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

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।

gṛhītvā sruksruvāvastreṇa hyabhyukṣya kavacena tu|
avakuṇṭhya pratāpyāgnau vā bhrāmya ca tadagrataḥ|| 66
darbhāgreṇaiva saṁspṛśya bhrāmya madhyaṁ tu madhyataḥ|
punarābhrāmya mūlena mūlaṁ sampṛśya taddvayoḥ|| 67
tadvaktra pañcakaṁ nyasya sruci śaktiṁ ca vinyaset|
sruve śambhuṁ samabhyarcya svātmano dakṣiṇe nyaset|| 68
darbhāṇāmupariṣṭāttu pūjayed hṛdayena tu|
Having taken the sruk and sruva(specially designed ladles) with hrudaya mantra and looked at them with
mula mantra, he should sprinkle the arghya water with astra mantra, sprinkle the arghya water over it with
right palm held in the flag-mudra and with the recital of kavaca mantra and render protection with the recital
of kavaca mantra. Then having moved them to the left hand, he should warm the front part of the darbha in the
fire and wipe the front part of sruk and sruva with the front of warmed darbha. Then he should hold the sruk
and sruva in his right hand and warm their middle part in the fire. Once again moving the sruk and sruva to the
left hand, he should warm the middle part of the darbha and wipe the middle part of the sruk and sruva with the
warmed middle part of the darbha. Again, he should move them back to the right hand and warm the bottom
part of them in the fire. Then, having moved them to the left hand as before, he should warm the bottom of the
darbha and wipe the bottom part of the sruk and sruva with the bottom part of the darbha. Then he should
identify Lord Siva who has five faces with the sruva and identify the Sakti with sruk. He should worship Siva
in the sruva and Sakti in the sruk and place them over the darbhas in his right side and worship them with
hrudaya mantra.
आज्यं अस्त्रेण संप्रोक्ष्य कवचेनावकुण्ठ्य च॥ ६९
प्रताप्याग्नौ शिवास्त्रेणोद्वास्य तत्कवचेन तु।
कुण्डस्यैवोपरिष्टात्तु त्रिः प्रदक्षिणं आनयेत्॥ ७०
योन्यां संस्थाप्य संग्राह्य दर्भाग्रद्वय निर्मितम्।
प्रादेशिक पवित्रञ्चाङ्गुष्ठानामिक मध्यमम्॥ ७१
त्रिराज्योत्प्लवनं कृत्वा कवचेनाग्नि सम्मुखम्।
तद्वत् संप्लवनं कृत्वा हृदयेनात्म सम्मुखम्॥ ७२
ājyaṁ astreṇa saṁprokṣya kavacenāvakuṇṭhya ca|| 69
pratāpyāgnau śivāstreṇodvāsya tatkavacena tu|
kuṇḍasyaivopariṣṭāttu triḥ pradakṣiṇaṁ ānayet|| 70
yonyāṁ saṁsthāpya saṁgrāhya darbhāgradvaya nirmitam|
prādeśika pavitrañcāṅguṣṭhānāmika madhyamam|| 71
trirājyotplavanaṁ kṛtvā kavacenāgni sammukham|
tadvat saṁplavanaṁ kṛtvā hṛdayenātma sammukham|| 72
Then he should sprinkle the arghya water over the ghee with the recital of astra mantra and render protection
around it with the recital of kavaca mantra. Having warmed it in the kindled fire with the recital of astra mantra,
he should take it away from the fire with the recital of kavaca mantra. Then holding the ghee-vessel
he should move it around the fire-pit three times in clockwise direction and place it on the yoni-structure. Then
having taken the pavitra designed with the front portion of two darbhas having a length of one pradesika
(distance between the thumb and the little finger, when the fingers are kept stretched) and hold the two ends

of the pavitra with the thumb, ring finger and the middle finger (of both the hands) and with this he should
let the drops of ghee into the fire, three times, with the recital of kavaca mantra. He should sprinkle the drops
holding the pavitra turned towards the fire. In the same way, he should sprinke the ghee-drops three times,
holding the pavitra turned towards himself, with the recital of hrudaya mantra.
वह्नौ पवित्रं निक्षिप्य अस्त्रेणोद्योत्य तद्धृतम्।
निरीक्ष्याज्यं ततो धीमान् नीराजनं अथाचरेत्॥ ७३
उल्कामग्नौ विनिक्षिप्य प्रोक्ष्याङ्गैरभिमन्त्रयेत्।
अमृतीकृत्य मूलेन धेनुमुद्रायुतेन च॥ ७४
संपूज्य मूलमन्त्रेण दर्भं प्रादेश निर्मितम्।
ओंकारेणात्र विन्यस्य नाडीनां कल्पयेत् त्रयम्॥ ७५
vahnau pavitraṁ nikṣipya astreṇodyotya tadghṛtam|
nirīkṣyājyaṁ tato dhīmān nīrājanaṁ athācaret|| 73
ulkāmagnau vinikṣipya prokṣyāṅgairabhimantrayet|
amṛtīkṛtya mūlena dhenumudrāyutena ca|| 74
saṁpūjya mūlamantreṇa darbhaṁ prādeśa nirmitam|
oṁkāreṇātra vinyasya nāḍīnāṁ kalpayet trayam|| 75
Having dropped the pavitra into the fire, he should instill brightness and energy into the ghee with the recital
of astra mantra. Having looked at the ghee, the learned Acharya should burn a portion of darbha and wave it
over the ghee. Then, having thrown the darbha along with the burnt portion into the fire, he should sprinkle the
arghya water over the ghee and consecrate it with the recital of anga mantras. Displaying the amruta mudra,
he should instill the nectarine nature into the ghee with the recital of mula mantra. Then he should worship it
with the recital of mula mantra and place the pavitra designed with a darbha having a length of one
span(pradesa) over the ghee, with the recital of pranava mantra. Then he should contemplate the presence
of three channels ida, pingala and sushumna in the left, right and in between these two respectively and
conceive the connection between these channels and the ghee.
मध्यादाज्यं समानीय सवाहा प्रणव संयुतम्।
अग्नये वामतस्सोमायेति मन्त्रेण होमयेत्॥ ७६
अग्नीषोम समायुक्तं मध्ये होमं समाचरेत्।
चतुर्थीमग्नये स्विष्टकृते स्वाहाऽहुतिं चरेत्॥ ७७
तत्सर्पिषो लवक्षेपात् सर्पिषोऽन्यानि शोधयेत्।
अयं विभागश्शुक्ले स्यात् कृष्णे सूर्याहूतिं चरेत्॥ ७८
madhyādājyaṁ samānīya savāhā praṇava saṁyutam|
agnaye vāmatassomāyeti mantreṇa homayet|| 76
agnīṣoma samāyuktaṁ madhye homaṁ samācaret|
caturthīmagnaye sviṣṭakṛte svāhā'hutiṁ caret|| 77

tatsarpiṣo lavakṣepāt sarpiṣo'nyāni śodhayet|
ayaṁ vibhāgaśśukle syāt kṛṣṇe sūryāhutiṁ caret|| 78
Having taken the ghee from the middlle of the ghee-vessel, he should offer the oblation on the left eye
of the Sivagni, reciting the mantra ‘ Om agnaye somaya svaha’. He should offer the oblation of ghee
on the middle eye, reciting the mantra ‘Om agnishomabhyam svaha’. Then he should offer the fourth
oblation in the face of Sivagni, reciting the mantra ‘Om agnaye svishtakrute svaha’. Sprikling a small
drop of ghee over the remaining portion of the ghee kept in other vessels, he should purify that ghee.
This kind of varigation into moon, sun and fire is applicable to the bright phase of the lunar month. With
regard to dark phase of the lunar month, the oblation should begin with the sun.
आज्याहुति त्रयेणाग्नेः कुर्याद्वक्त्राभिघारणम्।
स्वैस्वैर्मन्त्रैस्समापेतं सद्यं वामेन योजयेत्॥ ७९
वामं घोरेण संयोज्य तं च तत्पुरुषेण तु।
तं चेशाने तु संयोज्य तं शिवेनैव योजयेत्॥ ८०
कृत्वैवं वक्रसन्धानं एकीकरणमेव च।
स्वस्वमन्त्रसमोपेतं सद्योजातादितो नयेत्॥ ८१
ājyāhuti trayeṇāgneḥ kuryādvaktrābhighāraṇam|
svairsvairmantraissamopetaṁ sadyaṁ vāmena yojayet|| 79
vāmaṁ ghoreṇa saṁyojya taṁ ca tatpuruṣeṇa tu|
taṁ ceśāne tu saṁyojya taṁ śivenaiva yojayet|| 80
kṛtvaivaṁ vaktrasandhānaṁ ekīkaraṇameva ca|
svasvamantrasamopetaṁ sadyojātādito nayet|| 81
The Acharya should perform the besprinkling of ghee for the five faces by offering three oblations of ghee into
the kindled fire. Reciting the mantra pertaining to each face, he should unify the Sadyojata face with Vamadeva
face. Then having unified the Vama face with the Aghora face, he should unify the Aghora face with
Tatpurusha face. Then he should unify the Tatpurusha face with Isana face. Finally, he should unify the Isana
face with the face of Siva. Having performed the unification of faces in this way, he should unify all the five
faces beginning from Sadyojata so as to be one single face, reciting all the five mantras associated with the
seed letter pertaining to each face.
यथामिलषितं वक्त्रं कुण्डमानं प्रकल्पयेत्।
अन्नप्राशन चूडादि संस्काराणां प्रसिद्धये॥ ८२
जिह्वायां मध्यमस्थायां पूर्णाहुतिं अथाचरेत्।
वौषदन्तेन मूलेन स्रुक् स्रुवाभ्यां विशेषतः॥ ८३
yathābhilaṣitaṁ vaktraṁ kuṇḍamānaṁ prakalpayet|
annaprāśana cūḍādi saṁskārāṇāṁ prasiddhaye|| 82
jihvāyāṁ madhyamasthāyāṁ pūrṇāhutiṁ athācaret|
vauṣaḍantena mūlena sruk sruvābhyāṁ viśeṣataḥ|| 83

The Acharya should contemplate the face as desired by him to derive specific benefits, having the size equal to
the size of the fire-pit. In order to fulfil the performance of sacraments such as giving the food to the child for
the first time(annaprasana), ceremony of tonsure(cuda) and others, he should offer the final consummate
oblation(purnahuti) in the tongue which is in the middle, reciting the mula mantra ending with “vaushat” and
with the sruk and sruva.
चर्वर्थं धूपदीपार्थं ओदनार्थं च कुण्डतः।
ग्राहयेत्तु पृथग्भागं वह्निमुद्धृत्य यत्नतः॥ ८४
प्राच्यां चरुपुरोडाशाः पञ्चसंस्कार संस्कृते।
अनाहुते शिवे वह्नौ होमस्तवावाहिते शिवे॥ ८५
carvarthaṁ dhūpadīpārthaṁ odanārthaṁ ca kuṇḍataḥ|
grāhayettu pṛthagbhāgaṁ vahnimuddhṛtya yatnataḥ|| 84
prācyāṁ carupuroḍāśāḥ pañcasaṁskāra saṁskṛte|
anāhute śive vahnau homastvāvāhite śive|| 85
For the purpose of cooking the sacrificial food(caru), incense, light and various kinds of cooked rice,
he should collect the fire-pieces from the fire-pit separately for each item, after kindling the fire and
strenthening it with fuels, taking all efforts to enable the fire to blaze forth for a long time. In the west
where all the five sacraments have been performed well, he should prepare the caru and purodasa. In the
fire in which oblations have not been offered, oblations should be given only after Siva has been invoked in it.
अग्ने त्वं ऐश्वरं तेजः पावनं परमं यतः।
तस्मात् त्वदीयहृत्पद्मे स्थाप्य सन्तर्पयाम्यहम्॥ ८६
प्रार्थयित्वेत्यतस्तस्य योगपीठं हृदम्बुजे।
विन्यस्य कल्पयेन्मूर्तिं भास्वरां सुवरां पराम्॥ ८७
आवाहनादिभिस्तस्यां सन्निधीकृत्य कारणम्।
पूजयित्वा बहिस्तस्या भोगाङ्गानि प्रकल्पयेत्॥ ८८
आश्रयोपायतो ध्यात्वा भास्वराणि पृथक् पृथक्।
परोच्य परमीकृत्य शिववक्त्राग्निवक्त्रयोः॥ ८९
कृत्वा सन्धानमग्रेस्तु ज्योतिर्नासा विनिर्गतम्।
यागस्थाने शिवेनैकीभूतं संयग्विचिन्तयेत्॥ ९०
agne tvaṁ aiśvaraṁ teajaḥ pāvanaṁ paramaṁ yataḥ|
tasmāt tvadīyahṛtpadme sthāpya santarpayāmyaham|| 86
prārthayitvetyatastasya yogapīṭhaṁ hṛdambuje|
vinyasya kalpayenmūrtiṁ bhāsvarāṁ suvarāṁ parām|| 87
āvāhanādibhistasyāṁ sannidhīkṛtya kāraṇam|
pūjayitvā bahistasyā bhogāṅgāni prakalpayet|| 88

āśrayopāyato dhyātvā bhāsvarāṇi pṛthak pṛthak|
prarocya paramīkṛtya śivavaktrāgnivaktrayoḥ|| 89
kṛtvā sandhānamagnestu jyotirnāsā vinirgatam|
yāgasthāne śivenaikībhūtaṁ samyagvicintayet|| 90
“O, Fire!, you are the effulgence of Isvara, you are pure and supreme. Therefore, installing Lord
Siva in the lotus seat of your heart, I am now procceding to offer the oblations to you for your contentment.”
Having supplicated in this way, he should ideate a yoga-pedestal in the heart-lotus of the Fire and install
the effulgent, most elegant and most supreme form of Siva on that pedestal. Having effected the nearest
presence of the Primal Lord in the yoga pitha, he should worship Him through invocation and other rituals.
Then, he should contemplate the presence of the retinue Deities manifesting as ‘bhoganaga’ around the Primal
Lord. Having contemplated one by one the presence of the lustrous Deities who are associated with the Lord,
he should conceive them to be in total identity with the Primal Lord, displaying the ‘paramikarana’ mudra.
He should conceive the oneness of the faces of Siva with those of the Fire. Having unified the faces of Fire,
he should deeply contemplate the effulgent beam coming out through the nose of the Sivagni and getting itself
merged into Siva who is present in the sanctified place of Yagasala.
नाडीसन्धानकं कृत्वा प्रार्थ्याज्ञां तर्पयेच्छिवम्।
शिवादशांशतोऽङ्गानि तर्पयेत्तु द्विजोत्तमाः॥ ९१
शतं अर्धं तदर्धं वा विंशतिर्वा दशा तथा।
आत्मार्थे वा परार्थे वा प्रत्यहं होममाचरेत्॥ ९२
एककालं द्विकालं वा त्रिकालं होममाचरेत्।
आज्याभावात् तिलैर्होमः कर्तव्यः कृष्णवर्चसः॥ ९३
व्रीहिभिर्वा समिद्भिर्वा दध्ना वापि यवैस्तथा।
त्रिफलैः बिल्वपत्रैर्वा पुष्पैर्वा याज्ञिकैश्शुभैः॥ ९४
अन्यैर्होमो विधातव्यः श्रद्धावित्तानुसारतः।
nāḍīsandhānakaṁ kṛtvā prārthyājñāṁ tarpayecchivam|
śivāddaśāṁśato'ṅgāni tarpayettu dvijottamāḥ|| 91
śataṁ ardhaṁ tadardhaṁ vā viṁśatirvā daśā tathā|
ātmārthe vā parārthe vā pratyahaṁ homamācaret|| 92
ekakālaṁ dvikālaṁ vā trikālaṁ homamācaret|
ājyābhāvāt tilairhomaḥ kartavyaḥ kṛṣṇavarcasaḥ|| 93
vrīhibhirvā samidbhirvā dadhnā vāpi yavaistathā|
triphalaiḥ bilvapatrairvā puṣpairvā yājñikaiśśubhaiḥ|| 94
anyairhomo vidhātavyaḥ śraddhāvittānusārataḥ|
Having done the ‘nadi snandhana’ (effecting a linkage between the fire-pit, altar and the image), he should
supplicate for the gracious order from the Lord to perform the remaining fire-ritual and offer the oblations
for the contentment of the Lord. O, the foremost among the twice-born Sages!, one tenth of the total
oblations offered with the mula mantra should be made for the sake of anga mantras. Or, 100, 50, 25, 20 or
10 oblations may be offered. For the sake of one's own self or for the sake of all people, he should offer
the oblations into the consecrated fire daily. These oblations may be done in one session, two sessions or

three sessions. If cow-ghee is not available, he may offer the oblations with black sesame. In accordance
with the deep involvement of the sponsor or with the availability of resources, oblations may be offered
with vrihi-grain, sacrificial faggots, curd, yava-grain, triple fruit, leaves of bilva-tree, flowers and other
auspicious substances recommended for the yajna.
मृगीं वाराह मुद्रां वा शङ्खिनीं वा विधाय च॥ ९५
जुहुयाद्वा पृथग्द्रव्यं मात्राख्याभिर्यथा तथा।
सुस्नेहमधुदुग्धानां आहुतिस्स्यात्स्रुवात्मिका॥ ९६
निकुञ्जेनाहुतिर्दध्ना भक्ष्यपायासयोः फलात्।
पर्यायात्सर्वभक्ष्याणि पञ्चाङ्गुलिभिस्तिलान्॥ ९७
mṛgīṃ vārāha mudrāṃ vā śaṅkhinīṃ vā vidhāya ca|| 95
juhuyādvā pṛthagdravyaṃ mātrākhyābhiryathā tathā|
susnehamadhudugdhānāṁ āhutissyātsruvātmikā|| 96
nikuñjenāhutirdadhnā bhakṣyapāyāsayoḥ phalāt|
paryāyātsarvabhakṣyāṇi pañcāṅgulibhistilān|| 97
Holding the mrugi mudra, varaha mudra or sankhini mudra, he should offer the oblations with each substance
separately, taking each substance in a measure to be considered according to the availability and to the
number of oblations. Oil, honey, milk and such other liquid items should be offered with sruva-ladle. Curd
should be offered in a measure of nikunja. Sweet cakes, eatables and payasa should be offered in a measure
of one pala. All kinds of eatables should be offerd separately, one after another. Sesame should be offered
with the tips of all the five fingers joined together.
मुष्टिभिर्होमयेल्लाजान् स्वरूपेण फलानि तु।
हस्तपिण्डमितं शाकं स्वाष्टांशं कन्दजातयः॥ ९८
तिक्तपिण्याक जातीनां अभिचारविधिं विना।
त्रिखण्डानि तु मूलानि द्व्यङ्गुला वल्लिजातयः॥ ९९
लाजावमिश्रितं धान्यं सर्वान्नं ग्राससम्मितम्।
हविष्यान्नं ततश्चान्ते ताम्बूलं विनिवेदयेत्॥ १००
muṣṭibhirhomayellājān svarūpeṇa phalāni tu|
hastapiṇḍamitaṁ śākaṁ svāṣṭāṁśaṁ kandajātayaḥ|| 98
tiktapiṇyāka jātīnāṁ abhicāravidhiṁ vinā|
trikhaṇḍāni tu mūlāni dvyaṅgulā vallijātayaḥ|| 99
lājāvamiśritaṁ dhānyaṁ sarvānnaṁ grāsasammitam|
haviṣyānnaṁ tataścānte tāmbūlaṁ vinivedayet|| 100
The parched paddy should be offered by the measure of one handfull. The fruits should be offered as they
are, without cutting or splitting. The varieties of leaves should be offered by bunches, each bunch being
a handful. The bulbous roots should be offered by pieces, each piece being one eighth of the whole length

of the bulbous root. The oil-cakes got from the varieties of bitter seeds should be offered neglecting the
rules applcable to the rituals meant for malevolent effects. The roots should be offered, each root being cut
into three pieces. The varieties of creepers should be offered, each piece of creeper being 2 angulas in length.
The grains should be offered being mixed with parched paddy. All varieties of cooked food should be
offered as balls, each ball being a mouthful in size. The havishya-food also should be offered in the same
way. Lastly, betel-leaf with areca nut should be offered.
प्रदक्षिणं नमस्कृत्या स्तुत्वा वा भक्तितस्ततः।
पूजयित्वार्पयित्वा च प्ररोच्य च विसर्जयेत्॥ १०१
शिवं व्याहृतिभिः पश्चात् सन्तर्प्य शिवपावकम्।
रोचयित्वा तु तत्रैव रक्षयेत् प्रतिवासरम्॥ १०२
pradakṣiṇaṁ namaskṛtvā stutvā vā bhaktitastataḥ|
pūjayitvārpayitvā ca prarocya ca visarjayet|| 101
śivaṁ vyāhṛtibhiḥ paścāt santarpya śivapāvakam|
rocayitvā tu tatraiva rakṣayet prativāsaram|| 102
Having circumambulated, prostrated, eulogized with devotion, worshipped the Lord and dedicated the fire-ritual
to Him, the Acarya should do prarocana and offer the arghya meant for the farewell. Then, having pleased
Lord Siva with the offerings made with the accompaniment of vyahruti mantras and having kindled the Sivagni
to glow brightly, he should protect the Sivagni so as to be alive and vibrant. He should do this daily.
कुण्डे तु भावयेदग्निं त्रिविधं विधिना त्रिधा।
संपूज्य तत्र देवेशं अविसृज्याङ्गं आलभेत्॥ १०३
चण्डभस्म भवेत्पश्चाद्यदा देवो विसर्जितः।
यद्वा विसर्जयेत्कुण्डे वह्निं अन्यत्र रक्षयेत्॥ १०४
रक्षितेऽग्नौ तु निर्वाणे जपेद्घोरं उपोषितः।
जपेद्वा जुहुयाद्वाथ बहुरूपं प्रशान्तये॥ १०५
kuṇḍe tu bhāvayedagniṁ trividhaṁ vidhinā tridhā|
saṁpūjya tatra deveśaṁ avisṛjyāṅgaṁ ālabhet|| 103
caṇḍabhasma bhavetpaścādyadā devo visarjitaḥ|
yadvā visarjayetkuṇḍe vahniṁ anyatra rakṣayet|| 104
rakṣite'gnau tu nirvāṇe japedghoraṁ upoṣitaḥ|
japedvā juhuyādvātha bahurūpaṁ praśāntaye|| 105
He should conceive the presence of three kinds of fire in the fire-pit in three ways according to the rules
set forth for such contemplation. Having worshipped Lord Siva in a perfect way, he should keep the
presence of Siva along with His anga-murtis to be vibrant, without offering the arghya meant for the farewell.
Once Siva is offered the farewell-arghya and sent off, the ashes of the fire-pit turn into Canda-bhasma; it
turns into one which solely belongs to Candesvara. Or, if the farewell-arghya(paranmukha arghya) is offered

to the fire, he should deposit the fire in another place and keep it vibrant. If the protected fire gets
extinguished, he should do the japa of aghora mantra, keeping himself in fast. For the sake of alleviation and
expiation, he may do the japa of aghora mantra or may offer the oblations for the aghora mantra Deity.
तत्रैवान्तर्बलिं दद्यात्कृत्वा मण्डलकं भुवि।
संस्कृते फलके वाथ गन्धपुष्पादि संस्कृते॥ १०६
रुद्रेभ्यः पूर्वतो दद्यान् मातृभ्यो दक्षिणे तथा।
गणेभ्यः पश्चिमे भागे यक्षेभ्यश्चोत्तरे बलिम्॥ १०७
ग्रहेभ्यश्च तथैशान्यां असुरेभ्यो ऽग्निगोचरे।
पालाश्यां पलभक्षेभ्यो नागेभ्यो वायुगोचरे॥ १०८
नक्षत्र राशि वर्गेभ्यस्तथा विश्वगणाय च।
मण्डलाभ्यन्तरे देया बलिस्तेभ्यः प्रकामतः॥ १०९
tatraivāntarbaliṁ dadyātkṛtvā maṇḍalakaṁ bhuvi|
saṁskṛte phalake vātha gandhapuṣpādi saṁskṛte|| 106
rudrebhyaḥ pūrvato dadyān mātṛbhyo dakṣiṇe tathā|
gaṇebhyaḥ paścime bhāge yakṣebhyaścottare balim|| 107
grahebhyaśca tathaiśānyāṁ asurebhyo 'gnigocare|
pālāśyāṁ palabhakṣebhyo nāgebhyo vāyugocare|| 108
nakṣatra rāśi vargebhyastathā viśvagaṇāya ca|
maṇḍalābhyantare deyā balistebhyaḥ prakāmataḥ|| 109
Having designded a mandala recommended for the bali-offering, he should offer the balis to be given in the
interior side located in the same place. Or, the bali may be offered on a cleaned and consecrated wooden plank.
Having consecrated the substances such as sandal, flowers and others, he should offer the bali for the Rudras
in the east; for the Mother Goddesses, in the south; for the Gana Devatas, 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. With all sincerity and eager, he should offer the balis for the Nakshatras,
Rasis and Visvaganas within the mandala.
वायुवारुण दिग्भागे क्षेत्रपालबलिं क्षिपेत्।
आत्मार्थेऽप्येवमादिष्टं गृहादौ देवसद्मनि॥ ११०
नन्द्यादि परिवाराणां बलिं दद्यात् पृथक् पृथक्।
अग्निकार्य बलिञ्चान्ते एवमेव समाचरेत्॥ १११
vāyuvāruṇa digbhāge kṣetrapālabaliṁ kṣipet|
ātmārthe'pyevamādiṣṭaṁ gṛhādau devasadmani|| 110
nandyādi parivārāṇāṁ baliṁ dadyāt pṛthak pṛthak|
agnikārya baliñcānte evameva samācaret|| 111