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

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

nakāraścaiva sāvitrī sphāṭikaṁ pāpanāśanam|
The letter ‘ta’ is related to Vastu Devata. It is in white color. It is of the nature of bestowing the
power to gain victory over all . The letter ‘tha’ is related to Dharmi. Its color is like the color of kunda flower. It has the power of bestowing victory. The letter ‘da’ is related to Durga. Its
color is blue-black. It is of the nature of bestowing the capacity to accomplish everything. The
letter ‘dha’ is related to Dhanada(Kubera). Its color is whitish yellow. It has the power of yielding all the desired things. The letter ‘na’ is related to Savitri. It is in the color of crystal. It is of the nature of annihilating the effects of sinful deeds. पर्जन्यस्तु पकारस्स्याच्छुक्लाभं वृष्टिसिद्धिदम्॥ ३२ फकारः पाशुपत्यं च श्वेतं पाशनिकृन्तनम्। बकारस्तु त्रिमूर्तिस्स्यात् पीतं सर्वार्थ सिद्धिदम्। ३३ भकारं भार्गवं विद्याद् रक्तं सर्वार्थ सिद्धिदम्। मकारं मदनं विद्यात् श्यामं सर्वजयप्रदम्॥ ३४ parjanyastu pakārassyācchuklābhaṁ vṛṣṭisiddhidam|| 32 phakāraḥ pāśupatyaṁ ca śvetaṁ pāśanikṛntanam| bakārastu trimūrtissyāt pītaṁ sarvārtha siddhidam| 33 bhakāraṁ bhārgavaṁ vidyād raktaṁ sarvārtha siddhidam| makāraṁ madanaṁ vidyāt śyāmaṁ sarvajayapradam|| 34 The letter ‘pa’ is related to Parjanya(Indra /Varuna). It is in the color of white. It has the power to cause the showers of rain. The letter ‘pha’ is related to Pasupati. Its color is bright white.
It has the power to sever the limiting bonds. The letter ‘ba’ is related Trimurti . Its color is whitish yellow. It has the power of enabling to accomplish all the deeds undertaken. The letter ‘ma’ is related to Madana(Kama Deva). Its color is blue-black. It has the power of enabling
to gain victory over the obstructing forces.
यकारो वायुदैवत्यं कृष्णं उच्चाटनं भवेत्।
रकारो वह्नि दैवत्यं रक्ताभं संहतिर्भवेत्॥ ३५
लकारः पृथवी तत्त्वं पीतञ्च स्तंभनं भवेत्।
वारुणं स्याद्धकारं तु शुक्लाभं रोगनाशनम्॥ ३६

yakāro vāyudaivatyaṁ kṛṣṇaṁ uccāṭanaṁ bhavet|
rakāro vahni daivatyaṁ raktābhaṁ saṁhṛtirbhavet|| 35
lakāraḥ pṛthavī tattvaṁ pītañca stambhanaṁ bhavet|
vāruṇaṁ syādvakāraṁ tu śuklābhaṁ roganāśanam|| 36
The letter ‘ya’ is related to Vayu Deva. It is in black color. It has the power to drive away the
enemy or to make a person leave his business. The letter ‘ra’ is related to the Agni Deva. It is
in red color. It has the power to incinerate, to cause destruction. The letter ‘la’ is related to Pruthvi
tattva(Earth). It`s color is pale yellow. It has the power to stabilize, to immobilize. The letter
‘va’ is related to Varuna Deva. It is in the color of moon-white. It has the power to alleviate
sickness and maladies.
लक्ष्मी रूपं शकारश्च हेमाभं श्रीकरं भवेत्।
षकारो द्वादशादित्यो रक्तं सर्वार्थ सिद्धिदम्॥ ३७
सकारश्शक्ति रूपं च रक्तं स्थितिकरं भवेत्।
हकारश्शिवबीजं च शुद्धस्फटिक सन्निभम्॥ ३८
अणिमाद्यष्टसिद्धिं च भुक्तिमुक्ति प्रदायकम्।
विद्याबीजं क्षकारश्च क्षीराभं स्यात् सुखप्रदम्॥ ३९
lakṣmī rūpaṁ śakāraśca hemābhaṁ śrīkaraṁ bhavet|
ṣakāro dvādaśādityo raktaṁ sarvārtha siddhidam|| 37
sakāraśśakti rūpaṁ ca raktaṁ sthitikaraṁ bhavet|
hakāraśśivabījaṁ ca śuddhasphaṭika sannibham|| 38
aṇimādyaṣṭasiddhiṁ ca bhuktimukti pradāyakam|
vidyābījaṁ kṣakāraśca kṣīrābhaṁ syāt sukhapradam|| 39
The letter ‘Sa’ is related to Lakshmi. It is in golden color. It has the power to bestow riches and
wealth. The letter ‘sha’ is related to Dvadasa Adityas( 12 suns). It is in red color. It has the power
of yielding all the desired objects. The letter ‘sa’ is related Sakti. It is in red color. It has the
power to give stability, to enable to exist for a long time. The letter ‘ha’ is related to Siva. It is
in the color of pure crystal. It has the power to bestow the eight kinds of yogic accomplishments
(anima and others) and the power to give the worldly enjoyments as well as liberation. The
letter ‘ksha’ is related to Vidya (science of spiritual disciplines). It is in the color of milky white.
It has the power to bestow happiness.

इत्येते ह्याधिदेवाश्च फलं वर्णक्रमेण तु।
अकारादि क्षकारान्तं समासात् परिकीर्तितम्॥ ४०
प्रत्येकं वर्णरूपं च देवतात्मक इष्यते।
देवानां बीजनामानि वर्णास्तत्र प्रकल्पिताः॥ ४१
तस्माद्वीजानि चोक्तानि ज्ञात्वा मन्त्रान् समुद्धरेत्।
ityete hyadhidevāśca phalaṁ varṇakrameṇa tu|
akārādi kṣakārāntaṁ samāsāt parikīrtitam|| 40
pratyekaṁ varṇarūpaṁ ca devatātmaka iṣyate|
devānāṁ bījanāmāni varṇāstatra prakalpitāḥ|| 41
tasmādbījāni coktāni jñātvā mantrān samuddharet|
Thus, the presiding Deity, effect and color of all the letters from 'A' to 'ksha' have been told
succinctly, in the due order of the letters. For each letter, color, form and the related Deity
are to be contemplated. Based on such letters as associated with three factors, the seed-letter
corresponding to the name of a particular Deity gets formed. Therefore, all these letters are
considered as the seed-letters. Having known such signicficance of the seed-letters, the Guru
should formulate the mantra pertaining to a Deity.
देवतास्स्थापने काले लिङ्गे वा कौतुकेऽपि वा॥ ४२
दिक्षायां प्रोक्षणे काले सकलीकरणे तथा।
बीजानि विन्यसेद्धीमान् मूर्धादि क्रमशस्तथा॥ ४३
devatāssthāpane kāle liṅge vā kautuke'pi vā|| 42
dīkṣāyāṁ prokṣaṇe kāle sakalīkaraṇe tathā|
bījāni vinyaseddhīmān mūrdhādi kramaśastathā|| 43
While performing the installation of a Deity or Linga, tying up the protective band, initiation,
consecration, anga-nyasa and kara-nyasa, the Guru should do the nyasa of these seed-letters
over his body by touching his head and other parts of his form, in the prescribed order.
एवमेवक्रमेणैव ज्ञात्वा वर्णान् विशेषतः।
तत्तद्वर्णाकृतिं ध्यात्वा जपेत्सर्वार्थ सिद्धिदम्॥ ४४

मातृका सर्वमन्त्राणां मुख्यभूता भवेदिह।
ताश्शक्तिरुद्र संयुक्ताः केवलं वा समभ्यसेत्॥ ४५
अनया साध्यते सर्वं तस्मादेतान् न्यसेज्जपेत्। ४६
evamevakrameṇaiva jñātvā varṇān viśeṣataḥ।
tattadvarṇākṛtiṁ dhyātvā japetsarvārtha siddhidam॥ 44
mātṛkā sarvamantrāṇāṁ mukhyabhūtā bhavediha।
tāśśaktirudra saṁyuktāḥ kevalaṁ vā samabhyaset॥ 45
anayā sādhyate sarvaṁ tasmādetān nyasejjapet। 46
Having known well the specific features of the letters, having well contemplated the color
and form of all the concerned seed letters, the sadhaka should do the incantation(japa) of
the chosen mantra. Such incantation is capable of yielding all the desired effects. In the Agama,
it is maintained that all these seed-letters(matrukas) are considered as the important causal
factors of all the mantras. The nyasa of these seed-letters may be done as associated with the
concerned Rudra and Raudri(Siva and Sakti) or may be done without associating with them. By
such nyasa, all the activities are accomplished. Therefore, the Guru and the sadhaka should
first do the nyasa of these seed-letters and then do the incantation(japa).
॥ इति कामिकाख्ये महातन्त्रे मन्त्रोद्धार पटलो द्वितीयः॥
॥ iti kāmikākhye mahātantre mantroddhāra paṭalo dvitīyaḥ ॥
This is the 2ⁿᵈ chapter titled “Formulation of Significant Mantras” in the Great Tantra called Kamika

३ स्नान विधिः
3 snāna vidhiḥ
3 Directions for Taking the Daily Bath in Various Ceremonial Ways
अथ स्नान विधिं वक्ष्ये परमेश प्रकाशितम्।
सर्वदोषहरं पुण्यं मनःप्रीतिकरं परम्॥ १
वारुणञ्च तथाग्नेयं मान्त्र मानसमेव च।
वायव्यञ्च महेन्द्राख्यं स्नानं षड्विधमीरितम्॥ २
atha snāna vidhiṁ vakṣye parameśa prakāśitam|
sarvadoṣaharaṁ puṇyaṁ manaḥprītikaraṁ param|| 1
vāruṇañca tathāgneyaṁ māntra mānasameva ca|
vāyavyañca mahendrākhyaṁ snānaṁ ṣaḍvidhamīritam|| 2
Then, I will explain various ceremonial methods of taking the daily bath as revealed by Lord
Paramesvara. Such bath is capable of warding off all sorts of defilement; it is auspicious and
meritorious; efficacious in yielding a serene state of contentment to the mind; it is of supreme
nature. There are six kinds of ceremonial ablution – watery, fiery, mantric, mentally performable,
airy and the one related to sunshine, rain and dust( varuna, agneya, mantra, manasa, vayavya
and the mahendra).
ब्राह्मे मुहूर्ते चोत्थाय हृत्पङ्कजगतं शिवम्।
निष्कम्पं दीपिकाकारं प्रणवात्मकं अव्ययम्॥ ३
ध्यायन् प्रभाते विमले दण्डपाणिस्सहायवान्।
गत्वा निकेतनाद्बाह्ये विजनं सजलाशयम्॥ ४
brāhme muhūrte cotthāya hṛtpaṅkajagataṁ śivam|
niṣkampaṁ dīpikākāraṁ praṇavātmakaṁ avyayam|| 3

dhyāyan prabhāte vimale daṇḍapāṇissahāyavān|
gatvā niketanādbāhye vijanaṁ sajalāśayam|| 4
Before the dawn, in the specific time known as ‘braha muhutrta’ (between 4.30 a.m to 6 a.m),
the sadhaka should get up from the bed and during that pure duration of very early morning,
he should meditate on Lord Siva who is eternal and who is present in his own heart-lotus as
unflickering and steady lamp, as of the nature of Prnava-letter(OM). Then holding a staff in his
hand for assistance and protection, he should come out of his house and proceed towards a
water-source(lake, pond and such others) while it is not frequented by the people.
स्नानं आवश्यकं तत्र कुर्याद्वै साधकोत्तमः।
मूत्रकण्टक कीटास्थि विष्ठादि प्रावृतं त्यजेत्॥ ५
मार्गशष्प नदीगर्त तोय गोमय भस्मसु।
श्मशानाराम गोष्टैकद्रुमशृङ्गाटकादिषु॥ ६
आवश्यकं न कर्तव्यं स्त्रीगोविप्रार्क लिङ्गिनाम्।
चन्द्रस्य सम्मुखो भूत्वा भूतानां विकृतेस्तथा॥ ७
snānaṁ āvaśyakaṁ tatra kuryādvai sādhakottamaḥ|
mūtrakaṇṭaka kīṭāsthi viṣṭhādi prāvṛtaṁ tyajet|| 5
mārgaśaṣpa nadīgarta toya gomaya bhasmasu|
śmaśānārāma goṣṭhaikadrumaśṛṅgāṭakādiṣu|| 6
āvaśyakaṁ na kartavyaṁ strīgoviprārka liṅginām|
candrasya sammukho bhūtvā bhūtānāṁ vikṛtestathā|| 7
There, the foremost sadhaka should attend to the call of nature and take bath. He should abandon
the places defiled by urine, rendered unfit by the presence of insects, thorns and strewn with
excrements. The walk-ways, area with the growth of tender grass, river, hollows, sheath of
water, places with cow-dung and sacred ash, burrial ground, garden, cow-pen, place where
there is only one tree, place where four roads meet and such others- all these should be avoided
for attending the call of nature. He should not attend the call of nature in the presence of women,
cow, brahmin and the asectics holding some religious insignia. He should not do this, facing
the sun, moon or fire or near the places where various musical instruments are kept.

दिवा वा सन्ध्ययोस्सौम्यवक्त्रः कर्णस्थसूत्रकः।
शिरोवकुण्ठनं कृत्वा त्यजेत्तदुभयन्नरः॥ ८
रात्रौ दक्षिणवक्त्रस्तु तृणाद्यन्तरिते भुवि।
मौनी गुल्मादि सञ्छन्नो नासाग्राहित लोचनः॥ ९
विष्ठावियत्प्रजनन दिक्षु दृष्टिं न च क्षिपेत्।
नासापीडन निष्ठीव ह्रस्वोद्गारादिकं त्यजेत्॥ १०
divā vā sandhyayossaumyavaktraḥ karṇasthasūtrakaḥ|
śirovakuṇṭhanaṁ kṛtvā tyajettadubhayannaraḥ|| 8
rātrau dakṣiṇavaktrastu tṛṇādyantarite bhuvi|
maunī gulmādi sañcanno nāsāgrāhita locanaḥ|| 9
viṣṭhāviyatprajanana dikṣu dṛṣṭiṁ na ca kṣipet|
nāsāpīḍana niṣṭhīva hrasvodgārādikaṁ tyajet|| 10
Having kept the sacred thread on his ear and having screened his head he should sit facing the
north in the day-time and during the time of twilight(sandhya) and pass out urine and feces. He
shouldsit facing the south, in the night time. He should do these two activities in a spot covered by
dry grass and such others and well enclosed by bushes and others. Fixing his eye on the tip of
his nose, he should do these. He should not see the open space, direcions, his own feces and the
genital organ. Blowing the nose, spitting, belching, vomiting – all such actions should be avoded
by him.
तृणलोष्ठादि मृत्खण्डैः मलाङ्गुतगतं हरेत्।
काष्ठगोमय पाषाणकाथ्यादि परिवर्जयेत्॥ ११
सवासा वामहस्तेन सङ्गृह्य जननन्नरः।
शुद्धामशर्करां मृद्वीं मृदं शौचार्थं आहरेत्॥ १२
वृक्षाम्बुसेतु वल्मीक ग्राममध्योत्करस्थिताम्।
मृदमन्यावशिष्टाञ्च शौचार्थं परिवर्जयेत्॥ १३
tṛṇaloṣṭhādi mṛtkhaṇḍaiḥ malāṅgutagataṁ haret|
kāṣṭhagomaya pāṣāṇakāthyādi parivarjayet|| 11
savāsā vāmahastena saṅgṛhya jananannaraḥ|