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

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

samantrācamanaṁ paścādātmavidyā śivānubhiḥ|
svadhāntaissalilaṁ pītvā hetinoṣṭhau pramārjayet|| 116
hṛnmantreṇākṣī saṁspṛśan kuryāt savyāpasavyataḥ|
athavānya prakāreṇa kuryādācamanaṁ budhaḥ|| 117
Then, he should do a specific acamana with the accompaniment of mantras. Atma tattvaya, vidya
tattvaya, siva tattvaya – these three mantras should be recited, adding ‘svadha’ at the end of each
mantra. Having taken three sips of water with these mantras, he should cleanse the lips with the
recital of kavaca mantra. Then he should touch his right eye and the left eye with the recital of
hrudaya mantra. Or, the learned sadhaka may do this acamana in a different way.
माषमग्नं जलं ग्राह्यं निर्दोषं त्रिः पिबेत्पुनः।
आस्यं द्विः प्रमृजेदस्त्रात् सकृन्मृज्य मुखं शनैः ॥ ११८
पदावभ्युक्ष्य मूर्धानं अङ्गुष्ठानामिकेन तु।
सव्यात्तु चक्षुशी स्पृष्ट्वा तर्जन्याङ्गुष्ठकेन तु॥ ११९
नासाद्वारावुभौ स्पृष्ट्वा कनिष्ठाङ्गुष्ठ योगतः।
श्रोत्रे स्पृष्ट्वा जलोपेताङ्गुष्ठेन तु बाहुकौ॥ १२०
नाभिं अङ्गुष्ठकेनैव सर्वाङ्गुल्यग्र सन्धितः।
हृत्प्रदेशे तु संस्पृश्य सर्वाङ्गुल्या स्वमूर्धनि॥ १२१
māṣamagna jalaṁ grāhyaṁ nirdoṣaṁ triḥ pibetpunaḥ|
āsyaṁ dviḥ pramṛjedastrāt sakṛnmṛjya mukhaṁ śanaiḥ|| 118
padāvabhyukṣya mūrdhānaṁ aṅguṣṭhānāmikena tu|
savyāttu cakṣuśī spṛṣṭvā tarjanyāṅguṣṭhakena tu|| 119
nāsādvārāvubhau spṛṣṭvā kaniṣṭhāṅguṣṭha yogataḥ|
śrotre spṛṣṭvā jalopetāṅguṣṭhena tu bāhukau|| 120
nābhiṁ aṅguṣṭhakenaiva sarvāṅgulyagra sandhitaḥ|
hṛtpradeśe tu saṁspṛśya sarvāṅgulyā svamūrdhani|| 121
Again, having taken the water free from any impurities so as to contain a bean seed, he should
sip three times. He should cleanse the lips twice with the accompaniment of astra mantra and
wipe the face and the feet once, slowly. Then he should touch his head , joining the thumb and
the ring finger. Then, joining the thumb with the index finger, he should touch left eye first and
then the right eye. Joining the thumb with the little finger, he should touch both the nostrils.

Then he should touch his ears and the arms with thumb associated with water. Then he should
touch his navel with the thumb. Joining the tips all the fingers, he should touch his heart. Then
he should touch his head with all the fingers.
ऋग्यजुस्साम वेदानां त्रिः पानात्तृप्तिरिष्यते।
ओष्ठद्विमार्जनात्तत्र तथाथर्वेतिहासयोः॥ १२२
आस्यसम्मार्जनात्तत्र गणेशस्य प्रियं भवेत्।
हृच्छिरोभ्युक्षणेनैव ऋषीणां तु प्रियं भवेत्॥ १२३
चाक्षुषोः स्पर्शेनैव प्रियं स्यात्सोमसूर्ययोः।
नासिका स्पर्शनेनैव अश्विन्योस्तु प्रियं भवेत्॥ १२४
श्रोत्र संस्पर्शनेनैव दिशां प्रीतिस्तथा भवेत्।
इन्द्रविष्ण्वनलानां च बाह्वोर्नाभेर्हृदस्तथा॥ १२५
ṛgyajussāma vedānāṁ triḥ pānāttṛptiriṣyate|
oṣṭhadvimārjanāttatra tathātharvetihāsayoḥ|| 122
āsyasammārjanāttatra gaṇeśasya priyaṁ bhavet|
hṛcchirobhyukṣaṇenaiva ṛṣīṇāṁ tu priyaṁ bhavet|| 123
cākṣuṣoḥ sparśnenaiva priyaṁ syātsomasūryayoḥ|
nāsikā sparśanenaina aśvinyostu priyaṁ bhavet|| 124
śrotra saṁsparśanenaiva diśāṁ prītistathā bhavet|
indraviṣṇvanalānāṁ ca bāhvornābherhṛdastathā|| 125
The Rg Veda, Yajur Veda and Sama Veda are pleased when a sadhaka takes three sips of water.
When he wipes the lips twice, the Atharva Veda and the Itihasas get pleased. Ganesa gets delighted
when he wipes the mouth. The great Sages get delighted when he touches the chest and the head.
When he touches his eyes, the Sun and the Moon are pleased. When he touches his nostrils,
Asvini Devas get delighted. When he touches his ears, the directional Deities get delighted. When
he touches his arms, navel and the heart, Indra, Vishnu and Agni Deva get delighted.
क्षुते च कफजाते च सद्य आचमनं नयेत्।
स्पर्शयित्वा ततः श्रोत्रं अङ्गुष्ठेनास्यकं मृजेत्॥ १२६

kṣute ca kaphajāte ca sadya ācamanaṁ nayet|
sparśayitvā tataḥ śrotraṁ aṅguṣṭhenāsyakaṁ mṛjet|| 126
When cough/sneezing occurs and when phlegm comes out, the sadhka should immediately
do the acamana. Then, after touching the ears, he should wipe the mouth with the thumb.
तीर्थं कनिष्ठिका मूले प्राजापत्यं प्रतिष्ठितम्।
कराग्रे दैविकं तीर्थं तन्मूले ब्राह्ममुत्तमम्॥ १२७
पैतृकं देशिनी मूले पर्वसन्धिषु चार्षकम्।
वामपाणितले सौम्यं आग्नेयं दक्षिणे तले॥ १२८
tīrthaṁ kaniṣṭhikā mūle prājāpatyaṁ pratiṣṭhitam|
karāgre daivikaṁ tīrthaṁ tanmūle brāhmamuttamam|| 127
paitṛkaṁ deśinī mūle parvasandhiṣu cārṣakam|
vāmapāṇitale saumyaṁ āgneyaṁ dakṣiṇe tale|| 128
At the base of the little finger, the sacred water related to Prajapati is stored. At the top of
the right hand, the sacred water known as Daivika(related to the Devas) is stored. At the
base of the fingers, the sacred water related to Brahma is stored. At the base of the index finger,
the sacred water related to the Ancestral Deities is stored. In each joint of the digits of the fingers,
the sacred water related to the Sages is stored. In the left hand , there is the presence of Moon.
In the right hand, there is the presence of Fire.
सकलीकृतदेहस्तु ततस्सन्ध्यां उपासयेत्।
ब्राह्मीं ब्रह्मगुणोपेतां ब्रह्मकाले विचिन्तयेत्॥ १२९
मध्याह्ने वैष्णवीं ध्यायेदशेषाच्युत लक्षणाम्।
साये रौद्रीं तु संध्यायैद् रुद्रलक्षण लक्षिताम्॥ १३०
sakalīkṛtadehastu tatassandhyāṁ upāsayet|
brāhmīṁ brahmaguṇopetāṁ brahmakāle vicintayet|| 129
madhyāhne vaiṣṇavīṁ dhyāyedaśeṣācyuta lakṣaṇām|
sāye raudrīṁ tu saṁdhyāyed rudralakṣaṇa lakṣitām|| 130

Having transformed his body to be in the likeness of Siva by means of anga nyasa and kara
nyasa, the sadhaka should worship the Sakti known as Sandhya. He should contemplate
Brahmi Sandhya as associated with the qualities of Brahma, during the period of brahma
muhurta. He should contemplate Vaishnavi Sandhya as associated with all the qualities of
Vishnu at the time of noon. He should contemplate Raudri Sandhya as associated with all the
qualities of Rudra, in the evening.
नियामकां तिमूर्तीनां साक्षिणीं सर्वकर्मणाम्।
या शक्तिः परमेशस्य सा सन्ध्येति निगद्यते॥ १३१
तद्दीप्तिमध्यगो भूत्वा प्रातः कर्माणी साधयेत्।
मेलामन्त्रक्रमेणैव शम्भुशक्तिं पुनर्यजेत्॥ १३२
ततस्तद्वन्दनं कार्यं महास्त्र जप पूर्वकम्।
niyāmakāṁ timūrtīnāṁ sākṣiṇīṁ sarvakarmaṇām।
yā śaktiḥ parameśasya sā sandhyeti nigadyate|| 131
taddīptimadhyago bhūtvā prātaḥ karmaṇī sādhayet।
melāmantrakrameṇaiva śambhuśaktiṁ punaryajet|| 132
tatastadvandanaṁ kāryaṁ mahāstra japa pūrvakam।
The Sakti who commissions the three Lords , Brahma, Vishnu and Rudra in their respective
functions, who is the unfailing Witness of all the actions of all the souls and who is the spouse
of the Supreme Lord Siva is specifically called Sandhya. Having installed himself within
the effulgence of this Sandhya Sakti, the sadhka should accomplish all those activities which are
to be performed in the morning. Again, he should worship that Sakti of Lord Sambhu with the
orderly recital of mela mantra. Then, the worship of that Sandhya Sakti should be done in a
systematic way, preceded by the incantation of the astra mantra.
अभ्युक्षणात्परं कर्म कर्तव्यं तदनन्तरम्॥ १३३
वामहस्ते जलं स्थाप्य स्रवच्छिरसि योजयेत्।
मूलाङ्गब्रह्मभिर्मन्त्रैर्दक्षहस्तेन नित्यशः॥ १३४
भूयोपि दक्षहस्तस्थं शेषवारिरविद्युतिः।
आहृत्य पूरकेणैव दक्षनासापुटेन तु॥ १३५

दक्षनासा समीपस्थं दक्षहस्तं तु सोदकम्।
तस्मात्तोयाच्च निर्दग्धं पापं देहेऽसितप्रभम्॥ १३६
रेचकाद्दक्ष नासान्तन्निर्गच्छत्परिचिन्तयेत्।
तद्देहे दक्षहस्तस्थ जलक्षेपात् शिवास्त्रतः॥ १३७
कृत्वैवं मार्जनाद्यं तु ततस्तर्पणं आरभेत्।
abhyukṣaṇātparaṁ karma kartavyaṁ tadanantaram|| 133
vāmahaste jalaṁ sthāpya sravacchirasi yojayet|
mūlāṅgabrahmabhirmantrairdakṣahastena nityaśaḥ|| 134
bhūyopi dakṣahastasthaṁ śeṣavāriravidyutiḥ|
āhṛtya pūrakeṇaiva dakṣanāsāpuṭena tu|| 135
dakṣanāsā samīpasthaṁ dakṣahastaṁ tu sodakam|
tasmāttoyācca nirdagdhaṁ pāpaṁ dehe'sitaprabham|| 136
recakāddakṣa nāsāntannirgacchatparicintayet|
taddehe dakṣahastastha jalakṣepāt śivāstrataḥ|| 137
kṛtvaivaṁ mārjanādyaṁ tu tatastarpaṇaṁ ārabhet|
Subsequent to the Sandhya worship, the superior activity known as the sprinkling and offering
of water to the concerned Deities, should be done. Having placed the water in the left palm, he
should let the water trickle down to the right hand and sprinkle over his head with the right hand.
He should always consecrate the water placed in the left hand by touching it with the right hand
and reciting the mula mantra, anga mantra and the brahma mantra. Again, having collected the
water trickled from the left hand in the right hand, he should contemplate it to be with the
effulgence of the sun. Then keeping the right hand with the collected water near his right nostril, he
should withdraw that water into his body through the right nostril by means of puraka(inbreath).
He should contemplate that all the ill-effects of the past sinful deeds present within the body
are incinerated and assume a black-colored form. Then he should contemplate that the black-
colored form is brought out through the right nostril by means of recaka(outbreath) and
deposited in the right hand. Then, he should sprinkle the water(in the right hand) over that black
form, with the recital of sivastra mantra and annihilate it. In this way, the specific activity known
as ‘marjana’ should be done. Having done this, he should do ‘tarpana kriya’(pleasing the Deities).
देवादीनां यथायोज्य द्रव्यैर्वारि विसर्जनम्॥ १३८
हस्ताभ्यां तर्पणं प्रोक्तं त्रयाणां तर्पणं स्मृतम्।

मन्त्राश्च देवता वाणी दिशास्तत्पतयस्तथा ॥ १३९
मुनयोऽथ मनुष्याश्च सिद्धाश्चैव ग्रहास्तथा।
भूतानि पितरश्चान्ये ज्ञातयो गुरवस्तथा॥ १४०
तर्पणीया यथान्यायं साधकैस्सिद्धिकांक्षिभिः।
devādīnāṁ yathāyojya dravyairvāri visarjanam|| 138
hastābhyāṁ tarpaṇaṁ proktaṁ trayāṇāṁ tarpaṇaṁ smṛtam|
mantrāśca devatā vāṇī diśāstatpatayastathā|| 139
munayo'tha manuṣyāśca siddhāścaiva grahāstathā|
bhūtāni pitaraścānye jñātayo guravastathā|| 140
tarpaṇīyā yathānyāyaṁ sādhakaissiddhikāṁkṣibhiḥ|
For the Devas and others, various substances and water should be offered as prescribed in the
Scriptures and this offering(tarpana) should be done through the fingers of the hands. Devas,
Sages, Pitrus, Mantras, Devatas, Vani, Directions, Presiding Deities of the Directions, Munis,
Manushyas, Siddhas, Grahas, Bhutas, Other Pitrus and Jnatis, Gurus – all of them should be
offered tarpana, in the systematic way, by those sadhakas who are intent on achieving great
siddhis.
स्वाहया मन्त्रदेवानां सरस्वत्यास्तथैव च॥ १४१
दिक्पतीनां मुनीनं तु नमोऽन्तं मनुजे वषट्।
सिद्धानां ग्रहसंघानां नमोऽन्तं परिकल्पयेत्॥ १४२
भूतानां वौषदन्तं स्यात् पित्रादीनां स्वधान्तकम्।
svāhayā mantradevānāṁ sarasvatyāstathaiva ca|| 141
dikpatīnāṁ munīnaṁ tu namo'ntaṁ manuje vaṣaṭ|
siddhānāṁ grahasaṁghānāṁ namo'ntaṁ parikalpayet|| 142
bhūtānāṁ vauṣadantaṁ syāt pitrādīnāṁ svadhāntakam|
For the Mantras and the Devas, the tarpana mantra should end with ‘svaha’; for Sarasvati also,
it should end with ‘svaha’. For the Dikpalakas and the Munis, the mantra should end with ‘namah’.
For the Maushyas, it should end with ‘vashat’. For the Siddhas and the group of Grahas, the
mantra should end with ‘namah’.For the Bhutas, the mantra should end with ‘vaushat’. And for
the Pitrus, the mantra should end with ‘svadha’.

सर्वं हृदयपूर्वं स्यात् कुसुमं देवतर्पणम्॥ १४३
कुशो मुनीनां विहितः पित्रादीनां तिलं स्मृतम्।
शेषाणां अक्षतैः कुर्याद्यथायोग्योपवीतधृक्॥ १४४
असव्यं सव्यकं सव्यं उपवीतं त्रयेण तु।
sarvaṁ hṛdayapūrvaṁ syāt kusumaṁ devatarpaṇam|| 143
kuśo munīnāṁ vihitaḥ pitrādīnāṁ tilaṁ smṛtam|
śeṣāṇāṁ akṣataiḥ kuryādyathāyogyopavītadhṛk|| 144
asavyaṁ savyakaṁ savyaṁ upavītaṁ trayeṇa tu|
All these shold be done whole heartedly, with concentrated mind. The rcommended substance for
tarpana of the Devas is flower. For the Munis, darbha-grass; for the Pitrus and others, sesame.
For all others, unbroken rice. When offering the tarpana, the position of the sacred thread should
be altered by the sadhka, according to the various groups concerned. The three positions of the
sacred thread are – to be left sided, to be like a chain or garland around the neck, to be right sided.
मन्त्रास्तु मूलब्रह्माङ्गहेतयो मुनिसत्तमाः॥ १४५
शिवेशविष्णुरुद्राजभुवो देवाः प्रकीर्तिताः।
वाग्वादिनी भवेद्राणी दिशाश्चेन्द्रादयस्स्मृताः॥ १४६
इन्द्रादयस्तत्पतयो ब्रह्मान्तावसानकाः।
अत्रिश्च विश्वामित्रश्च पुलस्त्यः पुलहः क्रतुः॥ १४७
वसिष्ठश्च मरीचिश्च मुनयः परिकीर्तिताः।
ततो मनुष्यास्सनकस्सनन्दन सनातनौ॥ १४८
सनत्कुमारः कपिलो भृगुः पञ्चशिखस्तथा।
शिवो रुद्रो भवानी च ब्रह्मविष्णुवह्नि वायवः॥ १४९
धर्मः सूर्यश्चन्द्रमाश्च सिद्धाश्चैते प्रकीर्तिताः।

mantrāstu mūlabrahmāṅgahetayo munisattamāḥ|| 145
śiveśaviṣṇurudrābjabhuvo devāḥ prakīrtitāḥ|
vāgvādinī bhavedvāṇī diśāścendrādayassmṛtāḥ|| 146
indrādayastatpatayo brahmānantāvasānakāḥ|
atriśca viśvāmitraśca pulastyaḥ pulahaḥ kratuḥ|| 147
vasiṣṭhaśca marīciśca munayaḥ parikīrtitāḥ|
tato manuṣyāssanakassanandana sanātanau|| 148
sanatkumāraḥ kapilo bhṛguḥ pañcaśikhastathā|
śivo rudro bhavānī ca brahmaviṣṇvagni vāyavaḥ|| 149
dharmaḥ sūryaścandramāśca siddhāścaite prakīrtitāḥ|
O, the supreme Sages!, the Mantras to be offered tarpana are- mula mantra, brahma mantras
and anga mantras and the mantras related to the weapons. Siva, Isa, Vishnu, Rudra, Brahma –
these are the Devas to be offfered tarpana. Vagvadini(Sarasvati) is the Vani to be offered tarpana.
Directions are the east and others. The presiding Deities of the Directions are Indra and others
up to Brahma and Ananta(Vishnu). The Munis are Atri, Visvamitra, Pulastya, Pulaha, Kratu,
Vasishta and Marici. Then the Manushyas . Sanaka, Sanandana, Sanatana, Sanatkumara, Kapila,
Bhrugu Panchasikha, Siva, Rudra, Bhavani, Brahma, Vishnu, Agni, Vayu, Dharma, Surya
and candra – these are the Siddhas for whom the tarpanas are to be offered.
आदित्य सोमावङ्गार बुधौ चैव बृहस्पतिः ॥ १५०
शुक्रश्शनैश्चरो राहुः केतुश्चेति ग्रहास्स्मृताः।
भूतान्यसंख्य संख्यानि भूतेभ्य इति योजयेत्॥ १५१
सोमश्च पितृमांश्चैव अङ्गिरा अर्यमा तथा।
अग्निश्च कव्यवाहाद्याः पितरः परिकीर्तिताः॥ १५२
पितृपत्न्यादिकं सर्वं क्रमाद्बुध्वा समाचरेत्।
āditya somāvaṅgāra budhau caiva bṛhaspatiḥ|| 150
śukraśśanaiścaro rāhuḥ ketuśceti grahāssmṛtāḥ|
bhūtānyasaṁkhya saṁkhyāni bhūtebhya iti yojayet|| 151
somaśca pitṛmāṁścaiva aṅgirā aryamā tathā|
agniśca kavyavāhādyāḥ pitaraḥ parikīrtitāḥ|| 152
pitṛpatnyādikaṁ sarvaṁ kramādbudhvā samācaret|
Aditya, Soma, Angaraka, Budha, Bruhaspati, Sukra, Sanaiscara, Rahu and Ketu – the are the
Grahas to be offered tarpana. The Bhutas are innumerable. So, the word “bhutebhyah” should

be added to the mantra, to denote collectively all the Bhutas. Soma. Pitruma, Angira, Aryama,
Agni, Kavyavaha and others – these are the Pitrus. The name of the spouse of each Pitru
and all other details should be known in an oderly way meticulously by the sadhka and having
known these details, he should offer the tarpanas.
आचम्य दद्यात्सूर्यार्घ्यं त्र्यक्षरेण तु मन्त्रतः ॥ १५३
तद्विधिस्सूर्य पूजायां विस्तरेण विधास्यते।
ध्यात्वा सूर्यं यथान्यायं उपस्थानं षडङ्गतः ॥ १५४
मेलामन्त्रं ततो जप्त्वा शिवशक्ति विभागतः।
ācamya dadyātsūryārghyaṁ tryakṣareṇa tu mantrataḥ|| 153
tadvidhissūrya pūjāyāṁ vistareṇa vidhāsyate|
dhyātvā sūryaṁ yathānyāyaṁ upasthānaṁ ṣaḍaṅgataḥ|| 154
melāmantraṁ tato japtvā śivaśakti vibhāgataḥ|
Having taken three sips of water, the sadhaka should give ‘arghya’ to the Sun God with the recital
of three-lettered mantra. The exact rules pertaining to this, would be explained elaborately later
under the context of surya-puja. Having meditated on Surya according to the dhyana-verse, he
should invoke the immediate presence of Surya and worship him with the recital of six anga
mantras pertaining to Surya. Then, he should recite the mela-mantra with due differentiation in
respect of Siva and Sakti.
प्रातः स्थित्वा सायाह्ने तु समासीनो मुनीश्वराः ॥ १५५
आसीनो वा स्थितो वापि मध्याह्ने विधिमाचरेत्।
उपस्थानं ततो जप्त्वा व्योमव्यापिनमेव च ॥ १५६
उदुत्यं चित्रमन्त्रञ्च हंसश्शुचिषदो जपेत्।
प्रदक्षिणं ततः कृत्वा कुर्याद्दण्ड नमस्कृतिम् ॥ १५७
prātaḥ sthitvā sāyāhne tu samāsīno munīśvarāḥ|| 155
āsīno vā sthito vāpi madhyāhne vidhimācaret|
upasthānaṁ tato japtvā vyomavyāpinameva ca|| 156
udutyaṁ citramantrañca haṁsaśśuciṣado japet|
pradakṣiṇaṁ tataḥ kṛtvā kuryāddaṇḍa namaskṛtim|| 157

O, the Lords of the Sages!, in the morning,he should give arghya and do the incantation by
standing. In the evening, he should do these by sitting. In the noon, he may do these by
standing or sitting. Then, having recited the mantra for obeisance, he should recite ‘vyoma
vyapi’ mantra, the mantras which begin with ‘udutyam’ , ‘citram’ and ‘hamsassucishado’.
Then, having circumambulated, he should prostrate, lying down on the ground like a staff.
सन्ध्यां नित्यं उपासीत लोपे चोपवसेद्दिनम्।
अरोगी रोगयुक्तश्चेत् सद्योजातं शतं जपेत्॥ १५८
sandhyāṁ nityaṁ upāsīta lope copavaseddinam|
arogī rogayuktaścet sadyojātaṁ śataṁ japet|| 158
The sadhaka should perfom the worship of Sandhya, daily without fail. If , due to some reason
or other, the Sandhya worship is left out, he should be on fast for the whole day. If the healthy
sadhka is affected with illness and disabled to do the Sandhya worship, he should recite the
sadyojata mantra for hundred times.
क्षालितं स्नानवस्त्राद्यं दण्डे संवेष्ट्य यत्नतः।
गणेशरुद्र वागीशान् पूजयेत् हृदयेन तु॥ १५९
विघ्नान्विरोच्य मार्गस्थान् अस्त्र रक्षित विग्रहः।
व्रजेद्देवकुलं वापि गृहमात्मीयं उत्तमम्॥ १६०
kṣālitaṁ snānavastrādyaṁ daṇḍe saṁveṣṭya yatnataḥ|
gaṇeśarudra vāgīśān pūjayet hṛdayena tu|| 159
vighnānvirocya mārgasthān astra rakṣita vigrahaḥ|
vrajeddevakulaṁ vāpi gṛhamātmīyaṁ uttamam|| 160
He should drench and cleanse the clothes and others and spread them on the wooden staff ,
taking every effort to make them dry. Then he should worship Ganesa, Rudra and Vagisa with
the recital of hrudaya mantra. Having warded off the obstacles present in the walkway and
with his body being protected by the incantation of astra manta, he should go to the temple
of Siva or to his own house, rendered to be supreme for spiritual upliftment.

ततश्शुद्धिक्रमात् क्ष्मादीन्यधस्तत्त्वानि कल्पयेत्।
विद्यातत्त्वात्मकं गेहं सिद्धिमुक्ति फलप्रदम्॥ १६१
tataśśuddhikramāt kṣmādīnyadhastattvāni kalpayet|
vidyātattvātmakam gehaṁ siddhimukti phalapradam|| 161
Then, he should contemplate the tattvas of the lower plane starting from the earth, in the
order of purification. He should ideate that his house is of the nature of vidya tattva and it
is efficacious in granting the fruit of liberation as well as the fruit of worldly enjoyments.
तन्त्रमन्त्रान् समाधाय नागदन्तादिके शुभे।
प्रक्षाल्य पदो हस्तौ च तथाऽऽचम्य यथाविधि॥ १६२
मन्त्रसन्नद्ध देहस्तु सामान्यार्घ्य करश्शुचिः।
त्यजञ्छेषाध्वनो भागं प्रासादं प्रविशेद् बुधः॥ १६३
tantramantrān samādhāya nāgadantādike śubhe|
prakṣālya pado hastau ca tathā''camya yathāvidhi|| 162
mantrasannaddha dehastu sāmānyārghya karaśśuciḥ|
tyajañccheṣādhvano bhāgaṁ prāsādaṁ praviśed budhaḥ|| 163
Having carefully placed the guiding scriptures dealing with the Tantras and the Mantras in
ivory box and such other tools, he should wash his feet and hands and do ‘acamana’ according
to the prescribed rules. Then , making his body compactly designed with mantras and being pure,
he should hold samanya arghya vessel in his hand and having left out the remaining portion
of the adhva in this context, he should enter the temple.
सर्वमन्त्रकलाधारं सर्वशक्ति प्रवर्तकम्।
एवं संक्षेपतः प्रोक्तं स्नानाद्यं मुनिसत्तमाः॥ १६४
अनुक्तं अन्यतन्त्रेभ्यस्समाहत्याचरेद् बुधः॥ १६५

sarvamantrakalādhāraṁ sarvaśakti pravartakam|
evaṁ saṁkṣepataḥ proktaṁ snānādyaṁ munisattamāḥ|| 164
anuktaṁ anyatantrebhyassamāhṛtyācared budhaḥ|| 165
O, the supreme Sages!, the directions for the superior type of bath and other related activities
have been told briefly. This kind of bath is the suppotive source of all mantras and kalas; it
installs the vibrant presence of all Saktis, in the body. All those directions which have not been
told here may be collected from other Agamas by the learned sadhaka. Having known other
details in this way, he should do the essential activities.
॥ इति कामिकाख्ये महातन्त्रे स्नानविधिस्तृतीयपटलः ॥
|| iti kāmikākhye mahātantre snānavidhistṛtīyapaṭalaḥ ||
This is the 3^rd chapter titled “Directions for Taking the Daily Bath in Various Ceremonial Ways”
in the Great Tantra called Kamika