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

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

Both in the morning and the noon, there should be one light in the main shrine. In the night, there
should be two lights. According to the system mentioned here, the Guru should perform the worship
categorized as the least of the inferior type of puja. For the preparation of ‘havis’, the Guru should
make use of two prasthas of rice, in the morning and the noon. Having worshipped well both in the
evening and the morning, the guru should light four lamps.
प्रस्थद्वयं त्रिकाले तु प्रत्येकं अथ निर्दिशेत्।
दीपश्चत्वार एव स्युस्साये तु द्विगुणास्ततः॥ ३८१
अधमत्रितये धीमान् वाद्यध्वनि समन्वितम्।
मध्यमस्याधमश्चैव मध्याह्ने चाढकं हविः॥ ३८२
प्रातः साये च द्विःप्रस्थं दीपैर्द्वादशभिर्युतम्।
त्रिकालं पुष्पलिङ्गेन बलिदानं नयेद् द्विजाः॥ ३८३
prasthadvayaṁ trikāle tu pratyekaṁ atha nirdiśet|
dīpaścatvāra eva syussāye tu dviguṇāstataḥ|| 381
adhamatritaye dhīmān vādyadhvani samanvitam|
madhyamasyādhamāścaiva madhyāhne cāḍhakaṁ haviḥ|| 382
prātaḥ sāye ca dviḥprasthaṁ dīpairdvādaśabhiryutam|
trikālaṁ puṣpaliṅgena balidānaṁ nayed dvijāḥ|| 383
If worship is done in three sessions(morning, noon and evening), two prasthas of rice should be used
for each session for the preaparation of naivedya. Four lamps in the morning and eight lamps in the
evening should be lighted. In the system of three types of lower category, the offerings should be given
with the accompaniment of the sounding of musical instruments. In the system of the least type of
medium category, rice with a measure of one adhaka should be used in the noon for the preparation
of havis. In the morning and the evening, two prasthas of rice should be used and twelve lamps
should be lighted. O, the twice-born Sages!, in all the three sessions, the Guru should offer the linga
designed in the form of flower as bali.
मध्यमन्मध्यमं चैव त्रिकाले चाढकं हविः।
अर्धयामे तदर्धं च चतुर्विंशति दीपकम्॥ ३८४
त्रिकालं बलिसंयुक्तं पुष्पेणार्घ्यं बलिक्रमात्।
वाद्यध्वनि समायुक्तं शङ्ख काहल संयुतम्॥ ३८५
मध्याह्ने नित्यहोमं च शिवमन्त्रेण संयुतम्।
मध्यमस्योत्तमे चैव त्रिकालेष्वाढकद्वयम्॥ ३८६
आढकार्धंयामे तु दीपस्सप्तति संयुतम्।
त्रिकालं बलिदानं स्यात् त्रिकालं होमं आचरेत्॥ ३८७

सर्ववाद्य समायुक्तं षट्काले च सुघोषयेत्।
षड्विधं यत्रकुर्वीत कालसंख्या न विद्यते॥ ३८८
madhyamānmadhyamaṁ caiva trikāle cāḍhakaṁ haviḥ|
ardhayāme tadardhaṁ ca caturviṁśati dīpakam|| 384
trikālaṁ balisaṁyuktaṁ puṣpeṇārghyaṁ balikramāt|
vādyadhvani samāyuktaṁ śaṅkha kāhala saṁyutam|| 385
madhyāhne nityahomaṁ ca śivamantreṇa saṁyutam|
madhyamasyottame caiva trikāleṣvāḍhakadvayam|| 386
āḍhakaścārdhayāme tu dīpassaptati saṁyuatam|
trikālaṁ balidānaṁ syāt trikālaṁ homaṁ ācaret|| 387
sarvavādya samāyuktaṁ ṣaṭkāle ca sughoṣayet|
ṣaḍvidhaṁ yatrakurvīta kālasaṁkhyā na vidyate|| 388
In the system of intermediary type of medium category, one adhaka of rice should be used for havis to
be offered in three sessions. Half of this measure should be used in the midnight session and there
should be twenty-four lights. In all the three sessions, flowers and arghya-water associated with bali
should be offered with the accompaniment of the sounding of musical instruments, conch and kahala
(a kind of blow-pipe). In the noon session, the daily fire-ritual should be performed with the recital of
siva mantra. In the superior type of medium category, two adhakas of rice should be used in three sessions
and one adhaka of rice in the midnight session. There should be seventy lights. Offering of bali should
be done in three sessions and the fire-ritual should be performed in these three sessions. In all the six
sessions of medium category, all kinds of musical instruments should be sounded. In a temple where
the system of six sessions of worship is followed, there is no restriction with regard to the limitation of
time for each phase of worship.
उत्तमस्याधमं यत्र द्रोणेनैव त्रिसन्धिषु।
द्रोणार्धं अर्धयामे तु दीपास्त्वष्टशतं भवेत्॥ ३८९
त्रिकालं बलिदानं स्यात् त्रिकालं होमं आचरेत्।
वाद्यकानां चतुर्विंशत् सर्ववाद्य समन्वितम्॥ ३९०
गणिकास्तु चतुस्त्रिंशत् चतुर्विंशति वा दश।
रूपयौवन संपन्नास्त्रिकालं नृत्तं आचरेत्॥ ३९१
पञ्चाचार्य समायुक्तं कालं याम समन्वितम्।
uttamasyādhamaṁ yatra droṇenaiva trisandhiṣu|
droṇārdhaṁ ardhayāme tu dīpāstvaṣṭaśataṁ bhavet|| 389
trikālaṁ balidānaṁ syāt trikālaṁ homaṁ ācaret|
vādyakānāṁ caturviṁśat sarvavādya samanvitam|| 390
gaṇikāstu cautustriṁśat caturviṁśati vā daśa|
rūpayauvana saṁpannāstrikālaṁ nṛttaṁ ācaret|| 391
pañcācārya samāyuktaṁ kālaṁ yāma samanvitam|

Where the system of the least type of the foremost category is followed, one drona of rice should be used
in all the three sessions. Half a drona of rice should be for the midnight session. One hundred and eight
lamps should be lighted in this session. Offering of bali and fire-ritual should be done in all the three
sessions. Twenty-four musical instruments which include all kinds of instruments should be sounded.
Thirty-four, twenty-four or ten women artistes who are with charming and youthful appearance, who are
well trained in the traditional dancing should perform the classical dance in all the three sessions. There
should be five Acharyas for this program which should last for the duration of one ‘yaama’.
उत्तमं मध्यमं यत्र त्रिकालेषु चतुर्हविः॥ ३९२
पायसादीनि विधिना प्रत्येकं द्रोण तण्डुलैः।
द्रोणं शुद्धोदनं कुर्यात् पाचयित्वा पृथक् पृथक् ॥ ३९३
द्रोणं तु चार्धयामे तु दीपश्चैव शतद्वयम्।
त्रिकालं बलिहोमं च शीतारि दीपं उच्यते ॥ ३९४
वाद्यकानां चतुस्त्रिंशत् पञ्चाशद्गणिकान्वितम्।
कालं यामद्वयं प्रोक्तं नृत्तं कुर्यात्तित्सन्धिषु॥ ३९५
uttamaṁ madhyamaṁ yatra trikāleṣu caturhaviḥ|| 392
pāyasādīni vidhinā pratyekaṁ droṇa taṇḍulaiḥ|
droṇaṁ śuddhodanaṁ kuryāt pācayitvā pṛthak pṛthak|| 393
droṇaṁ tu cārdhayāme tu dīpaścaiva śatadvayam|
trikālaṁ balihomaṁ ca śītāri dīpaṁ ucyate|| 394
vādyakānāṁ catustriṁśat pañcāśadgaṇikānvitam|
kālaṁ yāmadvayaṁ proktaṁ nṛttaṁ kuryāttrisandhiṣu|| 395
Where the system of the medium type of the foremost category is followed, four prasthas of havis and
payasa(rice boiled with milk and sugar) should be used in all the three sessions. One drona of rice should
be cooked separately for the preparation pure food(suddhodana) for each session. One drona of rice
should be used for the midnight session. Two hundred lamps should be lighted in this session. Bali, homa,
special kind of incense known as ‘sitari’, lamp – should be offered in all the three sessions. There should
be thirty-four musical instruments and fifty ‘ganikas’(women dance-performers devoted to temple services)
for the performance of dance program. This dance should be performed in all the tree sessions so as to
last for the duration of two yaamas.
उत्तमोत्तमं उद्दिश्य हविष्यक्रमं उच्यते।
पायसादीनि पक्वानि पञ्चद्रोणेन वै पृथक् ॥ ३९६
तदर्धमर्धरात्रे तु दीपाः पञ्चशतं उच्यते।
त्रिकालं बलिहोमं च पञ्चाशद्वाद्य संयुतम् ॥ ३९७
षोडशद्विशतैश्चैव गणिकाभिस्समन्वितम्।
नृत्तं कुर्यात् त्रिसन्ध्यायां कालो यामयुतो भवेत्॥ ३९८

uttamottamaṁ uddiśya haviṣyakramaṁ ucyate|
pāyasādīni pakvāni pañcadroṇena vai pṛthak|| 396
tadardhamardharātre tu dīpāḥ pañcaśataṁ ucyate|
trikālaṁ balihomaṁ ca pañcāśadvādya saṁyutam|| 397
ṣoḍaśadviśataiścaiva gaṇikābhissamanvitam|
nṛttaṁ kuryāt trisandhyāyāṁ kālo yāmayuto bhavet|| 398
With regard to the superior type of the foremost category, the order of the offering of havis is now
explained. Payasa and other eatables which should be nicely prepared and each item should be with a
measure of five dronas. Half of this measure should be for the midnight session. There should be
500 lamps. Bali and homa should be offered in all the three sessions. The musical instruments should be
fifty in number. Dance should be performed by 216 women artistes(ganikas) in all the three sessions
(three sandhyas) so as to last for the duration of one yaama.
पञ्चवर्णं हवींष्यत्र पायसादीनि च क्रमात्।
द्रोण तण्डुलसिद्धानि तदर्धेन तदर्धतः॥ ३९९
एषां एकद्वयं वापि त्रयं वा सर्वमेव वा।
हविर्दद्याद्विशेषेण एककालोऽथवा पुनः॥ ४००
शुद्धान्नं द्विगुणं प्रोक्तं एतत्सामान्यं ईरितम्।
एवं नवविधं प्रोक्तं प्रत्येकं तु विधीयते॥ ४०१
pañcavarṇa havīṁṣyatra pāyasādīni ca kramāt|
droṇa taṇḍulasiddhāni tadardhena tadardhataḥ|| 399
eṣāṁ ekadvayaṁ vāpi trayaṁ vā sarvameva vā|
havirdadyādviśeṣeṇa ekakālo'thavā punaḥ|| 400
śuddhānnaṁ dviguṇaṁ proktaṁ etatsāmānyaṁ īritam|
evaṁ navavidhaṁ proktaṁ pratyekaṁ tu vidhīyate|| 401
Havis should be prepared to be in five different colors. Such havis, payasa and other eatables should be
offered in due order. The measure of rice should be one drona, half of one drona or one quarter of a drona.
Of the items mentioned, either one, two or three or all the items may be offered. Again, havis should be
offered in a specific way in one session. The pure food(simple and umixed cooked rice, suddha annam)
should be in twice the measure mentioned before. These are the general details applicable to all the
temples. Thus, nine categories of worship have been told. Details concerned with each ritual are now
explained.
स्नानोद भाण्डं संपूज्य स्नानाम्बो गन्धवासितम्।
संहितामन्त्र संज्ञप्तं सपुष्पं धूपितं शुभम्॥ ४०२
तैलेन हस्तयन्त्राद्यैस्साधितेन नवेन च।
पक्वेन वासितेनाथ शुद्धगव्येन सर्पिषा॥ ४०३

snānoda bhāṇḍaṁ saṁpūjya snānāmbo gandhavāsitam।
saṁhitāmantra saṁjñaptaṁ sapuṣpaṁ dhūpitaṁ śubham॥ 402
tailena hastayantrādhyaissādhitena navena ca।
pakvena vāsitenātha śuddhagavyena sarpiṣā॥ 403
The large vessel meant for the storage of ablution-water should be worshipped first and the ablution-
water should be perfumed with the recommended ingredients. This water should be consecrated with
the recital of samhita-mantras, honored with flowers and fumigated and rendered to be very auspicious.
The sesame-oil extracted afresh with the hand-machine and the moderately warmed and perfumed
clarified butter got from the cow-milk should be kept ready for the ablution.
सपीठं लिङ्गमभ्यर्च्य धूपयेत् तदनन्तरम्।
शुभेन शालिपिष्टेन हरिद्रा संयुतेन च॥ ४०४
उद्वर्त्य माषचूर्णेन निमज्जनं अथाचरेत्।
सुगन्धामलकाद्यैस्तु स्नानं तत्र विधीयते॥ ४०५
sapīṭhaṁ liṅgamabhyarcya dhūpayet tadanantaram।
śubhena śālipiṣṭena haridrā saṁyutena ca॥ 404
udvartya māṣacūrṇena nimajjanaṁ athācaret।
sugandhāmalakādyaistu snānaṁ tatra vidhīyate॥ 405
Having worshipped the Linga along with the pedestal, the Guru should offer the incense and then
besmear the rice flour mixed with turmeric powder over the Linga and then besmear the powdered
beans. Then he should commence the ceremonial bath. It is directed that the Linga should be bathed
with fragrant ingredients, myrobalan fruits and such other materials.
वर्णभूत शरावैस्तु वज्राद्यैर्गोमयोद्भवैः।
पैष्टिकैर्वा सुरचितैः राजिका लवणेन च॥ ४०६
कोष्णाम्बुभिर्गन्धतोयैः कषायैरभिषेचयेत्।
पयोदधि घृतक्षौद्र शर्कराद्यैः स्वशक्तितः॥ ४०७
कुडुपाद्याढकान्तैश्च कुडुपाद्धितैरपि।
खण्डाभावादिक्षुसारो मध्वभावे घृतं भवेत्॥ ४०८
जलधूपान्तरैः कार्योऽभिषेको विभवे सति।
नालिकेर फलाम्भोभिः अन्यैर्वा रसवद्द्रसैः॥ ४०९
पुष्पाद्यैर्हेमतोयैश्च रत्नोदैर्गन्धतोयकैः।
अभिषेकं ततः कुर्यान् न कुर्याच्छून्यमस्तकम्॥ ४१०

varṇabhūta śarāvaistu vajrādyairgomayodbhavaiḥ|
paiṣṭikairvā suracitaiḥ rājikā lavaṇena ca|| 406
koṣṇāmbubhirgandhatoyaiḥ kaṣāyairabhiṣecayet|
payodhati ghṛtakṣaudra śarkarādyaiḥ svaśaktitaḥ|| 407
kuḍupādyāḍhakāntaiśca kuḍupādvardhitairapi|
khaṇḍābhāvādikṣusāro madhvabhāve ghṛtaṁ bhavet|| 408
jaladhūpāntaraiḥ kāryo'bhiṣeko vibhave sati|
nālikera phalāmbobhiḥ anyairvā rasavadrasaiḥ|| 409
puṣpādyairhematoyaiśca ratnodairgandhatoyakaiḥ|
abhiṣekaṁ tataḥ kuryān na kuryācchunyamastakam|| 410
Keeping the well-ground flour of rice and other grains, black mustard and salt in one or five shallow earthen
plates or in the vajra-like plate made of cow-dung or in such other vessels, the Guru should besmear these
over the Linga and then perform the ablution with warm water, perfumed water and unguents. Milk, curd,
clarified butter, honey, candied sugar and such other substances may be used for ablution, according to
his capacity. These may be with a measure of one kudupa(approximately, a quarter of a liter) to four
kudupas(adhaka), increasing the measure by one kudupa each time. If candied sugar is not available, the
juice of sugarcane may be used; if honey is not available, ghee may be used. If the resources are
abundant, ablution may be done with the water collected from various sacred places and with various
kinds of fumigation. Then the ablution should be done with tender coconut water , juices of various
succulent fruits, flowered water, water deposited with gold or gold ornaments, water deposited with gems,
and the water mixed with sandal paste. Ablution should not be done when the top of the Linga is bereft of
flower or leaf.
तर्जन्यङ्गुष्ठयोगेन पुष्पाण्यादाय हेतिना।
तेन मूर्ध्निगतं पुष्पं त्यक्त्वाऽन्यत्तत्र योजयेत्॥ ४११
अष्टपुष्पं त्रिगन्धं च सप्तवारि नियोजयेत्।
आवाहानर्घ्यपाद्येषु स्नाने धूपविलेपने॥ ४१२
नैवेद्ये च विसर्गे च पुष्पं अष्टसु योजयेत्।
अर्घ्ये विलेपने स्नाने त्रिषु गन्धं प्रकल्पयेत्॥ ४१३
पुष्पदानार्घ्यपाद्येषु स्नाने चाचमनं तथा।
क्षालने प्रोक्षणे चैव वारि सप्तसु योजयेत्॥ ४१४
धूपं सर्वत्र दातव्यं शेषं ज्ञात्वा प्रयोजयेत्।
tarjanyaṅguṣṭhayogena puṣpāṇyādāya hetinā|
tena mūrdhnigataṁ puṣpaṁ tyaktvā'nyattatra yojayet|| 411
aṣṭapuṣpaṁ trigandhaṁ ca saptavāri niyojayet|
āvāhanārghyapādyeṣu snāne dhūpavilepane|| 412
naivedye ca visarge ca puṣpaṁ aṣṭasu yojayet|
arghye vilepane snāne triṣu gandhaṁ prakalpayet|| 413

puṣpadānārghyapādyeṣu snāne cācamanaṁ tathā|
kṣālane prokṣaṇe caiva vāri saptasu yojayet|| 414
dhūpaṁ sarvatra dātavyaṁ śeṣaṁ jñātvā prayojayet|
Joining the index finger and the thumb, the Guru should take the flowers with the recital of astra mantra
and with the recital of the same astra mantra he should remove the flower already placed on the top of the
Linga, simultaneously placing the flower held with the index finger and the thumb, on the top. Then he
should offer eight flowers, three perfumes and seven waters . Invocation, arghya, padya, ceremonial bath,
incense, besmearing of sandal paste and other fragrant substances, naivedya, visarjana (ceremonial
send-off) – in all these eight occasions, the Guru should offer eight flowers. Arghya, besmearing and the
ceremonial bath – in these three occasions, he should offer the sandal and other fragrant substances.
Offering of flowers, arghya, padya, ablution, acamana, kshalana, prokshana – in all these seven occasions,
he should offer the pure water. Under all occasions, incense should be offered. Having known well all
other ritualistic details(through his Guru or from the Agamas), he should perform those rituals.
द्वारपूजावसाने तु स्नानान्ते च निवेदके ॥ ४१५
सन्ध्यावसाने निक्षिप्य प्रच्छन्नपटं उत्तमम्।
स्थापितैः कलशैः पश्चाद् अभिषेकं समाचरेत्॥ ४१६
dvārapūjāvasāne tu snānānte ca nivedyake|| 415
sandhyāvasāne nikṣipya pracchannapaṭaṁ uttamam|
sthāpitaiḥ kalaśaiḥ paścād abhiṣekaṁ samācaret|| 416
The curtain, designed in a superior way, should be drawn at the completion of the worship at the
entrance(dvara puja), at the completion of ablution, at the end of nivedana and at the end three twilight
worship(sandhya). Having completed the ablution with various kinds of water, the Guru should perform
the ceremonial bath with the kalasa-vessels installed systematically.
वामहस्ततले कृत्वा गड्डुकं लिङ्गमस्तकात्।
कुसुमं पूर्वविन्यासं तदस्त्रेणापनीय च॥ ४१७
धौतपाणीस्समन्त्रेण शङ्खमुद्रा परिप्लुतैः।
जलैरनुच्चलद्भिश्च स्नापयेदीशमस्तके॥ ४१८
नोपरि भ्रामयेद्धस्तं न मुद्रां बन्धयेदधः।
अद्भिरुच्चलिताभिस्तु तद्द्रव्याणि न सेचयेत्॥ ४१९
vāmahastatale kṛtvā gaḍḍukaṁ liṅgamastakāt|
kusumaṁ pūrvavinyāsaṁ tadastreṇāpanīya ca|| 417
dhautapāṇīssamantreṇa śaṅkhamudrā pariplutaiḥ|
jalairanuccaladbhiśca snāpayedīśamastake|| 418
nopari bhrāmayeddhastaṁ na mudrāṁ bandhayedadhaḥ|
adbhiruccalitābhistu taddravyāṇi na secayet|| 419

Holding the water-pot in his left hand, the Guru should remove the flower placed earlier on the top of the
Linga with the recital of astra mantra and keep his hands washed well. He should stream down the kalasa
water through the hand held in the conch-mudra and perform the ceremonial bath. While pouring the
water on the top of the Linga, water drops should not spill out. He should not move around his hand above
the top of the Linga and should not display the mudras below the level of Linga portion. He should not
let the kalasa-water spill around and should not let the materials kept there for the ablution become wetted
by the spilling water.
जयशब्द समोपेतं शिवकुम्भं च वर्धनीम्।
उद्धृत्य नीत्वा देवाग्रे यन्त्रिकोपरि विन्यसेत्॥ ४१०
दत्वा घटस्थ देवाय देव्यै पाद्यादिकं त्रयम्।
गन्धं पुष्पं च धूपं च दीपमर्घ्यं विधाय च॥ ४२१
अपनीय विधानं तद्दक्षहस्तेन देशिकः।
कूर्चं सपुष्पं तोयाभ्यां शिवमन्त्रमनुस्मरन्॥ ४२२
संगृह्य तत्त्ववित्तस्तु लिङ्गमूर्ध्नि मनुं न्यसेत्।
देवेशीमपि तद्वामे देवस्य विनिवेशयेत्॥ ४२३
jayaśabda samopetaṁ śivakumbhaṁ ca vardhanīm|
uddhṛtya nītvā devāgre yantrikopari vinyaset|| 420
datvā ghaṭastha devāya devyai pādyādikaṁ trayam|
gandhaṁ puṣpaṁ ca dhūpaṁ ca dīpamarghyaṁ vidhāya ca|| 421
apanīya vidhānaṁ taddakṣahastena deśikaḥ|
kūrcaṁ sapuṣpaṁ toyābhyāṁ śivamantramanusmaran|| 422
saṁgṛhya tattvavittastu liṅgamūrdhni manuṁ nyaset|
deveśīmapi tadvāme devasya viniveśayet|| 423
With the accompaniment of repeating loud sounds which proclaim the victory of the Lord(jaya sabda),
the Guru should lift up the Sivakumbha and Saktikumbha(vardhani) and take them inside the shrine and
place them upon the yantrika(specially designed pedestal). Having offered padya, acamana and arghya
to the Lord and the Sakti present in the consecrated water kept in the kalasas, he should offer the sandal,
flowers, incense, light and arghya to them and after that he should remove the flowers and other materials
from the kalasas with the right hand. Keeping his mind firmly on the relevant tattvas, the Guru should
collect the bunch of durva-grass(kurca), flowers and water, reciting the Sivamantra. Doing so, he should
identify the mula mantra with the top of the Linga. Then he should bring out the presence of Sivasakti
on the left side of the Linga.
शिवमन्त्रं स्मरन् कुम्भतोयेन स्नापयेच्छिवम्।
पिण्डिकारूपिणीं देवीं स्नापयेत्तदनन्तरम्॥ ४२४
सुगन्धामलकाद्यैस्तु स्नानं तत्र विधीयते।
गन्धाम्बुना ऽभिषेकं तु कृत्वा लिङ्गं सपीठकम्॥ ४२५

वक्त्रेष्वाचमनं दत्वा मार्जयेच्छुद्धवाससा।
गन्धद्रव्यैर्समालिप्य शिवलिङ्गं सवेदिकम्॥ ४२६
वस्त्रैर्नानाविधैर्द्रव्यैः देवमाच्छाद्य निर्मलैः।
दत्वाष्टपुष्पं देवाय दद्यान्मन्त्रहविस्ततः॥ ४२७
śivamantraṁ smaran kumbhatoyena snāpayecchivam|
piṇḍikārūpiṇīṁ devīṁ snāpayettadanantaram|| 424
sugandhāmalakādyaistu snānaṁ tatra vidhīyate|
gandhāmbunā 'bhiṣekaṁ tu kṛtvā liṅgaṁ sapīṭhakam|| 425
vaktreṣvācamanaṁ datvā mārjayecchuddhavāsasā|
gandhadravyairsamālipya śivaliṅgaṁ savedikam|| 426
vastrairnānāvidhairdravyaiḥ devamācchādya nirmalaiḥ|
datvāṣṭapuṣpaṁ devāya datyānmantrahavistataḥ|| 427
Reciting the Sivamantra, the Guru should bathe the Linga with the kalasa-water and then bathe the Sakti
who is in the form of the pedestal. Bathing the Linga and the pedestal with the perfumed materials,
myrobalan and others on this occassion is recommended . Having bathed the Linga along with the pedestal
with the sandal water, he should offer the acamana-water to all the faces of Siva and wipe them with pure
and dry cloth. Then he should carefully besmear the paste of fragrant materials over the Linga and the
pedestal. Having covered the Linga with pure clothes and different varieties of valuable and pure materials,
he should offer eight flowers to the Lord and offer the havis consecrated with the mantras.
मुद्गान्नं वाऽथ शुद्धान्नं उपदंशादि संयुतम्।
शुद्धाभिः पुष्पमालाभिः पत्रच्छेदैरथार्चयेत्॥ ४२८
mudgānnaṁ vā'tha śuddhānnaṁ upadaṁśādi saṁyutam|
śuddhābhiḥ puṣpamālābhiḥ patrachedairathārcayet|| 428
Kidney-bean rice or pure(unmixed) rice associated with seasoned dishes and appetizing condiments should
be offered to the Lord. The Guru should adorn the Linga with garlands of flowers and then worship it with
pieces of leaves got from the recommended plants and trees.
हेमपट्टैश्च मकुटैः पर्णैः हेमविनिर्मितैः।
हेमदूर्वाङ्कुरैः हेम लक्ष्मीपुष्पैः अनेकशः॥ ४२९
भूषयेच्चन्द्र खण्डेन हेमपुष्पैरनेकशः।
त्रिसरेणोत्तरीयेण कटिसूत्रेण साधकः॥ ४३०
हैमेन कृत्तिवासेन हैमवस्त्रेण चैव हि।
अन्यैर्मकुटपुष्पाद्यैः गोलकैर्हेमनिर्मितैः॥ ४३१
भूषयेच्च यथा न्यायं रत्नैर्नानाविधैरपि।

hemapaṭṭaiśca makuṭaiḥ parṇaiḥ hemavinimitaiḥ।
hemadūrvāṅkuraiḥ hema lakṣmīpuṣpaiḥ anekaśaḥ।। 429
bhūṣayeccandra khaṇḍena hemapuṣpairanekaśaḥ।
trisareṇottarīyeṇa kaṭisūtreṇa sādhakaḥ।। 430
haimena kṛttivāsena haimavastreṇa caiva hi।
anyairmakuṭapuṣpādyaiḥ golakairhemanirmitaiḥ।। 431
bhūṣayecca yathā nyāyaṁ ratnairnānāvidhairapi।
The Linga should be adorned with three-striped sheet made of gold, golden crown, leaves and durva-grass
made of gold, a number of flowers made of gold, each one embedded with Lakshmi, crescent moon and
innumerable flowers made of gold and such other ornaments. The Guru should beautify the Linga with
three-stranded sacred thread, upper garment and waist-band. He should adorn the Linga with golden cloth
and golden belt provided with a fictitious face at the joint. He should beautify it with other kinds ornaments
such as gold crown, gold flowers, bead designed with gold balls. He should adorn the Image with various
kinds of ornaments designed with precious gems, according to the fitness of perfect beautification.
माणिक्यं अर्कवारे स्याच्चन्द्रवारे तु मौक्तिकम्॥ ४३२
कुजवारे प्रवालं स्याद् बुधे मरकतं भवेत्।
गुरौ तु पुष्परागं स्याच्छुक्रे वज्रमिति स्मृतम्॥ ४३३
इन्द्रनीलं च सौरे स्यात् सर्वाण्येतानि यानि च।
सर्ववारेषु योग्यानि भूषणानां विधिर्मतः॥ ४३४
māṇikyaṁ arkavāre syāccandravāre tu mauktikam।। 432
kujavāre pravālaṁ syād budhe marakataṁ bhavet।
gurau tu puṣparāgaṁ syācchukre vajramiti smṛtam।। 433
indranīlaṁ ca saure syāt sarvāṇyetāni yāni ca।
sarvavāreṣu yogyāni bhūṣaṇānāṁ vidhirmataḥ।। 434
On each day of a week, the Guru should adorn the Linga with a specific kind of ornament made of a
particular gem. On Sunday, ornament made of diamond; on Monday, pearl ornament; on Tuesday,
coral; on Wednesday, emerald; on Thursday, topaz; on Friday, adamantine gem(vajra); on Saturday,
sapphire. These are the directions related to the ornamentation , fit for all the days as well as specifically
fit for a particular day of a week.
दत्वाऽजातेन पाद्यं तु पादयोस्तन्मुखेषु च।
आचमान्ते च मूर्धान्यैः शिरस्यर्घ्यं प्रदापयेत्॥ ४३५
पञ्चगव्याभिषेकादौ महाघण्टारवान्वितम्।
उपस्नान समायुक्तं धूपं वा विनिवेदयेत्॥ ४३६
अवश्यं आवृतान्ते स्याद् उपस्नानं सधूपकम्।

datvā'jātena pādyaṁ tu pādayostanmukheṣu ca|
ācamānte ca mūrdhādhyaiḥ śirasyarghyaṁ pradāpayet|| 435
pañcagavyābhiṣekādau mahāghaṇṭāravānvitam|
upasnāna samāyuktaṁ dhūpaṁ vā vinivedayet|| 436
avaśyaṁ āvṛtānte syād upasnānaṁ sadhūpakam|
The Guru should offer the padya-water at the feet of the Lord with the recital of sadyojata mantra. Then he
should offer the acamana-water to the face and arghya-water at the head with the accompaniment of
siro mantra. While performing the ablution with pancagavya and others, the great bell should be sounded;
subsequent bathing(upasnana) should be done and the incense should be offered. At the completion of
each phase of ritual, the subsequent bath and the offering of incense should be essentially done.
गापयेन्मन्त्रगानं वा वीणानादं तथापि वा॥ ४३७
वेदाध्ययनं अन्यच्च शास्त्रपाठादिकं च यत्।
तदूर्ध्वं गौडभाषाद्यैः गानं धूपान्तं आचरेत्॥ ४३८
ऊर्ध्वं द्राविडभाषाङ्गं गानं नृत्तयुतं तु वा।
संस्कृतादनपभ्रंशं नानास्वर समन्वितम्॥ ४३९
यदष्टादश भाषोत्थं गानं वा परिकल्पयेत्।
नानादेश प्रसूतं च नर्तनं परिकल्प्य च॥ ४४०
gāpayenmantragānaṁ vā vīṇānādaṁ athāpi vā|| 437
vedādhyayanaṁ anyacca śāstrapāṭhādikaṁ ca yat|
tadūrdhvaṁ gauḍabhāṣādyaiḥ gānaṁ dhūpāntaṁ ācaret|| 438
ūrdhvaṁ drāviḍabhāṣāṅgaṁ gānaṁ nṛttayutaṁ tu vā|
saṁskṛtādanapabhraṁśaṁ nānāsvara samanvitam|| 439
yadaṣṭādaśa bhāṣotthaṁ gānaṁ vā parikalpayet|
nānādeśa prasūtaṁ ca nartanaṁ parikalpya ca|| 440
The singing of the songs composed of mantras, vina-recital, systematic recital of the Vedas, reading of
the Agamic Scriptutres and other works, then the singing of the songs composed in gauda-language and
others – these should be done until the completion of the offering of incense. Then, the hymns composed
in dravida-language and its dialect languages should be sung. Such hymns may be sung supported by
dance recital. Musical compositions in Sanskrit should be rendered melodiously without the occurrence
of corrupted words and with correct setting of musical notes(svaras). Or, the singing of the songs composed
in the eighteen languages may be arranged for. Arrangement for the performance of dance evolved in
various parts of the country may be done.
पुष्पप्रतिसराद्यैश्च समन्तालम्बयेदधः।
निर्धूमज्वलदङ्गार पूर्णपात्रोदरे भृशम्॥ ४४१
दह्यमानेन धूपेन धूपयेत्तदनन्तरम्।

सुरूपं धीरनिर्घोषं घण्टां वामेन पाणिना ॥ ४४२
वादयन् सर्वदा धूपं उत्क्षिपेत्दस्त्रचोदितम्।
puṣpapratisarādyaiśca samantāllambayedadhaḥ|
nirdhūmajvaladaṅgāra pūrṇapātrodare bhṛśam|| 441
dahyamānena dhūpena dhūpayettadanantaram|
surūpaṁ dhīranirghoṣāṁ ghaṇṭāṁ vāmena pāṇinā|| 442
vādayan sarvadā dhūpaṁ utkṣipetdastracoditam|
Garlands of flowers, wreaths and such others should be arranged so as to appear hanging all around. Having
filled the charcoals which are burning without smoke up to the mid-level of a round and perfect vessel, he
should fumigate the shrine with the pleasant smoke by burning the ingredients recommended to be fit for
burning. Holding the bell which is rendered to be in good and auspicious shape and whose sounds could
reach distant places, in his left hand and sounding it, the Guru should raise the incense-vessel upwards
and wave it with the accompaniment of astra mantra.
कपिलाघृत संपूर्णैः कर्पूरागरु वर्तिभिः ॥ ४४३
अनिर्वाण प्रदीपैश्च चक्रतोरण दीपकैः।
त्रिशूल दीपिकामिश्च दीपमालाभिरेव च॥ ४४४
अन्यैर्नानाविधैर्दीपैः ज्वालयेत्तु समन्ततः।
kapilāghṛta sampūrṇaiḥ karpūrāgaru vartibhiḥ|| 443
anirvāṇa pradīpaiśca cakratoraṇa dīpakaiḥ|
triśūla dīpikābhiśca dīpamālābhireva ca|| 444
anyairnānāvidhairdīpaiḥ jvālayettu samantataḥ|
The shrine should be brightened all around with the lamps which are filled with the ghee got from the
tawny colored cows and provided with the wicks applied with camphor and agaru-powder(a kind of
sandal used for fumigation) and which could shine constantly, without being extinguished. It should be
illumined with the lamps arranged to be in the form of wheel and arch; with the lamps which are in the
shape of trident; with many rows of lamps and with the lamps which are in different shapes and designs.
गोदानं तिलदानं च स्वर्णदानं तथैव च ॥ ४४५
गवां तृणादि दानं च कुर्याल्लोकोपचारतः।
godānaṁ tiladānaṁ ca svarṇadānaṁ tathaiva ca|| 445
gavāṁ tṛṇādi dānaṁ ca kuryāllokopacārataḥ|
In view of rendering services and benefits to the world, ceremonial gift of cows, sesame and gold
and the offering of tender grass to the cows and such other gifts should be made.