna

śubhacakradharam devam pānapātra gadādharam|
trinetram varadam śantam kumāram ca digambaram||
vaisṇavīśaktisahitam tārkṣyavāhana saṃyutam|
nīlavarṇamalaṃkāram vande’ham krodhabhairavam||

Unmattabhairava dhyāna

khaḍgañcamusalam caivā kheṭakam ca kapālakam|
trinetram varadam śantam kumāram ca digambaram||
hemavarṇadharam devam aśvavāhana saṃyutam|
vārāhiśaktisahitam vande’conmattabhairavam||

Kapālabhairava dhyāna

[could not understand?]vajrāyudhamcaiva khaḍgam vai pānapātrakam|
trinetram varadam śantam kumāram ca digambaram||
indrāṇīśaktisahitam gajavāhanasaṃyutam|
padmaragaprabham devam kapālam bhairavam bhaje||

Bhīṣaṇabhairava dhyāna

śulam ca mudgaraṃcaivakāpālam khaḍgahastakam|
trinetram varadam śantam kumāram ca digambaram||
cāmuṇḍāśaktisahitam harivāhana saṃyutam|
raktavarṇadharam devam vande bhīṣaṇabhairavam||

Saṃhārabhairava dhyāna

śūlam ḍamarukam caiva śaṇkham cakram gadādharam|
khaḍgaṃ pātram ca khaṭvāṇgam pāśāṇkuśadharam tatha||
daśabāhum trinetram ca sarparājopavītīnam|
digambaram kumāram ca śvānavāhanasaṃyutam||
daṃṣṭrakarālavadanāmaṣṭaiśvaryaphalapradam|
caṇḍikāśaktisahitam dhyāyet saṃhārabhairavam||

Śrī Vaṭubhairava dhyāna

vikīrṇalohitajaṭam trinetram raktavigraham|
śulam kapālam pāśañca ḍamaram dadhataṃ karaiḥ||
nānārupaiḥ piśacaiśca nānārupagaṇairvṛtam|
śvanārūḍham ca nirvāṇam vaṭukaṃ bhairavam bhaje||