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

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

athavā'nya prakāreṇa kathyate pīṭhakalpanā|
sarvādhva nirmitam pīṭhaṁ caturyuga mahāṅghrikam|| 317
pṛthvīkandaṁ tathā kālāntastha tattvordhva nālakam|
pañcāśadbhāva saṁbhinna kaṇṭakairupaśobhitam|| 318
māyātattvaṁ bṛhadgranthi śuddhavidyorupaṅkajam|
vidyeśvaradalaṁ śakti kesarairupaśobhitam|| 319
śivaśakti dvayārabdha karṇikā bīja rājitam|
pīṭhaṁ evaṁ vidhaṁ dhyāyen mātṛkākṣara saṁbhavam|| 320
Or, the designing of the pedestal is now told in a different way. The pedestal formed of all adhvas has
four feet constituted by the four yugas. For this lotus, pruthvi tattva is the bulbous root. The tattvas
from jala to kaala constitute the stem of the lotus charmingly furnished with the tiny thorns of fifty
different kinds of dispositions of the buddhi tattva. For this lotus, maya tattva is the big knot(appearing
at the top of the stem). Suddhavidya tattva serves as the upper level of the great lotus-seat. It shines forth
with the eight petals identified with the Vidyesvaras and with the filaments identified with the Sakti. In this
way, the priest should contemplate the lotus-seat. The same lotus-seat should be conceived as manifested of
matruka-letters.
नपुंसकाक्षरैरेव धर्मादीन् परिकल्पयेत्।
अनन्तम् सृष्टिपूर्वेण तत्पूर्वेण महाम्बुजम्॥ ३२१
कर्णिकान्तं स्वरान्तेन कल्पयेत् कल्पवित्तमः।
ओंकाराद्या अकारान्ताः त्यक्तषण्ड नवस्वराः॥ ३२२
वामाज्येष्ठादि शक्तीनां क्रमादुत्क्रमतो नव।
केसराणां चतुर्विंशत् कादिभान्त गतानि च॥ ३२३
मकारादि हकारान्तैर्नवबीजानि कल्पयेत्।
मण्डलत्रयं अत्रैव पूर्ववत् परिकल्पयेत्॥ ३२४
मातृकासम्भवं पीठं एवमापाद्य पूजयेत्।
napuṁsakākṣaraireva dharmādīn parikalpayet|
anantaṁ sṛṣṭipūrveṇa tatpūrveṇa mahāmbujam|| 321
karṇikāntaṁ svarāntena kalpayet kalpavittamaḥ|
oṁkārādyā akārāntāḥ tyaktaṣaṇḍa navasvarāḥ|| 322
vāmājyeṣṭhādi śaktīnāṁ kramādutkramato nava|
kesarāṇāṁ caturviṁśat kādibhānta gatāni ca|| 323
makārādi hakārāntairnavabījāni kalpayet|
maṇḍalatrayaṁ atraiva pūrvavat parikalpayet|| 324
mātṛkāsambhavaṁ pīṭhaṁ evamāpādya pūjayet|
Dharma, Jnana, Vairagya and Aisvarya are constituted of four letters belonging to neuter gender. Ananta
is constituted of ‘am’ and the petals of the great lotus-seat , with ‘au’. The Guru, who is the formost among
knowers of the scriptures should ideate the pericarp, the innermost part, with the last letter of the vowels.
The nine vowels from ‘o’ to ‘a’, leaving out the four letters of the neuter gender, are to be identified with

the nine Saktis - Vama, Jyeshtha and others manifesting in the due order. The twenty-five letters from
'ka' to 'bha' are to be identified with the filaments. The nine letters from 'ma' to 'ha' are to be conceived
as the seeds of the lotus. The three mandalas should be identified over the petals as done before. Having
conceived the lotus-seat constituted of matruka-letters, the Guru should proceed to worship it.
मण्डलत्रितयेप्युत्थां अनलस्तम्भ सन्निभाम् ॥ ३२५
मूर्तिं ईश्वर तत्त्वान्तां लिङ्गनाहे तु विन्यसेत्।
हृत्सम्पुटं अजातं वै मूर्तिमन्त्रमुदाहृतम् ॥ ३२६
तथैव मूल एवायं सादाख्यं मन्त्रमुच्यते।
विन्यसेन् मूर्ध्निमध्ये तु विद्यादेहं सदाशिवम् ॥ ३२७
maṇḍalatritayepyutthāṁ analastambha sannibhām || 325
mūrtiṁ īśvara tattvāntāṁ liṅganāhe tu vinyaset |
hṛtsampuṭaṁ ajātaṁ vai mūrtimantramudāhṛtam || 326
tathaiva mūla evāyaṁ sādākhyaṁ mantramucyate |
vinyasen mūrdhnimadhye tu vidyādehaṁ sadāśivam || 327
The vidya-deha(the body of consciousness) of the Lord arising from the three mandalas should be conceived
as effulgent as the fiery pillar and as extending up to isvara tattva. Having conceived in this way, the Guru
should identify the vidya-deha with rounded shaft of the Linga. ' ham sivamurti' wrapped by the seed letter
of hrudaya on two sides is said to be the murti mantra. It is this mantra which is said to be the mula
mantra pertaining to Sadakhya. The Acharya should invoke the presence of vidya-deha of Sadasiva upon
the center of the head(of Linga).
आरोहे शिवलिङ्गस्य शुद्धस्थानमयं प्रभुम्।
अष्टत्रिंशत्कलोपेतं ब्रह्माङ्गकृत विग्रहम् ॥ ३२८
सदाशिवस्य रूपं तु ध्यानार्थं इह कथ्यते।
ध्यानं वै सर्वसिद्ध्यर्थं पटादौ वापि निर्मितम् ॥ ३२९
ārohe śivaliṅgasya śuddhasthānamayaṁ prabhum |
aṣṭatriṁśatkalopetaṁ brahmāṅgakṛta vigraham || 328
sadāśivasya rūpaṁ tu dhyānārthaṁ iha kathyate |
dhyānaṁ vai sarvasiddhyarthaṁ paṭādau vāpi nirmitam || 329
In invoking the presence of the supreme Lord in the Linga which is of the nature of absolutely pure
realm, the Guru should ideate the form associated with 38 kalas and designed with brahma mantras and
anga mantras. This is the form of Sadasiva and its lineaments are now told for the purpose of effective
meditation. Meditation is essential for the attainment of all the goals and for such meditation, the exact
form may be depicted in a thick cloth and such other materials.

पञ्चास्यं दशदोर्दण्डं स्फटिकाभं त्रिलोचनम्।
शान्तं चन्द्रकलाचूडं सर्पसन्नद्ध सज्जटम्॥ ३३०
मन्त्रसिंहसनासीनं श्वेतपद्मोपरिस्थितम्।
कुण्डलैः कर्णिकैर्हारैः कटिसूत्रोदरबन्धनैः॥ ३३१
केयूरैः कटकैश्चैव छन्नवीरैश्च संयुतम्।
षोडशाब्दयुतं कान्तं सुप्रसन्नं स्मिताननम्॥ ३३२
शूलं परशु खड्गं च वज्रं वह्निं च दक्षिणे।
अभयं पाशमन्यं च घण्टां नागाङ्कुशौ तथा॥ ३३३
वामहस्तगतं ध्यायेद् अन्यथा च निगद्यते।
प्रासादाभय खड्वाङ्ग शक्तिशूलस्तु सव्यतः॥ ३३४
वामे डमरु सर्पाक्षमालेन्दीवर पूरकैः।
pañcāsyaṁ daśadordaṇḍaṁ sphaṭikhābhaṁ trilocanam|
śāntaṁ candrakalācūḍaṁ sarpasannaddha sajjaṭam|| 330
mantrasimhasanāsīnaṁ śvetapadmoparisthitam|
kuṇḍalaiḥ karṇikairhāraiḥ kaṭisūtrodarabandhanaiḥ|| 331
keyūraiḥ kaṭakaiścaiva channavīraiśca saṁyutam|
ṣoḍaśābdayutaṁ kāntaṁ suprasannaṁ smitānanam|| 332
śūlaṁ paraśu khaḍgaṁ ca vajraṁ vahnim ca dakṣiṇe|
abhayaṁ pāśamanyaṁ ca ghaṇṭāṁ nāgāṅkuśau tathā|| 333
vāmahastagataṁ dhyāyed anyathā ca nigadyate|
prāsādābhaya khaḍvāṅga śaktiśūlastu savyataḥ|| 334
vāme ḍamaru sarpākṣamālendīvara pūrakaiḥ|
Five faces; ten shoulders; effulgence of crystal; three eyes; tranquil composure; crest adorned with the
crescent moon; locks of matted hair bound with serpent; mounted on the lion-throne constituted of mantras;
seated on the white lotus(designed on the throne); adorned with various ornaments such as the ear-rings,
karnika, hara, kati sutra, bandhana, keyura, kataka, channavira and others; eternal age of sixteen years;
supremely beautiful and auspiciously charming; face beautified with gentle smile; holding the trident,
parasu, khadga, vajra and fire in His right hands; holding the abhaya-mudra, pasa, ghanta, naga and ankusa
in His left hands. Or, the weapons held in the hands are told in a different way. Varada-mudra, abhaya-
mudra, khadvanga,sakti and sula in the right hands; damaru, sarpa, aksha mala and indivara-flower in the
left hands. Lord Sadasiva should be meditated as associated with these lineaments.
इच्छ ज्ञाना क्रियाशक्तिनयनेत्रयुतं स्मरेत्॥ ३३५
चन्द्रः सर्वज्ञतारूपः दशहस्ताः दिशो दश।
त्रिशूलं त्रिगुणं प्रोक्तं सत्ता परशुरुच्यते॥ ३३६
खड्गमीशप्रतापः स्याद्वज्रं दुर्भेद्यता भवेत्।

वह्निस्संहारिणी शक्तिः पाशानां भस्मसात्करी ॥ ३३७
प्रकाशिका पदार्थानां महामायोर्ध्व वर्तिनाम्।
नागोपधृष्टा शक्तिस्सर्वेषां च विधायिका ॥ ३३८
पाशं पाशत्रयं विद्यान्मायाकर्म मलात्मकम्।
घण्टा नादात्मकं रूपं मन्त्रविग्रहबोधकम्॥ ३३९
अभयं सर्वलोकानां शक्तिर्वै परिपालिनी।
यद्भोग्येह्यात्मनः प्राप्तिस्तत्रैव नियमोऽङ्कुशम्॥ ३४०
एवं भूतस्वरूपाणि स्मर्यन्ते चायुधानि वै।

iccha jñānā kriyāśaktitrayanetrayutaṁ smaret॥ 335
candraḥ sarvajñatārūpaḥ daśahastāḥ diśo daśa|
triśūlaṁ triguṇaṁ proktaṁ sattā paraśurucyate॥ 336
khaḍgamīśapratāpaḥ syādvajraṁ durbhedyatā bhavet|
vahnissaṁhāriṇī śaktiḥ pāśānāṁ bhasmasātkarī॥ 337
prakāśikā padārthānāṁ mahāmāyordhva vartinām|
nāgopadhṛṣṭatā śaktissarveṣāṁ ca vidhāyikā॥ 338
pāśaṁ pāśatrayaṁ vidyānmāyākarma malātmakam|
ghaṇṭā nādātmakaṁ rūpaṁ mantravigrahabodhakam॥ 339
abhayaṁ sarvalokānāṁ śaktirvai paripālinī|
yadbhogyehyātmanaḥ prāptistvatraiva niyamo'ṅkuśam॥ 340
evaṁ bhūtasvarūpāṇi smaryante cāyudhāni vai|

His three eyes are to be considered as symbolizing the three powers- iccha, jnana and kriya; the cresecent
moon denotes His power of all-knowing; ten hands represent the ten directions; the trident denotes His
three qualities –sattva, rajas and tamas functioning in the pure realm; parasu denotes His nature of eterenal
existence; khadga represents His invincible prowess; vajra denotes His state of unshakable firmness; fire
denotes His destructive power, the power which incinerates the roots and knots of bondage and the
luminous power which illumines the objects of the worlds for the sake of those existing in the pure maya;
the naga denotes the power of supporting and sustatining everything and the power of disposing the things
allocated to all the beings; pasa denotes the three bonds- maya, karma and mala; the ghanta represents the
the nuture of basic sound which makes known the the form constituted of mantra; abhaya-mudra denotes
His power of protecting all the worlds; ankusa represents the power of regulating and meting out the
enjoyments obtainable to the souls according to their karmic fruits and controlling the souls to experience
only those pertaining to them. In this way, the weapons held in His ten hands should be understood as
representative of the power relevant to each of them.

ईशस्स्फटिकवन्मध्ये पूर्वे कुङ्कुमवन्नरः ॥ ३४१
दक्षिणेऽञ्जनवद्धोरः सौम्ये वामः कुसुमवत्।
चन्द्रांशुनिर्मलं सद्यं वक्त्रं पश्चिम दिग्गतम्॥ ३४२

īśassphaṭikavanmadhye pūrve kuṅkumavannaraḥ|| 341
dakṣiṇe'ñjanavadghoraḥ saumye vāmaḥ kusumbhavat|
candrāṁśunirmalaṁ sadyaṁ vaktraṁ paścima diggatam|| 342
The Isana face which is in the middle, looking upwards, is in the color of crystal; Tatpurusha face
which is turned towards east is in the mixed color of red and brown; the Aghora face turned towards south is
in black color; the Vamadeva face turned towards north is in the color of saffron; and the Sadyojata face
turned towards west is as pure as the cool rays of the moon.
सिंहनादमुखं पूर्वं ललाटे नयनं शुभम्।
भृहीनं तुङ्गनासं च सुकपोलस्स्मिताधरम्॥ ३४३
दक्षिणं भीषणाकारं दंष्ट्रादन्तुर कर्कशम्।
विवृतास्यं महाघ्राणं वृत्ताक्षं लेलिहानकम्॥ ३४४
नागाभरण संयुक्तं कपालकृतशेखरम्।
ज्वालाकृति जटाव्यालभोगिबद्धोर्ध्व चूडकम्॥ ३४५
पीतमाप्यं प्रसन्नं च सुनासं सुललाटकम्।
त्र्यक्षं मकुटयुक्तं च कुण्डलालङ्कतं शुभम्॥ ३४६
भृङ्गाकार कचव्रातं काञ्चनाभणान्वितम्।
ललाट तिलकोपेतं दर्पणासक्त तेजसम्॥ ३४७
अलकावतंस संयुक्तं सौम्यं कान्तवपुर्युतम्।
तत्रैशानं स्थितोत्तानो मूर्धस्थस्तवतिभीषणः॥ ३४८
कुण्डलालङ्कतत्र्यक्षो मौलीन्दुतरुणः स्मृतः।
एवं वक्राणि संभाव्य रूपं सादाशिवं यजेत्॥ ३४९
siṁhanādamukhaṁ pūrve lalāṭe nayanaṁ śubham|
bhṛhīnaṁ tuṅganāsaṁ ca sukapolassmitādharam|| 343
dakṣiṇaṁ bhīṣaṇākāraṁ daṁṣṭrādantura karkaśam|
vivṛtāsyaṁ mahāghrāṇaṁ vṛttākṣaṁ lelihānakam|| 344
nāgābharaṇa saṁyuktaṁ kapālakṛtaśekharam|
jvālākṛti jaṭāvyālabhogibaddhordhva cūḍakam|| 345
pītamāpyaṁ prasannaṁ ca sunāsaṁ sulalāṭakam|
tryakṣaṁ makuṭayuktaṁ ca kuṇḍalālaṅkṛtaṁ śubham|| 346
bhṛṅgākāra kacāvrātaṁ kāñcanābhaṇānvitam|
lalāṭa tilakopetaṁ darpaṇāsakta tejasam|| 347
alakāvataṁsa saṁyuktaṁ saumyaṁ kāntavapuryutam|
tatraiśānaṁ sthitottāno mūrdhasthastvatibhīṣaṇaḥ|| 348
kuṇḍalālaṅkṛtastryakṣo maulīndutaruṇaḥ smṛtaḥ|
evaṁ vaktrāṇi saṁbhāvya rūpaṁ sādāśivaṁ yajet|| 349

The east face(tatpurusha) is incessantly raising the roarings of a lion; its forehead is shining forth with
auspicious fiery eye; this face is bereft of eyebrows; it is with prominent and elevated nose; highly
charming with beautiful cheeks and smiling lips. The south face(Aghora) is with a dreadful appearance;
it is associated with long, hard and fang-like protruding teeth; it is with widely opened mouth and large
nose;with round eyes and tongue darting out like snake; it is adorned with the snake-ornament and its
head is adorned with skull; it is with locks of matted hair looking like the fiery flames and its tuft is
bound with serpent. The west face(Sadyojata) is with a pleasant look and it is beautified with charming
nose and forehead; it is with three eyes and adorning crown; beautified with ear rings, it is with auspicious
appearance. The north face(Vamadeva) is surrounded with rows of hair locks appearing like the flight of
large balck bees; adorned with gold ornaments; its forehead is beautified with a round mark of kumkuma
(tilaka); it is bright and effulgent like a pure mirror; its forehead appears with curls of hair as if bedecked
with ring-shaped ornament; it is with charming and attractive body. The upper face looking above(Isana),
which is at the top, appears highly formidable; this face is adorned with ear rings and with three eyes. It is
having a crown adorned with young crescent moon. Having deeply contemplated the five faces in this way,
the Guru should worship the form of Sadasiva.
यथा देहे तथा देवे मन्त्रन्यासं प्रकल्पयेत्।
एवं शाक्तं वपुः कल्प्य तस्मिन् परमकारणम्॥ ३५०
शिवं वै शाश्वतं सत्यं ज्ञानान्दसुखात्मकम्।
व्यापकं सर्वतत्त्वानां अप्रमेयं अनूपमम्॥ ३५१
वाच्यवाचक रहितं वाङ्मनोऽतीतगोचरम्।
व्यक्तं कुर्याद्विशेषेण निष्कलं सकलात्मनि॥ ३५२
इत्यावाहन पूर्वैस्तु मूलमन्त्रैर्नियन्त्रणात्।
यथा काष्ठगतो वह्निर्व्यज्यते मथनादिभिः॥
तथा मन्त्रप्रभावेन भक्त्याऽभिव्यज्यते शिवः॥ ३५३
yathā dehe tathā deve mantranyāsaṁ prakalpayet|
evaṁ śāktaṁ vapuḥ kalpya tasmin paramakāraṇam|| 350
śivaṁ vai śāśvataṁ satyaṁ jñānāndasukhātmakam|
vyāpakaṁ sarvatattvānāṁ aprameyaṁ anūpamam|| 351
vācyavācaka rahitaṁ vāṅmano'tītagocaram|
vyaktaṁ kuryādviśeṣeṇa niṣkalaṁ sakalātmani|| 352
ityāvāhana pūrvaistu mūlamantrairniyantraṇāt|
yathā kāṣṭhagato vahnirvyajyate mathanādibhiḥ||
tathā mantraprabhāvena bhaktyā'bhivyajyate śivaḥ|| 353
The Guru should do the mantra-nyasa for the vidya-deha of Sadasiva in the same way as this nyasa was
done to his own body earlier. Having conceived the vidya-deha constitutes of the mantras related to
Sakti, he should invoke the presence of the formless Siva in that Sakti-related body. Lord Siva is the
Primal and Ultimate cause; absolutely pure; eternal; ever-existing Reality; He is of the nature of pure
consciousness, bliss and happiness; he is pervading over all the tattvas; immeasurable and incomparable;

He is not confined to names and forms; He is existing in a pure realm which is beyond the reach of
word and mind. The formless Lord Siva who is with such transcendental attributes should be duly invoked
to be present in the pure form designed with Sakti-kalas. Preceded by invocation, His presence is
rendered and stabilized by the recital of mula mantra. Just as the fire contained within the log of wood
is made to appear visibly by means of churning, rubbing and other such activities, even so Lord Siva
who is formless is rendered to be perceptible by the greatness and power of the mantra recited with
devotion.
कृत्वा हृद्गतमञ्जलिं सकुसुमं प्रासादमन्त्रं पठन्
भक्त्या निष्कलगोचरं समरसीभावं गतस्साधकः।
ध्यायेदुत्क्रमतस्स्वशक्तिभवने नादे तथा बिन्दुके
निष्क्रान्तं क्रमशः स्वशक्तिकिरणैः स्यादेवमावाहनम्॥ ३५४
kṛtvā hṛdgatamañjaliṁ sakusumaṁ prāsādamantraṁ paṭhan
bhaktyā niṣkalagocaraṁ samarasībhāvaṁ gatassādhakaḥ|
dhyayedutkramatassvaśaktibhavane nāde tathā binduke
niṣkrāntaṁ kramataḥ svaśaktikiraṇaiḥ syādevamāvāhanam|| 354
The Guru, having attained the state of one-pointed concentration of the mind and holding flowers in the
hollowed hands joined together and held in front of his heart, should recite the prasada mantra(mula mantra
associated with seed letters) with utmost devotion and meditate on the formless Siva. He should recite the
mantra, ideating that Siva being raised by the resplendent rays of His own Sakti, is descending from His
own transcendental place and coming down through the levels of sakti, bindu and nada and reaching his
flower-filled hands. Such process is known as ‘avahama’(invocation).
ऋषय ऊचुः -
सर्वगस्य शिवस्येह कथं आवाहनं प्रभो।
यद्यावाहनं इष्टं स्यात् सर्वगत्वं विहन्यते॥ ३५५
ṛṣaya ūcuḥ -
sarvagasya śivasyeha kathaṁ āvāhanaṁ prabho|
yadyāvāhanaṁ iṣṭaṁ syāt sarvagatvaṁ vihanyate|| 355
The Sages:
O, Lord!, how could there occur ‘invocation’ for Lord Siva who is present everywhere and in every object?
If such invocation is accepted, then His nature of being all-pervasive gets obstructed. Kindly explain.
ईश्वर उवाच -
आमूलाग्रस्थितस्याग्नेः अभिव्यक्ति यथा तरौ।
तद्वदेकत्र चिद्व्यक्तिर्व्यापकस्य न बाध्यते॥ ३५६

यथात्मनस्तनुद्वारा स्यातामिह गमागमौ।
तद्वन्मन्त्रतनुद्वारा शिवस्येष्टौ गमागमौ॥ ३५७
अचिन्त्यशक्तियुक्तत्वाद् व्यापकोऽव्यापकश्च सः।
सतनूस्तनुहीनो वा सर्वकृत्सर्वगश्शिवः॥ ३५८
एवं बिन्दुगतं त्वीशं हस्तपुष्पगतं स्मरेत्।
īśvara uvāca -
āmūlāgrasthitasyāgneḥ abhivyakti yathā tarau।
tadvadekatra cidvyaktirvyāpakasya na bādhyate॥ 356
yathātmanastanudvārā syātāmiha gamāgamau।
tadvanmantratanudvārā śivasyeṣṭau gamāgamau॥ 357
acintyaśaktiyuktatvād vyāpako'vyāpakaśca saḥ।
satanustanuhīno vā sarvakṛtsarvagaśśivaḥ॥ 358
evaṁ bindugataṁ tvīśaṁ hastapuṣpagataṁ smaret।
For the fire which is present within a tree right from its roots up to its top, there is possibility for the
outward manifestation of fire at one point of the tree. In the same way, for the all-pervasive Lord,
the manifestation of His form of consciousness at one place does not get affected. It is seen that the
self performs actions such as ‘walking out’ and ‘coming inside’ through its body. In the same way,
there is possibility for Siva in manifesting Himself outwardly and concealing Himself in His own
transcendental plane through His specific body constituted of mantras. Since He is associated with
inconceivable powers, Siva shines forth as all-pervasive and as non-pervasive at one and the same time.
Whether He is associated with the body or dissociated from the body, He remains as all-doer and as all-
pervasive. Having understood in this way, the Guru should conceive that Lord Siva who has descended to
the level of bindu has now come down to the flowers kept in his hands.
तच्च प्राणपथा कार्यं नाड्या ज्योतिस्स्वरूपया॥ ३५९
तस्मादादाय लिङ्गस्थं स्थापिन्या विन्यसेत्तनौ।
येन सामर्थ्यतश्शम्भोस्स्वस्य स्वस्वामिता भवेत्॥ ३६०
तच्छक्ति प्रकटीभावः सन्निधानं स्वमुद्रया।
सन्निधेरपरित्यागे योऽर्चकालावसानकः॥ ३६१
सन्निरोधो रोधिन्या विभोरपि विभाव्यते।
लोके सुखात्मकं वस्तु गोपनीयं यथा तथा॥ ३६२
तस्यावकुण्ठनं कार्यं अवकुण्ठन मुद्रया।
tacca prāṇapathā kāryaṁ nāḍyā jyotissvarūpayā॥ 359
tasmādādāya liṅgasthaṁ sthāpinyā vinyasettanau।
yena sāmarthyataśśambhossvasya svasvāmitā bhavet॥ 360

tacchakti prakaṭībhāvaḥ sannidhānaṁ samudrayā|
sannidheraparityāge yo'rcakālāvasānakaḥ|| 361
sannirodho rodhinyā vibhorapi vibhāvyate|
loke sukhātmakaṁ vastu gopanīyaṁ yathā tathā|| 362
tasyāvakuṇṭhanaṁ kāryaṁ avakuṇṭhana mudrayā|
This invocation should be done through the path of the channel of vital air which is in the form of
luminous column. Having grasped the form of Siva and taken it out from the flowers, the Guru should
install that form within the vidya-deha which is shining forth in the Linga. The fully unfolded state of
Sakti by whose ability Lord Siva has now perceptibly become His own Master(Independent Lord) and gets
fixed in the nearest vicinity is known as ‘sannidhana’. This sannidhana should be comfirmed through the
display of hand gesture pertaining to the effecting of vicinity(sannidhana mudra). To confine the vicinity of
Siva within the Linga,without being affected by disappearance until the completion of worship(puja) – is
known as ‘sannirodha’(well effected confinement). Such sanniorodha to the pervasive Lord should be
conceived through the display of sannirodhana mudra. Just as a substance which yields happiness to the
owner is safeguarded well in this world, even so the nearest presence of Siva should be safeguarded
(avakunthana). Such safeguard should be effected through the display of avakunthana mudra.
यथानल तरण्याद्याः समर्थाः स्वस्वदीप्तिभिः ॥ ३६३
तद्वदङ्गैः स्वभावोत्थैः अधृष्योऽखिलकृच्छिवः ।
अस्तित्वं हृदयं तस्य शिरश्चोर्ध्वं शिखास्थितिः ॥ ३६४
शिखा स्वतन्त्रता तस्य कवचं गोप्तृता भवेत् ।
निरस्यति यया शक्त्या भावमस्त्रं तदस्य हि ॥ ३६५
नेत्रं सर्वज्ञताशक्तिः समस्तार्थ प्रकाशिका ।
एवं षाड्गुण्यं अत्रोक्तं जगत्कर्तुः शिवस्य तु ॥ ३६६
yathānala taraṇyādyāḥ samarthāḥ svasvadīptibhiḥ|| 363
tadvadaṅgaiḥ svabhāvotthaiḥ adhṛṣyo'khilakṛcchivaḥ|
astitvaṁ hṛdayaṁ tasya śiraścordhvaṁ śikhāsthitiḥ|| 364
śikhā svatantratā tasya kavacaṁ goptṛtā bhavet|
nirasyati yayā śaktyā bhāvamastraṁ tadasya hi|| 365
netraṁ sarvajñatāśaktiḥ samastārtha prakāśikā|
evaṁ ṣāḍguṇyaṁ atroktam jagatkartuḥ śivasya tu|| 366
Just as the fire, sun and other luminous bodies are capable of performing their own functions through their
own luminous rays, even so Lord Siva , the unassailable, shines forth as the performer of all cosmic
functions through the anga-mantras which originated from His own form. Of the six anga-mantras, the
hrudaya mantra denotes the ever-existing ability of Siva; siro mantra denotes His supremacy; sikha mantra
denotes His state of absolute independence; kavaca mantra denotes His protecting and shielding power;
astra mantra denotes His Sakti by which He drives away the inimical and obstructing forces; netra mantra
denotes His power of all-knowing which makes known evidently the existence of all the objects. In this
way the six supreme qualities of Lord Siva, the Creator of the worlds, have been explained here.

एतानि हृदयादीनि षडङ्गानि स्वमन्त्रतः।
हृच्छिरश्चूलिका गात्र नेत्रहस्तेषु विन्यसेत्॥ ३६७
अङ्गाङ्गिनोरभिन्नत्व प्रतिपत्तिर्विभिन्नयोः।
अमृतीकरणं प्रोक्तं प्रभोरमृतमुद्रया॥ ३६८
प्ररोचनं भवेत्तस्य रुचिराङ्गप्रवर्धनम्।
तन्महामुद्रया कुर्यान् मोदन द्रावणार्थया॥ ३६९
etāni hṛdayādīni ṣaḍaṅgāni svamantrataḥ|
hṛcchiraścūlikā gātra netrahasteṣu vinyaset|| 367
aṅgāṅginorabhinnatva pratipattirvibhinnayoḥ|
amṛtīkaraṇaṁ proktaṁ prabhoramṛtamudrayā|| 368
prarocanaṁ bhavettasya rucirāṅgapravardhanam|
tanmahāmudrayā kuryān modana drāvaṇārthayā|| 369
These six mantras, hrudaya and others, are called the six anga-mantras. These mantras should be identified
with heart, head, tuft(crest), torso, eyes and hands respectively by reciting mantra pertaining to each. The
attainment of consciousness related to the inseparability between the limbs and the body which remain
differentiated is known as ‘amruti karana’(the nectar of immortalizing). This should be performed
to the Lord by displaying the amruta mudra. Augmenting the effulgence and power of the beautiful limbs
of the Lord is known as ‘prarocana’(inspiring and exciting presence) and this should be done by diaplaying
the maha mudra which is meant for the attainment of happiness and for the warding off the evil forces.
षडध्वविग्रहं देवं सम्मुखं शक्तिसंयुक्तम्।
परमानन्द सन्दोह धवलीकृत दिङ्मुखम्॥ ३७०
ध्यात्वा पाद्यं पदे दद्यान्मुखेष्वाचमनं ततः।
अर्घ्यं मूर्धसु दातव्यं दूर्वापुष्पाक्षतं तथा॥ ३७१
ṣaḍadhvavigrahaṁ devaṁ sammukhaṁ śaktisaṁyutam|
paramānanda sandoha dhavalīkṛta diṅmukham|| 370
dhyātvā pādyaṁ pade dadyānmukheṣvācamanaṁ tataḥ|
arghyaṁ mūrdhasu dātavyaṁ dūrvāpuṣpākṣataṁ tathā|| 371
The divine body constituted of six advas; resplendent appearance; benign and beautiful face; associated
with His own Sakti; whitening the fronts of all the directions by his immediate presence characterized
by the heavy mass of supreme bliss - having meditated Lord Siva as associated with such attributes, the
Guru should offer the padya-water at His feet and acamana in His face. He should offer the arghya-water
upon His head and then offer durva-grass, flowers and unbroken rice(akhsata).

नत्यन्तेन हृदा पाद्यं आचमनं स्यात् स्वधान्ततः।
स्वाहान्तेन हृदा चार्घ्यं दूर्वाद्यं वौषडन्ततः॥
कृत्वैवं दशसंस्कारान् उपचारैश्च पूजयेत्॥ ३७२
natyantena hṛdā pādyaṁ ācamanaṁ syāt svadhāntataḥ|
svāhāntena hṛdā cārghyaṁ dūrvādyaṁ vauṣaḍantataḥ||
kṛtvaivaṁ daśasaṁskārān upacāraiśca pūjayet|| 372
The padya-water should be offered with the hrudaya mantra ending with ‘namah’; acamana-water
should be offered with hrudaya mantra ending with ‘svadha’; arghya-water should be offered with
hrudaya mantra ending with ‘vaushat’. Having performed ten kinds of sacramental rites in this way,
the Guru should worship Siva with various offerings.
पूजोपचारैर्विभवानुसारैः
स्नानादिभिः स्वल्पतरैर्महद्भिः।
विधीयते नित्यविधौ समस्तैः
स्रगादिभिः काम्य विधाववश्यम्॥ ३७३
pūjopacārairvibhavānusāraiḥ
snānādibhiḥ svalpatarairmahadbhiḥ|
vidhīyate nityavidhau samastaiḥ
sragādibhiḥ kāmya vidhāvavaśyam|| 373
It is ordained that in the process of daily worship, various offerings related to the worship, ceremonial
ablution and such other rituals meant for honoring the Lord should be done according to the availability
of the resources and wealth. These offerings may be done in a simple manner or in a grand scale. All
the recommended offerings such as gralands and other paraphernalia should be essentially done in
the worship done for the attainment of particular fruit as desired by an individual.
स्नानं वस्त्र विलेपनं च कुसुमं धूपोऽथ दीपो हवि
स्ताम्बूलं मुखवासगन्ध सहितं गीतं च नृत्तं महत्।
होमो भूतवलिप्रदान सहितो नित्योत्सवो वा बलिः
सङ्गीतं च समस्तमेतद् उदितं शम्भोर्विभूतौ सति॥ ३७४
गन्धं पुष्पं च धूपं च दीपं नैवेद्यं एव च।
पञ्चोपचारा एते स्युर्दीपान्तं वाऽपि सम्मतम्॥ ३७५
स्नानयोग्याः स्नापनीयाः चित्राद्यास्तद्विवर्जिताः।
कृपाण दर्पणादौ वा मणौ वा प्रतिबिम्बिते॥ ३७६

snānaṁ vastra vilepanaṁ ca kusumaṁ dhūpo'tha dīpo havi
stāmbūlaṁ mukhavāsagandha sahitaṁ gītaṁ ca nṛttaṁ mahat |
homo bhūtabalipradāna sahito nityotsavo vā baliḥ
saṅgītaṁ ca samastametad uditaṁ śambhorvibhūtau sati || 374
gandhaṁ puṣpaṁ ca dhūpaṁ ca dīpaṁ naivedyam eva ca |
pañcopacārā ete syurdīpāntaṁ vā'pi sammatam || 375
snānayogyāḥ snāpanīyāḥ citrādyāsstadvivarjitāḥ |
kṛpāṇa darpaṇādau vā maṇau vā pratibimbite || 376
Ceremonial ablution, clothes, paste of sandal and other perfumes, flowers, incense, light, havis
(specially cooked rice, related to the fire-ritual), betel leaf and areca nut together with perfumes for
scenting the breath(mukha vasa), music, much celebrated dance, fire-ritual, bali for the demi-gods
and cosmic elements – all of these should be performed in the daily festival. If enough wealth and
resources are available, all these rites including bali and music may be perfomed for the Lord Siva.
Perfumes, flowers, incense, light and offering of eatables – these are the five kinds of offering to
be given to the Lord. Or, giving the four offerings up to the light is also acceptable. The images
fit for the ceremonial bath should be essentially bathed. Ceremonial bath should be left out for the
representative images such as drawings, depictions on the clothes, knife or mirror or gems and others.
दीपान्तं अर्चनं प्रोक्तं नैवेद्यान्तं तु पूजनम्।
बल्यन्तं शान्तिकं प्रोक्तं पूजा हि त्रिविधोच्यते॥ ३७७
सायं प्रातस्तथाभ्यर्च्य मध्याह्ने तु निवेदनम्।
प्रस्थद्वयं तु तत्काले पाचयित्वा निवेदयेत्॥ ३७८
dīpāntaṁ arcanaṁ proktaṁ naivedyāntaṁ tu pūjanam |
balyantaṁ śāntikaṁ proktaṁ pūjā hi trividhocyate || 377
sāyaṁ prātastathābhyarcya madhyāhne tu nivedanam |
prasthadvayaṁ tu tatkāle pācayitvā nivedayet || 378
Giving the offerings up to the light is called ‘arcana’; giving the offerings up to eatables is called ‘pujana’;
giving the offerings up to the bali is called ‘santi’. Thus, the worship is said to be of three kinds. Arcana
should be done in the morning and the evening. In the noon, offerings up to the eatables should be given.
Having cooked two prasthas of rice, the Guru should offer it as naivedya.
एको दीपो द्विकालेऽपि रात्रौ दीपद्वयं त्विह।
एवं उक्तप्रकारेण अधमाधमं आचरेत्॥ ३७९
प्रातःकाले च मध्याह्ने द्विःप्रस्थं तण्डुलं हविः।
सायं प्रातः समभ्यर्च्य दीपांश्चत्वार एव हि॥ ३८०
eko dīpo dvikāle'pi rātrau dīpadvayaṁ tviha |
evaṁ uktaprakāreṇa adhamādhamaṁ ācaret || 379
prātaḥkāle ca madhyāhne dviḥprasthaṁ taṇḍulaṁ haviḥ |
sāyaṁ prātaḥ samabhyarcya dīpāścatvāra eva hi || 380