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

Ganesa , whose form is dwarfish, who is with the face of elephant, holding his own tusk in his hand, is
having a crown-like frontal globes above his forehead; his ears are in the likeness of
winnowing-basket; he is with soft sprig-like trunk extending up to three spans, holding sweet-ball
(laddu), kuthara and rosary of rudraksha in his hands; three-eyed; and his resplendence is like that
of the lotus-leaf. Such Ganesa should be worshipped as seated in the south. Vrushabha is in the
form of bull; three-eyed; his brightness is like the resplendence of white kunda-flower, moon and snow.
He symbolizes the sustaining power and he is of the nature of perfect order and harmony. This
Vrushabha should be worshipped as present in the south-west.
निर्मांसविग्रहो भृङ्गी श्वेतो वारुणदिग्गतः॥ ४७५
षड्वक्त्रो बालवेषश्च द्वादशाक्षस्तथा भुजः।
शक्तिखड्ग पताकाब्ज प्रास कुक्कुट दण्डभृत्॥ ४७६
वराभय धनुर्बाण महापरशुमानपि।
चतुर्भुजो द्विबाहुर्वा भवत्येकाननः श्रियै॥ ४७७
शक्तिकुक्कुट हस्तस्तु वराभय समन्वितः।
वायव्यां विद्रुमाभासः पूजनीयः फलार्थिभिः॥ ४७८
nirmāṁsavigraho bhṛṅgī śveto vāruṇadiggataḥ|| 475
ṣaḍvaktro bālaveṣaśca dvādaśākṣastathā bhujaḥ|
śaktikhaḍga patākābja prāsa kukkuṭa daṇḍabhṛt|| 476
varābhaya dhanurbāṇa mahāparaśumānapi|
caturbhujo dvibāhurvā bhavatyekānanaḥ śriyai|| 477
śaktikukkuṭa hastastu varābhaya samanvitaḥ|
vāyavyāṁ vidrumābhāsaḥ pūjanīyaḥ phalārthibhiḥ|| 478
Bhrungi should be worshipped in the west, as endowed with a thin form bereft of flesh and as appearing
with white color. Skanda appears with six faces; he is in the guise of a young boy whose youthfulness
has blossomed afresh; he is with twelve eyes and twelve hands which are holding sakti, khadga, pataka,
abja(lotus), prasa, kukkuta, danda, vara mudra, abhaya mudra, dhanus, bana and maha parasu. Or, in
order to obtain wealth, He may be meditated as having one face, four or two hands. His four hands are
holding sakti, kukkuta, vara mudra and abhaya mudra and he is with the color of coral. He should be
worshipped as present in the north-west by all those who are desirous of auspicious benefits.
अथवाऽन्य प्रकारेण पूजनीया गणेश्वराः।
देवी चैव तु चण्डेशो महाकालो वृषस्तथा ॥ ४७९
नन्दीशश्च गणाध्यक्षो भृङ्गी च स्कन्द एव च।
ध्यायेदेताननुद्विग्नः पद्मराग समप्रभान् ॥ ४८०
athavā'nya prakāreṇa pūjanīyā gaṇeśvarāḥ|
devī caiva tu caṇḍeśo mahākālo vṛṣastathā|| 479

nandīśaśca gaṇādhyakṣo bhṛṅgī ca skanda eva ca|
dhyāyedetānanudvignaḥ padmarāga samaprabhān|| 480
Or, the Ganesvaras may be worshipped in a different order. Devi, Candesa, Mahakala, Vrushabha,
Nandi, Ganesa, Bhrungi and Skanda – they may be worshipped in this order. Keeping his mind free
and secure, the Guru should meditate on them as appearing with the brightness of padmaraga(ruby).
लोकपालांश्चतुर्थे तु क्रमशः स्वस्वदिग्गतान्।
द्विरदेन्द्र समारूढं पीतवर्णं तु वज्रिणम्॥ ४८१
सहस्राक्षं यजेदिन्द्रं पूर्वभागे व्यवस्थितम्।
ज्वालामालावृतं शक्तिधरं अग्निं अजासनम्॥ ४८२
महिषस्थं यमं कृष्णं दक्षिणे दण्डपाणिनम्।
नैर्ऋत्यां निर्ऋतिं नीलं गदाहस्तं नराशनम्॥ ४८३
वारुणे वरुणं श्वेतं झषस्थं पाशहस्तकम्।
शबलं ध्वजहस्तं च मृगस्थं अनिलेऽनिलम्॥ ४८४
lokapālāścaturthe tu kramaśaḥ svasvadiggatān|
dviradendra samārūḍhaṁ pītavarṇaṁ tu vajriṇam|| 481
sahasrākṣaṁ yajedindraṁ pūrvabhāge vyavasthitam|
jvālāmālāvṛtaṁ śaktidharaṁ agniṁ ajāsanam|| 482
mahiṣasthaṁ yamaṁ kṛṣṇaṁ dakṣiṇe daṇḍapāṇinam|
nairṛtyāṁ nirṛtiṁ nīlaṁ gadāhastaṁ narāśanam|| 483
vāruṇe varuṇaṁ śvetaṁ jhaṣasthaṁ pāśahastakam|
śabalaṁ dhvajahastaṁ ca mṛgasthaṁ anile'nilam|| 484
The protectors of the world(loka palas, directional deities) are in the fourth enclosure, each one present
in his own direction, in the due order. The Guru should worship Indra who is mounted on the elephant
(called Airavata), who is in the color of whitish yellow and who is holding the thunderbolt(vajra) in his
hand , having one thousand eyes and who exists in the east. He should worship Agni who is present
in the south-east, surrounded by the streaks of flames, holding the sakti-wepon in his hand and mounted
on the ram. He should worship Yama who is present in the south, mounted on the buffalo , who is with
the color of black and holding the danda in his hand. In the south-west, he should worship Nirruti
who is in blue color, holding the mace-weapon in his hand and mounted on the nara(human being).
In the west, he should worship Varuna who is in white color, mounted on a large fish and holding
a noose(pasa) in his hand. In the north-west, he should worship Vayu who is with variegated colors,
holding a dhvaja(flag) in his hand and mounted on the deer.
खड्गहस्तं निधानस्थं कुबेरं पीतमुत्तरे।
कपिलं शूलहस्तं च वृषारूढं त्रिलोचनम्॥ ४८५
प्रसन्नवदनं हृष्टं ईशानं शाङ्करे यजेत्।

विष्णुं त्वधोगतं कृष्णं तार्क्ष्यस्थं चक्रपाणिनम्॥ ४८६
ब्रह्माणं अरुणाभं च हंसस्थं पद्महस्तकम्।
ऊर्ध्वंगं संयजेत् प्राज्ञः स्वस्वनामादिकाक्षरैः॥ ४८७
khadgahastaṁ nidhānasthaṁ kuberaṁ pītamuttare|
kapilaṁ śūlahastaṁ ca vṛṣārūḍhaṁ trilocanam|| 485
prasannavadanaṁ hṛṣṭaṁ īśānaṁ śāṅkare yajet|
viṣṇuṁ tvadhogataṁ kṛṣṇaṁ tārkṣyasthaṁ cakrapāṇinam|| 486
brahmāṇaṁ aruṇābhaṁ ca haṁsasthaṁ padmahastakam|
ūrdhvagaṁ saṁyajet prājñaḥ svasvanāmādikākṣaraiḥ|| 487
In the north, he should worship Kubera who is holding khadga in his hand, seated on the treasure (or,
mounted on the horse) and who is in the color of whitish yellow. In the north-east, he should worship
Isana who is in tawny color, holding the trident in his hand, mounted on the bull, has three eyes,
who is with a charming face and who appears as much delighted. In the direction below, he should
worship Vishnu who is in the color of blue-black, mounted on the Garuda-vehicle and holding the
cakra-weapon in his hand. In the direction above, he should worship Brahma who is in red color, mounted
on the hamsa-vehicle and holding a lotus in his hand. The Guru who has perfectly known the
scriptural directions should worship them , keeping the first letter of the name of each Deity as the
seed letter of the concerned mantra.
पञ्चमे त्वस्त्रसंघातं पूजनीयं यथोदितम्।
पूर्वभागे यजेद्वज्रं पीतवर्णं षडश्रकम्॥ ४८८
अग्नौ शक्तिं सुरक्ताभां कृष्णं दण्डं तु दक्षिणे।
निर्ऋतौ नीलखड्गं च श्वेतं पाशं तु वारुणे॥ ४८९
चित्रध्वजं तु वायव्यां हेमाभां उत्तरे गदाम्।
ऐशान्यां ज्वलितं शूलं चक्रं अर्कसमप्रभम्॥ ४९०
अधस्थं संयजेदब्जं श्वेतं ऊर्ध्वे विचक्षणः।
पञ्चावरण पूजैवं समासात्परिकीर्तिता॥ ४९१
pañcame tvastrasaṁghātaṁ pūjanīyaṁ yathoditam|
pūrvabhāge yajedvajraṁ pītavarṇaṁ ṣaḍaśrakam|| 488
agnau śaktiṁ suraktābhāṁ kṛṣṇaṁ daṇḍaṁ tu dakṣiṇe|
nirṛtau nīlakhaḍgaṁ ca śvetaṁ pāśaṁ tu vāruṇe|| 489
citradhvajaṁ tu vāyavyāṁ hemābhāṁ uttare gadām|
aiśānyāṁ jvalitaṁ śūlaṁ cakraṁ arkasamaprabham|| 490
adhasthaṁ saṁyajedabjaṁ śvetaṁ ūrdhve vicakṣaṇaḥ|
pañcāvaraṇa pūjaivaṁ samāsātparikīrtitā|| 491
In the fifth enclosure, the array of weapons should be worshipped as detailed in the Scripture. The
Guru should worship the vajra-weapon in the east, conceieving it to be in the color of whitish yellow

and to be in hexagonal form. In the south-east, he should worship sakti-weapon which is in the color
of bright red; in the south, danda-weapon in the color of blue-black, in the south-west, khadga which
is in the color of blue; in the west, pasa which is in white color; in the north-west, dhvaja which is in
variegated colors; in the north, gada which is in gold color; in the north-east, trisula which is in
fiery color; in the direction below, cakra-weapon which is with the brilliance of the sun, and in the
direction above, the Guru, who is highly skilled, should worship the padma which is in white color.
Thus, the worship to be done in five enclosures has been explained briefly.
एकावरण पूजा स्यादङ्गैर्ब्रह्मभिरेव च।
अथवा केवलैरङ्गैः केवलैर्ब्रह्मभिस्तु वा॥ ४९२
ब्रह्माङ्गैर्लोकपैरस्त्रैः भवेदावरणत्रयम्।
हेतिभिस्सहितान् लोकपालानभ्यर्चयेत्तु वा॥ ४९३
अथ ब्रह्माङ्ग विद्येश मूर्त्येकादश रुद्रकान्।
यजेद्गन्धादिभिश्चैवं अन्तरावरमक्रमात्॥ ४९४
बाह्यावरण पूजा च परिवार विधौ विदुः।
ekāvaraṇa pūjā syādaṅgairbrahmabhireva ca|
athavā kevalairaṅgaiḥ kevalairbrahmabhistu vā|| 492
brahmāṅgairlokapairastraiḥ bhavedāvaraṇatrayam|
hetibhissahitān lokapālānabhyarcayettu vā|| 493
atha brahmāṅga vidyeśa mūrtyaikādaśa rudrakān|
yajedgandhādibhiścaivaṁ antarāvaraṇakramāt|| 494
bāhyāvaraṇa pūjā ca parivāra vidhau viduḥ|
In the system of worship with only one enclosure, the retinue Deities are held to be the Lords of
Brahma-mantras and Anga-mantras. Or, the retinue Deities may be held to be the Lords of Brahma-
mantras alone or those of Anga-mantras alone. In the system of worship with three enclosures, the
retinue Deities are held to be the Lords of Brahma-mantras and Anga-mantras, ten directional Deities
(lokapalas) and ten weapons for the first, the second and the third enclosure respectively. Or, the
Directional Lords may be worshipped as associated with their own weapons. Alternatively, the
Brahma-mantras and the Anga-mantras, eight Vidyesvaras, eight Murtis, eleven Rudras may be worshipped
with sandal and other substances in the order applicable to the inner enclosures. In the system of
the worship of the retinue Deities, the knowers of the Agamas have given directions for the worship
of the enclosure confined to the outer enclosures also.
एवमावरणं पूज्य दद्यान्नैवेद्यं उत्तमम्॥ ४९५
पञ्चवक्त्रेषु नैवेद्यं ऊर्ध्ववक्त्रेऽथवा पुनः।
अङ्गानामपि सर्वेषां पृथङ्नैवेद्यमर्धतः॥ ४९६
चरुपाकः प्रकर्तव्यः पृथक्पात्रेषु संभवे।
पूतेष्वितरथैकस्मिन् हविष्यं मन्त्रसंस्कृतम्॥ ४९७

evamāvaraṇaṁ pūjya dadyānnaivedyaṁ uttamam|| 495
pañcavaktreṣu naivedyaṁ ūrdhvavaktre'thavā punaḥ|
aṅgānāmapi sarveṣāṁ pṛtaṅnaivedyamardhataḥ|| 496
carupākaḥ prakartavyaḥ pṛthakpātreṣu saṁbhave|
pūteṣvitarathaikasmin haviṣyaṁ mantrasaṁskṛtam|| 497
Having worshipped the retinue Deities of the enclosures in this way, he should offer the superior variety
of naivedya. He should offer the naivedya to all the five faces or to the upper face alone. Half measure of
this naivdya should be offered to each of the Deities of Brahma-mantras and Anga-mantras, separately.
If vessels are available, the caru-food should be kept in a separate container and offered to each Deity
separately. If not, the havis should be kept in one of the pure containers arranged there for various
purposes and should be consecrated with mantras and be offered to all the Deities.
बाह्यावरण देवानां द्वाराध्यक्ष पुरस्सरम्।
यजनं गन्ध पुष्पाद्यैः प्रत्येकं प्रविधीयते॥ ४९८
भूतादिभ्यो बलिं दद्यादथ मन्त्र निवेद्यके।
तदन्ते नित्यहोमो वा प्रविश्याभ्यन्तरं पुनः॥ ४९९
bāhyāvaraṇa devānāṁ dvarādhyakṣa purassaram|
yajanaṁ gandha puṣpādyaiḥ pratyekaṁ pravidhīyate|| 498
bhūtādibhyo baliṁ dadyādatha mantra nivedyake|
tadante nityahomo vā praviśyābhyantaraṁ punaḥ|| 499
With regard to the worship of the Deities of outer enclosures, each Deity should be worshipped separately
with sandal and other substances, preceded by the separate worship of the Gaurdian Lords of the entrance.
The bali should be offered to the presiding Deities of the cosmic elements and the naivedya consecrated by
mantras should be offered. After that, having entered into the shrine, the Guru should perform the daily
fire-ritual(nitya homa).
तृप्तावाचमनं दद्याद् हस्तोद्वर्तन पूर्वकम्।
मुखवासं च ताम्बूलं देवयोग्यं प्रदापयेत्॥ ५००
श्रीमत् पञ्चमहाशब्द दर्पणच्छत्रचामरैः।
गेयनृत्तजपस्तोत्रैस्तदा तमभिनन्दयेत्॥ ५०१
tṛptāvācamanaṁ dadyād hastodvartana pūrvakam|
mukhavāsaṁ ca tāmbūlaṁ devayogyaṁ pradāpayet|| 500
śrīmat pañcamahāśabd darpaṇacchatracāmaraiḥ|
geyanṛttajapastotraistadā tamabhinandayet|| 501
Having cleaned his hands, the Guru should offer the acamana-water to ensure the satisfaction of the Lord.
Then he should offer the ‘mukhavasa’ and ‘tambula’ recommended to be fit for the Lord. Then he should
make the Lord to be auspiciously delighted, with the raising of five great sounds related to the five cosmic
elements, with mirror, parosal, chowrie, songs, dance, recital of sacred hymns and such other services.

हृष्ट देव्या समासीनं सदेशं शक्तिविग्रहम्।
ध्यात्वा तच्छिरसि न्यसेत् पवित्रं कर्मपूर्वकम्॥ ५०२
प्रत्यहं वाङ्मनः काय व्यापार जनितादलम्।
पतनात्त्रायते यस्मात् तस्मादेव पवित्रकम्॥ ५०३
प्रकृतौ परमीभावं संपूत्यर्थं अनन्तरम्।
परमान्तिकमुच्चार्य प्रासादं पूर्ववन्नयेत्॥ ५०४
hṛṣṭa devyā samāsīnaṁ sadeśaṁ śaktivigraham|
dhyātvā tacchirasi nyaset pavitraṁ karmapūrvakam|| 502
pratyahaṁ vāṅmanaḥ kāya vyāpāra janitādalam|
patanāttrāyate yasmāt tasmādeva pavitrakam|| 503
prakṛtau paramībhāvaṁ saṁpūrtyarthaṁ anantaram|
paramāntikamuccārya prāsādaṁ pūrvavannayet|| 504
Having meditated on Lord Sadasiva whose form is constituted of skati-kala mantras and who is seated with
His delighted Sakti, the Guru should place a pavitra( a protective and purificatory darbha-grass designed
in a specific pattern) on the head of the Lord, preceded by the relevant rituals. A sadhka gets himself
entangled daily in the bonds of karmas knowingly or unknowingly through his words, mind and body.
Since it protects the sadhka from falling into the hellish worlds because of such karmic bonds, it is
called 'pavitraka'. Having recited the mantras related to 'paramibhava' (state of oneness with the Lord)
for the sake of prefect completion of the commenced rituals, he should recite the prasada mantra raising his
central channel up to dvadasanta and conceive its oneness with the Lord, as done before.
प्ररोचनं तु कर्तव्यं मुद्रया प्रागुपात्तया।
प्रार्थयित्वा जपं कुर्याद् अक्षसूत्रेण बुद्धिमान्॥ ५०५
अक्षाणां अक्षकल्पनां संयमो यत्प्रसूयते।
दृष्टादृष्टफलावाप्तेरक्षसूत्रं तदुच्यते ॥ ५०६
rarocanaṁ tu kartavyaṁ mudrayā prāgupāttayā|
prārthayitvā japaṁ kuryād akṣasūtreṇa buddhimān|| 505
akṣāṇāṁ akṣakalpānāṁ saṁyamo yatprasūyate|
dṛṣṭādṛṣṭaphalāvāpterakṣasūtraṁ taducyate|| 506
Then the raised display of mahamudra which was shown earlier should be done. Then having supplicated
to the Lord, the learned Guru should do the inacantation of mula mantra with the rosary of rudraksha. Since
it imparts the power of control over the senses and over all the activities done by the senses for the secured
attainment of perceptible and imperceptible fruits, it is called 'aksha sutra'.

अष्टोत्तरशतेनाऽथ तदर्धेन तदर्धतः।
जपमाला प्रकर्तव्या संस्कृता शर्वशाम्बरैः॥ ५०७
मध्यमानामिकाङ्गुष्ठ कर्षणात्सिद्धिरुत्तमा।
अङ्गुष्ठ तर्जनी योगान् मध्यमा सिद्धिरिष्यते॥ ५०८
कनिष्ठाङ्गुष्ठ संयोगात् सिद्धिरुक्ता कनीयसी।
मूलाद्दशांशो ब्रह्माङ्गजपः कार्योऽत्र धीमता॥ ५०९
न विलम्बितं अस्पष्टं न चास्वीकृतमदृतम्।
असंख्यातं मनोभ्रान्त्या जपं कुर्याद्विचक्षणः॥ ५१०
नित्यादि कर्मभेदोक्तं जपं कृत्वा निवेदयेत्।
aṣṭottaraśatenā'tha tadardhena tadardhataḥ|
japamālā prakartavyā saṁskṛtā śārvaśambaraiḥ|| 507
madhyamānāmikāṅguṣṭha karṣaṇātsiddhiruttamā|
aṅguṣṭha tarjanī yogān madhyamā siddhiriṣyate|| 508
kaniṣṭhāṅguṣṭha saṁyogāt siddhiruktā kanīyasī|
mūlāddaśāṁśo brahmāṅgajapaḥ kāryo'tra dhīmatā|| 509
na vilambitaṁ aspaṣṭaṁ na cāsvīkṛtamadrutam|
asaṁkhyātaṁ manobhrāntyā japaṁ kuryāadvicakṣaṇaḥ|| 510
nityādi karmabhedoktaṁ japaṁ kṛtvā nivedayet|
The rosary of rudraksha may be made with 108, 54 or 27 rudrakshas and it should be consecrated with
the mantras which have their existence in the pure tattva. While counting the incantation, if each rudraksha
of the rosary is moved up with the thumb, ring finger and the middle finger, then there would result
the exalted benefit of superior kind. If is moved up with the thumb and index finger, the accomplishment
of the desired fruit would be of medium knid. If it is moved up with the thumb and the little finger, the
the benefit would be of lower type. It is ordained that in the process of incantation, the samhita
mantras should be recited for one part out of ten parts of the total number of the mula mantra-incatation.
The incantation should be done without being too swift or too slow, without pronouncing indistinctly.
It should not be done with unsteadied and confused mind. Such incantation which forms part of the
series of daily rituals should be done in a perfect way and it should be dedicated to the Lord, duly.
साधकः सास्थ्यसिद्ध्यर्थं विरामायेतरो जनः॥ ५११
चुलुकोदकत्रयेणैव कुशपुष्पादिभिस्सह।
ओं गुह्यादिगुह्य गोप्ता त्वं गृहाणास्मत् कृतं जपम्॥ ५१२
सिद्धिर्भवतु मे येन त्वत्प्रसादात्त्वयि स्थिते।
यत्किञ्चित्कर्म हे देव सदा सुकृत दुष्कृतम्॥ ५१३
तन्मे शिवपदस्थस्य भुङ्क्ष्व क्षपय शङ्कर।

शिवो दाता शिवो भोक्ता शिवस्सर्वं इदं जगत्॥ ५१४
शिवो यजति सर्वत्र यश्शिवस्सोऽहमेव तु।
निवेद्यैवं स्वात्मानं जपं पूजां च भक्तितः॥ ५१५
ध्यायन् तिष्ठेच्छिवं पश्चाद्यथापूर्वं उदाहृतम्।
स्तुत्वाऽनेकविधैः स्तोत्रैः प्रणिपत्य पुनः पुनः॥ ५१६
sādhakaḥ sāsdhyasiddhyarthaṁ virāmāyetaro janaḥ|| 511
culukodakatrayeṇaiva kuśapuṣpādibhissaha|
oṁ guhyādiguhya goptā tvaṁ gṛhāṇāsmat kṛtaṁ japam|| 512
siddhirbhavatu me yena tvatprasādāttvayi sthite|
yatkiñcitkarma he deva sadā sukṛta duṣkṛtam|| 513
tanme śivapadasthasya bhuṅkṣva kṣapaya śaṅkara|
śivo dātā śivo bhoktā śivassarvaṁ idaṁ jagat|| 514
śivo yajati sarvatra yaśśivasso'hameva tu|
nivedyaivaṁ svātmānaṁ japaṁ pūjāṁ ca bhaktitaḥ|| 515
dhyāyan tiṣṭhecchivaṁ paścādyathāpūrvaṁ udāhṛtam|
stutvā'nekavidhaiḥ stotraiḥ praṇipatya punaḥ punaḥ|| 516
For the fulfillment of what should be accomplished and for giving a pause of short duration for the other
devotes assembled there, the Guru should offer the ‘culokodaka’(handful of water) three times with the
accompaniment of the relevant mantra, making use of kusa-grass, flowers and other substances. He
should supplicate: “ Om, O, Lord!, you are the secret of the most secrets, you are the protector! Kindly
accept this incantation done by me now. Through your grace which always exists in you, let there be the
accomplishment of the concerned fruit of this incantation. O, the Lord of the gods!Sankara!, whatever
insignificant trace of the fruits of my good deed or bad deed be there, to be experienced by me who is
firmly existing at the feet of Siva, kindly extirpate it. Siva is the giver; it is Siva who enjoys
the fruits; all these objects of the world are the expressions of Siva Himself; it is Siva who worships
everywhere. Indeed, He who is Siva is me only”. Having entreated in the way, he should dedicate the
incantation, worship and his own self to the Lord, with deep devotion. Sitting there and meditating on Siva
in a manner explained earlier, he should praise the Lord with various sacred hymns composed in different
meters(chandas) and repeatedly prostrate before Him.
नित्याग्निकार्यं कुर्वीत नित्याग्नौ होममन्दिरे।
पचनालय वह्न्याशा कुण्डे वह्निविधिक्रमात्॥ ५१७
नित्योत्सवं च कुर्वीत ताण्डवं तदनन्तरम्।
ततो लिङ्गं समभ्यर्च्य गन्धपुष्पादिभिः क्रमात्॥ ५१८
दद्यात्पराङ्मुखार्घ्यं च महामुद्रां प्रदर्शयेत्।
nityāgnikāryaṁ kurvīta nityāgnau homamandire|
pacanālaya vahnyāśā kuṇḍe vahnividhikramāt|| 517

nityotsavaṁ ca kurvīta tāṇḍavaṁ tadanantaram|
tato liṅgaṁ samabhyarcya gandhapuṣpādibhiḥ kramāt|| 518
dadyātparāṅmukhārghyaṁ ca mahāmudrāṁ pradarśayet|
Then he should perform the fire ritual to be executed daily in the fire kept constantly in the separate shrine
meant for the fire-ritual. Or he may perform this fire-ritual in the fire-pit designed in the south-east of
the kitchen-hall, according to the rules pertaining to such ritual. Then he should perform the daily-festival
and arrange for the performance of dance-recital. Subsequent to these, he should worship the Linga with
sandal, flowers and other materials in the due order and offer the arghya-water meant for making the Lord
to turn way (paranmukha arghya). Then he should display the Great Mudra(maha mudra).
संहारमुद्रयाऽस्त्रेण देवान् आवरणस्थितान्॥ ५१९
उत्थाप्य मूर्तिमन्त्रेण योजयेन्मूर्तसंगतान्।
हृन्मन्त्रानुगतं मूलं उच्चर्य करणोज्झितम्॥ ५२०
सकलोपाधि निर्मुक्तं यथा निष्कलतां गतम्।
शिवतत्त्व विभागेन चिन्तयेद् हृत्स्थितेन च॥ ५२१
निरपेक्षो विसर्गोऽयं लिङ्गे साधारणो मतः।
saṁhāramudrayā'streṇa devān āvaraṇasthitān|| 519
utthāpya mūrtimantreṇa yojayenmūrtisaṁgatān|
hṛnmantrānugataṁ mūlaṁ uccarya karaṇojjhitam|| 520
sakalopādhi nirmuktaṁ yathā niṣkalatāṁ gatam|
śivatattva vibhāgena cintayed hṛtsthitena ca|| 521
nirapekṣo visargo'yaṁ liṅge sādhāraṇo mataḥ|
Displaying the mudra meant for dissolution(samhara mudra) and reciting the astra mantra, he should raise
the Deities present in the enclosures and unite them with the original forms with the accompaniment of
murti-mantra pertaining to each Deity. Reciting the mula mantra followed by the hrudaya mantra, he
should ideate that Lord Siva presents Himself now as the formless one, being dissociated from the
karanas(instruments) and all those attributes which constitute the body of the Lord. Knowing the different
states of the formed and the formless Siva, he should meditate on the formless Siva who is always present
within the heart of the devotee. This is the process of executing the farewell to the Lord, the process
without anticipating any fruit. This kind of process is considered to be common for all.
परिगृहीतलिङ्गे तु सापेक्षः प्राक् प्रदर्शितः॥ ५२२
चललिङ्गेऽपि सापेक्षो नापेक्षस्स्थण्डिले सदा।
सर्वत्राप्यनपेक्षस्तु प्रत्यहं तु विधीयते॥ ५२३
parigṛhītaliṅge tu sāpekṣaḥ prāk pradarśitaḥ|| 522
calaliṅge'pi sāpekṣo nāpekṣassthaṇḍile sadā|
sarvatrāpyanapekṣastu pratyahaṁ tu vidhīyate|| 523

Worshipping with a motive to attain the desired fruit is admissible in the case of the Linga recieved by the
sadhaka from the Guru. This has been made known earlier. Motivated worship is admissible in the case of
portable Linga. But, such motivated worship is not admissible in the case of sthandila, under all
circumstances. But it is ordained that the worship should be done for all types of Lingas, without
any motivation, without desiring for any fruit.
ऐशान्यां पूजयेच्चण्डं गन्धपुष्पादिभिः क्रमात्।
तस्मै समर्पयेत्सर्वं निर्माल्यं तत्प्रकीर्तितम्॥ ५२४
लिङ्गमूर्धस्थितमित्येके पिण्डिकायां अथापरे।
ऐशान्यां पीठकस्थं वा बाह्ये चण्डगृहेऽथवा॥ ५२५
क्रोधांशः परमेशस्य चण्डेश इति कीर्तितः।
aiśānyāṁ pūjayeccaṇḍaṁ gandhapuṣpādibhiḥ kramāt|
tasmai samarpayetsarvaṁ nirmālyaṁ tatprakīrtitam|| 524
liṅgamūrdhasthitamityeke piṇḍikāyāṁ athāpare|
aiśānyāṁ pīṭhakasthaṁ vā bāhye caṇḍagṛhe'thavā|| 525
krodhāṁśaḥ parameśasya caṇḍeśa iti kīrtitaḥ|
He should worship Candesvara in the morth-east with sandal, flowers and other substances. It is maintained
that all the remains of the offerings made to Lord Siva should be dedicated to Candesvara. Some say that
Candesvara is present on the top of the Linga; others are of the view that he is present in the pedestal.
Candesvara may be considered to be in the north-east side of the pedestal or to be present in the shrine
specifically provided for him , outside the main shrine. It is said that Candesvara is the manifested
form of a part of Siva`s anger.
नैवेद्यं गन्धपुष्याद्यं द्रव्यं यज्जायते चिरात्॥ ५२६
यन्माल्यं उपभुक्तं तन्निर्माल्यं अभिधीयते।
रजस्स्थण्डिल लिङ्गस्थं शिवभुक्तोज्झितं हि यत्॥ ५२७
चण्डभोज्यं दुराधर्षं वर्जनीयं प्रयत्नतः।
naivedyaṁ gandhapuṣpādyaṁ dravyaṁ yajjāyate cirāt|| 526
yanmālyaṁ upabhuktaṁ tannirmālyaṁ abhidhīyate|
rajassthaṇḍila liṅgasthaṁ śivabhuktojjhitaṁ hi yat|| 527
caṇḍabhojyaṁ durādharṣaṁ varjanīyaṁ prayatnataḥ|
The eatables, sandal, flowers and such other materials, various objects kept there for the worship of
Siva, garlands – all these which are enjoyed by the Lord are called ‘nirmalya’(free from impurities).
The particles which are in the sthandila-linga and those which are the remins of the things enjoyed
by Siva are strictly for the enjoyment of Candesvara; they are unapproachable to the devotees and the
common people. So, by all means, they should be kept apart, avoiding the intention to make use of them.

वितानच्छत्रमाल्यादि वस्त्रभूषण वाहनम्॥ ५२८
गोभूहिरण्यवासादि देवद्रव्यं तदुच्यते।
तस्मादन्यदपि द्रव्यं शिवाय विनिवेदयेत्॥ ५२९
देवस्वं चण्डभोज्यं वा नात्मभोगाय कल्पयेत्।
वितानदाम संस्पर्शः धूपामोदो न दूष्यते॥ ५३०
शिवस्य दीपजालोकप्रेक्षादि रचना तथा।
vitānacchatramālyādi vastrabhūṣaṇa vāhanam|| 528
gobhūhiraṇyavāsādi devadravyaṁ taducyate|
tasmādanyadapi dravyaṁ śivāya vinivedayet|| 529
devasvaṁ caṇḍabhojyaṁ vā nātmabhogāya kalpayet|
vitānadāma saṁsparśaḥ dhūpāmodo na dūṣyate|| 530
śivasya dīpajālokaprekṣādi racanā tathā|
The canopy provided for the halls, umbrella, garlands and others, clothes, ornaments, vehicles, cows,
lands, gold, houses – all these which are dedicated to Lord Siva are called ‘devasvam’(properties of
Siva). Other materials also , apart from the items mentioned above, should be dedicated to Siva.
Either the property of Siva or those materials which are meant for the enjoyment of Candesvara
should never be used for one's own purpose. But touching the canopy, smelling the pleasant aroma of
the incenses and such other deeds are not restricted; not considered as offences. Likewise, looking
at the multitudes and rows of lamps lighted inside the temple, trimming of the wicks and such other
deeds are not offensive.
निरपेक्षं विसृज्येशं लिङ्गं संशोध्य पूर्ववत्॥ ५३१
प्रणवे योगपीठे तु मूर्तिं न्यस्य तदात्मिकाम्।
पवित्रैस्सकलीकृत्य गायत्र्या पर्युपासयेत्॥ ५३२
अलङ्कृत्य ततश्शक्त्या भोगार्थं कुसुमादिभिः।
वेदिका सहितं लिङ्गं क्षमस्वेति च वै वदेत्॥ ५३३
nirapekṣaṁ visṛjyeśaṁ liṅgaṁ saṁśodhya pūrvavat|| 531
praṇave yogapīṭhe tu mūrtiṁ nyasya tadātmikām|
pavitraissakalīkṛtya gāyatryā paryupāsayet|| 532
alaṅkṛtya tataśśaktyā bhogārthaṁ kusumādibhiḥ|
vedikā sahitaṁ liṅgaṁ kṣamasveti ca vai vadet|| 533

Having sent off the Lord (temporarily), being without any motivation, he should purify the Linga as
done before. Having placed it over the yoga-pitha which represents the pranava-letter, he should
do the ‘sakalikarana’ with the blemishless samhita mantras and worship the Lord with the recital of
gayatri mantra. For the attainment of Siva-related enjoyments, he should decorate the Linga and
the pedestal with flowers and other materials according to his capacity and humbly pronounce
‘kshamasva’(kindly excuse me).
प्रक्षाल्यार्घ्यादि पात्राणि विन्यसेत् फलकादिके।
प्रासादगर्भं उन्मृज्य त्रिभिर्गोमयगोलकैः ॥ ५३४
चण्डभोज्यं बहिस्तस्मात् क्षिपेदुच्छिष्टभाजने।
स्नानपानीय दुग्धाद्यैः यदि सिक्तो भवेत्तदा॥ ५३५
स्नायात्प्रक्षालयेद्वाथ नाभेरूर्ध्वं अधस्तथा।
आचम्य प्रयतो भूत्वा देवदेवं प्रणम्य च॥ ५३६
च्युतस्खलित शुद्धयर्थं अभ्यसेन्मन्त्रसंहिताम्।
prakṣālyārghyādi pātrāṇi vinyaset phalakādike|
prāsādagarbhaṁ unmṛjya tribhirgomayagolakaiḥ|| 534
caṇḍabhojyaṁ bahistasmāt kṣipeducchiṣṭabhājane|
snānapānīya dugdhādyaiḥ yadi sikto bhavettadā|| 535
snāyātprakṣālayedvātha nābherūrdhvaṁ adhastathā|
ācamya prayato bhūtvā devadevaṁ praṇamya ca|| 536
cyutaskhalita śuddhyarthaṁ abhyasenmantrasaṁhitām|
Having sprinkled over the arghya-vessel and others, he should place all those vessels on wooden
stools or planks. Having wiped the main shrine with three balls of cow-dung, he should collect all
the things set aside as ‘canda bhojya’(things meant for the enjoyment of Candesvara) and place them
in the vessel specially designed for keeping the remains of the things used for worship(ucchishta bhajana).
If he gets drenched by the drops of consecrated water meant for ablution and those of milk and such other
items, he should take bath or besprinkle himself with consecrated water. If such drops have spilled out
above or below his navel, he should do acamana and purify himself and bow down before the Lord. Then
he should recite the samhita mantras for setting right the defect of the spilling and trickling of the
water drops over him.
चललिङ्गेऽप्ययं न्यायो विहितो यज्ञमन्दिरे॥ ५३७
स्तण्डिले संहरेत्पूजां त्रिभिर्गोमयगोलकैः।
पाणिपादौ च प्रक्षाल्याप्याचम्य विधिना ततः॥
प्रणम्य दण्डवद्भूभौ क्षमस्वेति च वै वदेत्॥ ५३८

calaliṅge'pyayaṁ nyāyo vihito yajñamandire|| 537
staṇḍile saṁharetpūjāṁ tribhirgomayagolakaiḥ|
pāṇipādau ca prakṣālyāpyācamya vidhinā tataḥ||
praṇamya daṇḍavadbhūmau kṣamasveti ca vai vadet|| 538
With regard to the portable Linga kept in the sacrificial hall and sthandila, he should complete the
worship by winding up the final phase of the rituals and purify the ground with three balls of cow-dung.
Then, having cleaned his hands and feet by sprinkling , he should do acamana according to the
direction. Having prostrated before the Lord by laying himself on the ground like the fallen
shaft, he should pronounce ‘kshamasva’(kindly excuse me).
॥ इति कामिकाख्ये महातन्त्रे अर्चना विधिश्चतुर्थः पटलः ॥
॥ iti kāmikākhye mahātantre arcanā vidhiścaturthaḥ paṭalaḥ॥
This is the 3ʳᵈ chapter titled “Directions for the Daily Worship of Lord Siva” in the Great Tantra called Kamika

५ अर्चनाङ्ग विधिः
5 arcanāṅga vidhiḥ
5 On the Essential Aspects of the Daily Worship
अर्चनाङ्गविधिं वक्ष्ये सन्ध्या लक्षण पूर्वकम्।
भास्करोदयं आरभ्य यावद्वै भास्करोदयः॥ १
सप्तार्ध घटिकामानो यामोऽयं सन्धिरुच्यते।
षष्ट्युच्छ्वासो भवेत्प्राणष्षट्प्राणो घटिका भवेत्॥ २
घटिका षष्ट्यहोरात्रं अष्टसन्ध्र्यं तदुच्यते।
अष्टसन्ध्यासु या पूजा सा भवेद् उत्तमोत्तमा॥ ३
arcanāṅgavidhiṁ vakṣye sandhyā lakṣaṇa pūrvakam।
bhāskarodayaṁ ārabhya yāvadvai bhāskarodayaḥ॥ 1
saptārdha ghaṭikāmāno yāmo'yaṁ sandhirucyate।
ṣaṣṭyucchvāso bhavetprāṇaṣṣaṭprāṇo ghaṭikā bhavet॥ 2
ghaṭikā ṣaṣṭyahorātraṁ aṣṭasandhyaṁ taducyate।
aṣṭasandhyāsu yā pūjā sā bhaved uttamottamā॥ 3
I will explain the directions related to the essential aspects of the daily worship, first speaking on the
significant features of time-juncture(sandhya). In the duration from the sunrise(of one day) to the sunrise
(of the next day), seven and a half ghatikas make one yama and each yama denotes one sandhi(juncture).
Six breathings make one prana and six pranas make one ghatika. Sixty ghatikas make one full day
consisting of one day-time and one night-time. In one full day, there are eight sandhis. The worship performed
in all the eight sandhis is considered to be of the most superior category.
(one breath= 40 seconds; one prana= 4 minutes; one ghatika = 24 minutes; one yama= 3 hours)
सप्तषड्भूतवेदाग्नि युग्मेन्दु प्रहरेषु च।
यामार्थकाल संवृत्ता पूजा नवविधा भवेत्॥ ४
पूजारम्भात्तु नृत्तान्तं कुर्यात्सन्ध्यावसानकम्।
संध्यात्मक्रमणाद्दोषो न्यूनायां तु न दोषभाक्॥ ५
गुरूपचार पूजायां विधिरेषः प्रकीर्तितः।
saptaṣaḍbhūtavedāgni yugmendu prahareṣu ca।
yāmārdhakāla saṁvṛttā pūjā navavidhā bhavet॥ 4

pūjārambhāttu nṛttāntaṁ kuryātsandhyāvasānakam|
saṁdhyātikramaṇāddoṣo nyūnāyāṁ tu na doṣabhāk||    5
gurūpacāra pūjāyāṁ vidhireṣaḥ prakīrtitaḥ|
There are nine varieties of daily worship – worship done in 7 yamas(of one day), 6 yamas, 5 yamas, 4 yamas,
3 yamas, 2 yamas, one yama, three quarters of one yama and a half of one yama. The worship should be done
from the beginning up to the dance-recital so as to last for the completion of sandhi. If the worship exceeds
the duration of one sandhya, it is defective. But, if it is completed within one sandhya, there is no violation.
In a process in which the series of rituals (upacaras) are performed in a grand scale, such rules are to be
observed.
घटिकाद्वितयं स्नाने घटिकैकार्चने भवेत् ॥      ६
घटिकार्धं निवेद्यार्थं बलिदानं तु तत्समम्।
नित्याग्नि कार्यं अर्धं च नित्योत्सवे द्विन्डिका॥      ७
घटिकैका तु नृत्तार्थं काल एषः प्रकीर्तितः।
एवं कालविधिः प्रोक्तो महासन्ध्या त्रयस्य च॥      ८
ghaṭikādvitayaṁ snāne ghaṭikaikārcane bhavet||      6
ghaṭikārdhaṁ nivedyārthaṁ balidānaṁ tu tatsamam|
nityāgni kāryaṁ ardhaṁ ca nityotsave dvināḍikā||      7
ghaṭikaikā tu nṛttārthaṁ kāla eṣaḥ prakīrtitaḥ|
evaṁ kālavidhiḥ prokto mahāsandhyā trayasya ca||      8
For the performance of ablution, two ghatikas(48 minutes); for arcana, one ghatika; for naivedya, half of
a ghatika; for the bali-offering, half of a ghatika; for the daily fire-ritual, half of a ghatika; for the daily
festival, 2 ghatikas; for the dance, one ghatika. This is the schedule of time for each phase of worship. This
is the order of duration for the complete worship to be done in the three main sandhis(morning, noon and
evening).
लघूपचारे सन्ध्यायां हीनं चेत्तु न दूषकम्।
यथा सम्भव काले तु यथा सम्भव नाडिका॥      ९
आत्मार्थ यजनं कुर्याद्यथाशक्त्यनुरोधतः।
laghūpacāre sandhyāyāṁ hīnaṁ cettu na dūṣakam|
yathā sambhava kāle tu yathā sambhava nāḍikā||      9
ātmārtha yajanaṁ kuryādyathāśaktyanurodhataḥ|
When the series of rituals are performed in a simple scale, if the duration of each phase of worship gets
shortened, there is no defect. There is no such schedule of time in the performance of personal worship
(atmartha puja). This may be done in any sandhya available to the sadhaka, so as to last for the available
ghatikas, in consideration of his own capacity.

अरुणोदय वेलायां प्रागेव प्रहरार्धतः॥ १०
कुर्यात्पञ्चमहाशब्दं सर्वप्राणि तमोपहम्।
तत्काले पूजयेद्देवं सर्वकामार्थ सिद्धये॥ ११
aruṇodaya velāyāṁ prāgeva praharārdhataḥ|| 10
kuryātpañcamahāśabdaṁ sarvaprāṇi tamopaham|
tatkāle pūjayeddevaṁ sarvakāmārtha siddhaye|| 11
During the time of half of one prahara(one prahara equals two and a half hours) just before the sunrise,
five great sounds(related to the five gross elements) should be raised. Such raising of these sounds is
efficacious in dispelling the darkness of all the living beings. At this auspicious time, the Guru should
worship Lord Siva for the fruition of all the desired benefits.
सायङ्कालेऽर्चनान्ते स्याद्यजनं चार्धयामके।
भूरिभिर्गन्ध कुसुमैः गन्धैः परिमलैरपि॥ १२
धूपैरामोद बहुलैः नैवद्यैर्लौकिकादिभिः।
खट्वारूढां उमां देवीं अलङ्कृत्य विशेषतः॥ १३
नृत्तैर्गेयैश्च विविधैः देवपार्श्वं प्रवेशयेत्।
पुत्रपौत्र विवृद्ध्यर्थं पूजयेच्छङ्करं ततः॥ १४
वौषदन्तैश्च मध्याह्ने सन्ध्यन्ते शिवं अर्चयेत्।
नृपतेरायुरारोग्य सिद्धये विजयाय च॥ १५
एवं प्रतिदिनं पूजा कर्तव्या विभवे सति।
sāyaṅkāle'rcanānte syādyajanaṁ cārdhayāmake|
bhūribhirgandha kusumaiḥ gandhaiḥ parimalairapi|| 12
dhūpairāmoda bahulaiḥ naivadyairlaukikādibhiḥ|
khaṭvā rūḍhāṁ umāṁ devīṁ alaṅkṛtya viśeṣataḥ|| 13
nṛttairgeyaiśca vividhaiḥ devapārśvaṁ praveśayet|
putrapautra vivṛddhyarthaṁ pūjayecchaṅkaraṁ tataḥ|| 14
vauṣadantaiśca madhyāhne sandhyante śivaṁ arcayet|
nṛpaterāyurārogya siddhaye vijayāya ca|| 15
evaṁ pratidinaṁ pūjā kartavyā vibhave sati|
Worship should be done additionally in a special way at the end of ‘arcana’ in the evening and in the midnight.
The image of Linga should be adorned with much quantity of sandal and flowers, delighted with many kinds of
pleasant incenses and aromatic substances, offered varieties of food and eatables and smeared with fragrant
ingredients which are profusely used by the worldly people and such other materials. Having specially adorned
well Uma Sakti mounted on the couch, with specific materials, the Guru should lead Her to the side of the

Lord, accompanied by different styles of dance and songs. Then he should worship Lord Sankara for the
healthy growth and nourishment of sons and grandsons(of the village or city). At the end of the juncture of
the noon, he should worship Siva with the recital of mulamantra ending with ‘vaushat’. This should be done
for the attainment of longevity and health and for the attainment of victory by the king. Such worship should
be performed daily, if the resources are available in plenty.
पूजकस्सन्धिपूर्वे तु कुर्यात्स्नानादिकं विधिम्॥ १६
स्नानान्ते शुद्धवस्त्राद्यैः पर्यष्टि परिचारकैः।
यजनार्थं तु सम्भाराः सम्भ्रियन्तां जलादयः॥ १७
गङ्गादि सिन्धु सम्भूतं पुष्करिण्यादि सम्भवम्।
सुस्वादु वासितं पुष्पैः नवमृत्कुम्भपूरितम्॥ १८
शुद्धवस्त्रस्रुतं शुद्धं एलाद्यामोद संयुतम्॥ १९
pūjakassandhipūrve tu kuryātsnānādikaṁ vidhim|| 16
snānānte śuddhavastrādyaiḥ paryaṣṭi paricārakaiḥ|
yajanārthaṁ tu sambhārāḥ sambhriyantāṁ jalādayaḥ|| 17
gaṅgādi sindhu sambhūtaṁ puṣkariṇyādi sambhavam|
susvādu vāsitaṁ puṣpaiḥ navamṛtkumbhapūritam|| 18
śuddhavastrasṛtaṁ śuddhaṁ elādyāmoda saṁyutam|| 19
The Guru should complete the activities such as taking the ceremonial bath and the subsequent rites according
to the directions, just before the sunrise(before the morning juncture). After that, all the necessaries required
for the worship such as water and other things should be collected and kept ready, by those appointed for doing
various services. Water flowing in the sacred rivers such as the Ganga and others, water springing up in the
sacred tanks and such other sources , water which is naturally tasty and pleasant- should be collected and
rendered to be sweet smelling with flowers; should be filled in the new earthen pots; should be filtered with
clean cloth; should be kept pure; should be made to be associated with the sweet fragrance of ela and other
ingredients.
एलोशीरफलत्रयेण सहिताः कर्पूरसत्कुङ्कुमैः
श्रीखण्डागरुपत्रकैश्च कुसुमैरामोदिभिस्संयुताः।
आपो मज्जनकर्मणि प्रणिहिताश्शम्भोर्यथालाभतः
प्रोक्तद्रव्यगणेषु लब्धमिह यत्तद्ग्राह्यं आढ्येतरेः॥ २०
elośīraphalatrayeṇa sahitāḥ karpūrasatkuṅkumaiḥ
śrīkhaṇḍāgarupatrakaiśca kusumairāmodibhissaṁyutāḥ|
āpo majjanakarmaṇi praṇihitāśśambhoryathālābhataḥ
proktadravyagaṇeṣu labdhamiha yattadgrāhyaṁ āḍhyetaraiḥ|| 20

The water should be mixed up with ela, usira and three spicy fruits; with karpura, kumkuma, srikhanda(candana),
agaru, leaves, flowers, perfumes and others. Such water with spiceness and pleasant aroma has been well
recommended for the ablution for Lord Sambhu. Or, whichever materials are available among those groups of
substances mentioned here, they should be collected by those who are not with sufficient wealth.
कल्पयेदभिषेकार्थं वारि संसारवारि यत्।
भारादि नवभारान्तं नवलिङ्गेऽधमाधमे॥ २१
एकभार विवृद्ध्या तु भेदोऽत्र नवसंख्यया।
अष्टद्रोणैरथाद्विर्वा द्विगुणैस्त्रिगुणैस्तु वा॥ २२
स्वायम्भु बाण लिङ्गादौ प्रोक्तेषूक्तं हि वाञ्छितम्।
स्नानोदक प्रमाणं स्यादात्मार्थे हि यथेच्छया॥ २३
kalpayedabhiṣekārthaṁ vāri saṁsāravāri yat|
bhārādi navabhārāntaṁ navaliṅge'dhamādhame|| 21
ekabhāra vivṛddhyā tu bhedo'tra navasaṁkhyayā|
aṣṭadroṇairathādbhirvā dviguṇaistriguṇaistu vā|| 22
svāyambhu bāṇa liṅgādau prokteṣūktaṁ hi vāñcitam|
snānodaka pramāṇaṁ syādātmārthe hi yathecchayā|| 23
For the purpose of bathing the Linga, the Guru should well prepare the water to be with spices and perfumes,
such water being efficacious enough to end the cyclic phenomena of repeated birth and death. In the case of
the Linga installed afresh, the measure of ablution-water should be from one ‘bhara’ to nine ‘bharas’, for the
most inferior type of ablution. Nine different kinds of measure are available, by increasing from one bhara
to nine bharas, the increment being one bhara each time. Or, eight dronas, sixteen dronas or twenty-four dronas
of water may be used for the Svayambhulinga, Banalinga and others, as desired by the Guru. These are the
possible measures of water for the ablution. For the personal worship of the Linga, the measure of ablution-
water may be as desired by the sadhaka.
पञ्चामृतं पञ्चगव्यं कुशाम्बु कलशोदकम्।
स्नपनार्थाय कथित प्रमाणेन प्रकल्पयेत्॥ २४
pañcāmṛtaṁ pañcagavyaṁ kuśāmbu kalaśodakam|
snapanārthāya kathita pramāṇena prakalpayet|| 24
The mixture of five kinds of nectarine fruits (pancamruta), mixture of five substances got from the cow
(pancagavya), water with kusa-grass, kalasa-water – all of these should be prepared so as to be with the
corresponding measures told earlier.
सौवर्णम् ऊर्णसूत्रोत्थं कार्पोसोऽथ दुकूलकम्।
देवालङ्कार योग्येन प्रमाणेन समन्वितम्॥ २५

देवांसुं उत्तमं प्रोक्तं मध्यमं क्षौमं उच्यते।
कार्पास तन्तुजं वस्त्रं अधमं परिकीर्तितम्॥ २६
अर्कहस्तायतं वाऽत्र विस्तारं स्याद् द्विहस्तकम्।
मनोरमं तु सुश्लक्ष्णं विशिष्टं वस्त्रं उच्यते॥ २७
विस्ताराष्ट गुणायामं सदशं तु सलक्षणम्।
आखुदष्टाग्निदग्धं च केशविद्धं च वर्जयेत्॥ २८
वस्त्रमेवं विधं तच्च गृह्णीयाद् उपयोगि यत्।
sauvarṇam ūrṇasūtrotthaṁ kārposo'tha dukūlakam|
devālaṅkāra yogyena pramāṇena samanvitam|| 25
devāṁsuṁ uttamaṁ proktaṁ madhyamaṁ kṣaumaṁ ucyate|
kārpāsa tantujaṁ vastraṁ adhamaṁ parikīrtitam|| 26
arkahastāyataṁ vā'tra vistāraṁ syād dvihastakam|
manoramaṁ tu suślakṣṇaṁ viśiṣṭaṁ vastraṁ ucyate|| 27
vistārāṣṭa guṇāyāmaṁ sadaśaṁ tu salakṣaṇam|
ākhudaṣṭāgnidagdhaṁ ca keśaviddhaṁ ca varjayet|| 28
vastramevaṁ vidhaṁ tacca gṛhṇīyād upayogi yat|
Cloth designed with yellow gold, soft woollen cloth, cotton cloth, white silk – all these are suitable for attiring
the Linga. The cloth should be with recommended fitting measures. Yellow gold cloth is of superior category;
white silken cloth is of medium category. Cotton cloth is of inferior category. The cloth, with a length of 12
hastas and a breadth of 2 hastas, with a quality of charming the mind and with softness is considered to be
of specific variety. Or, the cloth whose length may be three times its width, with evenly woven threads and
associated with charming features may be used. The clothes bitten by mouse, burnt by fire , tangled with
hairs and with such other defects should be abandoned. These are the lineaments of cloth and such cloth
should be made use of by the sadhaka.
कुङ्कुमं चन्दनं दूर्वा सिद्धार्थोशीरकं तथा॥ २९
तिलेनैव समायुक्तं पाद्यं यद्वोत्तमं भवेत्।
सिद्धार्थोशीरकं दूर्वायुक्तं मध्यमं उच्यते॥ ३०
उशीरं चन्दनोपेतं अधमं पाद्यं उच्यते।
kuṅkumaṁ candanaṁ dūrvā siddhārthośīrakaṁ tathā|| 29
tilenaiva samāyuktaṁ pādyaṁ yadvottamaṁ bhavet|
siddhārthośīrakaṁ dūrvāyuktaṁ madhyamaṁ ucyate|| 30
uśīraṁ candanopetaṁ adhamaṁ pādyaṁ ucyate|
The padya-water associated with saffron flower, sandal, durva-grass, white mustard, usira(a kind of fragrant)
and sesame is said be of superior kind. The padya-water associated with white mustard, usira and durva-grass
is of medium type. The padya-water associated with usira and sandal is of lower variety.

एलालवङ्गं कर्पूरं वराल फलसंयुतम्॥ ३१
आप आचमनीयार्थं उशीरमयचन्दनैः।
फलत्रयं च कर्पूरं त्रुटिपत्रं द्विजोत्तमाः॥ ३२
आचामे तु प्रयोक्तव्यं एलोशीरयुतं तु वा।
elālavaṅga karpūra varāla phalasaṁyutam|| 31
āpa ācamanīyārthaṁ uśīramayacandanaiḥ|
phalatrayaṁ ca kapūraṁ tṛṭīpatraṁ dvijottamāḥ|| 32
ācāme tu prayoktavyaṁ elośīrayutaṁ tu vā|
The water associated with cardamom, cloves, camphor, varala(another kind of clove), three kinds of myrobalan
fruits(gall-nut, myrobalan and tanri), usira and sandal should be used for acamana. O, the twice-born Sages!,
the water mixed with three kinds of myrobalan fruit, camphor, leaves of truti-plant may also be used for
acamana. Or, the acamana-water may be with cardamom and usira.
आपः क्षीरकुशाग्राणि यवसिद्धार्थ तण्डुलैः॥ ३३
तिलैर्व्रीहि समायुक्तं अर्घ्यमष्टाङ्गं उच्यते।
आपः क्षीरकुशाग्राणि तण्डुलास्सुमनस्तिलाः॥ ३४
अर्घ्येऽष्टाङ्ग इति प्रोक्तो यवैस्सिद्धार्थकैस्सह।
तण्डुलव्रीहि सिद्धार्थ तिलोदकं तथापि वा॥ ३५
अर्घ्यं पुष्पजलोपेतं अथवा समुदाहृतम्।
āpaḥ kṣīrakuśāgrāṇi yavasiddhārtha taṇḍulaiḥ|| 33
tilairvrīhi samāyuktaṁ arghyamaṣṭāṅgaṁ ucyate|
āpaḥ kṣīrakuśāgrāṇi taṇḍulāssumanastilāḥ|| 34
arghye'ṣṭāṅga iti prokto yavaissiddhārthakaissaha|
taṇḍulavrīhi siddhārtha tilodakaṁ athāpi vā|| 35
arghyaṁ puṣpajalopetaṁ athavā samudāhṛtam|
Water, milk, broken tips of kusa-grass, barley, white mustard, rice, sesame, husked rice(paddy grain) – these
eight ingredients constitute arghya-water. Or, water, milk, broken tips of kusa-grass, rice, flowers, sesame,
barley and white mustard – these eight substances may be taken to prepare the arghya-water. Alternately,
rice, paddy-grain, white mustard, sesame and water or simply flowers and water may be taken for the
preparation of arghya.
चन्दनं चागुरुश्चैव कुङ्कुमं गन्य उच्यते॥ ३६
एकं द्वयं त्रयं वापि कर्पूरेण चतुष्टयम्।