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

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|

śuddhāmaśarkarāṁ mṛdvīṁ mṛdaṁ śaucārthaṁ āharet|| 12
vṛkṣāmbusetu valmīka grāmamadhyotkarasthitām|
mṛdamanyāvaśiṣṭāñca śaucārthaṁ parivarjayet|| 13
He should wipe off the feces present in the anus with grass, a piece of broken earthen ware, clod
of earth. Sticks, cow-dung, gravel, bones – all such things should be avoided for cleansing. Being
clothed, holding the genital organ with left hand, the sadhaka should collect earth which should be
pure,soft and devoid of small stones for the purpose of cleansing. He should avoid the earth
available under a tree and water, dam, available from ant-hill / hillock or the heap of earth piled
up in the middle of the village. For the purpose of cleansing, he should avoid the remnants of the
earth used by others.
प्रक्षालिताम्बुतीरे तु विन्यसेत्स्वस्य दक्षिणे।
शौचं समाचरेदेकमृदा जनन शोधनम्॥ १४
तथैव वामहस्तं तु सप्तभिर्गुद शोधनम्।
दशभिर्वामहस्तन्तु सप्तभिश्चोभयङ्करम्॥ १५
पादौ पाणी च संशोध्य मृदा चैव सकृत्सकृत्।
आमली फलमात्रन्तु मृत्पिण्डं योजयेत्सकृत्॥ १६
सोपवीतस्समुत्थाय तटेऽन्यत्राचमेद् बुधः।
prakṣālitāmbutīre tu vinyasetsvasya dakṣiṇe|
śaucaṁ samācaredekamṛdā janana śodhanam|| 14
tathaiva vāmhastantu saptabhirguda śodhanam|
daśabhirvāmahastaṁ tu saptabhiścobhayaṅkaram|| 15
pādau pāṇī ca saṁśodhya mṛdā caiva sakṛtsakṛt|
āmalī phalamātrantu mṛtpiṇḍaṁ yojayetsakṛt|| 16
sopavītassamutthāya taṭe'nyatrācamed budhaḥ|
He should place the colleted earth on the bank of the tank or river whose water is sanctified with
sprinkling of water drops. He should place it to his right side. First, he should cleanse the genital
organ with a handfull of earth. Then he should cleanse his left hand with the earth. Then, he should
cleanse the anus seven times with the collected earth. Then, the left hand should be cleansed
ten times. Afterwards, both the hands should be cleansed seven times. Then, he should wash his
legs and hands with the earth once. For washing the legs and hands, he may take the earth to
be in the size of myrobalan fruit and cleanse one time. Having cleansed in this way, he should

come out of the tank or river , setting right his sacred thread well and go to the other point of
the shore or to the other bank and perform the ‘acamana’(taking of three sips of water).
गृहे मैत्रपदे वापि कृत्वा चावश्यक क्रियाम्॥ १७
शौचं समाचरेत् स्नानं मन्दिरे प्राग्विधानतः।
संग्राह्य दन्तकाष्ठन्तु हरेद्दन्तगतं मलम्॥ १८
वस्वर्काङ्गुल मानन्तु काष्ठं नैष्ठिकभोगिनोः।
सार्द्रं त्वगन्वितमृजुं समच्छेदमृजूर्द्वहम्॥ १९
कनिष्ठाङ्गुलिनाहं तु कर्तव्यं उभयं नृणाम्।
gṛhe maitrapade vāpi kṛtvā cāvaśyaka kriyām॥ 17
śaucaṁ samācaret snānaṁ mandire prāgvidhānataḥ|
saṁgrāhya dantakāṣṭhantu hareddantagataṁ malam॥ 18
vasvarkāṅgula mānantu kāṣṭhaṁ naiṣṭhikabhoginoḥ|
sārdraṁ tvaganvitamṛjuṁ samacchedamṛjūdvaham॥ 19
kaniṣṭhāṅgulināhaṁ tu kartavyaṁ ubhayaṁ nṛṇām|
Attending to the call of nature and bath may be done even in one`s own house, especially in
a separate room designed in the Mitra pada( segment belonging to the vastu Deity, Mitra) of the
house. Cleansing and the bath may be done in the way as explained before. Having taken the tooth-
stick, he should remove the dirt present in the teeth. For those who are devoted to life-long
abstinence from the worldly attachments, the length of the tooth-stick should be 8 digits(angulas).
For those who are aspiring for the worldly enjoyments, the length of the tooth-stick should be
12 digits. The tooth-stick should be wet, well covered with the bark, straight and evenly shaped.
The thickness of the tooth-stick should be equal to that of the little finger, for the both(ascetics
and the worldly minded).
करञ्जञ्चिरबिल्वञ्च खदिरञ्चार्जुनं तथा॥ २०
अपामार्गं च मुक्त्यर्थं जंब्वाम्रककुभादिकम्।
भुक्तये धवधात्री च माकुलीनिम्बसंभवम्॥ २१
शिग्रुश्लेष्मातकैरण्ड पिशाचतरुसंभवम्।
वर्जयेद्दन्तकाष्ठं तदन्यल्लोह विनिर्मितम्॥ २२

karañjañcirabilvañca khadirañcārjunaṁ tathā|| 20
apāmārgaṁ ca muktyarthaṁ jambvāmrakakubhādikam|
bhuktaye dhavadhātrī ca mākulīnimbasaṁbhavam|| 21
śigraśleṣmātakairaṇḍa piśācatarusaṁbhavam|
varjayeddantakāṣṭhaṁ tadanyalloha vinirmitam|| 22
To make the tooth-sticks for those who are motivated to liberation, the sticks of karanja, cirabilva,
khadira, arjuna, apamarga, jambu, amra, kakubha and such other trees should be used. For those
who are intent on the worldly enjoyments, the sticks of dhava, dhatri, makuli and nimba trees
should be taken. The sticks of sigra, sleshmata, kairanda and paisaca trees should be avoided.
Tooth-stick made of any metal should also be avoided.
नद्यास्समुद्रगाश्चैव तटाकाश्च नदास्तथा।
पल्वलाः प्लवनाश्चैव संगमाः पुण्यतीर्थकाः॥ २३
श्रेष्टास्तु दीक्षितस्येह पुष्करिण्यान्तु मध्यमम्।
अधमा दीर्घिकाद्यासु कूपे चैवाधमाधमम्॥ २४
nadyāssamudragāścaiva taṭākāśca nadāstathā|
palvalāḥ plavanāścaiva saṁgamāḥ puṇyatīrthakāḥ|| 23
śreṣṭāstu dīkṣitasyeha puṣkariṇyāntu madhyamam|
adhamā dīrghikādyāsu kūpe caivādhamādhamam|| 24
For those who are initiated, taking bath in the rivers which are joining the ocean, lake, rivers
which are flowing towards west, tank well-designed for raft-festival, confluence of rivers,
sacred reservoirs is considered to be of supreme nature. Taking bath in the lotus-pool is of
medium nature. Taking bath in the obling tank or lengthy lake and such others is of inferior
nature. Taking bath in a well is of lowermost nature.
विशुद्धमृत्स्नया कुर्याद्धारणन्तु चतुर्विधम्।
वस्वङ्गुलप्रमाणन्तु खात्वोद्धृत्यास्त्रमुच्चरन्॥ २५
हृदयेन मृदं ग्राह्य तेन खातं प्रपूरयेत्।
निधाय जलतीरे तु संसिच्य शिरसैव तु॥ २६

तृणादीन् शिखया शोध्य कवचेन त्रिधा भजेत्।
नाभेरधस्ताद्भागेन चान्येनास्त्रं समुच्चरन्॥ २७
सप्तधा परतस्सर्वाण्यङ्गानि क्षालयेद्बुधः।
हस्ताभ्यां आस्यदृङ्नासाश्रोत्रादीनि पिधाय च॥ २८
प्राणानायम्य हृद्यस्त्रन्निमज्यार्कद्युतिं स्मरेत्।
जले स्नात्वैवमुत्तीर्य दीक्षायुक्तस्त्रिवर्णकः॥ २९
viśuddhamṛtsnayā kuryādvāraṇantu caturvidham|
vasvaṅgulapramāṇantu khātvoddhṛtyāstramuccaran|| 25
hṛdayena mṛdaṁ grāhya tena khātaṁ prapūrayet|
nidhāya jalatīre tu saṁsicya śirasāiva tu|| 26
tṛṇādīn śikhayā śodhya kavacena tridhā bhajet|
nābheradhastādbhāgena cānyenāstraṁ samuccaran|| 27
saptadhā paratassarvāṇyaṅgāni kṣālayedbudhaḥ|
hastābhyāṁ āsyadṛṅnāsāśrotrādīni pidhāya ca|| 28
prāṇānāyamya hṛdyastrannimajyārkadyutiṁ smaret|
jale snātvaivamuttīrya dīkṣāyuktastrivarṇakaḥ|| 29
The four kinds of watery-bath(varuna snana) should be done with pure earth. To collect the earth,
the initiated sadhka should dig the ground to a depth of 8 angulas and take out earth, reciting the
astra mantra. Then having collected the earth form the pit with the accompaniment of hrudaya
mantra, he should fill up the pit with the earth taken out before. He should place the collected earth
on the bank and sprinkle over it with the recital of siro mantra. Having removed the bits of grass
and other impure things from the earth reciting the sikha mantra, he should divide it into three
parts reciting the kavaca mantra. He should besmear the one portion of the earth over his body
below the navel, reciting the astra mantra. Another portion of the earth should be divide into
seven parts and these should be besmeared over all the parts of the body by the wise sadhaka.
Having closed his mouth, eyes, nose and ears with the fingers of the both hands held in
shanmukhi mudra, he should do ‘pranayama’. While doing so, he should keep himself submerged
under the water, contemplating the presence of astra mantra within his heart with the brilliance of
the sun . The initiated sadhakas belonging to the first three castes should take the bath in this way
and come out of the water.

अविरक्तः पुरा ब्राह्मीं सन्ध्यां वन्देत साधकः।
भजेत्तदन्ते शैवीन्तु संक्षेप विधिमाश्रितः॥ ३०
सर्वकाम प्रसिद्धार्थं मेलामन्त्रं जपेद् बुधः।
इतरस्तु विरागात्मा लौकिकार्थ पराङ्मुखः॥ ३१
कुर्याद् ब्राह्मीं न वा कुर्याच्छैवीमेव नियोगतः।
दीक्षितो गणजातिश्चेदस्त्रसन्ध्यां उपासयेत्॥ ३२
aviraktaḥ purā brāhmīṁ sandhyāṁ vandeta sādhakaḥ|
bhajettadante śaivīntu saṁkṣepa vidhimāśritaḥ|| 30
sarvakāma prasiddhyarthaṁ melāmantraṁ japed budhaḥ|
itarastu virāgātmā laukikārtha parāṅmukhaḥ|| 31
kuryād brāhmīṁ na vā kuryācchaivīmeva niyogataḥ|
dīkṣito gaṇajātiścedastrasandhyāṁ upāsayet|| 32
The initiated who is not detached from the worldly life should first worship Brahmi, the twilight
Goddess. Upon the completion of this, he should perform the specific worship known as ‘saiva
sandhya’, in a brief way adhering to the rules prescribed for that. Then, the wise sadhaka should
recite the ‘mela mantra’ in order to accomplish well all the things as desired by him. The ascetic
who is indifferent to the worldly affairs may or may not do the worship of Brahmi. But, as per
the injunctions laid down in the Agamas, he may perform ‘saiva sandhya’ only. If the initiated
person belongs to fourth caste, he should perform ‘astra sandhya’ .
अवशिष्टमृदो भागं संग्राह्य जलमध्यतः।
स्थित्वा वामकरे कुर्यात् त्रिभागं उद्गाननः॥ ३३
चतुरङ्गैस्सकृद्दक्षं सप्तधा हेतिनेन्द्रगम्।
मूलेन दशधेन्दुस्थम् भागमेवन्तु मन्त्रयेत्॥ ३४
दिक्ष्वस्त्रजप्तं प्रक्षिप्य मूलजप्तं जले न्यसेत्।
कल्पयेच्छिवतीर्थन्तु बाहुभ्रमणमात्रतः॥ ३५

avaśiṣṭamṛdo bhāgaṁ saṁgrāhya jalamadhyataḥ|
sthitvā vāmakare kuryāt tribhāgaṁ udagānanaḥ|| 33
caturaṅgaissakṛddakṣaṁ saptadhā hetinendragam|
mūlena daśadhendusthaṁ bhāgamevantu mantrayet|| 34
dikṣvastrajaptaṁ prakṣipya mūlajaptaṁ jale nyaset|
kalpayecchivatīrthantu bāhubhramaṇamātrataḥ|| 35
Having taken the remaining(third) portion of the earth and placing it in the left hand, he should
stand amidst water and being north-faced, he should divide it into three parts(so as to be in
east, north and west). He should consecrate once the portion in the south side with the recital
of four anga mantras(starting from hrudaya). The portion in the east should be consecrated
with the recital of kavaca mantra seven times. The portion in the north should be consecrated
with the recital of mula mantra, ten times. The portion of earth consecrated with the astra
mantra should be diffused in all directions and the portion of earth consecrated with the mula
mantra should be left out in the water. Then he should make the water transformed into the
holy water of Siva(Sivatirtha) by stretching his hands and circling around over the water.
लिप्त्वाङ्गजप्तभागेन सर्वाण्यङ्गानि मस्तकात्।
निमज्य पिहितद्वारो ध्यायेच्छिवं अनामयम्॥ ३६
सूर्यसोमात्मकौ हस्तौ संयोज्य घटमुद्रया।
मूलमन्त्रादिकैर्मन्त्रैस्सेकः कार्यस्सकृत्सकृत्॥ ३७
liptvāṅgajaptabhāgena sarvāṇyaṅgāni mastakāt|
nimajya pihitadvāro dhyāyecchivaṁ anāmayam|| 36
sūryasomātmakau hastau saṁyojya ghaṭamudrayā|
mūlamantrādikairmantraissekaḥ kāryassakṛtsakṛt|| 37
Having smeared the portion of the earth consecrated with the anga mantras over all parts of his
body beginning with the head, closing the mouth, eyes, nose and ears with shanmukhi mudra, he
should remain submerged in the water and meditate on Lord Siva who is eternally pure. Holding
his both hands which are of the nature of sun and moon so as to display 'kalasa mudra', he should
take bath, pouring the water incessantly upon himself with the accompaniment of mula mantra
and other mantras.

सुगन्ध्यामलकाद्यैस्तु स्नायाद्राजोपचारतः।
राजवद्धेमपीठादि सुस्थितो हेमकुम्भकैः॥ ३८
स्नात्वा निमज्जनार्थन्तु कुर्याच्छब्दैस्सुमङ्गलैः।
तीर्थे विन्यस्तमन्त्रांस्तु संहृत्य स्वहृदिन्यसेत्॥ ३९
sugandhāmalakādyaistu snāyādrājopacārataḥ|
rājavaddhemapīṭhādi susthito hemakumbhakaiḥ|| 38
snātvā nimajjanārthantu kuryācchabdaissumaṅgalaiḥ|
tīrthe vinyastamantrāṁstu saṁhṛtya svahṛdinyaset|| 39
The sadhaka may take bath with perfumed substances, pieces of myrobalan fruit and others , with
the accompaniment of honorable services which are accorded to the king. Being seated on the
pedestal made of gold. on the valuable and honorable seat and such others, the sadhaka may take
the ceremonial ablution with the vessels made of gold. Auspicious hymns and benedictory
verses should be recited for the purpose of such supreme kind of bath. Having taken the bath
in this way, he should withdraw the mantras deposited in the water earlier, into his heart.
अथवा स्वगृहे शुद्ध वारिणा शीतलेन वा।
तप्तेन लिप्तभूमिस्थपीठस्थः स्नानमाचरेत्॥ ४०
नवाष्टपञ्चभिः कुम्भैश्शिवमन्त्र प्रकल्पितैः।
वाससा परिशुद्धेन धवलेन शरीरगम्॥ ४१
उद्वर्त्यापनयेत्सम्यक् स्नानवारि शनैश्शनैः।
athavā svagṛhe śuddha vāriṇā śītalena vā|
taptena liptabhūmisthapīṭhasthaḥ snānamācaret|| 40
navāṣṭapañcabhiḥ kumbhaiśśivamantra prakalpitaiḥ|
vāsasā pariśuddhena dhavalena śarīragam|| 41
udvartyāpanayetsamyak snānavāri śanaiśśanaiḥ|
If not in this way, the daily bath may be taken in one`s own house making use of pure water,
either cold or hot. Being seated on the pedestal placed on the ground which is well smeared
with the cow-dung, the sadhaka may take the bath. He should bathe himself with the water

kept in 9,8 or 5 veseels(kalasas) and consecrated with Siva- mantras . Having completed the
bath, he should rub the body with clean, pure and white cloth and slowly wipe out the water
left out on the body.
भुक्तिमुक्तिदं आग्नेयं कार्यं शुद्धेन भस्मना॥ ४२
स्नानं चतुर्विधं भस्म भवेत्कल्पादि भेदतः।
कल्पञ्चैवानुकल्पञ्च उपकल्पं अकल्पकम्॥ ४३
तेष्वाद्यं तत उत्कृष्टममन्यदभावतः।
bhuktimuktidaṁ āgneyaṁ kāryaṁ śuddhena bhasmanā|| 42
snānaṁ caturvidhaṁ bhasma bhavetkalpādi bhedataḥ|
kalpañcaivānukalpañca upakalpaṁ akalpakam|| 43
teṣvādyaṁ tata utkṛṣṭatamamanyadabhāvataḥ|
The fiery bath is capable of yielding both the worldly enjoyments and the final liberation and
it should be done with the sacred bhasma(vibhuti, holy ash). Based on the different varieties of
bhasma such as kalpa and others, this fiery bath is considered to be of four types. Kalpa,
anukalpa, upakalpa, akalpa – these are the four varieties of bhasma. Of these, kalpa is the most
supreme. If kalpa is not available, other kinds of bhasma may be used.
रोगादिरहिता या गौः कृष्णा वा कपिलाथवा॥ ४४
तस्या गोमयमादाय खस्थं पद्मदलादिना।
सद्येन गोमयं ग्राह्यं पिण्डं वामेन कारयेत्॥ ४५
विमले शोषयित्वा तु दहेद्धोराच्छिवाग्निना।
शुष्कं वनगतं यत्तु गोमयञ्चूर्णितं तथा॥ ४६
निर्दग्धं अनुकल्पाख्यं आपगादिगतं तु यत्।
वस्त्रेणान्तरितं भस्म गोमूत्रैर्बद्ध पिण्डकम्॥ ४७
दग्धं प्रागुक्त विधिना भवेद्भस्मोपकल्पकम्।
अन्यैरापादितं भस्म अकल्पकमिति स्मृतम्॥ ४८

rogādirahitā yā gauḥ kṛṣṇā vā kapilāthavā|| 44
tasyā gomayamādāya khasthaṁ padmadalādinā|
sadyena gomayaṁ grāhyaṁ piṇḍaṁ vāmena kārayet|| 45
vimale śoṣayitvā tu dahedghorācchivāgninā|
śuṣkaṁ vanagataṁ yattu gomayañcūrṇitaṁ tathā|| 46
nirdagdhaṁ anukalpākhyaṁ āpagādigataṁ tu yat|
vastreṇāntaritaṁ bhasma gomūtrairbaddha piṇḍakam|| 47
dagdhaṁ prāgukta vidhinā bhavedbhasmopakalpakam|
anyairāpāditaṁ bhasma akalpakamiti smṛtam|| 48
The cow-dung of those cows which are not affcted by any disease and other ailments and which
are in the color of blue-black or brown should be collected. Such cow-dung should be collected
right in the space itself(just while it is falling down and before it reaches the ground). It should
be collected in the lotus-leaf or in such other leaves. It should be collected with the recital of
sadyojata mantra and it should be kneaded to the shape of a round ball with the recital of
vamadeva mantra. It should be dried in a sanctified ground and burnt in the siva-fire, with the
recital of aghora mantra. The kalpa-bhasma is obtained in this way. The cow-dung which is dry
and which is collected from the forest should be powdered and then burnt. Such bhasma is called
anukalpa. The small and dry pieces of cow-dung collected from the places nearby rivers and other
sources of water should be powdered and filtered through thin cloth and it should be kneaded to
round ball after mixing it with cow-urine. Then such balls should be burnt as per the directions
explained earlier. Such bhasma is called upakalpa. The bhasma prepared through other means
is considered to be akalpa.
जात्यादिदोष निर्मुक्तं रोगादिरहितञ्च यत्।
तेन स्नानं प्रशस्तं स्यान्नान्येन मुनिसत्तमाः॥ ४९
एष्वेकतमं आदाय पात्रेषु कलशादिषु।
त्रिसन्ध्यं आचरेत्स्नानं यथा संभवतोऽथवा॥ ५०
सन्ध्यायाः पूर्वतो ब्राह्मं कृत्वाऽऽकारं शिवद्विजः।
सन्ध्यां समाचरेत्पूर्वं शैवीं वाऽवश्यकं तथा॥ ५१
jātyādidoṣa nirmuktaṁ rogādirahitañca yat|
tena snānaṁ praśastaṁ syānnānyena munisattamāḥ|| 49
eṣvekatamaṁ ādāya pātreṣu kalaśādiṣu|

trisandhyaṁ ācaretsnānaṁ yathā saṁbhavato'thavā॥ 50
sandhyāyāḥ pūrvato brāhmaṁ kṛtvā''kāraṁ śivadvijaḥ।
sandhyāṁ samācaretpūrvaṁ śaivīṁ vā'vaśyakaṁ tathā॥ 51
The fiery bath should be done only with the bhasma made from the cow-dung obtained from
those cows which are free from the defects related to the class(jati) and other distinct factors and
which are free from the afflictions such as diseases and others. O, the foremost Sages!, only
the fiery-bath done with such supreme kind of bhasma has been commended highly in the
Scriptures. Any one variety of the bhasma among these four kinds should be prepared , collected
and stored in kalasas and other such vessels. The sadhaka should take the bath with bhasma
in all the three periods – morning, noon and evening. Or , in any one of these periods as convenient
and necessary to him. Having meditated on Brahmi before the twlight-worship, the sadhaka of
Adisaiva lineage should design his form to be in the likeness of Siva by means of nyasa and
proceed to perform the sandhya worship. Then he should perform the specific worship known
as Saiva-sandhya.
जलस्नानं पुराकृत्वा प्रातराग्नेयं अभ्यसेत्।
सन्ध्यान्तरे तथाग्नेयं केवलं वा सवारुणम्॥ ५२
शक्तानां विधिरेवं स्याद् अशक्तानां यथेच्छया।
jalasnānaṁ purākṛtvā prātarāgneyaṁ abhyaset।
sandhyāntare tathāgneyaṁ kevalaṁ vā savāruṇam॥ 52
śaktānāṁ vidhirevaṁ syād aśaktānāṁ yathecchayā।
Having completed the watery-bath first, the sadhaka should do the fiery-bath, in the morning time.
During the other sandhya-periods, he may take fiery-bath alone or both varuna snana and agneya
snana. These directions are applicable to those who are capble of taking such kinds of bath. Those
who are not able to take both kinds of snana, may take the bath as desired by them.
आग्नेयं वारुणस्नानाद् असंख्येयफलावहम्॥। ५३
तस्माद्वारुणं उत्सृज्य स्नानं आग्नेयं अभ्यसेत्।
शोधयेदनपेक्षस्तु शुद्ध्यै शोध्यस्य वस्तुनः॥ ५४
āgneyaṁ vāruṇasnānād asaṁkhyeyaphalāvaham॥ 53
tasmādvāruṇaṁ utsṛjya snānaṁ āgneyaṁ abhyaset।
śodhayedanapekṣastu śuddhyai śoddhyasya vastunaḥ॥ 54

The bhasma-snana is more efficacious than the varuna-snana in yielding inestimable fruits.
Therefore, the sadhaka should very often do the bhasma-snana, leaving out the varuna-snana.
Without desiring for any other alternate method, the sadhaka should purify the one which is
to be essentially purified to maintain absolute purity.
यथा गङ्गाजलं शुद्धं तथा भस्मापि पावनम्।
भासयत्येव यद्भस्म शुभं भासयते च यत्॥ ५५
भक्षणात्सर्व पापानां भस्मेति परिगीयते।
श्रीकरञ्च पवित्रञ्च हारं आभरणं तथा॥ ५६
लोकवश्यकरं पुण्यं भस्मस्नानं दिने दिने।
ज्वरापस्मार पैशाच ब्रह्मराक्षस पीडिताः॥ ५७
भस्मलेपन मात्रेण स्वस्था मर्त्या भवन्ति च॥ ५८
yathā gaṅgājalaṁ śuddhaṁ tathā bhasmāpi pāvanam|
bhāsayatyeva yadbhasma śubhaṁ bhāsayate ca yat|| 55
bhakṣaṇātsarva pāpānāṁ bhasmeti parigīyate|
śrīkarañca pavitrañca hāraṁ ābharaṇaṁ tathā|| 56
lokavaśyakaraṁ puṇyaṁ bhasmasnānaṁ dine dine|
jvarāpasmāra paiśāca brahamrākṣasa pīḍitāḥ|| 57
bhasmalepana mātreṇa svasthā martyā bhavanti ca|| 58
Just as the water of the Ganga river is always pure, even so the bhasma is always pure. The
bhasma is auspicious one and it is self-luminous and it makes everyone to be luminous.
Since it consumes all the effects of sinful deeds, it is significantly called "Bhasma". For the
human being, the bhasma is the bestower of wealth; purifier; garland; ornaments; capable of
attracting the world; highly meritorious. Therefore, bhasma-snana should be done everyday.
Those persons who are affected with fever and epilepsy, those who are possessed by the ghostly
beings and brahma-rakshasa get re-established in their own state of health and happiness,
merely by besmearing the bhasma over the body.

मद्यं पीत्वा गुरुदारांश्च गत्वा
स्तेयं कृत्वा ब्रह्महत्याश्च कृत्वा।
भस्मच्छन्नो भस्मशय्याशयानो
रुद्राध्यायी मुच्यते सर्वपापैः॥ ५९
madyaḿ pītvā gurudārāḿśca gatvā
steyaḿ kṛtvā brahmahatyāśca kṛtvā|
bhasmacchanno bhasmaśayyāśayāno
rudrādhyāyī mucyate sarvapāpaiḥ|| 59
Even if a person has committed heinous sins such as drinking intoxicating liquor, sharing the
bed with the spouse of Guru, stealing gold and other valuable things, killing the brahmin and
such others, he coluld be resolved of such heinous sins by covering his body with bhasma,
lying on the couch designed with bhasma and reciting daily the Sri Rudra.
भस्मस्नानं जलस्नानात् कोटिपुण्यगुणं भवेत्।
यतिः उद्धूलनेनैव स्नायान्नित्यं उदङ्मुखः॥ ६०
गृही यथाङ्गमालभ्य तिलकैर्वा त्रिपुण्ड्रकैः।
संगृह्य मुष्टिमात्रं तु दक्षहस्तेन भस्मनः॥ ६१
धारणाद्ध्यानयोगेन विशोध्य परमीकृतम्।
विधाय शोधयेन्मूल ब्रह्माङ्ग मनुभिस्तथा॥ ६२
bhasmasnānaḿ jalasnānāt koṭipuṇyaguṇaḿ bhavet|
yatiḥ uddhūlanenaiva snāyānnityaḿ udaṅmukhaḥ|| 60
gṛhī yathāṅgamālabhya tilakairvā tripuṇḍrakaiḥ|
saḿgṛhya muṣṭimātraḿ tu dakṣahastena bhasmanaḥ|| 61
dhāraṇāddhyānayogena viśodhya paramīkṛtam|
vidhāya śodhayenmūla brahmāṅga manubhistathā|| 62