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

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.

षट् त्रिंशत्तत्त्व पर्यन्तान् कुशान् त्र्यादीन् अथ न्यसेत्॥ २४८
कूर्चान्यैशेन मन्त्रेण द्रव्यमूलेन विन्यसेत्।
वस्त्रयुग्मेन संवेष्ट्य शिवकुम्भं च वर्धनीम्॥ २४९
नव पञ्चात्मकं रत्नं शिवेशक्तौ च विन्यसेत्।
पाद्यमाचमनञ्चार्घ्यं पञ्चगव्यं चतुर्दिशि॥ २५०
कुशोदकं ततः क्षीरं दधिकोणे घृतं भवेत्।
द्वितीयस्थापनं प्रोक्तं तृतीयं च निगद्यते॥ २५१
ṣaṭ triṁśattattva paryantān kuśān tryādīn atha nyaset|| 248
kūrcānyaiśena mantreṇa dravyamūlena vinyaset|
vastrayugmena saṁveṣṭya śivakumbhaṁ ca vardhanīm|| 249
nava pañcātmakaṁ ratnaṁ śiveśaktau ca vinyaset|
pādyamācamanañcārghyaṁ pañcagavyaṁ caturdiśi|| 250
kuśodakaṁ tataḥ kṣīraṁ dadhikoṇe ghṛtaṁ bhavet|
dvitīyasthāpanaṁ proktaṁ tṛtīyaṁ ca nigadyate|| 251
Then he should place the kurca(specific bunch of darbha-grass) designed with three darbhas or with 36
darbhas corresponding to 36 tattvas. The kurca should be placed with the recital of isana mantra and the
recommended substances should be placed into the kalasas with the recital of mula mantra. The siva-
kumbha and the vardhani-kalasa should be wound around with two stranded thread. He should place
9 gems or 5 gems into the siva-kumbha and sakti-kumbha. Padya, acamana, arghya and pancagavya
should be placed in all the four main directions(one in each direction). Kusodaka, milk, curd and
clarified butter should be placed in the intermediary directions. In this way, the second type of arrangement
of the kalasas has been told. Now, the third type of arrangement is explained.
मधु लाजं सक्तु चूर्णं लाजचूर्णं हरिद्रका।
भूतीक्षुसार कदली तिल सर्षप पानसाः॥ २५२
नारिकेलञ्च नारङ्गद्वयं स्यान्मातुलङ्गकम्।
पञ्चविंशति मध्ये तु संत्यजेदन्तरावृतम्॥ २५३
एवं कृते भवेदत्र कलशानां तु षोडश।
चतुर्दिक्षु च कोणेषु पाद्याद्यष्टकं ईरितम्॥ २५४
अन्तराले तु मध्यादि वसुसंख्याकं ईरितम्।
प्रागुक्त त्रितयञ्चैतद् विशेषान्नित्यकर्मणी॥ २५५
पञ्चविंशति संख्यातं अपिनित्ये प्रशंसितम्।
उत्तमोत्तम पूजायां अष्टोत्तरशतावधि॥ २५६

madhu lājaṁ saktu cūrṇaṁ lājacūrṇaṁ haridrakā|
bhūtīkṣusāra kadalī tila sarṣapa pānasāḥ|| 252
nārikelañca nāraṅgadvayaṁ syānmātulaṅgakam|
pañcaviṁśati madhye tu saṁtyajedantarāvṛtam|| 253
evaṁ kṛte bhavedatra kalaśānāṁ tu ṣoḍaśa|
caturdikṣu ca koṇeṣu pādyādyaṣṭakaṁ īritam|| 254
antarāle tu madhyādi vasusaṁkhyākaṁ īritam|
prāgukta tritayañcaitad viśeṣānnityakarmaṇi|| 255
pañcaviṁśati saṁkhyātaṁ apinitye praśaṁsitam|
uttamottama pūjāyāṁ aṣṭottaraśatāvadhi|| 256
Honey, parched-paddy, ragi-flour, flour of parched- paddy, turmeric powder, bhuti( a medicinal plant),
juice of sugarcane, plantain fruit, sesame, white mustard, substances got from the panasa-tree, coconut,
two orange fruits and pomegranate – these should placed into the kalasas. If the inner row of the
arrangement meant for the placement of 25 kalasas is left out, there could be had a row for the arrangement
of 16 kalasas. In the main and the intermediary directions, the eight vessels –padya-vessel and seven others-
should be placed. The eight substances, honey and others, should be placed in the inner rows. All these
three types of arrangements of kalasas are declared to be of specific importance in the daily course of
worship. The arrangement of 25 kalasas is also declared to be specific in the daily worship. In the most
supreme type among the superior types(uttamottama), the kalasas amy be arrayed up to 108.
नैमित्तिकं तदूर्ध्वस्थ पूर्वोक्तमपि शंसितम्।
द्रव्याण्येतानि सर्वाणि मूलमन्त्रेण विन्यसेत्॥ २५७
विधाय बीजमुख्येन शरावैः पल्लवैस्तु वा।
दत्वा हृदयमन्त्रेण वस्त्राणि विविधानि च॥ २५८
naimittikaṁ tadūrdhvastha pūrvoktamapi śaṁsitam|
dravyāṇyetāni sarvāṇi mūlamantreṇa vinyaset|| 257
pidhāya bījamukhyena śarāvaiḥ pallavaistu vā|
datvā hṛdayamantreṇa vastrāṇi vividhāni ca|| 258
Various types of arrangement of kalasas in the number above 108, explained before, is recommended
for the occasional worship. All these substances mentioned above should be placed with the recital of
mula mantra. The kalasas should be kept closed by hollowed plates (saravas) or bunch of tender leaves
with the recital of seed-letters specifically belonging to the subsatances concerned. The kalasas should
be adorned with different kinds of clothes, reciting the hrudaya mantra.
आसनं संप्रकल्प्यास्मिन् कुम्भे मूर्तिमनुस्मरेत्।
ब्रह्माभिस्सकलीकृत्य तत्कलास्तत्र विन्यसेत्॥ २५९
न्यस्त विद्यातनुं तत्तद्रूपं ध्यात्वा शिवं न्यसेत्।
स्थापनादि च पाद्यादि कृत्वा दत्वा हृदा गुरुः॥ २६०

गन्धं पुष्पं च धूपं च दीपं अर्घ्यं विधाय च।
प्रदर्श्य लिङ्गमुद्रां तु कवचेनावकुण्ठयेत्॥ २६१
āsanaṁ samprakalpyāsmin kumbhe mūrtimanusmaret|
brahmābhissakalīkṛtya tatkalāstatra vinyaset|| 259
nyasta vidyātanuṁ tattadrūpaṁ dhyātvā śivaṁ nyaset|
sthāpanādi ca pādyādi kṛtvā datvā hṛdā guruḥ|| 260
gandhaṁ puṣpaṁ ca dhūpaṁ ca dīpaṁ arghyaṁ vidhāya ca|
pradarśya liṅgamudrāṁ tu kavacenāvakuṇṭhayet|| 261
The Guru should ideate the seat for siva- kalasa and meditate on the form of vidya-deha. He should
render the manifestation of the form with brahma mantras and identify the kala-mantras of each brahma-
mantra with that form. Having stabilized that form, he should contemplate its perfect identity with Siva.
For the kalasas, the Guru should offer padya, acamana and others with the recital of hrudaya mantra
and offer sandal, flowers, incense, light, arghya and other items. Then he should display linga-mudra
to them and create a protective belt around the kalasa with the recital of kavaca mantra.
इष्ट्वा गौरीं च वर्धन्यां योनिमुद्रां प्रदर्श्य च।
पञ्चकॢप्तौ तु ब्रह्माणि हित्वीशानं द्विजोत्तमाः॥ २६२
विद्येशा नवकॢप्तौ स्युर्बाह्ये मूर्तीश्वरा दिशि।
अन्तरे वामदेवाद्याः पञ्चविंशति संख्येके।।। २६३
iṣtvā gaurīṁ ca vardhanyāṁ yonimudrāṁ pradarśya ca|
pañcakḷptau tu brahmāṇi hitveśānaṁ dvijottamāḥ|| 262
vidyeśā navakḷptau syurbāhye mūrtīśvarā diśi|
antare vāmadevādyāḥ pañcaviṁśati saṁkhyake|| 263
Having worshipped Gauri in the vardhani-kalasa, he should display yoni-mudra to it. O, the foremost
Sages among the twice-borns!, in the arrangement of 5 kalasas, leaving out Isana, all other four Brahmas,
Tatpurusha, Aghora, Vama and Sadyojata, are the presiding Lords.(Sivakumbha and Vardhani – 1;
Tatpurusha and others – 4. So, five kalasas) In the arrangement of 9 kalasas, 8 Vidyesvaras are
the presiding Lords of 8 kalasas placed around the Sivakumbha and Vardhani. In the arrangement
of 25 kalasas, Sivakumbha and Vardhani at the center; around this, 8 Vidyesvaras in the next row; 8
Murtisvaras in the outer row and 8 Bhuvanesvaras, Vamadeva and others, in the next outer row.
अष्टौ गणेश्वरा बाह्ये चाङ्गुष्ठ प्रमुखास्तथा।
क्रोधाद्या वसुसंख्याता शतरुद्रादिकास्तु वा॥ २६४
एकोनेन तु पञ्चाशत्स्नपने देवता मताः।
aṣṭau gaṇeśvarā bāhye cāṅguṣṭha pramukhāstathā|
krodhādyā vasusaṁkhyātā śatarudrādikāstu vā|| 264
ekonena tu pañcāśatsnapane devatā matāḥ|

Eight Ganesvras, eight Bhuvanesvaras – Angushta and others, eight Bhuvanesvaras - Krodha and others
or 8 Rudras belonging to the group of 100 Rudras – these are the presiding Lords of the kalasas in the
outer rows. These 24 Lords together with 25 Lords mentioned earlier are the presiding Deiities in the
arrangement of 49 kalasas.
मध्ये विद्येश्वराः पूज्याः शतरुद्रा बहिर्मताः॥ २६५
अष्टोत्तरशताख्ये च स्नपने देवता मताः।
विद्येशा मध्यमे देवास्वन्यत्र शिव एव हि॥ २६६
स च नाम्नां सहस्रैस्तु पठ्यते तद्विशेषतः।
अष्टोत्तरसहस्राख्य स्नपने देवता मताः॥ २६७
madhye vidyeśvarāḥ pūjyāḥ śatarudrā bahirmatāḥ|| 265
aṣṭottaraśatākhye ca snapane devatā matāḥ|
vidyeśā madhyame devāsvanyatra śiva eva hi|| 266
sa ca nāmnāṁ sahasraistu paṭhyate tadviśeṣataḥ|
aṣṭottarasahasrākhya snapane devatā matāḥ|| 267
In the arrangement of 108 kalasas, 8 Vidyesvaras are the presiding Lords in the middle row. 100 Rudras
are the presiding Lords in the outer enclosure. In the arrangement of 1008 kalasas, 8 Vidyesvars are
to be worshipped in te middle enclosure. In all other kalasas, only Siva is worshipped specifically, by the
recital of 1000 names enumerated in the hymn. Thus, the forms of Siva as indicated by the 1000 names
and the eight Vidyesvaras are the presiding Lords of 1008 kalasas.
कूट्राक्षरादि संयुक्तं चतुर्थ्यन्त समन्वितम्।
स्वाहान्तं वा नमस्कारप्रान्तं प्रणवपूर्वकम्॥ २६८
पठित्वा पूजयेदीशं शिवनामाथ केवलम्।
kūṭākṣarādi saṁyuktaṁ caturthyanta samanvitam|
svāhāntaṁ vā namaskāraprāntaṁ praṇavapūrvakam|| 268
paṭhitvā pūjayedīśaṁ śivanāmātha kevalam|
While worshipping the presiding Lords, the name of each Lord should be recited as ending with the fourth
case and joined with pranava(Om) and the concerned seed-letters in the beginning and with either ‘svaha’
or ‘namah’ at the end. Reciting the mantra-name in this way, the Guru should perform the worship of
each Deity. Or, the names of Siva alone may be recited for all the kalasas.
लिङ्गशुद्धि क्रमात्प्राप्ता यथावदभिधीयते॥ २६९
लिङ्गं त्रिविधं आख्यातं व्यक्ताव्यक्तोभयात्मकम्।
स्वयम्भू देववाणार्ष पौरुषाद्यं अनेकधा॥ २७०
स्थिरलिङ्गं चरं वापि त्रिविधं मण्डलं तथा।

पटं वा भित्तिचित्रं वा पीठं वा मन्त्रसंस्कृतम्॥ २७१
वह्न्यम्बु गुरुवृक्षाद्यं विद्यापीठं अथापि वा।
विशेषतस्स्वयं सिद्धं पाषाणं रत्नं एव वा॥ २७२
अन्यद्वा लिङ्गकल्पोक्तं सैकताद्यं विशेषतः।
एतत्सर्वं शिवेज्यार्थं यथायोग्यं प्रकल्पयेत्॥ २७३
liṅgaśuddhi kramātprāptā yathāvadabhidhīyate|| 269
liṅgaṁ trividhaṁ ākhyātaṁ vyaktāvyaktobhayātmakam|
svayambhū devabāṇārṣa pauruṣādyaṁ anekadhā|| 270
sthiraliṅgaṁ caraṁ vāpi trividhaṁ maṇḍalaṁ tathā|
paṭaṁ vā bhitticitraṁ vā pīṭhaṁ vā mantrasaṁskṛtam|| 271
vahnyambu guruvṛkṣādyaṁ vidyāpīṭhaṁ athāpi vā|
viśeṣatassvayaṁ siddhaṁ pāṣāṇaṁ ratnaṁ eva vā|| 272
anyadvā liṅgakalpoktaṁ saikatādyaṁ viśeṣataḥ|
etatsarvaṁ śivejyārthaṁ yathāyogyaṁ prakalpayet|| 273
The purification of Linga, which comes next in the course of five purifications is now told with all
the essential details. Linga is said to be of three kinds – the fully formed, formless and the formed-and-
formless. There are self-manifested linga, linga worshipped by gods, linga worshipped by the sages,
linga worshipped by the humans and many other kinds. There are immovable linga, moveable linga,
three kinds of mandalas, picture depicted in a cloth, picture depicted in the walls, pedestal consecrated
with mantras, kindled fire, enclosed water, actual form of the Guru, sacred tree and such others or
the vidya-pitha(seat meant for keeping the Scriptures for worship) to be considered for the worship of
Siva. And there are self-manifested stone associated with specific marks, gem, other material designed
in the form of linga according to the directions given in the treatise dealing with linga, loose sand
available near river-banks, ball of cooked rice, fruit and such others. All these are suitable for the
worship of Siva. Any one of these varities may be taken by the sadhaka as suitable to him and
consecrated.
सामान्यर्घ्यं च संग्राद्य द्वाराग्रे वृषभं यजेत्।
लोहजं संयजेद्द्वारे परिवारे तु शैलजम्॥ २७४
सप्तवर्गाच्चतुर्थं तु सप्तस्वर विभूषितम्।
बिन्दुनाद समायुक्तं आदौ प्रणवपूर्वकम्॥ २७५
वृषभाय नमश्चान्ते तस्मिन्ब्रह्माङ्ग कल्पना।
sāmānyarghyaṁ ca saṁgrāhya dvārāgre vṛṣabhaṁ yajet|
lohajaṁ saṁyajeddvāre parivāre tu śailajam|| 274
saptavargāccaturthaṁ tu saptasvara vibhūṣitam|
bindunāda samāyuktaṁ ādau praṇavapūrvakam|| 275
vṛṣabhāya namaścānte tasminbrahmāṅga kalpanā|

Holding the samanya-arghya in his hand, the Guru should worship the Bull installed in front of
the entrance. The image of the Bull made of metal should be worshipped in front of the main shrine.
The image of the Bull made of granite should be worshipped as one of the retinue Deities in the enclosures.
The fourth letter of the seventh group should be first added with the sixth vowel, bindu and nada. Then
the pranava should be placed before this. Finally, the words ‘ vrushabhaya namah’ should be pronounced.
The mantra of the Bull is formulated in this way.(Om vrum vrushabhaaya namah – this is the mantra).
The brahma mantras and the anga mantras of the Bull should be formed out of this mantra.
द्वारं अस्त्रेण संप्रोक्ष्य द्वारपानर्चयेत् क्रमात्॥ २७६
गणपं भारतीं ऊर्ध्वे नन्दिनं जाह्नवीयुतम्।
महाकालेन यमुनां सव्येऽसव्ये समर्चयेत्॥ २७७
विमलं च सुबाहुं च तल्पयोश्च क्रमाद्यजेत्।
एते पूज्या नमोन्तैश्च हृदयाद्यैर्यथाक्रमम्॥ २७८
dvāraṁ astreṇa saṁprokṣya dvārapānarcayet kramāt|| 276
gaṇapaṁ bhāratīṁ ūrdhve nandinaṁ jāhnavīyutam|
mahākālena yamunāṁ savye'savye samarcayet|| 277
vimalaṁ ca subāhuṁ ca talpayośca kramādyajet|
ete pūjyā namontaiśca hṛdayādyairyathākramam|| 278
Having sprinkled the arghya-water over the entrance, he should worship the gaurdians of the entrance in
due order. Ganesa and Sarasvati are to be worshipped in the right side and left side of the lintel. Nandi
and Ganga, on the right side of the entrance; Mahakala and Yamuna, in the left side of the entrance;
Vimala and Subahu, in the right doorleaf and the left doorleaf. These Deities should be worshipped
with hrudaya and other anga mantras ending with ‘namah’, in the due order.
रूपसंस्थानभावैस्तु गन्धपुष्पादिभिः क्रमात्।
कार्यं त्रिविध विघ्नानां न्यस्य खड्गं उदम्बरे॥ २७९
द्वारपूजावसाने तु स्नानान्ते च निवेद्यके।
सन्ध्यावसाने निक्षेप्यं प्रच्छन्नपटमुत्तमम्॥ २८०
rūpasaṁsthānabhāvaistu gandhapuṣpādibhiḥ kramāt|
kāryaṁ trividha vighnānāṁ nyasya khaḍgaṁ udumbare|| 279
dvārapūjāvasāne tu snānānte ca nivedyake|
sandhyāvasāne nikṣepyaṁ pracchannapaṭamuttamam|| 280
Meditating on the exact form, seat and the mode of appearance of each Deity, the Guru should worship
them with sandal, flowers and other materials. Having invoked the presence of the fiery form of khadga
(sword) on the upper threshold, he should drive away the three kinds of obstructing forces. The concealing
screen(curtain) designed in the foremost type should be drawn at the end of dvara-puja, ceremonial bath,
offering of eatables and sandhya worship.

संपूज्यात्मभुवं वास्तोष्पते ब्रह्मण इत्यपि।
लिङ्गमध्यगतां पूजां पूर्वकाले प्रकल्पिताम्॥ २८१
गायत्र्या पूजयित्वा तु सामान्यार्घ्यं तु दापयेत्।
उच्चार्य पञ्चब्रह्माणि पूजां लिङ्गाद्विसृज्य च॥ २८२
हृन्मन्त्रेणेशदिग्भागे पीठकादौ यथा विधि।
चण्डेशायेति निक्षिप्य पिण्डिकां अस्त्रयोगतः॥ २८३
विशोध्य दक्षहस्तेन शिवलिङ्गं तु शोधयेत्।
अस्त्राम्बुनैव संशोध्य शिवलिङ्गं सवेदिकम्॥ २८४
saṁpūjyātmabhuvaṁ vāstoṣpate brahmaṇa ityapi|
liṅgamadhyagatāṁ pūjāṁ pūrvakāle prakalpitām|| 281
gāyatryā pūjayitvā tu sāmānyarghyaṁ tu dāpayet|
uccārya pañcabrahmāṇi pūjāṁ liṅgādvisṛjya ca|| 282
hṛnmantreṇeśadigbhāge pīṭhakādau yathā vidhi|
caṇḍeśāyeti nikṣipya piṇḍikāṁ astrayogataḥ|| 283
viśodhya dakṣahastena śivaliṅgaṁ tu śodhayet|
astrāmbunaiva saṁśodhya śivaliṅgaṁ savedikam|| 284
Having worshipped the Vastu-Brahma reciting the mantra ‘vastoṣpate brahmaṇa’, he should worship
the flowers and other items which were offered to Siva previously and which are present on the Linga,
reciting the gayatri mantra and offer the consecrated water taken from the samanya arghya. Reciting
the five Brahma-mantras, he should carefully remove those flowers and other items from the Linga and
place them on the pedestal and such other seats designed in the north-east of the shrine, reciting the
hrudaya mantra and the words ‘candeśaya’. Then , he should clean the pedestal of the Linga with
his right hand, reciting the astra mantra. Subsequently, he should clean the Sivalinga. Both the
Sivalinga and the pedestal should be cleaned well, only with the consecrated water poured with the
recital of astra mantra.
सामान्यार्घ्य जलैः पश्चाद् अभिषेकनं आचरेत्।
आवाहनसनं पद्मं अनन्तं स्नानकर्मणि॥ २८५
विमलं चार्चने विद्यान् नैवेद्ये योगं आसनम्।
वस्त्रादीन्यन्यकर्माणि सिंहासने प्रकल्पयेत्॥ २८६
इत्यात्मस्थान द्रव्याणि लिङ्गशुद्धौ कृते सति।
अर्चनं शैविकं कार्यं अन्यथा न विधीयते॥ २८७
sāmānyārghya jalaiḥ paścād abhiṣecanaṁ ācaret|
āvāhanāsanaṁ padmaṁ anantaṁ snānakarmaṇi|| 285
vimalaṁ cārcane vidyān naivedye yogaṁ āsanam|

vastrādīnyanyakarmāṇi siṁhāsane prakalpayet|| 286
ityātmasthāna dravyāṇi liṅgaśuddhau kṛte sati|
arcanaṁ śaivikaṁ kāryaṁ anyathā na vidhīyate|| 287
Then, he should proceed to perform the ceremonial ablution making use of the consecrtated water contained
in the samanya arghya-vesssel. The lotus-seat is meant for invoking the Lord; ananta-seat is meant for
the rituals concerned with ablution; vimala-seat is meant for offering of flowers and such other items;
yoga-asana is meant for the offering of eatables(naivedya); the lion-seat(simhasana) is meant for adorning
the Lord with clothes, ornaments and such others. In this way, the five seats should be conceived by the
Guru, while worshipping Lord Siva. The worship of Lord Siva should be performed only after completing
the rituals concerned with the purification of self, place, materials, mantras and the Linga. No other
alternate direction has been declared in this regard.
गणेशं पीठवायव्यां गन्धपुष्पादिभिर्यजेत्।
ऐशान्यां गुरुपङ्क्तींश्च पूजयेद् हृदयेन तु॥ २८८
आसनासनि सद्भावं ज्ञात्वा यजनं आरभेत्।
आसनं द्विविधं प्रोक्तं देहजीव विभेदतः॥ २८९
शुद्धविद्यान्ततोऽनन्ताद्यासनं परिकीर्तितम्।
महामायावसानं तु दिव्यदेहं विचिन्तयेत्॥ २९०
जीवोऽस्मिन् शिव एव स्यादेवं त्रिविध कल्पनात्।
यल्लघु व्यापकं तद्धि व्याप्तं हि तदधिष्ठितम्॥ २९१
gaṇeśaṁ pīṭhavāyavyāṁ gandhapuṣpādibhiryajet|
aiśānyāṁ gurupaṅktīśca pūjayed hṛdayena tu|| 288
āsanāsani sadbhāvaṁ jñātvā yajanaṁ ārabhet|
āsanaṁ dvividhaṁ proktaṁ dehajīva vibhedataḥ|| 289
śuddhavidyāntato'nantādyāsanaṁ parikīrtitam|
mahāmāyāvasānaṁ tu divyadehaṁ vicintayet|| 290
jīvo'smin śiva eva syādevaṁ trividha kalpanāt|
yallaghu vyāpakaṁ taddhi vyāptaṁ hi tadadhiṣṭhitam|| 291
The guru should worship Ganesa in the north-west of the pedestal with sandal, flowers and other
materials. In the north-east of the pedestal, he should worship the row in which seven Gurus are
present, reciting the hrudaya mantra. Having perfectly known the relationship between the seat
and the seated(asana and asani), he should commence the rituals concerned with the worship. The
seat is said to be two kinds, differentiated as the body and the soul. The ananta and other seats
are extending above up to the plane of suddha vidya tattva. He should contemplate that the luminous
body(vidya deha) extends above, up to the end of pure maya. This soul, here, is Lord Siva Himself.
In this way, three categories should be contemplated- seat, vidya deha and Siva. That which is extremely
subtle is of the nature of pervading everywhere. The pervaded one is being controlled by the
pervading one.

तृणवद्वायुना दृश्यं धार्यते जायते यया।
साऽधारशक्तिर्न्यस्तव्या पूर्वं कूर्मशिलाशने॥ २९२
चन्द्रांशु निर्मला सौम्या चतुर्वक्त्रा चतुर्भुजा।
दुग्धाब्धि सदृशाकारा कल्पिता हृदयार्णगा॥ २९३
tṛṇavadvāyunā dṛśyaṁ dhāryate jāyate yayā|
sā'dhāraśaktirnyastavyā pūrvaṁ kūrmaśilāsane|| 292
candrāṁśu nirmalā saumyā caturvaktrā caturbhujā|
dugdhābdhi sadṛśākārā kalpitā hṛdayārṇagā|| 293
Like the air which is holding control over a small piece of grass effortlessly, there is a Sakti who creates
and supports all the visible existents of the world and holds control over them. That Sakti is called
Adharasakti. This Adharasakti should be identified with the kurmasila part of the pedestal of Linga.
Adharasakti is as pure as the cool rays of the moon; has a charming and benign appearance; she is

tadvīryabhūtā dharmādyāḥ catuṣkoṇastha pādukāḥ|
simhākāra sitārkāṁśu pītakṛṣṇa nibhāḥ śubhāḥ|| 296
anyonya vīkṣaṇaissiṁhairanekaiḥ parivāritāḥ|
adarmājñānāvairāgyānaiśvaryākhyāni tāni tu|| 297
citravarṇa svarūpāṇi dikṣu gātrāṇi kalpayet|
The lions which originated from the virility of Ananta, representing dharma, jnana, vairagya and aisvarya
and having their legs placed in the corner directions, are with the resplendence of white rays of the sun
and are with whitish yellow and blue-black color. They are surrounded by innumerable lions which are
mutually looking at each other and which represent adharma, ajnana, avairagya and anisvarya . Their
forms are appearing with variegated colors and they are having their bodies extending in all the main
directions. The simhasana should be contemplated in this way, by the Guru.
अधश्छदनमूर्ध्वं च रक्तं शुक्लं विचिन्तयेत्॥ २९८
बन्धमोचन हेत्वादि शक्तिद्वयमयं द्वयम्।
नैर्ऋत्यादीशादिग्भागे मेखलाधोर्ध्वसङ्गतम्॥ २९९
adhaśchadanamūrdhvaṁ ca raktaṁ śuklaṁ vicintayet|| 298
bandhamocana hetvādi śaktidvayamayaṁ dvayam|
nairtyādīśadigbhāge meKhalādhordhvasaṅgatam|| 299
Then, he should contemplate a knot in the lower plane and another knot in the upper plane. The lower
knot is in red color and the upper knot, in white color. These knots are of the nature of two Saktis
which are responsible for the bondage and liberation and which are associated with such other powers.
The lower knot should be ideated to be in the south-west and below the girdle and the upper knot to be in
the north-east above the girdle of the lotus-seat.
पद्मं अष्टदलोपेतं सिद्ध्यष्टक समन्वितम्।
शक्तिकेसरसंभिन्नं कर्णिका शक्तिसंयुतम्॥ ३००
बिल्वपत्रैः हृदा कल्प्यं लिङ्गमूले विशेषतः।
वामा ज्येष्ठा च रौद्री च कली चैव ततः परम्॥ ३०१
कलविकरणी देवी बलविकरणी तथा।
बलप्रमथिनी चैव सर्वभूतदमन्यपि॥ ३०२
पूर्वादीशाम पर्यन्तं केसरेषु दलेषु च।
मनोन्मनीं कर्णिकायां विन्यसेद्धृदयेन तु॥ ३०३
वामाद्याश्शक्तयोः रक्ताः श्वेताभास्यान्मनोन्मनी।

padmaṁ aṣṭadalopetaṁ siddhyaṣṭaka samanvitam|
śaktikesarasambhinnāṁ karṇikā śaktisaṁyutam|| 300
bilvapatrairh hṛdā kalpyaṁ liṅgamūle viśeṣataḥ|
vāmā jyeṣṭhā ca raudrī ca kalī caiva tataḥ param|| 301
kalavikaraṇī devī balavikaraṇī tathā|
balapramathinī caiva sarvabhūtadamanyapi|| 302
pūrvādīśāna paryantaṁ kesareṣu daleṣu ca|
manonmanīṁ karṇikāyāṁ vinyaseddhṛdayena tu|| 303
vāmādyāśśaktayoḥ raktāḥ śvetābhāsyānmanonmanī|
The lotus is associated with eight petals and with eight significant powers(siddhis); fully blossomed with
the filaments(kesaras) which are in form of various Saktis and with pericarp energized by Saktis. This lotus
should be specifically ideated to be at the bottom of the rudra-bhaga, by placing the leaves of bilva with
the recital of hrudaya mantra. Vama, Jyeshta, Raudri, Kali, Kalavikarani, Balavikarani, Balapramathani
and Sarvabhutadamani - these eight Saktis are present in the eight petals, from the east to the north-east
(in clockwise direction) and in the filaments. Mononmani should be contemplated to be in the pericarp.
The eight Sakits, from Vama to Sarvabhutadamani, are in red color and Manomani, in white color. All
these Saktis should be invoked with the recital of hrudaya mantra.
मण्डलत्रयमर्केन्दु वह्न्याख्यं स्वस्वरूपतः॥ ३०४
दलान्तं केसरान्तं च कर्णिकान्तं प्रकल्पयेत्।
ब्रह्मा विष्णुश्च रुद्रश्च मण्डलत्रय देवताः॥ ३०५
ब्रह्माणं सचतुर्वक्त्रं चतुर्बाहु विभूषितम्।
कमण्डलुधरं रक्तं दण्डहस्तं प्रजापतिम्॥ ३०६
अक्षमालाधरं दिव्यं पद्महस्तं सुलोचनम्।
ध्यात्वा पत्रेषु विन्यस्य सर्वकिल्बष नाशनम्॥ ३०७
maṇḍalatrayamarkendu vahnyākhyaṁ svasvarūpataḥ|| 304
dalāntaṁ kesarāntaṁ ca karṇikāntaṁ prakalpayet|
brahmā viṣṇuśca rudraśca maṇḍalatraya devatāḥ|| 305
brahmāṇaṁ sacaturvaktraṁ caturbāhu vibhūṣitam|
kamaṇḍaludharaṁ raktaṁ daṇḍahastaṁ prajāpatim|| 306
akṣamālādharāṁ divyaṁ padmahastaṁ sulocanam|
dhyātvā patreṣu vinyasya sarvakilbaṣa nāśanam|| 307
Then, he should conceive upon the plane of lotus the surya-mandala, candra-mandala and agni-mandala
as spreading up to the end of the petals, end of the filaments and the end of the pericarp respectively.
Brahma, Vishnu and Rudra are the presiding Deities of these three mandalas, in the same order. He should
meditate on Brahma, specifically called ‘Prajapati’(the Lord of the created beings) who annihilates all sorts
of sinful effects, as appearing with four faces, four hands holding kamandalu-vessel, staff, rosary of
rudraksha and lotus and as appearing with effulgent red color and identify his presence with the petals.

अतसी पुष्पसंकाशं शङ्खचक्र गदाधरम्।
पीताम्बरधरं दिव्यं वनमाला विभूषितम्॥ ३०८
स्फुरन्मकुट माणिक्य किंकिणीजालमण्डितम्।
ध्यात्वा विष्णुं महात्मानं केसरेषु निवेशयेत्॥ ३०९
atasī puṣpasaṁkāśaṁ śaṅkhacakra gadādharam|
pītāmbaradharaṁ divyaṁ vanamālā vibhūṣitam|| 308
sphuranmakuṭa māṇikya kiṁkiṇījālamaṇḍitam|
dhyātvā viṣṇuṁ mahātmānaṁ kesareṣu niveśayet|| 309
Vishnu appears with the color of ‘atasi’ flower(blue lilly), holding in his hands conch, wheel and mace.
He is attired in silken cloth whose color is yellowish white. Being resplendent, he is adorned with
the garland of tulasi-leaves and the splendrous crown and the ornament designed with the clusters of
tinkling bells(kinkini). Having meditated the Great Lord Vishnu in this way, he should identify his
presence with the filaments.
शङ्खकुन्देन्दु धवलं शूलहस्तं त्रिलोचनम्।
सिंहचर्म परीधानं शशाङ्ककृत शेखरम्॥ ३१०
नीलकण्ठं वृषारूढं रुद्रं ध्यात्वा विशेषतः।
कर्णिकायां निवेश्यैनं महापातक नाशनम्॥ ३११
śaṅkhakundendu dhavalaṁ śūlahastaṁ trilocanam|
siṁhacarma parīdhānaṁ śaśāṅkhakṛta śekharam|| 310
nīlakaṇṭhaṁ vṛṣārūḍhaṁ rudraṁ dhyātvā viśeṣataḥ|
karṇikāyāṁ niveśyainaṁ mahāpātaka nāśanam|| 311
Lord Rudra who has blue-spotted neck, who is mounted on the bull-vehicle and who alleviates the effects
of heinous sinful deeds, appears with white color of conch, kunda-flower and moon and holds the trident
in His hand; He is having three eyes and wearing the lion-skin as his under-garment; His head is
adorned with the cresecent-moon. Having meditated Rudra in this way, he should identify His presence
with the paricarp.
तत्रैवात्मत्रयं न्यस्य गुणत्रयं अतःपरम्।
वह्नित्रयं च तत्रैव विन्यसेत् प्रविभागशः॥ ३१२
एवं पृथ्व्यादि तत्त्वानां शुद्धविद्यावसानकम्।
व्याप्तं संचिन्त्य तन्मध्ये शक्तिं भूयोपि विन्यसेत्॥ ३१३
एवं शक्त्यादि शक्त्यन्तं आसनं परमेष्ठिनः।
अनन्तः कर्तृरूपेण पीठात्मा त्वत्र तिष्ठति॥ ३१४
एवं संक्षेपतो विप्राः पीठक्लृप्तिरिहोच्यते।

tatraivātmatrayaṁ nyasya guṇatrayaṁ ataḥparam|
vahnitrayaṁ ca tatraiva vinyaset pravibhāgaśaḥ|| 312
evaṁ pṛthvyādi tattvānāṁ śuddhavidyāvasānakam|
vyāptaṁ saṁcintya tanmadhye śaktiṁ bhūyopi vinyaset|| 313
evaṁ śaktyādi śaktyantaṁ āsanaṁ parameṣṭhinaḥ|
anantaḥ kartṛrūpeṇa pīṭhātmā tvatra tiṣṭhati|| 314
evaṁ saṁkṣepato viprāḥ pīṭhakḷptirihocyate|
In the same locations(petals, filaments and pericarp), three tattvas(related to sakalas, pralayakalas and
vijnanakalas), three qualities – sattva, rajas and tamas and the three fires – bala agni, yauvana agni
and vruddha agni ahoud be identified according to their differentiations. Having contemplated the
lotus-seat as pervaded by all the tattvas from the pruthvi tattva to the suddha vidya tattva, he should
once again identify the presence of Sakti with the center of the lotus-seat. Thus the seat of the Primal
Guru, Lord Siva, should be conceived as arising from the Sakti and ending with the Sakti. Ananta exists
there as the presiding Deity in the form of the pedestal. O, the twice-born Sages!, the conception of
the designing of the pedestal has been told here briefly.
धर्मो ज्ञानं च वैराग्यं तैश्वर्यं च चतुष्टयम्॥ ३१५
अनन्तश्शक्तिरित्येवं षडङ्गान्यासनस्य च।
षडध्वमासनं शम्भोः पूजा स्याद्धृदयेन तु॥ ३१६
dharmo jñānaṁ ca vairāgyaṁ tvaiśvaryaṁ ca catuṣṭayam|| 315
anantaśśaktirityevaṁ ṣaḍaṅgānyāsanasya ca|
ṣaḍadhvamāsanaṁ śambhoḥ pūjā syāddhṛdayena tu|| 316
Dharma, Jnana, Vairagya and Aisvarya – these four along with Ananta and Sakti constitute the six parts of
the pedestal. This seat of Lord Sambhu is constituted of six adhvas and it should be worshipped with
the recital of hrudaya mantra.
अथवाऽन्य प्रकारेण कथ्यते पीठकल्पना।
सर्वाध्व निर्मितं पीठं चतुर्युग महाङ्घ्रिकम्॥ ३१७
पृथ्वीकन्दं तथा कालान्तस्थ तत्त्वोर्ध्व नालकम्।
पञ्चाशद्भाव संभिन्न कण्टकैरुपशोभितम्॥ ३१८
मायातत्त्वं बृहद्ग्रन्थि शुद्धविद्योरुपङ्कजम्।
विद्येश्वरदलं शक्ति केसरैरुपशोभितम्॥ ३१९
शिवशक्ति द्वयारब्ध कर्णिका बीज राजितम्।
पीठं एवं विधं ध्यायेन् मातृकाक्षर सम्भवम्॥ ३२०