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

४ अर्चना विधि पटलः
4 arcanā vidhi paṭalaḥ
4 Directions for the Daily Worship of Lord Siva
अथार्चना विधिं वक्ष्ये भुक्तिमुक्ति फलप्रदम्।
परार्थं स्वार्थमित्येव द्विविधं तत्प्रकीर्तितम्॥ १
athārcanā vidhiṁ vakṣye bhuktimukti phalapradam|
parārthaṁ svārthamityeva dvividhaṁ tatprakīrtitam|| 1
Now, I will explain the systematic process of Siva-worship which is efficacious in yielding the worldly
enjoyments as well as the final liberation. Siva-worship is of two kinds – individual(personal) worship
(atmartha) and worship for the public(parartha).
दीक्षान्ते गुरुणा दत्ते लिङ्गे वा स्थण्डिलादिके।
यजनं स्वार्थमाख्यातं स्वस्येष्ट फलदं यतः॥ २
dīkṣānte guruṇā datte liṅge vā sthaṇḍilādike|
yajanaṁ svārthamākhyātaṁ svasyeṣṭa phaladaṁ yataḥ|| 2
The worship being done for the Linga graciously given to the disciple by the Guru at the completion of
the qualifying diksha-ritual, or for the Linga made of earth and other substances is said to be personal
(atmartha). Since it grants the fruits to the disciple as desired by him, it is called svartha(atmartha) puja.
ग्रामखेट पुरादौ वा नद्यां पर्वत एव वा।
अष्टषष्टिमहाक्षेत्रेष्वन्यत्र च मनोरमे॥ ३
स्वयंभुदैव बाणार्ष लिङ्गयुक्ते शिवालये।
मनुजैः स्थापिते लिङ्गे परार्थं यजनं स्मृतम्॥ ४
grāmakheṭa purādau vā nadyāṁ parvata eva vā|
aṣṭaṣaṣṭimahākṣetreṣvanyatra ca manorame|| 3
svayaṁbhudaiva bāṇārṣa liṅgayukte śivālaye|
manujaiḥ sthāpite liṅge parārtha yajanaṁ smṛtam|| 4
There are temples situated in villages, towns, cities and such other settlements, situated near rivers
and mountains, situated in the much celebrated 68 sacred places or in other pleasant and beautiful
surroundings. Such temples may enshrine the self-manifest Linga(svayambhu), Linga worshipped by

other gods, Bana-linga, Linga worshipped by the sages(arsha linga) or the Linga designed by a human
being. The worship being done for such Lingas enshrined in various temples is known as parartha puja.
नृपतेरायुरा‌रोग्य जय संपद्विवृद्धये।
ग्रामादीनां विवृद्ध्यर्थं परार्थेज्या प्रयुक्तताम्॥ ५
nṛpaterāyurārogya jaya saṁpadvivṛddhaye|
grāmādīnāṁ vivṛddhyarthaṁ parārthejyā prayuktatām|| 5
The parartha puja should be inevitably performed for longevity, health, victory and abundant increase of
wealth of the Ruler and for the many-faceted growth of the village and other settlements.
परार्थं यजनं कार्यं शिवविप्रैस्तु नित्यशः।
धार्मिकः कुरुते नित्यं आदिशैवो द्विजोत्तमः॥ ६
अन्ये तु स्वार्थकादन्यं कुर्युश्चेत् कर्तृनाशनम्।
parārtha yajanaṁ kāryaṁ śivavipraistu nityaśaḥ|
dhārmikaḥ kurute nityaṁ ādiśaivo dvijottamaḥ|| 6
anye tu svārthakādanyaṁ kuryuścet kartṛnāśanam|
Parartha Puja should be performed daily by the Adisaivas. Adisaiva is the most supreme among the
twice-borns; he is virtuous, being always inclined to obey the directions given by Lord Siva. Such an
Adisaiva should perform the temple worship daily. Apart from doing the personal worship(atmartha), if
other persons perform the temple worship, such activity would result in the decay of the doer and the
ruler.
शिवसृष्टिं विना ये तु जायन्ते ब्रह्मणो मुखात्॥ ७
ते सामान्या न तेषां तु परार्थेज्याधिकारिता।
यदि मोहेन कुर्वीरन् राज्ञो राष्ट्रस्य नाशनम्॥ ८
भृत्यर्थं ये शिवं विप्रास्सामान्यस्त्वर्चयन्ति चेत्।
षण्मासात्पतनं यान्ति तस्मात्तान् परिवर्जयेत्॥ ९
śivasṛṣṭiṁ vinā ye tu jāyante brahmaṇo mukhāt|| 7
te sāmānyā na teṣāṁ tu parārthejyādhikāritā|
yadi mohena kurvīran rājño rāṣṭrasya nāśanam|| 8
bhṛtyarthaṁ ye śivaṁ viprāssāmānyastvarcayanti cet|
ṣaṇmāsātpatanaṁ yānti tasmāttān parivarjayet|| 9
Those brahmins who have originated from the face of Brahma, without being created by Siva, are
considered to be common brahmins. For them, there is no authority to get involved in the parartha
puja. If , out of conceit or delusion, they do the parartha puja , then the ruler and the country would

perish in due course of time. If these common brahmins worship Lord Siva in the temples for the
sake of getting the required fees, then the ruler and the land would cease to exist. Therefore, the ruler
should carefully avoid them to perform the temple worship.
शिवदीक्षाभिषिक्तस्य शिवविप्रस्य धीमतः।
शिवाज्ञा वशस्तस्य परार्थेज्या न दोषभाक्॥ १०
śivadīkṣābhiṣiktasya śivaviprasya dhīmataḥ|
śivājñā vaśastasya parārthejyā na doṣabhāk|| 10
An Adisaiva is one who has been given the most superior ‘sivadiksha’ and blessed with empowerment
by means of ceremonial ablution(abhisheka) and who is well learned and such a person is always under
the control of Siva`s command. If parartha puja is performed by such an Adisaiva, there would not be
any defect in that worship.
अग्निहोत्राश्च वेदाश्च यज्ञाश्च बहुदक्षिणाः।
शिवलिङ्गार्चनस्यैते कोट्यंशेनापि नो समाः॥ ११
जातेनात्मदृहा येन नार्चितो भगवान् शिवः।
सुचिरं सञ्चरत्यस्मिन् संसारे दुःखसागरे॥ १२
वरं प्राण परित्यागश्छेदनं शिरसोऽपि वा।
न त्वनभ्यर्च्य भुञ्जीयाद् भगवन्तं त्रिलोचनम्॥ १३
इति ज्ञात्वा प्रयत्नेन पूजनीयस्सदाशिवः।
agnihotrāśca vedāśca yajñāśca bahudakṣiṇāḥ|
śivaliṅgārcanasyaite koṭyaṁśenāpi no samāḥ|| 11
jātenātmadṛhā yena nārcito bhagavān śivaḥ|
suciraṁ sañcaratyasmin saṁsāre duḥkhasāgare|| 12
varaṁ prāṇa parityāgaśchedanaṁ śiraso'pi vā|
na tvanabhyarcya bhuñjīyād bhagavantaṁ trilocanam|| 13
iti jñātvā prayatnena pūjanīyassadāśivaḥ|
Maintaining the sacrificial fire in one’s own house, systematic study of the Vedas, performing sacrifices
which involve many kind of fees in great measure – all these activities cannot be equal to even one part
out of million parts of the greatness of the worship of Sivalinga. If Lord Siva, the Bhagvan, is not
worshipped by a person who has become malicious to his own self, such an unworthy person would be
roaming through this worldly life which is like the great ocean of misery, for a very long period. Without
worshipping Lord Siva, the three-eyed, one should not take his daily meals. To give up one’s own breath
or cutting one's own head is more meritorious than failing to worship Lord Siva. Having known this
truth, one has to worship Him, taking all efforts.

आजानु पादौ प्रक्षाल्य हस्तावामणिबन्धनात्॥ १४
कार्यं त्रिविध विघ्नानां प्रासादादपसारणम्।
दिव्या नभोगताश्चैव भूगतास्त्रिविधाः स्मृताः॥ १५
तत्त्व दृष्ट्या तु दिव्यांश्च पुष्पक्षेपान् नभोगतान्।
पार्ष्णिघातत्रयाद्भौमान् प्रासादादपसारयेत्॥ १६
ājānu pādau prakṣālya hastāvāmaṇibandhanāt|| 14
kāryaṁ trividha vighnānāṁ prāsādādapasāraṇam|
divyā nabhogatāścaiva bhūgatāstrividhāḥ smṛtāḥ|| 15
tattva dṛṣṭyā tu divyāṁśca puṣpakṣepān nabhogatān|
pārṣṇighātatrayādbhaumān prāsādādapasārayet|| 16
Having cleaned his legs up to knees and his hands up to the fists, the sadhaka should proceed to ward off
three kinds of obstacles from the surroundings of the temple(or the home shrine). The three obstacles are –
those coming from the heavens, those present in the space(atmosphere) and those present in the land. He
should drive away the obstacles related to the heavens by looking above with his eyes charged with
the perfect knowledge of tattvas. He should expel the space-related obstacles from the shrine by throwing
the flowers. He should ward off the earth-related obstacles by striking the ground three times with his
right heel.
श्रेष्ठं पश्चान्मुखं लिङ्गं अभावात् प्राङ्मुखं स्मृतम्।
याम्य कौबेर वक्रं तु न सिद्धाविष्यते बुधैः॥ १७
अथवा शान्तिकर्मादौ सौम्याभिम्ह्खमिष्यते।
एकद्वार विमानेऽयं नियमो निष्कलस्य तु॥ १८
śreṣṭaṁ paścānmukhaṁ liṅgaṁ abhāvāt prāṅmukhaṁ smṛtam|
yāmya kaubera vaktraṁ tu na siddhāviṣyate budhaiḥ|| 17
athavā śāntikarmādau saumyābhimhkhamiṣyate|
ekadvāra vimāne'yaṁ niyamo niṣkalasya tu|| 18
The west-facing Sivalinga is considered to be superior. If there is no west-facing Linga, the east-facing
Linga may be preferred. The south-facing and the north-facing Lingas are not preferred by the learned
Sages for the attainment of superior powers(siddhis). This specific direction is applicable to the temple
which has only one entrance and in which the Formless Form of Siva has been installed.
चतुर्द्वारे च मेर्वादौ लिङ्गे च चतुरानने।
चतुर्द्वारं प्रकर्तव्यं तत्रायं नियमो न हि॥ १९
caturdvāre ca mervādau liṅge ca caturānane|
caturdvāraṁ prakartavyaṁ tatrāyaṁ niyamo na hi|| 19

For the temples built in the style of Merumandara and others and for the temples in which the Linga
having four faces(caturmukha linga) has been installed, four entrances should be provided. For such
temples(having four entrances), the specific direction mentioned earlier does not apply.
यस्यां दिशि भवेद्द्वारं तां प्राचीं परिकल्पयेत्।
लिङ्गस्याभिमुखं यत्तु द्वारं तत्पूर्वमिष्यते॥ २०
तत्र तत्पुरुषं वक्त्रं ऊर्ध्वञ्चाभिमुखं भवेत्।
बलिपीठं वृषं शूलं तद्वक्त्राभिमुखं भवेत्॥ २१
yasyāṁ diśi bhaveddvāraṁ tāṁ prācīṁ parikalpayet|
liṅgasyābhimukhaṁ yattu dvāraṁ tatpūrvamiṣyate|| 20
tatra tatpuruṣaṁ vaktraṁ ūrdhvañcābhimukhaṁ bhavet|
balipīṭhaṁ vṛṣaṁ śūlaṁ tadvaktrābhimukhaṁ bhavet|| 21
The direction in which the main entrance has been provided should be considered as east. The entrance
which is just opposite to the Linga should be taken as the east-entrance. There, the Tatpurusha face is to
be meditated. The upper face known as Isana should also be meditated as facing that direction. The
bali-pitha, Bull and the trident – all these three should be facing the Linga.
गणपं भारतीमूर्ध्वे सव्ये गङ्गाञ्च नन्दिनम्।
यमुनाञ्च महाकालं वामशाखागतौ यजेत्॥ २२
नन्दिकालौ तथा भृङ्गि विघ्नेशौ वृष षण्मुखौ।
देवी चण्डौ द्विपाश्र्वस्थो द्वाराणां चतुरानने॥ २३
एते पूज्या नमोन्तैश्च हृदयाद्यैर्यथाक्रमम्।
रूपसंस्थान भावैस्तु गन्ध पुष्पादिभिः क्रमात्॥ २४
gaṇapaṁ bhāratīmūrdhve savye gaṅgāñca nandinam|
yamunāñca mahākālaṁ vāmaśākhāgatau yajet|| 22
nandikālau tathā bhṛṅgi vighneśau vṛṣa ṣaṇmukhau|
devī caṇḍau dvipārśvastho dvārāṇāṁ caturānane|| 23
ete pūjyā namontaiśca hṛdayādyairyathākramam|
rūpasaṁsthāna bhāvaistu gandha puṣpādibhiḥ kramāt|| 24
On the lintel of the threshold , Ganapti and Sarasvati are to be worshipped; on the right side of the
threshold , Nandi and Ganga are to be worshipped; on the left side of the threshold, Yamuna and
Mahakala should be worshipped. In the temple which has four entrances, the entrance-deities(dvara devas)
in the east are Nandi and Mahakala; in the south, Bhrungi and Vighnesa; in the west, Rishabha and
Shanmukha; in the north, Durga and Canda. These Deities are to be worshipped with hrudaya and other
anga-mantras ending with ‘namah’, in due order. The form, features of the pedestal, manner of

appearance of each Deity should be meditated and these Deities are to be worshipped in a systematic way
with sandal, flowers and such other paraphernalia.
सामान्यर्घ्यं ततो दत्वा सव्य शाखां समाश्रितः।
प्रविशेदक्ष पादेन प्रासादाभ्यन्तरं गुरुः॥ २५
निवारणार्थं विघ्नानां न्यस्य खङ्गं उदुम्बरे।
संपूज्यात्मभुवं वास्तोष्पते ब्रह्मण इत्यपि॥ २६
sāmānyarghyaṁ tato datvā savya śākhāṁ samāśritaḥ|
praviśeddakṣa pādena prāsādābhyantaraṁ guruḥ|| 25
nivāraṇārthaṁ vighnānāṁ nyasya khaḍgaṁ udumbare|
saṁpūjyātmabhuvaṁ vāstoṣpate brahmaṇa ityapi|| 26
Having offered samanya-arghya water, the Guru(priest) should enter the main shrine by the right side of
the entrance, placing the right foot first. He should invoke the presence of khadga-weapon on the threshold
in order to ward off the obstacles there and then worship the Vastu-Brahma , reciting the mantra which
begins with ‘vastoshpate’.
लिङ्गं प्रदक्षिणीकृत्य भक्त्या स्तुत्वा महेश्वरम्।
गन्धपुष्पादिकं सर्वं आनीतं परिचारकैः॥ २७
संवीक्ष्य द्रव्य संघातं स्थापयेत् कलशान्सुधीः।
वीक्षितांस्तत्त्वदृष्ट्या चाभ्युक्षितान् अस्त्रमन्त्रतः॥ २८
ताडितान् प्रोक्षितांश्चैव गृहीत्वा निस्सरेद्बहिः।
कलशान् सुशिरोनाहान् सुस्थिरान् छिद्रवर्जितान्॥ २९
liṅgaṁ pradakṣiṇīkṛtya bhaktyā stutvā maheśvaram|
gandhapuṣpādikaṁ sarvaṁ ānītaṁ paricārakaiḥ|| 27
saṁvīkṣya dravya saṁghātaṁ sthāpayet kalaśānsudhīḥ|
vīkṣitāṁstattvadṛṣṭyā cābhyukṣitān astramantrataḥ|| 28
tāḍitān prokṣitāṁścaiva gṛhītvā nissaredbahiḥ|
kalaśān suśironāhān susthirān chidravarjitān|| 29
Having circumambulated the Linga in clockwise direction, the Guru should adore the Great Lord with
deep devotion. Then the learned Guru should look at the multitudes of various objects such as the sandal,
flowers and other such items brought and arranged there by the servicing devotees(paricarakas) and
install the kalasas(pots). These items should be looked at with ‘tattva-eyes’; sprinkled with the recital
of astra mantra(abhyukshana, sprinkling the consecrated water with the right palm turned down); well
striked and again sprinkled(prokshana, sprinkling the consecrated water, with the right palm turned
upwards). After doing all such purifying rituals , the Guru should accept those items and send the
servicing devotees out(of the main shrine). The kalasas should be with well-formed top, with thick and
rounded side, should be unshakable and should be devoid of holes.

भवन्तं पूजयामीति प्रार्थयेत यथा तथा।
शिवतीर्थमनुप्राप्य षडङ्गेनाभिमन्त्रयेत्॥ ३०
कलशांस्तोयवस्त्रांश्च क्षालयित्वास्त्र मन्त्रतः।
पूरयेद् रुद्रगायत्र्या हृदा तोयैः पटसृतैः॥ ३१
सम्पूर्ण कलशान् पश्चात्तद्वस्त्रेण प्रमार्जितान्।
द्वौ द्वौ योक्तृ नियुक्तांस्तान् एकैकेन तु पाणिना॥ ३२
गृहीत्वा प्रापयेत् गर्भगृहाग्रे वाऽथ मण्डपे।
bhavantaṁ pūjayāmīti prārthayeta yathā tathā|
śivatīrthamanuprāpya ṣaḍaṅgenābhimantrayet|| 30
kalaśāṁstoyavastrāṁśca kṣālayitvāstra mantrataḥ|
pūrayed rudragāyatryā hṛdā toyaiḥ paṭasṛtaiḥ|| 31
sampūrṇa kalaśān paścāttadvastreṇa pramārjitān|
dvau dvau yoktṛ niyuktāṁstān ekaikena tu pāṇinā|| 32
gṛhītvā prāpayet garbhagṛhāgre vā'tha maṇḍape|
“I am going to worship You(with your grcae)” – having prayed humbly in this way as applicable to the
context, the Guru should reach the place where the water for Siva-worship has been stored and energize
it with six anga mantras. Then he should purify the kalasas and the wet cloth by sprinkling over them with
the accompaniment of astra mantra. Reciting the rudra-gayatri mantra and hrudaya antra, he should fill up
the kalasas with the water filtered through the wet cloth. Then, with a pure cloth, he should wipe the kalasas
which are well filled up with water and which are wound round with two-stranded thread. Then, he should
take the kalasas one by one with his hands and place them in the main shrine or in the mukha-mandapa
(frontal hall).
न स्पृशेदूरु पार्श्वस्थ द्वारशाखादिकं यथा॥ ३३
च्योतते न जलं भूमौ तथा कुर्याद्विचक्षणः।
प्रलिप्तभूमावास्तीर्य कुशपुष्पादिकं हृदा॥ ३४
स्थापयेत्कलशान् तत्र वर्धन्या वसुसंख्यया।
क्षमालोकपद पञ्चाशत्पञ्चपञ्च घटांस्तु वा॥ ३५
विकार संख्यया वाऽथ तेषां द्विगुण संख्यया।
स्नपनोक्त्याऽथ संस्थाप्य कुर्यान्नित्याभिषेचनम्॥ ३६
na spṛśedūru pārśvastha dvāraśākhādikaṁ yathā|| 33
cyotate na jalaṁ bhūmau tathā kuryādvicakṣaṇaḥ|
praliptabhūmāvāstīrya kuśapuṣpādikaṁ hṛdā|| 34
sthāpayetkalaśān tatra vardhanyā vasusaṁkhyayā|

kṣmālokapada pañcāśatpañcapañca ghaṭāṁstu vā|| 35
vikāra saṁkhyayā vā'tha teṣāṁ dviguṇa saṁkhyayā|
snapanoktyā'tha saṁsthāpya kuryānnityābhiṣecanam|| 36
The Guru who is highly skilled should take care to see that he is not touching the sides of the entrance and
other parts, that the water is not spilling out to the ground from the kalasas. He should strew the darbha-
grass, flowers and such other substances over the gound besmeared well and kept pure, with the recital of
hrudaya mantra. There, he should arrange in an orderly way eight kalasas along with a specific kalasa
meant for Sakti(vardhani kalasa). Or, he may place one kalasa or two kalasas or place them to be in the
number of seven, fifty, twenty-five, multiples of one of these numbers or twice these numbers. Or, he may
arrange them according to the directions set forth for ‘snapana abhisheka’. Having done so, he should
perform the daily-ablution.
आत्मशुद्धिक्रिया पूर्वा स्थानशुद्धिर्द्वितीियका।
तृतीया द्रव्यशुद्धिस्स्याच्चतुर्थं मन्त्रशोधनम्॥ ३७
पञ्चमो लिङ्गशुद्धिश्च कथ्यन्ते पञ्चशुद्धयः।
ātmaśuddhikriyā pūrvā sthānaśuddhirdvitīyakā|
tṛtīyā dravyaśuddhissyāccaturthaṁ mantraśodhanam|| 37
pañcamo liṅgaśuddhiśca kathyante pañcaśuddhayaḥ|
Five kinds of purification have been declared(in the Agamas). The first one is the purification of the self
(atma suddhi); the second one is the purification of the place; purification of paraphernalia is the third;
purification of mantra is the fourth; purification of Linga is the fifth.
मार्जिते चोपालिप्ते च धामन्यन्यत्र वा बुधः॥ ३८
कुशक्लृप्ताशने बृस्यां अथ कृष्णमृगाजिने।
यथेष्टं आसनं बध्वा ऋजुकायोत्तराननः॥ ३९
चन्दनालिप्त हस्तौ तौ शोधयेदस्त्रमन्त्रतः।
परस्परौ च संस्पृश्य तलकौ हस्तपृष्ठकौ॥ ४०
अमृतीकृत्य मूलेन वौषडन्तेन मन्त्रतः।
विद्याशरीरतां ध्यात्वा तयोश्शक्त्यन्तं उत्तमम्॥ ४१
मूलेन शिवमावाह्य ब्रह्मण्यङ्गानि विन्यसेत्।
mārjite copalipte ca dhāmanyanyatra vā budhaḥ|| 38
kuśaklptāsane bṛsyāṁ atha kṛṣṇamṛgājine|
yatheṣṭaṁ āsanaṁ badhvā ṛjukāyottarānanaḥ|| 39
candanālipta hastau tau śodhayedastramantrataḥ|
parasparau ca saṁspṛśya talakau hastapṛṣṭhakau|| 40
amṛtīkṛtya mūlena vauṣaḍantena mantrataḥ|

vidyāśarīratāṁ dhyātvā tayośśaktyantaṁ uttamam|| 41
mūlena śivamāvāhya brahmaṇyaṅgāni vinyaset|
Having placed a seat designed with kusa-grass suitable to the ascetic or a seat designed with the skin of
black antelope over the well-wiped and well-besmeared ground or in another place, the learned Guru
should assume a posture(asana) as desired by him and should keep his body straight, being north-faced.
Having smeared his both hands with sandal paste, he should purify them with astra mantra. Then touching
mutually the front and back side of each hand, he should make his form to be of nectarine nature with
the recital of mula mantra ending with ‘vaushat’. Having contemplated that he has attained a pure body
of consciousness pertaining to Siva and Sakti, he should invoke the presence of Siva who is Suprme and
above sakti tattva with the recital of mula mantra and identify the brahma mantras and the anga mantras
with the his own form.
गृहस्थः सृष्टिमार्गेण करन्यासं तु कारयेत्॥ ४२
वानप्रस्थ यतीनां च संहारन्यासं उच्यते।
gṛhasthaḥ sṛṣṭimārgeṇa karanyāsaṁ tu kārayet|| 42
vānaprastha yatīnāṁ ca saṁhāranyāsaṁ ucyate|
It has been ordained that the house-holders(gruhastas) should do the kara-nyasa in the order of evolution
and the forest-dwellers(vanaprasthas) and the ascetics should do this kara-nyasa in the order of dissolution.
अङ्गुष्ठादि कनिष्ठान्तं ईशात्सद्यावसानकम्॥ ४३
सृष्टिन्यासमाख्यातस्सद्यादीशावसानकम्।
कनिष्ठाद्यङ्गुष्ठान्तं च संहारन्यासं उच्यते॥ ४४
जगतः सृष्टिसंहारक्रम एवात्र च क्रमः।
aṅguṣṭhādi kaniṣṭhāntaṁ īśātsadyāvasānakam|| 43
sṛṣṭinyāsamākhyātassadyādīśāvasānakam|
kaniṣṭhādyaṅguṣṭhāntaṁ ca saṁhāranyāsaṁ ucyate|| 44
jagataḥ sṛṣṭisaṁhārakrama evātra ca kramaḥ|
Identifying the mantras from the ‘isana’ to ‘sadyojata’ with the fingers from the thumb to little finger
is said to be the nyasa in the order of evolution. Idenitifying the mantras from ‘sadyojata’ to ‘isana’
with the fingers from the little finger to the thumb is said to be the nyasa in the order of dissolution.
The world is always in the cyclic order of creation and dissolution and hence this nyasa in the order
of evolution and dissolution has been recommended here.
नेत्रं हस्ततले न्यस्य पश्चाद्यङ्गानि विन्यसेत्॥ ४५
अङ्गुष्ठादि कनिष्ठान्तं कनिष्ठाद्यङ्गुष्ठकावधि।
तर्जन्याङ्गुष्ठके न्यासस् सर्वास्वङ्गुष्ठतो भवेत्॥ ४६

तर्जन्यन्तं न्यसेद्धीमान् तर्जन्या मस्तकं न्यसेत्।
यद्वास्त्रवर्मचूड़ाक हृदोऽङ्गुष्ठादितो न्यसेत्॥ ४७
सृष्टौ प्रतीपको न्यासस्संहारो मोक्षकांक्षिणाम्।
मूर्द्धादिस्सृष्टिरित्युक्ता पादादिस्संहृतिर्भवेत्॥ ४८
netraṁ hastatale nyasya paścādyaṅgāni vinyaset|| 45
aṅguṣṭhādi kaniṣṭhāntaṁ kaniṣṭhādyaṅguṣṭhakāvadhi|
tarjanyāṅguṣṭhake nyāsas sarvāsvaṅguṣṭhato bhavet|| 46
tarjanyantaṁ nyaseddhīmān tarjanyā mastakaṁ nyaset|
yadvāstravarmacūḍāka hṛdo'ṅguṣṭhādito nyaset|| 47
sṛṣṭau pratīpako nyāsassaṁhāro mokṣakāṁkṣiṇām|
mūrdhādissṛṣṭirityuktā pādādissaṁhṛtirbhavet|| 48
Having identified the netra mantra with the palm, he should then do the nyasa of the other anga mantras.
The nyasa should be done from the thumb to the littile finger and from the little finger to the thumb. First
he should touch the thumb with the index finger and touch all other fingers with the thumb. Then, the
learned Guru should do the nyasa up to the index finger. Then he should touch his head with index
finger. Or, he may do the nyasa of astra, kavaca, sikha, siras and hrudaya mantras with the thumb and
other four fingers respectively. In the order of evolution, this nyasa should be done in the reverse order.
The order of dissolution in the process of nyasa is recommended for those who are desirous of final
liberation. Nyasa from the head to feet is in the order of evolution. The nyasa from the feet to the head
is in the order of dissolution.
विद्येश्वराणां बीजानि चाङ्गुष्ठादि पुनर्न्यसेत्।
अमृतीकृत्य भावेन कवचेनावकुण्ठयेत्॥ ४९
एवं शिवीकृतौ हस्तौ समर्थौ सर्वकर्मसु।
सकलीकरणे सन्ध्याकाले चाचमने तथा॥ ५०
करन्यासो विधातव्यस्तद्विशेष विधावपि।
vidyeśvarāṇāṁ bījāni cāṅguṣṭhādi punarnyaset|
amṛtīkṛtya bhāvena kavacenāvakuṇṭhayet|| 49
evaṁ śivīkṛtau hastau samarthau sarvakarmasu|
sakalīkaraṇe sandhyākāle cācamane tathā|| 50
karanyāso vidhātavyastadviśeṣa vidhāvapi|
The seed letters of the Vidyesvaras should be identified, as done before, with the fingers from the thumb
to the little finger. Having contemplatively rendered his form to be of nectarine nature, he should ideate that
he is being surrounded by the power of kavaca mantra for protection. The hands which are rendered to be
with the nature of Siva by this kind of nyasa become fit and efficacious enough in the performance of
all ritualistic activities. While doing the 'sakali karana', sandhya worship, acamana and while performing
certain acitivities associated with specific process, this kara-nyasa should be essentially done.

संहारमुद्रया देहव्याप्तं चित्तं निरुध्य च॥ ५१
हृत्पद्मगह्वराधारे शिवे वा व्योम्नि निर्मले।
हृत्कण्ठतालुभ्रूशंख रोधिन्यो ब्रह्मरन्ध्रकम्॥ ५२
कुटिला व्यापिनी तन्वी समना उन्मना तथा।
तासामुपरि या शक्तिस्तस्यां वा योजयेन्नरः॥ ५३
saṁhāramudrayā dehavyāptaṁ cittaṁ nirudhya ca|| 51
hṛtpadmagahvarādhāre śive vā vyomni nirmale|
hṛtkaṇṭhatālubhrūśaṁkha rodhinyo brahmarandhrakam|| 52
kuṭilā vyāpinī tanvī samanā unmanā tathā|
tāsāmupari yā śaktistasyāṁ vā yojayennaraḥ|| 53
Having arrested and grasped the self which is pervading the whole body, with the hand-gesture(mudra)
of dissolution(samhara), the Guru should install it to be within Siva who is present in the cave of his
heart-lotus or in the space of pute consciousness above the brahmarandhra. There are five Saktis who
are present in the heart, neck, uvula, midpoint between the eyebrows and the forehead, called Kutila,
Vyapini, Tanvi, Samana and Unmana respectively. In the plane of brahmarandhra which is above all these,
there is Sivaskati. Instead of installing his self within Siva, the Guru may unite his self contemplatively
with this Sakti.
कृत्वाभिध्यानमादौ तु दहेद्देहं अनन्तरम्।
योजनं देशिकैः कार्यं रक्षार्थं भोग्यकर्मणाम्॥ ५४
ज्ञानाग्निसर्वकर्माणि भस्मसात्कुरुते क्षणात्।
मुक्तौ कर्मणि देवाज्ञावशतो नास्ति तल्लयः॥ ५५
तिरोभावकरी शक्तिश्शिवस्य परमेष्ठिनः।
संसिद्धा जगतस्सृष्टि लयभोगादि हेतुका॥ ५६
kṛtvābhidhyānamādau tu daheddehaṁ anantaram|
yojanaṁ deśikaiḥ kāryaṁ rakṣārthaṁ bhogyakarmaṇām|| 54
jñānāgnissarvakarmāṇi bhasmasātkurute kṣaṇāt|
muktau karmaṇi devājñāvaśato nāsti tallayaḥ|| 55
tirobhāvakarī śaktiśśivasya parameṣṭhinaḥ|
saṁsiddhā jagatassṛṣṭi layabhogādi hetukā|| 56
Having first contemplated the transposition of his self in this way, the Guru should incinerate his body
(contemplatively). Such unification of self with Siva or Sakti should be done by the Guru in order to
protect it for experiencing the fruits of karmas which are to occur hereafter. The fire of knowledge
incinerates the fruits of all the karmas(sancita and agamika), within fraction of a second. The karmas of
those who are devoted to path of liberation are within the control of the Sakti of Siva. Therefore, there is no
question of the annihilation of his karmas. That Sakti is known as Tirobhavakari(Tirodhayi) belonging
to Siva, the First Guru(Parameshti). That Sakti is helpful for Siva with regard to His fivefold function –
creation, maintenance, dissolution, concealment and bestowal of grace.

यथा मलसमोपेतं कनकं वह्नि शोधितम्।
प्रध्वस्ताशेष दोषोऽयं निर्मलाश्चावशिष्यते॥ ५७
धारणाभिस्तथा ध्वस्त पापौघो निर्मलः पुमान्।
अधिकारवशाद् भूयो देहित्वम् प्रतिपद्यते॥ ५८
yathā malasamopetaṁ kanakaṁ vahni śodhitam|
pradhvastāśeṣa doṣo'yaṁ nirmalaścāvaśiṣyate|| 57
dhāraṇābhistathā dhvasta pāpaugho nirmalaḥ pumān|
adhikāravaśād bhūyo dehitvam pratipadyate|| 58
Just as the gold which is associated with dirts and taints turns out to remain as an absolutely pure gold
after being burnt in fire and all its dirts having been extirpated, even so the embodied soul turns out
to be an absolutely pure one, all the accumulated fruits of his sinful deeds being completely annihilated
through his yogic discipline of dharana. But, being under the authoritative control of Sivasakti, he
once again gets the embodied state(to experience the fruits of prarabdha karma).
दीक्षितो यः पुमान् साक्षाज् जीवन्मुक्तस्स उच्यते।
कृत्वैवं योजनं पश्चात् ततस्तत्त्वानि भावयेत्॥ ५९
त्रितत्त्वं पञ्चतत्त्वं वा नवतत्त्वं तथापि वा।
पञ्चविंशति षट्त्रिंशत् एकं वाऽध्यात्मिकं तु वा॥ ६०
दीक्षायामुदितं यत्तु तद्वदत्रापि कारयेत्।
dīkṣito yaḥ pumān sākṣāj jīvanmuktassa ucyate|
kṛtvaivaṁ yojanaṁ paścāt tatastattvāni bhāvayet|| 59
tritattvaṁ pañcatattvaṁ vā navatattvaṁ athāpi vā|
pañcaviṁśati ṣaṭtriṁśat ekaṁ vā'dhyātmikaṁ tu vā|| 60
dīkṣāyāmuditaṁ yattu tadvadatrāpi kārayet|
The sadhaka who has been well initiated(dikshita) is considered to be evidently a living liberated soul.
After having done the unification of the soul with Siva, the sadhaka should contemplate the tattvas
related to his body and soul. Three tattvas, five tattvas, nine tattvas, twenty-five tattvas, thirty-six tattvas
or one tattva which is inseperably united with the self – should be contemplated. Those tattvas which
were contemplated during the diksha-ritual should be contemplated here also.
पञ्चतत्त्वक्रमाद्वक्ष्ये शोधनं देहशुद्धये॥ ६१
निवृत्तिश्च प्रतिष्ठा च विद्या शान्तिश्च नाभसी।
एताः कलास्ताभिरेव व्याप्तं सर्वमिदं जगत्॥ ६२
मन्त्राः पदानि वर्णैश्च व्याप्तानीह समन्ततः।

वर्णांस्तु भुवनैर्व्याप्तास्तत्त्वैर्व्याप्तानि तानि तु॥ ६३
कलभिस्तानि तत्त्वानि व्याप्तानीह कलाः क्रमात्।
शोधनीया विभाव्यैवं पञ्चपञ्चाध्वगर्भिताः॥ ६४
pañcatattvakramādvakṣye śodhanaṁ dehaśuddhaye|| 61
nivṛttiśca pratiṣṭhā ca vidyā śāntiśca nābhasī|
etāḥ kalāstābhireva vyāptaṁ sarvamidaṁ jagat|| 62
mantrāḥ padāni varṇaiśca vyāptānīha samantataḥ|
varṇāstu bhuvanairvyāptāstattvairvyāptāni tāni tu|| 63
kalabhistāni tattvāni vyāptānīha kalāḥ kramāt|
śodhanīyā vibhāvyaivaṁ pañcapañcādhvagarbhitāḥ|| 64
I will now explain the order of five tattvas and the process of their purification in order to render the body
to be absolutely pure. There are five kalas – nivrutti, pratishta, vidya, santi and santyatita(space of
tranquility). All these worlds are being pervaded by these five kalas. The mantras are pervaded by the
words; the words are pervaded by the letters; the letters are pervaded by the worlds(bhuvanas); the worlds
are pervaded by the tattvas; and the tattvas are pervaded by the kalas in an orderly pattern. These five
kalas in which all other five adhvas – mantra, pada, varna, bhuvana and tattva – are existing being pervaded
by these kalas, should be contemplated and purified.
वर्णचिह्नाकृतिगुणैः मन्त्र मन्त्रेशपूर्वकैः।
यद्ध्यानं प्रतिपर्वं तु प्राणायाम समन्वितम्॥ ६५
तदत्र धारणा प्रोक्ता विषनिर्हरणादिवत्।
varṇacihnākṛtiguṇaiḥ mantra mantreśapūrvakaiḥ|
yaddhyānaṁ pratiparvaṁ tu prāṇāyāma samanvitam|| 65
tadatra dhāraṇā proktā viṣanirharaṇādivat|
The contemplation on each one of these five kalas as associated with letters, distinct mark, form, quality,
mantra and mantresvara and as located in each section of the body and as tuned to the breath-control
(pranayama) is considered here as dharana (the sixth aspect of yoga). Just like the removal of poison
from the body, the extirpation of impurities from the body will take place through this kind of dharana.
पार्थिवं चतुरश्रं तु हेमाभं वज्रलाञ्छितम्॥ ६६
लबीजं ब्रह्म दैवतयं अजात हृदयात्मकम्।
निवृत्याख्य कलोपेतं ह्लामित्युद्घात पञ्चकम्॥ ६७
pārthivaṁ caturaśraṁ tu hemābhaṁ vajralāñcitam|| 66
labījaṁ brahma daivatyaṁ ajāta hṛdayātmakam|
nivṛtyākhya kalopetaṁ hlāmityudghāta pañcakam|| 67

The pruthvi tattva has the symbolic form of square. It has the color of gold; distinctly marked with
vajra-weapon. Its seed letter is ‘lam’. Its presiding Deity is Brahma. It is related to sadyojata mantra
and hrudaya mantra. It is associated with nivrutti kala. It is raised above through five elevations with
the recital of ‘hlam’(bija akshara) five times.
आप्यं इन्दुसिताब्जाङ्कं विष्णुदैवं वबीजकम्।
वामशीर्ष समायुक्तम् प्रतिष्ठाकलयान्वितम्॥ ६८
युक्तं चतुर्भिरुद्घातैर्ह्वीमित्युच्चार पूर्वकम्।
āpyaṁ indusitābjāṅkaṁ viṣṇudaivaṁ vabījakam|
vāmaśīrṣa samāyuktam pratiṣṭhākalayānvitam|| 68
yuktaṁ caturbhirudghātairhvīmityuccāra pūrvakam|
The jala tattva(water) has the symbolic form of half-moon. It is with the color of white; distinctly
marked with lotus. Its presiding Deity is Vishnu. Its seed letter is ‘vam’. It is realated to vamadeva mantra
and siro mantra. It is associated with pratishta kala. It is raised above through four elevations effected by the
recital of ‘hvim’ four times.
अग्नित्र्यश्रं सप्तशिखं रक्ताभं रुद्र दैवतम्॥ ६९
रार्णाघोर शिखायुक्तं विद्याख्य कलयान्वितम्।
युक्तं तत्तिभिरुद्घातैह्रूमित्युच्चर संयुतम्॥ ७०
agnitryaśraṁ saptaśikhaṁ raktābhaṁ rudra daivatam|| 69
rārṇāghora śikhāyuktaṁ vidyākhya kalayānvitam|
yuktaṁ tattribhirudghātairhrūmityuccara saṁyutam|| 70
The agni tattva(fire) has the symbolic form of triangle. It is distinctly marked with svastika.Its color is red.
Its presiding Deity is Rudra. Its seed letter is ‘ram’. It is related to aghora mantra and sikha mantra. It is
associated with vidya kala. It is raised above through three elevations effected by the recital of ‘hrum’
three times.
वायव्यं रसकोणं तु बिन्दुषट्कमथाऽसितम्।
ईशाधिपत्यं यार्णं तत्पुरुष कवचैर्युतम्॥ ७१
शान्त्या युक्तं द्विरुद्घातैर्ह्यामित्युच्चार पूर्वकम्।
vāyavyaṁ rasakoṇaṁ tu binduṣaṭkamathā'sitam|
īśādhipatyaṁ yārṇaṁ tatpuruṣa kavacairyutam|| 71
śāntyā yuktaṁ dvirudghātairhyaimityuccāra pūrvakam|
The vayu tattva(air) has the symbolic form of hexagon. It is distinctly marked with six dots(bindus).
Its color is black. Its presiding Deity is Isvara. Its seed letter is ‘yam’. It is related to tatpurusha mantra
and kavaca mantra. It is associated with santi kala. It is raised above through two elevations effected by
the recital of ‘hyaim’ two times.

आकाशं वर्तुलं त्यक्त लाञ्छनं धूम्रवर्णकम्॥ ७२
सद्देशाधिष्ठितं हार्णं ईशास्त्रातीत संयुतम्।
एकोद्घातेन हौमुक्त्वा यथास्थानं प्रयोजयेत्॥ ७३
ākāśaṁ vartulaṁ tyakta lāñcanaṁ dhūmravarṇakam|| 72
sadeśādhiṣṭhitaṁ hārṇaṁ īśāstrātīta saṁyutam|
ekodghātena haumuktvā yathāsthānaṁ prayojayet|| 73
The akasa tattva(space) has the symbolic form of circle. There is no distinct mark for it. It is with
the color of smoke. Its presiding Deity is Sadasiva. Its seed letter is ‘ham’. It is related to isana mantra
and astra mantra. It is associated with santyatita kala. It is raised above through one elevation effected
by the recital of ‘haum’ one time.
पार्थिवं हृदयस्थानं आप्यं कण्ठगतं भवेत्।
वाह्नेयं तालुमूले तु भ्रूमध्ये वायुसंभवम्॥ ७४
ब्रह्मग्रन्थियुतं व्योमस्थानं यद्वान्यथा मतम्।
आजानु पृथ्वी ज्ञेया नाभेराप्यं निगद्यते॥ ७५
अनलं कण्ठदेशात्तु वायुरामुख मण्डलात्।
तदूर्ध्वं गगनस्थानं धारणार्थं प्रकीर्तितम्॥ ७६
pārthivaṁ hṛdayasthānaṁ āpyaṁ kaṇṭhagataṁ bhavet|
vāhneyaṁ tālumūle tu bhrūmadhye vāyusambhavaṁ|| 74
brahmagranthiyutaṁ vyomasthānaṁ yadvānyathā matam|
ājānu pṛthvī jñeyā nābherāpyaṁ nigadyate|| 75
analaṁ kaṇṭhadeśāttu vāyurāmukha maṇḍalāt|
tadūrdhvaṁ gaganasthānaṁ dhāraṇārthaṁ prakīrtitam|| 76
The pruthvi tattva(earth) is located in the heart; jala tattva, in the neck; agni tattva, at the root of uvula;
vayu tattva, at the mid-point of the two eyebrows; akasa tattva , in the brahmarandhra. Or, the location
of these tattvas may be contemplated in a different way. The pruthvi tattva is from the feet to the knee; the
jala tattva is from the knee to navel; the agni tattva is from the navel to the neck; the vayu tattva is from
the neck to the top of the face. The akasa tattva is located above this. Such locations are told for the
purpose of dharana-practice.
प्राणायामं समासेन कथयामि विशेषतः।
रेचकं पूरकं चैव कुम्भकं च त्रिधाऽभ्यसेत्॥ ७७
अकारोकारमकारास्त्वक्षराः परिकीर्तिताः।
ब्रह्मविष्णु हरास्तेषां अधिदेवाः प्रकीर्तिताः॥ ७८

आत्म विद्या शिवाख्यानि तत्त्वानि स्युर्यथाक्रमम्।
मात्रा द्वादशभिर्हीनो द्विगुणैर्मध्यमो मतः॥ ७९
त्रिगुणैरुत्तमः कालः प्रत्येकं रेचकादिषु।
prāṇāyāmaṁ samāsena kathayāmi viśeṣataḥ|
recakaṁ pūrakaṁ caiva kumbhakaṁ ca tridhā'bhyaset|| 77
akārokāramakārāstvakṣarāḥ parikīrtitāḥ|
brahmaviṣṇu harāsteṣāṁ adhidevāḥ prakīrtitāḥ|| 78
ātma vidyā śivākhyāni tattvāni syuryathākramam|
mātrā dvādaśabhirhīno dviguṇairmadhyamo mataḥ|| 79
triguṇairuttamaḥ kālaḥ pratyekaṁ recakādiṣu|
Now, I will tell briefly about the process of breath-control(pranayama) with some specific details. The
breath-control should be practiced in three phases – breathing out(recaka), breathing in(puraka) and
retention of the breath(kumbhaka). The phonemes related respectively to these three are, akara(‘a’),
ukara(‘u’) and makara(‘m’). The presiding deities of these three are Brahma, Vishnu and Rudra
respectively. These three are related to atma tattva, vidya tattva and siva tattva, in the same order.
If each phase of breath is done with a duration of 12 units(matras), it is of inferior type. If each phase is
done with a duration of 24 units, it is of medium type. If each phase is performed with a duration of 36
units, it is of superior type.
रेचयेद्देहगं वायुं अशुद्धं व्योमसंस्थितम्॥ ८०
शुद्धं वायुं पूरकेण समाहृत्य शनैश्शनैः।
सम्पूर्णकुम्भवत्तिष्ठेद् रेचयेत्तदनन्तरम्॥ ८१
recayeddehagāṁ vāyuṁ aśuddhaṁ vyomasaṁsthitam|| 80
śuddhaṁ vāyuṁ pūrakeṇa samāhṛtya śanaiśśanaiḥ|
sampūrṇakumbhavattiṣṭhed recayettadanantaram|| 81
First, the sadhaka should breath out the air which is impure and within his body. Then he should breath
in the pure air which is in outer space, in a slow phase. He should retain the in-drawn air in such a way
that his stomach appears like a pot filled up with water. Then he should breath out.
घण्टिकां तालुना बध्वा फङ्कारोच्चारयोगतः।
पाशुपतेन शस्त्रेण रेचयेद्ध्वन्यमोचनात्॥ ८२
ततो ग्रन्थिविभेदोपि भावनीयस्तदा तदा।
स्थानात्स्थानान्तर प्राप्तिर्जीवस्यास्य तदुत्क्रमात्॥ ८३
सूक्ष्मप्राणायामं कृत्वा देहञ्चकवदाचरेत्।
शिवेन सहितं चान्तं चोद्घातग्रन्थि भेदतः॥ ८४

ghaṇṭikāṁ tālunā badhvā phaṭkāroccārayogataḥ|
pāśupatena śastreṇa recayedbandhamocanāt|| 82
tato granthivibhedopi bhāvanīyastadā tadā|
sthānātsthānāntara prāptirjīvasyāsya tadutkramāt|| 83
sūkṣmaprāṇāyāmaṁ kṛtvā dehañcakravadācaret|
śivena sahitaṁ cāntaṁ codghātagranthi bhedataḥ|| 84
Having closed the uvula with the root of the palate, he should untie the knots of the channels with
the recital of the pasupata-astra mantra ending with ‘phat’ and breath out while the knots are being
untied. At each level of cakra where there is the knot, he should contemplate the untied stage of the knot
and ideate that he is being freed from obstructions created by the knot. He should elevate his self
from one cakra to another cakra above and ensure the ascent of his self to the higher planes. Having
systematically done the subtle breath-control(sukshma pranayama), he should redesign his body to
look like a yantra. Through such elevation and untying of the knots, his self is enabled to exist in
oneness with Siva at the level of dvadasanta.
ऊर्ध्वमूलं अधश्शाखं कल्प्य संसारपादपम्।
पूरकार्धेन पार्थिव्या हेयोपादेयवित्सुधीः॥ ८५
आप्यायितं तद्वारुण्या पूरकापरभागतः।
पत्रपुष्पफलोपेतं स्निग्धं वैराग्यशस्त्रतः॥ ८६
छेदयित्वा तदाग्नेय्या कुम्भकेन विशोष्य च।
ज्ञानानलेन निर्दग्धं पादाङ्गुष्ठादिकान्तकम्॥ ८७
रेचकेनाथ वायव्या भस्मीभूतं दिशो दश।
प्रलीनमन्त्यया शुद्धं निर्मलं व्योम भावयेत्॥ ८८
ūrdhvamūlaṁ adhaśśākhaṁ kalpya saṁsārapādapam|
pūrakārdhena pārthivyā heyopādeyavitsudhīḥ|| 85
āpyāyitaṁ tadvāruṇyā pūrakāparabhāgataḥ|
patrapuṣpaphalopetaṁ snigdhaṁ vairāgyaśastrataḥ|| 86
chedayitvā tadāgneyyā kumbhakena viśoṣya ca|
jñānānalena nirdagdhaṁ pādāṅguṣṭhādikāntakam|| 87
recakenātha vāyavyā bhasmībhūtaṁ diśo daśa|
pralīnamantyayā śuddhaṁ nirmalaṁ vyoma bhāvayet|| 88
Then, the sadhaka , who is well learned and who has known well those things which are to be accepted
and followed and those things which are to be abandoned, should breath in slowly. During the first half of
the inhalation and through the pruthvi tattva he should ideate the state of worldly existence to be in the form
of a tree whose roots are above and branches are below. During the later part of the inhalation and through
the jala tattva, he should think that the tree of worldly existence is being watered. During the retention of
breath, he should ideate that the tree is appearing with glistening leaves, flowers and fruits. Being in
kumbhaka and through agni tattva, he should cut down the tree with the sword of detachment(vairagya)
and render it to be completely desiccated. Being in the same state, he should ideate that the tree in the form
of his own body has been completely incinerated with the fire of knowledge, from the big toe to the top.

Then he should slowly breath out. During the exhalation and through vayu tattva, he should think that
the body-tree has turned now into ashes and diffuse those ashes in all the ten directions. Finally, he should
contemplate through akasa tattva that the body-tree has now been absorbed into the pure space.
महामायांश्च विक्षोभ्य शाक्तं देहं प्रकल्पयेत्।
आप्लाव्य चामृतेनैव विद्याङ्गं विन्यसेत्ततः॥ ८९
इच्छाज्ञानक्रियाशक्ति लोचनं मातृकात्मकम्।
आवाह्य तत्र चात्मानं मुद्रया पुष्पमन्त्रयुक्॥ ९०
mahāmāyāñca vikṣobhya śāktaṁ dehaṁ prakalpayet|
āplāvya cāmṛtenaiva vidyāṅgaṁ vinyasettataḥ|| 89
icchājñānakriyāśakti locanaṁ mātṛkātmakam|
āvāhya tatra cātmānaṁ mudrayā puṣpamantrayuk|| 90
Then, having induced a slight move to the pure maya, he should contemplate the formation of a fresh body
related to Sakti. Having drenched it with the nectarine stream issuing from the thousand-petalled cakra,
he should make it to be a body of pure consciousness(vidya deha). He should then invoke his own self
which is of the nature of matrukas(letters) and which is having the iccha sakti, jnana sakti and kriya sakti as
its three eyes, to occupy that pure body of consciousness with the hand gesture of goad (ankusa mudra)
and with flowers and with the recital of appropriate mantra.
ईशानं मूर्ध्नि विन्यस्य मुखे तत्पुरुषं न्यसेत्।
अघोरं हृदये न्यस्य गुह्ये वामं प्रकल्पयेत्॥ ९१
सद्योजातं न्यसेत्पादे तत्तन्मुद्रा समन्वितम्।
मूर्द्धादि पादपर्यन्तं मालाब्रह्माणि विन्यसेत्॥ ९२
ऊर्ध्वेन्द्र याम्य सौम्याप्य वक्त्रेष्वीशादितो न्यसेत्।
बीजब्रह्माणि वा विद्वान् अष्टत्रिंशत्कलां न्यसेत्॥ ९३
īśānaṁ mūrdhni vinyasya mukhe tatpuruṣaṁ nyaset|
aghoraṁ hṛdaye nyasya guhye vāmaṁ prakalpayet|| 91
sadyojātaṁ nyasetpāde tattanmudrā samanvitam|
mūrdhādi pādaparyantaṁ mālābrahmāṇi vinyaset|| 92
ūrdvendra yāmya saumyāpya vaktreṣvīśādito nyaset|
bījabrahmāṇi vā vidvān aṣṭatriṁśatkalāṁ nyaset|| 93
Then, he should place the isana mantra on his head; tatprusha mantra on the face; aghora mantra on the
chest; vamadeva mantra on the secret part; sadyojata mantra on the feet. This placing of the mantras should
be done along with a mudra appropriate to each one. Then he should identify the maala-brahma mantras
with his body, from the head to the feet. Or, he may do the nyasa of bija-brahma mantras. Subsequently,
he should do the nyasa of 38 kalas.

ईशानस्सर्व विद्यानां नमोन्तं चोर्ध्व मूर्धनि।
ईश्वरस्सर्व भूतानां नमोन्तं पूर्व मूर्धनि॥ ९४
ब्रह्मणोधिपतिर्ब्रह्म नमोन्तं याम्य मूर्धनि।
शिवो मेऽस्तु नमोन्तं च तथा कौबेर मूर्धनि॥ ९५
सदाशिवोम् नमोन्तञ्च विन्यसेदाप्य मूर्धनि।
ईशानस्य कलाः पञ्च प्रणवादि प्रकल्पयेत्॥ ९६
īśānassarva vidyānāṁ namontaṁ cordhva mūrdhani|
īśvarassarva bhūtānāṁ namontaṁ pūrva mūrdhani|| 94
brahmaṇodhipatirbrahma namontaṁ yāmya mūrdhani|
śivo me'stu namontaṁ ca tathā kaubera mūrdhani|| 95
sadāśivom namontañca vinyasedāpya mūrdhani|
īśānasya kalāḥ pañca praṇavādi prakalpayet|| 96
The process of the nyasa of 38 kalas:
on the top of the head - om īśānassarva vidyānāṁ namaḥ
on the east side of the head - om īśvarassarva bhūtānāṁ namaḥ
on the south side of the head – om brahmaṇodhipatirbrahma namaḥ
on the north side of the head – om śivo me'stu namaḥ
on the west side of the head - om sadāśivom namaḥ
शशिनी चाङ्गदा इष्टा मरीचिर्ज्वालिनी तथा।
नामैशान कलानां स्यात्तन्नाम्ना केवलं तु वा॥ ९७
śaśinī cāṅgadā iṣṭā marīcirjvālinī tathā|
nāmaiśāna kalānāṁ syāttannāmnā kevalaṁ tu vā|| 97
Sasini, Angada, Ishta, Marici, Jvalini – these are names of the Saktis of the five kala mantras pertaining to
Isana. The five kalas may be identified as associated with these Saktis or kala mantras alone may be
identified, without adding the name of Sakti.
प्रणवेनोर्ध्ववक्त्रे तु कलामादौ तु विन्यसेत्।
तत्पुरुषाय विद्महे नत्यन्तं पूर्ववक्त्रके॥ ९८
महादेवाय धीमहि नत्यन्तं दक्षिणानने।
तन्नो रुद्र नमोन्तं च कल्पयेदुत्तरानने॥ ९९
प्रचोदयान् नमोन्तं च कल्प्यं पश्चिम वक्त्रके।
कलाश्चतस्रो वक्रे स्युर्मूर्धिन्यव्यक्त कला भवेत्॥ १००
शान्ति विद्या प्रतिष्ठा च निवृत्तिश्चेति ताः कलाः।

praṇavenordhvavaktre tu kalāmādau tu vinyaset|
tatpuruṣāya vidmahe natyantaṁ pūrvavaktrake|| 98
mahādevāya dhīmahi natyantaṁ dakṣiṇānane|
tanno rudra namontaṁ ca kalpayeduttarānane|| 99
pracodayān namontaṁ ca kalpyaṁ paścima vaktrake|
kalāścatasro vaktre syurmūrdhinyavyakta kalāḥ bhavet|| 100
śānti vidyā pratiṣṭhā ca nivṛttiśceti tāḥ kalāḥ|
First, the pranava (OM) should be identified with the top side of the face.
on the east side of the face - om tatpuruṣāya vidmahe namah
on the south side of the face- om mahādevāya dhīmahi namah
on the north side of the face - om tanno rudra namah
on the west side of the face - om pracodayān namah
These are the four kala mantras of tatpurusha vaktra. On the top side of the face is the Sakti kala known
as Avyakta kala(Santyātita kala). The names of the Saktis of the four kalas are – Santi, Vidya, Pratishta
and Nivrutti.
अघोरेभ्योपि नत्यन्तं तमां हृदय गोचरे ॥ १०१
नत्यन्तं अथ घोरेभ्यो मोहं कण्ठे तु विन्यसेत्।
रक्षां घोरनमोन्तं च दक्षिणांसे तु विन्यसेत्॥ १०२
निष्ठां घोरतरेभ्यश्च नमो वामांसे न्यसेत्।
मृत्युं च सर्वतमस्सर्व नमो नाभो तु विन्यसेत्॥ १०३
शर्वेभ्यो नम इत्युक्त्वा मायां च जठरे न्यसेत्।
नमस्ते रुद्र नत्यन्तं अभयां पृष्ठके न्यसेत्॥ १०४
जरामुरसि रूपेभ्यो नमः प्रणव पूर्वकम्।
बहुरूप कलाश्चाष्टौ विद्यादेहे प्रकल्पयेत्॥ १०५
aghorebhyopi natyantaṁ tamāṁ hṛdaya gocare|| 101
natyantaṁ atha ghorebhyo mohāṁ kaṇṭhe tu vinyaset|
rakṣāṁ ghoranamontaṁ ca dakṣiṇāṁse tu vinyaset|| 102
niṣṭhāṁ ghoratarebhyaśca namo vāmāṁsake nyaset|
mṛtyuṁ ca sarvatamassarva namo nābho tu vinyaset|| 103
śarvebhyo nama ityuktvā māyāṁ ca jaṭhare nyaset|
namaste rudra natyantaṁ abhayāṁ pṛṣṭhake nyaset|| 104
jarāmurasi rūpebhyo namaḥ praṇava pūrvakam|
bahurūpa kalāścāṣṭau vidyādehe prakalpayet|| 105
on the heart - om aghorebhyo tamāyai namah
on the nech - om atha ghorebhyo mohāyai namah
on the right shoulder - om ghora rakṣāyai namah