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

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

The bhasma-snana is ten million times more auspicious than the watery-snana. The ascetic
should take the bhasma-snana daily only by rubbing and powdering his body with the bhasma,
being north-faced. The house-holder should apply this bhasma in the recommended parts of his
body to be in the form of three stripes or in the form of circular mark(tilaka). After taking a
handfull of bhasma with the right hand, the sadhka should purify it through such yogic practices
as dharana and dhyana, contemplate its identity with the Supreme Lord and energise it with
the recital of mula mantra, brahma mantras and anga mantras.
अग्निरित्यादिन भस्म स्थाप्य वामकरे तु यत्।
अस्त्रेण दक्षहस्तेन मलस्नानं तु मस्तकात्॥ ६३
कृत्वा पुनर्विधिस्रानं साभिषेकं समाचरेत्।
ईशानेन कमुद्धूल्य मुखं तत्पुरुषेण तु॥ ६४
हृदयं घोरमन्त्रेण गुह्यं वामेन मन्त्रतः।
सद्योजातेन सर्वाङ्गं षडङ्गैः हृदयादिकम्॥ ६५
agnirityādina bhasma sthāpya vāmakare tu yat|
astreṇa dakṣahastena malasnānaṁ tu mastakāt|| 63
kṛtvā punarvidhisnānaṁ sābhiṣekaṁ samācaret|
īśānena kamuddhūlya mukhaṁ tatpuruṣeṇa tu|| 64
hṛdayaṁ ghoramantreṇa guhyaṁ vāmena mantrataḥ|
sadyojātena sarvāṅgaṁ ṣaḍaṅgaiḥ hṛdayādikam|| 65
Having placed the bhasma in the left hand with the recital of the Veda mantras such as 'agniriti'
and others, the sadhaka should do the 'mala snana' right from the head, with the right hand
and with the recital of astra mantra. Then he should do the 'vidhi snana' and sprinkle the
bhasma kept in the left hand over the recommended parts of his body. The bhasma shold be
sprinkled over the head with the recital of isana mantra; over the face, with the recital of
tatpurusha mantra; over the chest, with the recital of aghora mantra; over the lower hip, with
the recital of vamadeva mantra; over all parts of the body, with the recital of sadyojata mantra;
over the heart, head, crest, shoulders, eyes and front and back of the hands with the recital of
hrudaya, siro, sikha, kavaca, netra and astra mantras respectively.
सव्यापसव्य हस्ताभ्यां शनैरुद्धूलयेत् तनुम्।
न च गुर्वग्नि देवानां सन्निधौ मार्ग एव च॥ ६६

अशुद्ध भूतले चैव भस्मस्नानं नयेत्सुधीः।
क्वचित् शस्तं हि देवस्य सन्निधावग्नि सन्निधौ॥ ६७
उद्धूलन विधिः प्रोक्तो विप्रस्य शिवशासने।
उद्धूलनेप्यशक्तेश्चेत् त्रिपुण्ड्रं वापि कारयेत्॥ ६८
savyāpasavya hastābhyāṁ śanairuddhūlayet tanum|
na ca gurvagni devānāṁ sannidhau mārga eva ca|| 66
aśuddha bhūtale caiva bhasmasnānaṁ nayetsudhīḥ|
kvacit śastaṁ hi devasya sannidhāvagni sannidhau|| 67
uddhūlana vidhiḥ prokto viprasya śivaśāsane|
uddhūlanepyaśakteścet tripuṇḍraṁ vāpi kārayet|| 68
With the right and left hands, the sadhka should apply the bhasma by smearing over his body.
Such smearing of bhasma should not be done by the well-learned sadhaka in front of Guru, sacred
fire, shrines of the Deities, roads and passages and being in the impure ground. In some
Scriptures, smearing of the bhasma(uddhulana) in front of the shrines of the Deities and of the
sacred fire has been well recommended. The directions for the smearing of the bhasma have
been laid down for the Brahmins, in the Saiva Agamas. If the sadhaka is not capable of doing
this ‘bhasma-uddhulana’(smearing of the bhasma), he may apply the bhasma in the style of
[

प्रियञ्चैवाष्ट मूर्त्तीनां विघ्नेशानां तथैव च॥ ७२
दिक्पालानां वसूनाञ्च मूर्धादि परिकल्पयेत्।
tripuṇḍraṁ vidhivatkuryād viprādya gṛhamedhinaḥ|
nṛpaviṭśūdra jātīnāṁ paṭṭapuṇḍraṁ lalāṭake|| 69
pañcakāṣṭa dviraṣṭāṣṭa sandhiṣu pravidhīyate|
mūrdhā lalāṭa karṇau ca cakṣuṣī ghrāṇakau tathā|| 70
āsyaṁ grīvā tu cāṁsau ca bāhū kūrparakau tathā|
maṇibandhau ca hṛnnābhi meḍhraṁ pāyustathaiva ca|| 71
ūrū ca jānunī caiva jaṅghe sphīcau tathaiva ca|
pādau dvātriṁśadityete phaṭyante sandhayaḥ kramāt||
priyañcaivāṣṭa mūrtīnāṁ vighneśānāṁ tathaiva ca|| 72
dikpālānāṁ vasūnāñca mūrdhādi parikalpayet|
The brahmins and others, the house-holders and such other persons should apply the bhasma in
three stripes(tripundra) according to the directions set forth in the Agamas. The kings(warriors),
merchants and the agricultural people should apply the bhasma so as to appear in a single stripe
in the forehead. It is laid down in the Scriptures that the three stripes of bhasma may be drawn in
5, 8, 16 or 32 parts of the body. Head, forehead, ears, eyes, nose, mouth, neck, shoulders, arms,
elbows, fist, heart, navel, genital organ, anus, thigh, knees, shanks, buttocks, feet – these are the
32 parts of the body recommended for the tripundra. By applying tripundra on these 32 parts,
eight Murtis, eight Vighnesvaras, eight Digpalakas and the eight Vasus are very much pleased.
ललाट कर्णौ चांसौ च बाहू च मणिकूर्परौ॥ ७३
हृदयं जटरञ्चैव नाभिपार्शौ तथैव च।
पृष्ठं च इति विज्ञेयाः सन्ध्यः षोडशः क्रमात्॥ ७४
शिववह्न्यादि मूर्तीनां वामादीनां तथैव च।
अश्विन्यास्तु प्रियं ज्ञेयं मूर्धादि परिकल्पनम्॥ ७५
lalāṭa karṇau cāṁsau ca bāhū ca maṇikūrparau|| 73
hṛdayaṁ jaṭarañcaiva nābhipārśau tathaiva ca|
pṛṣṭhaṁ ca iti vijñeyāḥ sandhayaḥ ṣoḍaśaḥ kramāt|| 74
śivavahnyādi mūrtīnāṁ vāmādīnāṁ tathaiva ca|
aśvinyāstu priyaṁ jñeyaṁ mūrdhādi parikalpanam|| 75

The fore-head, ears, shoulders, fore-arms, fist, elbows, chest,stomach, navel, two sides of the navel,
back – these are the sixteen places recommended for the tripundra. By applying the tripundra on
these 16 places, three forms of Siva, three form of fire, nine Saktis from Vama to Manonmani
and Asvini Devas get pleased.
शिरो ललाट कर्णौ च बाहू च हृदयं तथा।
नाभि पृष्ठ इति ज्ञेयास्वष्टौ वै सन्ध्यः क्रमात्॥ ७६
क्रमेण ब्रह्मणश्चैवं ऋषीणां तु प्रियं भवेत्।
ललाट बाहु हृन्नाभि पञ्च सन्धिषु वा भवेत्॥ ७७
शिवेश रुद्र कृष्णात्मभुवाञ्च प्रीतिसिद्धये।
śiro lalāṭa karṇau ca bāhū ca hṛdayaṁ tathā|
nābhi pṛṣṭha iti jñeyāsvaṣṭau vai sandhayaḥ kramāt|| 76
krameṇa brahmaṇaścaivaṁ ṛṣīṇāṁ tu priyaṁ bhavet|
lalāṭa bāhu hṛnnābhi pañca sandhiṣu vā bhavet|| 77
śiveśa rudra kṛṣṇātmabhuvāñca prītisiddhaye|
Head, fore-head, ears, arms, chest, back of the navel – these are the eight places recommended for
applying the tripundra. Brahma and the seven Great Sages get pleased by applying the tripundra
on these 8 places. Fore-head, two arms, chest and navel - these are the five places recommended
for the tripundra. By applying the tripundra on these five places, Siva, Isa, Rudra, Krishna and
Brahma get pleased.
मध्यतर्जन्यनामाभिस्त्रिपुण्ड्रं विधिवन्नयेत्॥ ७८
षडण्गुल प्रमाणेन विप्राणां तु त्रिपुण्ड्रकम्।
नृपाणां चतुरङ्गुल्यं वैश्यानां द्व्यङ्गुलं भवेत्॥ ७९
शूद्राणामपि सर्वेषां एकाङ्गुल्यं त्रिपुण्ड्रकम्।
स्त्रीणां तथैव कुर्वीत अन्यजातिस्तु वर्जयेत्॥ ८०
madhyatarjanyanāmābhistripuṇḍraṁ vidhivannayet|| 78
ṣaḍaṅgula pramāṇena viprāṇāṁ tu tripuṇḍrakam|

nṛpāṇāṁ caturaṅgulyaṁ vaiśyānāṁ dvyaṅgulaṁ bhavet|| 79
śūdrāṇāmapi sarveṣāṁ ekāṅgulyaṁ tripuṇḍrakam|
strīṇāṁ tathaiva kurvīta anyajātistu varjayet|| 80
The tripundra should be marked as per the directions with the three fingers – index finger, middle
finger and the ring finger. For the brahmins, tripundra should be with a length of 6 angulas. For
the kshatriyas, it should be in 4 angulas. For the vaisyas, it should be in 2 angulas. For all the
sudras, it should be in one angula. For the women, it should be in one angula. People of other
castes should refrain from applying the tripundra.
स्त्रीणां तु तिलकं वापि पट्टाकारं अथापि वा।
अथ दीप समाकारं अर्धचन्द्रं ललामकम॥ ८१
पुंस्त्रीनपुंसकादीनां सर्वेषां प्रविधीयते।
पेषितं चन्दनेनैव वारिणा संयुतं तु वा॥ ८२
केवलं वा विधातव्यं भस्मस्नानं दिनेदिने।
प्रातर्मध्याह्न सायाह्न मध्यरात्रेषु सर्वदा॥ ८३
त्रिकालं वा द्विकालं वा चैककालं अथापि वा।
भस्मस्नानं यथा योग्यं यः कुर्यात्सकृदेव वा॥ ८४
सर्वपाप विनिर्मुक्तस्साधयेद् ईप्सितं फलम्।
strīṇāṁ tu tilakaṁ vāpi paṭṭākāraṁ athāpi vā|
atha dīpa samākāraṁ ardhacandraṁ lalāmakam|| 81
puṁstrīnapuṁsakādīnāṁ sarveṣāṁ pravidhīyate|
peṣitaṁ candanenaiva vāriṇā saṁyutaṁ tu vā|| 82
kevalaṁ vā vidhātavyaṁ bhasmasnānaṁ dinedine|
prātarmadhyāhna sāyāhna madhyarātreṣu sarvadā|| 83
trikālaṁ vā dvikālaṁ vā caikakālaṁ athāpi vā|
bhasmasnānaṁ yathā yogyaṁ yaḥ kuryātsakṛdeva vā|| 84
sarvapāpa vinirmuktassādhayed īpsitaṁ phalam|
The women may apply the bhasma to be in the form of circular mark or in the form of a single
stripe. It has also been laid down that the bhasma may be marked so as to be in the form of a
lamp, half-moon or a mark with a blaze around it, by all men, women and hermaphrodites. Daily,

the bhasma-snana may be done by mixing the sandal powder with bhasma, by mixing the bhasma
with water or with bhasma alone. Early morning, noon, evening, midnight – in all these periods,
the bhasma snana may be done. Or, it may be done in the three periods, two periods or one period.
One who takes the bhasma-snana in a systematic way as applicable to him, who takes this
bhasma-snana at least once in a day, becomes completely dissociated from all the ill-effects
of his sinful deeds and accomplishes all those desired by him.
ताम्राब्ज नालिकेराश्म वैणवालाभुचर्मभिः॥ ८५
स्वहस्तेनाचमेत्तैस्तु न तेनाप्रयतो भवेत्।
स्वप्रमाणजलैर्युक्तं प्रस्थयुग्मपि संग्रहेत्॥ ८६
tāmrābja nālikerāśma vaiṇavālābhucarmabhiḥ|| 85
svahastenācamettaistu na tenāprayato bhavet|
svapramāṇajalairyuktaṁ prasthayugmāpi saṁgrahet|| 86
The water should be collected in a copper vessel, a small container made of lotus-leaf, coconut
shell, vessel made of stone, tubular container made of bamboo or the shell of bottle-gourd. The
sadhka should take three sips of water stored in one of these vessels. He should never be
unmindful of such regulations. The water may be kept to the full level of such vessels or it
may be equal to the measure of two prasthas.
तालमुद्रां ततः कृत्वा कौपीनं परिवर्तयेत्।
वस्त्रं वातिसितं पीतं कषायं चोपवीतकम्॥ ८७
एकद्विहस्त विस्तारं दीर्घं कौपीनं उच्यते।
त्रिगुणं कटिसूत्रं स्यात् द्विश्च ग्रन्थि नियन्त्रितम्॥ ८८
tālamudrāṁ tataḥ kṛtvā kaupīnaṁ parivartayet|
vastraṁ vātisitaṁ pītaṁ kaṣāyaṁ copavītakam|| 87
ekadvihasta vistāraṁ dīrghaṁ kaupīnaṁ ucyate|
triguṇaṁ kaṭisūtraṁ syāt dviśca granthi niyantritam|| 88
Upon the completion of such bath, the sadhaka should make ‘tala mudra’ and roll about the
loin -cloth(kaupina) to conceal the privy part . Then he should wear a bright white cloth,
yellow cloth or ochre cloth and the sacred thread. The loin-cloth may with a width of one hasta

and a length of two hastas. The waistband(kati sutra) should be made of three strands and it
should be tightened with two knots.
कार्पास निर्मितं सूत्रं त्रिगुणं त्रिगुणीकृतम्।
सूत्रमेकं तु शूद्राणां वैश्यानां द्विसरं भवेत्॥ ८९
त्रिसरं क्षत्रियाणां तु विप्राणां सप्तसंख्यकम्।
यद्वा पञ्चसरं तेषां नवसूत्रं तथापि वा॥ ९०
kārpāsa nirmitaṁ sūtraṁ triguṇaṁ triguṇīkṛtam|
sūtramekaṁ tu śūdrāṇāṁ vaiśyānāṁ dvisaraṁ bhavet|| 89
trisaraṁ kṣatriyāṇāṁ tu viprāṇāṁ saptasaṁkhyakam|
yadvā pañcasaraṁ teṣāṁ navasūtraṁ athāpi vā|| 90
The sacred thread should be made of cotton. One strand should be made of three threads and the
sacred thread should be made of three such strands. The sudra should wear one sacred thread;
the vaisyas, two sacred threads; the kshatriyas, three sacred threads; the brahmins, seven sacred
threads or five sacred threads. Or, they may wear nine sacred threads.
सोत्तरीयान्तु विप्राणां शूद्राणां केवलं तु तत्।
क्षत्रविट्शूद्र जातीनां यदुक्तम् चोपवीतकम्॥ ९१
पूजादि मन्त्रकाले तु धार्यन्नो धार्यमेव वा।
अनुलोमादि वर्णानां युक्तायुक्तं विचार्य च॥ ९२
जातिभेदोक्त विधिना न धार्यं धार्यमेव च।
sottarīyantu viprāṇāṁ śūdrāṇāṁ kevalaṁ tu tat|
kṣatraviṭchūdra jātīnāṁ yaduktam copavītakam|| 91
pūjādi mantrakāle tu dhāryanno dhāryameva vā|
anulomādi varṇānāṁ yuktāyuktaṁ vicārya ca|| 92
jātibhedokta vidhinā na dhāryaṁ dhāryameva ca|
The brahmins should be with upper garment. The sudras should be with waist-garment alone.
The sacred thread which has been told to be worn by the kshatriyas, vaisyas and sudras should
be worn by them only during the time of deity-worship and incantation. During other times,

they may or may not wear the sacred thread. The exact rules for the wearing of sacred thread
laid down for the mixed castes and others should be consulted well and decided as to whether
they could or could not wear the sacred thread.
चतुरङ्गुल मानेन त्रिगुणीकृत सूत्रकम्॥ ९३
वस्वर्क संख्ययायेन सूत्रं तु त्रिगुणीकृतम्।
वर्तयेत्प्राङ्मुखो भूत्वा तोयसिक्तं समं शुभम्॥ ९४
ततस्तत् त्रिगुणीकृत्य समं संवर्तिताग्रकम्।
वामेतर करादूर्ध्वम् भूगतौ परिवर्जयेत्॥ ९५
निधाय तद् द्रुमादौ तु यथाग्रो भूमिमागतौ।
तद्भ्रमान्मुनितृप्तिस्स्यात् तृणं दत्वाऽथ शोधनम्॥ ९६
तत्सर्वं हृदयेनैव मन्त्रेण हृदि कल्पयेत्।
caturaṅgula mānena triguṇīkṛta sūtrakam|| 93
vasvarka saṁkhyayāyena sūtraṁ tu triguṇīkṛtam|
vartayetprāṅmukho bhūtvā toyasiktaṁ samaṁ śubham|| 94
tatastat triguṇīkṛtya samaṁ saṁvartitāgrakam|
vāmetara karādūrdhvam bhūgatau parivarjayet|| 95
nidhāya tad drumādau tu yathāgro bhūmimāgatau|
tadbhramānmunitṛptissyāt tṛṇaṁ datvā'tha śodhanam|| 96
tatsarvaṁ hṛdayenaiva mantreṇa hṛdi kalpayet|
Thin threads, in the count of ninty-six, should be wound round a piece of wood having a length
of four angula. Releasing the thread from the piece, first three threads should be twisted into
a single string. Then three such strings should be twisted into a single strand. While doing so,
the threads should be drenched, equally stretched and rendered to be auspicious and the one who
twists should be east-faced. Again, these strands should be twisted so as to make a single strand
and its one end should be twisted tightly, holding in the raised right hand. If the strands fall down
to the ground, they should be abandoned. To avoid falling to the ground, another end should be
fixed to a tree and twisted. Such kind of twisting would please the sages. A measuring stick
should be used to ascertain the equal length of the strands. All such activities should be done
with the recital of hrudaya mantra, contemplating its form within the heart.

आयुष्कामी त्वनेकञ्च द्वन्द्वसूत्रञ्च धारयेत्॥ ९७
इतरार्थी त्वयुग्मञ्च स्वल्प सूत्रं तु धारयेत्।
पश्चादादाय सूत्रं तद् द्विगुणं कण्ठसंगतम्॥ ९८
आत्मस्तनान्तमानीय तेनैव त्रिगुणीकृतम्।
ग्रन्थौ त्रिवेष्टनं कृत्वा सूत्रमेवं विधीयते॥ ९९
यवाद्यवार्ध मानं स्यादुत्तरीयस्य विस्मृतम्।
तन्मानं उपवीतस्य सममेव विधीयते॥ १००
āyuṣkāmī tvanekañca dvandvasūtrañca dhārayet|| 97
itarārthī tvayugmañca svalpa sūtraṁ tu dhārayet|
paścādādāya sūtraṁ tad dviguṇaṁ kaṇṭhasaṁgatam|| 98
ātmastanāntamānīya tenaiva triguṇīkṛtam|
granthau triveṣṭanaṁ kṛtvā sūtramevaṁ vidhīyate|| 99
yavādyavārdha mānaṁ syāduttarīyasya vismṛtam|
tanmānaṁ upavītasya samameva vidhīyate|| 100
One who wishes for longevity should wear as many strands (sacred thread) as possible, in the
even number. One who wishes for the worldly benefits should wear a single sacred thread or
many threads, in the count of odd number. Then, having taken the two strands lying on the
two sides of the neck, he should hold them at the level of his breast and they should be twisted
to form a single thread of three strands and a knot should be strongly made, after rolling it
three times. The sacred thread should be designed in this way. The thickness of the sacred
thread may be equal to one yava-grain or half of the yava-grain. All the three strands which make
the single sacred thread should be of equal length.
पुरुषाघोर वामाजमन्त्रा विप्रदिततः क्रमात्।
स्वस्वजात्युक्त मन्त्रेण धार्यं तदुपवीतकम्॥ १०१
puruṣāghora vāmājamantrā vipraditataḥ kramāt|
svasvajātyukta mantreṇa dhāryaṁ tadupavītakam|| 101

The sacred thread should be worn with the recital of tatpurusha mantra, aghora mantra, vamadeva
mantra and sadyojata mantra by the brahmins, kshatriyas, vaisyas and sudras respectively. Or,
it may be worn with the recital of particular mantra, prescribed to each caste.
वारुणं वा गृहस्तानां यतीनां भस्मना कृतम्।
स्नानान्तरं तयोरेव नैमित्तिकं उदाहृतम्॥ १०२
ऐन्द्रचातपवृष्ट्या स्यात् प्राङ्मुखेनोर्ध्व पाणिना।
स्मरता मूर्धजं मन्त्रं गच्छता पदसप्तकम्॥ १०३
vāruṇaṁ vā gṛhastānāṁ yatīnāṁ bhasmanā kṛtam|
snānāntaraṁ tayoreva naimittikaṁ udāhṛtam|| 102
aindracātapavṛṣṭyā syāt prāṅmukhenordhva pāṇinā|
smaratā mūrdhajaṁ mantraṁ gacchatā padasaptakam|| 103
The ‘varuna-snana’ is specifically recommended for the houese-holders and the ‘bhasma-snana’
is specifically recommended for the ascetics. Other varieties of bath, considered as the
occassional, are applicable for both the house-holders and the ascetics. The occassinal bath
known as ‘aindra-snana’ should be done being in the sunshine or in the rain. Facing the east
direction, the sadhaka should raise his both hands above his head and recitng the siro mantra,
should walk seven steps. Aindra-snana should be done in this way.
कुर्यात् गोकुलसंचार धूलिबिर्वायुसम्भवैः।
पुरुषेणैव मन्त्रेण स्नानानां उत्तमोत्तमम्॥ १०४
kuryāt gokulasaṁcāra dhūlibirvāyusambhavaiḥ|
puruṣeṇaiva mantreṇa snānānāṁ uttamottamam|| 104
When the cows are moving about, the sadhaka should walk behind them and get himself bathed
with the dusty particles raised by the wind from the feet of the cows. This should be done with the
recital of tatpurusha mantra. This kind of bath is known as ‘vayavya-snana’ and this is considered
to be the first and foremost kind of bath.
सद्यादि मन्त्रजप्तेन तोयेन परिमार्जनम्।
मान्त्रं तद्वारुणस्नान विधावपि विधीयते॥ १०५

sadyādi mantrajaptena toyena parimārjanam|
māntraṁ tadvāruṇasnāna vidhāvapi vidhīyate|| 105
Cleansing the body with water, reciting the sadyojata mantra, vamadeva mantra, aghora mantra,
tatpurusha mantra and isana mantra is known as ‘mantra-snana’. This kind of mantra snana
is recommended even while doing the varuna-snana.
प्रणवस्मरणोपेतं प्राणायामेन मानसम्।
सर्वस्नानेषु कर्तव्यं केवलं वा विधीयते॥ १०६
praṇavasmaraṇopetaṁ prāṇāyāmena mānasam|
sarvasnāneṣu kartavyaṁ kevalaṁ vā vidhīyate|| 106
Doing the incantation of pranava tuned to the regulated inbreath and outbreath(pranayama)
is known as ‘manasa-snana’. This kind od manasa snana could be done in all kinds of bath
mentioned before. Or, it had been ordained, that this manasa-snana alone could be done.
यावच्छरीर संशुद्धिः तावच्छुद्धिर्नपश्यताम्।
भावशुद्ध्या विशुद्धो यस्स शुद्धो नेतरस्सदा॥ १०७
yāvaccharīra saṁśuddhiḥ tāvacchuddhirnapaśyatām|
bhāvaśuddhyā viśuddho yassa śuddho netarassadā|| 107
The exact and absolute purity could not be obtained as long as the perfect purification of the
physical body alone is maintained. Perfect purity is obtained only by the purity of the mind.
All other varieties of bath could not give perfect and complete purity.
खरवायसगृघ्रान्त्य जनश्वाग्रामसूकरैः।
कुक्कुटप्रेतभूसङ्गशावसूकतकषातकैः॥ १०८
शाक्यनिर्ग्रन्द निर्माल्यं भोजकैरन्य लिङ्गिभिः।
अन्यैश्च निन्दितैस्स्पृष्टो यदि स्नानं समाचरेत्॥ १०९

kharavāyasagṛdhrāntya janaśvāgrāmasūkaraiḥ।
kukkuṭapretabhūsaṅgaśāvasūtakasātakaiḥ॥ 108
śākyanirghanda nirmālyaṁ bhojakairanya liṅgibhiḥ।
anyaiśca ninditaisspr̥ṣṭo yadi snānaṁ samācaret॥ 109
Whenever the sadhaka gets polluted by coming into contact with ass, crow, falcon,dog, pig
roaming inside the village, cock and burial ground and whenever he is polluted by the death,
by the touch or nearness of votaries of Buddhism and Jainism and by the touch of those who are
wearing the insignia of other religions, those who have been rendered outcasts and such others, he
should immediately take the recommended bath.
भागद्वयेप्युपगते नाभितोयोर्ध्व सङ्गते।
प्रक्षालनादयः स्नानाद्विशुद्धिः स्यात्करादृते॥ ११०
छर्दितेऽभ्युदिते सूर्ये श्मश्रु कर्मणि मैथुने।
दुःस्वप्ने दुर्जनस्पर्शे स्नानं षट्सु विधीयते॥ १११
bhāgadvayepyupagate nābhitoyordhva saṅgate।
prakṣālanādayaḥ snānādviśuddhiḥ syātkarādṛte॥ 110
chardite'bhyudite sūrye śmaśṛ karmaṇi maithune।
duḥsvapne durjanasparśe snānaṁ ṣaṭsu vidhīyate॥ 111
Normally, while taking bath , the body is considered to be of two parts, below the navel and above
the navel. Even if one stands in the water up to the level of navel, the dirt and impurities above
the navel could be wiped off only by rubbing well with the hand, in addition to the sprinkling of
water and other activities. Purity of the body does not occur without rubbing with the hands.
Vomiting, sunrise, shaving and other related activities, sexual intercourse, disturbred by bad
dreams, touch of the outcasts and impure persons – under all these six occurrences, bath should
be essentially taken.
आजानुपादौ प्रक्षाल्य हस्तावामणिबन्धनात्।
कुक्कुटासनसंस्थस्तु जानुमध्यग पाणियुक् ॥ ११२
संयक् बद्धशिखो भूत्वा प्राङ्मुखो वाप्युदङ्मुखः।
हस्तं गोकर्णवत्कृत्वा माषमग्नजलं पिबेत्॥ ११३

ājānupādau prakṣālya hastāvāmaṇibandhanāt|
kukkuṭāsanasamsthastu jānumadhyaga pāṇiyuk|| 112
samyak baddhaśikho bhūtvā prāṅmukho vāpyudaṅmukhaḥ|
hastaṁ gokarṇvatkṛtvā māṣamagnajalaṁ pibet|| 113
Having washed the feet and the legs up to the knee and having washed the hands and fists,
the sadhaka should sit down on the ground assuming the posture of cock(kukkuta asana). Then
he should keep his both hands between the knees, being east-faced or north-faced and his tuft tied
up well. Holding the right palm to appear like the ear of the cow, he should take only such
amount of water as to contain a bean seed and sip it ( as acamana).
अप्राणियुगफेनं च बुद्बुदादि विवर्जनात्।
ब्रह्मतीर्थेन मूलेन त्रिः पीथ्वा द्विः प्रमार्जयेत्॥ ११४
ओष्ठाङ्गुष्ठमूलेनानामिकाङ्गुष्ठ योगतः।
चक्षुर्नासाशृती बाहू वक्षौ नाभि शिरः स्पृशेत्॥ ११५
aprāṇiyugaphenaṁ ca budbudādi vivarjanāt|
brahmatīrthena mūlena triḥ pīthvā dviḥ pramārjayet|| 114
oṣṭhāṅguṣṭhamūlenānāmikāṅguṣṭha yogataḥ|
cakṣurnāsāśṛtī bāhū vakṣau nābhi śiraḥ spṛśet|| 115
The water for ‘acamana’ should be free from any insect or worm, froth, bubbles and such others.
The sipping should be done three times with the brahma-tirtha(water touching the base of the
fingers). He should wipe the lips twice with the base of the right thumb. Joining the
thumb and the ring-finger, he should touch his eyes, nose, ears, arms, chest, navel and the head.
समन्त्राचमनं पश्चादात्मविद्या शिवाणुभिः।
स्वधान्तैस्सलिलं पीत्वा हेतिनोष्ठौ प्रमार्जयेत्॥ ११६
हृन्मन्त्रेणाक्षि संस्पृशन् कुर्यात् सव्यापसव्यतः।
अथवाान्य प्रकारेण कुर्यादाचमनं बुधः॥ ११७