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

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

In the direction of west and north-west, he should offer the bali for Kshetrapala. This process is applicable
in the personal worship being done in the houses and other places and in the worship performed in the temples.
Especially in the temples, with regard to the retinue Lords such as Nandi and others, the bali should be offered
separately for each Deity. The bali related to the fire-ritual also should be offered in the same way.
समाचम्य शुचिर्भूतो सकलीकृत विग्रहः।
ततो लिङ्गान्तिकं गत्वा प्रतर्प्यानन्तरक्रियाम्॥ ११२
गीताद्यैरुपचारैश्च भूयस्सन्तोषयेच्छिवम्।
नित्योत्सवं ततः कुर्याच्छुद्धाख्यं नृत्तमान्तिमे॥ ११३
कारयेद्देशिको धीमान् परार्थे देवसद्मनि।
samācamya śucirbhūto sakalīkṛta vigrahaḥ|
tato liṅgāntikaṁ gatvā pratarpyānantarakriyām|| 112
gītādyairupacāraiśca bhūyassantoṣayecchivam|
nityotsavaṁ tataḥ kuryācchuddhākhyaṁ nṛttamantime|| 113
kārayeddeśiko dhīmān parārthe devasadmani|
Then the Acharya should do acamana and purify himself and assume the identical form of Siva by means
of ‘sakalikarana’(charging the body with samhia mantras). Then, having gone near the Linga, he should
supplicate to give consent for performing various services to be done after the completion of the ritualistic
events. He should delight the Lord repeatedly by various services such as singing and others. Then he should
perform the daily festival and finally he should arrange for the performance of ‘suddha nrutta’. The learned
Acharya should do all these in the parartha puja performed in the temple.
उत्सवं शुद्धनृत्तं च गृहाग्रे न समाचरेत्॥ ११४
गानं च कारयेदन्ते यथा तुष्टो महेश्वरः।
गन्धैः पुष्पैश्च संपूज्य दत्वार्घ्यं च पराङ्मुखम्॥ ११५
दर्शयित्वा परां मुद्रां उत्थाप्याङ्गानि हेतिना।
संहारिणं शिवं ध्यात्वा मूर्तौ मूर्तिं नियोजयेत्॥ ११६
utsavaṁ śuddhanṛttaṁ ca gṛhāgre na samācaret|| 114
gānaṁ ca kārayedante yathā tuṣṭo maheśvaraḥ|
gandhaiḥ puṣpaiśca sampūjya datvārghyaṁ ca parāṅmukham|| 115
darśayitvā parāṁ mudrāṁ utthāpyāṅgāni hetinā|
saṁhāriṇaṁ śivaṁ dhyātvā mūrtau mūrtiṁ niyojayet|| 116
The festival and the ‘suddha nrutta’ should not be performed in front of the house(in the case of atmartha
puja). At the closing phase of the events, he should arrange for musical recital in such a specific way that
the Lord gets immemsely delighted. Then he should worship the Lord with sandal and flowers and offer the
arghya-water meant for the farewell(paranmukha arghya). Having displayed the ‘para’ mudra, he should
make the anga-devatas to raise from their seats with the recital of kavaca mantra. Then , having meditated

the primal form of the Lord, the Ultimate One who performs the final dissolution, he should unite the
forms of anga-devatas with that primal form.
अर्चयित्वा शिवं भूय उच्चार्य हृदयानुकम्।
प्रासादं कारणत्यागाद्यावन्निष्कलतां गतम्॥ ११७
परतत्त्वाविभागेन भावयेदथवात्मना।
हृत्सरोजे स्थितेनैक्यं कल्पयेन्मुद्रया तया॥ ११८
एवं विसर्जयेद्देवं सापेक्ष निरपेक्षकम्।
बिन्द्वाद्यं नादपर्यन्तं अन्ते चण्डेश्वरं यजेत्॥ ११९
arcayitvā śivaṁ bhūya uccārya hṛdayānugam|
prāsādaṁ kāraṇatyāgādyāvanniṣkalatāṁ gatam|| 117
paratattvāvibhāgena bhāvayedathavātmanā|
hṛtsaroje sthitenaikyaṁ kalpayenmudrayā tayā|| 118
evaṁ visarjayeddevaṁ sāpekṣa nirapekṣakam|
bindvādyam nādaparyantaṁ ante caṇḍeśvaraṁ yajet|| 119
Having worshipped again Lord Siva, the Acharya should recite the prasada mantra in a systematic way.
Starting from the heart he should raise the nada gradually, leaving behind the Deities governing the range of
concerned tattvas. He should do so until he reaches the trascemdental and pure realm of dvadasanta which is
free from the association of kalas. He should contemplate the perfect identity between his own self and the
supreme Self. He should unite his self with the supreme Self present within his heart-lotus by diaplaying
the aikya-mudra meant for effecting such absolute identity. Having done so, he should do farewell to Lord
Siva who is free from being desirous or being indifferent and who is present in the transcendental plane
extending from bindu to nada. At the end, he should worship Candesvara.
बाणे लोहे चले सिद्धे न चण्डेशस्स्वयंभुवि।
प्रतिमानां च सर्वासाम् अन्ते च स्थण्डिले न हि॥ १२०
प्रासाद बाह्यतश्चण्डं ऐशान्यां दिशि मन्दिरे।
देवाय दत्तं यद्द्रव्यं चण्डेशायेति कल्पितम्॥ १२१
चण्डभोज्यं दुराधर्षं नात्मभोगाय कल्पयेत्।
निर्माल्य लङ्घनं दानं भक्षणं च विसर्जयेत्॥ १२२
bāṇe lohe cale siddhe na caṇḍeśassvayambhuvi|
pratimānāṁ ca sarvāsāṁ ante ca sthaṇḍile na hi|| 120
prāsāda bāhyataścaṇḍaṁ aiśānyāṁ diśi mandire|
devāya dattaṁ yaddravyaṁ caṇḍeśāyeti kalpitam|| 121
caṇḍabhojyaṁ durādharṣaṁ nātmabhogāya kalpayet|
nirmālya laṅghanaṁ dānaṁ bhakṣaṇaṁ ca visarjayet|| 122

In the worship of bana-linga, linga made of metal, portable linga, siddha linga and svayambhu linga, there is
no need for the worship of Candesvara. In the worship of all images associated with all features of visible
form and of sthandila, Candesvara puja need not be performed. Candesvara should be worshipped in the shrine
built outside the main shrine in the north-east direction. Whichever substance is offered to Lord Siva, it
should be strictly reserved for Candesvara. All those meant for the enjoyment of Candesvara are strictly
unapproachable. They should never be thought of for one's own enjoyment. One should abandon the idea of
violating the rules related to the nirmalya of Siva pertaining to Candesvara; should never think of giving the
nirmalya as the gift or never think of cosuming it.
गुरुपुस्तक नागानां वह्न्योगि गणस्य च।
पार्वती यक्ष मातृणां न निर्माल्यं शिवे यथा॥ १२३
रत्नहेमादि लिङ्गेषु चले लिङ्गे प्रतिक्षणे।
गुरुष्वपि न निर्माल्यं व्याख्यासु प्रतिमासु च॥ १२४
स्वेष्टलिङ्गे च यद्दत्तं चरुवत्तन्न संशयः।
नैवेद्यं भ्रातृपुत्राणां भगिनीनां च दापयेत्॥ १२५
gurupustaka nāgānāṁ vahnyogi gaṇasya ca|
pārvatī yakṣa mātṝṇāṁ na nirmālyaṁ śive yathā|| 123
ratnahemādi liṅgeṣu cale liṅge pratikṣaṇe|
guruṣvapi na nirmālyaṁ vyākhyāsu pratimāsu ca|| 124
sveṣṭaliṅge ca yaddattaṁ caruvattanna saṁśayaḥ|
naivedyaṁ bhrātṛputrāṇāṁ bhaginīnāṁ ca dāpayet|| 125
All those which are offerd to one's own Guru, Vidya-pitha, Nagas, Agni, Yogis, Ganas, Parvati, Yakshaa,
Matru Devatas need not be considered on par with the nirmalya of Siva. The substances offered to
ratna linga, hema linga and other such lingas, portable linga, kshanika linga, Guru, various forms of Siva
such as Dakshinamurti do not become nirmalya. That which is offerd to one's own chosen Linga becomes
like the sacrificial food. There is no doubt about this. He may distribute the offered items to his brothers, sons
and sisters as the sacred ‘prasada’.
स्नानपानीय दुग्धाद्यैर्यदि सिक्तो भवेत्तदा।
स्नायात्प्रक्षालयेद्वाथ नाभेरूर्ध्वं अधस्तथा॥ १२६
आचम्य प्रयतो भूत्वा देवदेवं प्रणम्य च।
च्युतस्खलित शुद्ध्यर्थं अभ्यसेन्मन्त्रसंहिताम्॥ १२७
निर्गच्छेदालयाद्वाम पादेनास्पृष्ट देहली॥ १२८
snānapānīya dugdhādyairyadi sikto bhavettadā|
snāyātprakṣālayedvātha nābherūrdhvaṁ adhastathā|| 126
ācamya prayato bhūtvā devadevaṁ praṇamya ca|
cyutaskhalita śuddhyarthaṁ abhyasenmantrasaṁhitām|| 127
nirgacchedālayādvāma pādenāspṛṣṭa dehalī|| 128

While performing the ceremonial ablution, offering the water, bathing with milk and such other items, if
drops of water or milk are spilled above the navel, he should take bath; if they are spilled below the navel,
he should sprinkle the consecrated water over himself. Having done the acmana and purified himself and
having observed the essential disciplines, he should prostrate before Lord Siva. In order to alleviate the
defects which have been caused by leaving out certain rituals or by interrupted performance, he should
recite the samhita mantras. He should come out of the shrine by placing the left foot first and without
touching the sides of the doorway.
॥ इति कामिकाख्ये महातन्त्रे अग्निकार्य विधिः अष्टमः पटलः ॥
|| iti kāmikākhye mahātantre agnikārya vidhiḥ aṣṭamaḥ paṭalaḥ ||
This is the 8ᵗʰ chater titled “Directions for the Performance of Fire-ritual” in the Great Tantra called Kamika.

९ काल विधिः
9 kāla vidhiḥ
9 Selection of Auspicious Time
अथ कालं प्रवक्ष्यामि सर्वेषां तु सुखावहम्।
माघमासं विना शस्तं भानोरयनं उत्तरम्॥ १
दक्षिणे त्वरिते मासौ कार्तिकाश्वयुजावपि।
श्रावणश्च विधीयन्ते तदन्ये निन्दिता मताः॥ २
atha kālaṁ pravakṣyāmi sarveṣāṁ tu sukhāvaham|
māghamāsaṁ vinā śastaṁ bhānorayanaṁ uttaram|| 1
dakṣiṇe tvarite māsau kārtikāśvayujāvapi|
śrāvaṇaśca vidhīyante tadanye ninditā matāḥ|| 2
Now I will speak on the selection of auspicious time which could be effective for all, as conducive to long
lasting happiness. In the northern course of the sun, except the magha-month all other months are highly
recommended for the performance of auspicious functions. If auspicious functions are to take place
necessarily and quickly, Kartika, Asvayuj and Sravana months of the southern course of the sun are highly
recommended. All other months are considered to be inauspicious.
शुक्लपक्षश्शुभोऽन्यश्च सप्तम्यन्तोऽसितो मतः।
शुक्ले वाद्यतृतीयांशं कृष्णे चान्त्यं तु वा त्यजेत्॥ ३
मध्यमौ मध्यगौ भागौ श्रेष्ठावन्यौ प्रकीतितौ।
नवमी पञ्चदश्यौ च हित्वा युग्मेतरं तिथिम्॥ ४
आद्यामपि च युग्मासु द्वितीयां दशमी तथा।
कृष्णे षष्टिं च याश्शिष्टास्तास्सर्वा ऽनिन्दितास्त्विह॥ ५
śuklapakṣaśśubho'nyaśca saptamyanto'sito mataḥ|
śukle vādyatṛtīyāṁśaṁ kṛṣṇe cāntyaṁ tu vā tyajet|| 3
madhyamau madhyagau bhāgau śreṣṭāvanyau prakītitau|
navamī pañcadaśyau ca hitvā yugmetaraṁ tithim|| 4
ādyāmapi ca yugmāsu dvitīyāṁ daśamī tathā|
kṛṣṇe ṣaṣṭiṁ ca yāśśiṣṭāstāssarvā aninditāstviha|| 5
The bright half of the lunar month is always auspicious. In the dark half of the lunar month, auspicious
time could be considered up to the seventh lunar day. The first one third of the bright half and the last
one third of the dark half are to be left out, since they are not auspicious. Otherwise, the middle one third
of both the bright half and the dark half is considered to be of medium kind. Other days are declared
to be supreme. In the odd number of lunar days, the ninth day, full moon , new moon and the first lunar day

are considered to be inauspicious in this Agama. In the even number of days, except the second and the tenth
lunar days of the bright half and the sixth lunar day of the dark half , all other even nunber of days are
considered to be good.
रोहिणी चोत्तरास्तिस्रो हस्तं स्वाती पुनर्वसू।
अनूराधाश्वयुक् सौम्यं वैष्णवं वारुणं मघा ॥ ६
चित्राश्रविष्ठापौष्णाश्च मनुजेषु प्रशंसिताः।
पूज्याश्शतभिषक् चैव विशाखा पूर्वजैस्सह ॥ ७
देवेषु कथितं रौद्रं सर्वमेतच्छिवे मतम्।
मानुषे पौष्य पौष्णाश्च तदन्ये निन्दितास्त्विह ॥ ८
वारौ कुजार्कौ हित्वा च देववारः प्रशंसितः।
मनुष्यैरपि वारं च वर्जयेत्त सितापरम्॥ ९
rohiṇī cottarāstisro hastaṁ svātī punarvasū|
anūrādhāśvayuk saumyaṁ vaiṣṇavaṁ vāruṇaṁ maghā|| 6
citrāśraviṣṭhāpauṣṇāśca manujeṣu praśaṁsitāḥ|
pūjyāśśatabhiṣak caiva viśākhā pūrvajaissaha|| 7
deveṣu kathitaṁ raudraṁ sarvametacchive matam|
mānuṣe pauṣya pauṣṇāśca tadanye ninditāstviha|| 8
vārau kujārkau hitvā ca devavāraḥ praśaṁsitaḥ|
manuṣyairapi vāraṁ ca varjayetta sitāparam|| 9
Rohini, uttara phalguni, uttarashadha, uttara proshtapada, hasta, svati, punarvasu, anuradha, asvini,
mrugasirsha, sravana, purva ashadha, makha, citra, sravishta and revati – all these are considered to be
auspicious for the human beings. The exalted satabhishak, visakha, purva phalguni, purva ashadha,
purva proshtapada, ardra – all these are considered to be auspicious for the divive beings as set forth
in this Siva sastra. With regards to the human beings, pushya, revati and other nakshatras such as kruttika,
apa bharani, aslesha and jyeshta are considered to be inauspicious. Among the weekdays, except Sunday and
Tuesday all other days are cosidered to be highly auspicious. Saturday has to be left out by the human
beings in respect of selecting the auspicious days.
तललक्षणगते भानौ वेश्मारम्भं विवर्जयेत्।
शुभकर्म न कर्तव्यं जीवे चास्तं गते बुधैः ॥ १०
शुक्रस्यास्तमये वाऽपि प्रतिष्ठाद्यं न कारयेत्।
दिवा गर्भ प्रतिष्ठा च शर्वर्यां वास्तुकर्म च ॥ ११
सर्वदोषकरं प्रोक्तं रात्रावावेशनं भवेत्।
रात्रौ वास्तुबलिं ग्रामे नाग्नौ कुर्यात् कथञ्चन ॥ १२

talalakṣagate bhānau veśmārambhaṁ vivarjayet।
śubhakarma na kartavyaṁ jīve cāstaṁ gate budhaiḥ॥ 10
śukrasyāstamaye vā'pi pratiṣṭhādyāṁ na kārayet।
divā garbha pratiṣṭhā ca śarvaryāṁ vāstukarma ca॥ 11
sarvadoṣakaraṁ proktaṁ rātrāvāveśanaṁ bhavet।
rātrau vāstubaliṁ grāme nāgnau kuryāt kathañcana॥ 12
When the sun has entered the karkata house, the commencement of house-construction should be abandoned.
During the period of setting of the Jupiter and Venus, auspicios activities should not be performed by the
learned priests. Installation and other such activities should not be undertaken when the Venus has set. The
grabha pratishta performed during the daytime and vastu homa performed during the night time would yield
all sorts of defective effects. Similarly, entering the newly built house in the night time would become
defective. Never should the vastu-bali or the vastu-homa be performed in the night time.
उत्तमः स्थिरराशिस्यान् मध्यमस्तूभयात्मकः।
विवर्ज्यश्चरराशिस्तु सजीवश्चेच्छुभप्रदः॥ १३
गुरुभार्गवचान्द्रीणां उदयस्संप्रशस्यते।
गुरूदयस्तु विप्राणां भूपतीनां भृगूद्यः॥ १४
विशां बुधोदयश्श्रेष्ठश्शूद्रे चैवं विधीयते।
uttamaḥ sthirarāśissyān madhyamastūbhayātmakaḥ।
vivarjyaścararāśistu sajīvaścecchubhapradaḥ॥ 13
gurubhārgavacāndrīṇāṁ udayassampraśasyate।
gurūdayastu viprāṇāṁ bhūpatīnāṁ bhṛgūdayaḥ॥ 14
viśāṁ budhodayaśśreṣṭhaśśūdre caivaṁ vidhīyate।
The fixed zodiacal houses(sthira rasi) are considered to be the foremost, in auspiciousness. The zodiacal houses
which belong to the category of fixed and moveable(ubhayatmaka) are medium in respect of auspiciousness.
The moving zodiacal houses should be abandoned for the performance of auspicious functions. But if they
are associated with Jupiter, they would yield auspicious effects. The rising of Jupiter, Venus and Moon are
declared to be supremely good. The rising of the Jupiter is good for the brahmins. The rising of Venus is
auspicious for the kings. The rising of the Mercury is auspicious for the vaisyas and it is also good for the
sudras.
त्रिषडेकादशस्थाने पापास्तु निशि शोभनाः॥ १५
व्ययं हित्वा शुभास्सर्वे सर्वत्र शुभदा मताः।
चतुरश्रे शुभाः पापा वर्जनीया विशेषतः॥ १६
उभयस्थं हिमांशुं च षट्सप्तमगतं शुभम्।
triṣaḍekādaśasthāne pāpāstu niśi śobhanāḥ॥ 15
vyayaṁ hitvā śubhāssarve sarvatra śubhadā matāḥ।
caturaśre śubhāḥ pāpā varjanīyā viśeṣataḥ॥ 16
ubhayasthaṁ himāṁśuṁ ca ṣaṭsaptamagataṁ śubham।

During the southern course of the sun, all the inauspicious grahas would be yielding good effects when they
are in the third, sixth and the eleventh houses. All the auspicuos grahas are considered to be yielding good
effects under all circumstances, except when they are in the twelfth place. In the kendra-place, the auspicious
grahas are exceedigly good. But all the inauspicious grahas are to be specifically abandoned in this place.
The Moon which is in the sixth and seventh houses and which has reached the second place should be
considered as auspicious.
वर्जयेद्देशिको धीमान् पञ्चगोचर संस्थितः ॥ १७
कण्टकं ब्रह्मदण्डं च स्थूणमुक्तं ग्रहेण च।
युक्तं च काङ्क्षितश्चोदुं सन्त्यजेद्देशिकोत्तमः ॥ १८
varjayeddeśiko dhīmān pañcagocara saṁsthitaḥ|| 17
kaṇṭakaṁ brahmadaṇḍaṁ ca sthūṇamuktaṁ graheṇa ca|
yuktaṁ ca kāṅkṣitañcoduṁ santyajeddeśikottamaḥ|| 18
The nakshatra which is cruel, which lies in the brahma danda plane, which has been releived from the grip
of dhumaketu, which is associated with the eclipse, which is approached by the eclipse – should be
abandoned by the foremost Acharyas.
वेधितर्क्षं व्यतीपातं वज्रं शूलं तथैव च।
विष्कम्भं परिघं चैव गण्डं वैधृतिहर्षणे ॥ १९
तथाऽतिगण्डमन्दक्षं षडशीतिमुखं तथा।
मासशून्यं ग्रहैर्भिन्नं दग्धवारं तथैव च ॥ २०
ग्रहदोषसमाविष्ट ज्वालानक्षत्राकादि यत्।
तिथिनक्षत्र मासाब्दयानान्तं च वर्जयेत्॥ २१
अधिमासं त्यजेद्धीमान् देशिकस्तु विशेषतः।
vedhitarkṣaṁ vyatīpātaṁ vajraṁ śūlaṁ tathaiva ca|
viṣkambhaṁ parighaṁ caiva gaṇḍaṁ vaidhṛtiharṣaṇe|| 19
tathā'tigaṇḍamandarkṣaṁ ṣaḍaśītimukhaṁ tathā|
māsaśūnyaṁ grahairbhinnaṁ dagdhavāraṁ tathaiva ca|| 20
grahadoṣasamāviṣṭa jvālānakṣatrakādi yat|
tithinakṣatra māsābdāyanāntaṁ ca varjayet|| 21
adhimāsaṁ tyajeddhīmān deśikastu viśeṣataḥ|
The vedha-nakshatra, vyatipata, sula, vajra, vishkambha, parigha, ganda, vaidhriti, harshana, atiganda,
manda nakshatra, shadasiti mukha, sunya masa, dagdha vara, jvala nakshatras encompassed by the defects
of grahas, the ending phase of thiti, nakshatra, masa, varsha and ayana – all these should be abandoned by
the learned Acharya. Especially, he should aviod the adhi masa.

यजमानानुकूलर्क्षे स्वल्पदोषे गुणाधिके॥ २२
पूर्वाह्ने वाथ मध्याह्ने लग्ने ग्रहबलान्विते।
कारयेद्वास्तुकर्मैतत् सर्वसम्पत्समृद्धये॥ २३
yajamānānukūlarkṣe svalpadoṣe guṇādhike|| 22
pūrvāhne vātha madhyāhne lagne grahabalānvite|
kārayedvāstukarmaitat sarvasampatsamṛddhaye|| 23
In an auspicious day synchronizing with a nakshatra which is highly beneficial to the Master , which is
free from even an insignificant defect, which is associated with more good qualities and which is associated
with the strength of good lagna and graham, the Acharya may perform the vastu activities, either in the early
morning or in the noon, for the abundance of all kinds of wealth and prosperity.
॥ इति कामिकाख्ये महातन्त्रे कालविधिर्नाम नवमः पटलः ॥
|| iti kāmikākhye mahātantre kālavidhirnāma navamaḥ paṭalaḥ ||
This is the 9ᵗʰ chapter titled “Selection of Auspicious Time” in the Great Tantra called Kamika

१० निमित्तपरीक्षा विधिः
10 nimittaparīkṣā vidhiḥ
10 Examining the Omens
आदौ कालं परीक्ष्यान्ते शुभकर्म समाचरेत्।
निमित्त शकुनानादौ ज्ञात्वा कर्म समाचरेत्॥ १
वास्तुविद्देशिकशिल्पी दैवज्ञो यजमानकः।
शुचिश्शुक्लाम्बरो भूत्वा भूषणैस्समलङ्कृतः॥ २
प्रस्थाने निर्गमे चैव वास्तुदेश प्रवेशने।
निमित्तान् शकुनानेतान् पश्येद्ध्यात्वा सदाशिवम्॥ ३
ādau kālaṁ parīkṣyānte śubhakarma samācaret|
nimitta śakunānādau jñātvā karma samācaret|| 1
vāstuviddeśikaśśilpī daivajño yajamānakaḥ|
śuciśśuklāmbaro bhūtvā bhūṣaṇaissamalaṅkṛtaḥ|| 2
prasthāne nirgame caiva vāstudeśa praveśane|
nimittān śakunānetān paśyeddhyātvā sadāśivam|| 3
Having first examined and ascertained the auspiciousness of time , the Acharya should proceed to do the
intended auspicious activities. Having observed the omens, prognostic visions and such other indications,
he should commnce the proposed works. The knower of vastu, Guru, Silpi, Daivajna and the Yajamana
(Master) should be pure and attired with white dress and adorn themselves well with ornaments. Having
meditataed on Lord Sadasiva, they should look for the appearance of omens and prognostic birds when they
are to travel , when they are to come out of the house, and when they are to enter the site in which they
have planned to construct house or temple.
विद्वांसो ब्राह्मणो वापि पत्नीपुत्रयुतो बली।
भूषिता वा सुपुत्रा वा हर्षिता च विशेषतः॥ ४
रूपिणी गर्भिणी कन्या क्रीडन्तश्च विशेषतः।
भक्ष्यं भोज्यं च पानं च मांसं दीपं तथैव च॥ ५
अनुलेपनमालादि गन्धद्रव्यं घृतं दधि।
श्रीवत्सं पूर्णकुम्भं च शङ्खं गोरोचनं तथा॥ ६
आदर्शं ध्वजं चैव सिद्धार्थं च पयः पुनः।
यान्यन्यानि प्रशस्तानि शुभं तेषां तु दर्शनम्॥ ७

vidvāṁso brāhmaṇo vāpi patnīputrayuto balī|
bhūṣitā vā suputrā vā harṣitā ca viśeṣataḥ|| 4
rūpiṇī garbhiṇī kanyā krīḍantaśca viśeṣataḥ|
bhakṣyaṁ bhojyaṁ ca pānaṁ ca māṁsaṁ dīpaṁ tathaiva ca|| 5
anulepanamālādi gandhadravyaṁ ghṛtaṁ dadhi|
śrīvatsaṁ pūrṇakumbhaṁ ca śaṅkhaṁ gorocanaṁ tathā|| 6
ādarśanaṁ dhvajaṁ caiva siddhārthaṁ ca payaḥ punaḥ|
yānyanyāni praśastāni śubhaṁ teṣāṁ tu darśanam|| 7
Two lerned person or brahmins, house-wife with her son or daughter, sturdy man, lady well adorned with
ornaments, lady coming with her son, delighted lady – these persons are considered to be specifically
good to indicate auspicious omens. A charming and beautiful woman, pregnant woman, virgin, playing
children – indicate specially auspicious omens. Eatable things, varieties of food, drinkable items, meat,
light, fragrant substances such as sandal, garlands and others, ghee, curd, srivatsa, purna kumbha,
conch, gorocana, mirror, flag, milk and other items which are held to be excellent – indicate auspicious
omens, if they are viewed while setting out.
चुचुन्दरी शिवा गौली सूकरश्चापि पिङ्गलः।
कोकिलं वामतश्शस्तं प्रस्थाने सर्वकर्मणि॥ ८
आसन्न निम्नगाश्शीघ्रं दूरादुन्नत दूरगाः।
हर्म्यप्रासाद माङ्गल्य मनोज्ञस्थान संश्रिताः॥ ९
श्रेष्ठा मधुरसक्षीर फलपुष्प द्रुमेषु च।
cucundarī śivā gaulī sūkaraścāpi piṅgalaḥ|
kokilaṁ vāmataśśastaṁ prasthāne sarvakarmaṇi|| 8
āsanna nimnagāśśīghraṁ dūrādunnata dūragāḥ|
harmyaprāsāda māṅgalya manojñasthāna saṁśritāḥ|| 9
śreṣṭhā madhurasakṣīra phalapuṣpa drumeṣu ca|
Mouse, fox, lizard, hog in reddish-brown color, cuckoo – if these go from left to right on the commencement
of travel and of all kinds of auspicioius activities, such incidence is considered to indiacte auspiciousness.
Birds which arrive in short time, which are living near the rivers, which come from a distant place, which go to
a very long distant place and which have taken shelter in the houses of rich people, palace, temple, auspicious
places and charming locations and which have their nestles in the trees which are yielding sweet juice, white
sap, fruits and flowers are very good in indicating the auspiciousness of the forthcoming event.
न ग्रामेऽरण्यगौर्ग्राह्यो नारण्ये ग्रामसंस्थितः॥ १०
दिवाचरो न शर्वर्यां न च नक्तञ्चरो दिवा।
द्वन्द्वगौ चार्थितौ ग्राह्यौ काकोलस्त्विष्टकाङ्क्षिणः॥ ११
आपगान्तरिता मत्ता न ग्राह्यश्शकुनाः कचित्।
क्षुतं सर्वत्र नेष्टं स्याद् गोक्षुतं मरणं दिशेत्॥ १२

गुलास्थि कृष्णधान्यानि कार्पासाङ्गारगोचरः।
नियतेरिन्धनानां च दर्शनं शोकंद भृशम्॥ १३
चर्मकृन्मुक्तकेशादि रणक्षुत्क्षाम मुण्डिनाम्।
मलिनामभक्त नग्नादेर्दर्शनं दुःखदं भवेत्॥ १४
आक्रोशं रोधनं चैव कलहश्शोकदः पुनः।
वराहमहिषोष्ट्रादेर्दर्शनं च तथा भवेत्॥ १५
na grāme'raṇyagaurgrāhyo nāraṇye grāmasamsthitaḥ|| 10
divācaro na śarvaryāṁ na ca naktañcaro divā|
dvandvagau cārthitau grāhyau kākolastviṣṭakāṅkṣiṇaḥ|| 11
āpagāntaritā mattā na grāhyāśśakunāḥ kvacit|
kṣutaṁ sarvatra neṣṭaṁ syād gokṣutaṁ maraṇaṁ diśet|| 12
gulāsthi kṛṣṇadhānyāni kārpāsāṅgāragocaraḥ|
niyaterindhanānāṁ ca darśanaṁ śokadaṁ bhṛśam|| 13
carmakṛnmuktakeśādi raṇakṣutkṣāma muṇḍinām|
malināmabhakta nagnāderdarśanaṁ duḥkhadaṁ bhavet|| 14
ākrośaṁ rodhanaṁ caiva kalahaśśokhadaḥ punaḥ|
varāhamahiṣoṣṭrāderdarśanaṁ ca tathā bhavet|| 15
In view of auspiciousness, one should not have the vision of forest-cow within a village; should not have
the vision of village-cow in the forest. In the night, one should not have the vision of those which are roaming
in the daytime; in the daytime, one should not have the vision of those which are roaming in the night. Vision
of two animals(of same category) is taken to indicate auspiciousness. Vision of raven which is desirous of
all things to eat, of the birds which have come after crossing the river and which are excited with joy should
never be taken as indicative of auspiciousness. Sneezing is inauspicious, everywhere. Sneezing of cow is
indicative of impending death. Vision of molasses, bones, black grains, cotton, container of charcoal and
firewood would yield unbearable misery. Vision of shoe-maker or a worker in leather, of the one whose head
is with loosened hair, of the one who has become exceedingly fatigued due to hungry, one with a shaven head,
of the one who is in dirty clothes and presents a despicable appearance, atheist and unclothed would
certainly give distress and unpleasant result. Vision of the one who is crying loudly and the one who is
shedding tears, vision of the incident of strife – would yield distress and agony. Vision of pig, buffalo, camel
and such other animals also would yield inauspicious result.
प्रतिकूले निमित्ते च सर्वकर्म विवर्जयेत्।
एकधा द्वित्रिधा कृत्वा निमित्तत्रय दोषकृत्॥ १६
वर्जयेद्देशिको धीमान् पञ्चगोचर संयुतः॥ १७
pratikūle nimitte ca sarvakarma vivarjayet|
ekadhā dvitridhā kṛtvā nimittatraya doṣakṛt|| 16
varjayeddeśiko dhīmān pañcagocara saṁyutaḥ|| 17

If the omens indicate adverse effects, the Guru should abandon all the intended activities. The learned Acharya
belonging to one of the five gocaras should look for the omen once, twice and thrice and if the omens observed
three times are of the nature of yielding defective results, he should relinquish the proposed activity.
॥ इति कामिकाख्ये महातन्त्रे निमित्तपरीक्षाविधिह् दशमः पटलः ॥
|| iti kāmikākhye mahātantre nimittaparīkṣāvidhiḥ daśamaḥ paṭalaḥ ||
This is the 10ᵗʰ chapter titled “Examining the Omens” in the Great Tantra called Kamika

त्थ? NO, it's: कर्णिकारार्जुनार्वत्थ` - wait, why do I keep thinking of 'r'?
The word is:
कर्णिकारार्जुनार्वत्थ? NO:
कर्णिकारार्जुनार्वत्थ? NO!
It's कर्णिकार (karṇikāra) + अर्जुन (arjuna) + अश्वत्थ (aśvattha) = कर्णिकारार्जुनार्वत्थ? NO!
कर्णिकारार्जुनार्वत्थ has 'र्' and 'व'.
Why would anyone write 'र्' and 'व'??
The letters are:
क + र्णि + का + रा + र्जु + ना + श्व + त्थ = कर्णिकारार्जुनार्वत्थ?
Wait, look at what my keyboard produces when I type:
k a r n i k a r a r j u n a s h v a t t h a:
क (k) र्णि (rṇi) का (kā) रा (rā) र्जु (rju) ना (nā) श्व (śva) त्थ (ttha)
-> कर्णिकारार्जुनार्वत्थ? No, look:
The word is: कर्णिकारार्जुनार्वत्थ?
Wait! Why is there a 'śva' in Devanagari?
श + ् + व = श्व !
So:
क + र् + ण + ि + क +

बिल्वैः पलाशैर्दर्भैश्च कुशैश्च हरिणैस्तथा ॥ ५
होमद्रव्यैस्सुगन्धैश्च भू ब्राह्मी शुभदा मता।
तिन्दुकैस्तिन्त्रिणीभिश्च करजैर्वेणुभिस्तथा॥ ६
कार्पासार्कजपाभिश्च हंसैः पक्षिमृगैस्तथा।
निष्कण्ठकैस्तथावृक्ष्यैर्या भूमिससहिता भवेत्॥ ७
वैष्णवी भूस्समाख्याता शौर्यवीर्यप्रदा नृणाम्।
bilvaiḥ palāśairdarbhaiśca kuśaiśca hariṇaistathā|| 5
homadravyāissugandhaiśca bhū brāhmī śubhadā matā|
tindukaistintriṇībhiśca karajairveṇubhistathā|| 6
kārpāsārkajapābhiśca haṁsaiḥ pakṣimṛgaistathā|
niṣkaṇṭhakaistathāvṛkṣairyā bhūmissahitā bhavet|| 7
vaiṣṇavī bhūssamākhyātā śauryavīryapradā nṛṇām|
The land in which bilva trees and palasa trees have grown, in which darbha, visvamitra(a kind of darbha)
and kusa( a kind of darbha) are growing, in which antelopes are living and in which various fragrant substances
suitable for oblations is known as brahmi bhumi. It is of the nature of yielding auspicious benefits. The land
in which plants such as tinduka, karpasa, arka, japa and trees such as tintrini, karaja, venu are growing, in
which hamsa and other birds and various animals are living and in which thornless trees are flourishing
is known as vaishnavi bhumi. It is of the nature of giving valor and vigor to the human beings.
कदली पनसाम्रैश्च पुन्नागैर्वकुलैस्तथा ॥ ८
पाटलैस्सिन्धुवारैश्च तथा चामलकैः पुनः।
इन्दीवरैश्च वैश्यैश्च शूद्रैरेन्द्री मही मता ॥ ९
kadalī panasāmraiśca punnāgairvakulaistathā|| 8
pāṭalaissindhuvāraiśca tathā cāmalakaiḥ punaḥ|
indīvaraiśca vaiśyaiśca śūdrairaindrī mahī matā|| 9
The land which is replete with the trees such as kadali, panasa, punnaga, vakula, patali, sindhuvara and
amalaka, with indivara flowers, and with the dwellings of the vaisyas and sudras is considered to be
aindri-bhumi.
पाटल्यगुरुगन्धाढ्या धनधान्य समृद्धिदा।
अङ्कोलैश्च तथा वृक्षैर्मार्जारैर्नकुलैस्तथा ॥ १०
शशगोधाचकोरैश्च वृकै रौक्षमही मता।
शौर्यवीर्यकरी सा स्यात् प्रजासंपत्समृद्धिदा ॥ ११

pāṭalyagarugandhāḍhyā dhanadhānya samṛddhidā।
aṅkolaiśca tathā vṛkṣairmārjālairnakulaistathā॥ 10
śaśagodhācakoraiśca vṛkairaukṣamahī matā।
śauryavīryakarī sā syāt prajāsaṁpatsamṛddhidā॥ 11
The land which is abounding in the fragrance of patali-flowers and sandal, which is yielding abundantly the
wealth and food grains, replete with ankola-trees, which is habitable for the cats, mongoose, rabbits, iguanas,
jackals(hyenas), cakora-birds(partridge birds, supposed to feed on the moonbeams) and wolfs is considered to
be auksha bhumi(cow-land). This kind of land is of the nature of nourishing the qualities of valor and prowess
and of yielding the abundance of wealth to those who live in there.
निर्गुण्डी माधवी दूर्वा त्वङ्कोलैः किंशुकैस्तथा।
मल्लिका करवीरैश्च मधूकैर्भौतिकी मता॥ १२
अन्नदा पुष्टिदा नृणां भस्मगन्ध समन्विता।
भल्लातकैर्महावृक्षैः दुष्टसत्त्वैः पलाण्डुभिः॥ १३
किरातैः ककुभैर्गृद्धैः धूर्तैस्सर्वैस्समन्विता।
आसुरी युद्धदा भूमिः पूतिगन्ध समन्विता॥ १४
nirguṇḍī mādhavī dūrvā tvaṅkolaiḥ kiṁśukaistathā।
mallikā karavīraiśca madhūkairbhautikī matā॥ 12
annadā puṣṭidā nṝṇāṁ bhasmagandha samanvitā।
bhallātakairmahāvṛkṣaiḥ duṣṭasattvaiḥ palāṇḍubhiḥ॥ 13
kirātaiḥ kakubhairgṛddhraiḥ dhūtaissarvaissamanvitā।
āsurī yuddhadā bhūmiḥ pūtigandha samanvitā॥ 14
The land abounding in the trees such as nirgundi, ankola, kimsuka and others and in the plants such as madhavi,
durva, mallika, karavira and others is considered to be bahutika-bhumi. The land which exudes the fragrance
of ashes and sandal, which gives foods and strength to the human beings, in which large trees known as
bhallata, kakubha and onions are flourishing, which is inhabited by the cruel beings, mountain tribes who live
by hunting, vultures and roguish people and which is associated with putrid odor and which is of the nature
of giving room for wars is considered to be asuri-bhumi.
शाल्मलीभिस्तथा भूमिः वकुलैश्च विभीतकैः।
श्लेष्मातकैः खरैरुष्ट्रैस्सृगालैस्सूकरैः पुनः॥ १५
चण्डालैश्च पुलिन्दैश्च पूतिगन्धोषरा च सा।
पैशाची च स्मृता शास्त्रैस्सर्वनाश समन्विता॥ १६
śālmalībhistathā bhūmiḥ vakulaiśca vibhītakaiḥ।
śleṣmātakaiḥ kharairuṣṭraissṛgālaissūkaraiḥ punaḥ॥ 15