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

आत्मालङ्कार वायव्ये तौटिकं तुटिनीरकम्।
कलात्ययं तुलायोगं कुट्टिमं पट्टशेखरम्॥ ७३
महाविद्या महासौरं बिम्बं पञ्चदशैव तु।
mukhabimbaṁ praśāntasya śatasāhasra saṁkhyayā|| 71
dadhīcistu tataḥ prāpto bhedāḥ pañcadaśaiva tu|
caturmukhamalāyogaṁ saṁstobhaṁ pratibimbakam|| 72
ātmālaṅkāra vāyavye tauṭikaṁ tuṭinīrakam|
kalātyayaṁ tulāyogaṁ kuṭṭimaṁ paṭṭaśekharam|| 73
mahāvidyā mahāsauraṁ bimbaṁ pañcadaśaiva tu|
The Mukhabimba Agama was revealed to Prasanta as consisted of one hundred thousand verses.
Dadhici received this Agama from Prasanta. There are fifteen Upagamas for this Agama. They
are: Caturmukha, Malaya, Ayoga, Samstobham, Pratibimbaka, Atmalankara, Vayavya, Trautika,
Tutiniraka, Kalatyaya, Tulayoga, Kuttima, Pattasekhara, Mahavidya and Mahasaura.
प्रोद्गीतं शूलिनः प्रोक्तं लक्षत्रितय संख्यय्या॥ ७४
कवचाख्यस्ततः प्राप्तो भेदाः षोडश संख्यया।
कवचं चैव वाराहं पिङ्गलामतमेव च॥ ७५
पाशबन्धं दण्डधरं अङ्कुशं च धनुर्धरम्।
शिवज्ञानं च विज्ञानं श्रीकाल ज्ञानमेव च॥ ७६
आयुर्वेदं धनुर्वेदं सर्पदंष्ट्री विभेदनम्।
गीतं भरतमातोद्यं प्रोद्गीतं षोडशैव तु॥ ७७
prodgītaṁ śūlinaḥ proktaṁ lakṣatritaya saṁkhyayyā|| 74
kavacākhyastataḥ prāpto bhedāḥ ṣoḍaśa saṁkhyayā|
kavacaṁ caiva vārāhaṁ piṅgalāmatameva ca|| 75
pāśabandhaṁ daṇḍadharaṁ aṅkuśaṁ ca dhanurdharam|
śivajñānaṁ ca vijñānaṁ śrīkāla jñānameva ca|| 76
āyurvedaṁ dhanurvedaṁ sarpadaṁṣṭrī vibhedanam|
gītaṁ bharatamātodyaṁ prodgītaṁ ṣoḍaśaiva tu|| 77

The Prodgita Agama was revealed to Sulina as consisted of three hundred thousand vereses.
Kavaca received this Agama from Sulina. There are sixteen Upagamas for this Agama. They
are: Kavaca, Varaha, Pingalamata, Pasabandha, Dandadhara, Ankusa, Dhanurdhara, Sivajnana,
Vijnana, Srikalajnana, Ayurveda, Dhanurveda, Sarpadamshtri-vibhedana, Gita, Bharata
and Atodya.
ललितं चालयेशस्य प्रोक्तं अष्टसहस्रकम्।
आलयाल्ललितः प्राप्तो ललितं ललितोत्तरम्॥ ७८
कौमारं चैव तद्भेदं त्रिविधं परिकीर्तितम्।
lalitaṁ cālayeśasya proktaṁ aṣṭasahasrakam|
ālayāllalitaḥ prāpto lalitaṁ lalitottaram|| 78
kaumāraṁ caiva tadbhedaṁ trividhaṁ parikīrtitam|
The Lalita Agama was revealed to Alayesa as consisted of eight thousand verses. Lalita received
this Agama from Alayesa. There are three Upagamas for this Agama. They are: Lalita, Lalitottara
and Kaumara.
बिन्दोस्सिद्धं इदं तन्त्रं कोटिकोट्यर्थ संख्यया॥ ७९
बिन्दु संज्ञात्तु सिद्धाख्यं प्राप्तश्चण्डेश्वरः परः।
सारोत्तरं अथान्यत्तु औशनोत्तरमेव च॥ ८०
शालाभेदं शशीखण्डं सिद्धं तन्त्रं चतुर्विधम्।
bindossiddhaṁ idaṁ tantraṁ koṭikoṭyardha saṁkhyayā|| 79
bindu saṁjñāttu siddhākhyaṁ prāptaścaṇḍeśvaraḥ paraḥ|
sārottaraṁ athānyattu auśanottarameva ca|| 80
śālābhedaṁ śaśīkhaṇḍaṁ siddhaṁ tantraṁ caturvidham|
The Siddha Agama was revealed to Bindu as consisted of fifteen million verses. Candesvara
received this Agama from Bindu. There are four Upagamas for this Agama. They are:
Sarottara, Ausanottara, Saalaabheda and Sasikhanda.
सन्तानं शिवनिष्ठस्य षट्‌सहस्रं तु संख्यया॥ ८१
असंवायस्ततः प्राप्तो भेदस्सप्तविधो भवेत्।

लिङ्गाध्यक्षं सुराध्यक्षं शङ्करं त्वमलेश्वरम्॥ ८२
असंख्यं अनिलं द्वन्द्वं सन्तानं सप्तधेरितम्।
santānaṁ śivaniṣṭhasya ṣaṭsahasraṁ tu saṁkhyayā|| 81
asaṁvāyastataḥ prāpto bhedassaptavidho bhavet|
liṅgādhyakṣaṁ surādhyakṣaṁ śaṅkaraṁ tvamaleśvaram|| 82
asaṁkhyaṁ anilaṁ dvandvaṁ santānaṁ saptadheritam|
The Santana Agama was revealed to Sivanishtha as consisted of six thousand verses. Asamvaya
received this Agama from Sivanishtha. There are seven Upagamas for this Agama. They are:
Lingadhyaksha, Suradhyaksha, Sankara, Amalesvara, Asankhya, Anila and Dvandva.
सोमदेवस्य शर्वोक्तं द्विलक्षेणैव संख्यया॥ ८३
नृसिंहः प्राप्तवान् सोमाद्भेदः पञ्चविधो भवेत्।
शिवधर्मोत्तरं चैव वायुप्रोक्तं तथैव च॥ ८४
दिव्यप्रोक्तं अथैशानं शर्वोद्गीतं विधीयते।
somadevasya śarvoktaṁ dvilakṣeṇaiva saṁkhyayā|| 83
nṛsiṁhaḥ prāptavān somādbhedaḥ pañcavidho bhavet|
śivadharmottaraṁ caiva vāyuproktaṁ tathaiva ca|| 84
divyaproktaṁ athaiśānaṁ śarvodgītaṁ vidhīyate|
The Sarvokta Agama was revealed to Somadeva as consisted of two hundred thousand verses.
Nrusimha received this Agama from Somadeva. There are five Upagamas for this Agama.
They are: Sivadharmottara, Vayuprokta, Divyaprokta, Aisana and Sarvodgita.
श्रीदेव्यास्तु समाख्यातं पारमेश्वरं उत्तमम्॥ ८५
ग्रन्थ द्वादश लक्षं तु सप्तधा प्रसृतं तु तत्।
उशनोमुनि संप्राप्तः श्रीदेव्याश्च यथाक्रमात्॥ ८६
मतङ्गं यक्षिणीपद्मं पारमेश्वरमेव च।
पुष्करं सुप्रयोगं च हंसं सामान्यमेव हि॥ ८७

śrīdevyāstu samākhyātaṁ pārameśvaraṁ uttamam|| 85
grantha dvādaśa lakṣaṁ tu saptadhā prasṛtaṁ tu tat|
uśanomuni saṁprāptaḥ śrīdevyāśca yathākramāt|| 86
mataṅgaṁ yakṣiṇīpadmaṁ pārameśvarameva ca|
puṣkaraṁ suprayogaṁ ca haṁsaṁ sāmānyameva hi|| 87
The supreme Scripture known as Paramesvara Agama was revealed to Sridevi as consisted of
twelve hundred thousand verses. Usana Muni received this Agama from Sridevi. There are
seven Upagamas for this Agama. They are: Matanga, Yakshinipadma, Paramesvara, Pushkara,
Suprayoga, Hamsa and Samanya.
किरणं देवविभवे कोटिपञ्चक संख्यया।
संवर्तकस्ततः प्राप्तो भेदास्तु नवसंख्यया॥ ८८
गारुडं नर्ऋतं नीलं रूक्षं भानुक धेनुके।
प्रबुद्धं बुद्धकालाख्ये नवधा किरणो भवेत्॥ ८९
kiraṇaṁ devavibhave koṭipañcaka saṁkhyayā|
saṁvartakastataḥ prāpto bhedāstu navasaṁkhyayā|| 88
gāruḍaṁ narṛtaṁ nīlaṁ rūkṣaṁ bhānuka dhenuke|
prabuddhaṁ buddhakālākhye navadhā kiraṇo bhavet|| 89
The Kirana Agama was revealed to Devavibhu as consisted of fifty million verses. Samvartaka
received this Agama from Devavibhu. There are nine Upagamas for this Agama. They are:
Gaaruda, Nairruta, Nila, Ruksha, Bhanuka, Dhenuka, Prabuddhaa, Buddha and Kala.
शिवस्य वातुलं प्रोक्तं ग्रन्थाः शतसहस्रकम्।
महाकालस्ततः प्राप्तो भेदा वै द्वादशैव तु॥ ९०
वातुलं चोत्तरं चैव कालज्ञानं प्ररोहितम्।
सर्व धर्मात्मकं श्रेष्ठं नित्यं शुद्धं महाननम्॥ ९१
विश्वं विश्वात्मकं चैव वातुले द्वादश स्मृताः।
अष्टाविंशति तन्त्राणां मूलभेदाः प्रकीर्तिताः॥ ९२

śivasya vātulaṁ proktaṁ granthāḥ śatasahasrakam|
mahākālastataḥ prāpto bhedā vai dvādaśaiva tu|| 90
vātulaṁ cottaraṁ caiva kālajñānaṁ prarohitam|
sarvaṁ dharmātmakaṁ śreṣṭaṁ nityaṁ śuddhaṁ mahānanam|| 91
viśvaṁ viśvātmakaṁ caiva vātule dvādaśa smṛtāḥ|
aṣṭāviṁśati tantrāṇāṁ mūlabhedāḥ prakīrtitāḥ|| 92
The Vatula Agama was rvealed to Siva as consisted of one hundred thousand verses. Mahakala
received this Agama from Siva. There are twelve Upagamas for this Agama. They are:
Vatula, Vatulottara, Kalajnana, Prarohita, Sarva, Dharmatmaka, Sreshta, Nitya, Suddha,
Mahanana, Visva and Visvatmaka. In this way, all the Upagamas pertaining to the twenty-eight
Mulagamas have been detailed well.
कामिकं पादयुग्मं स्याद्योगजं गुल्फमेव च।
चिन्त्यं पादाङ्गुलिः प्रोक्तः कारणं जङ्घिका भवेत्॥ ९३
अजितं जानुदेशं स्याद् दीप्तेमूरुप्रदेशकम्।
सूक्ष्मं तु गुह्यमेवं स्यात्सहस्रं कटिदेशकम्॥ ९४
अंशुमान् स्यात् पृष्ठतलं सुप्रभेदं तु नाभिकम्।
विजयं कुक्षिदेशं स्यान् निश्वासं हृदयं भवेत्॥ ९५
स्वायंभुवं स्तनौ द्वौ तु अनलं नेत्रमेव च।
वीरं कण्ठप्रदेशस्तु रौरवं श्रोत्रमेव च॥ ९६
मकुटं माकुटं तन्त्रं अङ्गप्रत्यङ्गमेव च।
बाहू तु विमलं प्रोक्तं चन्द्रज्ञानं उरस्स्थलम्॥ ९७
बिम्बतन्त्रं सुवदनं प्रोद्गीतं रसना भवेत्।
ललितं स्यात्कपोलं तु सिद्धं चैव ललाटकम्॥ ९८
सन्तानं कुण्डलं विद्याच्छर्वोक्तं उपवीतकम्।
पारमेशान हारं तु किरणं रत्नभूषणम्॥ ९९
वातुलं वसनं प्रोक्तं शिवधर्म त्रिपुण्ड्रके।
कल्पञ्चैव तु संयोगे शिवधर्मानुलेपने॥ १००

बिम्बं पुष्पे च माल्ये च सिद्धान्तेन निवेदितम्।
तन्त्रात्मक शरीरेण मन्त्रमूर्तिमयेन तु॥ १०१
एतेषामुपभेदैश्च सादाख्यं मूर्तिमत् स्थितम्।
kāmikaṁ pādayugmaṁ syādyogajaṁ gulphameva cal
cintyaṁ pādāṅguliḥ proktaḥ kāraṇaṁ jaṅghikā bhavet|| 93
ajitaṁ jānudeśaṁ syād dīptemūrupradeśakam|
sūkṣmaṁ tu guhyamevaṁ syātsahasraṁ kaṭideśakam|| 94
aṁśumān syāt pṛṣṭhatalaṁ suprabhedaṁ tu nābhikam|
vijayaṁ kukṣideśaṁ syān niśvāsaṁ hṛdayaṁ bhavet|| 95
svāyambhuvaṁ stanau dvau tu analaṁ netrameva cal
vīraṁ kaṇṭhapradeśastu rauravaṁ śrotrameva cal| 96
makuṭaṁ mākuṭaṁ tantraṁ aṅgapratyaṅgameva cal
bāhū tu vimalaṁ proktaṁ candrajñānaṁ urassthalam|| 97
bimbatantraṁ suvadanaṁ prodgītaṁ rasanā bhavet|
lalitaṁ syātkapolaṁ tu siddhaṁ caiva lalāṭakam|| 98
santānaṁ kuṇḍalaṁ vidyāccharvoktaṁ upavītakam|
pārameśāna hāraṁ tu kiraṇaṁ ratnabhūṣaṇam|| 99
vātulaṁ vasanaṁ proktaṁ śivadharma tripuṇḍrake|
kalpañcaiva tu saṁyoge śivadharmānulepane|| 100
bimbaṁ puṣpe ca mālye ca siddhāntena niveditam|
tantrātmaka śarīreṇa mantramūrtimayena tu|| 101
eteṣāmupabhedaiśca sādākhyaṁ mūrtimat sthitam|
Lord Siva appears in a form constituted of these Agamas. In this form, the Kamika is present
as His two feet. Yogaja- ankle; Cintya – fingers of the feet; Karana – shank; Ajita – knees;
Dipta – thigh regions; Sukshma – the loins; Sahasra – hip region; Amsuman – back portion;
Suprabheda – navel; Vijaya – stomach; Nisvasa – heart; Svayambhuva – the breast-spots;
Anala – the eyes; Vira – neck portion; Raurava – the ears; Makuta – the crown and the main
parts and sub-parts of the body; Vimala – the shoulders; Candrajnana – the chest region;
Bimba – the well-formed face; Prodgita – tongue; Lalita – the cheek; Siddha – the fore-head;
Santana – the ear rings;Sarvokta – the sacred thread; Paramesvara – ornamental chain; Kirana- the
ornaments made of gems; Vatula – the attire; all the auspicious deeds recommended in these
Agamas – the three stripes of holy ash; all the specific preparations such as arghya-water and
others – the waist-belt and such other items needed for the body; all the directions related to the
worship of Siva – the perfumed unguents; all the vereses related to meditation of form(dhyana)
denote the various flowers and garlands; the principles set forth in the knowledge-section
(jnana pada) – the eatables to be offered to Him. The form of Sadakhya presents itself as associated

with the form constituted of the Agamas, with the vibrant force constituted of the mantras and
with other different parts designed with the secondary sections of the Agamas and the mantras.
शिवरुद्रात्मकं तन्त्रं अष्टाविंशति संख्यकम्॥ १०२
चिन्तामणिरिव भ्राजि चैकधा बहुधा दिशेत्।
यद्यप्येको भवेद्वक्ता श्रोतृभेदादनेकधा॥ १०३
कर्षणादि प्रतिष्ठांतं मूलेनैव समाचरेत्।
कृतञ्चेदुपभेदेन कर्ता भर्ता विनश्यति॥ १०४
śivarudrātmakam tantraṁ aṣṭāviṁśati saṁkhyakam|| 102
cintāmaṇiriva bhrāji caikadhā bahudhā diśet|
yadyapyeko bhavedvaktā śrotṛbhedādanekadhā|| 103
karṣaṇādi pratiṣṭhāntaṁ mūlenaiva samācaret|
kṛtañcedupabhedena kartā bhartā vinaśyati|| 104
All the twenty-eight Mula Agamas which are in two different streams as Sivabheda and
Rudrabheda shine forth as the fabulous gem(cintamani)which could yield all the desired fruits.
They are capable of yielding the one ultimate fruit(liberation) as well as the mutitudes of
fruits related to the worldly life. Even though the Lord who revealed the Agamas is only One,
the Agamas became manifold in view of those who received these Agamas. All the activities
from the ploughing of the selected land up to the insatallation should be done according to
the directions given in the Primary Agamas(Mulagamas) only. If these are done based on
the Upagamas, both the doer and the protector of the country would perish.
केवलं यजनं प्रोक्तं उपभेदैर्विशेषतः।
प्रतिष्ठाद्यं तु मूलैश्चेत् अष्टाविंशतिभिर्वरम्॥ १०५
येन तन्त्रेण चारब्धं कर्षणाद्यर्चनान्तकम्।
तेन सर्वं प्रकर्तव्यं न कुर्यादन्य तन्त्रतः॥ १०६
कारयेदन्य तन्त्रेण नोक्तं चेत्तु विशेषतः।
kevalaṁ yajanaṁ proktaṁ upabhedairviśeṣataḥ|
pratiṣṭhādyaṁ tu mūlaiścet aṣṭāviṁśatibhirvaram|| 105

yena tantreṇa cārabdhaṁ karṣaṇādyarcanāntakam|
tena sarvaṁ prakartavyaṁ na kuryādanya tantrataḥ|| 106
kārayedanya tantreṇa noktaṁ cettu viśeṣataḥ|
Only the specific variations in the rituals of worship are made known by the Upagamas. The
basic directions set forth in the twenty-eight Primary Agamas are superior for the activities such
as installation and others. The activities, from the ploughing the land to the systematic woship,
commenced based on a particular Primary Agama should be fulfilled completely based on that
particulat Primary Agama alone. No activity should be done, consuting the Primary Agama other
than the one taken up for commencing the work. If the direction for any specific activity is not
told in the selected Primary Agama, then that activity may be fulfilled based on the Mulagama
other than one selected already.
उक्तानि प्रतिषिद्धानि पुनस्संभाषितानि च॥ १०७
सापेक्ष निरपेक्षाणि शिववाक्यान्यनेकधा।
चतुष्पाद्युतान्येव भुक्तिमुक्त्यर्थ साधनम्॥ १०८
एतान्येवाथ श्रुत्वा तु देवैर्मुनिवरादिभिः।
संक्षेपतोऽपि कथितं सर्वेषामनुकम्पया॥ १०९
uktāni pratiṣiddhāni punassaṁbhāṣitāni ca|| 107
sāpekṣa nirapekṣāṇi śivavākyānyanekadhā|
catuṣpādayutānyeva bhuktimuktyartha sādhanam|| 108
etānyevātha śṛtvā tu devairmunivarādibhiḥ|
saṁkṣepato'pi kathitaṁ sarveṣāmanukampayā|| 109
These Agamas are replete with statements directly issued by Lord Siva. These statements are
the directions dealing with those which are to be undertaken and those which are probited.
These directions have been given with emphasis and certainty. These are dealing with those
which are desirable and which are to be abhorred. These Agamas are associated with four
sections in which such directions are set forth. These are the unfailing means for the attainment
of worldly enjoyments as well as the final liberation. Only these Agamas have been briefly
revealed to the competent persons in this world by the Devas, excellent Sages and others
after receiving these from their Gurus. Owing to the spontaneous compassion towards all
the beings of the world, these Devas and the Sages instructed these Agamas briefly.
एषामध्ययनं कार्यं शिवविप्रैर्गुरुकमात्।
अध्यापनं च कर्तव्यं न कार्यं इतरैनरैः॥ ११०

शिवसिद्धान्त तन्त्रेण प्रारब्धं कर्षणादिकम्।
न कुर्यादन्यशास्त्रेण कुर्याच्चेत् तन्त्रसंकरः॥ १११
तन्त्रसंकरदोषेण राजा राष्ट्रं च नश्यति।
eṣāmadhyayanaṁ kāryaṁ śivaviprairgurukramāt|
adhyāpanaṁ ca kartavyaṁ na kāryaṁ itarairnaraiḥ|| 110
śivasiddhānta tantreṇa prārabdhaṁ karṣaṇādikam|
na kuryādanyaśāstreṇa kuryāccet tantrasaṁkaraḥ|| 111
tantrasaṁkaradoṣeṇa rājā rāṣṭraṁ ca naśyati|
These Agamas are to be studied systematically by the Siva-vipras(Adisaivas) adhering to the
traditional system pertaining to the lineage of Guru. These Agamas are to be taught only by
the Siva-vipras. Such teaching of the Agamas should not be done by other persons. Once the
activities such as ploughing the land and the others are undertaken accoding to the Siddhanta
Agamas, they are not to be done in cosulatation with other scriptures during the course of such
activities. Such consultation with other scriptures would result in the defect of unsystematic
and confusing blend of the scriptures. Because of the occurrence of such severe defect, the
ruler and the ruled get ruined.
गारुडं भूततन्त्रं च भैरवं वामतन्त्रकम्॥ ११२
कापालं पाञ्चरात्रं च लाकुलं कुलशास्त्रकम्।
तन्त्रं पाशुपतं चान्यत् पुराणं धर्मशास्त्रकम्॥ ११३
इतिहासं षडङ्गं च ऋग्यजुस्साम संज्ञकम्।
अथर्वणं तथा बौद्धं आर्हतं मतमेव च॥ ११४
ऊर्ध्वस्रोतोऽक्षपाच्छास्त्रादपरं तदनुक्रमात्।
gāruḍaṁ bhūtatantraṁ ca bhairavaṁ vāmatantrakam|| 112
kāpālaṁ pāñcarātraṁ ca lākulaṁ kulaśāstrakam|
tantraṁ pāśupataṁ cānyat purāṇaṁ dharmaśāstrakam|| 113
itihāsaṁ ṣaḍaṅgaṁ ca ṛgyajussāma saṁjñakam|
atharvaṇaṁ tathā bauddhaṁ ārhataṁ matameva ca|| 114
ūrdhvasroto'kṣapācchāstrādaparaṁ tadanukramāt|

Gauda tantra, Bhuta tantra, Bhairava, Vama tantra, Kapala scriptures, Pancaratra scriptures,
Lakula scriptures, scriptures of Kula tradition, Pasupata tantras, Puranas, Dharma Sastras,
Itihasas, Six-limbs of the Vedas, Rg Veda, Yajur Veda, Sama Veda, Atharvana Veda, scriptures
belonging to the system of Bauddha and Arhata – all these come under the ‘not-superior’
category (apara) in view of the Agamas which are known as the Urdhva Srota (Scriptures which
issued forth from the upper face) and whose authenticity could not be diminished.
कामिकादि शिवज्ञानं मूर्धा भगवतस्सदा॥ ११५
इतराणि महेशस्य हृत्कण्ठाद्यङ्गकानि वै।
पूर्वपक्षतया तानि कथितानीह शम्भुना॥ ११६
हेयोपादेय वस्तूनां निर्णये परमार्थतः।
तत्सर्वं अधरीकृत्य शैवसिद्धान्त ईरितः॥ ११७
kāmikādi śivajñānaṁ mūrdhā bhagavatassadā|| 115
itarāṇi maheśasya hṛtkaṇṭhādyangakāni vai|
pūrvapakṣatayā tāni kathitānīha śambhunā|| 116
heyopādeya vastūnāṁ nirṇaye paramārthataḥ|
tatsarvaṁ adharīkṛtya śaivasiddhānta īritaḥ|| 117
The Kamika and other Mula Agamas, which are collectively called Sivajnana Sastras, are
always considered as representing the head portion of the form of Lord Siva. All other Scriptures
represent the heart, neck and other parts of that form. Other Scriptures have been revealed by
Lord Sambhu so as to constitute the prior and unsettled prima-facie part to suit the varied levels
of the human beings. But, the Saiva Siddhanta Sastras (Agamas) have been revealed by Him
so as to constitute the final and well-ascertained conclusive part, after setting aside all other
scriptures which fail in ascertaining exactly the principles which are to be accepted and the
principles which are to be discarded.
सिद्धान्त शास्त्रनिष्ठैश्च शिवविप्रैर्यथाक्रमम्।
शास्त्रान्तरैस्तु संस्थाप्य लिङ्गं तदुभयार्थकम्॥ ११८
पूजनीयं नृपग्राम यजमानाभिवृद्धये।

siddhānta śāstraniṣṭhaiśca śivaviprairyathākramam|
śāstrāntaraistu saṁsthāpya liṅgaṁ tadubhayārthakam|| 118
pūjanīyaṁ nṛpagrāma yajamānābhivṛddhaye|
The image of any Deity can be installed and sanctified by the Adisaivas who are well-rooted in
the knowledge of the Agamas even according to the other scriptures. Such image should be
worshipped by them duly for the attainment of earthly prosperity and heavenly happiness and
for the prosperity of the ruler, the village and the sponsor.
शैवस्सर्वाधिकारी स्यात्स्वकीये च परत्र च॥ ११९
शैवास्सर्वेषु कुर्वन्ति ये गृहस्था द्विजोत्तमाः।
यामले मातृतन्त्रे च कापाले पाञ्चरात्रके॥ १२०
बौद्धे चार्हमते चैव लाकुले वैदिकेऽपि च।
अन्येष्वाप च मार्गेषु तत्तच्छास्त्रैः स्वशास्त्रतः॥ १२१
शैवाः कुर्वन्ति दीक्षाद्यं तल्लिङ्गस्थापनादिकम्।
śaivassarvādhikārī syātsvakīye ca paratra ca|| 119
śaivāssarveṣu kurvanti ye gṛhasthā dvijottamāḥ|
yāmale mātṛtantre ca kāpāle pāñcarātrake|| 120
bauddhe cārhamate caiva lākule vaidike'pi ca|
anyeṣvapi ca mārgeṣu tattacchāstraiḥ svaśāstrataḥ|| 121
śaivāḥ kurvanti dīkṣādyaṁ talliṅgasthāpanādikam|
For performing the personalised worship(atmartha puja) and the temple worship(parartha puja),
Adisaiva is the higly qualified and authentic person. O, the foremost twice-born Sages!, the
Adisaivas are house-holders and normally they do the worship-related ritulas everywhere. They
have the competency to perform the rituals concerned with Yamala, Matru tantra, Kapala,
Pancaratraka, Bauddha, Arhata, Lakula, Vaidika and other systems according to the scriptures
belonging to each system and according to their own Agamic Scriptures. They perform
diksha and other rituals as applicable to all these systems and do the installation of the image
pertaining to each of these systems(based on the knowledge of the scriptures of other systems
and the knowledge of their own Agmas).

मुख्यत्वादिह शैवस्य मुखमाहात्म्यतोऽपि च॥ १२२
अधिकारोऽस्ति सर्वत्र नान्येषां शिवदर्शने।
तस्मात्परार्थं आत्मार्थं स्थापनं यजनं तथा॥ १२३
शिवविप्रेण कर्तव्यं अन्येषां स्वार्थमेव हि।
परार्थमपि कुर्याच्चेल्लोपेन नृपतेस्तथा॥ १२४
तद्राष्ट्रस्य च नाशः स्यादचिरेण न संशयः॥ १२५
mukhyatvādiha śaivasya mukhamāhātmyato'pi ca|| 122
adhikāro'sti sarvatra nānyeṣāṁ śivadarśane|
tasmātparārthaṁ ātmārtaṁ sthāpanaṁ yajanaṁ tathā|| 123
śivavipreṇa kartavyaṁ anyeṣāṁ svārthameva hi|
parārthamapi kuryāccellopena nṛpatestathā|| 124
tadrāṣṭrasya ca nāśaḥ syādacireṇa na saṁśayaḥ|| 125
Because of the importance of the Saiva Agamas and because of their greatness of representing
the face of Siva`s form, the competency and authority always lies with the Adisaivas for the
systematic study of these Saiva Scriptures. There is no such authority for others in the study of
these Agamas. Therefore, the temple worship, personalised worship, installation, worship of
other Deities – all these should be done by the Adisaivas only. For others, only personalised
worship(atmartha puja) is recommended. Transgressing this rule, if parartha puja(temple
worship) also is performed by others, then, as the result of such violation, the ruler and
the country would perish within a short span of time. There is no doubt about this.
॥ इति कामिकाख्ये महातन्त्रे क्रियापादे तन्त्रावतार पटलः प्रथमः ॥
|| iti kāmikākhye mahātantre kriyāpāde tantrāvatāra paṭalaḥ prathamaḥ||
This is the first chapter titled “ Transmission of the Agamas” in the Great Tantra called Kamika

२ मन्त्रोद्धार पटलः
2 mantroddhāra paṭalaḥ
2 Formulation of the Significant Mantras
अथ संक्षेपतो वक्ष्ये मन्त्राणां उद्धृतिं क्रमात्।
मन्त्रं विना क्रिया नास्ति कर्षणाद्यर्चनान्तकम्॥ १
atha saṁkṣepato vakṣye mantrāṇāṁ uddhṛtiṁ kramāt|
mantraṁ vinā kriyā nāsti karṣaṇādyarcanāntakam|| 1
Then I will tell you brifly about the systematic formation of the mantras , in due order. In the
whole series of events from ploughing of the land to the regular worship, not even a single
activity is carried out without mantra.
मननं सर्ववेदित्वं त्राणं संसार्यनुग्रहः।
मननत्राण धर्मित्वान् मन्त्र इत्यभिधीयते॥ २
mananaṁ sarvaveditvaṁ trāṇaṁ saṁsāryanugrahaḥ|
mananatrāṇa dharmitvān mantra ityabhidhīyate|| 2
The term ‘manana’ denotes attainment of the capacity of knowing all. The term ‘trana’ denotes
the bestowal of grace on those, enmeshed in the wordly life. Since it possesses the power of
yielding manana and trana, it is called “mantra”.
मन्त्रो द्विरूपो विज्ञेयो वाच्य वाचक भेदतः।
वाग्रूपो वाचकः प्रोक्तो वाच्यस्त्वर्थात्मकः स्मृतः॥ ३
वाच्य वाचकयोश्चैव तादात्म्यं क्वचिदिष्यते।

mantro dvirūpo vijñeyo vācya vācaka bhedataḥ|
vāgrūpo vācakaḥ prokto vācyastvarthātmakaḥ smṛtaḥ|| 3
vācya vācakayoścaiva tādātmyaṁ kvacidiṣyate|
It is to be known that the mantra consists of two different forms – vacya and vacaka. The form
of the word is known as vacaka. The form of the deep content(meaning) of that word is known
as vacya. In any mantra, the inseparable identity of this vacka and vacya is very much expected.
नादो मन्त्र इति प्रोक्तः स नादो जायते परात्॥ ४
नादाद्विन्दु समुद्भूतो बिन्दोराद्यस्स्वरो भवेत्।
तस्मात्स्वरद्वयं द्वौ द्वौ तेषां भेदस्त्रयोदश॥ ५
nādo mantra iti proktaḥ sa nādo jāyate parāt|| 4
nādādbindu samudbhūto bindorādyassvaro bhavet|
tasmātsvaradvayaṁ dvau dvau teṣāṁ bhedastrayodaśa|| 5
Basically, nada is called mantra and that nada arises from paranada(the most subtle sound).
Bindu arises from the nada and from the bindu manifests the first ‘svara’ letter(vowel) ‘A’.
From the letter ‘A’, all other vowels arise in terms of two. On the whloe there arise thirteen
different letters.
स्वराः षोडश जीवाख्याः कादयो देहवन्मताः।
संख्यया ते चतुस्त्रिंशत् त एव व्यञ्जनानि तु॥ ६
प्राणोपाधि भेदेन व्याप्तं तैरेव सर्वतः।
तैरेव रचितं शास्त्रं परापर विभेदितम्॥ ७
नव खण्डं तु नादाख्यं पञ्चाशद्वर्ण भेदितम्।
विकारभूत भूताख्य वेद वेदेन्दु संख्यया॥ ८
खण्डानां निर्णयो वर्णैः एवमेव नवात्मकः।
svarāḥ ṣoḍaśa jīvākhyāḥ kādayo dehavanmatāḥ|
saṁkhyayā te catustriṁśat ta eva vyañjanāni tu|| 6
prāṇopādhi bhedena vyāptaṁ taireva sarvataḥ|
taireva racitaṁ śāstraṁ parāpara vibheditam|| 7

nava khaṇḍaṁ tu nādākhyaṁ pañcāśadvarṇa bheditam|
vikārabhūta bhūtākhya veda vedendu saṁkhyayā|| 8
khaṇḍānāṁ nirṇayo varṇaiḥ evameva navātmakaḥ|
There are sixteen vowels(svaras) and they are known as the souls(jivas). The letters from
‘Ka’ to ‘Ksha’ are considered as the bodies of those souls. They are 34 in number and it is
these letters which are called ‘vyanjana’. All things are pervaded by these letters(‘A’ to’Ksha’)
which are varigated by the varied functions of the vital air(prana). It is by these letters that
the Scriptures categorised as para and apara have been structured. The nada consists of
nine divisions in which all the 50 different letters remain included. The nine divisions of the
letters are formed in the following way: division of 16 svaras, 5 divisions of vyanjanas, each
division consisting of 5 vyanjaka letters, 2 divisions of vyanjakas, each division consisting of
4 vyanjakas and the last division consisting of only one vyanajka. On the whole, nine divisions.
स नादः कथ्यते विप्राः पर्यायैश्शिवनामभिः ॥ ९
स्थूलस्सूक्ष्मः परश्चेति त्रिविधः परिपठ्यते।
शब्दबोधानुभूतात्मा सर्वप्राणिहृदिस्थितिः ॥ १०
sa nādaḥ kathyate viprāḥ paryāyaiśśivanāmabhiḥ|| 9
sthūlassūkṣmaḥ paraśceti trividhaḥ paripaṭhyate|
śabdabodhānubhūtātmā sarvaprāṇihṛdisthitiḥ|| 10
O, the twice-born Sages!, that nada is termed by the specific names pertaining to Siva. This nada
is differentiated into three kinds – gross(sthula), subtle(sukshma) and supreme(para). The nada
which is of the nature of making known the inner content of the audible sound is present within
the heart of all the living beings.
पञ्चाशद् रुद्रभेदेन पञ्चाशच्छक्ति भेदतः।
संस्थिता मातृका ज्ञेया साधकैस्तत्त्वदर्शिभिः ॥ ११
तद्व्यासो वक्ष्यते विप्राः पश्चाद्वर्णाध्व वर्णनैः।
pañcāśad rudrabhedena pañcāśacchakti bhedataḥ|
saṁsthitā mātṛkā jñeyā sādhakaistattvadarśibhiḥ|| 11
tadvyāso vakṣyate viprāḥ paścādvarṇādhva varṇanaiḥ|

It should be known by the sadhakas and by those who have exact knowledge of the tattvas that
these fifty matruka-letters are associated with fifty different Rudras and fifty different Saktis.
O, the twice-born Sages! the elaborate details of these Rudras and Saktis will be told to you
later under the context of the description of the varna-adhva.
ऋषय ऊचुः-
भगवन् प्राणिनो लोके क्षीणसत्वाचिरायुषः॥ १२
लोभमोह महामान रागद्वेषादिभिर्युताः।
तेषां योग्यमशक्तानां शक्तानां च यथा तथा॥ १३
बहुधा मन्त्रसद्भावो वक्तव्यः करुणानिधे।
ṛṣaya ūcuḥ-
bhagavan prāṇino loke kṣīṇasatvācirāyuṣaḥ|| 12
lobhamoha mahāmāna rāgadveṣādibhiryutāḥ|
teṣāṁ yogyamaśaktānāṁ śaktānāṁ ca yathā tathā|| 13
bahudhā mantrasadbhāvo vaktavyaḥ karuṇānidhe|
The Sages:
O, Lord !, in this world, all the beings are with decaying good qualities and short duration of
life. They are associated with covetousness, delusion, increased conceit, attachment, enmity
and other such vices. O, the possessor of abounding grace!, the powerful emergence of mantras
which is taking place in manifold ways is to be explained exactly by you now as applicable to
those who are capable of doing the mantra-sadhana and those who are not able to accomplish this
sadhana.
ईश्वर उवाच--
येन येन प्रकारेण सुखोपायो भवेन्नृणाम्॥ १४
तेन तेन प्रकारेण कथयामि समासतः।
īśvara uvāca-
yena yena prakāreṇa sukhopāyo bhavennṛṇām|| 14
tena tena prakāreṇa kathayāmi samāsataḥ|

The Lord:
I will tell you succinctly the process by which the unfailing means for the attainment of happiness
would be availble to the human beings. Listen to this.
अकारस्सर्व दैवत्यं रक्तं सर्व वशीकरम्।
आकारस्तु पराशक्तिः श्वेतं आकर्षणं भवेत्॥ १५
इकारो विष्णुदैवत्यं श्यामं रक्षाकरं भवेत्।
मायाशक्तिरितीकारः पीतं स्त्रीणां वशीकरम्॥ १६
akārassarva daivatyaṁ raktaṁ sarva vaśīkaram|
ākārastu parāśaktiḥ śvetaṁ ākarṣaṇaṁ bhavet|| 15
ikāro viṣṇudaivatyaṁ śyāmaṁ rakṣākaraṁ bhavet|
māyāśaktiritīkāraḥ pītaṁ strīṇāṁ vaśīkaram|| 16
The first letter ‘A’ is related to all the Deities. It is of red color. It has the power to cause
allurement. The letter ‘AA’ is related to Parasakti. It is in white color. It has the power of
attracting the things towards itself. The letter ‘I’ is related to Vishnu. Its color is blue-black. It has the power of protecting. The letter ‘II’ is related Mayasakti. It is of pale yellow color. It has the power of alluring the women. उकारो वास्तुदैवत्यं कृष्णं राजवशीकरम्। ऊकारो भूमिदैवत्यं श्यामं लोकवशीकरम्॥ १७ ऋकारो ब्रह्मणो ज्ञेयं पीतं ग्रह विनाशकम्॥ शिखण्डि रूपं ॠकारं ह्यञ्जनं ज्वरनाशकम्॥ १८ ukāro vāstudaivatyaṁ kṛṣṇaṁ rājavaśīkaram| ūkāro bhūmidaivatyaṁ śyāmaṁ lokavaśīkaram|| 17 ṛkāro brahmaṇo jñeyaṁ pītaṁ graha vināśakam|| śikhaṇḍi rūpaṁ ṝkāraṁ hyañjanaṁ jvaranāśakam|| 18 The letter ‘U’ is related to the Vastu Devata. Its color is dark blue. It has the power of subjugating
the king. The letter ‘UU’ is related to the Bhumi Devata. Its color is blue-black. It has the power of subjucating the world. The letter ‘Ri’ is related to Brahma. Its color is whitish yellow. It has
the power to ward off the afflictions caused by the planetary positions. The letter ‘Rii” is
related to Sikhandi. It`s color is black. It has the power to ward off fever and the inflamed

state of the mind and body.
अश्विनीभ्यां लृलॄश्चैव सितेरक्त ज्वरापहे।
एकारो वीरभद्रीयं पीतं सर्वार्थ सिद्धितम्॥ १९
ऐकारं वाग्भवं विद्यात् स्फाटिकं ज्ञानसिद्धितम्।
ओकारं ईश्वरं विद्यात् ज्योतिस्सर्व फलप्रदम्॥ २०
aśvinībhyāṁ lḷūścaiva siterakta jvarāpahe|
ekāro vīrabhadrīyaṁ pītaṁ sarvārtha siddhitam|| 19
aikāraṁ vāgbhavaṁ vidyāt sphāṭikaṁ jñānasiddhitam|
okāraṁ īśvaraṁ vidyāt jyotissarva phalapradam|| 20
The letters ‘Li’ and ‘Lii’ are related to the two Asvini Deavtas(Divine physicians). They are
in the color of white and red. Both of them have the power to ward off fever and such other
diseases. The letter ‘E’ is related to Virabhadra. It`s color is pale yellow. It has the power
to accomplish all the desired things. The letter ‘Ai’ is related to Vagbhava(Sarasvati). It is
in the color of crystal. It has to the power to bestow the knowledge. The letter ‘O’ is related to
Isvara. It presents itself in the form of luminous beam. It has the power to yield all the desired
fruits.
औकारं आदिशक्तिस्यात् शुक्लं सर्वार्थ सिद्धितम्।
अंकारस्तु महेशस्स्याद् रक्तवर्णं सुखप्रदम्॥ २१
अःकारः कालरुद्रश्च रक्तं पाशानिकृन्तनम्।
aukāraṁ ādiśaktisyāt śuklaṁ sarvārtha siddhitam|
aṁkārastu maheśassyād raktavarṇaṁ sukhapradam|| 21
aḥkāraḥ kālarudraśca raktaṁ pāśanikṛntanam|
The letter ‘Au’ is related to Adisakti. It is in white color. It has the power of yielding
all the desired objects. The letter ‘Am’ is related to Mahesa. It is in red color. It has the power
to bestow happiness and comforts. The letter ‘Ah’ is related to Kalarudra. It is in red color.
It has the power of cutting asunder the fettering bonds.
प्राजापत्यं ककारश्च पीतं वृष्टिकंर भवेत्॥ २२
खकारं जाह्नवी ज्ञेयं क्षीराभं पापनाशनम्।

गकारो गणरूपञ्च रक्ताभं विघ्न नाशनम्॥ २३
घकारो भैरवं ज्ञेयं मुक्ताभं शत्रुनाशनम्।
ङकारः कालबीजं च कालं सर्वजयं भवेत्॥ २४
prājāpatyaṁ kakāraśca pītaṁ vṛṣṭikaraṁ bhavet|| 22
khakāraṁ jāhnavī jñeyaṁ kṣīrābhaṁ pāpanāśanam|
gakāro gaṇarūpañca raktābhaṁ vighna nāśanam|| 23
ghakāro bhairavaṁ jñeyaṁ muktābhaṁ śatṛnāśanam|
ṅakāraḥ kālabījaṁ ca kālaṁ sarvajayaṁ bhavet|| 24
The letter ‘ka’ is related to Prajapati. It`s color is whitish yellow. It has the power to yield the
shower of rain and of wealth. The letter ‘kha’ is related to Jahnavai(Ganga). It is in the color of
milk. It has the power to annihilate the effects of sinful deeds. The letter ‘ga’ is related to the
Lord Ganesa (Ganarupa). It is in the color of red. It has the power to ward off the obstacles. The
letter ‘gha’ is related to Bhairava. It is in the color of pearl. It has the power of destroying the
enemy. The letter ‘n’a’ is related Kala Deva. It is in the color of black. It has the power of
bestowing victory in all endeavors.
चकारश्चण्डरुद्रस्स्याद् अञ्जनं त्रिपुरापहम्।
छकारो भद्रकाली स्यात् राजावर्तं जयप्रदम्॥ २५
जकारं जंभभित् ज्ञेयं रक्ताभं जयावहम्।
झकारस्त्वर्धनारी स्यात् श्यामं सर्व जयावहम्॥ २६
ञकारः कोटिविज्ञेयं पीतं रोगविनाशनम्।
cakāraścaṇḍarudrassyād añjanaṁ tripurāpaham|
chakāro bhadrakālī syāt rājāvartaṁ jayapradam|| 25
jakāraṁ jaṁbhabhit jñeyaṁ raktābhaṁ jayāvaham|
jhakārastvardhanārī syāt śyāmaṁ sarva jayāvaham|| 26
ñakāraḥ koṭivijñeyaṁ pītaṁ rogavināśanam|
The letter ‘ja’ is related to Canda Rudra. It is in the color of black. It has the power of destroying
the three bands of negative forces. The letter ‘cha’ is related to Bhadra Kali. It is in the color
of ‘rajavarta’ flower. It has the power of yielding the final victory. The letter ‘ja’ is related to
Jambhabhit. It is in the color of red. It is of the nature of conducing to the final victory. The

letter ‘jha’ is related to Ardhanari form of Siva. It is in the color of blue-black. It is conducive
to victory in all the efforts undertaken. The letter ‘jna’ is related to Koti Rudra. It`s color is
whitish yellow. It has the power of warding off the diseases.
भृङ्गीशस्स्याट्टकारं तु रक्तं सर्वसुखावहम्॥ २७
ठकारश्चन्द्रबीजं च सितं मृत्यु विनाशनम्।
डकारश्चैकनेत्रं च पीतं कालजयं भवेत्॥ २८
ढकारो यमबीजं च नीलं मृत्यु विनाशनम्।
णकारो नन्दिबीजं च रक्ताभं चार्थसिद्धिदम्॥ २९
bhṛṅgīśassyāṭṭakāraṁ tu raktaṁ sarvasukhāvaham|| 27
ṭhakāraścandrabījaṁ ca sitaṁ mṛtyu vināśanam|
ḍakāraścaikanetraṁ ca pītaṁ kālajayaṁ bhavet|| 28
ḍhakāro yamabījaṁ ca nīlaṁ mṛtyu vināśanam|
ṇakāro nandibījaṁ ca raktābhaṁ cārthasiddhidam|| 29
The letter ‘Ta’ is related to Bhrungiisa. It is in the color of red. It is conducive to all states
of happiness. The letter ‘Tha ‘is related to the Moon. It is in white color. It has the power of
annihilating the chances of untimely death. The letter ‘Da’ is related to Ekanetra Rudra. It is
in the color of whitish yellow. It has the power to gain victory over the Kaladeva. The letter
‘Dha’ is related to Yama. It is in blue color. It has the power of annihilating the chances of
immature death. The letter ‘NA’ is related to Nandi Deva. It is in the color of red. It has the
power of yielding the objects of enjoyments.
तकारो वास्तुदैवत्यं श्वेतं सर्वजयं भवेत्।
थकारो धर्मिणो ज्ञेयं कुन्दाभं स्याज् जयप्रदम्॥ ३०
दुर्गाबीजं दकारश्च श्यामं सर्वार्थ सिद्धिदम्।
धकारो धनदः प्रोक्तः पीताभं चार्थसिद्धिदम्॥ ३१
नकारश्चैव सावित्री स्फाटिकं पापनाशनम्।
takāro vāstudaivatyaṁ śvetaṁ sarvajayaṁ bhavet|
thakāro dharmiṇo jñeyaṁ kundābhaṁ syāj jayapradam|| 30
durgābījaṁ dakāraśca śyāmaṁ sarvārtha siddhidam|
dhakāro dhanadaḥ proktaḥ pītābhaṁ cārthasiddhidam|| 31