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

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।

वैदिके केवलाग्नौ वा शिवमन्त्रान्न योजयेत्॥ २४
शिवाग्नौ वैदिका मन्त्राश्चान्ये वा संप्रकीर्तिताः।
तथैव मिश्र वह्निस्तु वैदिकाग्निस्तु कथ्यते॥ २५
anukalpa śivāgnestu cotpādārthaṁ kramo mataḥ|
śivāgnimutpāda homastu śreṣṭassaṁparikīrtitaḥ|| 23
miśrāgnimutpāda homastu madhyamaḥ parikīrtitaḥ|
vaidike kevalāgnau vā śivamantrān na yojayet|| 24
śivāgnau vaidikā mantrāścānye vā saṁprakīrtitāḥ|
tathaiva miśra vahnistu vaidikāgnistu kathyate|| 25
A systematic procedure has been framed for the creation of Sivagni from the fire produced in a conventional
way. The oblations offered into the Sivagni are considered to be of supreme kind. Those offered into the Mixed-
fire are considered to be of medium standard. Neither in the Vedic-fire nor in the Kevala-fire(normal fire),
the mantras of the Sivagamas should be employed. But, the mantras of the Vedas and other Scriptures
could be employed in the Sivagni. Similarly, the mantras and other rituals pertaining to the Vedic-fire could
be employed in the Mixed-fire.
ब्रह्मा विष्णुश्च लोकेशा देवाश्चान्ये च ये स्थिताः।
व्यासो बोधायनश्चापस्तम्बश्चैवाश्वलायनः॥ २६
सत्याषाढश्च ते चान्ये मत्तो वेदास्तु सार्थकान्।
शास्त्राण्यन्यानि श्रोतारः पुराणं च स्मृता तथा॥ २७
सूत्रैस्तु नियमार्थं तु व्यास संक्षेपकारिणः।
तन्मतेन कृतो योऽग्निः वैदिकः परिपठ्यते॥ २८
brahmā viṣṇuśca lokeśā devāścānye ca ye sthitāḥ|
vyāso bodhāyanaścāpastambaścaivāśvalāyanaḥ|| 26
satyāṣāḍhaśca te cānye matto vedāstu sārthakān|
śāstrāṇyanyāni śrotāraḥ purāṇaṁ ca smṛtā tathā|| 27
sūtraistu niyamārthaṁ tu vyāsa saṁkṣepakāriṇaḥ|
tanmatena kṛto yo'gniḥ vaidikaḥ paripathyate|| 28
The fire moulded by following the rules promulgated by Brahma, Vishnu, other Gods of various planes of
existence, Vyasa, Bodhayana, Apastamba, Asvalayana, Satyashada and other sages, rules given by those who
received instructions on the Vedas revealed by me and on their intended meanings and contents and on other
treatises, rules set forth in the Puranas and Smrutis, rules given in the Sutra-works authored by those who
simplified the extesive teachings for the purpose of systematic performance, is declared to be the Vedic-fire.
अदीक्षिताश्च विप्राद्या वैदिकाग्नौ तु केवलम्।
अधिकारिण इत्युक्ता दीक्षितास्सर्वयोग्यकाः॥ २९
उभयाश्रयिणो ये तु कृत्वादौ वैदिकं पृथक्।

कुण्डसंस्कारपूर्वं तु शैवाग्निं साधयेत्ततः॥ ३०
मिश्रामिमेवं उद्दिष्टस्तूभयाश्रम योग्यकः।
adīkṣitāśca viprādyā vaidikāgnau tu kevalam|
adhikāriṇa ityuktā dīkṣitāssarvayogyakāḥ|| 29
ubhayāśrayiṇo ye tu kṛtvādau vaidikaṁ pṛthak|
kuṇḍasaṁskārapūrvaṁ tu śaivāgniṁ sādhayettataḥ|| 30
miśrāgnimevaṁ uddiṣṭastūbhayāśrama yogyakaḥ|
Those who have not been initiated and the common brahmins and such others are entitled to perform the
Vedic-fire rituals only. But those who have been initiated are qualified to perform all kinds of fire-rituals.
Those who are qualified to perform both the Vedic and the Agamic fire-rituals should first perform the
Vedic-fire ritual separately, then carry out the sacramental activities for the fire-pit and then produce
the Saivagni in the consecrated fire-pit. The procedure of performing the Mixed-fire ritual is prescribed in
this way for the sake of those who are qualified to perform the Mixed-fire rituals.
अथवा वैदिके होमे निर्वृत्ते तदनन्तरम्॥ ३१
शैवोक्त कुण्डसंस्कारान् कृत्वा चाग्निं च तत्पुरा।
नाभिस्थेऽग्नावपानेन विश्राम्योदानवृत्तिना॥ ३२
तद्बीजेन क्रमात् सद्यवामाघोर नरेश्वरान्।
नित्याग्निं वेशयेद् भूयश्शिवाग्निमपि कुण्डके॥ ३३
एवं मिश्रं तु संपाद्य जुहुयात्सर्वमन्त्रकैः।
athavā vaidike home nirvṛtte tadanantaram|| 31
śaivokta kuṇḍasaṁskārān kṛtvā cāgniṁ ca tatpurā|
nābhisthe'gnāvapānena viśrāmyodānavṛttinā|| 32
tadbījena kramāt sadyavāmāghora nareśvarān|
nityāgniṁ veśayed bhūyaśśivāgnimapi kuṇḍake|| 33
evaṁ miśraṁ tu saṁpādya juhuyātsarvamantrakaiḥ|
Or, once the Vedic-fire rituals are completed, then the Guru should perform the prescribed sacraments
to the fire-pit according to the rules given in the Saivagama. Then he should lead the fire(blazing forth in
the pit) through his inbreath to the fire existing in his navel and place it there. Through the uprising outbreath,
he should bring out that fire reciting the seed letter pertaining to it and reciting the sadyojata mantra, vamadeva
mantra, aghora mantra, tatpurusha mantra and isana mantra in the due order and deposit that fire in the
daily-fire remaining in the fire-pit and again he should deposit the Sivagni also in that fire. Having created the
Mixed-fire in this way, he should offer the oblations with the accompaniment of all the mantras.
विहितेऽन्त्येष्टि कर्मादौ उभयोरसङ्गरार्थकम्॥ ३४
आदौ वा कुण्ड संस्कारं कुर्याद्वैदिक शैवकम्।
वैदिकाग्न्यवसाने तु शैवं सम्पाद्य वानलम्॥ ३५

कृत्वा शिवाग्निं अन्यत्र तेन संयोजनं नयेत्।
एवं अन्त्येष्टि कर्मादौ साङ्कर्यं सम्मतं त्विह ॥ ३६
vihite'ntyeṣṭi karmādau ubhayossaṅkarārthakam|| 34
ādau vā kuṇḍa saṁskāraṁ kuryādvaidika śaivakam|
vaidikāgnyavasāne tu śaivaṁ sampādya vānalam|| 35
kṛtvā śivāgniṁ anyatra tena saṁyojanaṁ nayet|
evaṁ antyeṣṭi karmādau sāṅkaryaṁ sammataṁ tviha|| 36
In the activities such as the last funeral fire-ritual, certain rules have been laid down for the preparation of
the Mixed-fire. First the priest should perform the sacramental ritulas for the fire-pit and the he should do
the ritulas concerned with the Vedic-fire and the Saiva-fire. Upon the completion of the Vedic-fire rituals,
he may invoke the Sivagni in that fire or he may prepare the Sivagni in another place and then unite this
Sivagni with the Vedic-fire. In this way, the admixture of the Vedic-fire and the Saiva-fire under the occasions
such as the last funeral fire-ritual and others has been well accepted.
अथोऽन्यत्र पृथक् कार्यः श्रद्धावित्तानुसारतः।
शैवाग्निं संप्रवक्ष्यामि कुण्डलक्षण पूर्वकम्॥ ३७
तथा कुण्डं चतुष्कोणं वृत्ताभं वाथ वारिजम्।
सर्वकामप्रदं नित्ये हस्तमात्र विनिर्मितम्॥ ३८
atho'nyatra pṛthak kāryaḥ śraddhāvittānusārataḥ|
śaivāgniṁ saṁpravakṣyāmi kuṇḍalakṣaṇa pūrvakam|| 37
tathā kuṇḍaṁ catuṣkoṇaṁ vṛttābhaṁ vātha vārijam|
sarvakāmapradaṁ nitye hastamātra vinirmitam|| 38
Then, a separate ritual should be performed in conformity with diligence in such activity and the availability
of resources. I will now explain the rituals concerned with the Sivagni, first dealing with the specific features
of the fire-pits. With regard to the performance of daily fire-ritual, a fire-pit in the shape of square, circle
or lotus should be designed, its width being one hasta. Such fire-pit is efficacious in yielding the desired
benefits.
चतुस्त्रिद्व्यङ्गुलास्तिस्रो मेखलैका षडङ्गुला।
गजोष्ठ सदृशा योनिर्मध्ये स्याद् द्वादशाङ्गुला ॥ ३९
कण्ठोऽङ्गुष्ठ प्रमाणेन गर्भश्वभ्रोपरि स्थितः।
स्थण्डिले तदभावे वा संस्कृतेऽग्निं निवेशयेत्॥ ४०
असंस्कृते तु वै कुण्डे शिवाग्निर्नैव सिध्यति।
अनिष्पन्ने शिवाग्नौ तु हुतं भवति निष्फलम्॥ ४१

catustridvyaṅgulāstisro maikhalaikā ṣaḍaṅgulā|
gajoṣṭha sadṛśā yonirmadhye syād dvādaśāṅgulā|| 39
kaṇṭho'ṅguṣṭha pramāṇena garbhaśvabhropari sthitaḥ|
sthaṇḍile tadabhāve vā saṁskṛte'gniṁ niveśayet|| 40
asaṁskṛte tu vai kuṇḍe śivāgnirnaiva siddhyati|
aniṣpanne śivāgnau tu hutaṁ bhavati niṣphalam|| 41
The three girdles of such fure-pit should be with the measure of 4, 3 and 2 angulas. If only one girdle
is to be provided, it should be with a measure of 6 angulas. In the middle of the upper girdle, a yoni-structure
should be designed so as to be in the shape of the elephant-lip, with a measure of 12 angulas. There should
be neck-like structure above the top level of empty space of the pit, with a measure of one angula. If such
fire-pit has not been constructed, the Guru may design a sthandila(a raised square platform) and create the
Sivagni there, after performing the concerned sacramental rituals. In a fire-pit for which the concerned
sacramental rituals are not performed, the Sivagni would never manifest. And in the fire-pit in which the
Sivagni has not been duly enabled to manifest, all the oblations offered there would not yield the intended
fruits.
वीक्षणं शिवमन्त्रेण प्रोक्षणं चास्त्र मन्त्रतः।
वर्मणाभ्युक्षणं कार्यं ताडनं चास्त्र मन्त्रतः॥ ४२
उल्लेखनावाकिरणं पूरणं सेचनं तथा।
कुट्टनं च ततः कुर्यात् सम्मार्जनं अतःपरम्॥ ४३
उपलेपः कुण्डक्लृप्तिः कुण्डस्य परिधानकम्।
कुण्डार्चनं च परिधिविष्ठरन्यास एव च॥ ४४
रेखाचतुष्टयं वज्रक्लृप्तिः शृङ्गाटकल्पना।
एतत्सर्वं तु मतिमान् अस्त्रमन्त्रेण कारयेत्॥ ४५
vīkṣaṇaṁ śivamantreṇa prokṣaṇaṁ cāstra mantrataḥ|
varmaṇābhyukṣaṇaṁ kāryaṁ tāḍanaṁ cāstra mantrataḥ|| 42
ullekhanāvakiraṇa pūraṇaṁ secanaṁ tathā|
kuṭṭanaṁ ca tataḥ kuryāt sammārjanaṁ ataḥparam|| 43
upalepaḥ kuṇḍakḷptiḥ kuṇḍasya paridhānakam|
kuṇḍārcanaṁ ca paridhiviṣṭharanyāsa eva ca|| 44
rekhācatuṣṭayaṁ vajrakḷptiḥ śṛṅgāṭakalpanā|
etatsarvaṁ tu matimān astramantreṇa kārayet|| 45
(The eighteen sacraments to be done for the fire-pit are explained now)

1. To cast siva-look at the fire-pit with the recital of the mula mantra, 2. Sprinkling over the fire-pit reciting
   the astra mantra, 3. Holding the right palm downwards in flag-mudra, sprikling the water with the
   accompaniment of kavaca mantra, 4. Striking the fire-pit with the accompaniment of astra mantra, 5. Digging
   at the bottom of inner side of the fire-pit, 6. Removing the extracted earth and other unwanted substances,
2. Filling up the hollow made by digging, 8. Sprinkling the water and wetting the inner area, 9. Pounding the
   bottom area, 10. Brushing and removing the clods, broken sticks and other such unwanted substances,
3. Wiping and smearing, 12. Rendering the fire-pit to be in the form of 5 kalas, 13. Coiling the three stranded

thread around the fire-pit, 14. Worshipping the fire-pit, 15. Arranging the bundles of darbha-grass known as
paridhi and vishtara around the fire-pit, 16. Drawing the four lines, 17. Designing the darbha-grass to be in
the form of vajra weapon, 18. Designing a specific pattern known as catushpatha(drawing two lines so as to
make four quadrangles). The learned Acharya should perform all these sacraments (from 5 to 18) with the
recital of astra mantra.
आसनं तत्र संकल्प्य देवीं वागीश्वरीं न्यसेत्।
तद्वद्वागीश्वरं चापि यद्वाकाशतनुं शिवम्॥ ४६
ध्यात्वा रिरंसुमैशान्यां सङ्गमय्य यथाविधि।
कल्पमन्थानसम्प्रातं समिधश्चैतयोस्ततः॥ ४७
शुद्धात्मतत्त्ववद्वह्निं अरणेर्जनितं क्षिपेत्।
āsanaṁ tatra saṁkalpya devīṁ vāgīśvarīṁ nyaset|
tadvadvāgīśvaraṁ cāpi yadvākāśatanuṁ śivam|| 46
dhyātvā riraṁsumaiśānyāṁ saṅgamayya yathāvidhi|
kalpamanthānusamprātaṁ samidhaścaitayostataḥ|| 47
śuddhātmatattvavadvahniṁ araṇerjanitaṁ kṣipet|
Having placed a seat(with darbha) over the catushpatha, the Guru should invoke the presence of Vagisvari Sakti
there. Similarly, he should invoke the presence of Vagisvara Siva whose form is of the nature of the space(of
consciousness). Having meditated on them, the Guru should contemplate the auspicious union of Vagisvari
and Vagisvara as taking place in an ordely way in the north-east of the fire-pit. Then, according to the rules
laid down in the concerned treatise, he should place the fire produced by means of attrition along with the
faggots inside the fire-pit contemplating that the produced fire is of the form of pure atmatattva of Vagisvari
and Vagisvara.
सूर्यकान्ताद् द्विजावासात् प्रसूतं अथवाऽनलम्॥ ४८
अनुकल्पविधानेन मन्त्रपूतं नियोजयेत्।
अयस्कान्तादितोऽकल्पं अथवानीय कल्पवित्॥ ४९
ताम्रपात्रे शरावे वा विक्षणाद्यैर्विशोधयेत्।
क्रव्यादंशं परित्यज्य प्रोक्षयेदस्त्रवारिणा॥ ५०
कवचेनावकुण्ठ्याथ ऐमुनायेति विन्यसेत्।
sūryakāntād dvijāvāsāt prasūtaṁ athavā'nalam|| 48
anukalpavidhānena mantrapūtaṁ niyojayet|
ayaskāntādito'kalpaṁ athavānīya kalpavit|| 49
tāmrapātre śarāve vā vīkṣaṇādyairviśodhayet|
kravyādaṁśaṁ parityajya prokṣayedastravāriṇā|| 50
kavacenāvakuṇṭhyātha aimunāyeti vinyaset|
If not produced by attrition, the Guru may produce the fire with sun-stone or he may collect the fire
from the house of siva brahmins or srauta brahmins. Then, he should purify that fire with the recital of relevant
mantras according to the rules applicable to ‘anukalpa- fire’ and place it in the fire-pit. Or, the Guru who has

known well the relevant treatises, may accept the fire produced with load-stone and other such substances and
purify it according to the rules applicable to ‘akalpa-fire’.Having collected the fire in the copper vessel or in a
hollowed plate made of earth, he should purify the fire by sacramental activities such as looking(vikshana),
sprinkling(prokshana) and others. Having thrown out a piece of fire towards south-west as a portion belonging
to the demonic force, he should sprinkle over the collected fire with the recital of astra mantra. Having given
protection to it with the recital of kavaca mantra, he should place it inside the fire-pit, reciting the mantra ‘om
aimunaya’.
वह्निबीजं षडङ्गैश्च वह्नेस्संयोजनम् न्यसेत्॥ ५१
मूलेन वौषदन्तेन धेनुमुद्रायुतेन च।
अमृतीकृत्य संपूज्य कुण्डस्यैव प्रदक्षिणम्॥ ५२
त्रिधा कृत्वाऽथ जानुभ्यां विन्यसेदवनिं गतः।
वागीशी गर्भनाड्यां तु स्वात्मनस्सम्मुखं यथा॥ ५३
मूलमन्त्रेण निक्षिप्य स्वात्मानं शिववत् स्मरेत्।
vahnibījaṁ ṣaḍaṅgaiśca vahnessaṁyojanam nyaset|| 51
mūlena vauṣadantena dhenumudrāyutena ca|
amṛtīkṛtya saṁpūjya kuṇḍasyaiva pradakṣiṇam|| 52
tridhā kṛtvā'tha jānubhyāṁ vinyasedavaniṁ gataḥ|
vāgīśī garbhanāḍyāṁ tu svātmanassammukhaṁ yathā|| 53
mūlamantreṇa nikṣipya svātmānaṁ śivavat smaret|
Then he should conceive the unification of fire with the recital of the seed-letter of fire adjoined with
the six anga mantras. He should immortalize it with the recital of siva-mulamantra ending with “vaushat”
and with the display of ‘amruta mudra’. Having done this, he should worship it well and hold the vessel
containing the fire, bring it around the fire-pit three times in clockwise direction and assuming a position so
that his right knee is touchng the ground, he should place that fire inside the fire-pit. While placing the fire,
the vessel should be turned towards him and contemplating that he is one with Lord Siva he should deposit
the fire in the channel of the womb of Vagisvari, with the recital of mulamantra.
तोयबिन्दुं ततो दत्वा छादयेत्तु सदिन्दनैः॥ ५४
दर्भकङ्कणं अस्त्रेण जप्तं गर्भस्य रक्षणे।
देवीहस्ते हृदा बद्धागर्भाधान निमित्तकम्॥ ५५
सद्योजातं समावाह्य हृदयेनाहुति त्रयम्।
तिलैर्दत्वा पुंसवननिमित्तं वामं अर्चयेत्॥ ५६
toyabinduṁ tato datvā chādayettu sadindanaiḥ|| 54
darbhakaṅkaṇaṁ astreṇa japtaṁ garbhasya rakṣaṇe|
devīhaste hṛdā baddhvāgarbhādhāna nimittakam|| 55
sadyojātaṁ samāvāhya hṛdayenāhuti trayam|
tilairdatvā puṁsavananimittaṁ vāmaṁ arcayet|| 56

Having offered the drops of arghya water, he should cover the fire with sacrificial sticks and pieces of
fire-wood. He should design a protective band with darbha-grass, energize it with astra mantra and tie it
on the left hand of Vagisvari for the sake of affording protection to the womb of Vagisvari. Then for
the sake of safety impregnation, he should invoke Sadyojata and offer three oblations of sesame with the
recital of hrudaya mantra. For the sake of performing the sacrament known as 'pumsavana', he should worship
Vamadeva.
शिरसैवाहुतिम् तद्वत् सीमन्तोन्नयने पुनः।
अघोरेण समभ्यर्च्य शिखयैवाहुति त्रयम्॥ ५७
दत्वा दर्भेण शिखयां वक्राङ्गानां च कल्पनम्।
निष्कृतिं च तदा कृत्वा जातकर्म ततो नयेत्॥ ५८
पुरुषेणार्चनं कृत्वा कवचेनाहुति त्रयम्।
तिलेनैव तदा कुर्यात् सूतकस्य निवृत्तये॥ ५९
śirasaivāhutim tadvat sīmantonnayane punaḥ|
aghoreṇa samabhyarcya śikhayaivāhuti trayam|| 57
datvā darbheṇa śikhayāṁ vaktrāṅgānāṁ ca kalpanam|
niṣkṛtiṁ ca tadā kṛtvā jātakarma tato nayet|| 58
puruṣeṇārcanaṁ kṛtvā kavacenāhuti trayam|
tilenaiva tadā kuryāt sūtakasya nivṛttaye|| 59
And he should offer three oblations with the recital of siro mantra(for pumsavana). Similarly, he should
worship Aghora and offer three oblations with the reictal of sikha mantra, for the sake of 'simantonnayana'.
For the appearance of face and other limbs and for their gradual growth, he should offer darbha with the
recital of sikha mantra. Then having offered three oblations for the perfect growth of the limbs and to
avert any defect in those limbs, he should offer three oblations of sesame with the recital of same mantra.
Then, for the sake of 'jatakarma' sacrament, he should worship Tatpurusha and offer three oblations of
sesame with the recital of kavaca mantra. Then, in order to nullify the pollution due to the birth of the
fire-child, he should perform the concerned sacrament.
कुण्डं अर्घ्याम्बसा प्रोक्ष्य प्रागग्रान् उद्गाग्रकान्।
दर्भानास्तीर्य कुण्डस्य समन्तादस्त्रमन्त्रतः॥ ६०
रक्षार्थं शिववह्नेस्तु वक्राण्युद्घाटयेत्तदा।
आहुतित्रितयेनाथ वक्राणां पुष्टयेपि वा॥ ६१
लालापनोदनार्थं च सद्धिष्मान् पञ्च होमयेत्।
चतुर्विंशति संख्याकान् षोडशाङ्गुल दैर्घ्यकान्॥ ६२
ईशानं नामकरणे त्वावाह्यास्त्रेण होमयेत्।
शिवाग्निस्त्वमिति ब्रूयात् मूलमन्त्र पुरस्सरम्॥ ६३

kuṇḍaṁ arghyāmbasā prokṣya prāgagrān udagāgrakān|
darbhānāstīrya kuṇḍasya samantādastramantrataḥ|| 60
rakṣārthaṁ śivavahnestu vaktrāṇyudghāṭayettadā|
āhutitritayenātha vaktrāṇāṁ puṣṭayepi vā|| 61
lālāpanodanārthaṁ ca sadidhmān pañca homayet|
caturviṁśati saṁkhyākān ṣoḍaśāṅgula dairghyakān|| 62
īśānaṁ nāmakaraṇe tvāvāhyāstreṇa homayet|
śivāgnistvamiti brūyāt mūlamantra purassaram|| 63
To ward off the pollution due to the birth, he should sprinkle the arghya-water over the fire-pit. Then he
should strew the darbha-grass on all sides of the fire-pit so that the tip of the darbha-grass on the north and
the south sides is facing east and the tip of the darbha-grass on the east and west sides is facing north. Then,
to give protection to the fire-child, he should conceive the full manifestation of the faces of the Siva-fire
and offer three oblations for the sake of the perfect unfolding of the faces. To ward off the impurity caused
by the flow of saliva from the fire-child, he should offer 5 sacrificial sticks into the fire. Then, to perform
the sacrament known as ‘namakarana’ (ritual of giving a particular name), he should take 24 darbha-grass,
each one with a length of 16 angulas, invoke the presence of Isana and offer those darbhas into the fire
with the recital of astra mantra. Reciting the mula mantra, he should pronounce “ You are Sivagni”.
पित्रोर्विसर्जनं कुर्यान् मेखलासु च पूजयेत्।
इन्द्रादीन् लोकपालांश्च पूजयेत्परिधिष्वपि॥ ६४
विष्टरे च क्रमेणैव ब्रह्माणं रुद्रमेव च।
विष्णुमीश्वरं अभ्यर्च्य प्रागादि चतसृष्वपि॥ ६५
pitrorvisarjanaṁ kuryān mekhalāsu ca pūjayet|
indrādīn lokapālāṁśca pūjayetparidhiṣvapi|| 64
viṣṭare ca krameṇaiva brahmāṇaṁ rudrameva ca|
viṣṇumīśvaraṁ abhyarcya prāgādi catasṛṣvapi|| 65
Then he should remove the protective band of the parents of the fire-child with relevant mantras. In the
paridhis placed over the upper girdle, he should worship the gaurdians of the world(Lokapalas) Indra and
others. In the vishtaras placed in the east and other directions over the middle girdle, he should worship Brahma
in the east, Rudra in the south, Vishnu in the west and Isvara in the north.
गृहीत्वा स्रुक्स्रुवावस्त्रेण ह्यभ्युक्ष्य कवचेन तु।
अवकुण्ठ्य प्रताप्याग्नौ वा भ्राम्य च तदग्रतः॥ ६६
दर्भाग्रेणैव संस्पृश्य भ्राम्य मध्यं तु मध्यतः।
पुनराभ्राम्य मूलेन मूलं संस्पृश्य तद्द्वयोः॥ ६७
तद्वक्त्रं पञ्चकं न्यस्य स्रुचि शक्तिं च विन्यसेत्।
स्रुवे शम्भुं समभ्यर्च्य स्वात्मनो दक्षिणे न्यसेत्॥ ६८
दर्भाणामुपरिष्टात्तु पूजयेद् हृदयेन तु।