कामिक आगम: पूर्व भाग (अष्टाविंशति मूल शैव आगमों का प्रथम एवं सर्वोच्च आगम महाकोश)

ओं कंकारं समुद्धृत्य क्रोधीशाय पदं पुनः ॥ १३५
महाकाल्यै नमश्चेति न्यसेद्दक्षिण बाहुके।
ओं खंकारं समुद्धृत्य चण्डेशाय पदं पुनः ॥ १३६
सरस्वत्यै नमश्चेति न्यसेद्दक्षिण कूर्परे।
ओं गंकारं समुद्धृत्य पदं पञ्चान्तकाय च ॥ १३७
यत्सर्वसिद्धिगौर्यै स्यान्नमस्कारं अनन्तरम्।
दक्षिणे मणिबन्धे स्याद् ओं घंकारं अनन्तरम् ॥ १३८
पदं शिवोत्तमायेति समुद्धृत्य यथाविधि।
नतिस्त्रैलोक्यवन्द्यायै दक्षपाणितले न्यसेत्॥ १३९
ओं ङंकारं समुद्धृत्य चैकरुद्राय यत्पदम्।
मन्त्रशक्त्यै नमश्चेति न्यसेद्दक्ष कराग्रतः॥ १४०
oṁ kaṁkāraṁ samuddhṛtya krodhīśāya padaṁ punaḥ|| 135
mahākālyai namaśceti nyaseddakṣiṇa bāhuke|
oṁ khaṁkāraṁ samuddhṛtya caṇḍeśāya padaṁ punaḥ|| 136
sarasvatyai namaśceti nyaseddakṣiṇa kūrpare|
oṁ gaṁkāraṁ samuddhṛtya padaṁ pañcāntakāya ca|| 137
yatsarvasiddhigaurryai syānnamaskāraṁ anantaram|
dakṣiṇe maṇibandhe syād oṁ ghaṁkāraṁ anantaram|| 138
padaṁ śivottamāyeti samuddhṛtya yathāvidhi|
natistrailokyavandyāyai dakṣapāṇitale nyaset|| 139
oṁ ṅaṁkāraṁ samuddhṛtya caikarudrāya yatpadam|
mantraśaktyai namaśceti nyaseddakṣa karāgrataḥ|| 140
oṁ kaṁ krodhīśāya mahākālyai namaḥ - right arm
oṁ khaṁ caṇḍeśāya sarasvatyai namaḥ - right elbow
oṁ gaṁ pañcāntakāya sarvasiddhi gauryai namaḥ - right fist
oṁ ghaṁ śivottamāya trailokya vandyāyai namaḥ - right palm
oṁ ṅaṁ ekarudrāya mantraśaktyai namaḥ - tip of the right palm
ओं चंकारं समुद्धृत्य कूर्मायेति पदं पुनः।
आत्मशक्त्यै नमश्चेति वामबाहौ तु विन्यसेत्॥ १४१
ओं छंकारं समुद्धृत्य एकनेत्राय यत्पदम्।
भूतमात्रे नमश्चेति विन्यसेद्वाम कूर्परे॥ १४२
ओं जं चतुर्मुखायेति लम्बोदर्यै नमोन्तकम्।
वामे तु मणिबन्धे स्याद् ओं झंकारं अनन्तरम्॥ १४३

अजेशाय पदं पश्चाद् द्राविण्यै नम इत्यपि।
वामपाणितले न्यस्येद् ओं झंकारं अनन्तरम्॥ १४४
चन्द्राय च नगर्यै स्यान्नतिर्वामकराग्रतः।
oṁ caṁkāraṁ samuddhṛtya kūrmāyeti padaṁ punaḥ|
ātmaśaktyai namaśceti vāmabāhau tu vinyaset|| 141
oṁ chaṁkāraṁ samuddhṛtya ekanetrāya yatpadam|
bhūtamātre namaśceti vinyasedvāma kūrpare|| 142
oṁ jaṁ caturmukhāyeti lambodaryai namontakam|
vāme tu maṇibandhe syād oṁ jhaṁkāraṁ anantaram|| 143
ajeśāya padaṁ paścād drāviṇyai nama ityapi|
vāmapāṇitale nyasyed oṁ ñaṁkāraṁ anantaram|| 144
candrāya ca nagaryai syānnatirvāmakarāgrataḥ|
oṁ caṁ kūrmāya ātmaśaktyai namaḥ - left arm
oṁ chaṁ ekanetrāya bhūtamātre namaḥ - left elbow
oṁ jaṁ caturmukhāya lambodaryai namaḥ - left fist
oṁ jhaṁ ajeśāya drāviṇyai namaḥ - left palm
oṁ ñaṁ candrāya nagaryai namaḥ - tip of the left palm
ओं टंकारं समुद्धृत्य सोमेशाय पदं पुनः ॥ १४५
खेचर्यै नम इत्येतन्न्यसेद् दक्षोरु मूलके।
ओं ठंकारं समुद्धृत्य पदं लाङ्गलिने नमः॥ १४६
मञ्जर्यै नम इत्येदद्विन्यसेद् दक्ष जानुनि।
ओं डंकारं समुद्धृत्य दारुकाय पदं पुनः॥ १४७
रूपिण्यै नम इत्येवं दक्ष जङ्घाग्रके न्यसेत्।
ओं ढंकार पदं यत्तद् अर्धनारीश्वराय च॥ १४८
वीरायै च नमश्चेति दक्षपादतले न्यसेत्।
ओं णंकारं समुद्धृत्य उमाकान्ताय यत्पदम्॥ १४९
खादिय्यै नम इत्येवं दक्षपाद तलाग्रके।
oṁ ṭaṁkāraṁ samuddhṛtya someśāya padaṁ punaḥ|| 145
khecaryai nama ityetannyased dakṣoru mūlake|
oṁ ṭhaṁkāraṁ samuddhṛtya padaṁ lāṅgaline namaḥ|| 146
mañjaryai nama ityedadvinyased dakṣa jānuni|
oṁ ḍaṁkāraṁ samuddhṛtya dārukāya padaṁ punaḥ|| 147
rūpiṇyai nama ityevaṁ dakṣa jaṅghāgrake nyaset|
oṁ ḍhaṁkāra padaṁ yattad ardhanārīśvarāya ca|| 148
vīrāyai ca namaśceti dakṣapādatale nyaset|

oṁ ṇaṁkāraṁ samuddhṛtya umākāntāya yatpadam॥ 149
khādiryai nama ityevaṁ dakṣapāda talāgrake|
oṁ ṭaṁ someśāya khecaryai namaḥ - right thigh
oṁ ṭhaṁ lāṅgaline mañjaryai namaḥ - right knee
oṁ ḍaṁ dārukāya rūpiṇyai namaḥ - right shin
oṁ ḍhaṁ ardhanārīśvarāya vīrāyai namaḥ - right foot
oṁ ṇaṁ umākāntāya khādiryai namaḥ - tip of the right foot
ओं तंकारं समुद्धृत्य षडीशायेति यत्पदम्॥ १५०
पूतनायै नमश्चेति न्यसेद्वामोरु मूलके।
ओं थंकारं समुद्धृत्य डिण्डिने यत्पदं पुनः॥ १५१
भद्रकाल्यै नमश्चेति विन्यसेद्वाम जानुनि।
ओं दंकारं समुद्धृत्य अत्रये यत्पदं पुनः॥ १५२
गोमत्यै नम इत्येतद्वाम जङ्घाग्रके न्यसेत्।
ओं धंकारं समुद्धृत्य चेशानाय पदं पुनः॥ १५३
शङ्खिन्यै नम इत्येतद् वामपादतले न्यसेत्।
ओं नंकारं समुद्धृत्य मेषाय पदं उद्धरेत्॥ १५४
गर्जिन्यै नम इत्येतद् वामपाद तलाग्रके।
oṁ taṁkāraṁ samuddhṛtya ṣaḍīśāyeti yatpadam॥ 150
pūtanāyai namaśceti nyasedvāmoru mūlake|
oṁ thaṁkāraṁ samuddhṛtya ḍiṇḍine yatpadaṁ punaḥ॥ 151
bhadrakālyai namaśceti vinyasedvāma jānuni|
oṁ daṁkāraṁ samuddhṛtya atraye yatpadaṁ punaḥ॥ 152
gomatyai nama ityetadvāma jaṅghāgrake nyaset|
oṁ dhaṁkāraṁ samuddhṛtya ceśānāya padaṁ punaḥ॥ 153
śaṅkhinyai nama ityetad vāmapādatale nyaset|
oṁ naṁkāraṁ samuddhṛtya meṣāya padaṁ uddharet॥ 154
garjinyai nama ityetad vāmapāda talāgrake|
oṁ taṁ ṣaḍīśāya pūtanāyai namaḥ - left thigh
oṁ thaṁ ḍiṇḍine bhadrakālyai namaḥ - left knee
oṁ daṁ atraye gomatyai namaḥ - left shin
oṁ dhaṁ īśānāya śaṅkhinyai namaḥ - left foot
oṁ naṁ meṣāya garjinyai namaḥ -tip of the left foot
ओं पं लोहितायेति कालरात्र्यै नमः पदम्॥ १५५
दक्षपार्श्वे न्यसेदों फं शिखिन्यै नम इत्यपि।

कुब्जिन्यै नम इत्येवं वामपार्श्वे तु विन्यसेत्॥ १५६
ओं बंकारं समुद्धृत्य छागलाण्डाय यत्पदम्।
कामिन्यै नम इत्येवं पृष्ठभागे तु विन्यसेत्॥ १५७
ओं भंकारं समुद्धृत्य द्विरण्डायेति यत्पदम्।
वज्रायै नम इत्येवं नाभिदेशे तु विन्यसेत्॥ १५८
ओं मं महाकालायेति जयायै नम इत्यपि।
हृद्देशे विन्यसेदों यं पदं यत्तत्त्वगात्मने॥ १५९
पालिने सुमुखेश्वर्यै नमश्चेति त्वचि न्यसेत्।
oṁ paṁ lohitāyeti kālarātryai namaḥ padam|| 155
dakṣapārśve nyasedoṁ phaṁ śikhinyai nama ityapi|
kubjinyai nama ityevaṁ vāmapārśve tu vinyaset|| 156
oṁ baṁkāraṁ samuddhṛtya chagalaṇḍāya yatpadam|
kāminyai nama ityevaṁ pṛṣṭhabhāge tu vinyaset|| 157
oṁ bhaṁkāraṁ samuddhṛtya dviraṇḍāyeti yatpadam|
vajrāyai nama ityevaṁ nābhideśe tu vinyaset|| 158
oṁ maṁ mahākālāyeti jayāyai nama ityapi|
hṛddeśe vinyasedoṁ yaṁ padaṁ yattattvagātmane|| 159
pāline sumukheśvaryai namaśceti tvaci nyaset|
oṁ paṁ lohitāya kālarātryai namaḥ - right side
oṁ phaṁ śikhinyai kubjinyai namaḥ - left side
oṁ baṁ jalachagalaṇḍāyakāminyai namaḥ - back side
oṁ bhaṁ dviraṇḍāya vajrāyai namaḥ - navel
oṁ maṁ mahākālāya jayāyai namaḥ -heart
oṁ yaṁ tvagātmane pāline sumukheśvaryai namaḥ - skin
ओं रं रक्तात्मने चेति भुजङ्गायेति यत्पदम्॥ १६०
रेवत्यै नम इत्येतत् पदं रुधिर गोचरे।
ओं लं वसात्मने चेति पदं यत्तत् पिनाकिने॥ १६१
माधव्यै नम इत्येतत् पदं मांसगतं न्यसेत्।
ओं वं मेदोमयायेति खङ्गीशाय पदं पुनः॥ १६२
वारुण्यै नम इत्येतत्पदं मेदसि विन्यसेत्।
ओं शं अस्थ्यात्मने चेति बेकायेति समुद्धरेत्॥ १६३
वायव्यै नम इत्येतत् पदं अस्थिनि विन्यसेत्।
ओं षं मज्जात्मने चेति श्वेताय पदं उद्धरेत्॥ १६४

पदं रक्षोपधारिण्यै नमो मज्जगतं न्यसेत्।
oṁ raṁ raktātmane ceti bhujaṅgāyeti yatpadam॥ 160
revatyai nama ityetat padaṁ rudhira gocare।
oṁ laṁ vasātmane ceti padaṁ yattat pinākine॥ 161
mādhavye nama ityetat padaṁ māṁsagataṁ nyaset।
oṁ vaṁ medomayāyā khaḍgīśāya padaṁ punaḥ॥ 162
vāruṇyai nama ityetatpadaṁ medasi vinyaset।
oṁ śaṁ asthyātmane ceti bekāyeti samuddharet॥ 163
vāyavyai nama ityetat padaṁ asthini vinyaset।
oṁ ṣaṁ majjātmane ceti śvetāya padaṁ uddharet॥ 164
padaṁ rakṣopadhāriṇyai namo majjagataṁ nyaset।
oṁ raṁ raktātmane bhujaṅgāya revatyai namaḥ - blood
oṁ laṁ vasātmane pinākine mādhavye namaḥ -
oṁ vaṁ medomayāyā khaḍgīśāya vāruṇyai namaḥ -
oṁ śaṁ asthyātmane bekāyai namaḥ - bones
oṁ ṣaṁ majjātmane śvetāya rakṣopadhāriṇyai namaḥ - marrow
ओं सं शुक्लात्मने चेति भृगवे पदमुद्धरेत्॥ १६५
सहजायै नमश्चेति पदं रेतसि विन्यसेत्।
ओं हं प्राणात्मने चेति लकुलीशाय यत्पदम्॥ १६६
पदं लक्ष्यै नमश्चेति मन्त्रमेतद् हृदि न्यसेत्।
ओं लं लिङ्गात्मने चेति तमोरूपाय यत्पदम्॥ १६७
व्यापिन्यै नम इत्येतल् लिङ्गमूले तु विन्यसेत्।
ओं क्षं क्रोधात्मने चेति वर्तकायेति यत्पदम्॥ १६८
मायायै नम इत्येतत् पदं लिङ्गाग्रके न्यसेत्।
oṁ saṁ śuklātmane ceti bhṛgave padamuddharet॥ 165
sahajāyai namśceti padaṁ retasi vinyaset।
oṁ haṁ prāṇātmane ceti lakulīśāya yatpadam॥ 166
padaṁ lakṣyai namaśceti mantrametad hṛdi nyaset।
oṁ laṁ liṅgātmane ceti tamorūpāya yatpadam॥ 167
vyāpinyai nama ityetat liṅgamūle tu vinyaset।
oṁ kṣaṁ krodhātmane ceti vartakāyeti yatpadam॥ 168
māyāyai nama ityetat padaṁ liṅgāgrake nyaset।
oṁ saṁ śuklātmane bhṛgave sahajāyai namaḥ - seminal fluid
oṁ haṁ prāṇātmane lakulīśāya lakṣyai namaḥ - flesh
oṁ ḷaṁ liṅgātmane tamorūpāya vyāpinyai namaḥ - base of the genital organ
oṁ kṣaṁ krodhātmane vartakāya māyāyai namaḥ - tip of the genital organ

हृदादि स्थानगैर्वर्णैः मातृकाङ्गानि कल्पयेत्॥ १६९
दीपलेखां हसौ पूर्वं भान्तकेशान्तिमं तथा।
कुचं चक्षुर्द्वयं कूटं हृदाद्यैर्जातिभिर्युतम्॥
षडङ्गमेतत्कथितं मातृकायास्तपोधनाः॥ १७०
hṛdādi sthānagairvarṇaiḥ mātṛkāṅgāni kalpayet|| 169
dīpalekhāṁ hasau pūrvaṁ bhāntakeśāntimaṁ tathā|
kucaṁ cakṣurdvayaṁ kūṭaṁ hṛdādyairjātibhiryutam||
ṣaḍaṅgametatkathitaṁ mātṛkāyāstapodhanāḥ|| 170
The sadhaka should conceive the anga-mantras pertaining to the matrukas with those letters which
are identified with the heart and other locations. The parnava, seed letter ‘hamsah’ and another seed
letter ‘soham’ should be united in the beginning, middle and the end respectively. O, the Sages, eminently
rich in penance!, breasts, two eyes and the base-cakra(muladhara) added with heart and other
locations are considered to be the six limbs(shadangas) of the matruka.
आद्यं मध्यनियोज्यमाद्यमथवा मद्ये गतं योजयेत्
लोपं कीलमिति स्मृतं विचरतो यत् स्वस्य रूपं लिखेत्।
मन्त्रस्योच्चरणेऽखिलस्य च लिपौ संयोगतो युक्तितः
कीलं मन्त्रसुसिद्धये जपतु तत् संयोज्य संलोप्य च॥ १७१
ādyaṁ madhyaniyojyamādyamathavā madye gataṁ yojayet
lopaṁ kīlamiti smṛtaṁ vicarato yat svasya rūpaṁ likhet|
mantrasyoccaraṇe'khilasya ca lipau saṁyogato yuktitaḥ
kīlaṁ mantrasusiddhaye japatu tat saṁyojya saṁlopya ca|| 171
The seed letter in the middle should be joined with the seed letter in the first. Or, the first seed letter
may be joined with middle seed letter. Of these two types, the first pattern is known as ‘lopa’ and the
second one is known as ‘kilam’. The exact form of the mantra should be formulated according to its
power of moving through the cakras and it should be united either with lopa or with kila. In the incantation
of the mantras, the sadhaka should unite other seed letters concerned with each mantra with the mula
mantra, exercising his reasoning skill. In order to gain the power of employing the mantras(mantra siddhi)
to achieve the desired fruits, he should add the seed letters in the kila pattern or in the lopa pattern and
then do the incantation(japa).
एतत्कीलप्रयोगेण ज्ञात्वा सर्वं समाचरेत्।
हृच्छिरश्शूलिका वर्म नेत्रास्त्राणि यथाक्रमम्॥ १७२
नमस्स्वाहा वषट् हुं च वौषट् फट् चेति जातयः।
एवं कृत्वा लिपिन्यसं तत्त्वानां नवकं न्यसेत्॥ १७३

etatkīlaprayogeṇa jñātvā sarvaṁ samācaret|
hṛcchiraścūlikā varma netrāstrāṇi yathākramam|| 172
namassvāhā vaṣaṭ huṁ ca vauṣaṭ phaṭ ceti jātayaḥ|
evaṁ kṛtvā lipinyāsaṁ tattvānāṁ navakaṁ nyaset|| 173
Having known well the process of employing the kila-technique, the sadhaka should perform all the rituals.
‘Namah’, ‘svaha’, ‘vashat’, ‘hum’, ‘vaushat’ and ‘phat’ – these are the six categories which are to be
identified with the hrudaya mantra, siro mantra, sikha mantra, kavaca mantra, netra mantra and astra mantra
respectively. Having done the nayasa of phonemes in this way, the sadhaka should do the nyasa of nine
tattvas.
चन्द्रबिम्बे च नादे च भ्रूमध्ये तालुरन्ध्रके।
कण्ठहृन्नाभि देशेषु शाश्वतस्थान एव च॥ १७४
मूलस्थाने यथा न्यासं न्यसेत्कण्ठोक्त मन्त्रकम्।
त्र्यक्षरं मेलनायुक्तं नाभौ हृदि ललाटके॥ १७५
व्योमव्यापि न्यसेत्पश्चात् मूर्धाङ्गुष्ठान्त सीमकम्।
एवं मन्त्रत्वं आपन्नो दिव्यदेहे यथाक्रमात्॥ १७६
पूजाहोम समाधीनां स्थानानि परिकल्पयेत्।
हृदयेऽर्चा विधानं तु नाभौ होमं प्रकल्पयेत्॥ १७७
ललाटे चेश्वरं ध्यायेद्वरदं सर्वतोमुखम्।
candrabimbe ca nāde ca bhrūmadhye tālurandhrake|
kaṇṭhahṛnnābhi deśeṣu śāśvatasthāna eva ca|| 174
mūlasthāne yathā nyāsaṁ nyasetkaṇṭhokta mantrakam|
tryakṣaraṁ melanāyuktaṁ nābhau hṛdi lalāṭake|| 175
vyomavyāpi nyasetpaścāt mūrdhāṅguṣṭhānta sīmakam|
evaṁ mantratvaṁ āpanno divyadehe yathākramāt|| 176
pūjāhoma samādhīnāṁ sthānāni parikalpayet|
hṛdaye'rcā vidhānaṁ tu nābhau homaṁ prakalpayet|| 177
lalāṭe ceśvaraṁ dhyāyedvaradaṁ sarvatomukham|
The nine letters of the mantra to be pronounced through madhyama-sound should be identified with
dvadasanta, brahma-randhra, midpoint of the eyebrows, uvula, neck, heart, navel, the region where
the base of the genital organ meets and the base of the spinal(muladhara). The letters of Siva`s specific
mantra added with the corresponding Sakti kalas should be identified with navel, heart and the forehead.
The ‘vyoma vyapi’ mantra should be identified, from the top of the head to the big toe. Having perfectly
assumed the state of being in the form of mantras(mantratvam), the sadhaka should design appropriate
locations within his vidya-deha for the performance of puja, homa and Samadhi, in an orderly way. The
systematic worship should be done in the location of the heart. Fire-ritual should be performed in
the navel. In the forehead, he should meditate on Lord Siva,who is the dispenser of boons and whose look
is directed towards all directions and all beings.

हृदये कल्पयेद्धाम ईश्वरावाहनक्रमे॥ १७८
आसनं कल्पयेदत्र वक्ष्यमाण विधानतः।
आवाह्यदेवं गन्धाद्यैः मानसैश्शिवं अर्चयेत्॥ १७९
नाभिकुण्डे स्वभावोत्थे तर्पयेत्परमामृतैः।
उद्दीप्य च निजं वह्निं संरुद्धापान वृत्तितः॥ १८०
स्थाणुस्थाने स्मरेल्लिङ्गं स्फटिकाभं महोज्ज्वलम्।
तन्मध्यगं शिवं ध्यत्वा तदेकीभावं आश्रितः॥ १८१
इडया पूर्य पूज्यास्याद्धुनेत् पिङ्गलयाऽमृतम्।
आधारे प्राणं आवेश्य बध्वा ग्रन्थि समूलकम्॥ १८२
देवनाड्या समापूर्य कोदण्डे ध्यानं अभ्यसेत्।
hṛdaye kalpayeddhāma īśvarāvāhanakrame|| 178
āsanaṁ kalpayedatra vakṣyamāṇa vidhānataḥ|
āvāhyadevaṁ gandhādyaiḥ mānasaiśśivaṁ arcayet|| 179
nābhikuṇḍe svabhāvotthe tarpayetparamāmṛtaiḥ|
uddīpya ca nijaṁ vahniṁ saṁruddhāpāna vṛttitaḥ|| 180
sthāṇusthāne smarelliṅgaṁ sphaṭikābhaṁ mahojjvalam|
tanmadhyagaṁ śivaṁ dhyatvā tadekībhāvaṁ āśritaḥ|| 181
iḍayā pūrya pūjāsyāddhunet piṅgalayā'mṛtam|
ādhāre prāṇaṁ āveśya badhvā granthi samūlakam|| 182
devanāḍyā samāpūrya koḍaṇḍe dhyānaṁ abhyaset|
With regard to the process of invoking the Lord Isvara, he should design an inner shrine within his heart.
Then he should arrange for a suitable seat in a manner which is explained here, now. He should invoke the
Lord holding sandal and other substances in his hands and worship Him mentally. In the fire-pit which has
appeared in his navel as self-installed, he should offer the oblations of supreme nectarine drops. Through
the regulated flow of inbreath, he should kindle the fire-pit, self-installed in the navel. Elevating himself
to the midpoint between the eyebrows, he should meditate on Sivalinga which is with the resplendence of
pure crystal and with great splendour. Contemplating the perfect state of oneness with that Linga and
meditating on Lord Siva who is present within that Linga, he should breath in through the left channel.
Such actions are considered to be the worship of Siva. Then, he should offer the oblations of the nectar
of consciousness(jnanamruta) through outbreath(pingala nadi). Having inhaled the prana and making it
to enter the muladhara cakra, he should raise his self upwards through outbreath, cutting asunder the
knots including their roots. Once again, he should inhale the prana through the ida nadi and raise
his self to the midpoint between the eyebrows. There he should meditate constantly on Lord Siva.
यद्वा विस्तरतः कुर्यान् मानसं यागमादरात्॥ १८३
शिवाध्वनि पर्यन्तं तत्त्वप्राणार्थकं स्वकम्।
देवं विचिन्त्य तत्रस्थं त्रिपक्षं उपकल्पयेत्॥ १८४

आसनं मूर्तिपक्षं च शम्भुपक्षं तथैव च।
त्रिपक्षक्षयगं ध्यायेत् तत्त्वग्रामं चतुर्विधम्॥ १८५
yadvā vistarataḥ kuryān mānasaṁ yāgamādarāt|| 183
śivādyavani paryantaṁ tattvaprāṇārthakaṁ svakam|
devaṁ vicintya tatrasthaṁ tripakṣaṁ upakalpayet|| 184
āsanaṁ mūrtipakṣaṁ ca śambhupakṣaṁ tathaiva ca|
tripakṣakṣayagaṁ dhyāyet tattvagrāmaṁ caturvidham|| 185
Or, if he desires to perform the fire-ritual mentally, in a more elaborate way, he should first conceive
his body to have been composed of the vibrancies of all the tattvas from the siva tattva to the pruthvi
tattva and ideate three sections which are present therein. The three sections are – the asana section,
murti section and sambhu section(seat, form and the mantra). He should contemplate the four groups of
tattvas which remain absorbed there by these three sections.
अस्मिन्देहे प्रवितते कल्प्य शक्त्याब्जमासनम्।
मूर्तिविद्यातनुं कल्प्य समावाह्य शिवं ततः॥ १८६
कर्णिकायां यजेद्देवं ब्रह्माङ्गैश्च समावृतम्।
गणैशैः लोकपालैश्च हेतिभिर्वज्रपूर्वकैः॥ १८७
त्रिभिरावरणैर्वापि एकेनावरणेन वा।
सप्तविंशत्यावरणैः यथाशक्ति समर्च्चयेत्॥ १८८
asmindehe pravitate kalpya śaktyābjamāsanam|
mūrtividyātanuṁ kalpya samāvāhya śivaṁ tataḥ|| 186
karṇikāyāṁ yajeddevaṁ brahmāṅgaiśca samāvṛtam|
gaṇeśaiḥ lokapālaiśca hetibhirvajrapūrvakaiḥ|| 187
tribhirāvaraṇairvāpi ekenāvaraṇena vāl
saptaviṁśatyāvaraṇaiḥ yathāśakti samarcayet|| 188
In this body which has well expanded now, he should design a lotus-seat which is of the nature of Sakti.
Having ideated the presence of the form of vidya deha of the Lord, he should invoke Lord Siva to
occupy that form. On the pericarp of the lotus-seat, he should worship Lord Siva as surrounded by
the Brahma Mantras and Anga Mantras, Vidyesvaras, Ganas, Lokapalas and Ayudhas(weapons). Here,
Lord Siva may be worshipped as surrounded of three enclosures, one avarana or twenty-seven avaranas
according to capacity of the sadhaka.
मनसा कल्पितैर्द्रव्यैः मनःक्ष्मे तु मन्दिरे।
मनसा भावयन्नित्यं पूजयेत्परमेश्वरम्॥ १८९
ध्यायन् गरुडतां यद्वद् गुरुर्निर्विषताफलम्।
प्राप्नोति तद्वदत्रापि फलमिष्टं अवाप्नुयात्॥ १९०

manasā kalpitairdravyaiḥ manaḥkḷpte tu mandire|
manasā bhāvayannityaṁ pūjayetparameśvaram|| 189
dhyāyan garuḍatāṁ yadvad gururnirviṣatāphalam|
prāpnoti tadvadatrāpi phalamiṣṭaṁ avāpnuyāt|| 190
In the shrine designed mentally, with the substances conceived mentally, the sadhaka should daily
contemplate Lord Siva, the Supreme Isvara, and worship Him. By constant and deep meditation on the
garuda-bird(eagle), the Guru attains the state of onenees with garuda and attains the fruit of the removal
of poison. In the same way, the sadhka attains the state of oneness with Siva by constant and deep
meditation on Him and attains the fruits as deired by him.
प्राणवृत्तिनिरोधेन यजनं कुरुते यथा।
प्राधार्मिकानां सर्वेषां प्रत्यावृत्ति विरेचयेत्॥ १९१
शक्तिभिः पञ्चब्रह्माणि शिवाङ्गं मूर्त्तिमेव च।
महेशं सदाशिवं चैव शिवं इष्ट्वा तु रेचयेत्॥ १९२
prāṇavṛttinirodhena yajanaṁ kurute yathā|
prādharmikānāṁ sarveṣāṁ pratyāvṛtti virecayet|| 191
śaktibhiḥ pañcabrahmāṇi śivāṅgaṁ mūrtimeva ca|
maheśaṁ sadāśivaṁ caiva śivaṁ iṣṭvā tu recayet || 192
By arresting the inflow and outflow of the prana, the worship of Siva should be done. Under the context
of all important phases of events, the sadhaka should breath out, well tuned to the inflow of the breath.
Having worshipped the five Lords - Isana, Tatpurusha, Aghora, Vamadeva and Sadyojata – along with
their spouses, Angamantra Devas, Ashta Murtis, Mahesa and Sadasiva, he should worship Lord Siva
and then breath out.
विद्येश्वरावृतो चैव गण्शावरणे तथा।
लोकपालास्त्रयोश्चैव रुद्रादीनां अथावृतौ॥ १९३
रेचयित्वा तु भूयोऽपि यजेदावरणं प्रति।
vidyeśvarāvṛto caiva gaṇśāvaraṇe tathā|
lokapālāstrayoścaiva rudrādīnāṁ athāvṛtau|| 193
recayitvā tu bhūyo'pi yajedāvaraṇaṁ prati|
The avarana of Vidyesvaras, the avarana of Ganesvaras, the avarana of Lokapalas , the avarana of
Ayudhas, the avarana of the Rudras and other Lords – when these avaranas are worshipped, the sadhaka
should breath out at the end of the worship of each avarana. Before commencing the worship of next
avarana, he should breath out again. This should be repeated for each avarana.

चन्द्रार्कोदयतः पूजा वृथा क्लेशो भविष्यति ॥ १९४
चन्द्रार्क नाशने पूजा साधयेदीप्सितं फलम्।
सुषुम्ना मध्यगे प्राणे पूजयेत् सर्वदेवताः ॥ १९५
candrārkodayataḥ pūjā vṛthā kleśo bhaviṣyati|| 194
candrārka nāśane pūjā sādhayedīpsitaṁ phalam|
suṣumnā madhyage prāṇe pūjayet sarvadevatāḥ|| 195
The worship being done during the rising of the moon and the sun(when the inbreath and the outbreath
being not arrested) would become futile and cause afflictions. The worship done while there is neither
moon nor the sun would accomplish the desired fruit. When the breath is flowing through the central
channel(sushumna), the sadhaka should worship all the Deities.
यद्वा षड्गुणदेहाय शक्तिदेहोऽथ साधकः।
पार्थिवाद्यष्ट पूजाख्य तत्त्वजातं समर्पयेत् ॥ १९६
पार्थिवं सकलं गन्धो भवत्यापोऽभिषेचनम्।
ता एव पान नैवेद्यं तैजसं दीपमालिका ॥ १९७
वायव्यं तालवृन्दाद्यं गानाद्यं व्योम सम्भवम्।
एवञ्चेतर तत्त्वानि यथा योग्यं निवेद्य च ॥ १९८
yadvā ṣaḍguṇadehāya śaktideho'tha sādhakaḥ|
pārthivādyaṣṭa pūjākhya tattvajātaṁ samarpayet|| 196
pārthivaṁ sakalaṁ gandho bhavatyāpo'bhiṣecanam|
tā eva pāna naivedyaṁ taijasaṁ dīpamālikā|| 197
vāyavyaṁ tālavṛndādyaṁ gānādyaṁ vyoma sambhavam|
evāñcetara tattvāni yathā yogyaṁ nivedya ca|| 198
Additionally, the sadhka who is now with the body constituted of Sakti kalas, should offer those
substances born of eight tattvas enumerated for the worship, such as pruthvi and others. All sorts of
perfumes denote the pruthvi tattva. Water meant for ablution, drinkable items, eatable items – all these
represent jala tattva. The rows of lamps represent the agni tattva. Fan, chowrie and such other items
denote the vayu tattva. Recital of hymns, musical songs and such others represent the akasa tattva.
In this way, all other tattvas should be offered in terms of various paraphernalia, in a fitting way.
शिवेनैवोक्तवद् ध्यात्वा निर्द्वन्द्वोऽमृतं अश्नुते।
कृत्वैवं आत्मशुद्धिं तु स्थानशुद्धिं अथाचरेत्॥ १९९
śivenaivoktavad dhyātvā nirdvandvo'mṛtaṁ aśnute|
kṛtvaivaṁ ātmaśuddhiṁ tu sthānaśuddhiṁ athācaret|| 199

The sadhaka, having meditated and worshipped according to the directions revealed by Siva Himself,
becomes free from the bondage caused by the pairs of opposites and enjoys the nectarine bliss. Having
completed the purification of the self, the Guru should then perform the purification of the place where
the puja is to be done.
तालमुद्रा त्रयं कृत्वा प्राकारं हेतिना स्मरेत्।
तद्बहिः परिघां ध्यात्वा कवचेनैव मन्त्रतः॥ २००
tālamudrā trayaṁ kṛtvā prākāraṁ hetinā smaret|
tadbahiḥ parighāṁ dhyātvā kavacenaiva mantrataḥ|| 200
Having displayed the tala-mudra three times(striking the left palm with the middle three fingers of the
right hand) with the recital of astra mantra, the Guru should contemplate the place as surrounded by
an enclosure(prakara). He should ideate the presence of moat as lying outside the prakara with the recital
of kavaca mantra.
अस्त्रजालं तु तद्बाह्ये न्यसेद्विघ्नापनुत्तये।
दिव्यं धाम विचिन्त्याऽथ द्रव्यशुद्धिं प्रकल्पयेत्॥ २०१
ततस्संपूर्य गन्धाम्बु वर्धन्यां अस्त्रमन्त्रतः।
प्रोक्षयेत्तेन तोयेन शुद्ध्यर्थं हेतिमन्त्रतः॥ २०२
अर्घ्यपात्रं च शङ्खं च पाद्याचमन पात्रकम्।
यदन्यदुपयोग्यं तु हेतिना क्षालयेत्ततः॥ २०३
astrajālaṁ tu tadbāhye nyasedvighnāpanuttaye|
divyaṁ dhāma vicintyā'tha dravyaśuddhiṁ prakalpayet|| 201
tatassaṁpūrya gandhāmbu vardhanyāṁ astramantrataḥ|
prokṣayettena toyena śuddhyarthaṁ hetimantrataḥ|| 202
arghyapātraṁ ca śaṅkhaṁ ca pādyācamana pātrakam|
yadanyadupayogyaṁ tu hetinā kṣālayettataḥ|| 203
Then the Guru should conceive an array of astras(weapons) encircling outside the moat in order to
drive away the obstructing forces. Having ideated a resplendent pavilion, he should perform the
purification of various substances meant for the worship. He should fill up the vardhani kalasa
(Sakti kalasa) with perfumed water with the accompaniment of astra mantra. Then he should sprinkle
the water taken from the vardhani kalasa over the arghya-vessel, conch, padya-vessel, acamana-vessel
and other such vessels kept there to be used for the worship, reciting the astra mantra.
हृदयेन निरीक्ष्याऽथ कवचेनावकुण्ठयेत्।
सौवर्णं राजतं ताम्रं केलिहारं च शङ्खजम्॥ २०४
पलाश पद्म पत्रोत्थं दारवं मृत्तिकामयम्।
अन्यद्वा यन्त्रकादिस्थं पात्रमुक्तं शिवार्चने॥ २०५

hṛdayena nirīkṣyā'tha kavacenāvakuṇṭhayet|
sauvarṇaṁ rājataṁ tāmraṁ kelihāraṁ ca śaṅkhajam|| 204
palāśa padma patrotthaṁ dāravaṁ mṛttikāmayam|
anyadvā yantrakādisthaṁ pātramuktaṁ śivārcane|| 205
He should look at those vessels with the recital of hrudaya mantra and make them encompassed by a
protective force(avakuntana) with the recital of kavaca mantra. Vessels made of gold, silver, copper,
bronze or conch; vessels designed with the leaves of palasa-tree or lotus-leaf; vessels made of wood or
clay; containers designed by striching the leaves of plantain and other trees – all such vessels are suitable
for the worship of Siva.
ततस्संपूर्य गन्धाम्बु वर्धन्यां अस्त्रमन्त्रतः।
गन्धपुष्पादिकं सर्वं आनीयं परिचारकैः॥ २०६
पुण्याहं वाचयित्वाऽथ प्रोक्षयेद्धृदयेन तु।
प्रक्षाल्य पाद्यपात्रं तु गन्धतोयेन पूरयेत्॥ २०७
उशीरं चन्दनं चैव पाद्ये तु परिकल्पयेत्।
tatassaṁpūrya gandhāmbu vardhanyāṁ astramantrataḥ|
gandhapuṣpādikaṁ sarvaṁ ānīyaṁ paricārakaiḥ|| 206
puṇyāhaṁ vācayitvā'tha prokṣayeddhṛdayena tu|
prakṣālya pādyapātraṁ tu gandhatoyena pūrayet|| 207
uśīraṁ candanaṁ caiva pādye tu parikalpayet|
Then, having filled up the vardhani-vessel with perfumed water reciting the astra mantra, he should
declare the auspiciousness of the time, day and place(punyaha vacana) and sprinkle the water taken
from the vardhani over the sandal, flowers and other substances brought and arranged there by the
servicing-devotees(paricarakas), reciting the hrudaya mantra. After this, he should purify the padya-
vessel by sprinkling the vardhani-water over it and fill it up with perfumed water and place usira-roots
and sandal into the padya-vessel.
तद्वदाचमनीयार्थं तत्पात्रं परिकल्पयेत्॥ २०८
पलत्रयं च कर्पूरं तृटीपत्रं च कुष्ठकम्।
आचमीये प्रयोक्तव्यं हृदयेन तु मन्त्रतः॥ २०९
अर्घ्यपात्रे न्यसेत्पश्चादपरं गन्धतोयकम्।
आपः क्षीर कुशाग्राणि तण्डुलास्सुमनास्तिलाः॥ २१०
अर्घ्योऽष्टाङ्ग इति प्रोक्तो यवैस्सिद्धार्थकैस्सह।
कल्पयित्वा विशेषार्घ्यं तत्र मन्त्रगणान् न्यसेत्॥ २११
tadvadācamanīyārthaṁ tatpātraṁ parikalpayet|| 208
palatrayaṁ ca karpūraṁ tṛṭīpatraṁ ca kuṣṭhakam|

ācamīye prayoktavyaṁ hṛdayena tu mantrataḥ|| 209
arghyapātre nyasetpaścādaparaṁ gandhatoyakam|
āpaḥ kṣīra kuśāgrāṇi taṇḍulāssumanāstilāḥ|| 210
arghyo'ṣṭāṅga iti prokto yavaisiddhārthakaissaha|
kalpayitvā viśeṣārghyaṁ tatra mantragaṇān nyaset|| 211
In the same way, he should prepare another vessel to hold acamana-water. Karpura(camphor) in a
measure of 3 palas, broken leaves and kushtaka – all these should be added to the acamana-water,
with the recital of hrudaya mantra. The he should fill the arghya-vessel with the perfumed water
collected in the vardhani kalasa. Water, milk, tips of kusa grass, rice, flowers, sesame, yava and
mustard – all these eight substances should be placed into the arghya-vessel. Having prepared the
visesha-arghya in this way, he should invoke the recommended groups of mantras into that arghya.
सुधया परमीकृत्य वर्मणाच्छाद्य पुजयेत्।
तत्तोयैः कवचेनैव सकुशं प्रोक्षयेत्तथा ॥ २१२
गन्धं पुष्पं च धूपं च दीपमर्घ्यं निवेद्यकम्।
दधिक्षीर घृतादींश्च प्रोक्षयेद् हृदयेन तु॥ २१३
पूजार्थं कल्पितं द्रव्यं प्रत्येकं अभिमन्त्रयेत्॥ २१४
sudhayā paramīkṛtya varmaṇācchādya pujayet|
tattoyaiḥ kavacenaiva sakuśaṁ prokṣayettathā|| 212
gandhaṁ puṣpaṁ ca dhūpaṁ ca dīpamarghyaṁ nivedyakam|
dadhikṣīra ghṛdādīṁśca prokṣayed hṛdayena tu|| 213
pūjārthaṁ kalpitaṁ dravyaṁ pratyekaṁ abhimantrayet|| 214
Having rendered the arghya to be with the supreme quality of nectar by displaying the amruta mudra
with the accompaniment of hrudaya mantra ending with ‘vaushat’, he should provide a covering to it
with the kavaca mantra and worship it by offering sandal, flowers, incense, light and fruits. He
should sprinkle the arghya-water with kuasa-grass over the curd, milk, clarified butter and other
substances with the accompaniment of hrudaya mantra. Each one of those substances kept there for
the purpose of worship should be energized with suitable mantras.
एलोशीरपलत्रयेण सहिताः कर्पूर सत्कुङ्कुमैः
श्रीखण्डागरुपत्रकैश्च कुसुमैः आमोदिभिस्संयुताः।
आपो मज्जनकर्मणि प्रणिहिताः शंभोर्यथा लाभतः
प्रोक्त द्रव्यगणेषु लब्धमिह यत्तद्ग्राह्यं आढ्येतराैः॥ २१५
elośīrapalatrayeṇa sahitāḥ karpūra satkuṅkumaiḥ
śrīkhaṇḍāgarupatrakaiśca kusumaiḥ āmodibhissaṁyutāḥ|
āpo majjanakarmaṇi praṇihitāḥ śambhoryathā lābhataḥ
prokta dravyagaṇeṣu labdhamiha yattadgrāhyaṁ āḍhyetaraiḥ|| 215

The established direction is that ela and usira, each one with a measure of 3 palas, karpura,kumkuma,
srikhanda, agaru, leaves(of bilva and other trees), flowers, fragrant substances – all such things should be
added with the kalasa water for the purpose of ceremonial ablution to be done for Siva. If all these
substances are not available, the available things may well be accepted. The avialble things may be mixed
with other substances similar to the recommended ones.
अर्घ्याम्भसो जललवं सपुष्पं हृदयेन तु।
स्नानकुम्भेषु सर्वेषु निक्षिपेत्तद्विशुद्धये॥ २१६
हृदयेन पवित्रैर्वा यद्वाङ्गैस्तत्स्वभावकैः।
गन्धं वस्त्रं भूषणं च नैवेद्यं कुसुमं तथा॥ २१७
सद्यवाम महाघोर नरैशैः अभिमन्त्रयेत्।
अवशिष्टं तु गायत्र्या मन्त्रयेद् द्रव्यशुद्धये॥ २१८
पयोदधि घृतक्षौद्र शर्करा गन्धवारि च।
पवित्रैः हृदयाद्यैर्वा स्नानार्थं अभिमन्त्रयेत्॥ २१९
arghyāmbhaso jalalavaṁ sapuṣpaṁ hṛdayena tu|
snānakumbheṣu sarveṣu nikṣipettadviśuddhaye|| 216
hṛdayena pavitrairvā yadvāṅgaistatsvabhāvakaiḥ|
gandhaṁ vastraṁ bhūṣaṇaṁ ca naivedyaṁ kusumaṁ tathā|| 217
sadyavāma mahāghora naraiśaiḥ abhimantrayet|
avaśiṣṭaṁ tu gāyatryā mantrayed dravyaśuddhaye|| 218
payodadhi ghṛtakṣaudra śarkarā gandhavāri ca|
pavitraiḥ hṛdayādyairvā snānārthaṁ abhimantrayet|| 219
He should drop a small quantity of arghya-water along with flowers into all the kalasas arranged for the
ablution, with the accompaniment of hrudaya mantra in order to purify them. He should energize such
itmes as the sandal, flowers, clothes, ornaments, eatables(naivedya) and others with hrudaya or all the anga
mantras which are innately very pure , each one being associated with its own specific power and with
sadyojata, vamadeva, aghora, tatpurusha and isana mantras. In order to instill purity, he should energize the
remaining substances with gayatri mantra. Milk, curd, clarified butter, honey, sugar, perfumed water – all
such items kept there for ablution should be energized with hrudaya and other anga mantras which are
eternally pure.
विशुद्ध मन्त्रद्रव्याणि इष्ट्वा गन्धादिभिः क्रमात्।
मुद्रया चामृतीकृत्य भावदमृतारव्यया॥ २२०
आत्मानं अर्चयेद् द्रव्यैः एवं भूतैः यथाक्रमम्।
तिलकं चन्दनं कृत्वा पुष्पं शिरसि विन्यसेत्॥ २२१
संगृह्य वाञ्चितं मौनं ततो मन्त्रान् विशोधयेत्।

viśuddha mantradravyāṇi iṣṭvā gandhādibhiḥ kramāt|
mudrayā cāmṛtīkṛtya bhāvayedamṛtākhyayā|| 220
ātmānaṁ arcayed dravyaiḥ evaṁ bhūtaiḥ yathākramam|
tilakaṁ candanaṁ kṛtvā puṣpaṁ śirasi vinyaset|| 221
saṁgrāhya vāñcitaṁ maunaṁ tato mantrān viśodhayet|
All the substances purified with mantras should be honored by him with the offerings of sandal, flowers and
other things. By displaying the amruta-mudra, he should render all the items to be with the qualities of
nectar. Then he should worship the Lord who is in oneness with his own self with all these substances
which have been consecrated and sanctified in this way. Having applied a round mark(tilaka) in his forehead
with sandal, he should place a flower on his own head. Then, observing a serene state of silence desired by
him, he should purify the mantras.
मालाद्यैश्वर्य जालानि मन्त्राणां कीर्तितानि वै॥ २२२
तेषां प्रबोधिनी शक्तिश्शिववाज्ञा ओं नमस्स्मृताः।
ओंकारादि नमोन्तांश्च पठेन्मन्त्रान् अशेषतः॥ २२३
बद्ध पुष्पाञ्जलिर्भूत्वा शिवसद्भाव भावितः।
त्रिमात्रादि क्रमेणैव यावन्नादान्तिमं व्रजेत्॥ २२४
मन्त्रशुद्धिर्भवेदेवं शुद्धतत्त्व समाश्रयात्।
mālādyaiśvarya jālāni mantrāṇāṁ kīrtitāni vai|| 222
teṣāṁ prabodhinī śaktiśśivājñā oṁ namassmṛtāḥ|
oṁkārādi namontāṁśca paṭhenmantrān aśeṣataḥ|| 223
baddha puṣpāñjalirbhūtvā śivasadbhāva bhāvitaḥ|
trimātrādi krameṇaiva yāvannādāntimaṁ vrajet|| 224
mantraśuddhirbhavedevaṁ śuddhatattva samāśrayāt|
(All the mantras are having their own specific forms) Garlands and the multitudes of rich ornaments
with wahich the mantra-deities have been adorned have been detailed in the scriptures. The Sakti
which illuminates and enkindles their power is Sivasakti whose mantra-name is “Om Namah”. The
Guru should recite all the mantras which are used in the worship by adding ‘Om’ in the beginning and
‘namah’ at the end. Holding flowers in the hollow of his hands folded and joined together(anjali mudra),
he should contemplate the beatific presence of Siva within his own self, should recite the mantras
one by one, in a slow phase, starting from duration of three units(matras) and reaching above up to
the level of nada. For the mantras which are abiding in the pure tattvas, purification is effected in this way.
योजयेत्पञ्चगव्यं तु तद्विधानं इहोच्यते॥ २२५
मण्डपस्य शुभेभागे क्षेत्रे नवपदीवृते।
पञ्चतत्त्व कृतन्यासे पञ्चपात्राणि विन्यसेत्॥ २२६
शिव सादाख्य विद्यायां काले पुंसि च देशिकः।

सुप्रतिष्ठं सुशान्तं च तेजोवदमृतात्मकम्॥ २२७
रत्नोदकं च संकल्प्य क्षीरं दधिघृतं न्यसेत्।
गोमयश्चैव गोमूत्रं ईशानाद्यैस्तु मन्त्रितम्॥ २२८
एकद्वित्रिचतुः पञ्चवारैः षोढा कुशोदकम्।
अमृतीकृत्य संपूज्य शिवेनैकत्वं आदिशेत्॥ २२९
yojayetpañcagavyaṁ tu tadvidhānaṁ ihocyate|| 225
maṇḍapasya śubhebhāge kṣetre navapadīvṛte|
pañcatattva kṛtanyāse pañcapātrāṇi vinyaset|| 226
śiva sādākhya vidyāyāṁ kāle puṁsi ca deśikaḥ|
supratiṣṭhaṁ suśāntaṁ ca tejovadamṛtātmakam|| 227
ratnodakaṁ ca saṁkalpya kṣīraṁ dadhighṛtaṁ nyaset|
gomayaścaiva gomūtraṁ īśānādyaistu mantritam|| 228
ekadvitricatuḥ pañcavāraiḥ ṣoḍhā kuśodakam|
amṛtīkṛtya saṁpūjya śivenaikatvaṁ ādiśet|| 229
Then he should prepare the mixture of five substances got from the cow(pancha gavya). The process
of mixing the five substances is now explained. In the auspicious part of the pavilion , he should
draw a square mandala associated with nine grids. Having identified five tattvas(siva, sadasiva, vidya,
prusha and kala tattvas) with the central, east, south, north and west grids respectively, he should place
five vessels – supratishta, susanta, tejas, ratna and amruta – in these grids, in the same order. Then he
should place milk, curd, clarified butter, cow-urine and cow-dung in these vessels respectively. He should
energize them with isana, tatpurusha, aghora, vamadeva and sadyojata mantras in the mentioned order.
Energizing is one time for milk with isana mantra, two times for curd with tatpurusha mantra, three times
for clarified butter with aghora mantra, four times for the cow-urine with vamadeva mantra and five times
for the cow-dung with sadyojata mantra. Water with kusa-grass contained in the avyakta-vessel kept
in the north-east grid(identified with prakruti tattva) should be energized for sixteen times. Having
rendered them to be of nectarine nature, he should worship them and declare their oneness with Siva.
पयोदधिघृतक्षौद्र शर्करा गन्धवारि च।
पवित्रैः हृदयाद्यैर्वा स्नानार्थं अभिमन्त्रयेत्॥ २३०
payodadhighṛtakṣaudra śarkarā gandhavāri ca|
pavitraiḥ hṛdayādyairvā snānārthaṁ abhimantrayet|| 230
Milk, curd, clarified butter, honey, sugar, perfumed water – all such items kept there for ablution should be
energized with hrudaya and other anga mantras which are eternally pure.
नित्य नैमित्तिके वापि काम्ये वा कारयेत् प्रभोः।
सनपनं तु यथा न्यायं तच्चानेकविधं भवेत्॥ २३१

अस्त्रेण शोधयेद् भूमिं वामदेवेन लेपयेत्।
सूत्रन्यासं अघोरेण तालमात्रान्तरं यथा॥ २३२
nitya naimittike vāpi kāmye vā kārayet prabhoḥ|
sanapanam tu yathā nyāyaṁ taccānekavidhaṁ bhavet|| 231
astreṇa śodhayed bhūmiṁ vāmadevena lepayet|
sūtranyāsaṁ aghoreṇa tālamātrāntaraṁ yathā|| 232
Then the learned Guru should perform the daily, occasional or optional worship for the supreme Lord.
He should arrange the kalasas(snapana) arrayed according to a recommended pattern. Such patterns are
numerous. He should purify the ground with the recital of astra mantra and smear the cow-dung over it
with the recital of vamadeva mantra. He should design a square mandala by drawing the east-west lines
and north-south lines, space between the lines being one span(tala).
त्रितालं कर्णिकामानं सर्वसामान्यं ईरितम्।
चतुर्दलं यथा पञ्च कलशस्थापनं दिशि॥ २३३
विदिक्ष्वपि नवाख्यं स्यात् समन्तात् एकमावृतम्।
पञ्चविंशति संख्याकं तत्समन्तात् समावृतम्॥ २३४
एकोनपञ्चाशत् ख्यातं अष्टोत्तरशतं द्विजाः।
पञ्चविंशति संख्याकान् कलशान् मध्यमस्थितान्॥ २३५
tritālaṁ karṇikāmānaṁ sarvasāmānyaṁ īritam|
caturdalaṁ yathā pañca kalaśasthāpanaṁ diśi|| 233
vidikṣvapi navākhyaṁ syāt samantāt ekamāvṛtam|
pañcaviṁśati saṁkhyākaṁ tatsamantāt samāvṛtam|| 234
ekonapañcāśat khyātaṁ aṣṭottaraśataṁ dvijāḥ|
pañcaviṁśati saṁkhyākān kalaśān madhyamasthitān|| 235
For all the designs, the measure of the pericarp of the central lotus should be three spans. For placing five
kalasas, there should be four petals(for the lotus), facing each main direction. To arrange nine kalasas
(nava kalasa sthapana), four kalasas should be placed additionally in each intermediary direction to
form one avarana(enclosure). Twenty-five kalasas may be placed surrounding the first avarana. O, the
twice-born Sages!, similarly forty-nine kalasas or one hundred and eight kalasa may be arranged.
परिहृत्य समन्तात्तु द्वाभ्यां वैकेन मार्गंतः।
अष्टद्वार समायुक्तं बहिरावरणद्वयम्॥ २३६
मध्यमे तिथि संख्यास्स्युर्नवकोणे व्यवस्थिताः।
मध्यमे तिथि संख्येborder-inline-endतत् मध्यम् त्रितयं त्यजेत्॥ २३७
अष्टोत्तरशतं ह्येतत् सहस्रञ्चैन्नवाधिकम्।

parihṛtya samantāttu dvābhyāṁ vaikena mārgataḥ|
aṣṭadvāra samāyuktaṁ bahirāvaraṇadvayam|| 236
madhyame tithi saṁkhyāssyurnavakoṇe vyavasthitāḥ|
madhyame tithi saṁkhyetan madhyama tritayaṁ tyajet|| 237
aṣṭottaraśataṁ hyetat sahasrañcennavādhikam|
Having left out either two rows or one row in all directions, he should design two outer enclosures so as
be associated with eight entrances. Fifteen kalasas should be placed in the middle rows and nine kalasas
should be placed in the array(vyuha) of each corner. The three rows in the middle lying around the row
of fifteen kalasas should be left out. This arrangement is for placing 108 kalasas. If it is for the placement
of 1000 kalasas, there should be nine enclosures in addition to the existing ones.
सूत्रद्वयं न्यसेत्पूर्वापरगं याम्य सौम्यकम्॥ २३८
सार्ध हस्तान्तरं हस्त मानान्तरं अथापि वा।
स्याच्चतुर्दश संख्याता वृत्तिर्बाह्ये भ्रमेण च॥ २३९
अन्तर्मार्गं समावाह्य विधिशास्त्रे समीरित।
मध्यव्यूहस्य परितः चतुष्कुण्डं तु वाष्टकम्॥ २४०
sūtradvayaṁ nyasetpūrvāparagaṁ yāmya saumyakam|| 238
sārdha hastāntaraṁ hasta mānāntaraṁ athāpi vā|
syāccaturdaśa saṁkhyātā vṛttirbāhye bhrameṇa ca|| 239
antarmārgaṁ samāvāhya vidhiśśāstre samīritā|
madhyavyūhasya paritaḥ catuṣkuṇḍaṁ tu vāṣṭakam|| 240
catvāriṁśad vyūhakasya pṛthaksyāt pañcaviṁśatiḥ|
aṣṭottara sahasrāttu tyajedbāhyāvṛtiṁ guruḥ|| 241
Two lines should be marked in east-west direction and two lines , in north-south direction in such a way
that the space between them measures one and a half hasta or one hasta. Keeping the inner arrays
well designed, he should make fourteen enclosures outside the inner arrays. Such direction for the
arrangement of 1000 kalasas has been laid down in the Scripture. Either four fire-pits or eight fire-pits
should be constructed around the middle array.
तत्राग्नेयादि कोणस्थ चतुर्व्यूहं समाचरेत्।
अन्यत्सर्वं समानं स्याद् अष्टपञ्चशतं भवेत्॥ २४२
अष्टसंख्या समायुक्ते द्विशते मध्यमेष्टकम्।
बाह्ये षोडश संख्यातान् गृह्णीयाद्दिग्विदिग्गतम्॥ २४३
अष्टव्यूहं तथा त्वेतत् उक्तसंख्यान्वितं भवेत्।
tatrāgneyādi koṇastha caturvyūhaṁ samācaret|
anyatsarvaṁ samānaṁ syād aṣṭapañcaśataṁ bhavet|| 242

aṣṭasaṁkhyā samāyukte dviśate madhyameṣṭakam|
bāhye ṣoḍaśa saṁkhyātān gṛhṇīyāddigvidiggatam|| 243
aṣṭavyūhaṁ tathā tvetat uktasaṁkhyānvitam bhavet|
In the grids lying in all the intermediary directions, four arrays should be formed. Other arrangements are
as explained before. This is for the placement of 508 kalasas. If it is associated with eight enclosures , 200
kalasas may be arranged. Eight kalasas should be placed in the middle row and sixteen in the row lying
outside this. The eight arrys formed in the main directions and in the intermediary directions should be
taken for the placement of remaining kalasas. In this way, the kalasas may be arranged so as to be in
the number mentioned before(508).
स्थण्डिलं पुरुषेणास्याच्चतुःप्रस्थमितं परम्॥ २४४
आरभ्य द्विगुणं चैकवृद्ध्या दशगुणावधि।
मानं च शिवकुम्भे स्यात् तदर्थं करके मतम्॥ २४५
चतुस्त्रिद्व्येक संख्याताः प्रस्थमानं प्रपूरिते।
कलशे वेष्टनं द्वित्रिव्योमसूत्रैः क्रमेण तु॥ २४६
sthaṇḍilaṁ puruṣeṇasyāccatuḥprasthamitaṁ param|| 244
ārabhya dviguṇaṁ caikavṛddhyā daśaguṇāvadhi|
mānaṁ ca śivakumbhe syāt tadardhaṁ karake matam|| 245
catustridvyeka saṁkhyātāḥ prasthamānaṁ prapūrite|
kalaśe veṣṭanaṁ dvitrivyomasūtraiḥ krameṇa tu|| 246
Then, a raised platform(sthandila) should be designed. Four measures(prasthas) of water should be
poured into the siva-kumbha, this quantity being considered to be superior. Starting from the measure
twice the mentioned one and increasing by one each time, the maximum measure may go up to
ten times. This measure is for the siva-kumbha. Half of the measure of siva-kumbha should be for the
other kalasas. Or, either four, three, two prastas or one prasta of water may be poured into the kalasas.
The kalasas should be wound around with two stranded or three stranded thread or with single stranded
thread, in a systematic pattern.
वराळ त्रुटिकर्पूर न्यग्रोधोशीर जातयः।
एभिर्युक्तं शिवाम्बस्स्यात् शिवमन्त्राभिमन्त्रितम्॥ २४७
तेनैव पूरयेत् कुम्भं वर्धनी कलशानपि।
varāḷa tṛṭikarpūra nyagrodhośīra jātayaḥ|
ebhiryuktaṁ śivāmbassyāt śivamantrābhimantritam|| 247
tenaiva pūrayet kumbhaṁ vardhanī kalaśānapi|
The water kept in siva-kumbha should be associated with varala, truti, karpura, nyakrodha, usira and jati
and this should be energized with the recital mula mantra of Siva. The vardhani kalasa and the surrounding
kalasas should be filled up with the consecrated water of siva-kumbha only.