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

आम्लसंस्कार युक्तानि मरीचादि युतानि च।
विंशत्पलं स्याल्लवणं प्रस्थं प्रस्थं समीरितम्॥ ५०
pratyagrāṇi pavitrāṇi sarvadoṣojjhitāni hi|
ghṛṣṭaṁ ghṛtena saṁyuktaṁ nālikera phalādibhiḥ|| 48
marīca jīrakādyaistu saṁskṛtaṁ tatpraśasyate|
lavaṇājya yutāni syurupadaṁśāni tāni hi|| 49
āmlasaṁskāra yuktāni marīcādi yutāni ca|
viṁśatpalaṁ syāllavaṇaṁ prasthaṁ prasthaṁ samīritam|| 50
The varieties of such seasoned dishes should be fresh and pure; should be free from all defects; should
have been cooked well added with the ghee; should be mixed up well with scrapings of coconut and other dry
fruits; should be seasoned with pepper , cumin seeds and such other spices. Such upadamsa(seasoned dish)
is highly praised for the offering of naivedya. Such dishes should be added sufficiently with salt and ghee,
seasoned with the tamarind juice, pepper and other spices. For each prastha of the cooked item, salt should
be with a measure of 20 palas.
त्रिचतुर्थांश मानेन मरिचः प्रकीर्तितः।
सर्पिषो द्विगुणं मानं मरीचात्तु प्रशस्यते॥ ५१
कलांशो मुद्गभिन्नास्तु तदर्धं वा तु तण्डुलान्।
मुद्गभिन्नं समं प्रोक्तं अधिकं गुणमेव वा॥ ५२
कल्कसंस्कारयुक्तानि मरीचादि युतानि च।
सिद्धार्थ कल्कयुक्तानि रसवन्ति च पाचयेत्॥ ५३
tricaturthāṁśa mānena maricaḥ prakīrtitaḥ|
sarpiṣo dviguṇaṁ mānaṁ marīcāttu praśasyate|| 51
kalāṁśo mudgabhinnāstu tadardhaṁ vā tu taṇḍulān|
mudgabhinnaṁ samaṁ proktaṁ adhikaṁ guṇameva vā|| 52
kalkasaṁskārayuktāni marīcādi yutāni ca|
siddhārtha kalkayuktāni rasavanti ca pācayet|| 53
The measure of pepper should be 3 parts out of 4 parts; that of the clarified butter, twice the measure of
pepper; the poundedd beans should be in one part out of 16 parts or one part out of 32 parts of the measure of
rice; or, this may be equal to or three times excessive of, the measure mentioned before. Pepper and other spices
well mixed and rendered to be in the form of paste, paste of mustard and other juicy items should be added
with the dishes and boiled well.
तान्येवापूपखण्डैश्च संस्कृतानि च कानिचित्।
कुलूत्थधान्य चूर्णं च मरीचं पेषितं क्रमात्॥ ५४
निक्षिप्य मथिते श्लक्ष्णं पाचयेन्मृदुवह्निना।

गुलेनसह संयोज्य रसवन्ति च फलानि च॥ ५५
एवं तु पाचयेत् सूपं अन्यदेव विधं तु यत्।
विविधानि च पूपानि योग्यद्रव्यैः कृतानि च॥ ५६
tānyevāpūpakhaṇḍaiśca saṃskṛtāni ca kānicit|
kulutthadhānya cūrṇaṃ ca marīcaṃ peṣitaṃ kramāt|| 54
nikṣipya mathite ślakṣṇaṃ pācayenmṛduvahninā|
gulenasaha saṃyojya rasavanti ca phalāni ca|| 55
evaṃ tu pācayet sūpaṃ anyadeva vidhaṃ tu yat|
vividhāni ca pūpāni yogyadravyaiḥ kṛtāni ca|| 56
Some of these dishes may be mixed with pieces of well-dressed sweet cakes. Having kneaded the powder
of gram and pepper, the sadhaka should mix them with the dishes, slowly churn the mixture to make it
to be soft and cook it with mild fire. After adding sufficient molasses, pieces of juicy fruits, he should
boil the soup. He may prepare many varieties of soups through different processes with suitable ingredients.
Such varieties of soups prepared in this way should be offered along with the pure cooked-rice.
शङ्खध्वनि समायुक्तं छत्र दीपादि संयुतम्।
नैवेद्यं उपदंशाद्यं सुसिद्धं अवतारयेत्॥ ५७
प्रलिप्ते भूतले शुद्धे पञ्चचूर्णैरलङ्कृते।
तप्ताभिघारमाज्येन पवित्रैः परिकल्पयेत्॥ ५८
शीताभिघारं अङ्गैस्तु घृतेनैवाहुति त्रयम्।
पात्राणि शोधयेत् तोयैस्त्रिपुण्ड्रं परिकल्पयेत्॥ ५९
śaṅkhadhvani samāyuktaṃ chatra dīpādi saṃyutam|
naivedyaṃ upadaṃśādyaṃ susiddhaṃ avatārayet|| 57
pralipte bhūtale śuddhe pañcacūrṇairalaṅkṛte|
taptābhighāramājyena pavitraiḥ parikalpayet|| 58
śītābhighāraṃ aṅgaistu ghṛtenaivāhuti trayam|
pātrāṇi śodhayet toyaistripuṇḍraṃ parikalpayet|| 59
Then, the sadhaka should take out the well-boiled dishes from the hearth with the accompaniment of the
sounding of conch and of the diplay of honors such as parasol, light and others. He should arrange them
over the ground which has been smeared with cow-dung and decorated with five kinds of powder. He should
do ‘tapta-abhighara’(dropping of warm ghee) with the recital of Siva-mantras and ‘sita abhighara’(dropping
of normal ghee) with the recital of anga-mantras and offer the oblations of ghee for three times. He should
purify the vessels and smear over them three stripes of vibhuti mixed with water.
त्रिपाद्युपरि विन्यस्य शुद्धवस्त्रावृतानि च।
शङ्खध्वनि समायुक्तं छत्रदीपादि संयुतम्॥ ६०

निरुद्धावृत्तकक्षास्थ जने मार्गेऽम्भसा क्षिपेत्।
पात्रान्युद्धृत्य सर्वाणि विन्यसेन्मुखमण्डपे॥ ६१
पानीयमप्यनेनैव स्थानात् संग्राहयेत् क्रमात्।
करणाध्याय संसिद्ध लक्षणैर्लक्षितेषु च॥ ६२
स्थालिकादिषु वा शुद्ध कदली पत्रकादिषु।
न्यस्तेषु शुद्धवस्त्रोर्ध्वे द्रव्य लक्षणयुक्तया॥ ६३
न्यसेत् सम्पूर्णचन्द्राभं ओमिति त्र्यक्षरं जपेत्।
उपदंशानि सर्वाणि नैवेद्योपरि विन्यसेत्॥ ६४
प्रत्यग्र गोघृतं खण्ड शर्करा रसवत्फलम्।
बालचूतफलं चापि दध्यादिकं अनिन्दितम्॥ ६५
tripādyupari vinyasya śuddhavastrāvṛtāni ca|
śaṅkhadhvani samāyuktaṁ chatradīpādi saṁyutam|| 60
niruddhāvṛtakakṣyāstha jane mārge'mbhasā kṣipet|
pātrāṇyuddhṛtya sarvāṇi vinyasenmukhamaṇḍape|| 61
pānīyamapyanenaiva sthānāt saṁgrāhayet kramāt|
karaṇādhyāya saṁsiddha lakṣaṇairlakṣiteṣu ca|| 62
sthalikādiṣu vā śuddha kadalī patrakādiṣu|
nyasteṣu śuddhavasrordhve dravyā lakṣaṇyuktayā|| 63
nyaset sampūrṇacandrābhaṁ omiti tryakṣaraṁ japet|
upadaṁśāni sarvāṇi naivedyopari vinyaset|| 64
pratyagra goghṛtaṁ khaṇḍa śarkarā rasavatphalam|
bālacūtaphalaṁ cāpi dadhyādikaṁ aninditam|| 65
He should place these vessels over the tripods covered with pure clothes, with the accompaniment of the
honors such as the conch-blows, parosal, light and others. Having stopped the the devotees who have
assembled in the surrounding corridors, he should sprinkle the consecrated water over the interior path.
He should lift up all the vessels and arrange them in the frontal hall. He should take up the drinkable
items in the due order and place over the sthali-vessels which have been designed so as to be associated with
all the lineaments detailed in the chapter dealing with the tools and utensils; or, he may place them on the
purified plantain leafs and such others; or on the well- designed plates arranged over the pure cloth. First,
he should place the cooked-rice which is with the resplendence of the full moon and do the incantation of
three-lettered mantra preceded by pranava. He should place all the dishes and sauces over the naivdya.
He should place the fresh clarified-butter, candied sugar, juicy fruits, fruit got from the tender mango plant, curd
and such other items.
शिवाग्रे मण्डपे शुद्धे शुभ्रवस्त्रादि विस्तृते।
त्रिपाद्युपरि विन्यस्य स्थालिकादिगतं हविः॥ ६६

पेयं लेह्यं च शोष्यं च युक्तियुक्तं तु विन्यसेत्॥ ६७
संप्रोक्ष्य हृदयेनैव शोधयित्वा तु हेतिना।
अमृतीकृत्य गोस्तन्या नैवेद्यं कुसुमं न्यसेत्॥ ६८
निवेद्य दक्षिणे हस्ते दद्यात् पानीयं उत्तमम्।
अन्तरावृति संस्थानां देवानां तु पृथक् पृथक्॥ ६९
śivāgre maṇḍape śuddhe śubhravastrādi vistṛte|
tripādyupari vinyasya sthālīkādigataṁ haviḥ|| 66
peyaṁ lehyaṁ ca śoṣyaṁ ca yuktiyuktaṁ tu vinyaset|| 67
saṁprokṣya hṛdayenaiva śodhayitvā tu hetinā|
amṛtīkṛtya gostanyā naivedyaṁ kusumaṁ nyaset|| 68
nivedya dakṣiṇe haste dadyāt pānīyaṁ uttamam|
antarāvṛti saṁsthānāṁ devānāṁ tu pṛthak pṛthak|| 69
He should spread the pure cloth and others over the cleaned and sprinkled ground of the hall infront of the main
shrine. Then he should arrange the varieties of havis kept in the sthali-vessels which are placed on the tripods.
He should place in an orderly pattern the drinkable items, those which are to be consumed by licking, and those
which have been fried , having given a deep thought over the arrangement. He should sprinkle the consecrated
water with the recital of hrudaya mantra and purify them with the recital of astra mantra. He should infuse the
nectarine quality by sprinkling the drops of cow-milk over them and place the flowers over the items kept as
naivedya. Having offered these food, dishes and other eatables into the right hand of Lord Siva, he should
offer the foremost acamana-water. Naivedya should be offered separately to each of the Lords who are in
the innermost enclosure.
कृत्वा हविश्चतुर्थांशं ऊर्ध्वांशं तु शिवाय च।
तदधस्त्वग्निकार्यार्थं अधताद्बलिकर्मणे॥ ७०
यदंशं पात्रसंश्लिष्टं पूजकाय प्रदापयेत्।
अग्निकार्यावशिष्टं च बलिशिष्टं च यद्धविः॥ ७१
तत्सर्वं पूजकायैव प्रोक्तमत्र यथाऽधुना।
नैवेद्यं तु प्रदातव्यं मनसा तदसम्भवे॥ ७२
kṛtvā haviścaturthāṁśaṁ ūrdhvāṁśaṁ tu śivāya ca|
tadadhastvagnikāryārthaṁ adhatādbalikarmaṇe|| 70
yadaṁśaṁ pātrasaṁśliṣṭaṁ pūjakāya pradāpayet|
agnikāryāvaśiṣṭaṁ ca baliśiṣṭaṁ ca yaddhaviḥ|| 71
tatsarvaṁ pūjakāyaiva proktamatra yathā'dhunā|
naivedyaṁ tu pradātavyaṁ manasā tadasambhave|| 72
The havis should be divided into four parts. The first part should be dedicated to Siva. The second part
is for the fire-ritual; the third part is for the bali-offering. The portion left over in the vessel should be

given to the worshipper. The remainings of the fire-ritual and the remainings of bali – all these should be
given to the worshipper only. Those items which are not prepared for naivedya due to scarcity, should be
offered mentally.
ब्रह्मावरण देवानां नैवेद्यं स्यात् पृथक् पृथक्।
अभावे बलिदानं स्याद् द्वाराध्यक्ष पुरस्सरम्॥ ७३
तद्बाह्ये भूतपीठेषु दिग्विदिकस्थापितेषु च।
रुद्रेभ्यः पूर्वतो दद्यान्मातृभ्यो दक्षिणे तथा॥ ७४
गणेभ्यः पश्चिमे भागे यक्षेभ्यश्चोत्तरे बलिम्।
ग्रहेभ्यश्च तथैशान्यां असुरेभ्योऽग्निगोचरे॥ ७५
पालाश्यां पलभक्षेभ्यो नागेभ्यो वायुगोचरे।
नक्षत्र राशि वर्गेभ्यस्तथा विश्वगणाय च॥ ७६
ऐशान्यां बलिदानं स्यात् तत्रैव क्षेत्रपालिने।
वायुवारुण दिग्भागे क्षेत्रपालबलिं क्षिपेत्॥ ७७
एतेष्वष्टसु पीठेषु दिक्पालानां बलिं तु वा।
brahmāvaraṇa devānāṁ naivedyaṁ syāt pṛthak pṛthak|
abhāve balidānaṁ syād dvārādhyakṣa purassaram|| 73
tadbāhye bhūtapīṭheṣu digvidiksthāpiteṣu ca|
rudrebhyaḥ pūrvato dadyānmātṛbhyo dakṣiṇe tathā|| 74
gaṇebhyaḥ paścime bhāge yakṣebhyaścottare balim|
grahebhyaśca tathaiśānyāṁ asurebhyo'gnigocare|| 75
pālāśyāṁ palabhakṣebhyo nāgebhyo vāyugocare|
nakṣatra rāśi vargebhyastathā viśvagaṇāya ca|| 76
aiśānyāṁ balidānaṁ syāt tatraiva kṣetrapāline|
vāyuvāruṇa digbhāge kṣetrapālabaliṁ kṣipet|| 77
eteṣvaṣṭasu pīṭheṣu dikpālānāṁ baliṁ tu vā|
To each of the Lords who are present in the enclosure of brahma-mantras and anga-mantras, naivedya should be
offered separately. If not available, bali should be offered starting from the gaurdians of the entrance. Bali
should be offered to the bhuta-pithas installed in the enclosure outside and in the main and intermediary
directions. Then bali for the Rudras, in the east; for the Matrus, in the south; for the Ganas, in the west; for the
Yakshas, in the north; for the Grahas, in the north-east; for the Asuras, in the south-east; for the Rakshasas, in
the south-west; For the Nagas, in the north-west; for the Nakshatras, the group of Rasis and Visvedevas,
in the north-east; for the Kshetrapala, in the north-east or in between the north-west and the west. Or, the
bali may be offered to the Pithas for the sake of the Gaurdians of eight directions.
प्रथमं द्वारपालानां भूतानां स्याद् द्वितीयकम्॥ ७८
वृषादि बलिपीठान्तं दद्यादावरणक्रमात्।

अष्ट द्विषट् द्विरष्टौ हि द्वात्रिंशत्परिवाराकाः ॥ ७९
अन्तर्हारादि शालस्था दद्यात् तेषां पृथक् पृथक्।
गणेशं तत्र संपूज्य सोपचारं विशेषतः ॥ ८०
सम्भवे सति सर्वेषां उपचारार्चनं भवेत्।
prathamaṁ dvārapālānāṁ bhūtānāṁ syād dvitīyakam|| 78
vṛṣādi balipīṭhāntaṁ dadyādāvaraṇakramāt|
aṣṭa dviṣaṭ dviraṣṭau hi dvātriṁśatparivārakāḥ|| 79
antarhārādi śālasthā dadyāt teṣāṁ pṛthak pṛthak|
gaṇeśaṁ tatra saṁpūjya sopacāraṁ viśeṣataḥ|| 80
sambhave sati sarveṣāṁ upacārārcanaṁ bhavet|
Offering of bali to the Gaurdians of the entrances is the first;and the offering of bali to the bhutas is the second.
Starting from the east and ending with the north-east, bali should be offered to Vrushabha and other Ganas
up to the great Bali-pitha, in the order pertaining to this enclosure. For all the retinue Deities present in the
number of 8, 16 and 32 in the successive enclosures from the antarhara and others, bali should be offered
separately to each. Ganesa should be specially worshipped there, associated with all kinds of offering. If
materials are available abundantly and if time permits, special worship associated with the offerings may
be done for all the retinue Deities.
ततः पूर्वस्थिते पीठे बलिं दद्याद् विशेषतः ॥ ८१
यक्ष राक्षस पैशाच भूत गन्धर्व किन्नराः।
पितृ दानव नागाश्च ब्रह्माद्यैशानमन्तकम् ॥ ८२
tataḥ pūrvasthite pīṭhe baliṁ dadyād viśeṣataḥ|| 81
yakṣa rākṣasa paiśāca bhūta gandharva kinnarāḥ|
pitṛ dānava nāgāśca brahmādyaiśānamantakam|| 82
Then, he should perform the special Bali-offering to the Maha Bali-pitha installed in front of Vrushbha.
Bali should be offered to the Yakshas, Rakshasas, Paisacas, Bhutas, Gandharvas, Kinnaras, Pitrus, Danavas
and Nagas, starting from the east and ending with the north-east.
प्रणवादि चतुर्थ्यन्तं स्वनाम पदमध्यगम्।
स्वाहान्तं बलि निर्देशं सर्वेभ्य इति योजयेत्॥ ८३
बलिदान समायुक्तं दद्याद्भूतबलिं ततः।
सर्वदिग्द्वार संपन्ने त्रिद्व्येका सावकाशके॥ ८४
इन्द्रादीशान पर्यन्तं बलिं दद्यात् स्वकर्मसु।
praṇavādi caturthyantaṁ svanāma padamadhyagam|
svāhāntaṁ bali nirdeśaṁ sarvebhya iti yojayet|| 83

balidāna samāyuktaṁ dadyādbhūtabaliṁ tataḥ|
sarvadigdvāra sampanne tridvyekā sāvakāśake|| 84
indrādīśāna paryantaṁ baliṁ dadyāt svakarmasu|
Om, placed in the beginning, the name of the concerned Deity ending with the fourth case placed in the
middle and 'svaha' prefixed with 'sarvebhyah' placed at the end – this is the form of mantra with which the
sadhaka should offer the bali. The words 'balim dadami' should be added at the end of the mantra. Then,
he should perform 'bhuta-bali'. If the temple is with four entrances or with 3 or 2 entrances or with only
one entrance, this bhuta-bali should be performed accodingly, adhering to the time-duration. The bali
should be offered in the course of concerned rituals, starting from the east and ending with the north-east.
ततो गर्भगृहं गत्वा दद्यादाचमनीयकम्॥ ८५
निर्माल्यं तु समानीय चण्डेशाय निवेदयेत्।
येन निर्मलतां याति निर्माल्यं इति कीर्त्यते॥ ८६
चण्डस्याचमनं दद्यान् निर्माल्यं तु विसर्जयेत्।
अगाधेऽम्बसि वाऽग्नौ वा गवां वाऽपि निवेदयेत्॥ ८७
कायस्य मलबन्धत्वान् निर्माल्यं तु न भोजयेत्।
अग्निकार्यं ततः कुर्यात् कुण्डसंस्कार पूर्वकम्॥ ८८
tato garbhagṛhaṁ gatvā dadyādācamanīyakam|| 85
nirmālyaṁ tu samānīya caṇḍeśāya nivedayet|
yena nirmalatāṁ yāti nirmālyaṁ iti kīrtyate|| 86
caṇḍasyācamanaṁ dadyān nirmālyaṁ tu visarjayet|
agādhe'mbasi vā'gnau vā gavāṁ vā'pi nivedayet|| 87
kāyasya malabandhatvān nirmālyaṁ tu na bhojayet|
agnikāryaṁ tataḥ kuryāt kuṇḍasaṁskāra pūrvakam|| 88
Then, having entered the main shrine, he should offer acamaniya-water to the Lord. Having collected the
remains of the materials(nirmalya) offered to Siva, he should offer them to Candesvara. Since it has
attained a pure state free from all the traces of impurity, it is specifically called 'nirmalya'. Having
offered acamana-water to Candevara, he should set the nirmalya in a pure place. The nirmalya
may be offered to the water stored in the pit or may be offered to the fire or cow. Since the human body
is fettered with limiting bondages, the sadhaka or devotee should not consume the nirmalya. Then, the
worshipper should perform the fire-ritual, preceded by the sacramental activities related to the fire-pit.
॥ इति कामिकाख्ये महातन्त्रे नैवेद्य विधिः षष्टः पटलः ॥
|| iti kāmikākhye mahātantre naivedya vidhiḥ ṣaṣṭaḥ paṭalaḥ ||
This is the $6^{th}$ chapter titled “On the Offering of Food and Appetizing Dishes” in the Great Tantra called Kamika

कुण्डलक्षण विधिः
7 kuṇḍalakṣaṇa vidhiḥ
7 The Lineaments of Various Fire-pits
अथाऽग्निकार्य सिद्ध्यर्थं कुण्डलक्षणं उच्यते।
कुण्डं वा स्थण्डिलं वाऽपि वह्नेरायतनं द्विधा॥ १
athā'gnikārya siddhyarthaṁ kuṇḍalakṣaṇaṁ ucyate|
kuṇḍaṁ vā sthaṇḍilaṁ vā'pi vahnerāyatanaṁ dvidhā|| 1
Now, the characteristic features of fire-pits are told in order to accomplish the fire rituals in a perfect way.
The abode of fire is of two kinds, hollowed fire-pit and a raised square platform(sthandila).
सूत्रं पूर्वापरं पूर्वं न्यसेद् दिक्साधन क्रमात्।
तेनैव साधयेत् सूत्रं दक्षिणोत्तरगं क्रमात्॥ २
ततः क्षेत्रार्ध मानानां दिक्सूत्राद्विदिशं गृहाः।
चतुरश्रं भवेत् कुण्डं वृत्तं वा हस्त निर्मितम्॥ ३
sūtraṁ pūrvāparaṁ pūrvaṁ nyased diksādhana kramāt|
tenaiva sādhayet sūtraṁ dakṣiṇottaragaṁ kramāt|| 2
tataḥ kṣetrārdha mānānāṁ diksūtrādvidiśaṁ gṛhāḥ|
caturaśraṁ bhavet kuṇḍaṁ vṛttaṁ vā hasta nirmitam|| 3
First, the Acharya should draw an east-west line according to the rules given for ascertaining the accurate
direction. Following the same rules, he should draw a line starting from the south and proceeding towards
north. Then, with the measure equal to half the measure of the square(formed by the lines drawn previously),
he should draw the lines for marking the intermediary directions. Such lines make the fire-pit in the form
of a square. Or, based on these lines, he may design a circular fire-pit, its diameter being one hasta.
नित्य नैमित्तिके चैव काम्ये कल्प प्रचोदितम्।
इष्टकाभिः सुपक्वाभिः अपक्वाभिरसम्भवे॥ ४
nitya naimittike caiva kāmye kalpa pracoditam|
iṣṭakābhiḥ supakvābhiḥ apakvābhirasambhave|| 4
According to the treatises dealing with the construction of fire-pits, the required fire-pit should be designed
for the daily, occasional and optional rituals. Such fire-pit may be constructed with baked bricks. If baked
bricks are not available, they may be constructed with unbaked bricks.

कुर्यात् कुण्डं तु शास्त्रोक्तं मन्त्र होमानुरूपतः।
मन्त्राणां वारुणानां कुम्भाकारं विधीयते॥ ५
वायव्यानां पताकेव माहेन्द्राणां तु वज्रकम्।
सप्तजिह्वाकृति प्रोक्तं आग्नेयानां गुरुत्तमैः॥ ६
kuryāt kuṇḍaṁ tu śāstroktaṁ mantra homānurūpataḥ|
mantrāṇāṁ vāruṇānāṁ kumbhākāraṁ vidhīyate|| 5
vāyavyānāṁ patākeva māhendrāṇāṁ tu vajrakam|
saptajihvākṛti proktaṁ āgneyānāṁ gurūttamaiḥ|| 6
According to the nature of the mantras and to the procedure of oblations and as directed by the concerned
scriptures, the Acharya should design the fire-pit. For the mantras related to the water-element, the fire-pit
should be designed so as to be in the form of kumbha(pot). For the mantras related to the air-element,
the fir-pit should be designed so as to be in the form of flag. The rule has been given by the foremost
Gurus that for the mantras related to the fire, the fire-pit should be in the form of seven tongues.
मध्यमोत्तम वीर्याणां चतुरश्रं फलप्रदम्।
त्रिकोणं अल्पवीर्याणां स्त्रीरूपाणां भगाकृतिः॥ ७
अर्धचन्द्रं तु रौद्राणां सौम्यानां वृत्तमेव हि।
पञ्चकोणं तु मूर्तानां किन्नराणां तथैव च॥ ८
विद्या विद्येश्वराणां तु पद्माकारं इहोच्यते।
ऐन्द्र्यां स्तम्भे चतुष्कोणं अग्नौ तापे भगाकृतिः॥ ९
चन्द्रार्धं मारणे याम्ये निर्ऋतौ द्व्यष्टकोणकम्।
वारुण्यां शान्तिके वृत्तं षडश्रोच्चाटनेऽनिले॥ १०
उदीच्यां पौष्टिके पद्मं रौद्र्यां अष्टाश्रं उक्तिदम्।
madhyamottama vīryāṇāṁ caturaśraṁ phalapradam|
trikoṇaṁ alpavīryāṇāṁ strīrūpāṇāṁ bhagākṛtiḥ|| 7
ardhacandraṁ tu raudrāṇāṁ saumyānāṁ vṛttameva hi|
pañcakoṇaṁ tu mūrtānāṁ kinnarāṇāṁ tathaiva ca|| 8
vidyā vidyeśvarāṇāṁ tu padmākāraṁ ihocyate|
aindryāṁ stambhe catuṣkoṇaṁ agnau tāpe bhagākṛtiḥ|| 9
candrārdhaṁ māraṇe yāmye nirṛto dvyaṣṭakoṇakam|
vāruṇyāṁ śāntike vṛttaṁ ṣaḍaśroccāṭane'nile|| 10
udīcyāṁ pauṣṭike padmaṁ raudryāṁ aṣṭāśraṁ uktidam|
For the Deities who are with moderate and very intensive powers, the fire-pit should be in the form of square.
Such fire-pit is capable of yielding the desired fruits. For the Deities who are with normal and insignificant
powers, the fire-pit should be in the form of triangle. For the female Deities the
fire-pit should be in the form of vulva. For the Gods who belong to the Rudra group, the fire-pit should

be in the form of half-moon. For the mantras which are meant for auspicious benefits, the fire-pit should be
in the form of circle. For the mantras related to the forms of Kinnaras, the fire-pit should be in the form of
pentagon. It is recommended in this Agama that for the mantras related to the Vidyas and Vidyesvaras, the
fire-pit should be in the form of lotus. For the mantras meant for immobilizing a thing or to paralyze an
activity, a square fire-pit should be designed in the east. To cause misery or agony, fire-pit in the form of vulva
should be designed in the south-east. To effect destruction or cessation, fire-pit in the form of half-moon
should be designed in the south or in the form having sixteen angles designed in the south-west. To appease
and to alleviate, circular fire-pit should be designed in the west. To cause disgust, separation or expulsion,
hexagonal fire-pit should be designed in the north-west. To promote growth and prosperity, fire-pit in the
form of lotus should be designed in the north or octagonal fire-pit in the north-east.
शतार्ध शतहोमे तु विस्तारं द्विगुणं क्रमात्॥ ११
सहस्रायुत होमे तु हस्त हस्तद्वयं क्रमात्।
भवेल्लक्षयुते होमे चतुर्हस्तं च षट्करम्॥ १२
कोटिहोमेऽष्टहस्तं स्यात् तस्मादूर्ध्वमधो न हि।
हस्तमात्रं भवेत्कुण्डं लिङ्गे कन्यसके न्यसेत्॥ १३
śatārdha śatahome tu vistāraṁ dviguṇaṁ kramāt|| 11
sahasrāyuta home tu hasta hastadvayaṁ kramāt|
bhavellakṣayute home caturhastaṁ ca ṣaṭkaram|| 12
koṭihome'ṣṭahastaṁ syāt tasmādūrdhvamadho na hi|
hastamātraṁ bhavetkuṇḍaṁ liṅge kanyasake nyaset|| 13
For the offering of 50 oblations, the fire-pit should be with a side measuring one mushti(size of the fist);
for 100 oblations, the fire-pit should be with a side measuring 2 mushtis. For 1000 oblations, the fire-pit
should be with a measure of one hasta(cubit); for 10,000 oblations, it should be with the size of 2 hastas;
for making 100,000 oblations, the size of the fire-pit should be 4 hastas; for one million oblations, 6 hastas;
for making 10 million oblations, it should be with a size of 8 hastas. No fire-pit should exceed the maximum
limit of 8 hastas and no fire-pit should be smaller than one mushti. For the Linga whose height is in the
inferior kind, the fire-pit should be with a size of one hasta.
द्व्यङ्गुलार्धं तयोर्वृद्धिः प्रान्ते द्वित्र्यंशतः क्रमात्।
पञ्चमांशे पुरे त्यक्त्वा कोणवेदांश मानतः॥ १४
भ्रमादश्वत्थ पत्राभं कुण्डमाग्नेयं उच्यते।
चतुरश्रे गृहे भक्ते त्यक्त्वाऽद्यन्ते तदंशके॥ १५
मध्य सप्तांश मानेन कुण्डं खण्डेन्दुवद् भ्रमात्।
dvyaṅgulārdhaṁ tayorvṛddhiḥ prānte dvitryaṁśataḥ kramāt|
pañcamāṁśe pure tyaktvā koṇavedāṁśa mānataḥ|| 14
bhramādaśvattha patrābhaṁ kuṇḍamāgneyaṁ ucyate|
caturaśre gṛhe bhakte tyaktvā'dyante tadaṁśake|| 15
madhya saptāṁśa mānena kuṇḍaṁ khaṇḍenduvad bhramāt|

Having divided the side of the square into 5 equal parts, the Guru should mark a point in the middle of the
east side,having left out one part below the east line. He should mark two points above and below of the
east-west lines , at a distance two third of these two lines and having increased by two and a half angulas
on either side. Holding the diameter to be one fourth of the line, he should draw two circles at the north-west
and south-west and join the three points in the front and in the sides. A fire-pit in the form of vulva is
designed in this way. The basic square should be divided into nine equal parts and one part should be
left out in the front and at the bottom. Holding the diameter to be 7 parts, he should draw a half circle. The
fir-pit in the form of half-moon is formed in this way.
इष्टदिक्षु न्यसेत्पश्चादुत्तरे सूत्र पातनम्॥ १६
त्रिभाग वृद्धितो मत्स्यैस्त्रिभिर्नैशाचरं भवेत्।
कण्ठार्धांश सन्त्यागात् वृत्तकुण्डं इहोदितम्॥ १७
षड्भाग वृद्धितो मत्स्यैश्चतुर्भिस्स्यात् षडश्रकम्।
iṣṭadikṣu nyasetpaścāduttare sūtra pātanam|| 16
tribhāga vṛddhito matsyāistribhirnaiśācaraṁ bhavet|
kaṇṭhārdhāṁśa santyāgāt vṛttakuṇḍaṁ ihoditam|| 17
ṣaḍbhāga vṛddhito matsyaiścaturbhissyāt ṣaḍaśrakam|
Then, in the north side, a line should be drawn in a desired direction(in the east side or the west side).
In the area increased by three parts, three intersecting circles should be drawn. By doing so, the
fire-pit pertaining to the south-west direction, triangular fire-pit could be formed. By removing eight
parts from the line which indicates the neck part of the fire-pit and by drawing a circle, circular fire-pit
could be formed. In the area increased by six parts, four intersecting circles should be drawn and with
the lines thus obtained, hexagonal fire-pit could be formed.
चतुरश्रेऽष्ट भागे तु कर्णिका स्याद्विभागतः॥ १८
तद्वहिस्त्वेक भागेन केसराणि प्रकल्पयेत्।
तृतीये दलमध्यानि तुरीये दलकोटयः॥ १९
भ्रमणात्पद्मकुण्डं स्याद् दलाग्रं दर्शयेद्वहिः।
वृत्तकुण्डसमं चान्यद् अथवाप्य प्रकारतः॥ २०
वृत्तकुण्डं पुरा कृत्वा चतुर्धा मेखलां भजेत्।
उत्सेधं च तथा वृत्वा कर्णिका सार्धतो भवेत्॥ २१
अवशिष्टं दलं वेददलमष्टदलं तु वा।
caturaśre'ṣṭa bhāge tu karṇikā syāddvibhāgataḥ|| 18
tadbahistveka bhāgena kesarāṇi prakalpayet|
tṛtīye dalamadhyāni turīye dalakoṭayaḥ|| 19
bhramaṇātpadmakuṇḍaṁ syād dalāgraṁ darśayedbahiḥ|
vṛttakuṇḍasamaṁ cānyad athavāpya prakārataḥ|| 20

vṛttakuṇḍaṁ purā kṛtvā caturdhā mekalāṁ bhajet|
utsedhaṁ ca tathā vṛtvā karṇikā sārdhato bhavet|| 21
avaśiṣṭaṁ dalaṁ vedadalamaṣṭadalaṁ tu vā|
Having divided the square into eight parts, two parts should be taken for designing the pericarp. Outside
this, filaments should be formed so as to cover one part. In the third section, the middle portion of the
petals should be designed. In the fourth section, the front part of the petals should be designed. When a
circle is drawn covering all these sections, a lotus fire-pit could be formed. Outside the bordering line,
the tips of the petals should be designed. Or, the circular fire-pit may be designed in a different way. Having
designed the circular fire-pit first, the Guru should divide the line meant for the girdle of the fire-pit into
four parts. He should keep the height to be in the same measure. Pericarp should be designed to occupy
one and a half parts. The remaining parts should be taken for the designing of the petals. Either four petals
or eight petals may be formed.
क्षेत्रार्धं दशमं भागं चतुर्दिक्षु तदुत्तरे ॥ २२
विन्यसेत्तत्प्रमाणेने चतुरुश्रं अपरं नयेत्।
तस्य कर्णप्रमाणेने तद्भुजांशापि लाञ्छयेत्॥ २३
तत्राष्ट सूत्र संयोगादष्टाश्रं कुण्डं उच्यते।
kṣetrārdha daśamaṁ bhāgaṁ caturdikṣu taduttare|| 22
vinyasettatpramāṇena caturuśraṁ aparaṁ nayet|
tasya karṇapramāṇena tadbhujāṁśāpi lāñcayet|| 23
tatrāṣṭa sūtra saṁyogādaṣṭāśraṁ kuṇḍaṁ ucyate|
Half of the square should be divided into ten parts on all sides. Another square should be drawn encompassing
the previous one at a distance equal to one part. With a measure equal to the measure of the diagonal, lines
should be drawn. By joining these lines, octagonal fire-pit could be formed.
विस्तार सदृशः खातो मेखलाशेष एव वा॥ २४
कण्ठोऽङ्गुष्ठमितो हस्तो यववृद्ध्या द्विहस्ततः।
कण्ठमानं इदं प्रोक्तं मेकला शृणुत द्विजाः ॥ २५
vistāra sadṛśaḥ khāto mekhalāśeṣa eva vā|| 24
kaṇṭho'ṅguṣṭhamito hasto yavavṛddhyā dvihastataḥ|
kaṇṭhamānaṁ idaṁ proktaṁ mekalā śṛṇuta dvijāḥ|| 25
The pit should be digged upto a depth equal to the side of the square or equal to top girdle. Hasta-unit being
calculated with the height of the thumb, the width of the neck should be from one hasta to two hastas, increasing
the measure by one yava each time. The width of the neck has been told now. O, the twice-born
Sages!, then listen to the construction of the girdles.
मुष्टिमात्रस्य कुण्डस्य मेकला द्यङ्गुलद्वया।
मेकला द्वितयं कार्यं अङ्गुलाधार्ङ्गुल क्रमात्॥ २६

रत्निमात्रस्य कुण्डस्य नेमिस्स्यादङ्गुलैस्त्रिभिः।
अन्यनेमिद्वयं तस्य तृतीयाङ्गुला मता॥ २७
muṣṭimātrasya kuṇḍasya mekalā hyaṅguladvayā|
mekalā dvitayaṁ kāryaṁ aṅgulārdhāṅgula kramāt|| 26
ratnimātrasya kuṇḍasya nemissyādaṅgulaistribhiḥ|
anyanemidvayaṁ tasya tṛtīyāṅgulā matā|| 27
For the fire-pit with a size of one fist, the girdle should be with a measure of 2 angulas. If 2 girdles are to
be provided, the first(lower)one should be one angula and the second(upper)one should be one and a half
angulas. For the fire-pit with a size of one span, the girdle should be with a measure of 3 angulas. The other two
girdles also should be with a measure of three angulas.
हस्तमात्रस्य कुण्डस्य नेमिस्स्याच्चतुरङ्गुला।
कर्तव्या मेकला चान्या त्रिद्व्यङ्गुल क्रमात्तथा॥ २८
कुण्डस्य द्विकरस्य स्यात्पूर्वानेमिष्षडङ्गुला।
अन्याङ्गुल चतुष्का स्यात् तृतीया त्वङ्गुलैस्त्रिभिः॥ २९
चतुर्हस्तस्य कुण्डस्य नेमिः पूर्वाङ्गुलाष्टका।
षड्भिरन्याङ्गुलैः कार्या चतुर्भिरपराङ्गुलैः॥ ३०
hastamātrasya kuṇḍasya nemissyāccaturaṅgulā|
kartavyā mekalā cānyā tridvyaṅgula kramāttathā|| 28
kuṇḍasya dvikarasya syātpūrvanemiṣṣaḍaṅgulā|
anyāṅgula catuṣkā syāt tṛtīyā tvaṅgulaistribhiḥ|| 29
caturhastasya kuṇḍasya nemiḥ pūrvāṅgulāṣṭakā|
ṣaḍbhiranyāṅgulaiḥ kāryā caturbhiraparāṅgulaiḥ|| 30
For the fire-pit whose side is one hasta, the first girdle should be 4 angulas, the second one 3 angulas and
the third one 2 angulas. For the fire-pit whose side is 2 hastas, the first girdle should be 6 angulas, the second
girdle 4 angulas and the third girdle 3 angulas. For the fire-pit which is with a measure of 4 hastas, the first
girdle should be 8 angulas, second girdle 6 angulas and the third girdle 4 angulas.
कर्तव्या मेकला पूर्वा षड् हस्तस्य दशाङ्गुलैः।
अङ्गुलैरष्टभिश्चान्या तृतीया षड्भिरङ्गुलैः॥ ३१
अष्टहस्तस्य या पूर्वा मेकला द्वादशाङ्गुला।
दशाङ्गुला द्वितीया तु तृतीयाष्टाङ्गुला मता॥ ३२
kartavyā mekalā pūrvā ṣaḍ hastasya daśāṅgulaiḥ|
aṅgulairaṣṭabhiścānyā tṛtīyā ṣaḍbhiraṅgulaiḥ|| 31

aṣṭahastaya yā pūrvā mekalā dvādaśāṅgulā|
daśāṅgulā dvitīyā tu tṛtīyāṣṭāṅgulā matā|| 32
For the fire-pit whose width is 6 hastas, the first girdle should be 10 angulas, the second one is 8 angulas
and the third one is 6 angulas. For the fire-pit whose width is 8 hastas, the first girdle should be 12 angulas,
the second girdle should be 10 angulas and third one should be 8 angulas.
कुण्डश्य यादृशं रूपं मेकलानां तु तादृशम्।
अथवान्यप्रकारेण मेकलामानं उच्यते॥ ३३
चतुर्विंशति भागं तु विभजेत्कुण्डमानकम्।
तदेकभागमात्रं स्यात्तेन द्वित्रिचतुर्गुणैः॥ ३४
विस्तारोत्सेध मानाभ्यां भवन्तीह च मेकला।
षडङ्गुल विशालोच्चा मेकलेका भवेद्यदि॥ ३५
kuṇḍaśya yādṛśaṁ rūpaṁ mekalānāṁ tu tādṛśam|
athavānyaprakāreṇa mekalāmānaṁ ucyate|| 33
caturviṁśati bhāgaṁ tu vibhajetkuṇḍamānakam|
tadekabhāgamātraṁ syāttena dvitricaturguṇaiḥ|| 34
vistārotsedha mānābhyāṁ bhavantīha ca mekalā|
ṣaḍaṅgula viśāloccā mekalaikā bhavedyadi|| 35
The shape of the girdles should be the same as that of the fire-pit. Or, the measures of the girdles are now
told in a different way. The width of the fire-pit should be divide into 24 equal parts. Taking one part as
the basic unit, the girdles should be designed so as to be 2 times, 3 times and 4 times the basic unit. The
measure of width and the height of the girdles are to be considered here. If there is only one girdle, its
width and the height should be 6 angulas.
कुण्डबिम्बार्ध मानेन नाभित्र्यंशेन वा मता।
मेकला मध्यगा योनिर्द्व्यङ्गुलोच्छ्राय संयुता॥ ३६
मुष्टिरत्न्येक हस्तेषु योनिमानं उदीरितम्।
द्विहस्तादिषु कुण्डेषु विस्तारे द्व्यङ्गुलाधिका॥ ३७
अग्न्यङ्गुलाधिका दैर्घ्यादुत्सेधस्स्वभुजात्ततः।
सा योनिसर्व कुण्डानां स्वार्धमानेन निर्मिता॥ ३८
kuṇḍabimbārdha mānena nābhitryaṁśena vā matā|
mekalā madhyagā yonirdvyaṅgulocchrāya saṁyutā|| 36
muṣṭiratnyeka hasteṣu yonimānaṁ udīritam|
dvihastādiṣu kuṇḍeṣu vistāre dvyaṅgulādhikā|| 37
agnyaṅgulādhikā dairghyādutsedhassvabhujāttataḥ|
sā yonissarva kuṇḍānāṁ svārdhamānena nirmitā|| 38

The navel should be provided on the top girdle, with a measure equal to half or one third of the inner
witdh of the fire-pit. The vulva-structure should be provided in the middle of the top girdle with a height
of 2 angulas. This measure prescribed for the vulva is for the fire-pits whose width is one fist(mushti) or one
span(ratni) or one hasta. For the fire-pits whose width is from 2 hastas onwards, the width of the yoni
should exceed by 2 angulas gradually. According to the length of its own inner side, the height of the
yoni should exceed its length by 3 angulas. Such yoni should be formed for all the fire-pits with a measure
equal to half the measure of its own inner side.
अश्वत्थपत्रवद्वाथ गजौष्ठ सदृशाऽथवा।
प्रणालेन समायुक्ता कुण्डमान युतेन तु॥ ३९
योनेरारभ्य नाभ्यन्तं गोनन्देन सुशोभिना।
नाभिस्यात्कुण्डमध्ये तु स्वार्ध मानेन निर्मिता॥ ४०
तच्चतुर्थांशकोत्तुङ्ग पद्माकारा यथा भवेत्।
aśvatthapatravadvātha gajoṣṭha sadṛśā'thavā|
praṇālena samāyuktā kuṇḍamāna yutena tu|| 39
yonerārabhya nābhyantaṁ gonandena suśobhinā|
nābhissyātkuṇḍamadhye tu svārdha mānena nirmitā|| 40
taccaturthāṁśakottuṅga padmākārā yathā bhavet|
The yoni-structure should be in the shape of a peepal leaf or the lip of the elephant. It should be joined
with stem(nala) with a measure equal to the measure of the pit. Starting from the yoni and ending at the
navel of the fire-pit, the stem should be designed so as to be with aspects of Sakti. The navel should be
designed at the center of the pit with a measure equal to half the measure of the pit. The lotus-design to
be designed within the navel should be with a height equal to one fourth of the width.
एकाशीतिपदा वेदी मण्डपेन बहिर्भवेत्॥ ४१
तद्बाह्ये त्रिषुभागेषु मध्ये कुण्डानि कल्पयेत्।
चतुर्धा वेदिकां कृत्वा वेदिका कुण्डमध्यमे॥ ४२
यथैकांशं भवेत्कुण्डजालं वा परिकल्पयेत्।
प्रधान वायुसोमेश कुण्डेषु प्राङ्मुखो यथा॥ ४३
पूर्वमुत्तर वक्त्रं स्याच्छेषं प्रागुत्तरामुखम्॥ ४४
ekāśītipadā vedī maṇḍapena bahirbhavet|| 41
tadbāhye triṣubhāgeṣu madhye kuṇḍāni kalpayet|
caturdhā vedikāṁ kṛtvā vedikā kuṇḍamadhyame|| 42
yathaikāṁśaṁ bhavetkuṇḍajālaṁ vā parikalpayet|
pradhāna vāyusomeśa kuṇḍeṣu prāṅmukho yathā|| 43
pūrvamuttara vaktraṁ syāccheṣaṁ prāguttarāmukham|| 44

In the pavilion constructed based on the paramasayi mandla, the fire-pits should be formed around the
central altar(vedika). In the three grids lying outside the vedika, the fire-pits should be designed in the
central grid. Having divided the interior of the pavilion into four equal parts, the vedika should be designed
to be amidst the fire-pits. Along the row occupying one part of the four aprts, the Guru should construct
all the fire-pits in various shapes. If the main fire-pit and the fire-pits designed in the north-west, north
and the north-east are facing the east, then the Acharya should sit facing the north, in front of the
main fire-pit. In front of the remaining fire-pits, the priest may sit facing either east or north.
॥ इति कामिकाख्ये महातन्त्रे कुण्डलक्षण विधिः सप्तमः पटलः ॥
|| iti kāmikākhye mahātantre kuṇḍalakṣaṇa vidhiḥ saptamaḥ paṭalaḥ ||
This is the 7ᵗʰ chapter titled “The Lineaments of Various Fire-pits” in the Great Tantra called Kamika

८ अग्निकार्य विधिः
8 agnikārya vidhiḥ
8 Directions for the Performance of Fire Rituals
अतःपरं प्रवक्ष्यामि अग्निकार्य विधिक्रमम्।
वैदिकं मिश्रकं शैवं अग्निकार्यं त्रिधा स्मृता ॥ १
केवलैर्वैदिकैर्मन्त्रैर्विहितो वैदिको भवेत्।
मन्त्रैश्च वैदिकैश्शैवैः विहितो मिश्र उच्यते॥ २
केवलैश्र्शैवमन्त्रैस्तु विहितश्शैव उच्यते।
उत्पादने क्रमस्त्वेवं विहितश्शिवशासने॥ ३
ataḥparaṁ pravakṣyāmi agnikārya vidhikramam|
vaidikaṁ miśrakaṁ śaivaṁ agnikāryaṁ tridhā smṛtā|| 1
kevalairvaidikairmantrairvihito vaidiko bhavet|
mantraiśca vaidikaisśaivaiḥ vihito miśra ucyate|| 2
kevalaisśivamantraistu vihitasśaiva ucyate|
utpādane kramastvevaṁ vihitasśivaśāsane|| 3
Then, next to the features of various fire-pits, I will explain the directions for the systematic performance of
fire rituals. The fire-ritual is of three kinds – purely Vedic, Mixed and purely Agamic. The fire-ritual
systematized with the Veda-mantras only is known as the Vedic fire-ritual. The fire-ritual systematized
with both the Veda-mantras and the Agama-mantras is known as the Mixed. The fire-ritual systematized with
the Agama-mantras only is known as the Agamic. In respect of the creation of fire, this order of three
fire-rituals has been set forth in the Sivagamas.
त्रिभिः परिधिभिश्चोर्ध्वं समिद्भ्यां संयुतस्तु यः।
वैदिकाग्निरस्समुद्दिष्टो मिश्राग्निस्तूभयात्मकः॥ ४
चतुष्परिधिभिश्शैवश्शास्त्रेऽस्मिन् संप्रकीर्तितः।
प्रणीता ब्रह्मकूर्चेन संयुक्तो वैदिकस्स्मृतः॥ ५
तथैव मिश्रवह्निस्तु शैवाग्निस्तद्युतो हि वा।
मिश्रवैदिकयोरग्न्योः स्वरूपं शृणुत द्विजाः॥ ६
tribhiḥ paridhibhiścordhva samidbhyāṁ saṁyutastu yaḥ|
vaidikāgnissamuddiṣṭo miśrāgnistūbhayātmakaḥ|| 4
catuṣparidhibhisśaivaśśāstre'smin saṁprakīrtitaḥ|
praṇītā brahmakūrcena saṁyukto vaidikassmṛtaḥ|| 5
tathaiva miśravahnistu śaivāgnistadyuto hi vā|
miśravaidikayoragnyoḥ svarūpaṁ śṛṇuta dvijāḥ|| 6

The fire which is furnished with three enclosing bunches of darbha-grass(paridhi) and which is associated with
faggots placed on the upper girdle is said to be the Vedic-fire. The fire which is associated with the specific
features of both the Vedic and Agamic-fire is said to be the Mixed. In this Agama it is maintained that the
fire furnished with four enclosing bunches of darbha-grass is to be known as the Agamic-fire(Saivagni). The
fire furnished with sacrificial vessel known as ‘pranita’ and knotted bunch of darbha-grass known as ‘brahma
kurca’ goes by the name Vedic-fire. The pranita and the brahma kurca are to be placed for the Mixed-fire
also. For the Agamic-fire, the pranita and the brahma kurca may or may not be provided. O, the twice-born
Sages!, now listen to the essential lineaments of the Vedic-fire and the Mixed-fire.
एकविग्रह संयुक्तो द्विवक्त्रश्च द्विनासिकः।
षडक्षो मेकलायुक्तः पादत्रय समन्वितः॥ ७
चतुश्शृङ्ग समायुक्तो द्विशिरा जटिलो मतः।
उपवीती च मौञ्जीवान् सप्तहस्तस्समायुतः॥ ८
सप्तजिह्वा समायुक्तो वृषवाहन संयुतः।
हिरण्या कनका रक्ता कृष्णा जिह्वा च दक्षिणे॥ ९
सुप्रभा चातिरक्ता च बहुरूपा च वामके।
एवं जिह्वास्समुद्दिष्टा मिश्राग्नौ वैदिकानले॥ १०
ekavigraha saṁyukto dvivaktraśca dvināsikaḥ|
ṣaḍakṣo mekalāyuktaḥ pādatraya samanvitaḥ|| 7
catuśśr̥ṅga samāyukto dviśirā jaṭilo mataḥ|
upavītī ca mauñjīvān saptahastassamāyutaḥ|| 8
saptajihvā samāyukto vr̥ṣavāhana saṁyutaḥ|
hiraṇyā kanakā raktā kr̥ṣṇā jihvā ca dakṣiṇe|| 9
suprabhā cātiraktā ca bahurūpā ca vāmake|
evaṁ jihvāssamuddiṣṭā miśrāgnau vaidikānale|| 10
The form of Agni to be mediated is associated with single body, two faces, two noses and six eyes. It is
adorned with a girdle; has three feet. It appears with four horns, two heads adorned with matted locks of hair.
It is wearing the sacred thread and waist-bond made of munja-grass. It appears with seven hands and seven
tongues and associated with the bull-vehicle. Hiranya, Kanaka, Rakta and Krishna – these four tongues
are in the right side. Suprabha, Atirakta and Bahurupa – these three tongues are in the left side. For both
the Vdic-fire and the Mixed-fire, the features of the form of Agni have been told in this way.
हिरण्या वारुणी जिह्वा कनका मध्यमे स्थिता।
रक्ता चोत्तरजिह्वा स्यात् कृष्णा याम्यां दिशिस्थिता॥ ११
सुप्रभा पूर्वजिह्वा स्यादतिरक्ताग्नि दिक्स्थिता।
बहूरूपैश जिह्वा स्याज्जिह्वास्थानं प्रकीर्तिताः॥ १२

hiraṇyā vāruṇī jihvā kanakā madhyame sthitā|
raktā cottarajihvā syāt kṛṣṇā yāmyāṁ diśissthitā|| 11
suprabhā pūrvajihvā syādatiraktāgni diksthitā|
bahurūpaiśa jihvā syājjihvāsthānaṁ prakīrtitāḥ|| 12
Within the fire enkindled in the fire-pit, Hiranya tongue is in the west. Kanaka tongue is in the
middle. Rakta tongue is in the north. Krishna tongue is in the south. Suprabha tongue is in the east.
Atirakta tongue is in the south-east. Bahurupa tongue is in the north-east. Thus the locations of the
tongues of fire have been well stated.
शैवाग्निः कथ्यते विप्राः शृणुताथ समाहिताः।
पञ्चवक्त्रयुतं रक्तं सप्तजिह्वा विराजितम्॥ १३
दशहस्तं त्रिनेत्रं च सर्वाभरण भूषितम्।
रक्तवस्त्र परीधानं पङ्कजोपरि संस्थितम्॥ १४
बद्धपद्मासनासीनं दशायुध समन्वितम्।
कनका बहुरूपा चाप्यतिरक्ता ततः परम्॥ १५
सुप्रभा चैव कृष्णा च रक्ता चान्या हिरण्मयी।
ऊर्ध्ववक्त्रे स्थितास्तिस्रः शेषाः प्रागादितः स्थिताः॥ १६
śaivāgniḥ kathyate viprāḥ śṛṇutātha samāhitāḥ|
pañcavaktrayutaṁ raktaṁ saptajihvā virājitam|| 13
daśahastaṁ triṇetraṁ ca sarvābharaṇa bhūṣitam|
raktavastra parīdhānaṁ paṅkajopari saṁsthitam|| 14
baddhapadmāsanāsīnaṁ daśāyudha samanvitam|
kanakā bahurūpā cāpyatiraktā tataḥ param|| 15
suprabhā caiva kṛṣṇā ca raktā cānyā hiraṇmayī|
ūrdhvavaktre sthitāstisraḥ śeṣāḥ prāgāditaḥ sthitāḥ|| 16
O, the twice-born Sages!, the lineaments of Saivagni are being told now. Listen to these details with
concentrated attention. The form of Sivagni is associated with five faces. It is of red color and it shines forth
with seven tongues. It is with ten hands and three eyes(in each face). It is adorned with all varieties of
ornaments and with under garment in red color. Asuuming the lotus posture, it is seated on the lotus pedestal.
Its ten hands are holding the relevant weapons. Kanaka, Bahurupa, Atirakta, Suprabha, Krishna, Rakta and
Hiranmayi – these are the seven tongues of Sivagni. Three tongues are in the upper face. The remaining four
tongues are in the four faces facing the east and other main directions.
शैवाग्नि ध्यानमुद्दिष्टं त्रिविधोऽग्निः प्रकीर्तितः।
वैदिकोऽपि त्रिधा गार्हपत्यस्याद् दक्षिणेऽनलः॥ १७
ततस्त्वाहवनीयस्तु तेषामत्र प्रयोजनम्।
कारयेद् देशिको धीमान् शैव मिश्रानलोद्भवे॥ १८

śaivāgni dhyānamuddiṣṭaṁ trividho'gniḥ prakīrtitaḥ|
vaidiko'pi tridhā gārhapatyassyād dakṣiṇo'nalaḥ|| 17
tatastvāvahanīyastu teṣāmatra prayojanam|
kārayed deśiko dhīmān śaiva miśrānalodbhave|| 18
The features of the form of Sivagni meant for meditation have been set forth in this way. The Sivagni
is held to be of three kinds. Even the Vedic-fire is of three kinds – garhapatyagni, dakshinagni and
avahaniyagni. These three kinds are to be employed by the learned Guru in the Saivagni and the
Misragni(Mixed-fire).
अनुकल्पं समानीय शैवं संपादयेद् गुरुः।
मिश्रं वा साधयेत् तत्र नियमोऽपि विधीयते॥ १९
गार्हपत्यो गृहस्तानां पितॄणां दक्षिणानलः।
दैवस्त्वावहनीयस्तु चान्येषामपि शंसितः॥ २०
बालो युवा च वृद्धश्च क्रमेण परिकीर्तितः।
प्रतिष्ठार्थं शिवाग्नेस्तु सम्पदर्थं समाहरेत्॥ २१
बालाग्निं उत्सवार्थं तु यौवनं परिकल्पयेत्।
नित्याग्नौ योजयेद् वृद्धं अन्यत्राऽपि योजयेत्॥ २२
anukalpaṁ samānīya śaivaṁ saṁpādayed guruḥ|
miśraṁ vā sādhayet tatra niyamo'pi vidhīyate|| 19
gārhapatyo gṛhastānāṁ pitṝṇāṁ dakṣiṇānalaḥ|
daivastvāvahanīyastu cānyeṣāmapi śaṁsitaḥ|| 20
bālo yuvā ca vṛddhaśca krameṇa parikīrtitaḥ|
pratiṣṭhārthaṁ śivāgnestu sampadarthaṁ samāharet|| 21
bālāgniṁ utsavārthaṁ tu yauvanaṁ parikalpayet|
nityāgnau yojayed vṛddhaṁ anyatrā'pi yojayet|| 22
The Guru should bring the fire produced in a conventional manner by means of attrition or sunstone and
after placing it inside the fire-pit, he should create Sivagni from it. Or, he may create the Mixed-fire. For
such creation of the Mixed-fire the orderly procedure has been formulated. Garhapatyagni is recommended
for the householders. Dakshinagni is meant for the Ancestral Divinities. Avahaniyagni is recommended for
the Deities and other Gods. Balagni(young fire), Yauvanagni(youth fire) and Vruddhagni(aged fire) – these
three kind of fire belong to theMixed-fire. Sivagni is highly suitable for the installation. Balagni should be
created to derive wealth and prosperity. Yauvanagni should be made use of for the performance of festivals.
Vruddhagni should be employed for performing the daily fire-ritual. This vruddhagni could be prepared
for other rituals also.
अनुकल्प शिवाग्नेस्तु चोत्पादार्थं क्रमो मतः।
शिवाग्निमुत्पाद होमस्तु श्रेष्ठस्संपरिकीर्तितः॥ २३
मिश्राग्निमुत्पाद होमस्तु मध्यमः परिकीर्तितः।