1. Kāmika Āgama · Pūrva Pāda
Paṭala 1 — तन्त्रावतार पटलः 1 tantravatara patalah 1 Revelation and Transmission of the Agamas (part 1/2)
1-2
कैलासदक्षिणे शृङ्गे नानाश्चर्य समन्विते। प्रवृद्ध वटवृक्षोत्थच्छयाच्छन्नेऽति विस्तृते॥ व्याघ्रचर्म परीधाने पीठे रत्नोपशोभिते। देवदानव गन्धर्व सिद्ध विद्याधरादिभिः॥ सेव्यमानं महादेवं श्रीकण्ठं विश्वनायकम्।
kailāsadakṣiṇe śṛṅge nānāścarya samanvite| pravṛddha vaṭavṛkṣotthacchayācchanne'ti vistṛte|| vyāghracarma parīdhāne pīṭhe ratnopaśobhite| devadānava gandharva siddha vidyādharādibhiḥ|| sevyamānaṃ mahādevaṃ śrīkaṇṭhaṃ viśvanāyakam|
On the southern summit of the Mount Kailasa associated with multifarious wonderments, there is a seat under the full-grown vata-tree( fig tree ), which seat is thickly covered by its shadow and which is exceedingly wide, with a tiger-skin placed around it. It is auspiciously beautified with gems studded over it. Lord Srikantha who is the controlling authority of this universe, who is the Great God is seated on it, being worshipped by the host of Devas, danavas, gandharvas, siddhas, vidyadharas and such other celestial groups.
3-4
कौशिकः काश्यपोऽगस्त्यो गौतमो नारदस्तथा॥ सनत्कुमारस्सनकस्सनातन सनन्दनौ। भृगुश्चात्रि भरद्वाज वसिष्ठाद्या महर्षयः॥
kauśikaḥ kāśyapo'gastyo gautamo nāradastathā|| sanatkumārassanakassanātana sanandanau| bhṛguścātri bharadvāja vasiṣṭhādyā maharṣayaḥ||
There are great Sages such as Kausika, Kasyapa, Agastya, Gautama, Narada, Sanatkumara, Sanaka, Sanatana, Sanandana, Bhrugu, Atri, Bharadvaja, Vasishtha and others.
5
जिज्ञासवः परं ज्ञानं शिवशक्युन्मुखीकृताः। प्रणम्य चरणौ तस्य प्राहुरीशं उमापतिम्॥
jijñāsavaḥ paraṃ jñānaṃ śivaśakyunmukhīkṛtāḥ| praṇamya caraṇau tasya prāhurīśaṃ umāpatim||
Having been awakened by the illumining rays of Sivasakti and become fit enough, they have become desirous of acquiring the supreme knowledge. Having prostrared before the feet of Srikantha, the spouse of Uma, they entreat:
6-9
भगवन् देवदेवेश पशुपाश विमोचक। सृष्टिस्थिति तिरोभाव लयानुग्रह कारक॥ वियदादि महामायावृत्तेस्साक्षात्प्रवर्तक। सहजानन्द सन्दोह स्वसम्विल्लक्षणात्मक॥ परसंवित्स्वरूपिण्या शक्त्या परमया युत। दिग्देशकाल निर्मुक्त जगदाह्लाद कारण॥ वयं नियुक्ता देवेश त्वयेज्यायां शिवस्य तु। तदर्थं सारभूतं तु शास्त्र शिवमुखोद्भवम्॥ वक्तुमर्हसि देवेश भक्तानां अनुकम्पया।
bhagavan devadeveśa paśupāśa vimocaka| sṛṣṭisthiti tirobhāva layānugraha kāraka|| viyadādi mahāmāyāvṛttessākṣātpravartaka| sahajānanda sandoha svasamvillakṣaṇātmaka|| parasaṃvitsvarūpiṇyā śaktyā paramayā yuta| digdeśakāla nirmukta jagadāhlāda kāraṇa|| vayaṃ niyuktā deveśa tvayejyāyāṃ śivasya tu| tadarthaṃ sārabhūtaṃ tu śāstra śivamukhodbhavam|| vaktumarhasi deveśa bhaktānāṃ anukampayā|
The Sages: O, Lord, the possessor of six potential qualities(Bhagavan)! You are the governing Lord of the gods of lower realm and the higher realm. You are relieving the bound souls from the bonds which constrict them. You are performing the five cosmic actions- creation, maintenance, dissolution, concealment and bestowal of grace. You are the one who directly maintains the evolutionary process of space and other categories issuing out of the great maya. Your form is of the nature of auspicious mass of bliss springing forth from within your own self and of the nature of your own pure consciousness. You are insepera ited with supreme Sakti who is in the form of supreme consciousness. You are eternally free from the limiting factors such as direction, space and time. Through your pervasive presence, You exist as the perennial source for the delighted state of the worlds. O, the Lord of all gods!, we have been directed by you to engage ourselves in the systematic worship of Siva. In order to perform that worship perfectly, be favorably disposed now to instruct the principles enshrined in the Scripture which is the quintessence of the Scriptures revealed from the faces of Lord Siva. O, the Lord of all gods!, you are with such a compassion which spontaneously flows towards your devotees. Be kind enough to insruct those principles.
10-12
इत्येवं ऋषिभिः पृष्टो भगवान् वृषभद्वजः॥ प्राह गम्भीरया वाचा स्फुरच्चन्द्रार्ध शेखरः। साधु पृष्टं हि युष्माभिश्शृणुध्वं संशितव्रताः॥ कामिकाख्यान् महातन्त्रादुद्धृतं शास्त्रमुत्तमम्। अवतीर्ण इदं मेरौ प्रणवाद्यवतारकैः॥ क्रियाचर्या समोपेतं योगज्ञानान्वितं परम्।
ityevaṃ ṛṣibhiḥ pṛṣṭo bhagavān vṛṣabhadvajaḥ|| prāha gambhīrayā vācā sphuraccandrārdha śekharaḥ| sādhu pṛṣṭaṃ hi yuṣmābhiśśṛṇudhvaṃ saṃśitavratāḥ|| kāmikākhyān mahātantrāduddhṛtaṃ śāstramuttamam| avatīrṇa idaṃ merau praṇavādyavatārakaiḥ|| kriyācaryā samopetaṃ yogajñānānvitaṃ param|
Having been entreated in this way by the Sages, Lord Srikantha, the holder of bull-flag, whose head is adorned with the shining half-moon, spoke these words loaded with deep contents: "O, the Sages who have completed thoroughly all the essential observances!, the subject matter asked by all of you is an excellent one. Now listen to what I say. This is the foremost Scripture which now exists as extracted from the Great Tantra called Kamika. This Kamika was originally revealed to Pranava and transmitted to others, in the Mount Meru. This is a supreme Scripture associated with all the four sections - kriya, carya, yoga and jnana.
13-16
इत्येवमुक्ता ऋषयः प्रणेमुर्दण्डवत्क्षितौ॥ तेषां आज्ञां शिवो दत्वा प्राह तन्त्रं अनुत्तमम्। आदावभूद् द्विधा ज्ञानं अधिकार विभेदतः॥ परापरेण भेदेन पतिपश्वर्थ दर्शकम्। शिवप्रकाशकं ज्ञानं शिवज्ञानं परं स्मृतम्॥ वेदाद्यं अपरं ज्ञानं पशुपाशार्थ दर्शकम्। यथा विलक्षणं चक्षुः क्षपायां नृबिडालयोः॥ तथा विलक्षणं ज्ञानं एवमेतत्परापरम्।
ityevamuktā ṛṣayaḥ praṇemurdaṇḍavatkṣitau|| teṣāṃ ājñāṃ śivo datvā prāha tantraṃ anuttamam| ādāvabhūd dvidhā jñānaṃ adhikāra vibhedataḥ|| parāpareṇa bhedena patipaśvartha darśakam| śivaprakāśakaṃ jñānaṃ śivajñānaṃ paraṃ smṛtam|| vedādyaṃ aparaṃ jñānaṃ paśupāśārtha darśakam| yathā vilakṣaṇaṃ cakṣuḥ kṣapāyāṃ nṛbiḍālayoḥ|| tathā vilakṣaṇaṃ jñānaṃ evametatparāparam|
The Sages, having been informed in this way, prostrated before the Lord, lying down on the ground like a staff. Having ordered them to lift themselves up from the ground, Srikantha Siva instructed this exceedingly superior Agama to them. “ In the beginning, the Scripture was revealed in twofold way, in view of the difference observable in the competency of the fitting recipients. The Scripture collectively known as Sivajnana Sastras was revealed in two different streams called para and apara. These Scriptures reveal the exact nature of Pati(the Supreme Protector) and the bound souls and ultimately make known the exact nature of transcendental Parasiva. The Scriptures such as the Vedas belong to the category of apara. These Scriptures reveal the nature of the bound souls and the bonds. Just as the eyes of human beings and the cats are observed to be of different nature during the night time, even so these Scriptures which are para and apara are recognized to be of different contents.
17-19
लौकिकं वैदिकं चैव तथाऽध्यात्मिकं एव च। अतिमागं च मन्त्राख्यं तन्त्रमेतदनेकधा॥ सद्योवाम महाघोर पुरुषेशान मूर्तयः॥ प्रत्येकं पञ्चवक्रास्स्युः तैरुक्तं लौकिकादिकम्। पञ्चविंशति भेदेन स्रोतोभेदः प्रकीर्तितः॥
laukikaṃ vaidikaṃ caiva tathā'dhyātmikaṃ eva ca| atimāgaṃ ca mantrākhyaṃ tantrametadanekadhā|| sadyovāma mahāghora puruṣeśāna mūrtayaḥ|| pratyekaṃ pañcavakrāssyuḥ tairuktaṃ laukikādikam| pañcaviṃśati bhedena srotobhedaḥ prakīrtitaḥ||
Laukika, Vaidika, Adyatmika, Atimarga and Mantra – in this way this scriptural revelation became manifold. There are five faces - Sadyojata, Vama, Aghora, Tatpurusha and Isana . Each face is with an appearance of five faces. The scriptures such as Laukika and others were revealed by these five faces. Each face revealed 5 different scriptures. Thus, there took place the revelation of 25 different scriptures.
20-21
एष्वेवान्तर्गतं वक्तुं वाङ्मयं वस्तुवाचकम्। तेष्वेव मन्त्रतन्त्राख्यं सदाशिव मुखोद्गतम्॥ सिद्धान्तं गारुडं वामं भूततन्त्रं च भैरवम्। ऊर्ध्व पूर्व कुबेरास्य याम्यवक्राद्यथाक्रमम्॥
eṣvevāntargataṃ vaktuṃ vāṅmayaṃ vastuvācakam| teṣveva mantratantrākhyaṃ sadāśiva mukhodgatam|| siddhāntaṃ gāruḍaṃ vāmaṃ bhūtatantraṃ ca bhairavam| ūrdhva pūrva kuberāsya yāmyavakrādyathākramam||
In order to express out clearly the nature of the one which reamains concealed as the exact core of the word, scriptures such as the Mantras and the Tantras flowed out from the Sadyojata face. The scriptures known as Garuda, Vama, Bhuta tantra and Bhairva flowed out from the Isana face, Tatpurusha face, Vama face and Aghora face respectively in the said order.
22-23
ईशानवक्रादूर्ध्वस्थाज्ज्ञानं यत्कामिकादिकम्। दशाष्टादश भेदेन शिवरुद्रावतारकैः॥ षष्टिभिः क्रमेणैव कथितं तु शिवाज्ञया। तदेव युगभेदेन सद्योजातादि मूर्तिभिः॥ प्रकाशितं चतुर्भेदं मूर्तिसंख्यावशेन तु।
īśānavakrādūrdhvasthājjñānaṃ yatkāmikādikam| daśāṣṭādaśa bhedena śivarudrāvatārakaiḥ|| ṣaṣṭibhiḥ krameṇaiva kathitaṃ tu śivājñayā| tadeva yugabhedena sadyojātādi mūrtibhiḥ|| prakāśitaṃ caturbhedaṃ mūrtisaṃkhyāvaśena tu|
From the upper face of the Isana face, the Scriptures such as the Kamika and others were revealed in two different streams of 10 and 18 Scriptures belonging to siva bheda and rudra bheda respectively. As directed and ordered by the Supreme Lord, these 28 Scriptures were revealed to 66 high-Souled recepients in the due order. The same 28 Scriptures were revealed in accordance with the number of faces in the subsequent cycles of yugas through Sadyojata and other faces. They were revealed so as to be in four different sections.
24-27
संख्यया गारुडं तद्वत् पूर्व वक्राद्विनिर्गतम्॥ सावित्र्याचं च सिद्ध्यर्थमुक्तं तदवतारकैः। नयसूत्रादि भेदेन वामं वामाद्विनिर्गतम्॥ चतुर्विंशति संख्याकं अवतीर्ण शिवाज्ञया। कौलादि विंशत्संख्यातं भूततन्त्रं तु सद्यतः॥ द्विविधं तन्त्रमुद्भूतं भैरवं दक्षिणास्यतः। असिताङ्गादिभिर्भूमौ कथितं तदनेकधा॥ प्रत्येकं तन्त्रभेदोक्तौ जायते ग्रन्थ विस्तरः।
saṃkhyayā gāruḍaṃ tadvat pūrva vakrādvinirgatam|| sāvitryācaṃ ca siddhyarthamuktaṃ tadavatārakaiḥ| nayasūtrādi bhedena vāmaṃ vāmādvinirgatam|| caturviṃśati saṃkhyākaṃ avatīrṇa śivājñayā| kaulādi viṃśatsaṃkhyātaṃ bhūtatantraṃ tu sadyataḥ|| dvividhaṃ tantramudbhūtaṃ bhairavaṃ dakṣiṇāsyataḥ| asitāṅgādibhirbhūmau kathitaṃ tadanekadhā|| pratyekaṃ tantrabhedoktau jāyate grantha vistaraḥ|
In the same way, the Garuda Tantra came out from the Tatpurusha face , its variations being 24 in number. During the susequent transmissions, these were revealed in order to accomplish fulfilment in Savitri and other mantras. The Vama tantra with its variations such as Nayasutra and others came out from the Vama face according to the direction given by Siva, their number being 24. Twenty-four scriptures, Kaula and others, collectively known as the Bhuta tantra came out from the Sadyojata face. The Bhairva tantra was revealed by the Aghora face so as to be of two different categories. They were later revealed in this world in the name of Asitanga and other Bhairavas in many different ways. When each scripture gets revealed in different numbers, there occurs amplification of that particular scripture.
28-31
अथ सिद्धान्त तन्त्राणां अवतारो निगद्यते॥ तनोति विपुलानस्तत्त्वमन्त्र समाश्रितान्। त्राणं च कुरुते यस्मात् तन्त्रमित्यभिधीयते॥ कामिकं प्रणवाक्यस्य परार्ध ग्रन्थ संख्यया। suallanco: SIA: fic dù : Il त्रयश्चैवोपभेदास्स्युः वक्तारं भैरवोत्तरम्। नारसिंहं च विप्रेन्द्राः कथ्यते कामिकत्रयम्॥
atha siddhānta tantrāṇāṃ avatāro nigadyate|| tanoti vipulānastattvamantra samāśritān| trāṇaṃ ca kurute yasmāt tantramityabhidhīyate|| kāmikaṃ praṇavākyasya parārdha grantha saṃkhyayā| suallanco: SIA: fic dù : Il trayaścaivopabhedāssyuḥ vaktāraṃ bhairavottaram| nārasiṃhaṃ ca viprendrāḥ kathyate kāmikatrayam||
Now, the transmission of the Saiva Agamas known as ‘Siddhanta Sastras' is told with all the details. Since it yields abundant fruits which are to be gained through the tattva-related mantras and since it safegaurds the efforts taken by the sadhakas, the Scripture is called “Tantra”. The Tantra(Agama) called Kamika, as consisted of one parardha verses, was first revealed to Pranava. This was transmitted to Trikala by Pranava and subsequently it was revealed to Hara by Trikala. O, the much exalted Sages among the twice-borns! there are three secondary Agamas(Upagamas) for this Kamika. They are: Vaktara, Bhairvottara and Narasimha Mrugendra).Numetrical System of the Agamas (equivalent Agamic terms are given in the right) 10 100 1000 10,000 1,00,000 10 million 100 million 1000 million 10 billion 100 billion 1000 billion 10 trillion 100 trillion pujya, sunya eka dasa sata sahasra ayuta laksha koti adbhuta padma(one billion) kharva nikharva brunda one trillion) maha padma sankha 1000 trillion maha sankha 10,000 trillion samudra 100,000 trillion maha samudra 10 million trillion madhya 100 million trillion parardha
32-33
योगजं तु सुधाख्यस्य प्रोक्तं तल्लक्षसंख्यया। सुधाख्याद्भस्म संप्राप्तस्ततः प्राप्तो विभुः क्रमात्॥ वीणाशिखोत्तरं तारं सन्तं सन्ततिरेव च। आत्मयोगं च पञ्चैते योगतन्त्रस्य भेदकाः॥
yogajaṃ tu sudhākhyasya proktaṃ tallakṣasaṃkhyayā| sudhākhyādbhasma saṃprāptastataḥ prāpto vibhuḥ kramāt|| vīṇāśikhottaraṃ tāraṃ santaṃ santatireva ca| ātmayogaṃ ca pañcaite yogatantrasya bhedakāḥ||
The Yogaja was revealed to Sudha, as consisted of one laksha verses. Bhasma received this Agama from Sudha and then it was transmitted to Vibhu by Bhasma. There are five secondary Agamas for this Yogaja. They are: Vinasikhottara, Tara, Santa, Santati and Atmayoga.
34-35
चिन्त्यं सुदीप्तसंज्ञस्य प्रोक्तं शतसहस्रकैः। दीप्ताच्च गोपतिः प्राप्तस्ततः प्राप्ता तु चाम्बिका॥ सुचिन्त्यं सुभगं वामं पापनाशं परोद्भवम्। अमृतं चिन्त्यतन्त्रस्य षड्धिं तु प्रकीर्तितम्॥
cintyaṃ sudīptasaṃjñasya proktaṃ śatasahasrakaiḥ| dīptācca gopatiḥ prāptastataḥ prāptā tu cāmbikā|| sucintyaṃ subhagaṃ vāmaṃ pāpanāśaṃ parodbhavam| amṛtaṃ cintyatantrasya ṣaḍdhiṃ tu prakīrtitam||
The Cintya Agama was revealed to Sudipta as consisted of hundred thousad verses. Gopati received this Agama from Sudipta and subsequently Ambika received it from Gopati. There are six secondary Agamas for the Cintya Agama. They are: Sucintya, Subhaga, Vama, Papanasa, Parodbhava and Amruta.
36-37
कारणं कारणाख्यस्य कोटिग्रन्थेन चोदितम्। कारणाच्छर्वरुद्रस्तु शर्वात्प्राप्तः प्रजापतिः॥ कारणं पावनं दौ“ माहेन्द्र भीममेव च। ततस्तु मारणं द्वेष्टं सप्तधा कारणं तथा॥ ॐ ।
kāraṇaṃ kāraṇākhyasya koṭigranthena coditam| kāraṇāccharvarudrastu śarvātprāptaḥ prajāpatiḥ|| kāraṇaṃ pāvanaṃ dau“ māhendra bhīmameva ca| tatastu māraṇaṃ dveṣṭaṃ saptadhā kāraṇaṃ tathā|| ॐ |
The Karana Agama was revealed to Karana, as consisted of ten million verses. Sarvarudra received this Agama from Karana and then Prajapati received it from Sarvarudra. There are seven secondary Agamas for the Karana Agama. They are: Karana, Pavana, Daurga, Mahendra, Bhima, Marana and Dveshta.
38-39
अजितं सुशिवाख्यस्य नियुत ग्रन्थ संख्यया। सुशिवाख्याच्छिवः प्राप्तस्तच्छिवाद् अच्युतस्ततः॥ ३८ प्रभूतं च परोद्भूतं पार्वती पद्मसंहिता। चतुर्भेदं इदं तन्त्रं चास्मिन् तन्त्रे प्रकीर्तितम्॥ ३९
ajitaṃ suśivākhyasya niyuta grantha saṃkhyayā| suśivākhyācchivaḥ prāptastacchivād acyutastataḥ|| 38 prabhūtaṃ ca parodbhūtaṃ pārvatī padmasaṃhitā| caturbhedaṃ idaṃ tantraṃ cāsmin tantre prakīrtitam|| 39
The Ajita Agama was revealed to Susiva as consisted of one hundred thousand verses. Siva received this Agama from Susiva and subsequently Acyuta received this Agama from Siva. There are four secondary Agamas for this. They are: Prabhuta, Parodbhuta, Parvati and Padma Samhita.
40-41
दीप्तं ईशस्य विख्यातं नियुत ग्रन्थ संख्यया। ईशानमूर्तिस्संप्राप्तस्ततः प्राप्तो हुताशनः॥ अमेयं शब्दमाच्छाद्यं असंख्यं अमितौजसम्। आनन्दं माधवोद्भूतं अद्भुतं चाक्षतं तथा॥ दीप्तं तु नवधा प्रोक्तं सूक्ष्मतन्त्रं निबोधत।
dīptaṃ īśasya vikhyātaṃ niyuta grantha saṃkhyayā| īśānamūrtissaṃprāptastataḥ prāpto hutāśanaḥ|| ameyaṃ śabdamācchādyaṃ asaṃkhyaṃ amitaujasam| ānandaṃ mādhavodbhūtaṃ adbhutaṃ cākṣataṃ tathā|| dīptaṃ tu navadhā proktaṃ sūkṣmatantraṃ nibodhata|
The Dipta Agama was revealed to Isa, as consisted of one hundred thousand verses. From Isa, this Agama was received by Isana Murti and subsequently, Hutasana received this Agama from Isana Murti. There are nine secondary Agamas for the Dipta. They are: Ameya, Sabda, Acchadya, Asankhya, Amitaujasa, Ananda, Madhavodbhuta, Adbhuta and Akshata. Then the transmission of Suksma Agama is told.
42-43
सूक्ष्मं सूक्ष्मस्य संप्रोक्तं तद्न्थं पद्मसंख्यया॥ सूक्ष्माद्वैश्रवणः प्राप्तस्तस्मात्प्राप्तः प्रभञ्जनः। तत्सूक्ष्मं एकभेदं स्यात् सूक्ष्ममित्यभिधीयते॥
sūkṣmaṃ sūkṣmasya saṃproktaṃ tadnthaṃ padmasaṃkhyayā|| sūkṣmādvaiśravaṇaḥ prāptastasmātprāptaḥ prabhañjanaḥ| tatsūkṣmaṃ ekabhedaṃ syāt sūkṣmamityabhidhīyate||
The Sukshma Agama was revealed to Sukshma as consisted of one billion verses. Vaisravana received this Agama from Sukshma and from Vaisrvana this was received by Prabhanjana. There is only one secondary Agama for this and it goes by the name Sukshma.
44-45
सहस्रं कालसंज्ञस्य प्रोक्तं वै शङ्ख संख्यया।। कालाद्भीमस्ततः प्राप्तो भिमाद्धर्मो यथा तथा॥ अतीतं मङ्गलं शुद्धं अप्रमेयं तु जातिभाक्। प्रबुद्धं विबुधं हस्तं अलङ्कारं सुबोधकम्॥ एते सहस्र तन्त्रस्य दश संख्याः प्रकीर्तिताः। १५
sahasraṃ kālasaṃjñasya proktaṃ vai śaṅkha saṃkhyayā|| kālādbhīmastataḥ prāpto bhimāddharmo yathā tathā|| atītaṃ maṅgalaṃ śuddhaṃ aprameyaṃ tu jātibhāk| prabuddhaṃ vibudhaṃ hastaṃ alaṅkāraṃ subodhakam|| ete sahasra tantrasya daśa saṃkhyāḥ prakīrtitāḥ| 15
The Sahasra Agama was revealed to Kala as consisted of one hundred trillion verses. Bhima received this Agama from Kala and from Bhima this was received by Dharma. There are ten secondary Agamas for the Sahasra Agama. They are: Atita, Mangala, Suddha, Aprameya, Jatibhak, Prabuddha, Vibudha, Hasta, Alankara and Subodhaka.
46-48
अंशुमान् अंशुसंज्ञस्य पञ्चलक्षेण कीर्तितः॥ अग्रश्चैवांशु संज्ञाच्च अग्रात्प्राप्तस्ततो रविः। विद्यापुराण तन्त्रं च वासवं नीललोहितम्॥ प्रकारणं भूततन्त्रं आत्मालङ्कारमेव च। काश्यपं गौतमं चैन्द्रं ब्राह्म वासिष्ठं एव च। ऐशानं नामतः प्रोक्तं अंशुमान् द्वादश स्मृतः।
aṃśumān aṃśusaṃjñasya pañcalakṣeṇa kīrtitaḥ|| agraścaivāṃśu saṃjñācca agrātprāptastato raviḥ| vidyāpurāṇa tantraṃ ca vāsavaṃ nīlalohitam|| prakāraṇaṃ bhūtatantraṃ ātmālaṅkārameva ca| kāśyapaṃ gautamaṃ caindraṃ brāhma vāsiṣṭhaṃ eva ca| aiśānaṃ nāmataḥ proktaṃ aṃśumān dvādaśa smṛtaḥ|
The Amsuman Agama was revealed to Amsu as consisted of five hundred thousand verses. From Amsu, this Agama was received by Agra and then Ravi received this Agama from Agra. There are twelve secondary Agamas for this Amsuman. They are: Vidyapurana, Vasava, Nilalohia, Prakarana, Bhutatantra, Atmalankara, Kasyapa, Gautama, Aindra, Brahma, Vasishta and Aisana.
49-51
सुप्रभेदं महाशास्त्रं दशेशस्य प्रकीर्तितम्॥ विघ्नेश्वरो दशेशाच्च शशी प्राप्तो गणेश्वरात्। त्रिकोटि संख्यया प्रोक्तो भेदश्चात्र न विद्यते॥ क्रियादिज्ञानपर्यन्तं तन्त्रमत्रैव दृश्यते।। शिवभेदमिति प्रोक्तो रुद्रभेदस्तथोच्यते॥
suprabhedaṃ mahāśāstraṃ daśeśasya prakīrtitam|| vighneśvaro daśeśācca śaśī prāpto gaṇeśvarāt| trikoṭi saṃkhyayā prokto bhedaścātra na vidyate|| kriyādijñānaparyantaṃ tantramatraiva dṛśyate|| śivabhedamiti prokto rudrabhedastathocyate||
The great Scripture known as Suprabheda was revealed to Dasesa. This Agama was then received by Vighnesvara from Dasesa and from Vighnesvara, this was received by Sasi. This Agama was first revealed as consisted of thirty million verses. There is no secondary Agama for this Suprabheda. The order of four sections as kriya, carya, yoga and jnana is found only in this Agama. Thus, the revelation of ten Agamas belonging to Siva-bheda has been told. Next, the revelation of the Agamas belonging to Rudra-bheda is detailed.
52-53
रुद्रस्यानादि संज्ञस्य विजयं तन्त्रं उत्तमम्। परमेशस्ततः प्राप्तस्त्रिकोटि ग्रन्थ संख्यया॥ विजयं चोद्भवं सौम्यं अघोरं मृत्युनाशनम्। कुबेरं च महाघोरं विमलं विजयाष्टकम्॥
rudrasyānādi saṃjñasya vijayaṃ tantraṃ uttamam| parameśastataḥ prāptastrikoṭi grantha saṃkhyayā|| vijayaṃ codbhavaṃ saumyaṃ aghoraṃ mṛtyunāśanam| kuberaṃ ca mahāghoraṃ vimalaṃ vijayāṣṭakam||
The supreme Agama known as Vijaya was revealed to Anadirudra as consisted of ten million verses. Paramesa received this Agama from Anadirudra. There are eight secondary Agamas for the Vijaya. They are: Vijaya, Udbhava, Saumya, Aghora, Mrutyunasana, Kubera, Mahaghora and Vimala.
54-55
निश्वासं तु दशार्णस्य प्रोक्तं तत्कोटि संख्यया। दशार्णात् शैलजा प्राप्ता चाष्टभेदेन भेदितः॥ निश्वासोत्तर निश्वासौ निश्वासस्य मुखोद्भवम्। निश्वास नयनं चैव तथा निश्वास कारिका॥ घोरसंज्ञं यमाख्यं च गुह्यं चाप्येवमष्टधा।
niśvāsaṃ tu daśārṇasya proktaṃ tatkoṭi saṃkhyayā| daśārṇāt śailajā prāptā cāṣṭabhedena bheditaḥ|| niśvāsottara niśvāsau niśvāsasya mukhodbhavam| niśvāsa nayanaṃ caiva tathā niśvāsa kārikā|| ghorasaṃjñaṃ yamākhyaṃ ca guhyaṃ cāpyevamaṣṭadhā|
The Nisvasa Agama was revealed to Dasarna as consisted of ten million verses. Then it was revealed to Sailaja by Dasarna. There are eight secondary Agamas fo the Nisvasa. They are: Nisvasottara, Nisvasa, Nisvasa Mukhodbhava, Nisvasa Nayana, Nisvasa Karika, Ghora, Yama and Guhya.
56-57
निधनस्य स्वयंभूतं त्रिकोट्यर्धेन कीर्तितम्॥ निधनेशात् स्वयंभूतं शृतवान् नलिनोद्भवः। प्रजापतिमतं पद्म स्वायंभुवमिति त्रिधा॥
nidhanasya svayaṃbhūtaṃ trikoṭyardhena kīrtitam|| nidhaneśāt svayaṃbhūtaṃ śṛtavān nalinodbhavaḥ| prajāpatimataṃ padma svāyaṃbhuvamiti tridhā||
The Savyambhuva Agama was revealed to Nidhana as consisted of thirty-five million verses. Nalinodbhava received this Agama from Nidhanesa. This Agama has got three secondary Agamas. They are: Prajapatimata, Padma and Svayambhuva.
58
आग्नेयं यच्च तव्योम्रो ग्रन्थसंख्यायुतत्रयात्। आग्नेयं तन्त्रमेकं तु तस्मात्प्राप्तो हुताशनः॥
āgneyaṃ yacca tavyomro granthasaṃkhyāyutatrayāt| āgneyaṃ tantramekaṃ tu tasmātprāpto hutāśanaḥ||
The Anala Agama was revealed to Vyomna as consisted of thirty thousand verses. Hutasana received this Agama from Vyomna. There is no secondary Agama for this.
59-60
तेजस्तु वीरं संप्राप्तो नियुत ग्रन्थ संख्यया। प्रजापतिस्ततः प्राप्तस्त्रयोदश विभेदकम्॥ प्रस्तारं फुल्लमल्लं च प्रबोधं बोधबोधकम्। अमोहं मोहसमयं हाकटं शाकटाधिकम्॥ हलं विलेखनं भद्रं वीरं वीरे त्रयोदश।
tejastu vīraṃ saṃprāpto niyuta grantha saṃkhyayā| prajāpatistataḥ prāptastrayodaśa vibhedakam|| prastāraṃ phullamallaṃ ca prabodhaṃ bodhabodhakam| amohaṃ mohasamayaṃ hākaṭaṃ śākaṭādhikam|| halaṃ vilekhanaṃ bhadraṃ vīraṃ vīre trayodaśa|
The Vira Agama was revealed to Tejas as consisted of one hundred thousand verses. Prajapati received this Agama from Tejas. There are thirteen secondary Agamas for this Agama. They are: Prastara, Phullamalla, Prabodha, Bodha, Bodhaka, Amoha, Mohasamaya, Hakata, Sakatadhika, Hala, Vilekhana, Bhadra and Vira.
61-62
रौरवं ब्राह्मणेशस्य चार्बुदाष्टक संख्यया॥ नन्दिकेशस्ततः प्राप्तः षङ्गेदं च विधीयते। कालघ्नं च कलातीतं रौरवं रौरवोत्तरम्॥ महाकाल मतं चैन्द्रं रौरवं षड्धिं मतम्।
rauravaṃ brāhmaṇeśasya cārbudāṣṭaka saṃkhyayā|| nandikeśastataḥ prāptaḥ ṣaṅgedaṃ ca vidhīyate| kālaghnaṃ ca kalātītaṃ rauravaṃ rauravottaram|| mahākāla mataṃ caindraṃ rauravaṃ ṣaḍdhiṃ matam|
The Raurava Agama was revealed to Brahmanesa as consisted of 800 million verses. Nandikesa received this Agama from Brahmanesa. There are six secondary Agamas for this. They are: Kalaghna, Kalaatita, Raurva, Rauravottara, Mahakalamata and Aindra.
63-64
मकुटं तु शिवाख्यस्य शतसाहस्र संख्यया॥ महादेवस्ततः प्राप्तो भेदश्च द्विविधो भवेत्। मकुटोत्तरं च मकुटं द्विविधेन विधीयते॥
makuṭaṃ tu śivākhyasya śatasāhasra saṃkhyayā|| mahādevastataḥ prāpto bhedaśca dvividho bhavet| makuṭottaraṃ ca makuṭaṃ dvividhena vidhīyate||
The Makuta Agama was revealed to Sivakhya as consisted of one hundred thousand verses. Mahadeva received this Agama from Sivakhya. There are two Upagamas for this - Makutottara and Makuta.
65-67
सर्वात्मकस्य विमलं त्रिलक्ष ग्रन्थ संख्यया। वीरभद्रस्ततः प्राप्तो भेदाः षोडश संख्यया॥ अनन्तं भोगमाक्रान्तं वृषपिङ्गं वृषोदरम्। वृषाद्भुतं सुदन्तं च रौद्रं भद्रविधं तथा॥ अरेवतं अतिक्रान्तं अट्टहासं अलङ्कृतम्। अर्चितं धारणं तन्त्रं विमलं षोडशैव तु॥
sarvātmakasya vimalaṃ trilakṣa grantha saṃkhyayā| vīrabhadrastataḥ prāpto bhedāḥ ṣoḍaśa saṃkhyayā|| anantaṃ bhogamākrāntaṃ vṛṣapiṅgaṃ vṛṣodaram| vṛṣādbhutaṃ sudantaṃ ca raudraṃ bhadravidhaṃ tathā|| arevataṃ atikrāntaṃ aṭṭahāsaṃ alaṅkṛtam| arcitaṃ dhāraṇaṃ tantraṃ vimalaṃ ṣoḍaśaiva tu||
The Vimala Agama was revealed to Sarvatmaka as consisted of three hundred thousand verses. Virabhadra received this Agama from Sarvatmaka. There are sixteen Upagamas for this Agama. They are: Ananta, Bhoga, Akranta, Vrushapinga, Vrushodara, Vrushadbhuta, Sudanta, Raudra, Bhadravidha, Arevata, Atikranta, Attahasa, Alankruta, Arcita, Dharana and Tantra.
68-70
चन्द्रज्ञानं अनन्तस्य त्रिकोटि ग्रन्थ संख्यया। बृहस्पतिस्ततः प्राप्तो भेदाश्चात्र चतुर्दश॥ स्थिरं स्थाणुं महान्तं च वारुणं नन्दिकेश्वरम्। एकपादपुराणं च शङ्करं नीलरुद्रकम्॥ शिवभद्रं कल्पभेदं श्रीमुखं शिवशासनम्। शिवशेखरमाख्याकं देव्या मतं तथैव च ॥ चन्द्रज्ञानस्य तन्त्रस्य चतुर्दशविधो भवेत्।
candrajñānaṃ anantasya trikoṭi grantha saṃkhyayā| bṛhaspatistataḥ prāpto bhedāścātra caturdaśa|| sthiraṃ sthāṇuṃ mahāntaṃ ca vāruṇaṃ nandikeśvaram| ekapādapurāṇaṃ ca śaṅkaraṃ nīlarudrakam|| śivabhadraṃ kalpabhedaṃ śrīmukhaṃ śivaśāsanam| śivaśekharamākhyākaṃ devyā mataṃ tathaiva ca || candrajñānasya tantrasya caturdaśavidho bhavet|
The Candrajnana Agama was revealed to Ananta as consisted of thirty million verses. Bruhaspati received this Agama from Ananta. There are fourteen Upagamas for this Agama. They are: Sthira, Sthanu, Mahanta, Varuna, Nandikesvara, Ekapada purana, Sankara, Nilarudraka, Sivabhadra, Kalpabheda, Srimukha, Sivasasana, Sivasekhara and Devyamata.
71-73
मुखबिम्बं प्रशान्तस्य शतसाहस्र संख्यया॥ दधीचिस्तु ततः प्राप्तो भेदाः पञ्चदशैव तु। चतुर्मुखमलायोगं संस्तोभं प्रतिबिम्बकम्॥ आत्मालङ्कार वायव्ये तौटिकं तुटिनीरकम्। कलात्ययं तुलायोगं कुट्टिमं पट्टशेखरम्॥ महाविद्या महासौरं बिम्बं पञ्चदशैव तु।
mukhabimbaṃ praśāntasya śatasāhasra saṃkhyayā|| dadhīcistu tataḥ prāpto bhedāḥ pañcadaśaiva tu| caturmukhamalāyogaṃ saṃstobhaṃ pratibimbakam|| ātmālaṅkāra vāyavye tauṭikaṃ tuṭinīrakam| kalātyayaṃ tulāyogaṃ kuṭṭimaṃ paṭṭaśekharam|| mahāvidyā mahāsauraṃ bimbaṃ pañcadaśaiva tu|
The Mukhabimba Agama was revealed to Prasanta as consisted of one hundred thousand verses. Dadhici received this Agama from Prasanta. There are fifteen Upagamas for this Agama. They are: Caturmukha, Malaya, Ayoga, Samstobham, Pratibimbaka, Atmalankara, Vayavya, Trautika, Tutiniraka, Kalatyaya, Tulayoga, Kuttima, Pattasekhara, Mahavidya and Mahasaura.
74-77
प्रोद्गीतं शूलिनः प्रोक्तं लक्षत्रितय संख्यय्या॥ कवचाख्यस्ततः प्राप्तो भेदाः षोडश संख्यया। कवचं चैव वाराहं पिङ्गलामतमेव च ॥ पाशबन्धं दण्डधरं अङ्कुशं च धनुर्धरम्। शिवज्ञानं च विज्ञानं श्रीकाल ज्ञानमेव च ॥ आयुर्वेदं धनुर्वेदं सर्पदंष्टी विभेदनम्। गीतं भरतमातोद्यं प्रोद्गीतं षोडशैव तु॥
prodgītaṃ śūlinaḥ proktaṃ lakṣatritaya saṃkhyayyā|| kavacākhyastataḥ prāpto bhedāḥ ṣoḍaśa saṃkhyayā| kavacaṃ caiva vārāhaṃ piṅgalāmatameva ca || pāśabandhaṃ daṇḍadharaṃ aṅkuśaṃ ca dhanurdharam| śivajñānaṃ ca vijñānaṃ śrīkāla jñānameva ca || āyurvedaṃ dhanurvedaṃ sarpadaṃṣṭī vibhedanam| gītaṃ bharatamātodyaṃ prodgītaṃ ṣoḍaśaiva tu||
The Prodgita Agama was revealed to Sulina as consisted of three hundred thousand vereses. Kavaca received this Agama from Sulina. There are sixteen Upagamas for this Agama. They are: Kavaca, Varaha, Pingalamata, Pasabandha, Dandadhara, Ankusa, Dhanurdhara, Sivajnana, Vijnana, Srikalajnana, Ayurveda, Dhanurveda, Sarpadamshtri-vibhedana, Gita, Bharata and Atodya.
78
ललितं चालयेशस्य प्रोक्तं अष्टसहस्रकम्। आलयाल्ललितः प्राप्तो ललितं ललितोत्तरम्॥ कौमारं चैव तद्भेदं त्रिविधं परिकीर्तितम्।
lalitaṃ cālayeśasya proktaṃ aṣṭasahasrakam| ālayāllalitaḥ prāpto lalitaṃ lalitottaram|| kaumāraṃ caiva tadbhedaṃ trividhaṃ parikīrtitam|
The Lalita Agama was revealed to Alayesa as consisted of eight thousand verses. Lalita received this Agama from Alayesa. There are three Upagamas for this Agama. They are: Lalita, Lalitottara and Kaumara.
79-80
बिन्दोस्सिद्धं इदं तन्त्रं कोटिकोट्यध संख्यया॥ ७९ बिन्दु संज्ञात्तु सिद्धाख्यं प्राप्तश्चण्डेश्वरः परः। सारोत्तरं अथान्यत्तु औशनोत्तरमेव च। शालाभेदं शशीखण्डं सिद्धं तन्त्रं चतुर्विधम्।
bindossiddhaṃ idaṃ tantraṃ koṭikoṭyadha saṃkhyayā|| 79 bindu saṃjñāttu siddhākhyaṃ prāptaścaṇḍeśvaraḥ paraḥ| sārottaraṃ athānyattu auśanottarameva ca| śālābhedaṃ śaśīkhaṇḍaṃ siddhaṃ tantraṃ caturvidham|
The Siddha Agama was revealed to Bindu as consisted of fifteen million verses. Candesvara received this Agama from Bindu. There are four Upagamas for this Agama. They are: Sarottara, Ausanottara, Saalaabheda and Sasikhanda.
81-82
सन्तानं शिवनिष्ठस्य षट्सहस्रं तु संख्यया ॥ असंवायस्ततः प्राप्तो भेदस्सप्तविधो भवेत्। लिङ्गाध्यक्ष सुराध्यक्षं शङ्करं त्वमलेश्वरम्॥ असंख्यं अनिलं द्वन्द्वं सन्तानं सप्तधेरितम्।
santānaṃ śivaniṣṭhasya ṣaṭsahasraṃ tu saṃkhyayā || asaṃvāyastataḥ prāpto bhedassaptavidho bhavet| liṅgādhyakṣa surādhyakṣaṃ śaṅkaraṃ tvamaleśvaram|| asaṃkhyaṃ anilaṃ dvandvaṃ santānaṃ saptadheritam|
The Santana Agama was revealed to Sivanishtha as consisted of six thousand verses. Asamvaya received this Agama from Sivanishtha. There are seven Upagamas for this Agama. They are: Lingadhyaksha, Suradhyaksha, Sankara, Amalesvara, Asankhya, Anila and Dvandva.
83-84
सोमदेवस्य शर्वोक्तं द्विलक्षेणैव संख्यया॥ नृसिंहः प्राप्तवान् सोमाद्भेदः पञ्चविधो भवेत्। शिवधर्मोत्तरं चैव वायुप्रोक्तं तथैव च। दिव्यप्रोक्तं अथैशानं शर्वोद्गीतं विधीयते।
somadevasya śarvoktaṃ dvilakṣeṇaiva saṃkhyayā|| nṛsiṃhaḥ prāptavān somādbhedaḥ pañcavidho bhavet| śivadharmottaraṃ caiva vāyuproktaṃ tathaiva ca| divyaproktaṃ athaiśānaṃ śarvodgītaṃ vidhīyate|
The Sarvokta Agama was revealed to Somadeva as consisted of two hundred thousand verses. Nrusimha received this Agama from Somadeva. There are five Upagamas for this Agama. They are: Sivadharmottara, Vayuprokta, Divyaprokta, Aisana and Sarvodgita.
85-87
श्रीदेव्यास्तु समाख्यातं पारमेश्वरं उत्तमम्॥ ग्रन्थ द्वादश लक्षं तु सप्तधा प्रसृतं तु तत्। उशनोमुनि संप्राप्तः श्रीदेव्याश्च यथाक्रमात्॥ मतङ्गं यक्षिणीपद्म पारमेश्वरमेव च। पुष्करं सुप्रयोगं च हंसं सामान्यमेव हि॥
śrīdevyāstu samākhyātaṃ pārameśvaraṃ uttamam|| grantha dvādaśa lakṣaṃ tu saptadhā prasṛtaṃ tu tat| uśanomuni saṃprāptaḥ śrīdevyāśca yathākramāt|| mataṅgaṃ yakṣiṇīpadma pārameśvarameva ca| puṣkaraṃ suprayogaṃ ca haṃsaṃ sāmānyameva hi||
The supreme Scripture known as Paramesvara Agama was revealed to Sridevi as consisted of twelve hundred thousand verses. Usana Muni received this Agama from Sridevi. There are seven Upagamas for this Agama. They are: Matanga, Yakshinipadma, Paramesvara, Pushkara, Suprayoga, Hamsa and Samanya.
88-89
किरणं देवविभवे कोटिपञ्चक संख्यया। संवर्तकस्ततः प्राप्तो भेदास्तु नवसंख्यया॥ गारुडं नऋतं नीलं रूक्ष भानुक धेनुके। प्रबुद्धं बुद्धकालाख्ये नवधा किरणो भवेत्॥
kiraṇaṃ devavibhave koṭipañcaka saṃkhyayā| saṃvartakastataḥ prāpto bhedāstu navasaṃkhyayā|| gāruḍaṃ naṛtaṃ nīlaṃ rūkṣa bhānuka dhenuke| prabuddhaṃ buddhakālākhye navadhā kiraṇo bhavet||
The Kirana Agama was revealed to Devavibhu as consisted of fifty million verses. Samvartaka received this Agama from Devavibhu. There are nine Upagamas for this Agama. They are: Gaaruda, Nairruta, Nila, Ruksha, Bhanuka, Dhenuka, Prabuddhaa, Buddha and Kala.
90-92
शिवस्य वातुलं प्रोक्तं ग्रन्थाः शतसहस्रकम्। महाकालस्ततः प्राप्तो भेदा वै द्वादशैव तु॥ वातुलं चोत्तरं चैव कालज्ञानं प्ररोहितम्। सर्वं धर्मात्मकं श्रेष्टं नित्यं शुद्धं महाननम्॥ विश्वं विश्वात्मकं चैव वातुले द्वादश स्मृताः। अष्टाविंशति तन्त्राणां मूलभेदाः प्रकीर्तिताः॥
śivasya vātulaṃ proktaṃ granthāḥ śatasahasrakam| mahākālastataḥ prāpto bhedā vai dvādaśaiva tu|| vātulaṃ cottaraṃ caiva kālajñānaṃ prarohitam| sarvaṃ dharmātmakaṃ śreṣṭaṃ nityaṃ śuddhaṃ mahānanam|| viśvaṃ viśvātmakaṃ caiva vātule dvādaśa smṛtāḥ| aṣṭāviṃśati tantrāṇāṃ mūlabhedāḥ prakīrtitāḥ||
The Vatula Agama was rvealed to Siva as consisted of one hundred thousand verses. Mahakala received this Agama from Siva. There are twelve Upagamas for this Agama. They are: Vatula, Vatulottara, Kalajnana, Prarohita, Sarva, Dharmatmaka, Sreshta, Nitya, Suddha, Mahanana, Visva and Visvatmaka. In this way, all the Upagamas pertaining to the twenty-eight Mulagamas have been detailed well.
93-101
कामिकं पादयुग्मं स्याद्योगजं गुल्फमेव च। चिन्त्यं पादाङ्गुलिः प्रोक्तः कारणं जङ्घिका भवेत्॥ अजितं जानुदेशं स्याद् दीप्तेमूरुप्रदेशकम्। सूक्ष्मं तु गुह्यमेवं स्यात्सहस्रं कटिदेशकम्॥ अंशुमान् स्यात् पृष्ठतलं सुप्रभेदं तु नाभिकम्। विजयं कुक्षिदेशं स्यान् निश्वासं हृदयं भवेत्॥ स्वायंभुवं स्तनौ द्वौ तु अनलं नेत्रमेव च। वीरं कण्ठप्रदेशस्तु रौरवं श्रोत्रमेव च ॥ मकुटं माकुटं तन्त्रं अङ्गप्रत्यङ्गमेव च। बाहू तु विमलं प्रोक्तं चन्द्रज्ञानं उरस्स्थलम्॥ बिम्बतन्त्रं सुवदनं प्रोद्गीतं रसना भवेत्। ललितं स्यात्कपोलं तु सिद्धं चैव ललाटकम्॥ सन्तानं कुण्डलं विद्याच्छर्वोक्तं उपवीतकम्। पारमेशान हारं तु किरणं रत्नभूषणम्॥ वातुलं वसनं प्रोक्तं शिवधर्म त्रिपुण्डूके। कल्पञ्चैव तु संयोगे शिवधर्मानुलेपने॥ बिम्बं पुष्पे च माल्ये च सिद्धान्तेन निवेदितम्। तन्त्रात्मक शरीरेण मन्त्रमूर्तिमयेन तु॥ एतेषामुपभेदैश्च सादाख्यं मूर्तिमत् स्थितम्।
kāmikaṃ pādayugmaṃ syādyogajaṃ gulphameva ca| cintyaṃ pādāṅguliḥ proktaḥ kāraṇaṃ jaṅghikā bhavet|| ajitaṃ jānudeśaṃ syād dīptemūrupradeśakam| sūkṣmaṃ tu guhyamevaṃ syātsahasraṃ kaṭideśakam|| aṃśumān syāt pṛṣṭhatalaṃ suprabhedaṃ tu nābhikam| vijayaṃ kukṣideśaṃ syān niśvāsaṃ hṛdayaṃ bhavet|| svāyaṃbhuvaṃ stanau dvau tu analaṃ netrameva ca| vīraṃ kaṇṭhapradeśastu rauravaṃ śrotrameva ca || makuṭaṃ mākuṭaṃ tantraṃ aṅgapratyaṅgameva ca| bāhū tu vimalaṃ proktaṃ candrajñānaṃ urassthalam|| bimbatantraṃ suvadanaṃ prodgītaṃ rasanā bhavet| lalitaṃ syātkapolaṃ tu siddhaṃ caiva lalāṭakam|| santānaṃ kuṇḍalaṃ vidyāccharvoktaṃ upavītakam| pārameśāna hāraṃ tu kiraṇaṃ ratnabhūṣaṇam|| vātulaṃ vasanaṃ proktaṃ śivadharma tripuṇḍūke| kalpañcaiva tu saṃyoge śivadharmānulepane|| bimbaṃ puṣpe ca mālye ca siddhāntena niveditam| tantrātmaka śarīreṇa mantramūrtimayena tu|| eteṣāmupabhedaiśca sādākhyaṃ mūrtimat sthitam|
Lord Siva appears in a form constituted of these Agamas. In this form, the Kamika is present as His two feet. Yogaja- ankle; Cintya - fingers of the feet; Karana – shank; Ajita – knees; Dipta – thigh regions; Sukshma – the loins; Sahasra – hip region; Amsuman – back portion; Suprabheda – navel; Vijaya - stomach; Nisvasa - heart; Svayambhuva - the breast-spots; Anala – the eyes; Vira - neck portion; Raurava - the ears; Makuta - the crown and the main parts and sub-parts of the body; Vimala – the shoulders; Candrajnana - the chest region; Bimba - the well-formed face; Prodgita - tongue; Lalita - the cheek; Siddha - the fore-head; Santana - the ear rings;Sarvokta - the sacred thread; Paramesvara - ornamental chain; Kirana- the ornaments made of gems; Vatula – the attire; all the auspicious deeds recommended in these Agamas – the three stripes of holy ash; all the specific preparations such as arghya-water and others – the waist-belt and such other items needed for the body; all the directions related to the worship of Siva - the perfumed unguents; all the vereses related to meditation of form(dhyana) denote the various flowers and garlands; the principles set forth in the knowledge-section (jnana pada) – the eatables to be offered to Him. The form of Sadakhya presents itself as associated________________ with the form constituted of the Agamas, with the vibrant force constituted of the mantras and with other different parts designed with the secondary sections of the Agamas and the mantras.
Paṭala 1 — तन्त्रावतार पटलः 1 tantravatara patalah 1 Revelation and Transmission of the Agamas (part 2/2)
102-104
शिवरुद्रात्मकं तन्त्रं अष्टाविंशति संख्यकम्॥ चिन्तामणिरिव भ्राजि चैकधा बहुधा दिशेत्। यद्यप्येको भवेद्वक्ता श्रोतृभेदादनेकधा॥ कर्षणादि प्रतिष्ठान्तं मूलेनैव समाचरेत्। कृतञ्चेदुपभेदेन कर्ता भर्ता विनश्यति॥
śivarudrātmakaṃ tantraṃ aṣṭāviṃśati saṃkhyakam|| cintāmaṇiriva bhrāji caikadhā bahudhā diśet| yadyapyeko bhavedvaktā śrotṛbhedādanekadhā|| karṣaṇādi pratiṣṭhāntaṃ mūlenaiva samācaret| kṛtañcedupabhedena kartā bhartā vinaśyati||
All the twenty-eight Mula Agamas which are in two different streams as Sivabheda and Rudrabheda shine forth as the fabulous gem(cintamani)which could yield all the desired fruits. They are capable of yielding the one ultimate fruit(liberation) as well as the mutitudes of fruits related to the worldly life. Even though the Lord who revealed the Agamas is only One, the Agamas became manifold in view of those who received these Agamas. All the activities from the ploughing of the selected land up to the insatallation should be done according to the directions given in the Primary Agamas(Mulagamas) only. If these are done based on the Upagamas, both the doer and the protector of the country would perish.
105-106
केवलं यजनं प्रोक्तं उपभेदैर्विशेषतः। प्रतिष्ठाद्यं तु मूलैश्चेत् अष्टाविंशतिभिर्वरम्॥ येन तन्त्रेण चारब्धं कर्षणाद्यर्चनान्तकम्। तेन सर्वं प्रकर्तव्यं न कुर्यादन्य तन्त्रतः॥ कारयेदन्य तन्त्रेण नोक्तं चेत्तु विशेषतः।
kevalaṃ yajanaṃ proktaṃ upabhedairviśeṣataḥ| pratiṣṭhādyaṃ tu mūlaiścet aṣṭāviṃśatibhirvaram|| yena tantreṇa cārabdhaṃ karṣaṇādyarcanāntakam| tena sarvaṃ prakartavyaṃ na kuryādanya tantrataḥ|| kārayedanya tantreṇa noktaṃ cettu viśeṣataḥ|
Only the specific variations in the rituals of worship are made known by the Upagamas. The basic directions set forth in the twenty-eight Primary Agamas are superior for the activities such as installation and others. The activities, from the ploughing the land to the systematic woship, commenced based on a particular Primary Agama should be fulfilled completely based on that particulat Primary Agama alone. No activity should be done, consuting the Primary Agama other than the one taken up for commencing the work. If the direction for any specific activity is not told in the selected Primary Agama, then that activity may be fulfilled based on the Mulagama other than one selected already.
107-109
उक्तानि प्रतिषिद्धानि पुनस्संभाषितानि च॥ १०७ सापेक्ष निरपेक्षाणि शिववाक्यान्यनेकधा। चतुष्पादयुतान्येव भुक्तिमुक्त्यर्थ साधनम्॥ १०८ एतान्येवाथ शृत्वा तु देवैर्मुनिवरादिभिः। संक्षेपतोऽपि कथितं सर्वेषामनुकम्पया॥
uktāni pratiṣiddhāni punassaṃbhāṣitāni ca|| 107 sāpekṣa nirapekṣāṇi śivavākyānyanekadhā| catuṣpādayutānyeva bhuktimuktyartha sādhanam|| 108 etānyevātha śṛtvā tu devairmunivarādibhiḥ| saṃkṣepato'pi kathitaṃ sarveṣāmanukampayā||
These Agamas are replete with statements directly issued by Lord Siva. These statements are the directions dealing with those which are to be undertaken and those which are probited. These directions have been given with emphasis and certainty. These are dealing with those which are desirable and which are to be abhorred. These Agamas are associated with four sections in which such directions are set forth. These are the unfailing means for the attainment of worldly enjoyments as well as the final liberation. Only these Agamas have been briefly revealed to the competent persons in this world by the Devas, excellent Sages and others after receiving these from their Gurus. Owing to the spontaneous compassion towards all the beings of the world, these Devas and the Sages instructed these Agamas briefly.
110-111
एषामध्ययनं कार्यं शिवविप्रैर्गुरुक्रमात्। अध्यापनं च कर्तव्यं न कार्यं इतरैर्नरैः॥ शिवसिद्धान्त तन्त्रेण प्रारब्धं कर्षणादिकम्। न कुर्यादन्यशास्त्रेण कुर्याचेत् तन्त्रसंकरः॥ तन्त्रसंकरदोषेण राजा राष्ट्रं च नश्यति।
eṣāmadhyayanaṃ kāryaṃ śivaviprairgurukramāt| adhyāpanaṃ ca kartavyaṃ na kāryaṃ itarairnaraiḥ|| śivasiddhānta tantreṇa prārabdhaṃ karṣaṇādikam| na kuryādanyaśāstreṇa kuryācet tantrasaṃkaraḥ|| tantrasaṃkaradoṣeṇa rājā rāṣṭraṃ ca naśyati|
These Agamas are to be studied systematically by the Siva-vipras(Adisaivas) adhering to the traditional system pertaining to the lineage of Guru. These Agamas are to be taught only by the Siva-vipras. Such teaching of the Agamas should not be done by other persons. Once the activities such as ploughing the land and the others are undertaken accoding to the Siddhanta Agamas, they are not to be done in cosulatation with other scriptures during the course of such activities. Such consultation with other scriptures would result in the defect of unsystematic and confusing blend of the scriptures. Because of the occurrence of such severe defect, the ruler and the ruled get ruined.
112-114
गारुडं भूततन्त्रं च भैरवं वामतन्त्रकम्॥ ११२ कापालं पाञ्चरात्रं च लाकुलं कुलशास्त्रकम्। तन्त्रं पाशुपतं चान्यत् पुराणं धर्मशास्त्रकम्॥ ११३ इतिहासं षडङ्गं च ऋग्यजुस्साम संज्ञकम्। अथर्वणं तथा बौद्धं आर्हतं मतमेव च। ऊर्ध्वस्रोतोऽक्षपाच्छास्त्रादपरं तदनुक्रमात्।।
gāruḍaṃ bhūtatantraṃ ca bhairavaṃ vāmatantrakam|| 112 kāpālaṃ pāñcarātraṃ ca lākulaṃ kulaśāstrakam| tantraṃ pāśupataṃ cānyat purāṇaṃ dharmaśāstrakam|| 113 itihāsaṃ ṣaḍaṅgaṃ ca ṛgyajussāma saṃjñakam| atharvaṇaṃ tathā bauddhaṃ ārhataṃ matameva ca| ūrdhvasroto'kṣapācchāstrādaparaṃ tadanukramāt||
Gauda tantra, Bhuta tantra, Bhairava, Vama tantra, Kapala scriptures, Pancaratra scriptures, Lakula scriptures, Scriptures of Kula tradition, Pasupata tantras, Puranas, Dharma Sastras, Itihasas, Six-limbs of the Vedas, Rg Veda, Yajur Veda, Sama Veda, Atharvana Veda, scriptures belonging to the system of Bauddha and Arhata - all these come under the ‘not-superior' category (apara) in view of the Agamas which are known as the Urdhva Srota (Scriptures which issued forth from the upper face) and whose authenticity could not be diminished.
115-117
कामिकादि शिवज्ञानं मूर्धा भगवतस्सदा॥ इतराणि महेशस्य हृत्कण्ठाद्यङ्गकानि वै। पूर्वपक्षतया तानि कथितानीह शम्भुना॥ हेयोपादेय वस्तूनां निर्णये परमार्थतः। तत्सर्वं अधरीकृत्य शैवसिद्धान्त ईरितः॥
kāmikādi śivajñānaṃ mūrdhā bhagavatassadā|| itarāṇi maheśasya hṛtkaṇṭhādyaṅgakāni vai| pūrvapakṣatayā tāni kathitānīha śambhunā|| heyopādeya vastūnāṃ nirṇaye paramārthataḥ| tatsarvaṃ adharīkṛtya śaivasiddhānta īritaḥ||
The Kamika and other Mula Agamas, which are collectively called Sivajnana Sastras, are always considered as representing the head portion of the form of Lord Siva. All other Scriptures represent the heart, neck and other parts of that form. Other Scriptures have been revealed by Lord Sambhu so as to constitute the prior and unsettled prima-facie part to suit the varied levels of the human beings. But, the Saiva Siddhanta Sastras (Agamas) have been revealed by Him so as to constitute the final and well-ascertained conclusive part, after setting aside all other scriptures which fail in ascertaining exactly the principles which are to be accepted and the principles which are to be discarded.
118
सिद्धान्त शास्त्रनिष्ठेश्च शिवविप्रैर्यथाक्रमम्। शास्त्रान्तरैस्तु संस्थाप्य लिङ्गं तदुभयार्थकम्॥ पूजनीयं नृपग्राम यजमानाभिवृद्धये।
siddhānta śāstraniṣṭheśca śivaviprairyathākramam| śāstrāntaraistu saṃsthāpya liṅgaṃ tadubhayārthakam|| pūjanīyaṃ nṛpagrāma yajamānābhivṛddhaye|
The image of any Deity can be installed and sanctified by the Adisaivas who are well-rooted in the knowledge of the Agamas even according to the other scriptures. Such image should be worshipped by them duly for the attainment of earthly prosperity and heavenly happiness and for the prosperity of the ruler, the village and the sponsor.
119-121
शैवस्सर्वाधिकारी स्यात्स्वकीयेच परत्र च॥ शैवास्सर्वेषु कुर्वन्ति ये गृहस्था द्विजोत्तमाः। यामले मातृतन्त्रेच कापाले पाञ्चरात्रके॥ बौद्धे चाहंमते चैव लाकुले वैदिकेऽपि च। अन्येष्वपि च मार्गेषु तत्तच्छास्त्रैः स्वशास्त्रतः॥ शैवाः कुर्वन्ति दीक्षाद्यं तल्लिङ्गस्थापनादिकम्।
śaivassarvādhikārī syātsvakīyeca paratra ca|| śaivāssarveṣu kurvanti ye gṛhasthā dvijottamāḥ| yāmale mātṛtantreca kāpāle pāñcarātrake|| bauddhe cāhaṃmate caiva lākule vaidike'pi ca| anyeṣvapi ca mārgeṣu tattacchāstraiḥ svaśāstrataḥ|| śaivāḥ kurvanti dīkṣādyaṃ talliṅgasthāpanādikam|
For performing the personalised worship(atmartha puja) and the temple worship(parartha puja), Adisaiva is the higly qualified and authentic person. O, the foremost twice-born Sages!, the Adisaivas are house-holders and normally they do the worship-related ritulas everywhere. They have the competency to perform the rituals concerned with Yamala, Matru tantra, Kapala, Pancaratraka, Bauddha, Arhata, Lakula, Vaidika and other systems according to the scriptures belonging to each system and according to their own Agamic Scriptures. They perform diksha and other rituals as applicable to all these systems and do the installation of the image pertaining to each of these systems (based on the knowledge of the scriptures of other systems and the knowledge of their own Agmas).
122-125
मुख्यत्वादिह शैवस्य मुखमाहात्म्यतोऽपि च॥ अधिकारोऽस्ति सर्वत्र नान्येषां शिवदर्शने। तस्मात्परार्थं आत्मार्त स्थापनं यजनं तथा॥ शिवविप्रेण कर्तव्यं अन्येषां स्वार्थमेव हि। परार्थमपि कुर्याचेल्लोपेन नृपतेस्तथा॥ तद्राष्ट्रस्य च नाशः स्यादचिरेण न संशयः॥
mukhyatvādiha śaivasya mukhamāhātmyato'pi ca|| adhikāro'sti sarvatra nānyeṣāṃ śivadarśane| tasmātparārthaṃ ātmārta sthāpanaṃ yajanaṃ tathā|| śivavipreṇa kartavyaṃ anyeṣāṃ svārthameva hi| parārthamapi kuryācellopena nṛpatestathā|| tadrāṣṭrasya ca nāśaḥ syādacireṇa na saṃśayaḥ||
Because of the importance of the Saiva Agamas and because of their greatness of representing the face of Siva's form, the competency and authority always lies with the Adisaivas for the systematic study of these Saiva Scriptures. There is no such authority for others in the study of these Agamas. Therefore, the temple worship, personalised worship, installation, worship of other Deities - all these should be done by the Adisaivas only. For others, only personalised worship(atmartha puja) is recommended. Transgressing this rule, if parartha puja(temple worship) also is performed by others, then, as the result of such violation, the ruler and the country would perish within a short span of time. There is no doubt about this.
॥ इति कामिकाख्ये महातन्त्रे क्रियापादे तन्त्रावतार पटलः प्रथमः॥
|| iti kāmikākhye mahātantre kriyāpāde tantrāvatāra paṭalaḥ prathamaḥ||
This is the first chapter titled " Transmission of the Agamas" in the Great Tantra called Kamika
Paṭala 2 — mantroddhāra paṭalaḥ 2 Formulation of the Significant Mantras
1
अथ संक्षेपतो वक्ष्ये मन्त्राणां उद्धृतिं क्रमात्। मन्त्रं विना क्रिया नास्ति कर्षणाद्यर्चनान्तकम्॥
atha saṃkṣepato vakṣye mantrāṇāṃ uddhṛtiṃ kramāt| mantraṃ vinā kriyā nāsti karṣaṇādyarcanāntakam||
Then I will tell you brifly about the systematic formation of the mantras , in due order. In the whole series of events from ploughing of the land to the regular worship, not even a single activity is carried out without mantra.
2
मननं सर्ववेदित्वं त्राणं संसार्यनुग्रहः। मननत्राण धर्मित्वान् मन्त्र इत्यभिधीयते॥
mananaṃ sarvaveditvaṃ trāṇaṃ saṃsāryanugrahaḥ| mananatrāṇa dharmitvān mantra ityabhidhīyate||
The term ‘manana denotes attainment of the capacity of knowing all. The term trana denotes the bestowal of grace on those, enmeshed in the wordly life. Since it possesses the power of yielding manana and trana, it is called “mantra”.
3
मन्त्रो द्विरूपो विज्ञेयो वाच्य वाचक भेदतः। वायूपो वाचकः प्रोक्तो वाच्यस्त्वर्थात्मकः स्मृतः॥ ३ वाच्य वाचकयोश्चैव तादात्म्यं क्वचिदिष्यते।
mantro dvirūpo vijñeyo vācya vācaka bhedataḥ| vāyūpo vācakaḥ prokto vācyastvarthātmakaḥ smṛtaḥ|| 3 vācya vācakayoścaiva tādātmyaṃ kvacidiṣyate|
It is to be known that the mantra consists of two different forms – vacya and vacaka. The form of the word is known as vacaka. The form of the deep content meaning) of that word is known as vacya. In any mantra, the inseparable identity of this vacka and vacya is very much expected.
4-5
नादो मन्त्र इति प्रोक्तः स नादो जायते परात्॥ नादाद्विन्दु समुद्भूतो बिन्दोराद्यस्स्वरो भवेत्। तस्मात्स्वरद्वयं द्वौ द्वौ तेषां भेदत्रयोदश॥
nādo mantra iti proktaḥ sa nādo jāyate parāt|| nādādvindu samudbhūto bindorādyassvaro bhavet| tasmātsvaradvayaṃ dvau dvau teṣāṃ bhedatrayodaśa||
Basically, nada is called mantra and that nada arises from paranada(the most subtle sound). Bindu arises from the nada and from the bindu manifests the first svara letter(vowel) 'A'. From the letter ‘A’, all other vowels arise in terms of two. On the whloe there arise thirteen different letters.
6-8
स्वराः षोडश जीवाख्याः कादयो देहवन्मताः। संख्यया ते चतुश्त्रिंशत् त एव व्यञ्जनानि तु॥ प्राणोपाधि भेदेन व्याप्तं तैरेव सर्वतः। तैरेव रचितं शास्त्रं परापर विभेदितम्॥ नव खण्डं तु नादाख्यं पञ्चाशद्वर्ण भेदितम्। विकारभूत भूताख्य वेद वेदेन्दु संख्यया॥ खण्डानां निर्णयो वर्णैः एवमेव नवात्मकः।
svarāḥ ṣoḍaśa jīvākhyāḥ kādayo dehavanmatāḥ| saṃkhyayā te catuśtriṃśat ta eva vyañjanāni tu|| prāṇopādhi bhedena vyāptaṃ taireva sarvataḥ| taireva racitaṃ śāstraṃ parāpara vibheditam|| nava khaṇḍaṃ tu nādākhyaṃ pañcāśadvarṇa bheditam| vikārabhūta bhūtākhya veda vedendu saṃkhyayā|| khaṇḍānāṃ nirṇayo varṇaiḥ evameva navātmakaḥ|
There are sixteen vowels(svaras) and they are known as the souls(jivas). The letters from ‘Ka' to ‘Ksha' are considered as the bodies of those souls. They are 34 in number and it is these letters which are called 'vyanjana'. All things are pervaded by these letters('A' to'Ksha') which are varigated by the varied functions of the vital air(prana). It is by these letters that the Scriptures categorised as para and apara have been structured. The nada consists of nine divisions in which all the 50 different letters remain included. The nine divisions of the letters are formed in the following way: division of 16 svaras, 5 divisions of vyanjanas, each division consisting of 5 vyanjaka letters, 2 divisions of vyanjakas, each division consisting of 4 vyanjakas and the last division consisting of only one vyanajka. On the whole, nine divisions.
9-10
स नादः कथ्यते विप्राः पर्यायैश्शिवनामभिः॥ स्थूलस्सूक्ष्मः परश्चेति त्रिविधः परिपठ्यते। शब्दबोधानुभूतात्मा सर्वप्राणिहृदिस्थितिः॥
sa nādaḥ kathyate viprāḥ paryāyaiśśivanāmabhiḥ|| sthūlassūkṣmaḥ paraśceti trividhaḥ paripaṭhyate| śabdabodhānubhūtātmā sarvaprāṇihṛdisthitiḥ||
O, the twice-born Sages!, that nada is termed by the specific names pertaining to Siva. This nada is differentiated into three kinds - gross(sthula), subtle(sukshma) and supreme (para). The nada which is of the nature of making known the inner content of the audible sound is present within the heart of all the living beings.
11
पञ्चाशद् रुद्रभेदेन पञ्चाशच्छक्ति भेदतः। संस्थिता मातृका ज्ञेया साधकैस्तत्त्वदर्शिभिः॥ तयासो वक्ष्यते विप्राः पश्चाद्वर्णाध्व वर्णनैः।
pañcāśad rudrabhedena pañcāśacchakti bhedataḥ| saṃsthitā mātṛkā jñeyā sādhakaistattvadarśibhiḥ|| tayāso vakṣyate viprāḥ paścādvarṇādhva varṇanaiḥ|
It should be known by the sadhakas and by those who have exact knowledge of the tattvas that these fifty matruka-letters are associated with fifty different Rudras and fifty different Saktis. 0, the twice-born Sages! the elaborate details of these Rudras and Saktis will be told to you later under the context of the description of the varna-adhva.
12-13
ऋषय ऊचुःभगवन् प्राणिनो लोके क्षीणसत्वाचिरायुषः॥ लोभमोह महामान रागद्वेषादिभिर्युताः। तेषां योग्यमशक्तानां शक्तानां च यथा तथा॥ बहुधा मन्त्रसद्भावो वक्तव्यः करुणानिधे।
ṛṣaya ūcuḥbhagavan prāṇino loke kṣīṇasatvācirāyuṣaḥ|| lobhamoha mahāmāna rāgadveṣādibhiryutāḥ| teṣāṃ yogyamaśaktānāṃ śaktānāṃ ca yathā tathā|| bahudhā mantrasadbhāvo vaktavyaḥ karuṇānidhe|
The Sages: O, Lord !, in this world, all the beings are with decaying good qualities and short duration of life. They are associated with covetousness, delusion, increased conceit, attachment, enmity and other such vices. O, the possessor of abounding grace!, the powerful emergence of mantras which is taking place in manifold ways is to be explained exactly by you now as applicable to those who are capable of doing the mantra-sadhana and those who are not able to accomplish this sadhana.
14
ईश्वर उवाच-- येन येन प्रकारेण सुखोपायो भवेन्नृणाम्॥ तेन तेन प्रकारेण कथयामि समासतः।
īśvara uvāca-- yena yena prakāreṇa sukhopāyo bhavennṛṇām|| tena tena prakāreṇa kathayāmi samāsataḥ|
The Lord: I will tell you succinctly the process by which the unfailing means for the attainment of happiness would be availble to the human beings. Listen to this.
15-16
अकारस्सर्व दैवत्यं रक्तं सर्व वशीकरम्। आकारस्तु पराशक्तिः श्वेतं आकर्षणं भवेत्॥ इकारो विष्णुदैवत्यं श्यामं रक्षाकरं भवेत्। मायाशक्तिरितीकारः पीतं स्त्रीणां वशीकरम्॥ १६
akārassarva daivatyaṃ raktaṃ sarva vaśīkaram| ākārastu parāśaktiḥ śvetaṃ ākarṣaṇaṃ bhavet|| ikāro viṣṇudaivatyaṃ śyāmaṃ rakṣākaraṃ bhavet| māyāśaktiritīkāraḥ pītaṃ strīṇāṃ vaśīkaram|| 16
The first letter ‘A’ is related to all the Deities. It is of red color. It has the power to cause allurement. The letter “AA' is related to Parasakti. It is in white color. It has the power of attracting the things towards itself. The letter 'T' is related to Vishnu. It's color is blue-black. It has the power of protecting. The letter ‘II' is related Mayasakti. It is of pale yellow color. It has the power of alluring the women.
17-18
उकारो वास्तुदैवत्यं कृष्णं राजवशीकरम्। ऊकारो भूमिदैवत्यं श्यामं लोकवशीकरम्॥ ऋकारो ब्रह्मणो ज्ञेयं पीतं ग्रह विनाशकम्॥ शिखण्डि रूपं ऋकारं ह्यञ्जनं ज्वरनाशकम्॥
ukāro vāstudaivatyaṃ kṛṣṇaṃ rājavaśīkaram| ūkāro bhūmidaivatyaṃ śyāmaṃ lokavaśīkaram|| ṛkāro brahmaṇo jñeyaṃ pītaṃ graha vināśakam|| śikhaṇḍi rūpaṃ ṛkāraṃ hyañjanaṃ jvaranāśakam||
The letter ‘U' is related to the Vastu Devata. Its color is dark blue. It has the power of subjugating the king. The letter UU' is related to the Bhumi Devata. It's color is blue-black. It has the power of subjucating the world. The letter 'Ri' is related to Brahma. It's color is whitish yellow. It has the power to ward off the afflictions caused by the planetary positions. The letter ‘Rii” is related to Sikhandi. Its color is black. It has the power to ward off fever and the inflamed state of the mind and body.
19-20
अश्विनीभ्यां ललूश्चैव सितेरक्त ज्वरापहे। एकारो वीरभद्रीयं पीतं सर्वार्थ सिद्धितम्॥ ऐकारं वाग्भवं विद्यात् स्फाटिकं ज्ञानसिद्धितम्। ओकारं ईश्वरं विद्यात् ज्योतिस्सर्व फलप्रदम्॥
aśvinībhyāṃ lalūścaiva siterakta jvarāpahe| ekāro vīrabhadrīyaṃ pītaṃ sarvārtha siddhitam|| aikāraṃ vāgbhavaṃ vidyāt sphāṭikaṃ jñānasiddhitam| okāraṃ īśvaraṃ vidyāt jyotissarva phalapradam||
The letters ‘Li' and 'Lii’ are related to the two Asvini Deavtas(Divine physicians). They are in the color of white and red. Both of them have the power to ward off fever and such other diseases. The letter 'E' is related to Virabhadra. It's color is pale yellow. It has the power to accomplish all the desired things. The letter ‘Ai’ is related to Vagbhava(Sarasvati). It is in the color of crystal. It has to the power to bestow the knowledge. The letter 'O' is related to Isvara. It presents itself in the form of luminous beam. It has the power to yield all the desired fruits.
21
औकारं आदिशक्तिस्यात् शुक्लं सर्वार्थ सिद्धितम्। अंकारस्तु महेशस्स्याद् रक्तवर्णं सुखप्रदम्॥ अकारः कालरुद्रश्च रक्तं पाशनिकृन्तनम्।
aukāraṃ ādiśaktisyāt śuklaṃ sarvārtha siddhitam| aṃkārastu maheśassyād raktavarṇaṃ sukhapradam|| akāraḥ kālarudraśca raktaṃ pāśanikṛntanam|
The letter ‘Au' is related to Adisakti. It is in white color. It has the power of yielding all the desired objects. The letter Am' is related to Mahesa. It is in red color. It has the power to bestow happiness and comforts. The letter 'Ah is related to Kalarudra. It is in red color. It has the power of cutting asunder the fettering bonds.
22-24
प्राजापत्यं ककारश्च पीतं वृष्टिकरं भवेत्॥ खकारं जाह्नवी ज्ञेयं क्षीराभं पापनाशनम्। गकारो गणरूपञ्च रक्ताभं विघ्न नाशनम्॥ घकारो भैरवं ज्ञेयं मुक्ताभं शतृनाशनम्। ङ्कारः कालबीजं च कालं सर्वजयं भवेत्॥
prājāpatyaṃ kakāraśca pītaṃ vṛṣṭikaraṃ bhavet|| khakāraṃ jāhnavī jñeyaṃ kṣīrābhaṃ pāpanāśanam| gakāro gaṇarūpañca raktābhaṃ vighna nāśanam|| ghakāro bhairavaṃ jñeyaṃ muktābhaṃ śatṛnāśanam| ṅkāraḥ kālabījaṃ ca kālaṃ sarvajayaṃ bhavet||
The letter ‘ka' is related to Prajapati. It`s color is whitish yellow. It has the power to yield the shower of rain and of wealth. The letter kha' is related to Jahnavai(Ganga). It is in the color of milk. It has the power to annihilate the effects of sinful deeds. The letter 'ga' is related to the Lord Ganesa (Ganarupa). It is in the color of red. It has the power to ward off the obstacles. The letter ‘gha' is related to Bhairava. It is in the color of pearl. It has the power of destroying the enemy. The letter 'n'a' is related Kala Deva. It is in the color of black. It has the power of bestowing victory in all endeavors.
25-26
चकारश्चण्डरुद्रस्स्याद् अञ्जनं त्रिपुरापहम्।। छकारो भद्रकाली स्यात् राजावर्त जयप्रदम्॥ जकारं जंभभित् ज्ञेयं रक्ताभं जयावहम्। झकारस्त्वर्धनारी स्यात् श्यामं सर्व जयावहम्॥ जकारः कोटिविज्ञेयं पीतं रोगविनाशनम्।
cakāraścaṇḍarudrassyād añjanaṃ tripurāpaham|| chakāro bhadrakālī syāt rājāvarta jayapradam|| jakāraṃ jaṃbhabhit jñeyaṃ raktābhaṃ jayāvaham| jhakārastvardhanārī syāt śyāmaṃ sarva jayāvaham|| jakāraḥ koṭivijñeyaṃ pītaṃ rogavināśanam|
The letter 'ja' is related to Canda Rudra. It is in the color of black. It has the power of destroying the three bands of negative forces. The letter ‘cha' is related to Bhadra Kali. It is in the color of rajavarta' flower. It has the power of yielding the final victory. The letter ja' is related to Jambhabhit. It is in the color of red. It is of the nature of conducing to the final victory. The letter jha' is related to Ardhanari form of Siva. It is in the color of blue-black. It is conducive to victory in all the efforts undertaken. The letter ‘jna' is related to Koti Rudra. It`s color is whitish yellow. It has the power of warding off the diseases.
27-29
भृङ्गीशस्स्याट्टकारं तु रक्तं सर्वसुखावहम्।। ठकारश्चन्द्रबीजं च सितं मृत्यु विनाशनम्। डकारश्चैकनेत्रं च पीतं कालजयं भवेत्॥ ढकारो यमबीजं च नीलं मृत्यु विनाशनम्। णकारो नन्दिबीजं च रक्ताभं चार्थसिद्धिदम्॥
bhṛṅgīśassyāṭṭakāraṃ tu raktaṃ sarvasukhāvaham|| ṭhakāraścandrabījaṃ ca sitaṃ mṛtyu vināśanam| ḍakāraścaikanetraṃ ca pītaṃ kālajayaṃ bhavet|| ḍhakāro yamabījaṃ ca nīlaṃ mṛtyu vināśanam| ṇakāro nandibījaṃ ca raktābhaṃ cārthasiddhidam||
The letter 'Ta' is related to Bhrungiisa. It is in the color of red. It is conducive to all states of happiness. The letter 'Tha 'is related to the Moon. It is in white color. It has the power of annihilating the chances of untimely death. The letter 'Da' is related to Ekanetra Rudra. It is in the color of whitish yellow. It has the power to gain victory over the Kaladeva. The letter 'Dha' is related to Yama. It is in blue color. It has the power of annihilating the chances of immature death. The letter 'NA' is related to Nandi Deva. It is in the color of red. It has the power of yielding the objects of enjoyments.
30-31
तकारो वास्तुदैवत्यं श्वेतं सर्वजयं भवेत्। थकारो धर्मिणो ज्ञेयं कुन्दाभं स्याज् जयप्रदम्॥ दुर्गाबीजं दकारश्च श्यामं सर्वार्थ सिद्धिदम्। धकारो धनदः प्रोक्तः पीताभं चार्थसिद्धिदम्॥ नकारश्चैव सावित्री स्फाटिकं पापनाशनम्।
takāro vāstudaivatyaṃ śvetaṃ sarvajayaṃ bhavet| thakāro dharmiṇo jñeyaṃ kundābhaṃ syāj jayapradam|| durgābījaṃ dakāraśca śyāmaṃ sarvārtha siddhidam| dhakāro dhanadaḥ proktaḥ pītābhaṃ cārthasiddhidam|| nakāraścaiva sāvitrī sphāṭikaṃ pāpanāśanam|
The letter 'ta' is related to Vastu Devata. It is in white color. It is of the nature of bestowing the power to gain victory over all . The letter ‘tha' is related to Dharmi. Its color is like the color of kunda flower. It has the power of bestowing victory. The letter ‘da' is related to Durga. It's color is blue-black. It is of the nature of bestowing the capacity to accomplish everything. The letter ‘dha' is related to Dhanada(Kubera). Its color is whitish yellow. It has the power of yielding all the desired things. The letter ‘na' is related to Savitri. It is in the color of crystal. It is of the nature of annihilating the effects of sinful deeds.
32-34
पर्जन्यस्तु पकारस्स्याच्छुक्लाभं वृष्टिसिद्धिदम्॥ फकारः पाशुपत्यं च श्वेतं पाशनिकृन्तनम्। बकारस्तु त्रिमूर्तिस्स्यात् पीतं सर्वार्थ सिद्धिदम्। भकारं भार्गवं विद्याद् रक्तं सर्वार्थ सिद्धिदम्। मकारं मदनं विद्यात् श्यामं सर्वजयप्रदम्॥
parjanyastu pakārassyācchuklābhaṃ vṛṣṭisiddhidam|| phakāraḥ pāśupatyaṃ ca śvetaṃ pāśanikṛntanam| bakārastu trimūrtissyāt pītaṃ sarvārtha siddhidam| bhakāraṃ bhārgavaṃ vidyād raktaṃ sarvārtha siddhidam| makāraṃ madanaṃ vidyāt śyāmaṃ sarvajayapradam||
The letter pa' is related to Parjanya(Indra /Varuna). It is in the color of white. It has the power to cause the showers of rain. The letter 'pha' is related to Pasupati. It's color is bright white. It has the power to sever the limiting bonds. The letter ‘ba' is related Trimurti . It`s color is whitish yellow. It has the power of enabling to accomplish all the deeds undertaken. The letter ‘ma' is related to Madana(Kama Deva). It's color is blue-black. It has the power of enabling to gain victory over the obstructing forces.
35-36
यकारो वायुदैवत्यं कृष्णं उच्चाटनं भवेत्। रकारो वह्नि दैवत्यं रक्ताभं संहृतिर्भवेत्॥ लकारः पृथवी तत्त्वं पीतञ्च स्तंभनं भवेत्। वारुणं स्याद्वकारं तु शुक्लाभं रोगनाशनम्॥
yakāro vāyudaivatyaṃ kṛṣṇaṃ uccāṭanaṃ bhavet| rakāro vahni daivatyaṃ raktābhaṃ saṃhṛtirbhavet|| lakāraḥ pṛthavī tattvaṃ pītañca staṃbhanaṃ bhavet| vāruṇaṃ syādvakāraṃ tu śuklābhaṃ roganāśanam||
The letter ‘ya' is related to Vayu Deva. It is in black color. It has the power to drive away the enemy or to make a person leave his business. The letter ‘ra' is related to the Agni Deva. It is in red color. It has the power to incinerate, to cause destruction. The letter 'la' is related to Pruthvi tattva(Earth). It's color is pale yellow. It has the power to stabilize, to immobilize. The letter 'va' is related to Varuna Deva. It is in the color of moon-white. It has the power to alleviate sickness and maladies.
37-39
लक्ष्मी रूपं शकारश्च हेमाभं श्रीकरं भवेत्। षकारो द्वादशादित्यो रक्तं सर्वार्थ सिद्धिदम्॥ सकारशक्ति रूपं च रक्तं स्थितिकरं भवेत्। हकारश्शिवबीजं च शुद्धस्फटिक सन्निभम्॥ अणिमाद्यष्टसिद्धिं च भुक्तिमुक्ति प्रदायकम्। विद्याबीजं क्षकारश्च क्षीराभं स्यात् सुखप्रदम्॥
lakṣmī rūpaṃ śakāraśca hemābhaṃ śrīkaraṃ bhavet| ṣakāro dvādaśādityo raktaṃ sarvārtha siddhidam|| sakāraśakti rūpaṃ ca raktaṃ sthitikaraṃ bhavet| hakāraśśivabījaṃ ca śuddhasphaṭika sannibham|| aṇimādyaṣṭasiddhiṃ ca bhuktimukti pradāyakam| vidyābījaṃ kṣakāraśca kṣīrābhaṃ syāt sukhapradam||
The letter 'Sa' is related to Lakshmi. It is in golden color. It has the power to bestow riches and wealth. The letter 'sha' is related to Dvadasa Adityas( 12 suns). It is in red color. It has the power of yielding all the desired objects. The letter 'sa' is related Sakti. It is in red color. It has the power to give stability, to enable to exist for a long time. The letter ‘ha' is related to Siva. It is in the color of pure crystal. It has the power to bestow the eight kinds of yogic accomplishments (anima and others) and the power to give the worldly enjoyments as well as liberation. The letter ‘ksha' is related to Vidya (science of spiritual disciplines). It is in the color of milky white. It has the power to bestow happiness.
40-41
इत्येते ह्यधिदेवाश्च फलं वर्णक्रमेण तु। अकारादि क्षकारान्तं समासात् परिकीर्तितम्॥ प्रत्येकं वर्णरूपं च देवतात्मक इष्यते। देवानां बीजनामानि वर्णास्तत्र प्रकल्पिताः॥ तस्माद्बीजानि चोक्तानि ज्ञात्वा मन्त्रान् समुद्धरेत्।
ityete hyadhidevāśca phalaṃ varṇakrameṇa tu| akārādi kṣakārāntaṃ samāsāt parikīrtitam|| pratyekaṃ varṇarūpaṃ ca devatātmaka iṣyate| devānāṃ bījanāmāni varṇāstatra prakalpitāḥ|| tasmādbījāni coktāni jñātvā mantrān samuddharet|
Thus, the presiding Deity, effect and color of all the letters from ‘A’ to ‘ksha' have been told succinctly, in the due order of the letters. For each letter, color, form and the related Deity are to be contemplated. Based on such letters as associated with three factors, the seed-letter corresponding to the name of a particular Deity gets formed. Therefore, all these letters are considered as the seed-letters. Having known such signicficance of the seed-letters, the Guru should formulate the mantra pertaining to a Deity.
42-43
देवतास्स्थापने काले लिङ्गे वा कौतुकेऽपि वा॥ दिक्षायां प्रोक्षणे काले सकलीकरणे तथा। बीजानि विन्यसेद्धीमान् मूर्धादि क्रमशस्तथा॥
devatāssthāpane kāle liṅge vā kautuke'pi vā|| dikṣāyāṃ prokṣaṇe kāle sakalīkaraṇe tathā| bījāni vinyaseddhīmān mūrdhādi kramaśastathā||
While performing the installation of a Deity or Linga, tying up the protective band, initiation, consecration, anga-nyasa and kara-nyasa, the Guru should do the nyasa of these seed-letters over his body by touching his head and other parts of his form, in the prescribed order.
44-46
एवमेवक्रमेणैव ज्ञात्वा वर्णान् विशेषतः। तत्तद्वर्णाकृतिं ध्यात्वा जपेत्सर्वार्थ सिद्धिदम्॥ मातृका सर्वमन्त्राणां मुख्यभूता भवेदिह। ताश्शक्तिरुद्र संयुक्ताः केवलं वा समभ्यसेत्॥ अनया साध्यते सर्वं तस्मादेतान् न्यसेज्जपेत्।
evamevakrameṇaiva jñātvā varṇān viśeṣataḥ| tattadvarṇākṛtiṃ dhyātvā japetsarvārtha siddhidam|| mātṛkā sarvamantrāṇāṃ mukhyabhūtā bhavediha| tāśśaktirudra saṃyuktāḥ kevalaṃ vā samabhyaset|| anayā sādhyate sarvaṃ tasmādetān nyasejjapet|
Having known well the specific features of the letters, having well contemplated the color and form of all the concerned seed letters, the sadhaka should do the incantation (japa) of the chosen mantra. Such incantation is capable of yielding all the desired effects. In the Agama, it is maintained that all these seed-letters(matrukas) are considered as the important causal factors of all the mantras. The nyasa of these seed-letters may be done as associated with the concerned Rudra and Raudri(Siva and Sakti) or may be done without associating with them. By such nyasa, all the activities are accomplished. Therefore, the Guru and the sadhaka should first do the nyasa of these seed-letters and then do the incantation (japa).
॥ इति कामिकाख्ये महातन्त्रे मन्त्रोद्धार पटलो द्वितीयः॥
|| iti kāmikākhye mahātantre mantroddhāra paṭalo dvitīyaḥ||
This is the 2nd chapter titled "Formulation of Significant Mantras” in the Great Tantra called Kamika
Paṭala 3 — स्नान विधिः snana vidhih Directions for Taking the Daily Bath in Various Ceremonial Ways (part 1/2)
1-2
अथ स्नान विधिं वक्ष्ये परमेश प्रकाशितम्। सर्वदोषहरं पुण्यं मनःप्रीतिकरं परम्॥ वारुणञ्च तथाग्नेयं मात्र मानसमेव च। वायव्यञ्च महेन्द्राख्यं स्नानं षड्धिमीरितम्॥
atha snāna vidhiṃ vakṣye parameśa prakāśitam| sarvadoṣaharaṃ puṇyaṃ manaḥprītikaraṃ param|| vāruṇañca tathāgneyaṃ mātra mānasameva ca| vāyavyañca mahendrākhyaṃ snānaṃ ṣaḍdhimīritam||
Then, I will explain various ceremonial methods of taking the daily bath as revealed by Lord Paramesvara. Such bath is capable of warding off all sorts of defilement; it is auspicious and meritorious; efficacious in yielding a serene state of contentment to the mind; it is of supreme nature. There are six kinds of ceremonial ablution - watery, fiery, mantric, mentally performable, airy and the one related to sunshine, rain and dust( varuna, agneya, mantra, manasa, vayavya and the mahendra).
3-4
ब्राह्म मुहूर्ते चोत्थाय हृत्पङ्कजगतं शिवम्। निष्कम्पं दीपिकाकारं प्रणवात्मकं अव्ययम्॥ । ध्यायन् प्रभाते विमले दण्डपाणिस्सहायवान्। गत्वा निकेतनाद्वाह्ये विजनं सजलाशयम्॥
brāhma muhūrte cotthāya hṛtpaṅkajagataṃ śivam| niṣkampaṃ dīpikākāraṃ praṇavātmakaṃ avyayam|| | dhyāyan prabhāte vimale daṇḍapāṇissahāyavān| gatvā niketanādvāhye vijanaṃ sajalāśayam||
Before the dawn, in the specific time known as 'braha muhutrta' (between 4.30 a.m to 6 a.m), the sadhaka should get up from the bed and during that pure duration of very early morning, he should meditate on Lord Siva who is eternal and who is present in his own heart-lotus as unflickering and steady lamp, as of the nature of Prnava-letter(OM). Then holding a staff in his hand for assistance and protection, he should come out of his house and proceed towards a water-source(lake, pond and such others) while it is not frequented by the people.
5-7
स्नानं आवश्यकं तत्र कुर्याद्वै साधकोत्तमः। मूत्रकण्टक कीटास्थि विष्ठादि प्रावृतं त्यजेत्॥ मार्गशष्य नदीगर्त तोय गोमय भस्मसु। श्मशानाराम गोष्ठेकद्रुमशृङ्गाटकादिषु॥ आवश्यकं न कर्तव्यं स्त्रीगोविप्रार्क लिङ्गिनाम्। चन्द्रस्य सम्मुखो भूत्वा भूतानां विकृतेस्तथा॥
snānaṃ āvaśyakaṃ tatra kuryādvai sādhakottamaḥ| mūtrakaṇṭaka kīṭāsthi viṣṭhādi prāvṛtaṃ tyajet|| mārgaśaṣya nadīgarta toya gomaya bhasmasu| śmaśānārāma goṣṭhekadrumaśṛṅgāṭakādiṣu|| āvaśyakaṃ na kartavyaṃ strīgoviprārka liṅginām| candrasya sammukho bhūtvā bhūtānāṃ vikṛtestathā||
There, the foremost sadhaka should attend to the call of nature and take bath. He should abandon the places defiled by urine, rendered unfit by the presence of insects, thorns and strewn with excrements. The walk-ways, area with the growth of tender grass, river, hollows, sheath of water, places with cow-dung and sacred ash, burrial ground, garden, cow-pen, place where there is only one tree, place where four roads meet and such others- all these should be avoided for attending the call of nature. He should not attend the call of nature in the presence of women, cow, brahmin and the asectics holding some religious insignia. He should not do this, facing the sun, moon or fire or near the places where various musical instruments are kept.
8-10
दिवा वा सन्ध्ययोस्सौम्यवक्रः कर्णस्थसूत्रकः। शिरोवकुण्ठनं कृत्वा त्यजेत्तदुभयन्नरः॥ रात्रौ दक्षिणवक्रस्तु तृणाद्यन्तरिते भुवि। मौनी गुल्मादि सञ्चन्नो नासाग्राहित लोचनः॥ विष्ठावियत्प्रजनन दिक्षु दृष्टिं न च क्षिपेत्। नासापीडन निष्ठीव ह्रस्वोद्गारादिकं त्यजेत्॥
divā vā sandhyayossaumyavakraḥ karṇasthasūtrakaḥ| śirovakuṇṭhanaṃ kṛtvā tyajettadubhayannaraḥ|| rātrau dakṣiṇavakrastu tṛṇādyantarite bhuvi| maunī gulmādi sañcanno nāsāgrāhita locanaḥ|| viṣṭhāviyatprajanana dikṣu dṛṣṭiṃ na ca kṣipet| nāsāpīḍana niṣṭhīva hrasvodgārādikaṃ tyajet||
Having kept the sacred thread on his ear and having screened his head he should sit facing the north in the day-time and during the time of twilight sandhya) and pass out urine and feces. He shouldsit facing the south, in the night time. He should do these two activities in a spot covered by dry grass and such others and well enclosed by bushes and others. Fixing his eye on the tip of his nose, he should do these. He should not see the open space, direcions, his own feces and the genital organ. Blowing the nose, spitting, belching, Vomiting - all such actions should be avoded by him.
11-13
तृणलोष्ठादि मृत्खण्डैः मलङ्गुतगतं हरेत्। काष्ठगोमय पाषाणकाथ्यादि परिवर्जयेत्॥ सवासा वामहस्तेन सङ्ग्रह्य जननन्नरः। शुद्धामशर्करां मृट्ठी मृदं शौचार्थं आहरेत्॥ १२ वृक्षाम्बुसेतु वल्मीक ग्राममध्योत्करस्थिताम्। मृदमन्यावशिष्टाञ्च शौचार्थं परिवर्जयेत्॥
tṛṇaloṣṭhādi mṛtkhaṇḍaiḥ malaṅgutagataṃ haret| kāṣṭhagomaya pāṣāṇakāthyādi parivarjayet|| savāsā vāmahastena saṅgrahya jananannaraḥ| śuddhāmaśarkarāṃ mṛṭṭhī mṛdaṃ śaucārthaṃ āharet|| 12 vṛkṣāmbusetu valmīka grāmamadhyotkarasthitām| mṛdamanyāvaśiṣṭāñca śaucārthaṃ parivarjayet||
He should wipe off the feces present in the anus with grass, a piece of broken earthen ware, clod of earth. Sticks, cow-dung, gravel, bones - all such things should be avoided for cleansing. Being clothed, holding the genital organ with left hand, the sadhaka should collect earth which should be pure, soft and devoid of small stones for the purpose of cleansing. He should avoid the earth available under a tree and water, dam, available from ant-hill / hillock or the heap of earth piled up in the middle of the village. For the purpose of cleansing, he should avoid the remnants of the earth used by others.
14-16
प्रक्षालिताम्बुतीरे तु विन्यसेत्स्वस्य दक्षिणे। शौचं समाचरेदेकमृदा जनन शोधनम्॥ तथैव वामहस्तं तु सप्तभिर्गुद शोधनम्। दशभिर्वामहस्तन्तु सप्तभिश्चोभयङ्करम्॥ पादौ पाणी च संशोध्य मृदा चैव सकृत्सकृत्। आमली फलमात्रन्तु मृत्पिण्डं योजयेत्सकृत्॥ सोपवीतस्समुत्थाय तटेऽन्यत्राचमेद् बुधः।।
prakṣālitāmbutīre tu vinyasetsvasya dakṣiṇe| śaucaṃ samācaredekamṛdā janana śodhanam|| tathaiva vāmahastaṃ tu saptabhirguda śodhanam| daśabhirvāmahastantu saptabhiścobhayaṅkaram|| pādau pāṇī ca saṃśodhya mṛdā caiva sakṛtsakṛt| āmalī phalamātrantu mṛtpiṇḍaṃ yojayetsakṛt|| sopavītassamutthāya taṭe'nyatrācamed budhaḥ||
He should place the colleted earth on the bank of the tank or river whose water is sanctified with sprinkling of water drops. He should place it to his right side. First, he should cleanse the genital organ with a handfull of earth. Then he should cleanse his left hand with the earth. Then, he should cleanse the anus seven times with the collected earth. Then, the left hand should be cleansed ten times. Afterwards, both the hands should be cleansed seven times. Then, he should wash his legs and hands with the earth once. For washing the legs and hands, he may take the earth to be in the size of myrobalan fruit and cleanse one time. Having cleansed in this way, he should come out of the tank or river , setting right his sacred thread well and go to the other point of the shore or to the other bank and perform the ‘acamana' (taking of three sips of water).
17-19
गृहे मैत्रपदे वापि कृत्वा चावश्यक क्रियाम्॥ शौचं समाचरेत् स्नानं मन्दिरे प्राग्विधानतः। संग्राह्य दन्तकाष्ठन्तु हरेइन्तगतं मलम्॥ वस्वर्काङ्गुल मानन्तु काष्ठं नैष्ठिकभोगिनोः। सार्दै त्वगन्वितमृर्जु समच्छेदमृजूद्वहम्॥ कनिष्ठाङ्गुलिनाहं तु कर्तव्यं उभयं नृणाम्।
gṛhe maitrapade vāpi kṛtvā cāvaśyaka kriyām|| śaucaṃ samācaret snānaṃ mandire prāgvidhānataḥ| saṃgrāhya dantakāṣṭhantu hareintagataṃ malam|| vasvarkāṅgula mānantu kāṣṭhaṃ naiṣṭhikabhoginoḥ| sārdai tvaganvitamṛrju samacchedamṛjūdvaham|| kaniṣṭhāṅgulināhaṃ tu kartavyaṃ ubhayaṃ nṛṇām|
Attending to the call of nature and bath may be done even in one's own house, especially in a separate room designed in the Mitra pada( segment belonging to the vastu Deity, Mitra) of the house. Cleansing and the bath may be done in the way as explained before. Having taken the toothstick, he should remove the dirt present in the teeth. For those who are devoted to life-long abstinence from the worldly attachments, the length of the tooth-stick should be 8 digits(angulas). For those who are aspiring for the worldly enjoyments, the length of the tooth-stick should be 12 digits. The tooth-stick should be wet, well covered with the bark, straight and evenly shaped. The thickness of the tooth-stick should be equal to that of the little finger, for the both(ascetics and the worldly minded).
20-22
करञ्जञ्चिरबिल्वञ्च खदिरञ्चार्जुनं तथा॥ अपामार्ग च मुक्त्यर्थं जंब्वाम्रककुभादिकम्। भुक्तये धवधात्री च माकुलीनिम्बसंभवम्॥ शिग्रश्लेष्मातकैरण्ड पिशाचतरुसंभवम्। वर्जयेद्दन्तकाष्ठं तदन्यल्लोह विनिर्मितम्॥
karañjañcirabilvañca khadirañcārjunaṃ tathā|| apāmārga ca muktyarthaṃ jaṃbvāmrakakubhādikam| bhuktaye dhavadhātrī ca mākulīnimbasaṃbhavam|| śigraśleṣmātakairaṇḍa piśācatarusaṃbhavam| varjayeddantakāṣṭhaṃ tadanyalloha vinirmitam||
To make the tooth-sticks for those who are motivated to liberation, the sticks of karanja, cirabilva, khadira, arjuna, apamarga, jambu, amra, kakubha and such other trees should be used. For those who are intent on the worldly enjoyments, the sticks of dhava, dhatri, makuli and nimba trees should be taken. The sticks of sigra, sleshmata, kairanda and paisaca trees should be avoided. Tooth-stick made of any metal should also be avoided.
23-24
नद्यास्समुद्रगाश्चैव तटाकाश्च नदास्तथा। पल्वलाः प्लवनाश्चैव संगमाः पुण्यतीर्थकाः॥ श्रेष्टास्तु दीक्षितस्येह पुष्करिण्यान्तु मध्यमम्। अधमा दीर्घिकाद्यासु कूपे चैवाधमाधमम्॥
nadyāssamudragāścaiva taṭākāśca nadāstathā| palvalāḥ plavanāścaiva saṃgamāḥ puṇyatīrthakāḥ|| śreṣṭāstu dīkṣitasyeha puṣkariṇyāntu madhyamam| adhamā dīrghikādyāsu kūpe caivādhamādhamam||
For those who are initiated, taking bath in the rivers which are joining the ocean, lake, rivers which are flowing towards west, tank well-designed for raft-festival, confluence of rivers, sacred reservoirs is considered to be of supreme nature. Taking bath in the lotus-pool is of medium nature. Taking bath in the obling tank or lengthy lake and such others is of inferior nature. Taking bath in a well is of lowermost nature.
25-29
विशुद्धमृत्स्नया कुर्याद्वारणन्तु चतुर्विधम्। वस्वङ्गुलप्रमाणन्तु खात्वोद्धृत्यास्त्रमुच्चरन्॥ हृदयेन मृदं ग्राह्य तेन खातं प्रपूरयेत्। निधाय जलतीरे तु संसिच्य शिरसैव तु॥ तृणादीन् शिखया शोध्य कवचेन त्रिधा भजेत्। नाभेरधस्ताद्भागेन चान्येनास्त्रं समुच्चरन्॥ सप्तधा परतस्सर्वाण्यङ्गानि क्षालयेद्धः। हस्ताभ्यां आस्यदृङ्गासाश्रोत्रादीनि पिधाय च॥ प्राणानायम्य हृद्यस्त्रन्निमज्यार्कद्युतिं स्मरेत्। जले स्नात्वैवमुत्तीर्य दीक्षायुक्तस्त्रिवर्णकः॥
viśuddhamṛtsnayā kuryādvāraṇantu caturvidham| vasvaṅgulapramāṇantu khātvoddhṛtyāstramuccaran|| hṛdayena mṛdaṃ grāhya tena khātaṃ prapūrayet| nidhāya jalatīre tu saṃsicya śirasaiva tu|| tṛṇādīn śikhayā śodhya kavacena tridhā bhajet| nābheradhastādbhāgena cānyenāstraṃ samuccaran|| saptadhā paratassarvāṇyaṅgāni kṣālayeddhaḥ| hastābhyāṃ āsyadṛṅgāsāśrotrādīni pidhāya ca|| prāṇānāyamya hṛdyastrannimajyārkadyutiṃ smaret| jale snātvaivamuttīrya dīkṣāyuktastrivarṇakaḥ||
The four kinds of watery-bath(varuna snana) should be done with pure earth. To collect the earth, the initiated sadhka should dig the ground to a depth of 8 angulas and take out earth, reciting the astra mantra. Then having collected the earth form the pit with the accompaniment of hrudaya mantra, he should fill up the pit with the earth taken out before. He should place the collected earth on the bank and sprinkle over it with the recital of siro mantra. Having removed the bits of grass and other impure things from the earth reciting the sikha mantra, he should divide it into three parts reciting the kavaca mantra. He should besmear the one portion of the earth over his body below the navel, reciting the astra mantra. Another portion of the earth should be divide into seven parts and these should be besmeared over all the parts of the body by the wise sadhaka. Having closed his mouth, eyes, nose and ears with the fingers of the both hands held in shanmukhi mudra, he should do 'pranayama'. While doing so, he should keep himself submerged under the water, contemplating the presence of astra mantra within his heart with the brilliance of the sun . The initiated sadhakas belonging to the first three castes should take the bath in this way and come out of the water.
30-32
अविरक्तः पुरा ब्राह्मीं सन्ध्यां वन्देत साधकः। भजेत्तदन्ते शैवीन्तु संक्षेप विधिमाश्रितः॥ सर्वकाम प्रसिद्ध्यर्थं मेलामन्त्रं जपेद् बुधः। इतरस्तु विरागात्मा लौकिकार्थ पराङ्मुखः॥ कुर्याद् ब्राह्मीं न वा कुर्याच्छैवीमेव नियोगतः। दीक्षितो गणजातिश्चेदस्त्रसन्ध्यां उपासयेत्॥
aviraktaḥ purā brāhmīṃ sandhyāṃ vandeta sādhakaḥ| bhajettadante śaivīntu saṃkṣepa vidhimāśritaḥ|| sarvakāma prasiddhyarthaṃ melāmantraṃ japed budhaḥ| itarastu virāgātmā laukikārtha parāṅmukhaḥ|| kuryād brāhmīṃ na vā kuryācchaivīmeva niyogataḥ| dīkṣito gaṇajātiścedastrasandhyāṃ upāsayet||
The initiated who is not detached from the worldly life should first worship Brahmi, the twilight Goddess. Upon the completion of this, he should perform the specific worship known as 'saiva sandhya', in a brief way adhering to the rules prescribed for that. Then, the wise sadhaka should recite the ‘mela mantra' in order to accomplish well all the things as desired by him. The ascetic who is indifferent to the worldly affairs may or may not do the worship of Brahmi. But, as per the injunctions laid down in the Agamas, he may perform ‘saiva sandhya' only. If the initiated person belongs to fourth caste, he should perform ‘astra sandhya'.
33-35
अवशिष्टमृदो भागं संग्राह्य जलमध्यतः।। स्थित्वा वामकरे कुर्यात् त्रिभागं उदगाननः॥ चतुरङ्गैस्सकृद्दक्षं सप्तधा हेतिनेन्द्रगम्। मूलेन दशधेन्दुस्थम् भागमेवन्तु मन्त्रयेत्॥ दिक्ष्वस्त्रजप्तं प्रक्षिप्य मूलजप्तं जले न्यसेत्। कल्पयेच्छिवतीर्थन्तु बाहुभ्रमणमात्रतः॥
avaśiṣṭamṛdo bhāgaṃ saṃgrāhya jalamadhyataḥ|| sthitvā vāmakare kuryāt tribhāgaṃ udagānanaḥ|| caturaṅgaissakṛddakṣaṃ saptadhā hetinendragam| mūlena daśadhendustham bhāgamevantu mantrayet|| dikṣvastrajaptaṃ prakṣipya mūlajaptaṃ jale nyaset| kalpayecchivatīrthantu bāhubhramaṇamātrataḥ||
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.
36-37
लिप्वाङ्गजप्तभागेन सर्वाण्यङ्गानि मस्तकात्। निमज्य पिहितद्वारो ध्यायेच्छिवं अनामयम्॥ सूर्यसोमात्मकौ हस्तौ संयोज्य घटमुद्रया।। मूलमन्त्रादिकैर्मन्त्रैस्सेकः कार्यस्सकृत्सकृत्॥
lipvāṅgajaptabhāgena sarvāṇyaṅgāni mastakāt| nimajya pihitadvāro dhyāyecchivaṃ anāmayam|| sūryasomātmakau hastau saṃyojya ghaṭamudrayā|| mūlamantrādikairmantraissekaḥ kāryassakṛtsakṛt||
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.
38-39
सुगन्धामलकाद्यैस्तु स्नायाद्राजोपचारतः। राजवर्द्धमपीठादि सुस्थितो हेमकुम्भकैः॥ स्नात्वा निमज्जनार्थन्तु कुर्याच्छब्दैस्सुमङ्गलैः। तीर्थे विन्यस्तमन्त्रांस्तु संहृत्य स्वहृदिन्यसेत्॥
sugandhāmalakādyaistu snāyādrājopacārataḥ| rājavarddhamapīṭhādi susthito hemakumbhakaiḥ|| snātvā nimajjanārthantu kuryācchabdaissumaṅgalaiḥ| tīrthe vinyastamantrāṃstu saṃhṛtya svahṛdinyaset||
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.
40-41
अथवा स्वगृहे शुद्ध वारिणा शीतलेन वा। तप्तेन लिप्तभूमिस्थपीठस्थः स्नानमाचरेत्॥ नवाष्टपञ्चभिः कुम्भैश्शिवमन्त्र प्रकल्पितैः। वाससा परिशुद्धेन धवलेन शरीरगम्॥ उद्वर्यापनयेत्संयक् स्नानवारि शनैश्शनैः।
athavā svagṛhe śuddha vāriṇā śītalena vā| taptena liptabhūmisthapīṭhasthaḥ snānamācaret|| navāṣṭapañcabhiḥ kumbhaiśśivamantra prakalpitaiḥ| vāsasā pariśuddhena dhavalena śarīragam|| udvaryāpanayetsaṃyak 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.
42-43
भुक्तिमुक्तिदं आग्नेयं कार्य शुद्धेन भस्मना॥ स्नानं चतुर्विधं भस्म भवेत्कल्पादि भेदतः। कल्पञ्चैवानुकल्पञ्च उपकल्पं अकल्पकम्॥ तेष्वाद्यं तत उत्कृष्टतममन्यदभावतः।
bhuktimuktidaṃ āgneyaṃ kārya śuddhena bhasmanā|| snānaṃ caturvidhaṃ bhasma bhavetkalpādi bhedataḥ| kalpañcaivānukalpañca upakalpaṃ akalpakam|| teṣvādyaṃ 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.
44-48
ॐ रोगादिरहिता या गौः कृष्णा वा कपिलाथवा॥ तस्या गोमयमादाय खस्थं पद्मदलादिना। सद्येन गोमयं ग्राह्य पिण्डं वामेन कारयेत्॥ विमले शोषयित्वा तु दहेद्धोराच्छिवाग्निना। शुष्कं वनगतं यत्तु गोमयञ्चूर्णितं तथा॥ निर्दग्धं अनुकल्पाख्यं आपगादिगतं तु यत्। वस्त्रेणान्तरितं भस्म गोमूत्रैर्बद्ध पिण्डकम्॥ दग्धं प्रागुक्त विधिना भवेद्भस्मोपकल्पकम्। अन्यैरापादितं भस्म अकल्पकमिति स्मृतम्॥
ॐ rogādirahitā yā gauḥ kṛṣṇā vā kapilāthavā|| tasyā gomayamādāya khasthaṃ padmadalādinā| sadyena gomayaṃ grāhya piṇḍaṃ vāmena kārayet|| vimale śoṣayitvā tu daheddhorācchivāgninā| śuṣkaṃ vanagataṃ yattu gomayañcūrṇitaṃ tathā|| nirdagdhaṃ anukalpākhyaṃ āpagādigataṃ tu yat| vastreṇāntaritaṃ bhasma gomūtrairbaddha piṇḍakam|| dagdhaṃ prāgukta vidhinā bhavedbhasmopakalpakam| anyairāpāditaṃ bhasma akalpakamiti smṛtam||
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 siya-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.
49-51
जात्यादिदोष निर्मुक्तं रोगादिरहितञ्च यत्। तेन स्नानं प्रशस्तं स्यान्नान्येन मुनिसत्तमाः॥ एष्वेकतम आदाय पात्रेषु कलशादिषु। त्रिसन्ध्यं आचरेत्स्नानं यथा संभवतोऽथवा॥ सन्ध्यायाः पूर्वतो ब्राह्म कृत्वाऽऽकारं शिवद्विजः। सन्ध्यां समाचरेत्पूर्वं शैवीं वाऽवश्यकं तथा॥
jātyādidoṣa nirmuktaṃ rogādirahitañca yat| tena snānaṃ praśastaṃ syānnānyena munisattamāḥ|| eṣvekatama ādāya pātreṣu kalaśādiṣu| trisandhyaṃ ācaretsnānaṃ yathā saṃbhavato'thavā|| sandhyāyāḥ pūrvato brāhma kṛtvā''kāraṃ śivadvijaḥ| sandhyāṃ samācaretpūrvaṃ śaivīṃ vā'vaśyakaṃ tathā||
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.
52
जलस्नानं पुराकृत्वा प्रातरानेयं अभ्यसेत्। सन्ध्यान्तरे तथाग्नेयं केवलं वा सवारुणम्॥ शक्तानां विधिरेवं स्याद् अशक्तानां यथेच्छया।
jalasnānaṃ purākṛtvā prātarāneyaṃ abhyaset| sandhyāntare tathāgneyaṃ kevalaṃ vā savāruṇam|| śaktānāṃ vidhirevaṃ syād aśaktānāṃ 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 apble 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.
53-54
आग्नेयं वारुणस्नानाद् असंख्येयफलावहम्।। तस्माद्वारुणं उत्सृज्य स्नानं आग्नेयं अभ्यसेत्। शोधयेदनपेक्षस्तु शुद्ध्यै शोच्यस्य वस्तुनः॥
āgneyaṃ vāruṇasnānād asaṃkhyeyaphalāvaham|| tasmādvāruṇaṃ utsṛjya snānaṃ āgneyaṃ abhyaset| śodhayedanapekṣastu śuddhyai śocyasya vastunaḥ||
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.
55-58
यथा गङ्गाजलं शुद्धं तथा भस्मापि पावनम्। भासयत्येव यद्भस्म शुभं भासयते च यत्॥ भक्षणात्सर्व पापानां भस्मेति परिगीयते। श्रीकरञ्च पवित्रञ्च हारं आभरणं तथा॥ लोकवश्यकरं पुण्यं भस्मस्नानं दिने दिने। ज्वरापस्मार पैशाच ब्रहम्राक्षस पीडिताः॥ भस्मलेपन मात्रेण स्वस्था मर्या भवन्ति च॥
yathā gaṅgājalaṃ śuddhaṃ tathā bhasmāpi pāvanam| bhāsayatyeva yadbhasma śubhaṃ bhāsayate ca yat|| bhakṣaṇātsarva pāpānāṃ bhasmeti parigīyate| śrīkarañca pavitrañca hāraṃ ābharaṇaṃ tathā|| lokavaśyakaraṃ puṇyaṃ bhasmasnānaṃ dine dine| jvarāpasmāra paiśāca brahamrākṣasa pīḍitāḥ|| bhasmalepana mātreṇa svasthā maryā bhavanti ca||
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.
59
मद्यं पीत्वा गुरुदारांश्च गत्वा स्तेयं कृत्वा ब्रह्महत्याश्च कृत्वा। भस्मच्छन्नो भस्मशय्याशयानो रुद्राध्यायी मुच्यते सर्वपापैः॥
madyaṃ pītvā gurudārāṃśca gatvā steyaṃ kṛtvā brahmahatyāśca kṛtvā| bhasmacchanno bhasmaśayyāśayāno rudrādhyāyī mucyate sarvapāpaiḥ||
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.
60-62
भस्मस्नानं जलस्नानात् कोटिपुण्यगुणं भवेत्। यतिः उद्भूलनेनैव स्नायान्नित्यं उदङ्मुखः॥ गृही यथाङ्गमालभ्य तिलकैर्वा त्रिपुण्ड्रकैः। संगृह्य मुष्टिमात्रं तु दक्षहस्तेन भस्मनः॥ धारणाच्यानयोगेन विशोध्य परमीकृतम्। विधाय शोधयेन्मूल ब्रह्माङ्ग मनुभिस्तथा॥
bhasmasnānaṃ jalasnānāt koṭipuṇyaguṇaṃ bhavet| yatiḥ udbhūlanenaiva snāyānnityaṃ udaṅmukhaḥ|| gṛhī yathāṅgamālabhya tilakairvā tripuṇḍrakaiḥ| saṃgṛhya muṣṭimātraṃ tu dakṣahastena bhasmanaḥ|| dhāraṇācyānayogena viśodhya paramīkṛtam| vidhāya śodhayenmūla brahmāṅga manubhistathā||
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.
63-65
अग्निरित्यादिन भस्म स्थाप्य वामकरे तु यत्। अस्त्रेण दक्षहस्तेन मलस्नानं तु मस्तकात्॥ कृत्वा पुनर्विधिस्नानं साभिषेकं समाचरेत्। ईशानेन कमुल्य मुखं तत्पुरुषेण तु॥ हृदयं घोरमन्त्रेण गुह्यं वामेन मन्त्रतः। सद्योजातेन सर्वाङ्गं षडङ्गैः हृदयादिकम्॥
agnirityādina bhasma sthāpya vāmakare tu yat| astreṇa dakṣahastena malasnānaṃ tu mastakāt|| kṛtvā punarvidhisnānaṃ sābhiṣekaṃ samācaret| īśānena kamulya mukhaṃ tatpuruṣeṇa tu|| hṛdayaṃ ghoramantreṇa guhyaṃ vāmena mantrataḥ| sadyojātena sarvāṅgaṃ ṣaḍaṅgaiḥ hṛdayādikam||
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.
66-68
सव्यापसव्य हस्ताभ्यां शनैरुद्धृलयेत् तनुम्। न च गुर्वग्नि देवानां सन्निधौ मार्ग एव च। अशुद्ध भूतले चैव भस्मस्नानं नयेत्सुधीः। क्वचित् शस्तं हि देवस्य सन्निधावग्नि सन्निधौ॥ उद्भूलन विधिः प्रोक्तो विप्रस्य शिवशासने। उद्भूलनेप्यशक्तेश्चेत् त्रिपुण्डं वापि कारयेत्॥
savyāpasavya hastābhyāṃ śanairuddhṛlayet tanum| na ca gurvagni devānāṃ sannidhau mārga eva ca| aśuddha bhūtale caiva bhasmasnānaṃ nayetsudhīḥ| kvacit śastaṃ hi devasya sannidhāvagni sannidhau|| udbhūlana vidhiḥ prokto viprasya śivaśāsane| udbhūlanepyaśakteścet tripuṇḍaṃ vāpi kārayet||
ॐ 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 three stripes(tripundra).
69-72
त्रिपुण्डु विधिवत्कुर्याद् विप्राद्य गृहमेधिनः। नृपविझूद्र जातीनां पट्टपुण्डू ललाटके॥ पञ्चकाष्ट द्विराष्ट सन्धिषु प्रविधीयते। मूर्धा ललाट कर्णं च चक्षुषी घ्राणकौ तथा॥ आस्यं ग्रीवा तु चांसौ च बाहू कूर्परकौ तथा। मणिबन्धौ च हृन्नाभि मेढू पायुस्तथैव च। ऊरूच जानुनी चैव जवे स्फीचौ तथैव च। पादौ द्वात्रिंशदित्येते फट्यन्ते सन्धयः क्रमात्॥ प्रियञ्चैवाष्ट मूर्तीनां विघ्नेशानां तथैव च।। दिक्पालानां वसूनाञ्च मूर्धादि परिकल्पयेत्।
tripuṇḍu vidhivatkuryād viprādya gṛhamedhinaḥ| nṛpavijhūdra jātīnāṃ paṭṭapuṇḍū lalāṭake|| pañcakāṣṭa dvirāṣṭa sandhiṣu pravidhīyate| mūrdhā lalāṭa karṇaṃ ca cakṣuṣī ghrāṇakau tathā|| āsyaṃ grīvā tu cāṃsau ca bāhū kūrparakau tathā| maṇibandhau ca hṛnnābhi meḍhū pāyustathaiva ca| ūrūca jānunī caiva jave sphīcau tathaiva ca| pādau dvātriṃśadityete phaṭyante sandhayaḥ kramāt|| priyañcaivāṣṭa mūrtīnāṃ vighneśānāṃ tathaiva ca|| dikpālānāṃ 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.
73-74
ललाट कर्णी चांसौ च बाहू च मणिकूर्परौ॥ हृदयं जटरञ्चैव नाभिपार्शी तथैव च। që e sta fase: AT: NCR: KAICII शिववह्यादि मूर्तीनां वामादीनां तथैव च। अश्विन्यास्तु प्रियं ज्ञेयं मूर्धादि परिकल्पनम्॥
lalāṭa karṇī cāṃsau ca bāhū ca maṇikūrparau|| hṛdayaṃ jaṭarañcaiva nābhipārśī tathaiva ca| që e sta fase: AT: NCR: KAICII śivavahyādi mūrtīnāṃ vāmādīnāṃ tathaiva ca| aśvinyāstu priyaṃ jñeyaṃ mūrdhādi parikalpanam||
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.
76-77
शिरो ललाट कर्णं च बाहू च हृदयं तथा। नाभि पृष्ठ इति ज्ञेयास्वष्टौ वै सन्धयः क्रमात्॥ क्रमेण ब्रह्मणश्चैवं ऋषीणां तु प्रियं भवेत्। ललाट बाहु हृन्नाभि पञ्च सन्धिषु वा भवेत्॥ शिवेश रुद्र कृष्णात्मभुवाञ्च प्रीतिसिद्धये।
śiro lalāṭa karṇaṃ ca bāhū ca hṛdayaṃ tathā| nābhi pṛṣṭha iti jñeyāsvaṣṭau vai sandhayaḥ kramāt|| krameṇa brahmaṇaścaivaṃ ṛṣīṇāṃ tu priyaṃ bhavet| lalāṭa bāhu hṛnnābhi pañca sandhiṣu vā bhavet|| 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.
78-80
मध्यतर्जन्यनामाभिस्त्रिपुण्डं विधिवन्नयेत्॥ षडण्गुल प्रमाणेन विप्राणां तु त्रिपुण्डूकम्। नृपाणां चतुरङ्गुल्यं वैश्यानां व्यङ्गुलं भवेत्॥ शूद्राणामपि सर्वेषां एकाङ्गुल्यं त्रिपुण्डूकम्। स्थ्रीणां तथैव कुर्वीत अन्यजातिस्तु वर्जयेत्॥
madhyatarjanyanāmābhistripuṇḍaṃ vidhivannayet|| ṣaḍaṇgula pramāṇena viprāṇāṃ tu tripuṇḍūkam| nṛpāṇāṃ caturaṅgulyaṃ vaiśyānāṃ vyaṅgulaṃ bhavet|| śūdrāṇāmapi sarveṣāṃ ekāṅgulyaṃ tripuṇḍūkam| sthrīṇāṃ tathaiva kurvīta anyajātistu varjayet||
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.
81-84
स्त्रीणां तु तिलकं वापि पट्टाकारं अथापि वा। अथ दीप समाकारं अर्धचन्द्र ललामकम्॥ पुंस्त्रीनपुंसकादीनां सर्वेषां प्रविधीयते। पेषितं चन्दनेनैव वारिणा संयुतं तु वा॥ केवलं वा विधातव्यं भस्मस्नानं दिनेदिने। प्रातर्मध्याह्न सायाह्न मध्यरात्रेषु सर्वदा॥ त्रिकालं वा द्विकालं वा चैककालं अथापि वा। भस्मस्नानं यथा योग्यं यः कुर्यात्सकृदेव वा॥ सर्वपाप विनिर्मुक्तस्साधयेद् ईप्सितं फलम्।
strīṇāṃ tu tilakaṃ vāpi paṭṭākāraṃ athāpi vā| atha dīpa samākāraṃ ardhacandra lalāmakam|| puṃstrīnapuṃsakādīnāṃ sarveṣāṃ pravidhīyate| peṣitaṃ candanenaiva vāriṇā saṃyutaṃ tu vā|| kevalaṃ vā vidhātavyaṃ bhasmasnānaṃ dinedine| prātarmadhyāhna sāyāhna madhyarātreṣu sarvadā|| trikālaṃ vā dvikālaṃ vā caikakālaṃ athāpi vā| bhasmasnānaṃ yathā yogyaṃ yaḥ kuryātsakṛdeva vā|| sarvapāpa vinirmuktassādhayed īpsitaṃ 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.
85-86
ताम्राज नालिकेराश्म वैणवालाभुचर्मभिः॥ स्वहस्तेनाचमेत्तैस्तु न तेनाप्रयतो भवेत्। स्वप्रमाणजलैर्युक्तं प्रस्थयुग्मापि संग्रहेत्॥
tāmrāja nālikerāśma vaiṇavālābhucarmabhiḥ|| svahastenācamettaistu na tenāprayato bhavet| svapramāṇajalairyuktaṃ prasthayugmāpi saṃgrahet||
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.
Paṭala 3 — स्नान विधिः snana vidhih Directions for Taking the Daily Bath in Various Ceremonial Ways (part 2/2)
87-88
तालमुद्रां ततः कृत्वा कौपीनं परिवर्तयेत्। वस्त्रं वातिसितं पीतं कषायं चोपवीतकम्॥ एकद्विहस्त विस्तारं दीर्घ कौपीनं उच्यते। त्रिगुणं कटिसूत्रं स्यात् द्विश्च ग्रन्थि नियन्त्रितम्॥
tālamudrāṃ tataḥ kṛtvā kaupīnaṃ parivartayet| vastraṃ vātisitaṃ pītaṃ kaṣāyaṃ copavītakam|| ekadvihasta vistāraṃ dīrgha kaupīnaṃ ucyate| triguṇaṃ kaṭisūtraṃ syāt dviśca granthi niyantritam||
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.
89-90
कार्पास निर्मितं सूत्रं त्रिगुणं त्रिगुणीकृतम्। सूत्रमेकं तु शूद्राणां वैश्यानां द्विसरं भवेत्॥ त्रिसरं क्षत्रियाणां तु विप्राणां सप्तसंख्यकम्। यद्वा पञ्चसरं तेषां नवसूत्रं अथापि वा।
kārpāsa nirmitaṃ sūtraṃ triguṇaṃ triguṇīkṛtam| sūtramekaṃ tu śūdrāṇāṃ vaiśyānāṃ dvisaraṃ bhavet|| trisaraṃ kṣatriyāṇāṃ tu viprāṇāṃ saptasaṃkhyakam| yadvā pañcasaraṃ teṣāṃ navasūtraṃ athāpi vā|
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.
91-92
सोत्तरीयन्तु विप्राणां शूद्राणां केवलं तु तत्। क्षत्रविडूद्र जातीनां यदुक्तम् चोपवीतकम्॥ पूजादि मन्त्रकाले तु धार्यन्नो धार्यमेव वा। अनुलोमादि वर्णानां युक्तायुक्तं विचार्य च॥ जातिभेदोक्त विधिना न धार्यं धार्यमेव च।
sottarīyantu viprāṇāṃ śūdrāṇāṃ kevalaṃ tu tat| kṣatraviḍūdra jātīnāṃ yaduktam copavītakam|| pūjādi mantrakāle tu dhāryanno dhāryameva vā| anulomādi varṇānāṃ yuktāyuktaṃ vicārya ca|| jātibhedokta vidhinā na dhāryaṃ 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.
93-96
चतुरङ्गुल मानेन त्रिगुणीकृत सूत्रकम्॥ वस्वर्क संख्ययायेन सूत्रं तु त्रिगुणीकृतम्। वर्तयेत्प्राङ्मुखो भूत्वा तोयसिक्तं समं शुभम्॥ ततस्तत् त्रिगुणीकृत्य समं संवर्तिताग्रकम्। वामेतर करादूर्ध्वम् भूगतौ परिवर्जयेत्॥ निधाय तद् द्रुमादौ तु यथाम्रो भूमिमागतौ। तद्धमान्मुनितृप्तिस्स्यात् तृणं दत्वाऽथ शोधनम्॥ तत्सर्वं हृदयेनैव मन्त्रेण हृदि कल्पयेत्।
caturaṅgula mānena triguṇīkṛta sūtrakam|| vasvarka saṃkhyayāyena sūtraṃ tu triguṇīkṛtam| vartayetprāṅmukho bhūtvā toyasiktaṃ samaṃ śubham|| tatastat triguṇīkṛtya samaṃ saṃvartitāgrakam| vāmetara karādūrdhvam bhūgatau parivarjayet|| nidhāya tad drumādau tu yathāmro bhūmimāgatau| taddhamānmunitṛptissyāt tṛṇaṃ datvā'tha śodhanam|| tatsarvaṃ 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.
97-100
आयुष्कामी त्वनेकञ्च द्वन्द्वसूत्रञ्च धारयेत्॥ इतरार्थी त्वयुग्मञ्च स्वल्प सूत्रं तु धारयेत्। पश्चादादाय सूत्रं तद् द्विगुणं कण्ठसंगतम्॥ आत्मस्तनान्तमानीय तेनैव त्रिगुणीकृतम्। ग्रन्थौ त्रिवेष्टनं कृत्वा सूत्रमेवं विधीयते॥ यवाद्यवार्ध मानं स्यादुत्तरीयस्य विस्मृतम्। तन्मानं उपवीतस्य सममेव विधीयते॥
āyuṣkāmī tvanekañca dvandvasūtrañca dhārayet|| itarārthī tvayugmañca svalpa sūtraṃ tu dhārayet| paścādādāya sūtraṃ tad dviguṇaṃ kaṇṭhasaṃgatam|| ātmastanāntamānīya tenaiva triguṇīkṛtam| granthau triveṣṭanaṃ kṛtvā sūtramevaṃ vidhīyate|| yavādyavārdha mānaṃ syāduttarīyasya vismṛtam| tanmānaṃ upavītasya samameva vidhīyate||
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.
101
पुरुषाघोर वामाजमन्त्रा विप्रदिततः क्रमात्। स्वस्वजात्युक्त मन्त्रेण धार्यं तदुपवीतकम्॥
puruṣāghora vāmājamantrā vipraditataḥ kramāt| svasvajātyukta mantreṇa dhāryaṃ tadupavītakam||
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.
102-103
वारुणं वा गृहस्तानां यतीनां भस्मना कृतम्। स्नानान्तरं तयोरेव नैमित्तिकं उदाहृतम्॥ ऐन्द्रचातपवृष्ट्या स्यात् प्राङ्मुखेनोर्ध्व पाणिना। स्मरता मूर्धजं मन्त्रं गच्छता पदसप्तकम्॥
vāruṇaṃ vā gṛhastānāṃ yatīnāṃ bhasmanā kṛtam| snānāntaraṃ tayoreva naimittikaṃ udāhṛtam|| aindracātapavṛṣṭyā syāt prāṅmukhenordhva pāṇinā| smaratā mūrdhajaṃ mantraṃ gacchatā padasaptakam||
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.
104
कुर्यात् गोकुलसंचार धूलिबिर्वायुसम्भवैः। पुरुषेणैव मन्त्रेण स्नानानां उत्तमोत्तमम्॥
kuryāt gokulasaṃcāra dhūlibirvāyusambhavaiḥ| puruṣeṇaiva mantreṇa snānānāṃ uttamottamam||
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.
105
सद्यादि मन्त्रजप्तेन तोयेन परिमार्जनम्। मान्त्रं तद्वारुणस्नान विधावपि विधीयते॥
sadyādi mantrajaptena toyena parimārjanam| māntraṃ tadvāruṇasnāna vidhāvapi vidhīyate||
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.
106
प्रणवस्मरणोपेतं प्राणायामेन मानसम्। सर्वस्नानेषु कर्तव्यं केवलं वा विधीयते॥
praṇavasmaraṇopetaṃ prāṇāyāmena mānasam| sarvasnāneṣu kartavyaṃ kevalaṃ vā vidhīyate||
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.
107
यावच्छरीर संशुद्धिः तावच्छुद्धिर्नपश्यताम्। भावशुच्या विशुद्धो यस्स शुद्धो नेतरस्सदा॥
yāvaccharīra saṃśuddhiḥ tāvacchuddhirnapaśyatām| bhāvaśucyā viśuddho yassa śuddho netarassadā||
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.
108-109
खरवायसगृघ्रान्त्य जनश्वाग्रामसूकरैः।। कुक्कुटप्रेतभूसङ्गशावसूतकषातकैः॥ शाक्यनिर्घन्द निर्माल्यं भोजकैरन्य लिङ्गिभिः। अन्यैश्च निन्दितैस्स्पृष्टो यदि स्नानं समाचरेत्॥
kharavāyasagṛghrāntya janaśvāgrāmasūkaraiḥ|| kukkuṭapretabhūsaṅgaśāvasūtakaṣātakaiḥ|| śākyanirghanda nirmālyaṃ bhojakairanya liṅgibhiḥ| anyaiśca ninditaisspṛṣṭo yadi snānaṃ samācaret||
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.
110-111
भागद्वयेप्युपगते नाभितोयोर्ध्व सङ्गते। प्रक्षालनादयः स्नानाद्विशुद्धिः स्यात्करादृते॥ छर्दितेऽभ्युदिते सूर्ये श्मशृ कर्मणि मैथुने। दुःस्वप्ने दुर्जनस्पर्शे स्नानं षद् विधीयते॥
bhāgadvayepyupagate nābhitoyordhva saṅgate| prakṣālanādayaḥ snānādviśuddhiḥ syātkarādṛte|| chardite'bhyudite sūrye śmaśṛ karmaṇi maithune| duḥsvapne durjanasparśe snānaṃ ṣad vidhīyate||
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.
112-113
आजानुपादौ प्रक्षाल्य हस्तावामणिबन्धनात्। कुक्कुटासनसंस्थस्तु जानुमध्यग पाणियुक्॥ संयक् बद्धशिखो भूत्वा प्राङ्मुखो वाप्युदङ्मुखः। हस्तं गोकर्वत्कृत्वा माषमग्नजलं पिबेत्॥
ājānupādau prakṣālya hastāvāmaṇibandhanāt| kukkuṭāsanasaṃsthastu jānumadhyaga pāṇiyuk|| saṃyak baddhaśikho bhūtvā prāṅmukho vāpyudaṅmukhaḥ| hastaṃ gokarvatkṛtvā māṣamagnajalaṃ pibet||
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).
114-115
अप्राणियुगफेनं च बुद्दादि विवर्जनात्। ब्रह्मतीर्थेन मूलेन त्रिः पीथ्वा द्विः प्रमार्जयेत्॥ ओष्ठाङ्गुष्ठमूलेनानामिकाङ्गुष्ठ योगतः। चक्षुर्नासाश्रुती बाहू वक्षौ नाभि शिरः स्पृशेत्॥
aprāṇiyugaphenaṃ ca buddādi vivarjanāt| brahmatīrthena mūlena triḥ pīthvā dviḥ pramārjayet|| oṣṭhāṅguṣṭhamūlenānāmikāṅguṣṭha yogataḥ| cakṣurnāsāśrutī bāhū vakṣau nābhi śiraḥ spṛśet||
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.
116-117
समन्त्राचमनं पश्चादात्मविद्या शिवाणुभिः। स्वधान्तैस्सलिलं पीत्वा हेतिनोष्ठौ प्रमार्जयेत्॥ हृन्मन्त्रेणाक्षि संस्पृशन् कुर्यात् सव्यापसव्यतः। अथवान्य प्रकारेण कुर्यादाचमनं बुधः॥
samantrācamanaṃ paścādātmavidyā śivāṇubhiḥ| svadhāntaissalilaṃ pītvā hetinoṣṭhau pramārjayet|| hṛnmantreṇākṣi saṃspṛśan kuryāt savyāpasavyataḥ| athavānya prakāreṇa kuryādācamanaṃ budhaḥ||
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.
118-121
माषमग्न जलं ग्राह्य निर्दोषं त्रिः पिबेत्पुनः। आस्यं द्विः प्रमृजेदस्त्रात् सकृन्मृज्य मुखं शनैः॥ पदावभ्युक्ष्य मूर्धानं अङ्गुष्ठानामिकेन तु। सव्यात्तु चक्षुशी स्पृष्ट्वा तर्जन्याङ्गुष्ठकेन तु॥ नासाद्वारावुभौ स्पृष्ट्वा कनिष्ठाङ्गुष्ठ योगतः। श्रोत्रे स्पृष्ट्वा जलोपेताङ्गुष्ठेन तु बाहुकौ॥ नाभिं अङ्गुष्ठकेनैव सर्वाङ्गुल्यग्र सन्धितः। हृत्प्रदेशे तु संस्पृश्य सर्वाङ्गुल्या स्वमूर्धनि॥
māṣamagna jalaṃ grāhya nirdoṣaṃ triḥ pibetpunaḥ| āsyaṃ dviḥ pramṛjedastrāt sakṛnmṛjya mukhaṃ śanaiḥ|| padāvabhyukṣya mūrdhānaṃ aṅguṣṭhānāmikena tu| savyāttu cakṣuśī spṛṣṭvā tarjanyāṅguṣṭhakena tu|| nāsādvārāvubhau spṛṣṭvā kaniṣṭhāṅguṣṭha yogataḥ| śrotre spṛṣṭvā jalopetāṅguṣṭhena tu bāhukau|| nābhiṃ aṅguṣṭhakenaiva sarvāṅgulyagra sandhitaḥ| hṛtpradeśe tu saṃspṛśya sarvāṅgulyā svamūrdhani||
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.
122-125
ऋग्यजुस्साम वेदानां त्रिः पानात्तृप्तिरिष्यते। ओष्ठद्विमार्जनात्तत्र तथाथर्वेतिहासयोः॥ आस्यसम्मार्जनात्तत्र गणेशस्य प्रियं भवेत्। हृच्छिरोभ्युक्षणेनैव ऋषीणां तु प्रियं भवेत्॥ चाक्षुषोः स्पर्धेनैव प्रियं स्यात्सोमसूर्ययोः। नासिका स्पर्शनेनैन अश्विन्योस्तु प्रियं भवेत्॥ श्रोत्र संस्पर्सनेनैव दिशां प्रीतिस्तथा भवेत्। इन्द्रविष्ण्वनलानां च बाह्रोनभेहृदस्तथा॥
ṛgyajussāma vedānāṃ triḥ pānāttṛptiriṣyate| oṣṭhadvimārjanāttatra tathātharvetihāsayoḥ|| āsyasammārjanāttatra gaṇeśasya priyaṃ bhavet| hṛcchirobhyukṣaṇenaiva ṛṣīṇāṃ tu priyaṃ bhavet|| cākṣuṣoḥ spardhenaiva priyaṃ syātsomasūryayoḥ| nāsikā sparśanenaina aśvinyostu priyaṃ bhavet|| śrotra saṃsparsanenaiva diśāṃ prītistathā bhavet| indraviṣṇvanalānāṃ ca bāhronabhehṛdastathā||
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.
126
क्षुते च कफजाते च सद्य आचमनं नयेत्।। स्पर्शयित्वा ततः श्रोत्रं अङ्गुष्ठेनास्यकं मृजेत्॥
kṣute ca kaphajāte ca sadya ācamanaṃ nayet|| sparśayitvā tataḥ śrotraṃ aṅguṣṭhenāsyakaṃ mṛjet||
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.
127-128
तीर्थं कनिष्ठिका मूले प्राजापत्यं प्रतिष्ठितम्। कराग्रे दैविकं तीर्थं तन्मूले ब्राह्ममुत्तमम्॥ पैतृकं देशिनी मूले पर्वसन्धिषु चार्षकम्। वामपाणितले सौम्यं आग्नेयं दक्षिणे तले
tīrthaṃ kaniṣṭhikā mūle prājāpatyaṃ pratiṣṭhitam| karāgre daivikaṃ tīrthaṃ tanmūle brāhmamuttamam|| paitṛkaṃ deśinī mūle parvasandhiṣu cārṣakam| vāmapāṇitale saumyaṃ āgneyaṃ dakṣiṇe tale
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.
129-130
सकलीकृतदेहस्तु ततस्सन्ध्यां उपासयेत्। ब्राह्मीं ब्रह्मगुणोपेतां ब्रह्मकाले विचिन्तयेत्॥ मध्याह्न वैष्णवीं ध्यायेदशेषाच्युत लक्षणाम्। साये रौद्री तु संध्यायेद् रुद्रलक्षण लक्षिताम्॥
sakalīkṛtadehastu tatassandhyāṃ upāsayet| brāhmīṃ brahmaguṇopetāṃ brahmakāle vicintayet|| madhyāhna vaiṣṇavīṃ dhyāyedaśeṣācyuta lakṣaṇām| sāye raudrī tu saṃdhyāyed rudralakṣaṇa lakṣitām||
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.
131-132
नियामकां तिमूर्तीनां साक्षिणीं सर्वकर्मणाम्। या शक्तिः परमेशस्य सा सन्ध्येति निगत्यते॥ तद्दीप्तिमध्यगो भूत्वा प्रातः कर्मणी साधयेत्। मेलामन्त्रक्रमेणैव शम्भुशक्तिं पुनर्यजेत्॥ ततस्तद्वन्दनं कार्यं महास्त्र जप पूर्वकम्।
niyāmakāṃ timūrtīnāṃ sākṣiṇīṃ sarvakarmaṇām| yā śaktiḥ parameśasya sā sandhyeti nigatyate|| taddīptimadhyago bhūtvā prātaḥ karmaṇī sādhayet| melāmantrakrameṇaiva śambhuśaktiṃ punaryajet|| tatastadvandanaṃ kāryaṃ 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.
133-137
अभ्युक्षणात्परं कर्म कर्तव्यं तदनन्तरम्॥ वामहस्ते जलं स्थाप्य स्रवच्छिरसि योजयेत्। मूलाङ्गब्रह्मभिर्मन्त्रैर्दक्षहस्तेन नित्यशः॥ भूयोपि दक्षहस्तस्थं शेषवारिरविद्युतिः। आहृत्य पूरकेणैव दक्षनासापुटेन तु॥ दक्षनासा समीपस्थं दक्षहस्तं तु सोदकम्। तस्मात्तोयाच्च निर्दग्धं पापं देहेऽसितप्रभम्॥ रेचकाक्ष नासान्तन्निर्गच्छत्परिचिन्तयेत्। तद्देहे दक्षहस्तस्थ जलक्षेपात् शिवास्त्रतः॥ कृत्वैवं मार्जनाद्यं तु ततस्तर्पणं आरभेत्।
abhyukṣaṇātparaṃ karma kartavyaṃ tadanantaram|| vāmahaste jalaṃ sthāpya sravacchirasi yojayet| mūlāṅgabrahmabhirmantrairdakṣahastena nityaśaḥ|| bhūyopi dakṣahastasthaṃ śeṣavāriravidyutiḥ| āhṛtya pūrakeṇaiva dakṣanāsāpuṭena tu|| dakṣanāsā samīpasthaṃ dakṣahastaṃ tu sodakam| tasmāttoyācca nirdagdhaṃ pāpaṃ dehe'sitaprabham|| recakākṣa nāsāntannirgacchatparicintayet| taddehe dakṣahastastha jalakṣepāt śivāstrataḥ|| kṛtvaivaṃ mārjanādyaṃ tu tatastarpaṇaṃ 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 blackcolored 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).
138-140
देवादीनां यथायोज्य द्रव्यैर्वारि विसर्जनम्॥ हस्ताभ्यां तर्पणं प्रोक्तं त्रयाणां तर्पणं स्मृतम्। मन्त्राश्च देवता वाणी दिशास्तत्पतयस्तथा॥ मुनयोऽथ मनुष्याश्च सिद्धाश्चैव ग्रहास्तथा। भूतानि पितरश्चान्ये ज्ञातयो गुरवस्तथा। तर्पणीया यथान्यायं साधकैस्सिद्धिकांक्षिभिः।
devādīnāṃ yathāyojya dravyairvāri visarjanam|| hastābhyāṃ tarpaṇaṃ proktaṃ trayāṇāṃ tarpaṇaṃ smṛtam| mantrāśca devatā vāṇī diśāstatpatayastathā|| munayo'tha manuṣyāśca siddhāścaiva grahāstathā| bhūtāni pitaraścānye jñātayo guravastathā| tarpaṇīyā yathānyāyaṃ sādhakaissiddhikāṃkṣibhiḥ|
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.
141-142
स्वाहया मन्त्रदेवानां सरस्वत्यास्तथैव च ॥ दिक्पतीनां मुनीनं तु नमोऽन्तं मनुजे वषट्। सिद्धानां ग्रहसंघानां नमोऽन्तं परिकल्पयेत्॥ भूतानां वौषडन्तं स्यात् पित्रादीनां स्वधान्तकम्।
svāhayā mantradevānāṃ sarasvatyāstathaiva ca || dikpatīnāṃ munīnaṃ tu namo'ntaṃ manuje vaṣaṭ| siddhānāṃ grahasaṃghānāṃ namo'ntaṃ parikalpayet|| bhūtānāṃ vauṣaḍantaṃ syāt pitrādīnāṃ 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'.
143-144
सर्वं हृदयपूर्वं स्यात् कुसुमं देवतर्पणम्॥ कुशो मुनीनां विहितः पित्रादीनां तिलं स्मृतम्। शेषाणां अक्षतैः कुर्याद्यथायोग्योपवीतधृक् ॥ असव्यं सव्यकं सव्यं उपवीतं त्रयेण तु।
sarvaṃ hṛdayapūrvaṃ syāt kusumaṃ devatarpaṇam|| kuśo munīnāṃ vihitaḥ pitrādīnāṃ tilaṃ smṛtam| śeṣāṇāṃ akṣataiḥ kuryādyathāyogyopavītadhṛk || asavyaṃ savyakaṃ savyaṃ upavītaṃ 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.
145-149
मन्त्रास्तु मूलब्रह्माङ्गहेतयो मुनिसत्तमाः॥ शिवेशविष्णुरुद्रातभुवो देवाः प्रकीर्तिताः। वाग्वादिनी भवेद्वाणी दिशाश्चेन्द्रादयस्स्मृताः॥ इन्द्रादयस्तत्पतयो ब्रह्मानन्तावसानकाः।। अत्रिश्च विश्वामित्रश्च पुलस्त्यः पुलहः क्रतुः॥ वसिष्ठश्च मरीचिश्च मुनयः परिकीर्तिताः। ततो मनुष्यास्सनकस्सनन्दन सनातनौ॥ सनत्कुमारः कपिलो भृगुः पञ्चशिखस्तथा। शिवो रुद्रो भवानी च ब्रह्मविष्ण्वग्नि वायवः॥ धर्मः सूर्यश्चन्द्रमाश्च सिद्धाश्चैते प्रकीर्तिताः।
mantrāstu mūlabrahmāṅgahetayo munisattamāḥ|| śiveśaviṣṇurudrātabhuvo devāḥ prakīrtitāḥ| vāgvādinī bhavedvāṇī diśāścendrādayassmṛtāḥ|| indrādayastatpatayo brahmānantāvasānakāḥ|| atriśca viśvāmitraśca pulastyaḥ pulahaḥ kratuḥ|| vasiṣṭhaśca marīciśca munayaḥ parikīrtitāḥ| tato manuṣyāssanakassanandana sanātanau|| sanatkumāraḥ kapilo bhṛguḥ pañcaśikhastathā| śivo rudro bhavānī ca brahmaviṣṇvagni vāyavaḥ|| 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.
150-152
आदित्य सोमावङ्गार बुधौ चैव बृहस्पतिः॥ शुक्रश्शनैश्चरो राहुः केतुश्चेति ग्रहास्स्मृताः। भूतान्यसंख्य संख्यानि भूतेभ्य इति योजयेत्॥ सोमश्च पितृमांश्चैव अङ्गिरा अर्यमा तथा। si T: HAR: YRAMAT: 11 पितृपल्यादिकं सर्वं क्रमाद्ध्वा समाचरेत्।
āditya somāvaṅgāra budhau caiva bṛhaspatiḥ|| śukraśśanaiścaro rāhuḥ ketuśceti grahāssmṛtāḥ| bhūtānyasaṃkhya saṃkhyāni bhūtebhya iti yojayet|| somaśca pitṛmāṃścaiva aṅgirā aryamā tathā| si T: HAR: YRAMAT: 11 pitṛpalyādikaṃ sarvaṃ kramāddhvā 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.
153-154
आचम्य दद्यात्सूर्यार्थ्यं त्र्यक्षरेण तु मन्त्रतः॥ तद्विधिस्सूर्य पूजायां विस्तरेण विधास्यते। ध्यात्वा सूर्यं यथान्यायं उपस्थानं षडङ्गतः॥ मेलामन्त्रं ततो जप्त्वा शिवशक्ति विभागतः।
ācamya dadyātsūryārthyaṃ tryakṣareṇa tu mantrataḥ|| tadvidhissūrya pūjāyāṃ vistareṇa vidhāsyate| dhyātvā sūryaṃ yathānyāyaṃ upasthānaṃ ṣaḍaṅgataḥ|| melāmantraṃ 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.
155-157
प्रातः स्थित्वा सायाह्न तु समासिनो मुनीश्वराः॥ आसीनो वा स्थितो वापि मध्याह्ने विधिमाचरेत्। उपस्थानं ततो जप्त्वा व्योमव्यापिनमेव च। उद्त्यं चित्रमन्त्रञ्च हंसश्शुचिषदो जपेत्। प्रदक्षिणं ततः कृत्वा कुर्याद्दण्ड नमस्कृतिम्॥
prātaḥ sthitvā sāyāhna tu samāsino munīśvarāḥ|| āsīno vā sthito vāpi madhyāhne vidhimācaret| upasthānaṃ tato japtvā vyomavyāpinameva ca| udtyaṃ citramantrañca haṃsaśśuciṣado japet| pradakṣiṇaṃ tataḥ kṛtvā kuryāddaṇḍa namaskṛtim||
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.
`158
सन्ध्यां नित्यं उपासीत लोपे चोपवसेद्दिनम्। अरोगी रोगयुक्तश्चेत् सद्योजातं शतं जपेत्॥
sandhyāṃ nityaṃ upāsīta lope copavaseddinam| arogī rogayuktaścet sadyojātaṃ śataṃ japet||
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.
159-160
क्षालितं स्नानवस्त्राद्यं दण्डे संवेष्ट्य यत्नतः। गणेशरुद्र वागीशान् पूजयेत् हृदयेन तु॥ विघ्नान्विरोच्य मार्गस्थान् अस्त्र रक्षित विग्रहः। व्रजेद्देवकुलं वापि गृहमात्मीयं उत्तमम्॥
kṣālitaṃ snānavastrādyaṃ daṇḍe saṃveṣṭya yatnataḥ| gaṇeśarudra vāgīśān pūjayet hṛdayena tu|| vighnānvirocya mārgasthān astra rakṣita vigrahaḥ| vrajeddevakulaṃ vāpi gṛhamātmīyaṃ uttamam||
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.
161
ततश्शुद्धिक्रमात मादीन्यधस्तत्त्वानि कल्पयेत्। विद्यातत्त्वात्मकं गेहं सिद्धिमुक्ति फलप्रदम्॥
tataśśuddhikramāta mādīnyadhastattvāni kalpayet| vidyātattvātmakaṃ gehaṃ siddhimukti phalapradam||
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.
162-163
तन्त्रमन्त्रान् समाधाय नागदन्तादिके शुभे। प्रक्षाल्य पदो हस्तौ च तथाऽऽचम्य यथाविधि॥ मन्त्रसन्नद्ध देहस्तु सामान्यार्थ्य करश्शुचिः। त्यजञ्च्छेषाध्वनो भागं प्रासादं प्रविशेद् बुधः॥
tantramantrān samādhāya nāgadantādike śubhe| prakṣālya pado hastau ca tathā''camya yathāvidhi|| mantrasannaddha dehastu sāmānyārthya karaśśuciḥ| tyajañccheṣādhvano bhāgaṃ prāsādaṃ praviśed budhaḥ||
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.
164-165
सर्वमन्त्रकलाधारं सर्वशक्ति प्रवर्तकम्। एवं संक्षेपतः प्रोक्तं स्नानाद्यं मुनिसत्तमाः॥ अनुक्तं अन्यतन्त्रेभ्यस्समाहृत्याचरेद् बुधः॥
sarvamantrakalādhāraṃ sarvaśakti pravartakam| evaṃ saṃkṣepataḥ proktaṃ snānādyaṃ munisattamāḥ|| anuktaṃ anyatantrebhyassamāhṛtyācared budhaḥ||
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.
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 1/6)
अर्चना विधि पटलः
arcanā vidhi paṭalaḥ
4 Directions for the Daily Worship of Lord Siva
1
अथार्चना विधिं वक्ष्ये भुक्तिमुक्ति फलप्रदम्। परार्थं स्वार्थमित्येव द्विविधं तत्प्रकीर्तितम्॥
athārcanā vidhiṃ vakṣye bhuktimukti phalapradam| parārthaṃ svārthamityeva dvividhaṃ tatprakīrtitam||
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).
2
दीक्षान्ते गुरुणा दत्ते लिङ्गे वा स्थण्डिलादिके। यजनं स्वार्थमाख्यातं स्वस्येष्ट फलदं यतः॥
dīkṣānte guruṇā datte liṅge vā sthaṇḍilādike| yajanaṃ svārthamākhyātaṃ svasyeṣṭa phaladaṃ yataḥ||
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.
3-4
ग्रामखेट पुरादौ वा नद्यां पर्वत एव वा। अष्टषष्टिमहाक्षेत्रेष्वन्यत्र च मनोरमे। स्वयंभुदैव बाणार्ष लिङ्गयुक्ते शिवालये। मनुजैः स्थापिते लिङ्गे परार्थ यजनं स्मृतम्॥
grāmakheṭa purādau vā nadyāṃ parvata eva vā| aṣṭaṣaṣṭimahākṣetreṣvanyatra ca manorame| svayaṃbhudaiva bāṇārṣa liṅgayukte śivālaye| manujaiḥ sthāpite liṅge parārtha yajanaṃ smṛtam||
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 others de Bandinger single forshipped by the same dars ha Vingad 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.
5
नृपतेरायुरारोग्य जय संपद्विवृद्धये। ग्रामादीनां विवृद्ध्यर्थं परार्थेज्या प्रयुक्तताम्॥
nṛpaterāyurārogya jaya saṃpadvivṛddhaye| grāmādīnāṃ vivṛddhyarthaṃ parārthejyā prayuktatām||
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.
6
परार्थ यजनं कार्यं शिवविप्रैस्तु नित्यशः। धार्मिकः कुरुते नित्यं आदिशैवो द्विजोत्तमः॥ अन्ये तु स्वार्थकादन्यं कुर्युश्चेत् कर्तृनाशनम्।
parārtha yajanaṃ kāryaṃ śivavipraistu nityaśaḥ| dhārmikaḥ kurute nityaṃ ādiśaivo dvijottamaḥ|| anye tu svārthakādanyaṃ 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.
7-9
शिवसृष्टिं विना ये तु जायन्ते ब्रह्मणो मुखात्॥ ते सामान्या न तेषां तु परार्थेज्याधिकारिता। यदि मोहेन कुर्वीरन् राज्ञो राष्ट्रस्य नाशनम्॥ भृत्यर्थं ये शिवं विप्रास्सामान्यस्त्वर्चयन्ति चेत्। षण्मासात्पतनं यान्ति तस्मात्तान् परिवर्जयेत्॥
śivasṛṣṭiṃ vinā ye tu jāyante brahmaṇo mukhāt|| te sāmānyā na teṣāṃ tu parārthejyādhikāritā| yadi mohena kurvīran rājño rāṣṭrasya nāśanam|| bhṛtyarthaṃ ye śivaṃ viprāssāmānyastvarcayanti cet| ṣaṇmāsātpatanaṃ yānti tasmāttān parivarjayet||
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.
10
शिवदीक्षाभिषिक्तस्य शिवविप्रस्य धीमतः। शिवाज्ञा वशस्तस्य परार्थेज्या न दोषभाक्॥
śivadīkṣābhiṣiktasya śivaviprasya dhīmataḥ| śivājñā vaśastasya parārthejyā na doṣabhāk||
n 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.
11-13
अग्निहोत्राश्च वेदाश्च यज्ञाश्च बहुदक्षिणाः। शिवलिङ्गार्चनस्यैते कोट्यंशेनापि नो समाः॥ जातेनात्मदृहा येन नार्चितो भगवान् शिवः। सुचिरं सञ्चरत्यस्मिन् संसारे दुःखसागरे। वरं प्राण परित्यागश्छेदनं शिरसोऽपि वा। न त्वनभ्यर्थ्य भुञ्जीयाद् भगवन्तं त्रिलोचनम्॥ इति ज्ञात्वा प्रयत्नेन पूजनीयस्सदाशिवः।
agnihotrāśca vedāśca yajñāśca bahudakṣiṇāḥ| śivaliṅgārcanasyaite koṭyaṃśenāpi no samāḥ|| jātenātmadṛhā yena nārcito bhagavān śivaḥ| suciraṃ sañcaratyasmin saṃsāre duḥkhasāgare| varaṃ prāṇa parityāgaśchedanaṃ śiraso'pi vā| na tvanabhyarthya bhuñjīyād bhagavantaṃ trilocanam|| 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.
14-16
आजानु पादौ प्रक्षाल्य हस्तावामणिबन्धनात्॥ कार्यं त्रिविध विघ्नानां प्रासादादपसारणम्। दिव्या नभोगताश्चैव भूगतास्त्रिविधाः स्मृताः॥ तत्त्व दृष्ट्या तु दिव्यांश्च पुष्पक्षेपान् नभोगतान्। पाणिघातत्रयाद्भौमान् प्रासादादपसारयेत्॥
ājānu pādau prakṣālya hastāvāmaṇibandhanāt|| kāryaṃ trividha vighnānāṃ prāsādādapasāraṇam| divyā nabhogatāścaiva bhūgatāstrividhāḥ smṛtāḥ|| tattva dṛṣṭyā tu divyāṃśca puṣpakṣepān nabhogatān| pāṇighātatrayādbhaumān prāsādādapasārayet||
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.
17-18
श्रेष्टं पश्चान्मुखं लिङ्गं अभावात् प्राङ्मुखं स्मृतम्। याम्य कौबेर वक्रं तु न सिद्धाविष्यते बुधैः॥ अथवा शान्तिकर्मादौ सौम्याभिम्हखमिष्यते। एकद्वार विमानेऽयं नियमो निष्कलस्य
śreṣṭaṃ paścānmukhaṃ liṅgaṃ abhāvāt prāṅmukhaṃ smṛtam| yāmya kaubera vakraṃ tu na siddhāviṣyate budhaiḥ|| athavā śāntikarmādau saumyābhimhakhamiṣyate| ekadvāra vimāne'yaṃ niyamo niṣkalasya
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.
19
चतुर्दारे च मेर्वादौ लिङ्गे च चतुरानने। चतुद्वरं प्रकर्तव्यं तत्रायं नियमो न हि॥
caturdāre ca mervādau liṅge ca caturānane| catudvaraṃ prakartavyaṃ tatrāyaṃ niyamo na hi||
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.
20-21
यस्यां दिशि भवेद्वारं तां प्राचीं परिकल्पयेत्। लिङ्गस्याभिमुखं यत्तु द्वारं तत्पूर्वमिष्यते॥ तत्र तत्पुरुषं वक्रं ऊर्ध्वञ्चाभिमुखं भवेत्। बलिपीठं वृषं शूलं तद्वक्राभिमुखं भवेत्॥
yasyāṃ diśi bhavedvāraṃ tāṃ prācīṃ parikalpayet| liṅgasyābhimukhaṃ yattu dvāraṃ tatpūrvamiṣyate|| tatra tatpuruṣaṃ vakraṃ ūrdhvañcābhimukhaṃ bhavet| balipīṭhaṃ vṛṣaṃ śūlaṃ tadvakrābhimukhaṃ bhavet||
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.
22-24
गणपं भारतीमूनें सव्ये गङ्गाञ्च नन्दिनम्। यमुनाञ्च महाकालं वामशाखागतौ यजेत्॥ नन्दिकालौ तथा भृङ्गि विघ्नेशौ वृष षण्मुखौ। देवी चण्डौ द्विपार्श्वस्थो द्वाराणां चतुरानने॥ एते पूज्या नमोन्तैश्च हृदयाद्यैर्यथाक्रमम्। रूपसंस्थान भावैस्तु गन्ध पुष्पादिभिः क्रमात्॥
gaṇapaṃ bhāratīmūneṃ savye gaṅgāñca nandinam| yamunāñca mahākālaṃ vāmaśākhāgatau yajet|| nandikālau tathā bhṛṅgi vighneśau vṛṣa ṣaṇmukhau| devī caṇḍau dvipārśvastho dvārāṇāṃ caturānane|| ete pūjyā namontaiśca hṛdayādyairyathākramam| rūpasaṃsthāna bhāvaistu gandha puṣpādibhiḥ kramāt||
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.
25-26
सामान्य ततो दत्वा सव्य शाखां समाश्रितः।। प्रविशेद्दक्ष पादेन प्रासादाभ्यन्तरं गुरुः॥ निवारणार्थं विघ्नानां न्यस्य खङ्गं उदुम्बरे। संपूज्यात्मभुवं वास्तोष्पते ब्रह्मण इत्यपि॥
sāmānya tato datvā savya śākhāṃ samāśritaḥ|| praviśeddakṣa pādena prāsādābhyantaraṃ guruḥ|| nivāraṇārthaṃ vighnānāṃ nyasya khaṅgaṃ udumbare| saṃpūjyātmabhuvaṃ vāstoṣpate brahmaṇa ityapi||
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'.
27-29
लिङ्गं प्रदक्षिणीकृत्य भक्त्या स्तुत्वा महेश्वरम्। गन्धपुष्पादिकं सर्वं आनीतं परिचारकैः॥ संवीक्ष्य द्रव्य संघातं स्थापयेत् कलशान्सुधीः। वीक्षितांस्तत्त्वदृष्ट्या चाभ्युक्षितान् अस्त्रमन्त्रतः॥ ताडितान् प्रोक्षितांश्चैव गृहीत्वा निस्सरेद्वहिः। कलशान् सुशिरोनाहान् सुस्थिरान् छिद्रवर्जितान्॥
liṅgaṃ pradakṣiṇīkṛtya bhaktyā stutvā maheśvaram| gandhapuṣpādikaṃ sarvaṃ ānītaṃ paricārakaiḥ|| saṃvīkṣya dravya saṃghātaṃ sthāpayet kalaśānsudhīḥ| vīkṣitāṃstattvadṛṣṭyā cābhyukṣitān astramantrataḥ|| tāḍitān prokṣitāṃścaiva gṛhītvā nissaredvahiḥ| kalaśān suśironāhān susthirān chidravarjitān||
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.
30-32
ॐ । भवन्तं पूजयामीति प्रार्थयेत यथा तथा। शिवतीर्थमनुप्राप्य षडङ्गेनाभिमन्त्रयेत्॥ कलशास्तोयवस्त्रांश्च क्षालयित्वास्त्र मन्त्रतः। पूरयेद् रुद्रगायत्र्या हृदा तोयैः पटसृतैः॥ सम्पूर्ण कलशान् पश्चात्तद्वस्त्रेण प्रमार्जितान्। द्वौ द्वौ योक्त नियुक्तांस्तान् एकैकेन तु पाणिना॥ गृहीत्वा प्रापयेत् गर्भगृहाग्रे वाऽथ मण्डपे।
ॐ | bhavantaṃ pūjayāmīti prārthayeta yathā tathā| śivatīrthamanuprāpya ṣaḍaṅgenābhimantrayet|| kalaśāstoyavastrāṃśca kṣālayitvāstra mantrataḥ| pūrayed rudragāyatryā hṛdā toyaiḥ paṭasṛtaiḥ|| sampūrṇa kalaśān paścāttadvastreṇa pramārjitān| dvau dvau yokta niyuktāṃstān ekaikena tu pāṇinā|| 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).
33-36
न स्पृशेदूरु पार्श्वस्थ द्वारशाखादिकं यथा॥ च्योतते न जलं भूमौ तथा कुर्याद्विचक्षणः। प्रलिप्तभूमावास्तीर्य कुशपुष्पादिकं हृदा॥ स्थापयेत्कलशान् तत्र वर्धन्या वसुसंख्यया। क्ष्मालोकपद पञ्चाशत्पञ्चपञ्च घटांस्तु वा॥ विकार संख्यया वाऽथ तेषां द्विगुण संख्यया। स्नपनोक्त्याऽथ संस्थाप्य कुर्यान्नित्याभिषेचनम्॥
na spṛśedūru pārśvastha dvāraśākhādikaṃ yathā|| cyotate na jalaṃ bhūmau tathā kuryādvicakṣaṇaḥ| praliptabhūmāvāstīrya kuśapuṣpādikaṃ hṛdā|| sthāpayetkalaśān tatra vardhanyā vasusaṃkhyayā| kṣmālokapada pañcāśatpañcapañca ghaṭāṃstu vā|| vikāra saṃkhyayā vā'tha teṣāṃ dviguṇa saṃkhyayā| snapanoktyā'tha saṃsthāpya kuryānnityābhiṣecanam||
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 darbhagrass, 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.
37
आत्मशुद्धिक्रिया पूर्वा स्थानशुद्धिद्वितीयका। तृतीया द्रव्यशुद्धिस्स्याच्चतुर्थ मन्त्रशोधनम्॥ पञ्चमो लिङ्गशुद्धिश्च कथ्यन्ते पञ्चशुद्धयः।
ātmaśuddhikriyā pūrvā sthānaśuddhidvitīyakā| tṛtīyā dravyaśuddhissyāccaturtha mantraśodhanam|| 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.
38-41
मार्जिते चोपलिप्ते च धामन्यन्यत्र वा बुधः॥ कुशक्लप्ताशने बृस्यां अथ कृष्णमृगाजिने। यथेष्टं आसनं बध्वा ऋजुकायोत्तराननः॥ चन्दनालिप्त हस्तौ तौ शोधयेदस्त्रमन्त्रतः। परस्परौ च संस्पृश्य तलको हस्तपृष्ठकौ॥ अमृतीकृत्य मूलेन वौषडन्तेन मन्त्रतः। विद्याशरीरतां ध्यात्वा तयोश्शक्त्यन्तं उत्तमम्॥ मूलेन शिवमावाह्य ब्रह्मण्यङ्गानि विन्यसेत्।
mārjite copalipte ca dhāmanyanyatra vā budhaḥ|| kuśaklaptāśane bṛsyāṃ atha kṛṣṇamṛgājine| yatheṣṭaṃ āsanaṃ badhvā ṛjukāyottarānanaḥ|| candanālipta hastau tau śodhayedastramantrataḥ| parasparau ca saṃspṛśya talako hastapṛṣṭhakau|| amṛtīkṛtya mūlena vauṣaḍantena mantrataḥ| vidyāśarīratāṃ dhyātvā tayośśaktyantaṃ uttamam|| mūlena śivamāvāhya brahmaṇyaṅgāni vinyaset|
Having placed a seat designed with kusa-grass suitable to the ascetic or a seat desig 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.
42
गृहस्थः सृष्टिमार्गेण करन्यासं तु कारयेत्॥ वानप्रस्थ यतीनां च संहारन्यासं उच्यते।
gṛhasthaḥ sṛṣṭimārgeṇa karanyāsaṃ tu kārayet|| vānaprastha yatīnāṃ ca saṃhāranyāsaṃ 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.
43-44
अङ्गुष्ठादि कनिष्ठान्तं ईशात्सद्यावसानकम्॥ सृष्टिन्यासमाख्यातस्सद्यादीशावसानकम्। कनिष्ठाद्यङ्गुष्ठान्तं च संहारन्यासं उच्यते॥ जगतः सृष्टिसंहारक्रम एखात्र च क्रमः।
aṅguṣṭhādi kaniṣṭhāntaṃ īśātsadyāvasānakam|| sṛṣṭinyāsamākhyātassadyādīśāvasānakam| kaniṣṭhādyaṅguṣṭhāntaṃ ca saṃhāranyāsaṃ ucyate|| jagataḥ sṛṣṭisaṃhārakrama ekhātra 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.
45-48
ॐ नेत्रं हस्ततले न्यस्य पश्चाद्यङ्गानि विन्यसेत् ॥ अङ्गुष्ठादि कनिष्ठान्तं कनिष्ठाद्यङ्गुष्ठकावधि। तर्जन्याङ्गुष्ठके न्यासस् सर्वास्वङ्गुष्ठतो भवेत्॥ तर्जन्यन्तं न्यसेद्धीमान् तर्जन्या मस्तकं न्यसेत्। यद्वास्त्रवर्मचूडाक हृदोऽङ्गुष्ठादितो न्यसेत् ॥ सृष्टौ प्रतीपको न्यासस्संहारो मोक्षकांक्षिणाम्। मूर्धादिस्सृष्टिरित्युक्ता पादादिस्संहृतिर्भवेत्॥
ॐ netraṃ hastatale nyasya paścādyaṅgāni vinyaset || aṅguṣṭhādi kaniṣṭhāntaṃ kaniṣṭhādyaṅguṣṭhakāvadhi| tarjanyāṅguṣṭhake nyāsas sarvāsvaṅguṣṭhato bhavet|| tarjanyantaṃ nyaseddhīmān tarjanyā mastakaṃ nyaset| yadvāstravarmacūḍāka hṛdo'ṅguṣṭhādito nyaset || sṛṣṭau pratīpako nyāsassaṃhāro mokṣakāṃkṣiṇām| mūrdhādissṛṣṭirityuktā pādādissaṃhṛtirbhavet||
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.
49-50
विद्येश्वराणां बीजानि चाङ्गुष्ठादि पुनर्व्यसेत्। अमृतीकृत्य भावेन कवचेनावकुण्ठयेत्॥ एवं शिवीकृतौ हस्तौ समर्थं सर्वकर्मसु। सकलीकरणे सन्ध्याकाले चाचमने तथा॥ करन्यासो विधातव्यस्तद्विशेष विधावपि।
vidyeśvarāṇāṃ bījāni cāṅguṣṭhādi punarvyaset| amṛtīkṛtya bhāvena kavacenāvakuṇṭhayet|| evaṃ śivīkṛtau hastau samarthaṃ sarvakarmasu| sakalīkaraṇe sandhyākāle cācamane tathā|| 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.
51-53
संहारमुद्रया देहव्याप्तं चित्तं निरुध्य च॥ हृत्पद्मगह्वराधारे शिवे वा व्योम्नि निर्मले। हृत्कण्ठतालुभ्रूशंख रोधिन्यो ब्रह्मरन्ध्रकम्॥ कुटिला व्यापिनी तन्वी समना उन्मना तथा। तासामुपरि या शक्तिस्तस्यां वा योजयेन्नरः॥
saṃhāramudrayā dehavyāptaṃ cittaṃ nirudhya ca|| hṛtpadmagahvarādhāre śive vā vyomni nirmale| hṛtkaṇṭhatālubhrūśaṃkha rodhinyo brahmarandhrakam|| kuṭilā vyāpinī tanvī samanā unmanā tathā| tāsāmupari yā śaktistasyāṃ vā yojayennaraḥ||
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.
54-56
कृत्वाभिध्यानमादौ तु दहेद्देहं अनन्तरम्।। योजनं देशिकैः कार्यं रक्षार्थं भोग्यकर्मणाम्॥ ज्ञानाग्निस्सर्वकर्माणि भस्मसात्कुरुते क्षणात्। मुक्तौ कर्मणि देवाज्ञावशतो नास्ति तल्लयः॥ तिरोभावकरी शक्तिश्शिवस्य परमेष्ठिनः। संसिद्धा जगतस्सृष्टि लयभोगादि हेतुका॥
kṛtvābhidhyānamādau tu daheddehaṃ anantaram|| yojanaṃ deśikaiḥ kāryaṃ rakṣārthaṃ bhogyakarmaṇām|| jñānāgnissarvakarmāṇi bhasmasātkurute kṣaṇāt| muktau karmaṇi devājñāvaśato nāsti tallayaḥ|| tirobhāvakarī śaktiśśivasya parameṣṭhinaḥ| saṃsiddhā jagatassṛṣṭi layabhogādi hetukā||
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 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.
57-58
यथा मलसमोपेतं कनकं वह्नि शोधितम्। प्रध्वस्ताशेष दोषोऽयं निर्मलश्चावशिष्यते॥ धारणाभिस्तथा ध्वस्त पापौघो निर्मलः पुमान्। अधिकारवशाद् भूयो देहित्वम् प्रतिपद्यते॥
yathā malasamopetaṃ kanakaṃ vahni śodhitam| pradhvastāśeṣa doṣo'yaṃ nirmalaścāvaśiṣyate|| dhāraṇābhistathā dhvasta pāpaugho nirmalaḥ pumān| adhikāravaśād bhūyo dehitvam pratipadyate||
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).
59-60
दीक्षितो यः पुमान् साक्षाज् जीवन्मुक्तस्स उच्यते। कृत्वैवं योजनं पश्चात् ततस्तत्त्वानि भावयेत्॥ त्रितत्त्वं पञ्चतत्त्वं वा नवतत्त्वं अथापि वा। पञ्चविंशति षत्रिंशत् एकं वाऽध्यात्मिकं तु वा॥ दीक्षायामुदितं यत्तु तद्वदत्रापि कारयेत्।
dīkṣito yaḥ pumān sākṣāj jīvanmuktassa ucyate| kṛtvaivaṃ yojanaṃ paścāt tatastattvāni bhāvayet|| tritattvaṃ pañcatattvaṃ vā navatattvaṃ athāpi vā| pañcaviṃśati ṣatriṃśat ekaṃ vā'dhyātmikaṃ tu vā|| dīkṣāyāmuditaṃ 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 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.
61-64
पञ्चतत्त्वक्रमाद्वक्ष्ये शोधनं देहशुद्धये ॥ निवृत्तिश्च प्रतिष्ठा च विद्या शान्तिश्च नाभसी। एताः कलास्ताभिरेव व्याप्तं सर्वमिदं जगत्। मन्त्राः पदानि वश्च व्याप्तानीह समन्ततः। वर्णास्तु भुवनै—प्तास्तत्त्वैर्याप्तानि तानि तु॥ कलभिस्तानि तत्त्वानि व्याप्तानीह कलाः क्रमात्। शोधनीया विभाव्यैवं पञ्चपञ्चाध्वगर्भिताः॥
pañcatattvakramādvakṣye śodhanaṃ dehaśuddhaye || nivṛttiśca pratiṣṭhā ca vidyā śāntiśca nābhasī| etāḥ kalāstābhireva vyāptaṃ sarvamidaṃ jagat| mantrāḥ padāni vaśca vyāptānīha samantataḥ| varṇāstu bhuvanai—ptāstattvairyāptāni tāni tu|| kalabhistāni tattvāni vyāptānīha kalāḥ kramāt| śodhanīyā vibhāvyaivaṃ pañcapañcādhvagarbhitāḥ||
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.
65
वर्णचिह्लाकृतिगुणैः मन्त्र मन्त्रेशपूर्वकैः। यच्यानं प्रतिपर्वं तु प्राणायाम समन्वितम्॥ तदत्र धारणा प्रोक्ता विषनिर्हरणादिवत्।
varṇacihlākṛtiguṇaiḥ mantra mantreśapūrvakaiḥ| yacyānaṃ pratiparvaṃ tu prāṇāyāma samanvitam|| 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.
66-67
पार्थिवं चतुरश्रं तु हेमाभं वज्रलाञ्चितम्॥ लबीजं ब्रह्म दैवत्यं अजात हृदयात्मकम्। निवृत्याख्य कलोपेतं ह्वामित्युद्धात पञ्चकम्॥
pārthivaṃ caturaśraṃ tu hemābhaṃ vajralāñcitam|| labījaṃ brahma daivatyaṃ ajāta hṛdayātmakam| nivṛtyākhya kalopetaṃ hvāmityuddhāta pañcakam||
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.
68
आप्यं इन्दुसिताब्लाङ्क विष्णुदैवं वबीजकम्। वामशीर्ष समायुक्तम् प्रतिष्ठाकलयान्वितम्॥ युक्तं चतुर्भिरुद्धातैह्वमित्युच्चार पूर्वकम्।
āpyaṃ indusitāblāṅka viṣṇudaivaṃ vabījakam| vāmaśīrṣa samāyuktam pratiṣṭhākalayānvitam|| yuktaṃ caturbhiruddhātaihvamityuccāra 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.
69-70
अग्नित्र्यश्रं सप्तशिखं रक्ताभं रुद्र दैवतम्॥ रार्णाघोर शिखायुक्तं विद्याख्य कलयान्वितम्। युक्तं तत्त्रिभिरुद्धातैहूमित्युच्चर संयुतम्॥
agnitryaśraṃ saptaśikhaṃ raktābhaṃ rudra daivatam|| rārṇāghora śikhāyuktaṃ vidyākhya kalayānvitam| yuktaṃ tattribhiruddhātaihūmityuccara saṃyutam||
The agni tattva(fire) has the symbolic form of triangle. It is distinctly man 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.
71
वायव्यं रसकोणं तु बिन्दुषट्मथाऽसितम्। ईशाधिपत्यं या तत्पुरुष कवचैर्युतम्॥ शान्त्या युक्तं द्विरुद्धातैमित्युच्चार पूर्वकम्।
vāyavyaṃ rasakoṇaṃ tu binduṣaṭmathā'sitam| īśādhipatyaṃ yā tatpuruṣa kavacairyutam|| śāntyā yuktaṃ dviruddhātaimityuccāra 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.
72-73
आकाशं वर्तुलं त्यक्त लाञ्चनं धूम्रवर्णकम्॥ सदेशाधिष्ठितं हार्ण ईशास्त्रातीत संयुतम्। एकोद्घातेन हौमुत्वा यथास्थानं प्रयोजयेत्॥
ākāśaṃ vartulaṃ tyakta lāñcanaṃ dhūmravarṇakam|| sadeśādhiṣṭhitaṃ hārṇa īśāstrātīta saṃyutam| ekodghātena haumutvā yathāsthānaṃ prayojayet||
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.
74-76
पार्थिवं हृदयस्थानं आप्यं कण्ठगतं भवेत्। वाह्यं तालुमूले तु भ्रूमध्ये वायुसंभवम्॥ ब्रह्मग्रन्थियुतं व्योमस्थानं यद्वान्यथा मतम्। आजानु पृथ्वी ज्ञेया नाभेराप्यं निगद्यते॥ अनलं कण्ठदेशात्तु वायुरामुख मण्डलात्। तदूर्ध्व गगनस्थानं धारणार्थं प्रकीर्तितम्॥
pārthivaṃ hṛdayasthānaṃ āpyaṃ kaṇṭhagataṃ bhavet| vāhyaṃ tālumūle tu bhrūmadhye vāyusaṃbhavam|| brahmagranthiyutaṃ vyomasthānaṃ yadvānyathā matam| ājānu pṛthvī jñeyā nābherāpyaṃ nigadyate|| analaṃ kaṇṭhadeśāttu vāyurāmukha maṇḍalāt| tadūrdhva gaganasthānaṃ dhāraṇārthaṃ prakīrtitam||
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.
77-79
प्राणायामं समासेन कथयामि विशेषतः। रेचकं पूरकं चैव कुम्भकं च त्रिधाऽभ्यसेत्॥ अकारोकारमकारास्त्वक्षराः परिकीर्तिताः। ब्रह्मविष्णु हरास्तेषां अधिदेवाः प्रकीर्तिताः॥ आत्म विद्या शिवाख्यानि तत्त्वानि स्युर्यथाक्रमम्। मात्रा द्वादशभिहनो द्विगुणैर्मध्यमो मतः॥ त्रिगुणैरुत्तमः कालः प्रत्येकं रेचकादिषु।
prāṇāyāmaṃ samāsena kathayāmi viśeṣataḥ| recakaṃ pūrakaṃ caiva kumbhakaṃ ca tridhā'bhyaset|| akārokāramakārāstvakṣarāḥ parikīrtitāḥ| brahmaviṣṇu harāsteṣāṃ adhidevāḥ prakīrtitāḥ|| ātma vidyā śivākhyāni tattvāni syuryathākramam| mātrā dvādaśabhihano dviguṇairmadhyamo mataḥ|| triguṇairuttamaḥ kālaḥ pratyekaṃ 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( fu') 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.
80-81
रेचयेद्देहगं वायुं अशुद्धं व्योमसंस्थितम्॥ शुद्धं वायु पूरकेण समाहृत्य शनैश्शनैः। संपूर्णकुम्भवत्तिष्ठेद् रेचयेत्तदनन्तरम्॥
recayeddehagaṃ vāyuṃ aśuddhaṃ vyomasaṃsthitam|| śuddhaṃ vāyu pūrakeṇa samāhṛtya śanaiśśanaiḥ| saṃpūrṇakumbhavattiṣṭhed recayettadanantaram||
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.
82-84
घण्टिको तालुना बध्वा फवारोच्चारयोगतः। पाशुपतेन शस्त्रेण रेचयेद्वन्धमोचनात्॥ ततो ग्रन्थिविभेदोपि भावनीयस्तदा तदा। स्थानात्स्थानान्तर प्राप्तिर्जीवस्यास्य तदुत्क्रमात्॥ सूक्ष्मप्राणायामं कृत्वा देहश्चक्रवदाचरेत्। शिवेन सहितं चान्तं चोद्घातग्रन्थि भेदतः॥
ghaṇṭiko tālunā badhvā phavāroccārayogataḥ| pāśupatena śastreṇa recayedvandhamocanāt|| tato granthivibhedopi bhāvanīyastadā tadā| sthānātsthānāntara prāptirjīvasyāsya tadutkramāt|| sūkṣmaprāṇāyāmaṃ kṛtvā dehaścakravadācaret| śivena sahitaṃ cāntaṃ codghātagranthi bhedataḥ||
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.
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 2/6)
85-88
ऊर्ध्वमूलं अधश्शावं कल्प्य संसारपादपम्। पूरकार्धेन पार्थिव्या हेयोपादेयवित्सुधीः॥ आप्यायितं तद्वारुण्या पूरकापरभागतः।। पत्रपुष्पफलोपेतं स्निग्धं वैराग्यशस्त्रतः॥ छेदयित्वा तदाग्नेय्या कुम्भकेन विशोष्य च। ज्ञानानलेन निर्दग्धं पादाङ्गुष्ठादिकान्तकम्॥ रेचकेनाथ वायव्या भस्मीभूतं दिशो दश। प्रलीनमन्त्यया शुद्धं निर्मलं व्योम भावयेत्॥
ūrdhvamūlaṃ adhaśśāvaṃ kalpya saṃsārapādapam| pūrakārdhena pārthivyā heyopādeyavitsudhīḥ|| āpyāyitaṃ tadvāruṇyā pūrakāparabhāgataḥ|| patrapuṣpaphalopetaṃ snigdhaṃ vairāgyaśastrataḥ|| chedayitvā tadāgneyyā kumbhakena viśoṣya ca| jñānānalena nirdagdhaṃ pādāṅguṣṭhādikāntakam|| recakenātha vāyavyā bhasmībhūtaṃ diśo daśa| pralīnamantyayā śuddhaṃ nirmalaṃ vyoma bhāvayet||
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.
89-90
महामायाञ्च विक्षोभ्य शाक्तं देहं प्रकल्पयेत्। आप्लाव्य चामृतेनैव विद्याङ्गं विन्यसेत्ततः॥ इच्छाज्ञानक्रियाशक्ति लोचनं मातृकात्मकम्। आवाह्य तत्र चात्मानं मुद्रया पुष्पमन्त्रयुक्॥
mahāmāyāñca vikṣobhya śāktaṃ dehaṃ prakalpayet| āplāvya cāmṛtenaiva vidyāṅgaṃ vinyasettataḥ|| icchājñānakriyāśakti locanaṃ mātṛkātmakam| āvāhya tatra cātmānaṃ mudrayā puṣpamantrayuk||
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.
91-93
ईशानं मूर्ध्नि विन्यस्य मुखे तत्पुरुषं न्यसेत्। अघोरं हृदये न्यस्य गुह्ये वामं प्रकल्पयेत्॥ सद्योजातं न्यसेत्पादे तत्तन्मुद्रा समन्वितम्। मूर्धादि पादपर्यन्तं मालाब्रह्माणि विन्यसेत्॥ ऊर्धेन्द्र याम्य सौम्याप्य वक्रेष्वीशादितो न्यसेत्। बीजब्रह्माणि वा विद्वान् अष्टत्त्रिंशत्कलां न्यसेत्॥
īśānaṃ mūrdhni vinyasya mukhe tatpuruṣaṃ nyaset| aghoraṃ hṛdaye nyasya guhye vāmaṃ prakalpayet|| sadyojātaṃ nyasetpāde tattanmudrā samanvitam| mūrdhādi pādaparyantaṃ mālābrahmāṇi vinyaset|| ūrdhendra yāmya saumyāpya vakreṣvīśādito nyaset| bījabrahmāṇi vā vidvān aṣṭattriṃśatkalāṃ nyaset||
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 thenyasa of bija-brahma mantras. Subsequently, he should do the nyasa of 38 kalas.
94-96
ईशानस्सर्व विद्यानां नमोन्तं चोर्ध्व मूर्धनि। ईश्वरस्सर्व भूतानां नमोन्तं पूर्व मूर्धनि॥ ब्रह्मणोधिपतिर्ब्रह्म नमोन्तं याम्य मूर्धनि। शिवो मेऽस्तु नमोन्तं च तथा कौबेर मूर्धनि॥ सदाशिवोम् नमोन्तञ्च विन्यसेदाप्य मूर्धनि। ईशानस्य कलाः पञ्च प्रणवादि प्रकल्पयेत्॥
īśānassarva vidyānāṃ namontaṃ cordhva mūrdhani| īśvarassarva bhūtānāṃ namontaṃ pūrva mūrdhani|| brahmaṇodhipatirbrahma namontaṃ yāmya mūrdhani| śivo me'stu namontaṃ ca tathā kaubera mūrdhani|| sadāśivom namontañca vinyasedāpya mūrdhani| īśānasya kalāḥ pañca praṇavādi prakalpayet||
The process of the nyasa of 38 kalas: on the top of the head - om īśānassarva vidyānām on the east side of the head - om īśvarassarva bhūtānām namah on the south side of the head – om brahmanodhipatirbrahma namah on the north side of the head – om šivo me'stu namah on the west side of the head - om sadāśivom namah
97
शशिनी चाङ्गदा इष्टा मरीचिज्वलिनी तथा। नामैशान कलानां स्यात्तन्नाम्ना केवलं तु वा॥
śaśinī cāṅgadā iṣṭā marīcijvalinī tathā| nāmaiśāna kalānāṃ syāttannāmnā kevalaṃ tu vā||
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.
98-100
प्रणवेनोāवक्रे तु कलामादौ तु विन्यसेत्। तत्पुरुषाय विद्महे नत्यन्तं पूर्ववक्रके॥ महादेवाय धीमहि नत्यन्तं दक्षिणानने। तन्नो रुद्र नमोन्तं च कल्पयेदुत्तरानने। प्रचोदयान् नमोन्तं च कल्प्यं पश्चिम वक्रके। कलाश्चतस्रो वझे स्युर्मूर्धिन्यव्यक्त कला भवेत्॥ शान्ति विद्या प्रतिष्ठा च निवृत्तिश्चेति ताः कलाः।
praṇavenoāvakre tu kalāmādau tu vinyaset| tatpuruṣāya vidmahe natyantaṃ pūrvavakrake|| mahādevāya dhīmahi natyantaṃ dakṣiṇānane| tanno rudra namontaṃ ca kalpayeduttarānane| pracodayān namontaṃ ca kalpyaṃ paścima vakrake| kalāścatasro vajhe syurmūrdhinyavyakta kalā bhavet|| 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(Santyatita kala). The names of the Saktis of the four kalas are – Santi, Vidya, Pratishta and Nivrutti.
101-105
ॐ अघोरेभ्योपि नत्यन्तं तमां हृदय गोचरे॥ नत्यन्तं अथ घोरेभ्यो मोहां कण्ठे तु विन्यसेत्। रक्षां घोरनमोन्तं च दक्षिणांसे तु विन्यसेत्॥ निष्ठां घोरतरेभ्यश्च नमो वामांसके न्यसेत्। मृत्युं च सर्वतमस्सर्व नमो नाभो तु विन्यसेत्॥ शर्वेभ्यो नम इत्युक्त्वा मायां च जठरे न्यसेत्। नमस्ते रुद्र नत्यन्तं अभयां पृष्ठके न्यसेत्॥ जरामुरसि रूपेभ्यो नमः प्रणव पूर्वकम्। बहुरूप कलाश्चाष्टौ विद्यादेहे प्रकल्पयेत्॥
ॐ aghorebhyopi natyantaṃ tamāṃ hṛdaya gocare|| natyantaṃ atha ghorebhyo mohāṃ kaṇṭhe tu vinyaset| rakṣāṃ ghoranamontaṃ ca dakṣiṇāṃse tu vinyaset|| niṣṭhāṃ ghoratarebhyaśca namo vāmāṃsake nyaset| mṛtyuṃ ca sarvatamassarva namo nābho tu vinyaset|| śarvebhyo nama ityuktvā māyāṃ ca jaṭhare nyaset| namaste rudra natyantaṃ abhayāṃ pṛṣṭhake nyaset|| jarāmurasi rūpebhyo namaḥ praṇava pūrvakam| bahurūpa kalāścāṣṭau vidyādehe prakalpayet||
on the heart - om aghorebhyo tamāyai namah on the nech - om atha ghorebhyo mohāyai namah on the right shoulder - om ghora rakṣāyai namah on the left shoulder - om ghoratarebhya niṣṭhāyai namah on the navel - om sarvatamassarva mṛtyai namah on the stomach - om śarvebhyo māyāyai namah on the back side - om namaste rudra abhayāyai namah on the chest - om rūpebhyo jarāyai namah These eight kalas of aghora hrudaya mantra should be identified with the vidya deha.
106-112
सद्योजातं प्रपद्यामि सिद्धि दक्षिण पादके॥ सद्योजाताय वै नमो ऋद्धिं वामाङ्केि न्यसेत्। द्युतिं भवे नमोन्तं च न्यसेद्दक्षिण बाहुके।। अभवे नम इत्युक्त्वा लक्ष्मी वामकरे न्यसेत्। न्यसेन्नातिभवे मेघां नत्यन्तं नासिकाग्रतः॥ भवस्वमां नमोन्तं च कान्ति शिरसि विन्यसेत्। स्वधा भव नमोन्तं च न्यसेद्दक्षिण बाहुके॥ उद्भवाय नमोन्तं च धृतिं बाहौ तु वामके। सद्योजात कलाश्चाष्टौ न्यसेत्सर्वास्समुद्रया॥
sadyojātaṃ prapadyāmi siddhi dakṣiṇa pādake|| sadyojātāya vai namo ṛddhiṃ vāmāṅkeि nyaset| dyutiṃ bhave namontaṃ ca nyaseddakṣiṇa bāhuke|| abhave nama ityuktvā lakṣmī vāmakare nyaset| nyasennātibhave meghāṃ natyantaṃ nāsikāgrataḥ|| bhavasvamāṃ namontaṃ ca kānti śirasi vinyaset| svadhā bhava namontaṃ ca nyaseddakṣiṇa bāhuke|| udbhavāya namontaṃ ca dhṛtiṃ bāhau tu vāmake| sadyojāta kalāścāṣṭau nyasetsarvāssamudrayā||
om vāma devāya namo rajāyai namaḥ - on the privy part om jyeṣṭhāya namaḥ rakṣāyai namaḥ - on the genital organ om rudrāya namaḥ ratyai namaḥ - right thigh om kālāya namaḥ pālyai namaḥ - left thigh om kala kāmāyai namaḥ - right knee om vikaraṇāya namaḥ saṁyaminyai namaḥ - left thigh om bala kriyāyai namaḥ - right shin om vikaraṇāya namaḥ buddhyai namaḥ - left shin om bala kāryāyai namaḥ - right hip om pramathanāya namaḥ dhātryai namaḥ - left hip om sarvabhūta damanāya namaḥ brāhmaṇyai namaḥ - waist om mana mohinyai namaḥ - right side om unmanāya namaḥ bhavāyai namaḥ - left side The thirteen kalas of vamadeva mantra have been expouded in this way.
113-117
अष्टत्रिंशत्कलान्यासात् विद्यादेहं विधाय च। मूलमन्त्रं समावाह्य पश्चादङ्गानि विन्यसेत्॥ हृदयं हृदये न्यस्य शिरश्शिरसि विन्यसेत्। शिखायां तु शिखां न्यस्य कवचं स्तनमध्यतः॥ हस्तयोर्हति विन्यस्य लिपिन्यासं अथाचरेत्।
aṣṭatriṃśatkalānyāsāt vidyādehaṃ vidhāya ca| mūlamantraṃ samāvāhya paścādaṅgāni vinyaset|| hṛdayaṃ hṛdaye nyasya śiraśśirasi vinyaset| śikhāyāṃ tu śikhāṃ nyasya kavacaṃ stanamadhyataḥ|| hastayorhati vinyasya lipinyāsaṃ athācaret|
oṁ sadyojātāyaṁ prapadyāmi siddhyai namaḥ - on the right foot oṁ sadyojātāya vai namaḥ ṛddhyai namaḥ - on the left foot oṁ bhave dyutyai namaḥ -on the right hand oṁ abhave lakṣmyai namaḥ - on the left hand oṁ anātibhave medhāyai namaḥ - on the nose tip oṁ bhajasva māṁ kāntyai namaḥ - on the head oṁ bhava svadhāyai namaḥ - on the right arm oṁ udbhavāya namaḥ dhṛtyai namaḥ - on the left arm These are the eight kalas of sadyojata mantra. All these kalas should be identified, holding the appropriate mudras(modes of joining the fingers).Having designed vidya deha in this way through the nyasa of 38 kalas, he should first invoke the mula mantra to occupy the vidya deha and then invoke the presence of anga mantras. He should identify the hrudaya mantra with the heart; siro mantra with the head; sikha mantra with the tuft; kavaca mantra with the place between the breasts; astra mantra with the hands. The he should do the nyasa of phonemes(lipi nyasa).
120-128
दीपकं वाग्भवं बिन्दु श्रीकण्ठाय पदं ततः॥ पूर्णोदर्यै नमश्चेति न्यसेत्केशान्त देशकम्। न्यसेत् ओं आं अनन्ताय विरजायै नतिः पुनः॥ न्यसेल्ललाटे दीपाद्यं ईं सूक्ष्माय पदं ततः। शाल्मल्यै नम इत्येवं न्यसेद्दक्षिण चक्षुषि॥ ओं ई त्रिमूर्तये चेति लोलाक्ष्यै नम इत्यपि। न्यसेद्वामाक्षि मध्ये तु ओमुङ्कारमनन्तरम्॥ ततोऽमरेश्वरायेति वर्तुलाक्ष्यै नमः पुनः। दक्षश्रोत्रे न्यसेदेतद् ओमृङ्कारं अनन्तरम्॥ अर्धीशाय ततो दीर्घघोणायै नम इत्यपि। वामकर्णे न्यसेदेतद् ओं ऋङ्कारं तु विन्यसेत्॥ यद्धारभूतये चेति दीर्घमुख्यै नमः पुनः। दक्षनासा पुटे न्यसेत् ओं ऋङ्कारं अनन्तरम्॥ पदं यन्निधनेशाय गोमुख्यै नम इत्यपि। वामनासा पुटे न्यस्येत् ओं लङ्कारं अनन्तरम्॥ स्थाणवे दीर्घजिह्वायै नमो गण्डे तु दक्षिणे। ओं लङ्कार पदं पुर्वं हरायेति पदं पुनः॥ कुण्डोदर्यै नमश्चेति वाम गण्डे तु विन्यसेत्।
dīpakaṃ vāgbhavaṃ bindu śrīkaṇṭhāya padaṃ tataḥ|| pūrṇodaryai namaśceti nyasetkeśānta deśakam| nyaset oṃ āṃ anantāya virajāyai natiḥ punaḥ|| nyasellalāṭe dīpādyaṃ īṃ sūkṣmāya padaṃ tataḥ| śālmalyai nama ityevaṃ nyaseddakṣiṇa cakṣuṣi|| oṃ ī trimūrtaye ceti lolākṣyai nama ityapi| nyasedvāmākṣi madhye tu omuṅkāramanantaram|| tato'mareśvarāyeti vartulākṣyai namaḥ punaḥ| dakṣaśrotre nyasedetad omṛṅkāraṃ anantaram|| ardhīśāya tato dīrghaghoṇāyai nama ityapi| vāmakarṇe nyasedetad oṃ ṛṅkāraṃ tu vinyaset|| yaddhārabhūtaye ceti dīrghamukhyai namaḥ punaḥ| dakṣanāsā puṭe nyaset oṃ ṛṅkāraṃ anantaram|| padaṃ yannidhaneśāya gomukhyai nama ityapi| vāmanāsā puṭe nyasyet oṃ laṅkāraṃ anantaram|| sthāṇave dīrghajihvāyai namo gaṇḍe tu dakṣiṇe| oṃ laṅkāra padaṃ purvaṃ harāyeti padaṃ punaḥ|| kuṇḍodaryai namaśceti vāma gaṇḍe tu vinyaset|
The process of identifying the letters with the body: om am śrīkanțhāya pūrnodaryai namaḥ - tip of the hairs on the head om ām anantāya virajāyai namaḥ - forehead om im sūksmāya śālmalyai namah | - right eye om im trimūrtaye lolāksyai namah - left eye om um amareśvarāya vartulāksyai namaḥ - right ear om ūm arghīšāya dīrgha ghoņāyai namaḥ - left ear om rm bhārabhūtaye dīrgha mukhyai namaḥ -right nostril om fm nidhanešāya gomukhyai namaḥ - left nostril om Įm sthānave dīrgha jihvāyai namah | om Im harāya kundodaryai namaḥ - right cheek - left nostril
129-134
ओं एङ्कारपदं पूर्व चण्डीशाय पदं पुनः॥ ऊर्ध्वकेश्यै नमश्चेति विन्यसेदुत्तरोष्ठके। ओं ऐङ्कारमथोद्धृत्य भौतिकाय पदं पुनः॥ पदं विकृतिमुख्यै स्यात् नत्यन्तं अधरोष्ठके। ओं ओंकारमतोद्धृत्य सद्योजाताय यत्पदम्॥ ज्वालामुख्यै नमश्चेति विन्यसेदूर्ध्व दन्तके। ओं औं अनुग्रहेशाय उल्कामुख्यै नमः पुनः॥ न्यसेदधोगते दन्तपङ्किके साधकोत्तमः। ओं अंकारं समुद्धृत्य क्रूराय च पदं पुनः॥ श्रीमुख्यै नम इत्येतन्मूर्ध्नि विन्यस्य भावयेत्। ओं अःकारं समुद्धृत्य महासेनाय यत्पदं॥ विद्यायै नम इत्येवं आस्ये न्यस्येत्स्वरास्त्विमे।
oṃ eṅkārapadaṃ pūrva caṇḍīśāya padaṃ punaḥ|| ūrdhvakeśyai namaśceti vinyaseduttaroṣṭhake| oṃ aiṅkāramathoddhṛtya bhautikāya padaṃ punaḥ|| padaṃ vikṛtimukhyai syāt natyantaṃ adharoṣṭhake| oṃ oṃkāramatoddhṛtya sadyojātāya yatpadam|| jvālāmukhyai namaśceti vinyasedūrdhva dantake| oṃ auṃ anugraheśāya ulkāmukhyai namaḥ punaḥ|| nyasedadhogate dantapaṅkike sādhakottamaḥ| oṃ aṃkāraṃ samuddhṛtya krūrāya ca padaṃ punaḥ|| śrīmukhyai nama ityetanmūrdhni vinyasya bhāvayet| oṃ aḥkāraṃ samuddhṛtya mahāsenāya yatpadaṃ|| vidyāyai nama ityevaṃ āsye nyasyetsvarāstvime|
upper lip om aim bhautikāya vikṛtimukhyai namaḥ - lower lip om om sadyojātāya jvālāmukhyai namaḥ - upper row of teeth om auṁ anugraheśāya ulkāmukhyai namaḥ - lower row of teeth om am kīrāya śrīmukhyai namaḥ | - head om aḥ mahāsenāya vidyāyai namaḥ - ( whole hole face
135-140
ओं कंकारं समुद्धृत्य क्रोधीशाय पदं पुनः॥ महाकाल्यै नमश्चेति न्यसेद्दक्षिण बाहुके। ओं खंकारं समुद्धृत्य चण्डेशाय पदं पुनः॥ सरस्वत्यै नमश्चेति न्यसेद्दक्षिण कूर्परे। ओं गंकारं समुद्धृत्य पदं पञ्चान्तकाय च॥ यत्सर्वसिद्धिगौर्यै स्यान्नमस्कारं अनन्तरम्। दक्षिणे मणिबन्धे स्याद् ओं घंकारं अनन्तरम्॥ पदं शिवोत्तमायेति समुद्धृत्य यथाविधि। नतित्रैलोक्यवन्द्यायै दक्षपाणितले न्यसेत्॥ ओं डंकारं समुद्धृत्य चैकरुद्राय यत्पदम्। मन्त्रशक्त्यै नमश्चेति न्यसेद्दक्ष कराग्रतः॥
oṃ kaṃkāraṃ samuddhṛtya krodhīśāya padaṃ punaḥ|| mahākālyai namaśceti nyaseddakṣiṇa bāhuke| oṃ khaṃkāraṃ samuddhṛtya caṇḍeśāya padaṃ punaḥ|| sarasvatyai namaśceti nyaseddakṣiṇa kūrpare| oṃ gaṃkāraṃ samuddhṛtya padaṃ pañcāntakāya ca|| yatsarvasiddhigauryai syānnamaskāraṃ anantaram| dakṣiṇe maṇibandhe syād oṃ ghaṃkāraṃ anantaram|| padaṃ śivottamāyeti samuddhṛtya yathāvidhi| natitrailokyavandyāyai dakṣapāṇitale nyaset|| oṃ ḍaṃkāraṃ samuddhṛtya caikarudrāya yatpadam| mantraśaktyai namaśceti nyaseddakṣa karāgrataḥ||
- right arm om kham candeśāya sarasvatyai namah - right elbow om gam pañcāntakāya sarvasiddhi gauryai namaḥ - right fist om gham śivottamāya trailokya vandyāyai namaḥ - right palm om nam ekarudrāya mantrašaktyai namaḥ | - tip of the right palm
141-144
ओं चंकारं समुद्धृत्य कूर्मायेति पदं पुनः। आत्मशक्त्यै नमश्चेति वामबाहौ तु विन्यसेत्॥ ओं छंकारं समुद्धृत्य एकनेत्राय यत्पदम्। भूतमात्रे नमश्चेति विन्यसेद्वाम कूपरे॥ ओं जं चतुर्मुखायेति लम्बोदर्यै नमोन्तकम्। वामे तु मणिबन्धे स्याद् ओं झंकारं अनन्तरम्॥ अजेशाय पदं पश्चाद् द्राविण्यै नम इत्यपि। वामपाणितले न्यस्येद् ओं अंकारं अनन्तरम्॥ चन्द्राय च नगर्दै स्यान्नतिर्वामकराग्रतः।
oṃ caṃkāraṃ samuddhṛtya kūrmāyeti padaṃ punaḥ| ātmaśaktyai namaśceti vāmabāhau tu vinyaset|| oṃ chaṃkāraṃ samuddhṛtya ekanetrāya yatpadam| bhūtamātre namaśceti vinyasedvāma kūpare|| oṃ jaṃ caturmukhāyeti lambodaryai namontakam| vāme tu maṇibandhe syād oṃ jhaṃkāraṃ anantaram|| ajeśāya padaṃ paścād drāviṇyai nama ityapi| vāmapāṇitale nyasyed oṃ aṃkāraṃ anantaram|| candrāya ca nagardai syānnatirvāmakarāgrataḥ|
left arm om cham ekanetrāya bhūtamātre namaḥ - left elbow om jam caturmukhāya lambodaryai namaḥ - left fist om jham ajeśāya drāvinyai namaḥ - left palm om ñam candrāya nagaryai namaḥ - tip of the left palm
145-149
ओ टंकारं समुद्धृत्य सोमेशाय पदं पुनः॥ खेचर्यै नम इत्येतन्यसेद् दक्षोरु मूलके। ओं ठंकारं समुद्धृत्य पदं लाङ्गलिने नमः॥ मञ्जयँ नम इत्येदद्विन्यसेद् दक्ष जानुनि। ओं डंकारं समुद्धृत्य दारुकाय पदं पुनः॥ रूपिण्यै नम इत्येवं दक्ष जङ्खाग्रके न्यसेत्। ओं ढंकार पदं यत्तद् अर्धनारीश्वराय च। वीरायै च नमश्चेति दक्षपादतले न्यसेत्। ओं एंकारं समुद्धृत्य उमाकान्ताय यत्पदम्॥ खादियँ नम इत्येवं दक्षपाद तलाग्रके।
o ṭaṃkāraṃ samuddhṛtya someśāya padaṃ punaḥ|| khecaryai nama ityetanyased dakṣoru mūlake| oṃ ṭhaṃkāraṃ samuddhṛtya padaṃ lāṅgaline namaḥ|| mañjayam̐ nama ityedadvinyased dakṣa jānuni| oṃ ḍaṃkāraṃ samuddhṛtya dārukāya padaṃ punaḥ|| rūpiṇyai nama ityevaṃ dakṣa jaṅkhāgrake nyaset| oṃ ḍhaṃkāra padaṃ yattad ardhanārīśvarāya ca| vīrāyai ca namaśceti dakṣapādatale nyaset| oṃ eṃkāraṃ samuddhṛtya umākāntāya yatpadam|| khādiyam̐ nama ityevaṃ dakṣapāda talāgrake|
right thigh om than lãngaline mañjaryai namah - right knee om dam dārukāya rūpinyai namaḥ - right shin om dham ardhanārīśvarāya vīrāyai namaḥ - right foot om nam umākāntāya khādiryai namah - tip of the right foot
150-154
ओं तंकारं समुद्धृत्य षडीशायेति यत्पदम्॥ पूतनायै नमश्चेति न्यसेद्वामोरु मूलके।। ओं थंकारं समुद्धृत्य डिण्डिने यत्पदं पुनः॥ भद्रकाल्यै नमश्चेति विन्यसेद्वाम जानुनि। ओं दंकारं समुद्धृत्य अत्रये यत्पदं पुनः॥ गोमत्यै नम इत्येतद्वाम जङ्घाग्रके न्यसेत्। ओं धंकारं समुद्धृत्य चेशानाय पदं पुनः॥ शल्लिन्यै नम इत्येतद् वामपादतले न्यसेत्। ओं नंकारं समुद्धृत्य मेषाय पदं उद्धरेत्॥ गर्जिन्यै नम इत्येतद् वामपाद तलाग्रके।
oṃ taṃkāraṃ samuddhṛtya ṣaḍīśāyeti yatpadam|| pūtanāyai namaśceti nyasedvāmoru mūlake|| oṃ thaṃkāraṃ samuddhṛtya ḍiṇḍine yatpadaṃ punaḥ|| bhadrakālyai namaśceti vinyasedvāma jānuni| oṃ daṃkāraṃ samuddhṛtya atraye yatpadaṃ punaḥ|| gomatyai nama ityetadvāma jaṅghāgrake nyaset| oṃ dhaṃkāraṃ samuddhṛtya ceśānāya padaṃ punaḥ|| śallinyai nama ityetad vāmapādatale nyaset| oṃ naṃkāraṃ samuddhṛtya meṣāya padaṃ uddharet|| garjinyai nama ityetad vāmapāda talāgrake|
left knee om daṁ atraye gomatyai namaḥ - left shin om dham īsānāya sankhinyai namaḥ - left foot om nar meşāya garjinyai namaḥ | -tip of the left foot
155-159
ओं पं लोहितायेति कालरात्र्यै नमः पदम्॥ दक्षपार्श्वे न्यसेदों फं शिखिन्यै नम इत्यपि। कुजिन्यै नम इत्येवं वामपार्श्वे तु विन्यसेत्॥ ओं बंकारं समुद्धृत्य छगलण्डाय यत्पदम्।। कामिन्यै नम इत्येवं पृष्ठभागे तु विन्यसेत्॥ ओं भंकारं समुद्धृत्य द्विरण्डायेति यत्पदम्। वज्रायै नम इत्येवं नाभिदेशे तु विन्यसेत्॥ ओं में महाकालायेति जयायै नम इत्यपि। हृद्देशे विन्यसेदों यं पदं यत्तत्त्वगात्मने। पालिने सुमुखेश्वर्यै नमश्चेति त्वचि न्यसेत्।
oṃ paṃ lohitāyeti kālarātryai namaḥ padam|| dakṣapārśve nyasedoṃ phaṃ śikhinyai nama ityapi| kujinyai nama ityevaṃ vāmapārśve tu vinyaset|| oṃ baṃkāraṃ samuddhṛtya chagalaṇḍāya yatpadam|| kāminyai nama ityevaṃ pṛṣṭhabhāge tu vinyaset|| oṃ bhaṃkāraṃ samuddhṛtya dviraṇḍāyeti yatpadam| vajrāyai nama ityevaṃ nābhideśe tu vinyaset|| oṃ meṃ mahākālāyeti jayāyai nama ityapi| hṛddeśe vinyasedoṃ yaṃ padaṃ yattattvagātmane| pāline sumukheśvaryai namaśceti tvaci nyaset|
right side or pham śikhinyai kubjinyai namaḥ - left side om bam jalachagalandāyakāminyai namaḥ - back side om bhar dvirandāya vajrāyai namaḥ - navel om mam mahākālāya jayāyai namah -heart om yar tvagātmane pāline sumukheśvaryai namaḥ - skin
160-164
ओं रं रक्तात्मने चेति भुजङ्गायेति यत्पदम्॥ रेवत्यै नम इत्येतत् पदं रुधिर गोचरे।। ओं लं वसात्मने चेति पदं यत्तत् पिनाकिने। माधव्यै नम इत्येतत् पदं मांसगतं न्यसेत्। ओं वं मेदोमयायेति खड़ीशाय पदं पुनः॥ वारुण्यै नम इत्येतत्पदं मेदसि विन्यसेत्।। ओं शं अस्थ्यात्मने चेति बेकायेति समुद्धरेत्॥ वायव्यै नम इत्येतत् पदं अस्थिनि विन्यसेत्। ओं षं मज्जात्मने चेति श्वेताय पदं उद्धरेत्॥ पदं रक्षोपधारिण्यै नमो मज्जगतं न्यसेत्।
oṃ raṃ raktātmane ceti bhujaṅgāyeti yatpadam|| revatyai nama ityetat padaṃ rudhira gocare|| oṃ laṃ vasātmane ceti padaṃ yattat pinākine| mādhavyai nama ityetat padaṃ māṃsagataṃ nyaset| oṃ vaṃ medomayāyeti khaḍīśāya padaṃ punaḥ|| vāruṇyai nama ityetatpadaṃ medasi vinyaset|| oṃ śaṃ asthyātmane ceti bekāyeti samuddharet|| vāyavyai nama ityetat padaṃ asthini vinyaset| oṃ ṣaṃ majjātmane ceti śvetāya padaṃ uddharet|| padaṃ rakṣopadhāriṇyai namo majjagataṃ nyaset|
oṁ raṁ raktātmane bhujaṅgāya revatyai namaḥ - blood oṁ laṁ vasātmane pinākine mādhavyai namaḥ - oṁ vaṁ medomayāyā khaḍgīśāya vāruṇyai namaḥ - oṁ śaṁ asthyātmane bekāyai namaḥ - bones oṁ ṣaṁ majjātmane śvetāya rakṣopadhāriṇyai namaḥ - marrow
165-168
ओं से शुक्लात्मने चेति भृगवे पदमुद्धरेत्॥ सहजायै नम्श्चेति पदं रेतसि विन्यसेत्। ओं हं प्राणात्मने चेति लकुलीशाय यत्पदम्॥ पदं लक्ष्यै नमश्चेति मन्त्रमेतद् हृदि न्यसेत्। ओं ले लिङ्गात्मने चेति तमोरूपाय यत्पदम्॥ व्यापिन्यै नम इत्येतल् लिङ्गमूले तु विन्यसेत्। ओं क्षं क्रोधात्मने चेति वर्तकायेति यत्पदम्॥ मायायै नम इत्येतत् पदं लिङ्गाग्रके न्यसेत्।
oṃ se śuklātmane ceti bhṛgave padamuddharet|| sahajāyai namśceti padaṃ retasi vinyaset| oṃ haṃ prāṇātmane ceti lakulīśāya yatpadam|| padaṃ lakṣyai namaśceti mantrametad hṛdi nyaset| oṃ le liṅgātmane ceti tamorūpāya yatpadam|| vyāpinyai nama ityetal liṅgamūle tu vinyaset| oṃ kṣaṃ krodhātmane ceti vartakāyeti yatpadam|| māyāyai nama ityetat padaṃ liṅgāgrake nyaset|
oṁ saṁ śuklātmane bhṛgave sahajāyai namaḥ - seminal fluid oṁ haṁ prāṇātmane lakulīśāya lakṣyai namaḥ - flesh oṁ ḻaṁ lingātmane tamorūpāya vyāpinyai namah - base of the genital organ oṁ kṣaṁ krodhātmane vartakāya māyāyai namaḥ - tip of the genital organ
169-170
हृदादि स्थानगैर्वर्णैः मातृकाङ्गानि कल्पयेत्॥ दीपलेखां हसौ पूर्वं भान्तकेशान्तिमं तथा। कुचं चक्षुर्द्वयं कूटं हृदाद्यैर्जातिभिर्युतम्॥ षडङ्गमेतत्कथितं मातृकायास्तपोधनाः॥
hṛdādi sthānagairvarṇaiḥ mātṛkāṅgāni kalpayet|| dīpalekhāṃ hasau pūrvaṃ bhāntakeśāntimaṃ tathā| kucaṃ cakṣurdvayaṃ kūṭaṃ hṛdādyairjātibhiryutam|| ṣaḍaṅgametatkathitaṃ mātṛkāyāstapodhanāḥ||
The sadhaka should conceive the anga-mantras pertaining to the matrukas with those letters which are identified with the heart and other locations. The parnava, seed letter ‘hamsah' and another seed letter 'soham should be united in the beginning, middle and the end respectively. 0, the Sages, eminently rich in penance!, breasts, two eyes and the base-cakra(muladhara) added with heart and other locations are considered to be the six limbs(shadangas) of the matruka.
171
आद्यं मध्यनियोज्यमाद्यमथवा मद्ये गतं योजयेत् लोपं कीलमिति स्मृतं विचरतो यत् स्वस्य रूपं लिखेत्। मन्त्रस्योचरणेऽखिलस्य च लिपौ संयोगतो युक्तितः कीले मन्त्रसुसिद्धये जपतु तत् संयोज्य संलोप्य च॥
ādyaṃ madhyaniyojyamādyamathavā madye gataṃ yojayet lopaṃ kīlamiti smṛtaṃ vicarato yat svasya rūpaṃ likhet| mantrasyocaraṇe'khilasya ca lipau saṃyogato yuktitaḥ kīle mantrasusiddhaye japatu tat saṃyojya saṃlopya ca||
The seed letter in the middle should be joined with the seed letter in the first. Or, the first seed letter may be joined with middle seed letter. Of these two types, the first pattern is known as 'lopa' and the second one is known as ‘kilam'. The exact form of the mantra should be formulated according to its power of moving through the cakras and it should be united either with lopa or with kila. In the incantation of the mantras, the sadhaka should unite other seed letters concerned with each mantra with the mula mantra, exercising his reasoning skill. In order to gain the power of employing the mantras mantra siddhi) to achieve the desired fruits, he should add the seed letters in the kila pattern or in the lopa pattern and then do the incantation(japa).
172-173
एतत्कीलप्रयोगेण ज्ञात्वा सर्वं समाचरेत्। हृच्छिरचूलिका वर्म नेत्रास्त्राणि यथाक्रमम्॥ नमस्स्वाहा वषट् हुं च वौषट् फट् चेति जातयः। एवं कृत्वा लिपिन्यसं तत्त्वानां नवकं न्यसेत्॥
etatkīlaprayogeṇa jñātvā sarvaṃ samācaret| hṛcchiracūlikā varma netrāstrāṇi yathākramam|| namassvāhā vaṣaṭ huṃ ca vauṣaṭ phaṭ ceti jātayaḥ| evaṃ kṛtvā lipinyasaṃ tattvānāṃ navakaṃ nyaset||
Having known well the process of employing the kila-technique, the sadhaka should perform all the rituals. Namah', ‘svaha', vashat', 'hum', ‘vaushat' and 'phat - these are the six categories which are to be identified with the hrudaya mantra, siro mantra, sikha mantra, kavaca mantra, netra mantra and astra mantra respectively. Having done the nayasa of phonemes in this way, the sadhaka should do the nyasa of nine tattvas.
174-177
चन्द्रबिम्बे च नादे च भ्रूमध्ये तालुरन्ध्रके। कण्ठहन्नाभि देशेषु शाश्वतस्थान एव च ॥ मूलस्थाने यथा न्यासं न्यसेत्कण्ठोक्त मन्त्रकम्। त्र्यक्षरं मेलनायुक्तं नाभौ हृदि ललाटके।। व्योमव्यापि न्यसेत्पश्चात् मूर्धाङ्गुष्ठान्त सीमकम्। एवं मन्त्रत्वं आपन्नो दिव्यदेहे यथाक्रमात्॥ पूजाहोम समाधीनां स्थानानि परिकल्पयेत्। हृदयेऽर्चा विधानं तु नाभौ होमं प्रकल्पयेत्॥ ललाटे चेश्वरं ध्यायेद्वरदं सर्वतोमुखम्।
candrabimbe ca nāde ca bhrūmadhye tālurandhrake| kaṇṭhahannābhi deśeṣu śāśvatasthāna eva ca || mūlasthāne yathā nyāsaṃ nyasetkaṇṭhokta mantrakam| tryakṣaraṃ melanāyuktaṃ nābhau hṛdi lalāṭake|| vyomavyāpi nyasetpaścāt mūrdhāṅguṣṭhānta sīmakam| evaṃ mantratvaṃ āpanno divyadehe yathākramāt|| pūjāhoma samādhīnāṃ sthānāni parikalpayet| hṛdaye'rcā vidhānaṃ tu nābhau homaṃ prakalpayet|| lalāṭe ceśvaraṃ dhyāyedvaradaṃ sarvatomukham|
The nine letters of the mantra to be pronounced through madhyama-sound should be identified with dvadasanta, brahma-randhra, midpoint of the eyebrows, uvula, neck, heart, navel, the region where the base of the genital organ meets and the base of the spinal(muladhara). The letters of Siva's specific mantra added with the corresponding Sakti kalas should be identified with navel, heart and the forehead. The ‘vyoma vyapi' mantra should be identified, from the top of the head to the big toe. Having perfectly assumed the state of being in the form of mantras (mantratvam), the sadhaka should design appropriate a for the performance of puja, homa and Samadhi, in an orderly way. The systematic worship should be done in the location of the heart. Fire-ritual should be performed in the navel. In the forehead, he should meditate on Lord Siva,who is the dispenser of boons and whose look is directed towards all directions and all beings.
178-182
हृदये कल्पयेद्धाम ईश्वरावाहनक्रमे॥ आसनं कल्पयेदत्र वक्ष्यमाण विधानतः।। आवाह्यदेवं गन्धाद्यैः मानसैश्शिवं अर्चयेत्॥ नाभिकुण्डे स्वभावोत्थे तर्पयेत्परमामृतैः। उद्दीप्य च निजं वह्नि संरुद्धापान वृत्तितः॥ स्थाणुस्थाने स्मरेल्लिङ्गं स्फटिकाभं महोज्वलम्। तन्मध्यगं शिवं ध्यत्वा तदेकीभावं आश्रितः॥ इडया पूर्य पूजास्याद्भुनेत् पिङ्गलयाऽमृतम्। आधारे प्राणं आवेश्य बध्वा ग्रन्थि समूलकम्॥ देवनाड्या समापूर्य कोदण्डे ध्यानं अभ्यसेत्।
hṛdaye kalpayeddhāma īśvarāvāhanakrame|| āsanaṃ kalpayedatra vakṣyamāṇa vidhānataḥ|| āvāhyadevaṃ gandhādyaiḥ mānasaiśśivaṃ arcayet|| nābhikuṇḍe svabhāvotthe tarpayetparamāmṛtaiḥ| uddīpya ca nijaṃ vahni saṃruddhāpāna vṛttitaḥ|| sthāṇusthāne smarelliṅgaṃ sphaṭikābhaṃ mahojvalam| tanmadhyagaṃ śivaṃ dhyatvā tadekībhāvaṃ āśritaḥ|| iḍayā pūrya pūjāsyādbhunet piṅgalayā'mṛtam| ādhāre prāṇaṃ āveśya badhvā granthi samūlakam|| devanāḍyā samāpūrya kodaṇḍe dhyānaṃ abhyaset|
With regard to the process of invoking the Lord Isvara, he should design an inner shrine within his heart. Then he should arrange for a suitable seat in a manner which is explained here,now. He should invoke the Lord holding sandal and other substances in his hands and worship Him mentally. In the fire-pit which has appeared in his navel as self-installed, he should offer the oblations of supreme nectarine drops. Through the regulated flow of inbreath, he should kindle the fire-pit, self-installed in the navel. Elevating himself to the midpoint between the eyebrows, he should meditate on Sivalinga which is with the resplendence of pure crystal and with great splendour. Contemplating the perfect state of oneness with that Linga and meditating on Lord Siva who is present within that Linga, he should breath in through the left channel. Such actions are considered to be the worship of Siva. Then, he should offer the oblations of the nectar of consciousness(jnanamruta) through outbreath(pingala nadi). Having inhaled the prana and making it to enter the muladhara cakra, he should raise his self upwards through outbreath, cutting asunder the knots including their roots. Once again, he should inhale the prana through the ida nadi and raise his self to the midpoint between the eyebrows. There he should meditate constantly on Lord Siva.
183-185
यद्वा विस्तरतः कुर्यान् मानसं यागमादरात्॥ शिवाद्यवनि पर्यन्तं तत्त्वप्राणार्थकं स्वकम्। देवं विचिन्त्य तत्रस्थं त्रिपक्षं उपकल्पयेत्॥ आसनं मूर्तिपक्षं च शम्भुपक्षं तथैव च। त्रिपक्षक्षयगं ध्यायेत् तत्त्वग्रामं चतुर्विधम्॥
yadvā vistarataḥ kuryān mānasaṃ yāgamādarāt|| śivādyavani paryantaṃ tattvaprāṇārthakaṃ svakam| devaṃ vicintya tatrasthaṃ tripakṣaṃ upakalpayet|| āsanaṃ mūrtipakṣaṃ ca śambhupakṣaṃ tathaiva ca| tripakṣakṣayagaṃ dhyāyet tattvagrāmaṃ caturvidham||
Or, if he desires to perform the fire-ritual mentally, in a more elaborate way, he should first conceive his body to have been composed of the vibrancies of all the tattvas from the siva tattva to the pruthvi tattva and ideate three sections which are present therein. The three sections are – the asana section, murti section and sambhu section(seat, form and the mantra). He should contemplate the four groups of tattvas which remain absorbed there by these three sections.
186-188
य शक्त्याजमासनम्। मूर्तिविद्यातनं कल्प्य समावाह्य शिवं ततः॥ कर्णिकायां यजेद्देवं ब्रह्माज्ञैश्च समावृतम्। गणेशैः लोकपालैश्च हेतिभिर्वज्रपूर्वकैः॥ त्रिभिरावरणैर्वापि एकेनावरणेन वा। सप्तविंशत्यावरणैः यथाशक्ति समर्चयेत्॥
ya śaktyājamāsanam| mūrtividyātanaṃ kalpya samāvāhya śivaṃ tataḥ|| karṇikāyāṃ yajeddevaṃ brahmājñaiśca samāvṛtam| gaṇeśaiḥ lokapālaiśca hetibhirvajrapūrvakaiḥ|| tribhirāvaraṇairvāpi ekenāvaraṇena vā| saptaviṃśatyāvaraṇaiḥ yathāśakti samarcayet||
In this body which has well expanded now, he should design a lotus-seat which is of the nature of Sakti. Having ideated the presence of the form of vidya deha of the Lord, he should invoke Lord Siva to occupy that form. On the pericarp of the lotus-seat, he should worship Lord Siva as surrounded by the Brahma Mantras and Anga Mantras, Vidyesvaras, Ganas, Lokapalas and Ayudhas(weapons). Here, Lord Siva may be worshipped as surrounded of three enclosures, one avarana or twenty-seven avaranas according to capacity of the sadhaka.
189-190
मनसा कल्पितैर्देव्यैः मनःक्लप्ते तु मन्दिरे। मनसा भावयन्नित्यं पूजयेत्परमेश्वरम्॥ ध्यायन् गरुडतां यद्वद् गुरुर्निर्विषताफलम्। प्राप्नोति तद्वदत्रापि फलमिष्टं अवाप्नुयात्॥
manasā kalpitairdevyaiḥ manaḥklapte tu mandire| manasā bhāvayannityaṃ pūjayetparameśvaram|| dhyāyan garuḍatāṃ yadvad gururnirviṣatāphalam| prāpnoti tadvadatrāpi phalamiṣṭaṃ avāpnuyāt||
In the shrine designed mentally, with the substances conceived mentally, the sadhaka should daily contemplate Lord Siva, the Supreme Isvara, and worship Him. By constant and deep meditation on the garuda-bird(eagle), the Guru attains the state of onenees with garuda and attains the fruit of the removal of poison. In the same way, the sadhka attains the state of oneness with Siva by constant and deep meditation on Him and attains the fruits as deired by him.
191-192
प्राणवृत्तिनिरोधेन यजनं कुरुते यथा। प्राधर्मिकानां सर्वेषां प्रत्यावृत्ति विरेचयेत्॥ शक्तिभिः पञ्चब्रह्माणि शिवाङ्गं मूर्तिमेव च। महेशं सदाशिवं चैव शिवं इष्ट्वा तुरेचयेत्॥
prāṇavṛttinirodhena yajanaṃ kurute yathā| prādharmikānāṃ sarveṣāṃ pratyāvṛtti virecayet|| śaktibhiḥ pañcabrahmāṇi śivāṅgaṃ mūrtimeva ca| maheśaṃ sadāśivaṃ caiva śivaṃ iṣṭvā turecayet||
By arresting the inflow and outflow of the prana, the worship of Siva should be done. Under the context of all important phases of events, the sadhaka should breath out, well tuned to the inflow of the breath. Having worshipped the five Lords - Isana, Tatpurusha, Aghora, Vamadeva and Sadyojata – along with their spouses, Angamantra Devas, Ashta Murtis, Mahesa and Sadasiva, he should worship Lord Siva and then breath out.
193
विद्येश्वरावृतो चैव गण्शावरणे तथा। लोकपालास्त्रयोश्चैव रुद्रादीनां अथावृतौ ॥ रेचयित्वा तु भूयोऽपि यजेदावरणं प्रति।
vidyeśvarāvṛto caiva gaṇśāvaraṇe tathā| lokapālāstrayoścaiva rudrādīnāṃ athāvṛtau || recayitvā tu bhūyo'pi yajedāvaraṇaṃ prati|
The avarana of Vidyesvaras, the avarana of Ganesvaras, the avarana of Lokapalas , the avarana of Ayudhas, the avarana of the Rudras and other Lords – when these avaranas are worshipped, the sadhaka should breath out at the end of the worship of each avarana. Before commencing the worship of next avarana, he should breath out again. This should be repeated for each avarana.
194-195
चन्द्रार्कोदयतः पुजा वृथा क्लेशो भविष्यति॥ चन्द्रार्क नाशने पूजा साधयेदीप्सितं फलम्। सुषुम्ना मध्यगे प्राणे पूजयेत् सर्वदेवताः॥
candrārkodayataḥ pujā vṛthā kleśo bhaviṣyati|| candrārka nāśane pūjā sādhayedīpsitaṃ phalam| suṣumnā madhyage prāṇe pūjayet sarvadevatāḥ||
The worship being done during the rising of the moon and the sun when the inbreath and the outbreath being not arrested) would become futile and cause afflictions. The worship done while there is neither moon nor the sun would accomplish the desired fruit. When the breath is flowing through the central channel(sushumna), the sadhaka should worship all the Deities.
196-198
यद्वा षङ्गुणदेहाय शक्तिदेहोऽथ साधकः। पार्थिवाद्यष्ट पूजाख्य तत्त्वजातं समर्पयेत्॥ पार्थिवं सकलं गन्धो भवत्यापोऽभिषेचनम्। ता एव पान नैवेद्यं तैजसं दीपमालिका॥ वायव्यं तालवृन्दाद्यं गानाद्यं व्योम सम्भवम्। एवञ्चेतर तत्त्वानि यथा योग्यं निवेद्य च॥
yadvā ṣaṅguṇadehāya śaktideho'tha sādhakaḥ| pārthivādyaṣṭa pūjākhya tattvajātaṃ samarpayet|| pārthivaṃ sakalaṃ gandho bhavatyāpo'bhiṣecanam| tā eva pāna naivedyaṃ taijasaṃ dīpamālikā|| vāyavyaṃ tālavṛndādyaṃ gānādyaṃ vyoma sambhavam| evañcetara tattvāni yathā yogyaṃ nivedya ca||
Additionally, the sadhka who is now with the body constituted of Sakti kalas, should offer those substances born of eight tattvas enumerated for the worship, such as pruthvi and others. All sorts of perfumes denote the pruthvi tattva. Water meant for ablution, drinkable items, eatable items – all these represent jala tattva. The rows of lamps represent the agni tattva. Fan, chowrie and such other items denote the vayu tattva. Recital of hymns, musical songs and such others represent the akasa tattva. In this way, all other tattvas should be offered in terms of various paraphernalia, in a fitting way.
199
शिवेनैवोक्तवद् ध्यात्वा निर्द्वन्द्वोऽमृतं अश्नुते। कृत्वैवं आत्मशुद्धिं तु स्थानशुद्धिं अथाचरेत्॥
śivenaivoktavad dhyātvā nirdvandvo'mṛtaṃ aśnute| kṛtvaivaṃ ātmaśuddhiṃ tu sthānaśuddhiṃ athācaret||
The sadhaka, having meditated and worshipped according to the directions revealed by Siva Himself, becomes free from the bondage caused by the pairs of opposites and enjoys the nectarine bliss. Having completed the purification of the self, the Guru should then perform the purification of the place where the puja is to be done.
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 3/6)
200
तालमुद्रा त्रयं कृत्वा प्राकारं हेतिना स्मरेत्। तद्वहिः परिघां ध्यात्वा कवचेनैव मन्त्रतः॥
tālamudrā trayaṃ kṛtvā prākāraṃ hetinā smaret| tadvahiḥ parighāṃ dhyātvā kavacenaiva mantrataḥ||
Having displayed the tala-mudra three times(striking the left palm with the middle three fingers of the right hand) with the recital of astra mantra, the Guru should contemplate the place as surrounded by an enclosure(prakara). He should ideate the presence of moat as lying outside the prakara with the recital of kavaca mantra.
201-203
अस्त्रजालं तु तद्वाह्ये न्यसेद्विग्नापनुत्तये। दिव्यं धाम विचिन्त्याऽथ द्रव्यशुद्धिं प्रकल्पयेत्॥ ततस्संपूर्य गन्धाम्बु वर्धन्यां अस्त्रमन्त्रतः। प्रोक्षयेत्तेन तोयेन शुद्ध्यर्थं हेतिमन्त्रतः॥ अर्ध्वपात्रं च शङ्ख च पाद्याचमन पात्रकम्। यदन्यदुपयोग्यं तु हेतिना क्षालयेत्ततः॥
astrajālaṃ tu tadvāhye nyasedvignāpanuttaye| divyaṃ dhāma vicintyā'tha dravyaśuddhiṃ prakalpayet|| tatassaṃpūrya gandhāmbu vardhanyāṃ astramantrataḥ| prokṣayettena toyena śuddhyarthaṃ hetimantrataḥ|| ardhvapātraṃ ca śaṅkha ca pādyācamana pātrakam| yadanyadupayogyaṃ tu hetinā kṣālayettataḥ||
Then the Guru should conceive an array of astras(weapons) encircling outside the moat in order to drive away the obstructing forces. Having ideated a resplendent pavilion, he should perform the purification of various substances meant for the worship. He should fill up the vardhani kalasa (Sakti kalasa) with perfumed water with the accompaniment of astra mantra. Then he should sprinkle the water taken from the vardhani kalasa over the arghya-vessel, conch, padya-vessel, acamana-vessel and other such vessels kept there to be used for the worship, reciting the astra mantra.
204-205
हृदयेन निरीक्ष्याऽथ कवचेनावकुण्ठयेत्। सौवर्णं राजतं ताम्र केलिहारं च शङ्खजम्॥ पलाश पद्म पत्रोत्थं दारवं मृत्तिकामयम्। अन्यद्वा यन्त्रकादिस्थं पात्रमुक्तं शिवार्चने॥
hṛdayena nirīkṣyā'tha kavacenāvakuṇṭhayet| sauvarṇaṃ rājataṃ tāmra kelihāraṃ ca śaṅkhajam|| palāśa padma patrotthaṃ dāravaṃ mṛttikāmayam| anyadvā yantrakādisthaṃ pātramuktaṃ śivārcane||
He should look at those vessels with the recital of hrudaya mantra and make them encompassed by a protective force(avakuntana) with the recital of kavaca mantra. Vessels made of gold, silver, copper, bronze or conch; vessels designed with the leaves of palasa-tree or lotus-leaf; vessels made of wood or clay; containers designed by striching the leaves of plantain and other trees - all such vessels are suitable for the worship of Siva.
206-207
ततस्संपूर्य गन्धाम्बु वर्धन्यां अस्त्रमन्त्रतः। गन्धपुष्पादिकं सर्वं आनीयं परिचारकैः॥ पुण्याहं वाचयित्वाऽथ प्रोक्षयेद्धृदयेन तु। प्रक्षाल्य पाद्यपात्रं तु गन्धतोयेन पूरयेत्॥ उशीरं चन्दनं चैव पाद्ये तु परिकल्पयेत्।
tatassaṃpūrya gandhāmbu vardhanyāṃ astramantrataḥ| gandhapuṣpādikaṃ sarvaṃ ānīyaṃ paricārakaiḥ|| puṇyāhaṃ vācayitvā'tha prokṣayeddhṛdayena tu| prakṣālya pādyapātraṃ tu gandhatoyena pūrayet|| uśīraṃ candanaṃ caiva pādye tu parikalpayet|
Then, having filled up the vardhani-vessel with perfumed water reciting the astra mantra, he should declare the auspiciousness of the time, day and place(punyaha vacana) and sprinkle the water taken from the vardhani over the sandal, flowers and other substances brought and arranged there by the servicing-devotees(paricarakas), reciting the hrudaya mantra. After this, he should purify the padyavessel by sprinkling the vardhani-water over it and fill it up with perfumed water and place usira-roots and sandal into the padya-vessel.
208-211
तद्वदाचमनीयार्थं तत्पात्रं परिकल्पयेत्॥ पलत्रयं च कर्पूरं तृटीपत्रं च कुष्ठकम्। आचमीये प्रयोक्तव्यं हृदयेन तु मन्त्रतः॥ अर्ध्वपात्रे न्यसेत्पश्चादपरं गन्धतोयकम्। आपः क्षीर कुशाग्राणि तण्डुलास्सुमनास्तिलाः॥ अघ्र्योऽष्टाङ्ग इति प्रोक्तो यवैसिद्धार्थकैस्सह। कल्पयित्वा विशेषायूं तत्र मन्त्रगणान् न्यसेत्॥
tadvadācamanīyārthaṃ tatpātraṃ parikalpayet|| palatrayaṃ ca karpūraṃ tṛṭīpatraṃ ca kuṣṭhakam| ācamīye prayoktavyaṃ hṛdayena tu mantrataḥ|| ardhvapātre nyasetpaścādaparaṃ gandhatoyakam| āpaḥ kṣīra kuśāgrāṇi taṇḍulāssumanāstilāḥ|| aghryo'ṣṭāṅga iti prokto yavaisiddhārthakaissaha| kalpayitvā viśeṣāyūṃ tatra mantragaṇān nyaset||
In the same way, he should prepare another vessel to hold acamana-water. Karpura(camphor) in a measure of 3 palas, broken leaves and kushtaka- all these should be added to the acamana-water, with the recital of hrudaya mantra. The he should fill the arghya-vessel with the perfumed water collected in the vardhani kalasa. Water, milk, tips of kusa grass, rice, flowers, sesame, yava and mustard - all these eight substances should be placed into the arghya-vessel. Having prepared the visesha-arghya in this way, he should invoke the recommended groups of mantras into that arghya.
212-214
सुधया परमीकृत्य वर्मणाच्छाद्य पुजयेत्। तत्तोयैः कवचेनैव सकुशं प्रोक्षयेत्तथा। गन्धं पुष्पं च धूपं च दीपम निवेद्यकम्। दधिक्षीर घृदादींश्च प्रोक्षयेद् हृदयेन तु॥ पूजार्थं कल्पितं द्रव्यं प्रत्येकं अभिमन्त्रयेत्॥
sudhayā paramīkṛtya varmaṇācchādya pujayet| tattoyaiḥ kavacenaiva sakuśaṃ prokṣayettathā| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpama nivedyakam| dadhikṣīra ghṛdādīṃśca prokṣayed hṛdayena tu|| pūjārthaṃ kalpitaṃ dravyaṃ pratyekaṃ abhimantrayet||
Having rendered the arghya to be with the supreme quality of nectar by displaying the amruta mudra with the accompaniment of hrudaya mantra ending with ‘vaushat', he should provide a covering to it with the kavaca mantra and worship it by offering sandal, flowers, incense, light and fruits. He should sprinkle the arghya-water with kuasa-grass over the curd, milk, clarified butter and other substances with the accompaniment of hrudaya mantra. Each one of those substances kept there for the purpose of worship should be energized with suitable mantras.
215
एलोशीरपलत्रयेण सहिताः कर्पूर सत्कुङ्कुमैः श्रीखण्डागरुपत्रकैश्च कुसुमैः आमोदिभिस्संयुताः। आपो मज्जनकर्मणि प्रणिहिताः शंभोर्यथा लाभतः प्रोक्त द्रव्यगणेषु लब्धमिह यत्तद्बाह्य आढ्येतरैः॥
elośīrapalatrayeṇa sahitāḥ karpūra satkuṅkumaiḥ śrīkhaṇḍāgarupatrakaiśca kusumaiḥ āmodibhissaṃyutāḥ| āpo majjanakarmaṇi praṇihitāḥ śaṃbhoryathā lābhataḥ prokta dravyagaṇeṣu labdhamiha yattadbāhya āḍhyetaraiḥ||
The established direction is that ela and usira, each one with a measure of 3 palas, karpura,kumkuma, srikhanda, agaru, leaves(of bilva and other trees), flowers, fragrant substances - all such things should be added with the kalasa water for the purpose of ceremonial ablution to be done for Siva. If all these substances are not available, the available things may well be accepted. The avialble things may be mixed with other substances similar to the recommended ones.
216-219
अम्भसो जललवं सपुष्पं हृदयेन तु। स्नानकुम्भेषु सर्वेषु निक्षिपेत्तद्विशुद्धये॥ हृदयेन पवित्रैर्वा यद्वाङ्गैस्तत्स्वभावकैः। गन्धं वस्त्र भूषणं च नैवेद्यं कुसुमं तथा॥ सद्यवाम महाघोर नरेशैः अभिमन्त्रयेत्। अवशिष्टं तु गायत्र्या मन्त्रयेद् द्रव्यशुद्धये॥ पयोदधि घृतक्षौद्र शर्करा गन्धवारि च। पवित्रैः हृदयाद्यैर्वा स्नानार्थं अभिमन्त्रयेत्॥
ambhaso jalalavaṃ sapuṣpaṃ hṛdayena tu| snānakumbheṣu sarveṣu nikṣipettadviśuddhaye|| hṛdayena pavitrairvā yadvāṅgaistatsvabhāvakaiḥ| gandhaṃ vastra bhūṣaṇaṃ ca naivedyaṃ kusumaṃ tathā|| sadyavāma mahāghora nareśaiḥ abhimantrayet| avaśiṣṭaṃ tu gāyatryā mantrayed dravyaśuddhaye|| payodadhi ghṛtakṣaudra śarkarā gandhavāri ca| pavitraiḥ hṛdayādyairvā snānārthaṃ abhimantrayet||
He should drop a small quantity of arghya-water along with flowers into all the kalasas arranged for the ablution, with the accompaniment of hrudaya mantra in order to purify them. He should energize such itmes as the sandal, flowers, clothes, ornaments, eatables(naivedya) and others with hrudaya or all the anga mantras which are innately very pure , each one being associated with its own specific power and with sadyojata, vamadeva, aghora, tatpurusha and isana mantras. In order to instill purity, he should energize the remaining substances with gayatri mantra. Milk, curd, clarified butter, honey, sugar, perfumed water - all such items kept there for ablution should be energized with hrudaya and other anga mantras which are eternally pure.
220-221
विशुद्ध मन्त्रद्रव्याणि इष्ट्वा गन्धादिभिः क्रमात्। मुद्रया चामृतीकृत्य भावदमृताख्यया॥ आत्मानं अर्चयेद् द्रव्यैः एवं भूतैः यथाक्रमम्। तिलकं चन्दनं कृत्वा पुष्पं शिरसि विन्यसेत्॥ संग्राह्य वाञ्चितं मौनं ततो मन्त्रान् विशोधयेत्।
viśuddha mantradravyāṇi iṣṭvā gandhādibhiḥ kramāt| mudrayā cāmṛtīkṛtya bhāvadamṛtākhyayā|| ātmānaṃ arcayed dravyaiḥ evaṃ bhūtaiḥ yathākramam| tilakaṃ candanaṃ kṛtvā puṣpaṃ śirasi vinyaset|| saṃgrāhya vāñcitaṃ maunaṃ tato mantrān viśodhayet|
All the substances purified with mantras should be honored by him with the offerings of sandal, flowers and other things. By displaying the amruta-mudra, he should render all the items to be with the qualities of nectar. Then he should worship the Lord who is in oneness with his own self with all these substances which have been consecrated and sanctified in this way. Having applied a round mark(tilaka) in his forehead with sandal, he should place a flower on his own head. Then, observing a serene state of silence desired by him, he should purify the mantras.
222-224
मालाद्यैश्वर्य जालानि मन्त्राणां कीर्तितानि वै॥ तेषां प्रबोधिनी शक्तिश्शिवाज्ञा ओं नमस्स्मृताः। ओंकारादि नमोन्तांश्च पठेन्मन्त्रान् अशेषतः॥ बद्ध पुष्पाञ्जलिर्भूत्वा शिवसद्भाव भावितः। त्रिमात्रादि क्रमेणैव यावन्नादान्तिमं व्रजेत्॥ मन्त्रशुद्धिर्भवेदेवं शुद्धतत्त्व समाश्रयात्।
mālādyaiśvarya jālāni mantrāṇāṃ kīrtitāni vai|| teṣāṃ prabodhinī śaktiśśivājñā oṃ namassmṛtāḥ| oṃkārādi namontāṃśca paṭhenmantrān aśeṣataḥ|| baddha puṣpāñjalirbhūtvā śivasadbhāva bhāvitaḥ| trimātrādi krameṇaiva yāvannādāntimaṃ vrajet|| mantraśuddhirbhavedevaṃ śuddhatattva samāśrayāt|
(All the mantras are having their own specific forms) Garlands and the multitudes of rich ornaments with wahich the mantra-deities have been adorned have been detailed in the scriptures. The Sakti which illuminates and enkindles their power is Sivasakti whose mantra-name is "Om Namah". The Guru should recite all the mantras which are used in the worship by adding 'Om' in the beginning and 'namah' at the end. Holding flowers in the hollow of his hands folded and joined together anjali mudra), he should contemplate the beatific presence of Siva within his own self, should recite the mantras one by one, in a slow phase, starting from duration of three units(matras) and reaching above up to the level of nada. For the mantras which are abiding in the pure tattvas, purification is effected in this way.
225-229
योजयेत्पञ्चगव्यं तु तद्विधानं इहोच्यते॥ मण्डपस्य शुभेभागे क्षेत्रे नवपदीवृते। पञ्चतत्त्व कृतन्यासे पञ्चपात्राणि विन्यसेत्॥ शिव सादाख्य विद्यायां काले पुंसि च देशिकः। सुप्रतिष्ठं सुशान्तं च तेजोवदमृतात्मकम्॥ रत्नोदकं च संकल्प्य क्षीरं दधिघृतं न्यसेत्। गोमयश्चैव गोमूत्रं ईशानायैस्तु मन्त्रितम्॥ एकद्वित्रिचतुः पञ्चवारैः षोढा कुशोदकम्। अमृतीकृत्य संपूज्य शिवेनैकत्वं आदिशेत्॥
yojayetpañcagavyaṃ tu tadvidhānaṃ ihocyate|| maṇḍapasya śubhebhāge kṣetre navapadīvṛte| pañcatattva kṛtanyāse pañcapātrāṇi vinyaset|| śiva sādākhya vidyāyāṃ kāle puṃsi ca deśikaḥ| supratiṣṭhaṃ suśāntaṃ ca tejovadamṛtātmakam|| ratnodakaṃ ca saṃkalpya kṣīraṃ dadhighṛtaṃ nyaset| gomayaścaiva gomūtraṃ īśānāyaistu mantritam|| ekadvitricatuḥ pañcavāraiḥ ṣoḍhā kuśodakam| amṛtīkṛtya saṃpūjya śivenaikatvaṃ ādiśet||
Then he should prepare the mixture of five substances got from the cow(pancha gavya). The process of mixing the five substances is now explained. In the auspicious part of the pavilion , he should draw a square mandala associated with nine grids. Having identified five tattvas(siva, sadasiva, vidya, prusha and kala tattvas) with the central, east, south, north and west grids respectively, he should place five vessels - supratishta, susanta, tejas, ratna and amruta - in these grids, in the same order. Then he should place milk, curd, clarified butter, cow-urine and cow-dung in these vessels respectively. He should energize them with isana, tatpurusha, aghora, vamadeva and sadyojata mantras in the mentioned order. Energizing is one time for milk with isana mantra, two times for curd with tatpurusha mantra, three times for clarified butter with aghora mantra, four times for the cow-urine with vamadeva mantra and five times for the cow-dung with sadyojata mantra. Water with kusa-grass contained in the avyakta-vessel kept in the north-east grid(identified with prakruti tattva) should be energized for sixteen times. Having rendered them to be of nectarine nature, he should worship them and declare their oneness with Siva.
230
पयोदधिघृतक्षौद्र शर्करा गन्धवारि च। पवित्रैः हृदयाद्यैर्वा स्नानार्थं अभिमन्त्रयेत्॥
payodadhighṛtakṣaudra śarkarā gandhavāri ca| pavitraiḥ hṛdayādyairvā snānārthaṃ abhimantrayet||
Milk, curd, clarified butter, honey, sugar, perfumed water - all such items kept there for ablution should be energized with hrudaya and other anga mantras which are eternally pure.
231-232
नित्य नैमित्तिके वापि काम्ये वा कारयेत् प्रभोः। सनपनं तु यथा न्यायं तच्चानेकविधं भवेत्॥ अस्त्रेण शोधयेद् भूमिं वामदेवेन लेपयेत्। सूत्रन्यासं अघोरेण तालमात्रान्तरं यथा॥
nitya naimittike vāpi kāmye vā kārayet prabhoḥ| sanapanaṃ tu yathā nyāyaṃ taccānekavidhaṃ bhavet|| astreṇa śodhayed bhūmiṃ vāmadevena lepayet| sūtranyāsaṃ aghoreṇa tālamātrāntaraṃ yathā||
Then the learned Guru should perform the daily, occasional or optional worship for the supreme Lord. He should arrange the kalasas(snapana) arrayed according to a recommended pattern. Such patterns are numerous. He should purify the ground with the recital of astra mantra and smear the cow-dung over it with the recital of vamadeva mantra. He should design a square mandala by drawing the east-west lines and north-South lines, space between the lines being one span(tala).
233-235
त्रितालं कर्णीकामानं सर्वसामान्यं ईरितम्। चतुर्दलं यथा पञ्च कलशस्थापनं दिशि॥ विदिक्ष्वपि नवाख्यं स्यात् समन्तात् एकमावृतम्। पञ्चविंशति संख्याकं तत्समन्तात् समावृतम्॥ एकोनपञ्चाशत् ख्यातं अष्टोत्तरशतं द्विजाः। पञ्चविंशति संख्याकान् कलशान् मध्यमस्थितान्॥
tritālaṃ karṇīkāmānaṃ sarvasāmānyaṃ īritam| caturdalaṃ yathā pañca kalaśasthāpanaṃ diśi|| vidikṣvapi navākhyaṃ syāt samantāt ekamāvṛtam| pañcaviṃśati saṃkhyākaṃ tatsamantāt samāvṛtam|| ekonapañcāśat khyātaṃ aṣṭottaraśataṃ dvijāḥ| pañcaviṃśati saṃkhyākān kalaśān madhyamasthitān||
For all the designs, the measure of the pericarp of the central lotus should be three spans. For placing five kalasas, there should be four petals(for the lotus), facing each main direction. To arrange nine kalasas (nava kalasa sthapana), four kalasas should be placed additionally in each intermediary direction to iclosure). Twenty-five kalasas may be placed surrounding the first avarana. 0, the twice-born Sages!, similarly forty-nine kalasas or one hundred and eight kalasa may be arranged.
236-237
परिहृत्य समन्तात्तु द्वाभ्यां वैकेन मार्गतः। अष्टद्वार समायुक्तं बहिरावरणद्वयम्॥ मध्यमे तिथि संख्यास्स्युर्नवकोणे व्यवस्थिताः। मध्यमे तिथि संख्येतन् मध्यम त्रितयं त्यजेत्॥ अष्टोत्तरशतं ह्येतत् सहस्रञ्चेन्नवाधिकम्।
parihṛtya samantāttu dvābhyāṃ vaikena mārgataḥ| aṣṭadvāra samāyuktaṃ bahirāvaraṇadvayam|| madhyame tithi saṃkhyāssyurnavakoṇe vyavasthitāḥ| madhyame tithi saṃkhyetan madhyama tritayaṃ tyajet|| aṣṭottaraśataṃ hyetat sahasrañcennavādhikam|
Having left out either two rows or one row in all directions, he should design two outer enclosures so as be associated with eight entrances. Fifteen kalasas should be placed in the middle rows and nine kalasas should be placed in the array(vyuha) of each corner. The three rows in the middle lying around the row of fifteen kalasas should be left out. This arrangement is for placing 108 kalasas. If it is for the placement of 1000 kalasas, there should be nine enclosures in addition to the existing ones.
238-241
सूत्रद्वयं न्यसेत्पूर्वापरगं याम्य सौम्यकम्॥ सार्ध हस्तान्तरं हस्त मानान्तरं अथापि वा। स्याच्चतुर्दश संख्याता वृतिर्बाह्ये भ्रमेण च॥ अन्तर्मा समावाह्य विधिश्शास्त्रे समीरिता। मध्यव्यूहस्य परितः चतुष्कुण्डं तु वाष्टकम्॥
sūtradvayaṃ nyasetpūrvāparagaṃ yāmya saumyakam|| sārdha hastāntaraṃ hasta mānāntaraṃ athāpi vā| syāccaturdaśa saṃkhyātā vṛtirbāhye bhrameṇa ca|| antarmā samāvāhya vidhiśśāstre samīritā| madhyavyūhasya paritaḥ catuṣkuṇḍaṃ tu vāṣṭakam||
Two lines should be marked in east-west direction and two lines , in north-south direction in such a way that the space between them measures one and a half hasta or one hasta. Keeping the inner arrays well designed, he should make fourteen enclosures outside the inner arrays. Such direction for the arrangement of 1000 kalasas has been laid down in the Scripture. Either four fire-pits or eight fire-pits should be constructed around the middle array.
242-243
तत्राग्नेयादि कोणस्थ चतुर्व्यहं समाचरेत्। अन्यत्सर्वं समानं स्याद् अष्टपञ्चशतं भवेत्॥ अष्टसंख्या समायुक्ते द्विशते मध्यमेष्टकम्। बाह्ये षोडश संख्यातान् गृह्णीयाद्दिग्विदिग्गतम्॥ अष्टव्यूहं तथा त्वेतत् उक्तसंख्यान्वितं भवेत्।
tatrāgneyādi koṇastha caturvyahaṃ samācaret| anyatsarvaṃ samānaṃ syād aṣṭapañcaśataṃ bhavet|| aṣṭasaṃkhyā samāyukte dviśate madhyameṣṭakam| bāhye ṣoḍaśa saṃkhyātān gṛhṇīyāddigvidiggatam|| aṣṭavyūhaṃ tathā tvetat uktasaṃkhyānvitaṃ bhavet|
In the grids lying in all the intermediary directions, four arrays should be formed. Other arrangements are as explained before. This is for the placement of 508 kalasas. If it is associated with eight enclosures , 200 kalasas may be arranged. Eight kalasas should be placed in the middle row and sixteen in the row lying outside this. The eight arrys formed in the main directions and in the intermediary directions should be taken for the placement of remaining kalasas. In this way, the kalasas may be arranged so as to be in the number mentioned before
244-246
स्थण्डिलं पुरुषेणस्याच्चतुःप्रस्थमितं परम्॥ REY आरभ्य द्विगुणं चैकवृद्ध्या दशगुणावधि। मानं च शिवकुम्भे स्यात् तदर्थं करके मतम्॥ चतुस्त्रियेक संख्याताः प्रस्थमानं प्रपूरिते। कलशे वेष्टनं द्वित्रिव्योमसूत्रैः क्रमेण तु॥
sthaṇḍilaṃ puruṣeṇasyāccatuḥprasthamitaṃ param|| REY ārabhya dviguṇaṃ caikavṛddhyā daśaguṇāvadhi| mānaṃ ca śivakumbhe syāt tadarthaṃ karake matam|| catustriyeka saṃkhyātāḥ prasthamānaṃ prapūrite| kalaśe veṣṭanaṃ dvitrivyomasūtraiḥ krameṇa tu||
Then, a raised platform(sthandila) should be designed. Four measures(prasthas) of water should be poured into the siva-kumbha, this quantity being considered to be superior. Starting from the measure twice the mentioned one and increasing by one each time, the maximum measure may go up to ten times. This measure is for the siva-kumbha. Half of the measure of siva-kumbha should be for the other kalasas. Or, either four, three, two prastas or one prasta of water may be poured into the kalasas. The kalasas should be wound around with two stranded or three stranded thread or with single stranded thread, in a systematic pattern.
247
वराळ तृटिकर्पूर न्यग्रोधोशीर जातयः। एभिर्युक्तं शिवाम्बस्स्यात् शिवमन्त्राभिमन्त्रितम्॥ तेनैव पूरयेत् कुम्भं वर्धनी कलशानपि।
varāḷa tṛṭikarpūra nyagrodhośīra jātayaḥ| ebhiryuktaṃ śivāmbassyāt śivamantrābhimantritam|| tenaiva pūrayet kumbhaṃ vardhanī kalaśānapi|
The water kept in siva-kumbha should be associated with varala, truti, karpura, nyakrodha, usira and jati and this should be energized with the recital mula mantra of Siva. The vardhani kalasa and the surrounding kalasas should be filled up with the consecrated water of siva-kumbha only
248-251
षट् त्रिंशत्तत्त्व पर्यन्तान् कुशान्त्र्यादीन् अथ न्यसेत्॥ कूर्चान्यैशेन मन्त्रेण द्रव्यमूलेन विन्यसेत्। वस्त्रयुग्मेन संवेष्ट्य शिवकुम्भं च वर्धनीम्॥ नव पञ्चात्मकं रत्नं शिवेशक्तौ च विन्यसेत्। पाद्यमाचमनञ्चायँ पञ्चगव्यं चतुर्दिशि॥ कुशोदकं ततः क्षीरं दधिकोणे घृतं भवेत्। द्वितीयस्थापनं प्रोक्तं तृतीयं च निगद्यते॥
ṣaṭ triṃśattattva paryantān kuśāntryādīn atha nyaset|| kūrcānyaiśena mantreṇa dravyamūlena vinyaset| vastrayugmena saṃveṣṭya śivakumbhaṃ ca vardhanīm|| nava pañcātmakaṃ ratnaṃ śiveśaktau ca vinyaset| pādyamācamanañcāyam̐ pañcagavyaṃ caturdiśi|| kuśodakaṃ tataḥ kṣīraṃ dadhikoṇe ghṛtaṃ bhavet| dvitīyasthāpanaṃ proktaṃ tṛtīyaṃ ca nigadyate||
Then he should place the kurca specific bunch of darbha-grass) designed with three darbhas or with 36 darbhas corresponding to 36 tattvas. The kurca should be placed with the recital of isana mantra and the recommended substances should be placed into the kalasas with the recital of mula mantra. The sivakumbha and the vardhani-kalasa should be wound around with two stranded thread. He should place 9 gems or 5 gems into the siva-kumbha and sakti-kumbha. Padya, acamana, arghya and pancagavya should be placed in all the four main directions one in each direction). Kusodaka, milk, curd and clarified butter should be placed in the intermediary directions. In this way, the second type of arrangement of the kalasas has been told. Now, the third type of arrangement is explained.
252-256
मधु लाजं सक्तु चूर्णं लाजचूर्णं हरिद्रका। भूतीक्षुसार कदली तिल सर्षप पानसाः॥ नारिकेलञ्च नारङ्गद्वयं स्यान्मातुलङ्गकम्। पञ्चविंशति मध्ये तु संत्यजेदन्तरावृतम्॥ एवं कृते भवेत्र कलशानां तु षोडश।। चतुर्दिक्षु च कोणेषु पाद्याद्यष्टकं ईरितम्॥ अन्तराले तु मध्यादि वसुसंख्याकं ईरितम्। प्रागुक्त त्रितयञ्चैतद् विशेषान्नित्यकर्मणी॥ पञ्चविंशति संख्यातं अपिनित्ये प्रशंसितम्। उत्तमोत्तम पूजायां अष्टोत्तरशतावधि॥
madhu lājaṃ saktu cūrṇaṃ lājacūrṇaṃ haridrakā| bhūtīkṣusāra kadalī tila sarṣapa pānasāḥ|| nārikelañca nāraṅgadvayaṃ syānmātulaṅgakam| pañcaviṃśati madhye tu saṃtyajedantarāvṛtam|| evaṃ kṛte bhavetra kalaśānāṃ tu ṣoḍaśa|| caturdikṣu ca koṇeṣu pādyādyaṣṭakaṃ īritam|| antarāle tu madhyādi vasusaṃkhyākaṃ īritam| prāgukta tritayañcaitad viśeṣānnityakarmaṇī|| pañcaviṃśati saṃkhyātaṃ apinitye praśaṃsitam| uttamottama pūjāyāṃ aṣṭottaraśatāvadhi||
Honey, parched-paddy, ragi-flour, flour of parched- paddy, turmeric powder, bhuti( a medicinal plant), juice of sugarcane, plantain fruit, sesame, white mustard, substances got from the panasa-tree, coconut, two orange fruits and pomegranate – these should placed into the kalasas. If the inner row of the arrangement meant for the placement of 25 kalasas is left out, there could be had a row for the arrangement of 16 kalasas. In the main and the intermediary directions, the eight vessels -padya-vessel and seven othersshould be placed. The eight substances, honey and others, should be placed in the inner rows. All these three types of arrangements of kalasas are declared to be of specific importance in the daily course of worship. The arrangement of 25 kalasas is also declared to be specific in the daily worship. In the most supreme type among the superior types(uttamottama), the kalasas amy be arrayed up to 108.
257-258
नैमित्तिकं तदूर्ध्वस्थ पूर्वोक्तमपि शंसितम्। द्रव्याण्येतानि सर्वाणि मूलमन्त्रेण विन्यसेत्॥ पिधाय बीजमुख्येन शरावैः पल्लवैस्तु वा। दत्वा हृदयमन्त्रेण वस्त्राणि विविधानि च।।
naimittikaṃ tadūrdhvastha pūrvoktamapi śaṃsitam| dravyāṇyetāni sarvāṇi mūlamantreṇa vinyaset|| pidhāya bījamukhyena śarāvaiḥ pallavaistu vā| datvā hṛdayamantreṇa vastrāṇi vividhāni ca||
call Various types of arrangement of kalasas in the number above 108, explained before, is recommended for the occasional worship. All these substances mentioned above should be placed with the recital of mula mantra. The kalasas should be kept closed by hollowed plates (saravas) or bunch of tender leaves with the recital of seed-letters specifically belonging to the subsatances concerned. The kalasas should be adorned with different kinds of clothes, reciting the hrudaya mantra.
259-261
आसनं संप्रकल्प्यास्मिन् कुम्भे मूर्तिमनुस्मरेत्। ब्रह्माभिस्सकलीकृत्य तत्कलास्तत्र विन्यसेत्॥ न्यस्त विद्यातनुं तत्तद्रूपं ध्यात्वा शिवं न्यसेत्। स्थापनादि च पाद्यादि कृत्वा दत्वा हृदा गुरुः॥ गन्धं पुष्पं च धूपं च दीपं अर्थ्यं विधाय च। प्रदर्य लिङ्गमुद्रां तु कवचेनावकुण्ठयेत्॥
āsanaṃ saṃprakalpyāsmin kumbhe mūrtimanusmaret| brahmābhissakalīkṛtya tatkalāstatra vinyaset|| nyasta vidyātanuṃ tattadrūpaṃ dhyātvā śivaṃ nyaset| sthāpanādi ca pādyādi kṛtvā datvā hṛdā guruḥ|| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpaṃ arthyaṃ vidhāya ca| pradarya liṅgamudrāṃ tu kavacenāvakuṇṭhayet||
The Guru should ideate the seat for siva- kalasa and meditate on the form of vidya-deha. He should render the manifestation of the form with brahma mantras and identify the kala-mantras of each brahmamantra with that form. Having stabilized that form, he should contemplate its perfect identity with Siva. For the kalasas, the Guru should offer padya, acamana and others with the recital of hrudaya mantra and offer sandal, flowers, incense, light, arghya and other items. Then he should display linga-mudra to them and create a protective belt around the kalasa with the recital of kavaca mantra.
262-263
इष्ट्वा गौरी च वर्धन्यां योनिमुद्रां प्रदर्य च। पञ्चकृतौ तु ब्रह्माणि हित्वेशानं द्विजोत्तमाः॥ विद्येशा नवलुप्तौ स्युर्बाह्य मूर्तीश्वरा दिशि। अन्तरे वामदेवाद्याः पञ्चविंशति संख्यके।।
iṣṭvā gaurī ca vardhanyāṃ yonimudrāṃ pradarya ca| pañcakṛtau tu brahmāṇi hitveśānaṃ dvijottamāḥ|| vidyeśā navaluptau syurbāhya mūrtīśvarā diśi| antare vāmadevādyāḥ pañcaviṃśati saṃkhyake||
Having worshipped Gauri in the vardhani-kalasa, he should display yoni-mudra to it. 0, the foremost Sages among the twice-borns!, in the arrangement of 5 kalasas, leaving out Isana, all other four Brahmas, Tatpurusha, Aghora, Vama and Sadyojata, are the presiding Lords.(Sivakumbha and Vardhani -1; Tatpurusha and others - 4. So, five kalasas) In the arrangement of9kalasas, 8 Vidyesvaras are the presiding Lords of 8 kalasas placed around the Sivakumbha and Vardhani. In the arrangement of 25 kalasas, Sivakumbha and Vardhani at the center; around this, 8 Vidyesvaras in the next row; 8 Murtisvaras in the outer row and 8 Bhuvanesvaras, Vamadeva and others, in the next outer row.
264
अष्टौ गणेश्वरा बाह्ये चाङ्गुष्ठ प्रमुखास्तथा। क्रोधाद्या वसुसंख्याता शतरुद्रादिकास्तु वा॥ एकोनेन तु पञ्चाशत्स्नपने देवता मताः।
aṣṭau gaṇeśvarā bāhye cāṅguṣṭha pramukhāstathā| krodhādyā vasusaṃkhyātā śatarudrādikāstu vā|| ekonena tu pañcāśatsnapane devatā matāḥ|
Eight Ganesvras, eight Bhuvanesvaras - Angushta and others, eight Bhuvanesvaras - Krodha and others or 8 Rudras belonging to the group of 100 Rudras – these are the presiding Lords of the kalasas in the outer rows. These 24 Lords together with 25 Lords mentioned earlier are the presiding Deiities in the arrangement of 49 kalasas.
265-267
विद्येश्वराः पूज्याः शतरुद्रा बहिर्मताः॥ अष्टोत्तरशताख्येच स्नपने देवता मताः। विद्येशा मध्यमे देवास्वन्यत्र शिव एव हि॥ स च नाम्नां सहस्रेस्तु पठ्यते तद्विशेषतः। अष्टोत्तरसहस्राख्य स्नपने देवता मताः॥
vidyeśvarāḥ pūjyāḥ śatarudrā bahirmatāḥ|| aṣṭottaraśatākhyeca snapane devatā matāḥ| vidyeśā madhyame devāsvanyatra śiva eva hi|| sa ca nāmnāṃ sahasrestu paṭhyate tadviśeṣataḥ| aṣṭottarasahasrākhya snapane devatā matāḥ||
In the arrangement of 108 kalasas, 8 Vidyesvaras are the presiding Lords in the middle row. 100 Rudras are the presiding Lords in the outer enclosure. In the arrangement of 1008 kalasas, 8 Vidyesvars are to be worshipped in te middle enclosure. In all other kalasas, only Siva is worshipped specifically, by the recital of 1000 names enumerated in the hymn. Thus, the forms of Siva as indicated by the 1000 names and the eight Vidyesvaras are the presiding Lords of 1008 kalasas.
268
कूटाक्षरादि संयुक्तं चतुर्थ्यन्त समन्वितम्। स्वाहान्तं वा नमस्कारप्रान्तं प्रणवपूर्वकम्। पठित्वा पूजयेदीशं शिवनामाथ केवलम्।
kūṭākṣarādi saṃyuktaṃ caturthyanta samanvitam| svāhāntaṃ vā namaskāraprāntaṃ praṇavapūrvakam| paṭhitvā pūjayedīśaṃ śivanāmātha kevalam|
ping the presiding Lords, the name of each Lord should be recited as ending with the fourth case and joined with pranava(Om) and the concerned seed-letters in the beginning and with either ‘svaha' or ‘namah' at the end. Reciting the mantra-name in this way, the Guru should perform the worship of each Deity. Or, the names of Siva alone may be recited for all the kalasas.
269-273
लिङ्गशुद्धि क्रमात्प्राप्ता यथावदभिधीयते॥ लिङ्गं त्रिविधं आख्यातं व्यक्ताव्यक्तोभयात्मकम्। स्वयम्भू देवबाणार्ष पौरुषाचं अनेकधा॥ स्थिरलिङ्गं चरं वापि त्रिविधं मण्डलं तथा। पटं वा भित्तिचित्रं वा पीठं वा मन्त्रसंस्कृतम्॥ वह्वयम्बु गुरुवृक्षाद्यं विद्यापीठं अथापि वा। विशेषतस्स्वयं सिद्धं पाषाणं रत्नं एव वा॥ अन्यद्वा लिङ्गकल्पोक्तं सैकताद्यं विशेषतः। एतत्सर्वं शिवेज्यार्थं यथायोग्यं प्रकल्पयेत्॥
liṅgaśuddhi kramātprāptā yathāvadabhidhīyate|| liṅgaṃ trividhaṃ ākhyātaṃ vyaktāvyaktobhayātmakam| svayambhū devabāṇārṣa pauruṣācaṃ anekadhā|| sthiraliṅgaṃ caraṃ vāpi trividhaṃ maṇḍalaṃ tathā| paṭaṃ vā bhitticitraṃ vā pīṭhaṃ vā mantrasaṃskṛtam|| vahvayambu guruvṛkṣādyaṃ vidyāpīṭhaṃ athāpi vā| viśeṣatassvayaṃ siddhaṃ pāṣāṇaṃ ratnaṃ eva vā|| anyadvā liṅgakalpoktaṃ saikatādyaṃ viśeṣataḥ| etatsarvaṃ śivejyārthaṃ yathāyogyaṃ prakalpayet||
The purification of Linga, which comes next in the course of five purifications is now told with all the essential details. Linga is said to be of three kinds - the fully formed, formless and the formed-andformless. There are self-manifested linga, linga worshipped by gods, linga worshipped by the sages, linga worshipped by the humans and many other kinds. There are immovable linga, moveable linga, three kinds of mandalas, picture depicted in a cloth, picture depicted in the walls, pedestal consecrated with mantras, kindled fire, enclosed water, actual form of the Guru, sacred tree and such others or the vidya-pitha(seat meant for keeping the Scriptures for worship) to be considered for the worship of Siva. And there are self-manifested stone associated with specific marks, gem, other material designed in the form of linga according to the directions given in the treatise dealing with linga, loose sand available near river-banks, ball of cooked rice, fruit and such others. All these are suitable for the worship of Siva. Any one of these varities may be taken by the sadhaka as suitable to him and consecrated.
274-275
सामान्य च संग्राह्य द्वाराग्रे वृषभं यजेत्। लोहजं संयजेद्वारे परिवारे तु शैलजम्॥ सप्तवर्गाच्चतुर्थं तु सप्तस्वर विभूषितम्। बिन्दुनाद समायुक्तं आदौ प्रणवपूर्वकम्॥ वृषभाय नमश्चान्ते तस्मिन्ब्रह्माङ्ग कल्पना।
sāmānya ca saṃgrāhya dvārāgre vṛṣabhaṃ yajet| lohajaṃ saṃyajedvāre parivāre tu śailajam|| saptavargāccaturthaṃ tu saptasvara vibhūṣitam| bindunāda samāyuktaṃ ādau praṇavapūrvakam|| vṛṣabhāya namaścānte tasminbrahmāṅga kalpanā|
Holding the samanya-arghya in his hand, the Guru should worship the Bull installed in front of the entrance. The image of the Bull made of metal should be worshipped in front of the main shrine. The image of the Bull made of granite should be worshipped as one of the retinue Deities in the enclosures. The fourth letter of the seventh group should be first added with the sixth vowel, bindu and nada. Then the pranava should be placed before this. Finally, the words ‘vrushabhaya namah' should be pronounced The mantra of the Bull is formulated in this way.(Om vrum vrushabhaaya namah – this is the mantra). The brahma mantras and the anga mantras of the Bull should be formed out of this mantra.
276-278
द्वारं अस्त्रेण संप्रोक्ष्य द्वारपानर्चयेत् क्रमात्॥ गणपं भारत ऊर्ध्वं नन्दिनं जाह्नवीयुतम्। महाकालेन यमुनां सव्येऽसव्ये समर्चयेत्॥ विमलं च सुबाहुं च तल्पयोश्च क्रमाद्यजेत्। एते पूज्या नमोन्तैश्च हृदयाद्यैर्यथाक्रमम्॥
dvāraṃ astreṇa saṃprokṣya dvārapānarcayet kramāt|| gaṇapaṃ bhārata ūrdhvaṃ nandinaṃ jāhnavīyutam| mahākālena yamunāṃ savye'savye samarcayet|| vimalaṃ ca subāhuṃ ca talpayośca kramādyajet| ete pūjyā namontaiśca hṛdayādyairyathākramam||
Having sprinkled the arghya-water over the entrance, he should worship the gaurdians of the entrance in due order. Ganesa and Sarasvati are to be worshipped in the right side and left side of the lintel. Nandi and Ganga, on the right side of the entrance; Mahakala and Yamuna, in the left side of the entrance; Vimala and Subahu, in the right doorleaf and the left doorleaf. These Deities should be worshipped with hrudaya and other anga mantras ending with ‘namah', in the due order
279-280
रूपसंस्थानभावैस्तु गन्धपुष्पादिभिः क्रमात्। कार्यं त्रिविध विघ्नानां न्यस्य खङ्गं उदुम्बरे॥ द्वारपूजावसाने तु स्नानान्ते च निवेद्यके। सन्ध्यावसाने निक्षेप्यं प्रच्छन्नपटमुत्तमम्॥
rūpasaṃsthānabhāvaistu gandhapuṣpādibhiḥ kramāt| kāryaṃ trividha vighnānāṃ nyasya khaṅgaṃ udumbare|| dvārapūjāvasāne tu snānānte ca nivedyake| sandhyāvasāne nikṣepyaṃ pracchannapaṭamuttamam||
Meditating on the exact form, seat and the mode of appearance of each Deity, the Guru should worship them with sandal, flowers and other materials. Having invoked the presence of the fiery form of khadga (sword) on the upper threshold, he should drive away the three kinds of obstructing forces. The concealing screen(curtain) designed in the foremost type should be drawn at the end of dvara-puja, ceremonial bath, offering of eatables and sandhya worship.
281-284
संपूज्यात्मभुवं वास्तोष्पते ब्रह्मण इत्यपि। लिङ्गमध्यगतां पूजां पूर्वकाले प्रकल्पिताम्॥ गायत्र्या पूजयित्वा तु सामान्यर्थ्यं तु दापयेत्। उच्चार्य पञ्चब्रह्माणि पूजां लिङ्गाद्विसृज्य च॥ हृन्मन्त्रेणेशदिग्भागे पीठकादौ यथा विधि। चण्डेशायेति निक्षिप्य पिण्डिकां अस्त्रयोगतः॥ विशोध्य दक्षहस्तेन शिवलिङ्गं तु शोधयेत्। अस्त्राम्बुनैव संशोध्य शिवलिङ्गं सवेदिकम्॥
saṃpūjyātmabhuvaṃ vāstoṣpate brahmaṇa ityapi| liṅgamadhyagatāṃ pūjāṃ pūrvakāle prakalpitām|| gāyatryā pūjayitvā tu sāmānyarthyaṃ tu dāpayet| uccārya pañcabrahmāṇi pūjāṃ liṅgādvisṛjya ca|| hṛnmantreṇeśadigbhāge pīṭhakādau yathā vidhi| caṇḍeśāyeti nikṣipya piṇḍikāṃ astrayogataḥ|| viśodhya dakṣahastena śivaliṅgaṃ tu śodhayet| astrāmbunaiva saṃśodhya śivaliṅgaṃ savedikam||
Having worshipped the Vastu-Brahma reciting the mantra ‘vastospate brahmana', he should worship the flowers and other items which were offered to Siva previously and which are present on the Linga, reciting the gayatri mantra and offer the consecrated water taken from the samanya arghya. Reciting the five Brahma-mantras, he should carefully remove those flowers and other items from the Linga and place them on the pedestal and such other seats designed in the north-east of the shrine, reciting the hrudaya mantra and the words ‘candesaya'. Then , he should clean the pedestal of the Linga with his right hand, reciting the astra mantra. Subsequently, he should clean the Sivalinga. Both the Sivalinga and the pedestal should be cleaned well, only with the consecrated water poured with the recital of astra mantra.
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 4/6)
285-287
सामान्यायं जलैः पश्चाद् अभिषेचनं आचरेत्। आवाहनासनं पद्म अनन्तं स्नानकर्मणि॥ विमलं चार्चने विद्यान् नैवेद्ये योगं आसनम्। वस्त्रादीन्यन्यकर्माणि सिंहासने प्रकल्पयेत्॥ इत्यात्मस्थान द्रव्याणि लिङ्गशुद्धौ कृते सति। अर्चनं शैविकं कार्यं अन्यथा न विधीयते॥
sāmānyāyaṃ jalaiḥ paścād abhiṣecanaṃ ācaret| āvāhanāsanaṃ padma anantaṃ snānakarmaṇi|| vimalaṃ cārcane vidyān naivedye yogaṃ āsanam| vastrādīnyanyakarmāṇi siṃhāsane prakalpayet|| ityātmasthāna dravyāṇi liṅgaśuddhau kṛte sati| arcanaṃ śaivikaṃ kāryaṃ anyathā na vidhīyate||
Then, he should proceed to perform the ceremonial ablution making use of the consecrtated water contained in the samanya arghya-vesssel. The lotus-seat is meant for invoking the Lord; ananta-seat is meant for the rituals concerned with ablution; vimala-seat is meant for offering of flowers and such other items; yoga-asana is meant for the offering of eatables(naivedya); the lion-seat(simhasana) is meant for adorning the Lord with clothes, ornaments and such others. In this way, the five seats should be conceived by the Guru, while worshipping Lord Siva. The worship of Lord Siva should be performed only after completing the rituals concerned with the purification of self, place, materials, mantras and the Linga. No other alternate direction has been declared in this regard.
288-291
गणेशं पीठवायव्यां गन्धपुष्पादिभिर्यजेत्। ऐशान्यां गुरुपीश्च पूजयेद् हृदयेन तु॥ आसनासनि सद्भावं ज्ञात्वा यजनं आरभेत्। आसनं द्विविधं प्रोक्तं देहजीव विभेदतः॥ शुद्धविद्यान्ततोऽनन्ताद्यासनं परिकीर्तितम्। महामायावसानं तु दिव्यदेहं विचिन्तयेत्॥ जीवोऽस्मिन् शिव एव स्यादेवं त्रिविध कल्पनात्। यल्लघु व्यापकं तद्धि व्याप्तं हि तदधिष्ठितम्॥
gaṇeśaṃ pīṭhavāyavyāṃ gandhapuṣpādibhiryajet| aiśānyāṃ gurupīśca pūjayed hṛdayena tu|| āsanāsani sadbhāvaṃ jñātvā yajanaṃ ārabhet| āsanaṃ dvividhaṃ proktaṃ dehajīva vibhedataḥ|| śuddhavidyāntato'nantādyāsanaṃ parikīrtitam| mahāmāyāvasānaṃ tu divyadehaṃ vicintayet|| jīvo'smin śiva eva syādevaṃ trividha kalpanāt| yallaghu vyāpakaṃ taddhi vyāptaṃ hi tadadhiṣṭhitam||
The guru should worship Ganesa in the north-west of the pedestal with sandal, flowers and other materials. In the north-east of the pedestal, he should worship the row in which seven Gurus are present, reciting the hrudaya mantra. Having perfectly known the relationship between the seat and the seated(asana and asani), he should commence the rituals concerned with the worship. The seat is said to be two kinds, differentiated as the body and the soul. The ananta and other seats are extending above up to the plane of suddha vidya tattva. He should contemplate that the luminous body(vidya deha) extends above, up to the end of pure maya. This soul, here, is Lord Siva Himself. In this way, three categories should be contemplated- seat, vidya deha and Siva. That which is extremely subtle is of the nature of pervading everywhere. The pervaded one is being controlled by the pervading one.
292-293
तृणवद्वायुना दृश्यं धार्यते जायते यया।। साऽधारशक्तिय॑स्तव्या पूर्वं कूर्मशिलासने॥ चन्द्रांशु निर्मला सौम्या चतुर्वक्रा चतुर्भुजा। दुग्धाब्धि सदृशाकारा कल्पिता हृदयार्णगा।
tṛṇavadvāyunā dṛśyaṃ dhāryate jāyate yayā|| sā'dhāraśaktiyastavyā pūrvaṃ kūrmaśilāsane|| candrāṃśu nirmalā saumyā caturvakrā caturbhujā| dugdhābdhi sadṛśākārā kalpitā hṛdayārṇagā|
Like the air which is holding control over a small piece of grass effortlessly, there is a Sakti who creates and supports all the visible existents of the world and holds control over them. That Sakti is called Adharasakti. This Adharasakti should be identified with the kurmasila part of the pedestal of Linga. Adharasakti is as pure as the cool rays of the moon; has a charming and benign appearance; she is with four faces and four hands. She is having a form whose whiteness is comparable to the ocean of milk. Her form is composed of the letter located in the heart.
294-295
अनन्तं नीलसंकाशं अनेकफणमण्डितम्। हृदयेऽञ्जलि संयुक्तं एकवक्रं चतुर्भुजम्॥ क्षीराब्धितस्समुत्पन्न सरोरुह समाकृतिम्। तत्राधारे हृदा मन्त्री विन्यसेदासनात्मकम्॥
anantaṃ nīlasaṃkāśaṃ anekaphaṇamaṇḍitam| hṛdaye'ñjali saṃyuktaṃ ekavakraṃ caturbhujam|| kṣīrābdhitassamutpanna saroruha samākṛtim| tatrādhāre hṛdā mantrī vinyasedāsanātmakam||
Ananta is with resplendent blue color and he is adorned with innumerable hoods; he is holding his two hands just in front of the heart , in anjali-mudra; he is with one face and four hands; his form is comparable to the lotus flower which appeared from the ocean of milk. The Guru should identify this Ananta with the concerned seat, with the recital of hrudaya mantra and contemplate his form to be in the shape of a seat.
296-297
तद्वीर्यभूता धर्माद्याः चतुष्कोणस्थ पादुकाः। सिंहाकार सिताकशु पीतकृष्ण निभाः शुभाः॥ अन्योन्य वीक्षणैस्सिंहैरनेकैः परिवारिताः। अदर्माज्ञानावैराग्यानैश्वर्याख्यानि तानि तु॥ चित्रवर्ण स्वरूपाणि दिक्षु गात्राणि कल्पयेत्।
tadvīryabhūtā dharmādyāḥ catuṣkoṇastha pādukāḥ| siṃhākāra sitākaśu pītakṛṣṇa nibhāḥ śubhāḥ|| anyonya vīkṣaṇaissiṃhairanekaiḥ parivāritāḥ| adarmājñānāvairāgyānaiśvaryākhyāni tāni tu|| citravarṇa svarūpāṇi dikṣu gātrāṇi kalpayet|
The lions which originated from the virility of Ananta, representing dharma, jnana, vairagya and aisvarya and having their legs placed in the corner directions, are with the resplendence of white rays of the sun and are with whitish yellow and blue-black color. They are surrounded by innumerable lions which are mutually looking at each other and which represent adharma, ajnana, avairagya and anisvarya. Their forms are appearing with variegated colors and they are having their bodies extending in all the main directions. The simhasana should be contemplated in this way, by the Guru.
298-299
अधश्छदनमूर्ध्वं च रक्तं शुक्लं विचिन्तयेत्॥ बन्धमोचन हेत्वादि शक्तिद्वयमयं द्वयम्। नैऋत्यादीशदिग्भागे मेखलाधोर्ध्वसङ्गतम्॥
adhaśchadanamūrdhvaṃ ca raktaṃ śuklaṃ vicintayet|| bandhamocana hetvādi śaktidvayamayaṃ dvayam| naiṛtyādīśadigbhāge mekhalādhordhvasaṅgatam||
Then, he should contemplate a knot in the lower plane and another knot in the upper plane. The lower knot is in red color and the upper knot, in white color. These knots are of the nature of two Saktis which are responsible for the bondage and liberation and which are associated with such other powers. The lower knot should be ideated to be in the south-west and below the girdle and the upper knot to be in the north-east above the girdle of the lotus-seat.
300-303
पद्म अष्टदलोपेतं सिच्यष्टक समन्वितम्। शक्तिकेसरसंभिन्नं कर्णिका शक्तिसंयुतम्॥ बिल्वपत्रैः हृदा कल्प्यं लिङ्गमूले विशेषतः। वामा ज्येष्ठा च रौद्री च कली चैव ततः परम्॥ कलविकरणी देवी बलविकरणी तथा। बलप्रमथिनी चैव सर्वभूतदमन्यपि॥ पूर्वादीशान पर्यन्तं केसरेषु दलेषु च। मनोन्मनीं कर्णिकायां विन्यसेद्धृदयेन तु॥ वामाद्याश्शक्तयोः रक्ताः श्वेताभास्यान्मनोन्मनी।
padma aṣṭadalopetaṃ sicyaṣṭaka samanvitam| śaktikesarasaṃbhinnaṃ karṇikā śaktisaṃyutam|| bilvapatraiḥ hṛdā kalpyaṃ liṅgamūle viśeṣataḥ| vāmā jyeṣṭhā ca raudrī ca kalī caiva tataḥ param|| kalavikaraṇī devī balavikaraṇī tathā| balapramathinī caiva sarvabhūtadamanyapi|| pūrvādīśāna paryantaṃ kesareṣu daleṣu ca| manonmanīṃ karṇikāyāṃ vinyaseddhṛdayena tu|| vāmādyāśśaktayoḥ raktāḥ śvetābhāsyānmanonmanī|
The lotus is associated with eight petals and with eight significant powers(siddhis); fully blossomed with the filaments(kesaras) which are in form of various Saktis and with pericarp energized by Saktis. This lotus should be specifically ideated to be at the bottom of the rudra-bhaga, by placing the leaves of bilva with the recital of hrudaya mantra. Vama, Jyeshta, Raudri, Kali, Kalavikarani, Balavikarani, Balapramathani and Sarvabhutadamani - these eight Saktis are present in the eight petals, from the east to the north-east (in clockwise direction) and in the filaments. Mononmani should be contemplated to be in the pericarp. The eight Sakits, from Vama to Saryabhutadamani, are in red color and Manomani, in white color. All these Saktis should be invoked with the recital of hrudaya mantra.
304-307
मण्डलत्रयमर्केन्दु वढ्याख्यं स्वस्वरूपतः॥ दलान्तं केसरान्तं च कर्णिकान्तं प्रकल्पयेत्। ब्रह्मा विष्णुश्च रुद्रश्च मण्डलत्रय देवताः॥ ब्रह्माणं सचतुर्वक्रं चतुर्बाहु विभूषितम्। कमण्डलुधरं रक्तं दण्डहस्तं प्रजापतिम्॥ अक्षमालाधरं दिव्यं पद्महस्तं सुलोचनम्। ध्यात्वा पत्रेषु विन्यस्य सर्वकिल्बष नाशनम्॥
maṇḍalatrayamarkendu vaḍhyākhyaṃ svasvarūpataḥ|| dalāntaṃ kesarāntaṃ ca karṇikāntaṃ prakalpayet| brahmā viṣṇuśca rudraśca maṇḍalatraya devatāḥ|| brahmāṇaṃ sacaturvakraṃ caturbāhu vibhūṣitam| kamaṇḍaludharaṃ raktaṃ daṇḍahastaṃ prajāpatim|| akṣamālādharaṃ divyaṃ padmahastaṃ sulocanam| dhyātvā patreṣu vinyasya sarvakilbaṣa nāśanam||
Then, he should conceive upon the plane of lotus the surya-mandala, candra-mandala and agni-mandala as spreading up to the end of the petals, end of the filaments and the end of the pericarp respectively. Brahma, Vishnu and Rudra are the presiding Deities of these three mandalas, in the same order. He should meditate on Brahma, specifically called 'Prajapati' (the Lord of the created beings) who annihilat of sinful effects, as appearing with four faces, four hands holding kamandalu-vessel, staff, rosary of rudraksha and lotus and as appearing with effulgent red color and identify his presence with the petals.
308-309
अतसी पुष्पसंकाशं शङ्खचक्र गदाधरम्। पीताम्बरधरं दिव्यं वनमाला विभूषितम्॥ स्फुरन्मकुट माणिक्य किंकिणीजालमण्डितम्। ध्यात्वा विष्णुं महात्मानं केसरेषु निवेशयेत्॥
atasī puṣpasaṃkāśaṃ śaṅkhacakra gadādharam| pītāmbaradharaṃ divyaṃ vanamālā vibhūṣitam|| sphuranmakuṭa māṇikya kiṃkiṇījālamaṇḍitam| dhyātvā viṣṇuṃ mahātmānaṃ kesareṣu niveśayet||
Vishnu appears with the color of ‘atasi' flower(blue lilly), holding in his hands conch, wheel and mace. He is attired in silken cloth whose color is yellowish white. Being resplendent, he is adorned with the garland of tulasi-leaves and the splendrous crown and the ornament designed with the clusters of tinkling bells(kinkini). Having meditated the Great Lord Vishnu in this way, he should identify his presence with the filaments.
310-311
शङ्खकुन्देन्दु धवलं शूलहस्तं त्रिलोचनम्। सिंहचर्म परीधानं शशाङ्कृत शेखरम्॥ नीलकण्ठं वृषारूढं रुद्रं ध्यात्वा विशेषतः। कर्णिकायां निवेश्यैनं महापातक नाशनम्॥
śaṅkhakundendu dhavalaṃ śūlahastaṃ trilocanam| siṃhacarma parīdhānaṃ śaśāṅkṛta śekharam|| nīlakaṇṭhaṃ vṛṣārūḍhaṃ rudraṃ dhyātvā viśeṣataḥ| karṇikāyāṃ niveśyainaṃ mahāpātaka nāśanam||
Lord Rudra who has blue-spotted neck, who is mounted on the bull-vehicle and who alleviates the effects of heinous sinful deeds, appears with white color of conch, kunda-flower and moon and holds the trident in His hand; He is having three eyes and wearing the lion-skin as his under-garment; His head is adorned with the cresecent-moon. Having meditated Rudra in this way, he should identify His presence with the paricarp.
312-314
तत्रैवात्मत्रयं न्यस्य गुणत्रयं अतःपरम्।। वह्नित्रयं च तत्रैव विन्यसेत् प्रविभागशः॥ एवं पृथ्व्यादि तत्त्वानां शुद्धविद्यावसानकम्। व्याप्तं संचिन्त्य तन्मध्ये शक्तिं भूयोपि विन्यसेत्॥ एवें शक्त्यादि शक्त्यन्तं आसनं परमेष्ठिनः। अनन्तः कर्तृरूपेण पीठात्मा त्वत्र तिष्ठति॥ एवं संक्षेपतो विप्राः पीठक्लप्तिरिहोच्यते।
tatraivātmatrayaṃ nyasya guṇatrayaṃ ataḥparam|| vahnitrayaṃ ca tatraiva vinyaset pravibhāgaśaḥ|| evaṃ pṛthvyādi tattvānāṃ śuddhavidyāvasānakam| vyāptaṃ saṃcintya tanmadhye śaktiṃ bhūyopi vinyaset|| eveṃ śaktyādi śaktyantaṃ āsanaṃ parameṣṭhinaḥ| anantaḥ kartṛrūpeṇa pīṭhātmā tvatra tiṣṭhati|| evaṃ saṃkṣepato viprāḥ pīṭhaklaptirihocyate|
In the same locations(petals, filaments and pericarp), three tattvas (related to sakalas, pralayakalas and vijnanakalas), three qualities - sattva, rajas and tamas and the three fires - bala agni, yauvana agni and vruddha agni ahoud be identified according to their differentiations. Having contemplated the lotus-seat as pervaded by all the tattvas from the pruthvi tattva to the suddha vidya tattva, he should once again identify the presence of Sakti with the center of the lotus-seat. Thus the seat of the Primal Guru, Lord Siva, should be conceived as arising from the Sakti and ending with the Sakti. Ananta exists there as the presiding Deity in the form of the pedestal. O, the twice-born Sages!, the conception of the designing of the pedestal has been told here briefly.
315-316
धर्मो ज्ञानं च वैराग्यं त्वैश्वर्यं च चतुष्टयम्॥ अनन्तश्शक्तिरित्येवं षडङ्गान्यासनस्य च। षडध्वमासनं शम्भोः पूजा स्याद्धृदयेन तु॥
dharmo jñānaṃ ca vairāgyaṃ tvaiśvaryaṃ ca catuṣṭayam|| anantaśśaktirityevaṃ ṣaḍaṅgānyāsanasya ca| ṣaḍadhvamāsanaṃ śambhoḥ pūjā syāddhṛdayena tu||
Depudeem,Vaira Dharma, Jnana, Vairagya and Aisvarya - these four along with Ananta and Sakti constitute the six parts of the pedestal. This seat of Lord Sambhu is constituted of six adhyas and it should be worshipped with the recital of hrudaya mantra.
317-320
अथवाऽन्य प्रकारेण कथ्यते पीठकल्पना। सर्वाध्व निर्मितं पीठं चतुर्युग महाङ्किम्॥ पृथ्वीकन्दं तथा कालान्तस्थ तत्त्वोर्ध्व नालकम्। पञ्चाशद्भाव संभिन्न कण्टकैरुपशोभितम्॥ मायातत्त्वं बृहद्रन्थि शुद्धविद्योरुपङ्कजम्। विद्येश्वरदलं शक्ति केसरैरुपशोभितम्॥ शिवशक्ति द्वयारब्ध कर्णिका बीज राजितम्। पीठं एवं विधं ध्यायेन् मातृकाक्षर सम्भवम्॥
athavā'nya prakāreṇa kathyate pīṭhakalpanā| sarvādhva nirmitaṃ pīṭhaṃ caturyuga mahāṅkim|| pṛthvīkandaṃ tathā kālāntastha tattvordhva nālakam| pañcāśadbhāva saṃbhinna kaṇṭakairupaśobhitam|| māyātattvaṃ bṛhadranthi śuddhavidyorupaṅkajam| vidyeśvaradalaṃ śakti kesarairupaśobhitam|| śivaśakti dvayārabdha karṇikā bīja rājitam| pīṭhaṃ evaṃ vidhaṃ dhyāyen mātṛkākṣara sambhavam||
Or, the designing of the pedestal is now told in a different way. The pedestal formed of all adhvas has four feet constituted by the four yugas. For this lotus, pruthvi tattva is the bulbous root. The tattvas from jala to kaala constitute the stem of the lotus charmingly furnished with the tiny thorns of fifty different kinds of dispositions of the buddhi tattva. For this lotus, maya tattva is the big knot appearing at the top of the stem). Suddhavidya tattva serves as the upper level of the great lotus-seat. It shines forth with the eight petals identified with the Vidyesvaras and with the filaments identified with the Sakti. In this way, the priest should contemplate the lotus-seat. The same lotus-seat should be conceived as manifested of matruka-letters.
321-324
नपुंसकाक्षरैरेव धर्मादीन् परिकल्पयेत्। अनन्तम् सृष्टिपूर्वेण तत्पूर्वेण महाम्बुजम्॥ कर्णिकान्तं स्वरान्तेन कल्पयेत् कल्पवित्तमः। ओंकाराद्या अकारान्ताः त्यक्तषण्ड नवस्वराः॥ वामाज्येष्ठादि शक्तीनां क्रमादुत्क्रमतो नव। केसराणां चतुर्विंशत् कादिभान्त गतानि च। मकारादि हकारान्तैर्नवबीजानि कल्पयेत्। मण्डलत्रयं अत्रैव पूर्ववत् परिकल्पयेत्॥ मातृकासम्भवं पीठं एवमापाद्य पूजयेत्।
napuṃsakākṣaraireva dharmādīn parikalpayet| anantam sṛṣṭipūrveṇa tatpūrveṇa mahāmbujam|| karṇikāntaṃ svarāntena kalpayet kalpavittamaḥ| oṃkārādyā akārāntāḥ tyaktaṣaṇḍa navasvarāḥ|| vāmājyeṣṭhādi śaktīnāṃ kramādutkramato nava| kesarāṇāṃ caturviṃśat kādibhānta gatāni ca| makārādi hakārāntairnavabījāni kalpayet| maṇḍalatrayaṃ atraiva pūrvavat parikalpayet|| mātṛkāsambhavaṃ pīṭhaṃ evamāpādya pūjayet|
Dharma, Jnana, Vairagya and Aisvarya are constituted of four letters belonging to neuter gender. Ananta is constituted of 'am' and the petals of the great lotus-seat , with ‘au'. The Guru, who is the formost among knowers of the scriptures should ideate the pericarp, the innermost part, with the last letter of the vowels. The nine vowels from 'o' to 'a', leaving out the four letters of the neuter gender, are to be identified with the nine Saktis - Vama, Jyeshtha and others manifesting in the due order. The twenty-five letters from ka' to 'bha' are to be identified with the filaments. The nine letters from ma to ha' are to be conceived as the seeds of the lotus. The three mandalas should be identified over the petals as done before. Having conceived the lotus-seat constituted of matruka-letters, the Guru should proceed to worship it.
325-327
मण्डलत्रितयेप्युत्था अनलस्तम्भ सन्निभाम्॥ मूर्ति ईश्वर तत्त्वान्तां लिङ्गनाहे तु विन्यसेत्। हृत्सम्पुटं अजातं वै मूर्तिमन्त्रमुदाहृतम्॥ तथैव मूल एवायं सादाख्यं मन्त्रमुच्यते। विन्यसेन् मूर्ध्निमध्ये तु विद्यादेहं सदाशिवम्॥
maṇḍalatritayepyutthā analastambha sannibhām|| mūrti īśvara tattvāntāṃ liṅganāhe tu vinyaset| hṛtsampuṭaṃ ajātaṃ vai mūrtimantramudāhṛtam|| tathaiva mūla evāyaṃ sādākhyaṃ mantramucyate| vinyasen mūrdhnimadhye tu vidyādehaṃ sadāśivam||
The vidya-deha(the body of consciousness) of the Lord arising from the three mandalas should be conceived as effulgent as the fiery pillar and as extending up to isvara tattva. Having conceived in this way, the Guru should identify the vidya-deha with rounded shaft of the Linga. ‘ham sivamurti' wrapped by the seed letter of hrudaya on two sides is said to be the murti mantra. It is this mantra which is said to be the mula mantra pertaining to Sadakhya. The Acharya should invoke the presence of vidya-deha of Sadasiva upon the center of the head of Linga).
328-329
आरोहे शिवलिङ्गस्य शुद्धस्थानमयं प्रभुम्। अष्टत्रिंशत्कलोपेतं ब्रह्माङ्गकृत विग्रहम्॥ सदाशिवस्य रूपं तु ध्यानार्थ इह कथ्यते। ध्यानं वै सर्वसिद्ध्यर्थं पटादौ वापि निर्मितम्॥
ārohe śivaliṅgasya śuddhasthānamayaṃ prabhum| aṣṭatriṃśatkalopetaṃ brahmāṅgakṛta vigraham|| sadāśivasya rūpaṃ tu dhyānārtha iha kathyate| dhyānaṃ vai sarvasiddhyarthaṃ paṭādau vāpi nirmitam||
In invoking the presence of the supreme Lord in the Linga which is of the nature of absolutely pure realm, the Guru should ideate the form associated with 38 kalas and designed with brahma mantras and anga mantras. This is the form of Sadasiva and its lineaments are now told for the purpose of effective meditation. Meditation is essential for the attainment of all the goals and for such meditation, the exact form may be depicted in a thick cloth and such other materials.
330-334
ॐ पञ्चास्यं दशदोर्दण्डं स्फटिखाभं त्रिलोचनम्। शान्तं चन्द्रकलाचूडं सर्पसन्नद्ध सज्जटम्॥ मन्त्रसिंहसनासीनं श्वेतपद्मोपरिस्थितम्। कुण्डलैः कर्णिकैहरैः कटिसूत्रोदरबन्धनैः॥ केयूरैः कटकैश्चैव छन्नवीरैश्च संयुतम्। षोडशाब्दयुतं कान्तं सुप्रसन्नं स्मिताननम्॥ शूलं परशु खङ्गं च वज्रं वह्निम् च दक्षिणे।। अभयं पाशमन्यं च घण्टां नागाङ्कुशौ तथा॥ वामहस्तगतं ध्यायेद् अन्यथा च निगद्यते। प्रासादाभय खड्वाङ्ग शक्तिशूलस्तु सव्यतः॥ वामे डमरु सर्पाक्षमालेन्दीवर पूरकैः।
ॐ pañcāsyaṃ daśadordaṇḍaṃ sphaṭikhābhaṃ trilocanam| śāntaṃ candrakalācūḍaṃ sarpasannaddha sajjaṭam|| mantrasiṃhasanāsīnaṃ śvetapadmoparisthitam| kuṇḍalaiḥ karṇikaiharaiḥ kaṭisūtrodarabandhanaiḥ|| keyūraiḥ kaṭakaiścaiva channavīraiśca saṃyutam| ṣoḍaśābdayutaṃ kāntaṃ suprasannaṃ smitānanam|| śūlaṃ paraśu khaṅgaṃ ca vajraṃ vahnim ca dakṣiṇe|| abhayaṃ pāśamanyaṃ ca ghaṇṭāṃ nāgāṅkuśau tathā|| vāmahastagataṃ dhyāyed anyathā ca nigadyate| prāsādābhaya khaḍvāṅga śaktiśūlastu savyataḥ|| vāme ḍamaru sarpākṣamālendīvara pūrakaiḥ|
Five faces; ten shoulders; effulgence of crystal; three eyes; tranquil composure; crest adorned with the crescent moon; locks of matted hair bound with serpent; mounted on the lion-throne constituted of mantras; seated on the white lotus designed on the throne); adorned with various ornaments such as the ear-rings, karnika, hara, kati sutra, bandhana, keyura, kataka, channavira and others; eternal age of sixteen years; supremely beautiful and auspiciously charming; face beautified with gentle smile; holding the trident, parasu, khadga, vajra and fire in His right hands; holding the abhaya-mudra, pasa, ghanta, naga and ankusa in His left hands. Or, the weapons held in the hands are told in a different way. Varada-mudra, abhaya mudra, khadvanga,sakti and sula in the right hands; damaru, sarpa, aksha mala and indivara-flower in the left hands. Lord Sadasiva should be meditated as associated with these lineaments.
335-340
इच्छ ज्ञाना क्रियाशक्तित्रयनेत्रयुतं स्मरेत्॥ चन्द्रः सर्वज्ञतारूपः दशहस्ताः दिशो दश। त्रिशूलं त्रिगुणं प्रोक्तं सत्ता परशुरुच्यते॥ खङ्गमीशप्रतापः स्याद्वज्रं दुर्भेद्यता भवेत्। वह्निस्संहारिणी शक्तिः पाशानां भस्मसात्करी॥ प्रकाशिका पदार्थानां महामायोर्ध्व वर्तिनाम्। नागोपधृष्टता शक्तिस्सर्वेषां च विधायिका॥ पाशं पाशत्रयं विद्यान्मायाकर्म मलात्मकम्। घण्टा नादात्मकं रूपं मन्त्रविग्रहबोधकम्॥ अभयं सर्वलोकानां शक्तिर्वै परिपालिनी। यद्भोग्येह्यात्मनः प्राप्तिस्त्वत्रैव नियमोऽङ्कुशम्॥ एवं भूतस्वरूपाणि स्मर्यन्ते चायुधानि वै।
iccha jñānā kriyāśaktitrayanetrayutaṃ smaret|| candraḥ sarvajñatārūpaḥ daśahastāḥ diśo daśa| triśūlaṃ triguṇaṃ proktaṃ sattā paraśurucyate|| khaṅgamīśapratāpaḥ syādvajraṃ durbhedyatā bhavet| vahnissaṃhāriṇī śaktiḥ pāśānāṃ bhasmasātkarī|| prakāśikā padārthānāṃ mahāmāyordhva vartinām| nāgopadhṛṣṭatā śaktissarveṣāṃ ca vidhāyikā|| pāśaṃ pāśatrayaṃ vidyānmāyākarma malātmakam| ghaṇṭā nādātmakaṃ rūpaṃ mantravigrahabodhakam|| abhayaṃ sarvalokānāṃ śaktirvai paripālinī| yadbhogyehyātmanaḥ prāptistvatraiva niyamo'ṅkuśam|| evaṃ bhūtasvarūpāṇi smaryante cāyudhāni vai|
His three eyes are to be considered as symbolizing the three powers- iccha, jnana and kriya; the cresecent moon denotes His power of all-knowing; ten hands represent the ten directions; the trident denotes His three qualities –sattva, rajas and tamas functioning in the pure realm; parasu denotes His nature of eterenal existence; khadga represents His invincible prowess; vajra denotes His state of unshakable firmness; fire denotes His destructive power, the power which incinerates the roots and knots of bondage and the luminous power which illumines the objects of the worlds for the sake of those existing in the pure maya; the naga denotes the power of supporting and sustatining everything and the power of disposing the things allocated to all the beings; pasa denotes the three bonds- maya, karma and mala; the ghanta represents the the nuture of basic sound which makes known the the form constituted of mantra; abhaya-mudra denotes His power of protecting all the worlds; ankusa represents the power of regulating and meting out the enjoyments obtainable to the souls according to their karmic fruits and controlling the souls to experience only those pertaining to them. In this way, the weapons held in His ten hands should be understood as representative of the power relevant to each of them.
341-342
ईशस्स्फटिकवन्मध्ये पूर्वे कुङ्कुमवन्नरः॥ दक्षिणेऽञ्जनवद्धोरः सौम्ये वामः कुसुम्भवत्। चन्द्रांशुनिर्मलं सद्यं वक्रं पश्चिम दिग्गतम्॥
īśassphaṭikavanmadhye pūrve kuṅkumavannaraḥ|| dakṣiṇe'ñjanavaddhoraḥ saumye vāmaḥ kusumbhavat| candrāṃśunirmalaṃ sadyaṃ vakraṃ paścima diggatam||
The Isana face which is in the middle, looking upwards, is in the color of crystal; Tatpurusha face which is turned towards east is in the mixed color of red and brown; the Aghora face turned towards south is in black color; the Vamadeva face turned towards north is in the color of saffron; and the Sadyojata face turned towards west is as pure as the cool rays of the moon.
343-349
सिंहनादमुखं पूर्वे ललाटे नयनं शुभम्। भृहीनं तुङ्गनासं च सुकपोलस्स्मिताधरम्॥ दक्षिणं भीषणाकारं दंष्ट्रादन्तुर कर्कशम्। विवृतास्यं महाघ्राणं वृत्ताक्षं लेलिहानकम्॥ नागाभरण संयुक्तं कपालकृतशेखरम्। ज्वालाकृति जटाव्यालभोगिबद्धोर्ध्व चूडकम्॥ पीतमाप्यं प्रसन्नं च सुनासं सुललाटकम्। त्र्यक्षं मकुटयुक्तं च कुण्डलालङ्कतं शुभम्॥ भृङ्गाकार कचाव्रातं काञ्चनाभणान्वितम्। ललाट तिलकोपेतं दर्पणासक्त तेजसम्॥ अलकावतंस संयुक्तं सौम्यं कान्तवपुर्युतम्। तत्रैशानं स्थितोत्तानो मूर्धस्थस्त्वतिभीषणः॥ कुण्डलालङ्कृतस्यक्षो मौलीन्दुतरुणः स्मृतः। एवं वक्राणि संभाव्य रूपं सादाशिवं यजेत्॥
siṃhanādamukhaṃ pūrve lalāṭe nayanaṃ śubham| bhṛhīnaṃ tuṅganāsaṃ ca sukapolassmitādharam|| dakṣiṇaṃ bhīṣaṇākāraṃ daṃṣṭrādantura karkaśam| vivṛtāsyaṃ mahāghrāṇaṃ vṛttākṣaṃ lelihānakam|| nāgābharaṇa saṃyuktaṃ kapālakṛtaśekharam| jvālākṛti jaṭāvyālabhogibaddhordhva cūḍakam|| pītamāpyaṃ prasannaṃ ca sunāsaṃ sulalāṭakam| tryakṣaṃ makuṭayuktaṃ ca kuṇḍalālaṅkataṃ śubham|| bhṛṅgākāra kacāvrātaṃ kāñcanābhaṇānvitam| lalāṭa tilakopetaṃ darpaṇāsakta tejasam|| alakāvataṃsa saṃyuktaṃ saumyaṃ kāntavapuryutam| tatraiśānaṃ sthitottāno mūrdhasthastvatibhīṣaṇaḥ|| kuṇḍalālaṅkṛtasyakṣo maulīndutaruṇaḥ smṛtaḥ| evaṃ vakrāṇi saṃbhāvya rūpaṃ sādāśivaṃ yajet||
The east face(tatpurusha) is incessantly raising the roarings of a lion; its forehead is shining forth with auspicious fiery eye; this face is bereft of eyebrows; it is with prominent and elevated nose; highly charming with beautiful cheeks and smiling lips. The south face(Aghora) is with a dreadful appearance; it is associated with long, hard and fang-like protruding teeth; it is with widely opened mouth and large nose;with round eyes and tongue darting out like snake; it is adorned with the snake-ornament and its head is adorned with skull; it is with locks of matted hair looking like the fiery flames and its tuft is bound with serpent. The west face(Sadyojata) is with a pleasant look and it is beautified with charming nose and forehead; it is with three eyes and adorning crown; beautified with ear rings, it is with auspicious appearance. The north face(Vamadeva) is surrounded with rows of hair locks appearing like the flight of large balck bees; adorned with gold ornaments; its forehead is beautified with a round mark of kumkuma (tilaka); it is bright and effulgent like a pure mirror; its forehead appears with curls of hair as if bedecked with ring-shaped ornament; it is with charming and attractive body. The upper face looking above(Isana), which is at the top, appears highly formidable; this face is adorned with ear rings and with three eyes. It is having a crown adorned with young crescent moon. Having deeply contemplated the five faces in this way, the Guru should worship the form of Sadasiva.
350-353
यथा देहे तथा देवे मन्त्रन्यासं प्रकल्पयेत्। एवं शाक्तं वपुः कल्प्य तस्मिन् परमकारणम्॥ शिवं वै शाश्वतं सत्यं ज्ञानान्दसुखात्मकम्। व्यापकं सर्वतत्त्वानां अप्रमेयं अनूपमम्॥ वाच्यवाचक रहितं वाङ्मनोऽतीतगोचरम्। व्यक्तं कुर्याद्विशेषेण निष्कलं सकलात्मनि॥ इत्यावाहन पूर्वैस्तु मूलमन्त्रैर्नियन्त्रणात्। यथा काष्ठगतो वह्निर्व्यज्यते मथनादिभिः॥ तथा मन्त्रप्रभावेन भक्त्याऽभिव्यज्यते शिवः॥
yathā dehe tathā deve mantranyāsaṃ prakalpayet| evaṃ śāktaṃ vapuḥ kalpya tasmin paramakāraṇam|| śivaṃ vai śāśvataṃ satyaṃ jñānāndasukhātmakam| vyāpakaṃ sarvatattvānāṃ aprameyaṃ anūpamam|| vācyavācaka rahitaṃ vāṅmano'tītagocaram| vyaktaṃ kuryādviśeṣeṇa niṣkalaṃ sakalātmani|| ityāvāhana pūrvaistu mūlamantrairniyantraṇāt| yathā kāṣṭhagato vahnirvyajyate mathanādibhiḥ|| tathā mantraprabhāvena bhaktyā'bhivyajyate śivaḥ||
The Guru should do the mantra-nyasa for the vidya-deha of Sadasiva in the same way as this nyasa was done to his own body earlier. Having conceived the vidya-deha constitutes of the mantras related to Sakti, he should invoke the presence of the formless Siva in that Sakti-related body. Lord Siva is the Primal and Ultimate cause; absolutely pure; eternal; ever-existing Reality; He is of the nature of pure consciousness, bliss and happiness; he is pervading over all the tattvas; immeasurable and incomparable; He is not confined to names and forms; He is existing in a pure realm which is beyond the reach of word and mind. The formless Lord Siva who is with such transcendental attributes should be duly invoked to be present in the pure form designed with Sakti-kalas. Preceded by invocation, His presence is rendered and stabilized by the recital of mula mantra. Just as the fire contained within the log of wood is made to appear visibly by means of churning, rubbing and other such activities, even so Lord Siva who is formless is rendered to be perceptible by the greatness and power of the mantra recited with devotion.
354
कृत्वा हृद्गतमञ्जलिं सकुसुमं प्रासादमन्त्रं पठन् भक्त्या निष्कलगोवरं समरसीभावं गतस्साधकः। ध्ययेदुत्क्रमतस्स्वशक्तिभवने नादे तथा बिन्दुके निष्क्रान्तं क्रमतः स्वशक्तिकिरणैः स्यादेवमावाहनम्॥
kṛtvā hṛdgatamañjaliṃ sakusumaṃ prāsādamantraṃ paṭhan bhaktyā niṣkalagovaraṃ samarasībhāvaṃ gatassādhakaḥ| dhyayedutkramatassvaśaktibhavane nāde tathā binduke niṣkrāntaṃ kramataḥ svaśaktikiraṇaiḥ syādevamāvāhanam||
The Guru, having attained the state of one-pointed concentration of the mind and holding flowers in the hollowed hands joined together and held in front of his heart, should recite the prasada mantra(mula mantra associated with seed letters) with utmost devotion and meditate on the formless Siva. He should recite the mantra, ideating that Siva being raised by the resplendent rays of His own Sakti, is descending from His own transcendental place and coming down through the levels of sakti, bindu and nada and reaching his flower-filled hands. Such process is known as ‘avahama’(invocation).
355
ऋषय ऊचुः - सर्वगस्य शिवस्येह कथं आवाहनं प्रभो। यद्यावाहनं इष्टं स्यात् सर्वगत्वं विहन्यते॥
ṛṣaya ūcuḥ - sarvagasya śivasyeha kathaṃ āvāhanaṃ prabho| yadyāvāhanaṃ iṣṭaṃ syāt sarvagatvaṃ vihanyate||
The Sages: O, Lord!, how could there occur ‘invocation’ for Lord Siva who is present everywhere and in every object? If such invocation is accepted, then His nature of being all-pervasive gets obstructed. Kindly explain.
356-358
ईश्वर उवाच - आमूलाग्रस्थितस्याग्नेः अभिव्यक्ति यथा तरौ। तद्वदेकत्र चियक्तिर्व्यापकस्य न बाध्यते॥
īśvara uvāca - āmūlāgrasthitasyāgneḥ abhivyakti yathā tarau| tadvadekatra ciyaktirvyāpakasya na bādhyate||
For the fire which is present within a tree right from its roots up to its top, there is possibility for the outward manifestation of fire at one point of the tree. In the same way, for the all-pervasive Lord, the manifestation of His form of consciousness at one place does not get affected. It is seen that the self performs actions such as ‘walking out’ and ‘coming inside’ through its body. In the same way, there is possibility for Siva in manifesting Himself outwardly and concealing Himself in His own transcendental plane through His specific body constituted of mantras. Since He is associated with inconceivable powers, Siva shines forth as all-pervasive and as non-pervasive at one and the same time. Whether He is associated with the body or dissociated from the body, He remains as all-doer and as all- pervasive. Having understood in this way, the Guru should conceive that Lord Siva who has descended to the level of bindu has now come down to the flowers kept in his hands.
359-362
तच्च प्राणपथा कार्यं नाड्या ज्योतिस्वरूपया॥ तस्मादादाय लिङ्गस्थं स्थापिन्या विन्यसेत्तनौ। येन सामर्थ्यतश्शम्भोस्स्वस्य स्वस्वामिता भवेत्॥ तच्छक्ति प्रकटीभावः सन्निधानं स्वमुद्रया। सन्निधेरपरित्यागे योऽर्चकालावसानकः॥ सन्निरोधो रोधिन्या विभोरपि विभाव्यते। लोके सुखात्मकं वस्तु गोपनीयं यथा तथा॥ तस्यावकुण्ठनं कार्य अवकुण्ठन मुद्रया।
tacca prāṇapathā kāryaṃ nāḍyā jyotisvarūpayā|| tasmādādāya liṅgasthaṃ sthāpinyā vinyasettanau| yena sāmarthyataśśambhossvasya svasvāmitā bhavet|| tacchakti prakaṭībhāvaḥ sannidhānaṃ svamudrayā| sannidheraparityāge yo'rcakālāvasānakaḥ|| sannirodho rodhinyā vibhorapi vibhāvyate| loke sukhātmakaṃ vastu gopanīyaṃ yathā tathā|| tasyāvakuṇṭhanaṃ kārya avakuṇṭhana mudrayā|
This invocation should be done through the path of the channel of vital air which is in the form of luminous column. Having grasped the form of Siva and taken it out from the flowers, the Guru should install that form within the vidya-deha which is shining forth in the Linga. The fully unfolded state of Sakti by whose ability Lord Siva has now perceptibly become His own Master(Independent Lord) and gets fixed in the nearest vicinity is known as 'sannidhana'. This sannidhana should be comfirmed through the display of hand gesture pertaining to the effecting of vicinity(sannidhana mudra). To confine the vicinity of Siva within the Linga,without being affected by disappearance until the completion of worship(puja) – is known as “sannirodha' (well effected confinement). Such sanniorodha to the pervasive Lord should be conceived through the display of sannirodhana mudra. Just as a substance which yields happiness to the owner is safeguarded well in this world, even so the nearest presence of Siva should be safeguarded (avakunthana). Such safeguard should be effected through the display of avakunthana mudra. 3
363-366
अस्तित्वं हृदयं तस्य शिरश्चोर्ध्वं शिखास्थितिः॥ शिखा स्वतन्त्रता तस्य कवचं गोसृता भवेत्। निरस्यति यया शक्त्या भावमत्रं तदस्य हि॥ नेत्रं सर्वज्ञताशक्तिः समस्तार्थ प्रकाशिका। एवें घाझुण्यं अत्रोक्तं जगत्कर्तुः शिवस्य तु॥
astitvaṃ hṛdayaṃ tasya śiraścordhvaṃ śikhāsthitiḥ|| śikhā svatantratā tasya kavacaṃ gosṛtā bhavet| nirasyati yayā śaktyā bhāvamatraṃ tadasya hi|| netraṃ sarvajñatāśaktiḥ samastārtha prakāśikā| eveṃ ghājhuṇyaṃ atroktaṃ jagatkartuḥ śivasya tu||
Just as the fire, sun and other luminous bodies are capable of performing their own functions through their own luminous rays, even so Lord Siva , the unassailable, shines forth as the performer of all cosmic functions through the anga-mantras which originated from His own form. Of the six anga-mantras, the hrudaya mantra denotes the ever-existing ability of Siva; siro mantra denotes His supremacy; sikha mantra denotes His state of absolute independence; kavaca mantra denotes His protecting and shielding power; astra mantra denotes His Sakti by which He drives away the inimical and obstructing forces; netra mantra denotes His power of all-knowing which makes known evidently the existence of all the objects. In this way the six supreme qualities of Lord Siva, the Creator of the worlds, have been explained here.
367-369
एतानि हृदयादीनि षडङ्गानि स्वमन्त्रतः। हृच्छिरस्चूलिका गात्र नेत्रहस्तेषु विन्यसेत्॥ अङ्गाङ्गिनोरभिन्नत्व प्रतिपत्तिर्विभिन्नयोः। अमृतीकरणं प्रोक्तं प्रभोरमृतमुद्रया॥ प्ररोचनं भवेत्तस्य रुचिराङ्गप्रवर्धनम्। तन्महामुद्रया कुर्यान् मोदन द्रावणार्थया॥ *
*etāni hṛdayādīni ṣaḍaṅgāni svamantrataḥ| hṛcchirascūlikā gātra netrahasteṣu vinyaset|| aṅgāṅginorabhinnatva pratipattirvibhinnayoḥ| amṛtīkaraṇaṃ proktaṃ prabhoramṛtamudrayā|| prarocanaṃ bhavettasya rucirāṅgapravardhanam| tanmahāmudrayā kuryān modana drāvaṇārthayā|| **
These six mantras, hrudaya and others, are called the six anga-mantras. These mantras should be identified with heart, head, tuft(crest), torso, eyes and hands respectively by reciting mantra pertaining to each. The attainment of consciousness related to the inseparability between the limbs and the body which remain differentiated is known as ‘amruti karana’(the nectar of immortalizing). This should be performed to the Lord by displaying the amruta mudra. Augmenting the effulgence and power of the beautiful limbs of the Lord is known as ‘prarocana’(inspiring and exciting presence) and this should be done by diaplaying the maha mudra which is meant for the attainment of happiness and for the warding off the evil forces.
370-371
षडध्वविग्रहं देवं सम्मुखं शक्तिसंयुतम्। परमानन्द सन्दोह धवलीकृत दिङ्मुखम्॥ ध्यात्वा पाद्यं पदे दद्यान्मुखेष्वाचमनं ततः। अर्घ्यं मूर्धसु दातव्यं दूर्वापुष्पाक्षतं तथा॥ ३७१
ṣaḍadhvavigrahaṃ devaṃ sammukhaṃ śaktisaṃyutam| paramānanda sandoha dhavalīkṛta diṅmukham|| dhyātvā pādyaṃ pade dadyānmukheṣvācamanaṃ tataḥ| arghyaṃ mūrdhasu dātavyaṃ dūrvāpuṣpākṣataṃ tathā|| 371
The divine body constituted of six advas; resplendent appearance; benign and beautiful face; associated with His own Sakti; whitening the fronts of all the directions by his immediate presence characterized by the heavy mass of supreme bliss - having meditated Lord Siva as associated with such attributes, the Guru should offer the padya-water at His feet and acamana in His face. He should offer the arghya-water upon His head and then offer durva-grass, flowers and unbroken rice(akhsata).
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 5/6)
372
नत्यन्तेन हृदा पाद्यं आचमनं स्यात् स्वधान्ततः। स्वाहान्तेन हृदा चायूँ दूर्वाद्यं वौषडन्ततः॥ कृत्वैवं दशसंस्कारान् उपचारैश्च पूजयेत्॥ ३७२
natyantena hṛdā pādyaṃ ācamanaṃ syāt svadhāntataḥ| svāhāntena hṛdā cāyūm̐ dūrvādyaṃ vauṣaḍantataḥ|| kṛtvaivaṃ daśasaṃskārān upacāraiśca pūjayet|| 372
The padya-water should be offered with the hrudaya mantra ending with ‘namah’; acamana-water should be offered with hrudaya mantra ending with ‘svadha’; arghya-water should be offered with hrudaya mantra ending with ‘vaushat’. Having performed ten kinds of sacramental rites in this way, the Guru should worship Siva with various offerings.
373
पूजोपचारैर्विभवानुसारैः स्नानादिभिः स्वल्पतरैर्महद्भिः। विधीयते नित्यविधौ समस्तैः । स्रगादिभिः काम्य विधाववश्यम्॥
pūjopacārairvibhavānusāraiḥ snānādibhiḥ svalpatarairmahadbhiḥ| vidhīyate nityavidhau samastaiḥ | sragādibhiḥ kāmya vidhāvavaśyam||
It is ordained that in the process of daily worship, various offerings related to the worship, ceremonial ablution and such other rituals meant for honoring the Lord should be done according to the availability of the resources and wealth. These offerings may be done in a simple manner or in a grand scale. All the recommended offerings such as gralands and other paraphernalia should be essentially done in the worship done for the attainment of particular fruit as desired by an individual.
374-376
स्नानं वस्त्र विलेपनं च कुसुमं धूपोऽथ दीपो हवि स्ताम्बूलं मुखवासगन्ध सहितं गीतं च नृत्तं महत्। होमो भूतबलिप्रदान सहितो नित्योत्सवो वा बलिः सङ्गीतं च समस्तमेतद् उदितं शम्भोर्विभूतौ सति॥ गन्धं पुष्पं च धूपं च दीपं नैवेद्यं एव च।। पञ्चोपचारा एते स्युर्दीपान्तं वाऽपि सम्मतम्॥ स्नानयोग्याः स्नापनीयाः चित्राद्यास्स्तद्विवर्जिताः। कृपाण दर्पणादौ वा मणौ वा प्रतिबिम्बिते॥
snānaṃ vastra vilepanaṃ ca kusumaṃ dhūpo'tha dīpo havi stāmbūlaṃ mukhavāsagandha sahitaṃ gītaṃ ca nṛttaṃ mahat| homo bhūtabalipradāna sahito nityotsavo vā baliḥ saṅgītaṃ ca samastametad uditaṃ śambhorvibhūtau sati|| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpaṃ naivedyaṃ eva ca|| pañcopacārā ete syurdīpāntaṃ vā'pi sammatam|| snānayogyāḥ snāpanīyāḥ citrādyāsstadvivarjitāḥ| kṛpāṇa darpaṇādau vā maṇau vā pratibimbite||
Ceremonial ablution, clothes, paste of sandal and other perfumes, flowers, incense, light, havis (specially cooked rice, related to the fire-ritual), betel leaf and areca nut together with perfumes for scenting the breath(mukha vasa), music, much celebrated dance, fire-ritual, bali for the demi-gods and cosmic elements – all of these should be performed in the daily festival. If enough wealth and resources are available, all these rites including bali and music may be perfomed for the Lord Siva. Perfumes, flowers, incense, light and offering of eatables – these are the five kinds of offering to be given to the Lord. Or, giving the four offerings up to the light is also acceptable. The images fit for the ceremonial bath should be essentially bathed. Ceremonial bath should be left out for the representative images such as drawings, depictings on the clothes, knife or mirror or gems and others.
377-378
दीपान्तं अर्चनं प्रोक्तं नैवेद्यान्तं तु पूजनम्।। बल्यन्तं शान्तिकं प्रोक्तं पूजा हि त्रिविधोच्यते॥ सायं प्रातस्तथाभ्यर्थ्य मध्याह्न तु निवेदनम्। प्रस्थद्वयं तु तत्काले पाचयित्वा निवेदयेत्॥
dīpāntaṃ arcanaṃ proktaṃ naivedyāntaṃ tu pūjanam|| balyantaṃ śāntikaṃ proktaṃ pūjā hi trividhocyate|| sāyaṃ prātastathābhyarthya madhyāhna tu nivedanam| prasthadvayaṃ tu tatkāle pācayitvā nivedayet||
Giving the offerings up to the light is called ‘arcana’; giving the offerings up to eatables is called ‘pujana’; giving the offerings up to the bali is called ‘santi’. Thus, the worship is said to be of three kinds. Arcana should be done in the morning and the evening. In the noon, offerings up to the eatables should be given. Having cooked two prasthas of rice, the Guru should offer it as naivedya.
379-380
एको दीपो द्विकालेऽपि रात्रौ दीपद्वयं त्विह। एवं उक्तप्रकारेण अधमाधम आचरेत्॥ प्रातःकाले च मध्याह्न द्विःप्रस्थं तण्डुलं हविः। सायं प्रातः समभ्यर्थ्य दीपाश्चत्वार एव हि॥
eko dīpo dvikāle'pi rātrau dīpadvayaṃ tviha| evaṃ uktaprakāreṇa adhamādhama ācaret|| prātaḥkāle ca madhyāhna dviḥprasthaṃ taṇḍulaṃ haviḥ| sāyaṃ prātaḥ samabhyarthya dīpāścatvāra eva hi||
Both in the morning and the noon, there should be one light in the main shrine. In the night, there should be two lights. According to the system mentioned here, the Guru should perform the worship categorized as the least of the inferior type of puja. For the preparation of ‘havis’, the Guru should make use of two prasthas of rice, in the morning and the noon. Having worshipped well both in the evening and the morning, the guru should light four lamps.
381-383
प्रस्थद्वयं त्रिकाले तु प्रत्येकं अथ निर्दिशेत्। दीपश्चत्वार एव स्युस्साये तु द्विगुणास्ततः॥ अधमत्रितये धीमान् वाद्यध्वनि समन्वितम्। मध्यमस्याधमश्चैव मध्याह्न चाढकं हविः॥ प्रातः साये च द्विःप्रस्थं दीपैदशभिर्युतम्। त्रिकालं पुष्पलिङ्गेन बलिदानं नयेद् द्विजाः ॥
prasthadvayaṃ trikāle tu pratyekaṃ atha nirdiśet| dīpaścatvāra eva syussāye tu dviguṇāstataḥ|| adhamatritaye dhīmān vādyadhvani samanvitam| madhyamasyādhamaścaiva madhyāhna cāḍhakaṃ haviḥ|| prātaḥ sāye ca dviḥprasthaṃ dīpaidaśabhiryutam| trikālaṃ puṣpaliṅgena balidānaṃ nayed dvijāḥ ||
If worship is done in three sessions(morning, noon and evening), two prasthas of rice should be used for each session for the preaparation of naivedya. Four lamps in the morning and eight lamps in the evening should be lighted. In the system of three types of lower category, the offerings should be given with the accompaniment of the sounding of musical instruments. In the system of the least type of medium category, rice with a measure of one adhaka should be used in the noon for the preparation of havis. In the morning and the evening, two prasthas of rice should be used and twelve lamps should be lighted. O, the twice-born Sages!, in all the three sessions, the Guru should offer the linga designed in the form of flower as bali.
384-388
मध्यमान्मध्यमं चैव त्रिकाले चाढकं हविः। अर्धयामे तदर्थं च चतुर्विंशति दीपकम्॥ त्रिकालं बलिसंयुक्तं पुष्पेणार्थ्यं बलिक्रमात्। वाद्यध्वनि समायुक्तं शङ्ख काहल संयुतम्॥ मध्याह्ने नित्यहोमं च शिवमन्त्रेण संयुतम्। मध्यमस्योत्तमे चैव त्रिकालेष्चाढकद्वयम्॥ आढकश्चार्धयामे तु दीपस्सप्तति संयुतम्। त्रिकालं बलिदानं स्यात् त्रिकालं होमं आचरेत्॥ सर्ववाद्य समायुक्तं षङ्काले च सुघोषयेत्। षड्धिं यत्रकुर्वीत कालसंख्या न विद्यते॥
madhyamānmadhyamaṃ caiva trikāle cāḍhakaṃ haviḥ| ardhayāme tadarthaṃ ca caturviṃśati dīpakam|| trikālaṃ balisaṃyuktaṃ puṣpeṇārthyaṃ balikramāt| vādyadhvani samāyuktaṃ śaṅkha kāhala saṃyutam|| madhyāhne nityahomaṃ ca śivamantreṇa saṃyutam| madhyamasyottame caiva trikāleṣcāḍhakadvayam|| āḍhakaścārdhayāme tu dīpassaptati saṃyutam| trikālaṃ balidānaṃ syāt trikālaṃ homaṃ ācaret|| sarvavādya samāyuktaṃ ṣaṅkāle ca sughoṣayet| ṣaḍdhiṃ yatrakurvīta kālasaṃkhyā na vidyate||
In the system of intermediary type of medium category, one adhaka of rice should be used for havis to be offered in three sessions. Half of this measure should be used in the midnight session and there should be twenty-four lights. In all the three sessions, flowers and arghya-water associated with bali should be offered with the accompaniment of the sounding of musical instruments, conch and kahala (a kind of blow-pipe). In the noon session, the daily fire-ritual should be performed with the recital of siva mantra. In the superior type of medium category, two adhakas of rice should be used in three sessions and one adhaka of rice in the midnight session. There should be seventy lights. Offering of bali should be done in three sessions and the fire-ritual should be performed in these three sessions. In all the six sessions of medium category, all kinds of musical instruments should be sounded. In a temple where the system of six sessions of worship is followed, there is no restriction with regard to the limitation of time for each phase of worship.
389-391
उत्तमस्याधमं यत्र द्रोणेनैव त्रिसन्धिषु। द्रोणार्धं अर्धयामे तु दीपास्त्वष्टशतं भवेत्॥ त्रिकालं बलिदानं स्यात् त्रिकालं होमं आचरेत्। वाद्यकानां चतुर्विंशत् सर्ववाद्य समन्वितम्॥ गणिकास्तु चतुत्रिंशत् चतुर्विंशति वा दश। रूपयौवन संपन्नास्त्रिकालं नृत्तं आचरेत्॥ पञ्चाचार्य समायुक्तं कालं याम समन्वितम्।
uttamasyādhamaṃ yatra droṇenaiva trisandhiṣu| droṇārdhaṃ ardhayāme tu dīpāstvaṣṭaśataṃ bhavet|| trikālaṃ balidānaṃ syāt trikālaṃ homaṃ ācaret| vādyakānāṃ caturviṃśat sarvavādya samanvitam|| gaṇikāstu catutriṃśat caturviṃśati vā daśa| rūpayauvana saṃpannāstrikālaṃ nṛttaṃ ācaret|| pañcācārya samāyuktaṃ kālaṃ yāma samanvitam|
Where the system of the least type of the foremost category is followed, one drona of rice should be used in all the three sessions. Half a drona of rice should be for the midnight session. One hundred and eight lamps should be lighted in this session. Offering of bali and fire-ritual should be done in all the three sessions. Twenty-four musical instruments which include all kinds of instruments should be sounded. Thirty-four, twenty-four or ten women artistes who are with charming and youthful appearance, who are well trained in the traditional dancing should perform the classical dance in all the three sessions. There should be five Acharyas for this program which should last for the duration of one ‘yaama’.
392-395
उत्तमं मध्यमं यत्र त्रिकालेषु चतुर्हविः॥ पायसादीनि विधिना प्रत्येकं द्रोण तण्डुलैः। द्रोणं शुद्धोदनं कुर्यात् पाचयित्वा पृथक् पृथक्॥ द्रोणं तु चार्धयामे तु दीपश्चैव शतद्वयम्। त्रिकालं बलिहोमं च शीतारि दीपं उच्यते॥ वाद्यकानां चतुश्त्रिंशत् पञ्चाशद्गणिकान्वितम्। कालं यामद्वयं प्रोक्तं नृत्तं कुर्यात्रिसन्धिषु॥
uttamaṃ madhyamaṃ yatra trikāleṣu caturhaviḥ|| pāyasādīni vidhinā pratyekaṃ droṇa taṇḍulaiḥ| droṇaṃ śuddhodanaṃ kuryāt pācayitvā pṛthak pṛthak|| droṇaṃ tu cārdhayāme tu dīpaścaiva śatadvayam| trikālaṃ balihomaṃ ca śītāri dīpaṃ ucyate|| vādyakānāṃ catuśtriṃśat pañcāśadgaṇikānvitam| kālaṃ yāmadvayaṃ proktaṃ nṛttaṃ kuryātrisandhiṣu||
Where the system of the medium type of the foremost category is followed, four prasthas of havis and payasa(rice boiled with milk and sugar) should be used in all the three sessions. One drona of rice should be cooked separately for the preparation pure food(suddhodana) for each session. One drona of rice should be used for the midnight session. Two hundred lamps should be lighted in this session. Bali, homa, special kind of incense known as ‘sitari’, lamp – should be offered in all the three sessions. There should be thirty-four musical instruments and fifty ‘ganikas’(women dance-performers devoted to temple services) for the performance of dance program. This dance should be performed in all the tree sessions so as to last for the duration of two yaamas.
396-398
उत्तमोत्तमं उद्दिश्य हविष्यक्रमं उच्यते। पायसादीनि पक्कानि पञ्चद्रोणेन वै पृथक्॥ ३९६ तदर्धमर्धरात्रे तु दीपाः पञ्चशतं उच्यते। त्रिकालं बलिहोमं च पञ्चाशद्वाद्य संयुतम्॥ षोडशद्विशतैश्चैव गणिकाभिस्समन्वितम्। नृत्तं कुर्यात् त्रिसन्ध्ययां कालो यामयुतो भवेत्॥
uttamottamaṃ uddiśya haviṣyakramaṃ ucyate| pāyasādīni pakkāni pañcadroṇena vai pṛthak|| 396 tadardhamardharātre tu dīpāḥ pañcaśataṃ ucyate| trikālaṃ balihomaṃ ca pañcāśadvādya saṃyutam|| ṣoḍaśadviśataiścaiva gaṇikābhissamanvitam| nṛttaṃ kuryāt trisandhyayāṃ kālo yāmayuto bhavet||
With regard to the superior type of the foremost category, the order of the offering of havis is now explained. Payasa and other eatables which should be nicely prepared and each item should be with a measure of five dronas. Half of this measure should be for the midnight session. There should be 500 lamps. Bali and homa should be offered in all the three sessions. The musical instruments should be fifty in number. Dance should be performed by 216 women artistes(ganikas) in all the three sessions (three sandhyas) so as to last for the duration of one yaama.
399-401
पञ्चवर्ण हवींष्यत्र पायसादीनि च क्रमात्। द्रोण तण्दुलसिद्धानि तदर्धेन तदर्धतः॥ एषां एकद्वयं वापि त्रयं वा सर्वमेव वा। हविर्दद्याद्विशेषेण एककालोऽथवा पुनः॥ शुद्धान्नं द्विगुणं प्रोक्तं एतत्सामान्यं ईरितम्। एवं नवविधं प्रोक्तं प्रत्येकं तु विधीयते॥
pañcavarṇa havīṃṣyatra pāyasādīni ca kramāt| droṇa taṇdulasiddhāni tadardhena tadardhataḥ|| eṣāṃ ekadvayaṃ vāpi trayaṃ vā sarvameva vā| havirdadyādviśeṣeṇa ekakālo'thavā punaḥ|| śuddhānnaṃ dviguṇaṃ proktaṃ etatsāmānyaṃ īritam| evaṃ navavidhaṃ proktaṃ pratyekaṃ tu vidhīyate||
Havis should be prepared to be in five different colors. Such havis, payasa and other eatables should be offered in due order. The measure of rice should be one drona, half of one drona or one quarter of a drona. Of the items mentioned, either one, two or three or all the items may be offered. Again, havis should be offered in a specific way in one session. The pure food(simple and umixed cooked rice, suddha annam) should be in twice the measure mentioned before. These are the general details applicable to all the temples. Thus, nine categories of worship have been told. Details concerned with each ritual are now explained.
402-403
स्नानोद भाण्डं संपूज्य स्नानाम्बो गन्धवासितम्। संहितामन्त्र संज्ञप्तं सपुष्पं धूपितं शुभम्॥ ४०२ तैलेन हस्तयन्त्राद्यैस्साधितेन नवेन च। पक्वेन वासितेनाथ शुद्धगव्येन सर्पिषा॥
snānoda bhāṇḍaṃ saṃpūjya snānāmbo gandhavāsitam| saṃhitāmantra saṃjñaptaṃ sapuṣpaṃ dhūpitaṃ śubham|| 402 tailena hastayantrādyaissādhitena navena ca| pakvena vāsitenātha śuddhagavyena sarpiṣā||
The large vessel meant for the storage of ablution-water should be worshipped first and the ablution- water should be perfumed with the recommended ingredients. This water should be consecrated with the recital of samhita-mantras, honored with flowers and fumigated and rendered to be very auspicious. The sesame-oil extracted afresh with the hand-machine and the moderately warmed and perfumed clarified butter got from the cow-milk should be kept ready for the ablution.
404-405
सपीठं लिङ्गमभ्यर्थ्य धूपयेत् तदनन्तरम्। शुभेन शालिपिष्टेन हरिद्रा संयुतेन च॥ उद्वर्त्य माषचूर्णेन निमज्जनं अथाचरेत्। सुगन्धामलकाद्यैस्तु स्नानं तत्र विधीयते॥
sapīṭhaṃ liṅgamabhyarthya dhūpayet tadanantaram| śubhena śālipiṣṭena haridrā saṃyutena ca|| udvartya māṣacūrṇena nimajjanaṃ athācaret| sugandhāmalakādyaistu snānaṃ tatra vidhīyate||
Having worshipped the Linga along with the pedestal, the Guru should offer the incense and then besmear the rice flour mixed with turmeric powder over the Linga and then besmear the powdered beans. Then he should commence the ceremonial bath. It is directed that the Linga should be bathed with fragrant ingredients, myrobalan fruits and such other materials.
406-410
वर्णभूत शरावैस्तु वज्राद्यैर्गोमयोद्भवैः। पैष्टिकैर्वा सुरचितैः राजिका लवणेन च॥ कोष्णाम्बुभिर्गन्धतोयैः कषायैरभिषेचयेत्। पयोधति घृतक्षौद्र शर्कराद्यैः स्वशक्तितः॥ कुडुपाद्याढकान्तैश्च कुडुपाद्वर्धितैरपि। खण्डाभावादिक्षुसारो मध्यभावे घृतं भवेत्॥ जलधूपान्तरैः कार्योऽभिषेको विभवे सति। नालिकेर फलाम्बोभिः अन्यैर्वा रसवद्रसैः॥ पुष्पाद्यैर्हमतोयैश्च रत्नोदैर्गन्धतोयकैः। अभिषेकं ततः कुर्यान् न कुर्याच्छुन्यमस्तकम्॥
varṇabhūta śarāvaistu vajrādyairgomayodbhavaiḥ| paiṣṭikairvā suracitaiḥ rājikā lavaṇena ca|| koṣṇāmbubhirgandhatoyaiḥ kaṣāyairabhiṣecayet| payodhati ghṛtakṣaudra śarkarādyaiḥ svaśaktitaḥ|| kuḍupādyāḍhakāntaiśca kuḍupādvardhitairapi| khaṇḍābhāvādikṣusāro madhyabhāve ghṛtaṃ bhavet|| jaladhūpāntaraiḥ kāryo'bhiṣeko vibhave sati| nālikera phalāmbobhiḥ anyairvā rasavadrasaiḥ|| puṣpādyairhamatoyaiśca ratnodairgandhatoyakaiḥ| abhiṣekaṃ tataḥ kuryān na kuryācchunyamastakam||
Keeping the well-ground flour of rice and other grains, black mustard and salt in one or five shallow earthen plates or in the vajra-like plate made of cow-dung or in such other vessels, the Guru should besmear these over the Linga and then perform the ablution with warm water, perfumed water and unguents. Milk, curd, clarified butter, honey, candied sugar and such other substances may be used for ablution, according to his capacity. These may be with a measure of one kudupa(approximately, a quarter of a liter) to four kudupas(adhaka), increasing the measure by one kudupa each time. If candied sugar is not available, the juice of sugarcane may be used; if honey is not available, ghee may be used. If the resources are abundant, ablution may be done with the water collected from various sacred places and with various kinds of fumigation. Then the ablution should be done with tender coconut water , juices of various succulent fruits, flowered water, water deposited with gold or gold ornaments, water deposited with gems, and the water mixed with sandal paste. Ablution should not be done when the top of the Linga is bereft of flower or leaf.
411-414
तर्जन्यङ्गुष्ठयोगेन पुष्पाण्यादाय हेतिना। तेन मूर्ध्निगतं पुष्पं त्यक्त्वाऽन्यत्तत्र योजयेत्॥ अष्टपुष्पं त्रिगन्धं च सप्तवारि नियोजयेत्। आवाहनार्थ्यपाद्येषु स्नाने धूपविलेपने॥ नैवेद्ये च विसर्गे च पुष्पं अष्टसु योजयेत्। अर्ये विलेपने स्नाने त्रिषु गन्धं प्रकल्पयेत्॥ पुष्पदानार्थ्यपाद्येषु स्नाने चाचमनं तथा। क्षालने प्रोक्षणे चैव वारि सप्तसु योजयेत्॥ धूपं सर्वत्र दातव्यं शेषं ज्ञात्वा प्रयोजयेत्। * ४१३
tarjanyaṅguṣṭhayogena puṣpāṇyādāya hetinā| tena mūrdhnigataṃ puṣpaṃ tyaktvā'nyattatra yojayet|| aṣṭapuṣpaṃ trigandhaṃ ca saptavāri niyojayet| āvāhanārthyapādyeṣu snāne dhūpavilepane|| naivedye ca visarge ca puṣpaṃ aṣṭasu yojayet| arye vilepane snāne triṣu gandhaṃ prakalpayet|| puṣpadānārthyapādyeṣu snāne cācamanaṃ tathā| kṣālane prokṣaṇe caiva vāri saptasu yojayet|| dhūpaṃ sarvatra dātavyaṃ śeṣaṃ jñātvā prayojayet| * 413
Joining the index finger and the thumb, the Guru should take the flowers with the recital of astra mantra and with the recital of the same astra mantra he should remove the flower already placed on the top of the Linga, simultaneously placing the flower held with the index finger and the thumb, on the top. Then he should offer eight flowers, three perfumes and seven waters . Invocation, arghya, padya, ceremonial bath, incense, besmearing of sandal paste and other fragrant substances, naivedya, visarjana (ceremonial send-off) – in all these eight occasions, the Guru should offer eight flowers. Arghya, besmearing and the ceremonial bath – in these three occasions, he should offer the sandal and other fragrant substances. Offering of flowers, arghya, padya, ablution, acamana, kshalana, prokshana – in all these seven occasions, he should offer the pure water. Under all occasions, incense should be offered. Having known well all other ritualistic details(through his Guru or from the Agamas), he should perform those rituals.
415-416
द्वारपूजावसाने तु स्नानान्ते च निवेद्यके॥ सन्ध्यावसाने निक्षिप्य प्रच्छन्नपटं उत्तमम्। स्थापितैः कलशैः पश्चाद् अभिषेकं समाचरेत्॥ ४१६
dvārapūjāvasāne tu snānānte ca nivedyake|| sandhyāvasāne nikṣipya pracchannapaṭaṃ uttamam| sthāpitaiḥ kalaśaiḥ paścād abhiṣekaṃ samācaret|| 416
The curtain, designed in a superior way, should be drawn at the completion of the worship at the entrance(dvara puja), at the completion of ablution, at the end of nivedana and at the end three twilight worship(sandhya). Having completed the ablution with various kinds of water, the Guru should perform the ceremonial bath with the kalasa-vessels installed systematically.
417-419
वामहस्ततले कृत्वा गड्डुकं लिङ्गमस्तकात्। कुसुमं पूर्वविन्यासं तदत्रेणापनीय च। धौतपाणीस्समन्त्रेण शङ्खमुद्रा परिप्लुतैः। जलैरनुचलद्भिश्च स्नापयेदीशमस्तके॥ नोपरि भ्रामयेद्धस्तं न मुद्रा बन्धयेदधः। अद्भिरुच्चलिताभिस्तु तद्व्याणि न सेचयेत्॥
vāmahastatale kṛtvā gaḍḍukaṃ liṅgamastakāt| kusumaṃ pūrvavinyāsaṃ tadatreṇāpanīya ca| dhautapāṇīssamantreṇa śaṅkhamudrā pariplutaiḥ| jalairanucaladbhiśca snāpayedīśamastake|| nopari bhrāmayeddhastaṃ na mudrā bandhayedadhaḥ| adbhiruccalitābhistu tadvyāṇi na secayet||
Holding the water-pot in his left hand, the Guru should remove the flower placed earlier on the top of the Linga with the recital of astra mantra and keep his hands washed well. He should stream down the kalasa water through the hand held in the conch-mudra and perform the ceremonial bath. While pouring the water on the top of the Linga, water drops should not spill out. He should not move around his hand above the top of the Linga and should not display the mudras below the level of Linga portion. He should not let the kalasa-water spill around and should not let the materials kept there for the ablution become wetted by the spilling water.
420=423
जयशब्द समोपेतं शिवकुम्भं च वर्धनीम्। उद्धृत्य नीत्वा देवाग्रे यन्त्रिकोपरि विन्यसेत्॥ दत्वा घटस्थ देवाय देव्यै पाद्यादिकं त्रयम्। गन्धं पुष्पं च धूपं च दीपमर्थ्य विधाय च ॥ अपनीय विधानं तद्दक्षहस्तेन देशिकः।। कूर्च सपुष्पं तोयाभ्यां शिवमन्त्रमनुस्मरन्॥ संगृह्य तत्त्ववित्तस्तु लिङ्गमूर्ध्नि मर्नु न्यसेत्। देवेशीमपि तद्वामे देवस्य विनिवेशयेत्॥ ४२२
jayaśabda samopetaṃ śivakumbhaṃ ca vardhanīm| uddhṛtya nītvā devāgre yantrikopari vinyaset|| datvā ghaṭastha devāya devyai pādyādikaṃ trayam| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpamarthya vidhāya ca || apanīya vidhānaṃ taddakṣahastena deśikaḥ|| kūrca sapuṣpaṃ toyābhyāṃ śivamantramanusmaran|| saṃgṛhya tattvavittastu liṅgamūrdhni marnu nyaset| deveśīmapi tadvāme devasya viniveśayet|| 422
With the accompaniment of repeating loud sounds which proclaim the victory of the Lord(jaya sabda), the Guru should lift up the Sivakumbha and Saktikumbha(vardhani) and take them inside the shrine and place them upon the yantrika(specially designed pedestal). Having offered padya, acamana and arghya to the Lord and the Sakti present in the consecrated water kept in the kalasas, he should offer the sandal, flowers, incense, light and arghya to them and after that he should remove the flowers and other materials from the kalasas with the right hand. Keeping his mind firmly on the relevant tattvas, the Guru should collect the bunch of durva-grass(kurca), flowers and water, reciting the Sivamantra. Doing so, he should identify the mula mantra with the top of the Linga. Then he should bring out the presence of Sivasakti on the left side of the Linga.
424-427
शिवमन्त्रं स्मरन् कुम्भतोयेन स्नापयेच्छिवम्।। पिण्डिकारूपिणीं देवीं स्नापयेत्तदनन्तरम्॥ सुगन्धामलकाद्यैस्तु स्नानं तत्र विधीयते। गन्धाम्बुना ऽभिषेकं तु कृत्वा लिङ्गं सपीठकम्॥ ४२५ ४२६ वक्रेष्वाचमनं दत्वा मार्जयेच्छुद्धवाससा। गन्धद्रव्यैर्समालिप्य शिवलिङ्गं सवेदिकम्॥ वस्त्रैर्नानाविधैर्देव्यैः देवमाच्छाद्य निर्मलैः। दत्वाष्टपुष्पं देवाय दत्यान्मन्त्रहविस्ततः
śivamantraṃ smaran kumbhatoyena snāpayecchivam|| piṇḍikārūpiṇīṃ devīṃ snāpayettadanantaram|| sugandhāmalakādyaistu snānaṃ tatra vidhīyate| gandhāmbunā 'bhiṣekaṃ tu kṛtvā liṅgaṃ sapīṭhakam|| 425 426 vakreṣvācamanaṃ datvā mārjayecchuddhavāsasā| gandhadravyairsamālipya śivaliṅgaṃ savedikam|| vastrairnānāvidhairdevyaiḥ devamācchādya nirmalaiḥ| datvāṣṭapuṣpaṃ devāya datyānmantrahavistataḥ
Reciting the Sivamantra, the Guru should bathe the Linga with the kalasa-water and then bathe the Sakti who is in the form of the pedestal. Bathing the Linga and the pedestal with the perfumed materials, myrobalan and others on this occassion is recommended . Having bathed the Linga along with the pedestal with the sandal water, he should offer the acamana-water to all the faces of Siva and wipe them with pure and dry cloth. Then he should carefully besmear the paste of fragrant materials over the Linga and the pedestal. Having covered the Linga with pure clothes and different varieties of valuable and pure materials, he should offer eight flowers to the Lord and offer the havis consecrated with the mantras.
428
मुद्भान्नं वाऽथ शुद्धान्नं उपदंशादि संयुतम्। शुद्धाभिः पुष्पमालाभिः पत्रच्छेदैरथार्चयेत्॥
mudbhānnaṃ vā'tha śuddhānnaṃ upadaṃśādi saṃyutam| śuddhābhiḥ puṣpamālābhiḥ patracchedairathārcayet||
Kidney-bean rice or pure(unmixed) rice associated with seasoned dishes and appetizing condiments should be offered to the Lord. The Guru should adorn the Linga with garlands of flowers and then worship it with pieces of leaves got from the recommended plants and trees.
429-431
हेमपट्टैश्च मकुटैः पर्णैः हेमविनिमितैः। हेमदूर्वाङ्कुरैः हेम लक्ष्मीपुष्पैः अनेकशः॥ भूषयेचन्द्र खण्डेन हेमपुष्पैरनेकशः।। त्रिसरेणोत्तरीयेण कटिसूत्रेण साधकः॥ हैमेन कृत्तिवासेन हैमवत्रेण चैव हि। अन्यैर्मकुटपुष्पाद्यैः गोलकैमनिर्मितैः॥ भूषयेच्च यथा न्यायं रत्नैर्नानविधैरपि।
hemapaṭṭaiśca makuṭaiḥ parṇaiḥ hemavinimitaiḥ| hemadūrvāṅkuraiḥ hema lakṣmīpuṣpaiḥ anekaśaḥ|| bhūṣayecandra khaṇḍena hemapuṣpairanekaśaḥ|| trisareṇottarīyeṇa kaṭisūtreṇa sādhakaḥ|| haimena kṛttivāsena haimavatreṇa caiva hi| anyairmakuṭapuṣpādyaiḥ golakaimanirmitaiḥ|| bhūṣayecca yathā nyāyaṃ ratnairnānavidhairapi|
The Linga should be adorned with three-striped sheet made of gold, golden crown, leaves and durva-grass made of gold, a number of flowers made of gold, each one embedded with Lakshmi, crescent moon and innumerable flowers made of gold and such other ornaments. The Guru should beautify the Linga with three-stranded sacred thread, upper garment and waist-band. He should adorn the Linga with golden cloth and golden belt provided with a fictitious face at the joint. He should beautify it with other kinds ornaments such as gold crown, gold flowers, bead designed with gold balls. He should adorn the Image with various kinds of ornaments designed with precious gems, according to the fitness of perfect beautification.
432-434
माणिक्यं अर्कवारे स्याञ्चन्द्रवारे तु मौक्तिकम्॥ कुजवारे प्रवालं स्याद् बुधे मरकतं भवेत्। गुरौ तु पुष्परागं स्याच्छुळे वज्रमिति स्मृतम्॥ इन्द्रनीलं च सौरे स्यात् सर्वाण्येतानि यानि च। सर्ववारेषु योग्यानि भूषाणानां विधिर्मतः॥
māṇikyaṃ arkavāre syāñcandravāre tu mauktikam|| kujavāre pravālaṃ syād budhe marakataṃ bhavet| gurau tu puṣparāgaṃ syācchuḷe vajramiti smṛtam|| indranīlaṃ ca saure syāt sarvāṇyetāni yāni ca| sarvavāreṣu yogyāni bhūṣāṇānāṃ vidhirmataḥ||
On each day of a week, the Guru should adorn the Linga with a specific kind of ornament made of a particular gem. On Sunday, ornament made of diamond; on Monday, pearl ornament; on Tuesday, coral; on Wednesday, emerald; on Thursday, topaz; on Friday, adamantine gem(vajra); on Saturday, sapphire. These are the directions related to the ornamentation , fit for all the days as well as specifically fit for a particular day of a week.
435-436
दत्वाऽजातेन पाद्यं तु पादयोस्तन्मुखेषु च। आचमान्ते च मूर्धाद्यैः शिरस्यर्थ्यं प्रदापयेत्॥ पञ्चगव्याभिषेकादौ महाघण्टारवान्वितम्। उपस्नान समायुक्तं धूपं वा विनिवेदयेत्॥ ४३६ अवश्यं आवृतान्ते स्याद् उपस्नानं सधूपकम्।
datvā'jātena pādyaṃ tu pādayostanmukheṣu ca| ācamānte ca mūrdhādyaiḥ śirasyarthyaṃ pradāpayet|| pañcagavyābhiṣekādau mahāghaṇṭāravānvitam| upasnāna samāyuktaṃ dhūpaṃ vā vinivedayet|| 436 avaśyaṃ āvṛtānte syād upasnānaṃ sadhūpakam|
The Guru should offer the padya-water at the feet of the Lord with the recital of sadyojata mantra. Then he should offer the acamana-water to the face and arghya-water at the head with the accompaniment of siro mantra. While performing the ablution with pancagavya and others, the great bell should be sounded; subsequent bathing(upasnana) should be done and the incense should be offered. At the completion of each phase of ritual, the subsequent bath and the offering of incense should be essentially done.
437-440
गापयेन्मन्त्रगानं वा वीणानादं अथापि वा॥ वेदाध्ययनं अन्यच्च शास्त्रपाठादिकं च यत्। तदूर्ध्वं गौडभाषायैः गानं धूपान्तं आचरेत्॥ ऊर्ध्वं द्राविडभाषाङ्गं गानं नृत्तयुतं तु वा। संस्कृतादनपभ्रंशं नानास्वर समन्वितम्॥ यदष्टादश भाषोत्थं गानं वा परिकल्पयेत्। नानादेश प्रसूतं च नर्तनं परिकल्प्य च॥
gāpayenmantragānaṃ vā vīṇānādaṃ athāpi vā|| vedādhyayanaṃ anyacca śāstrapāṭhādikaṃ ca yat| tadūrdhvaṃ gauḍabhāṣāyaiḥ gānaṃ dhūpāntaṃ ācaret|| ūrdhvaṃ drāviḍabhāṣāṅgaṃ gānaṃ nṛttayutaṃ tu vā| saṃskṛtādanapabhraṃśaṃ nānāsvara samanvitam|| yadaṣṭādaśa bhāṣotthaṃ gānaṃ vā parikalpayet| nānādeśa prasūtaṃ ca nartanaṃ parikalpya ca||
The singing of the songs composed of mantras, vina-recital, systematic recital of the Vedas, reading of the Agamic Scriptutres and other works, then the singing of the songs composed in gauda-language and others – these should be done until the completion of the offering of incense. Then, the hymns composed in dravida-language and its dialect languages should be sung. Such hymns may be sung supported by dance recital. Musical compositions in Sanskrit should be rendered melodiously without the occurrence of corrupted words and with correct setting of musical notes(svaras). Or, the singing of the songs composed in the eighteen languages may be arranged for. Arrangement for the performance of dance evolved in various parts of the country may be done.
441-442
पुष्पप्रतिसराद्यैश्च समन्ताल्लम्बयेदधः। निर्धूमज्वलदङ्गार पूर्णपात्रोदरे भृशम्॥ दह्यमानेन धूपेन धूपयेत्तदनन्तरम्। ४४१ 88R सुरूपां धीरनिर्घोषां घण्टा वामेन पाणिना॥ वाद्यन् सर्वदा धूपं उत्क्षिपेत्दस्त्रचोदितम्।
puṣpapratisarādyaiśca samantāllambayedadhaḥ| nirdhūmajvaladaṅgāra pūrṇapātrodare bhṛśam|| dahyamānena dhūpena dhūpayettadanantaram| 441 88R surūpāṃ dhīranirghoṣāṃ ghaṇṭā vāmena pāṇinā|| vādyan sarvadā dhūpaṃ utkṣipetdastracoditam|
Garlands of flowers, wreaths and such others should be arranged so as to appear hanging all around. Having filled the charcoals which are burning without smoke up to the mid-level of a round and perfect vessel, he should fumigate the shrine with the pleasant smoke by burning the ingredients recommended to be fit for burning. Holding the bell which is rendered to be in good and auspicious shape and whose sounds could reach distant places, in his left hand and sounding it , the Guru should raise the incense-vessel upwards and wave it with the accompaniment of astra mantra.
443-444
कपिलाघृत संपूर्णैः कर्पूरागरु वर्तिभिः॥ अनिर्वाण प्रदीपैश्च चक्रतोरण दीपकैः। त्रिशूल दीपिकाभिश्च दीपमालाभिरेव च ॥ अन्यैर्नानाविधैर्दीपैः ज्वालयेत्तु समन्ततः।
kapilāghṛta saṃpūrṇaiḥ karpūrāgaru vartibhiḥ|| anirvāṇa pradīpaiśca cakratoraṇa dīpakaiḥ| triśūla dīpikābhiśca dīpamālābhireva ca || anyairnānāvidhairdīpaiḥ jvālayettu samantataḥ|
The shrine should be brightened all around with the lamps which are filled with the ghee got from the tawny colored cows and provided with the wicks applied with camphor and agaru-powder(a kind of sandal used for fumigation) and which could shine constantly, without being extinguished. It should be illumined with the lamps arranged to be in the form of wheel and arch; with the lamps which are in the shape of trident; with many rows of lamps and with the lamps which are in different shapes and designs.
445
गोदानं तिलदानं च स्वर्णदानं तथैव च। गवां तृणादि दानं च कुर्याल्लोकोपचारतः।
godānaṃ tiladānaṃ ca svarṇadānaṃ tathaiva ca| gavāṃ tṛṇādi dānaṃ ca kuryāllokopacārataḥ|
In view of rendering services and benefits to the world, ceremonial gift of cows, sesame and gold and the offering of tender grass to the cows and such other gifts should be made.
446-448
प्रभूतैस्नेहसंपूर्णैः ज्वलद्भिर्दीपिकैस्थिरैः॥ कुर्यादारात्रिकं पश्चात् सद्वर्या प्रतिबोधितैः। यथाङ्गं भस्मनाऽऽलभ्य तिलकैर्वा त्रिपुण्डूकैः॥ धूपे दीपेऽथ नैवेद्ये बलावभ्यन्तरेपि च। सकृदाचमनं दत्वा कर्तव्यं कर्म चोत्तरम्॥
prabhūtaisnehasaṃpūrṇaiḥ jvaladbhirdīpikaisthiraiḥ|| kuryādārātrikaṃ paścāt sadvaryā pratibodhitaiḥ| yathāṅgaṃ bhasmanā''labhya tilakairvā tripuṇḍūkaiḥ|| dhūpe dīpe'tha naivedye balāvabhyantarepi ca| sakṛdācamanaṃ datvā kartavyaṃ karma cottaram||
Then the Guru should perform the ‘aratrika’(waving the light-vessel in front of the Deity) waving the large-sized vessels which are filled with oil , which contain the light which could shine constantly and which are provided with well trimmed wicks. He should apply the sacred ash(vibhuti) in the forehead of the Lord to be in the form of round dot(tilaka) or in the pattern of three stripes. He should offer the acamana-water once at the end of the offering of incense, light, naivedya and bali and in between each ritual. Only after the offering of acamana, he should commence to perform the next ritual.
449-451
प्रणम्याध्येष्य लब्धाज्ञो बहिरावरणं यजेत्। ईशानं कर्णिकायां तु पूजयेत् कुसुमादिभिः॥ पुरुषं पूर्वपत्रे तु अघोरं दक्षिणे यजेत्। वामं उत्तरपत्रे तु सद्यं पश्चिम पत्रतः॥ विन्यसेत्पञ्चपत्राणि पञ्चवक्रयुतानि च। बाहुभिर्दशभिश्चैव शशाङ्कमकुटैस्सह॥ ध्यातव्यानि स्वरूपाणि वरायुध धराणि च।
praṇamyādhyeṣya labdhājño bahirāvaraṇaṃ yajet| īśānaṃ karṇikāyāṃ tu pūjayet kusumādibhiḥ|| puruṣaṃ pūrvapatre tu aghoraṃ dakṣiṇe yajet| vāmaṃ uttarapatre tu sadyaṃ paścima patrataḥ|| vinyasetpañcapatrāṇi pañcavakrayutāni ca| bāhubhirdaśabhiścaiva śaśāṅkamakuṭaissaha|| dhyātavyāni svarūpāṇi varāyudha dharāṇi ca|
Having prostrared and humbly entreated , the Guru should obtain permission from the Lord and proceed to worship the Deities present in the outer enclosure. He should worship Isana at the pericarp with flowers and other materials; Tatpurusha in the east petal; Aghora in the south petal; Vamadeva in the north petal; and Sadyojata in the west petal. He should identify the presence of the five Lords with the five places(four petals and the pericarp). The forms of these Lords should be meditated as having five faces and ten hands and as adorned with the crown ornamented with the crescent moon and as holding the much celebrated weapons.
452-454
अग्नीशरक्षो वायव्य चतुर्दिक्षुगतं यजेत् ॥ हृच्छिरथूलिकावर्म नेत्रमत्रं यथाक्रमम्। हृदयं चन्द्रवर्णाभं शिरो गोरोचन प्रभम्॥ तटिज्वलन संकाशं शिखां सम्यग्विचिन्तयेत्। आधूम्रं कवचं न्यस्येदत्रं कपिलवर्णकम्॥ ज्योतीरूप प्रकाशं च नेत्रं मध्यगतं स्मरेत्।
agnīśarakṣo vāyavya caturdikṣugataṃ yajet || hṛcchirathūlikāvarma netramatraṃ yathākramam| hṛdayaṃ candravarṇābhaṃ śiro gorocana prabham|| taṭijvalana saṃkāśaṃ śikhāṃ samyagvicintayet| ādhūmraṃ kavacaṃ nyasyedatraṃ kapilavarṇakam|| jyotīrūpa prakāśaṃ ca netraṃ madhyagataṃ smaret|
He should worship the Hrudaya, Siras, Sikha, Kavaca, Netra and Astra(the Lords of Anga-mantras) in the south-east, north-east, south-west, north-west, in all the four directions and at the center, in the due order. Hrudaya is with the color of moon; Siras is in the color of gorocana(a bright yellow pigment); Sikha is with the brightness comparable to the effulgence of the lightning; Kavaca is in the color of smoke, from the head to the feet; Astra is with the tawny color; Netra is with a brightness of the luminous shaft and the Guru should worship this as present at the center of the lotus.
Paṭala 4 — This is the 3rd chapter titled "Directions for Taking the Daily Bath in Various Ceremonial Ways" in the Great Tantra cal (part 6/6)
455-458
पञ्चवक्रयुताः सर्वे दशबाह्विन्दु भूषिताः॥ नानाभरण संयुक्ताः नानास्रग्गन्ध भूषिताः। द्विरष्टवत्सराकारास्सुरूपाः स्थिरयौवनाः॥ प्रसन्नवदनास्सौम्याः त्रिणेत्राः स्वस्तिकासनाः। मूर्धादिभ्यो हृदादिभ्यस्त्वानेतव्याः प्रभोरिमे॥ ईशानं नेत्रमैशान्यां अथवा साधको यजेत्। गर्भावरणं एवं तु पूजयेदभितो हरम्॥
pañcavakrayutāḥ sarve daśabāhvindu bhūṣitāḥ|| nānābharaṇa saṃyuktāḥ nānāsraggandha bhūṣitāḥ| dviraṣṭavatsarākārāssurūpāḥ sthirayauvanāḥ|| prasannavadanāssaumyāḥ triṇetrāḥ svastikāsanāḥ| mūrdhādibhyo hṛdādibhyastvānetavyāḥ prabhorime|| īśānaṃ netramaiśānyāṃ athavā sādhako yajet| garbhāvaraṇaṃ evaṃ tu pūjayedabhito haram||
The Lords of Anga-mantras should be meditated as having five faces and ten hands, as adorned with the crescent moon and with various kinds of ornaments and various kinds of garlands , as besmeared with ointment of perfumes, as sixteen years old , endowed with charming lineaments and ever-lasting youthfulness, as appearing with delighted face and handsome form, as having three eyes in each face and as seated in svastika-posture. The Lords of five Brahma-mantras and six Anga-mantras should be invoked from the head and other limbs and from the heart and other parts of Sadasiva, the Primal Lord and should be lead to the corresponding locations. Alternaively, Isana and the Lord of Netra-mantra may be worshipped in the north-east petal of the lotus-seat, by the Guru. Thus, the Guru should worship the retinue Lords of the first enclosure, as present around Lord Sadasiva.
459-461
स्थानेऽस्मिन्नथवा पूज्या वामाद्याश्शक्तयो नव। अङ्कारूढाः प्रभोः पूज्या आदिशक्तिर्मनोन्मनी॥ आवाहनादीन्येतानि स्वमन्त्रैः क्रमशोऽर्चयेत्। नावकुण्ठनं एतेषां अमृतीकरणं विना॥ संस्काराष्टकं एवैतत्प्रत्येकं विहितं बुधैः। स्नपनं दीपलृप्तिश्च न पृथक् चाङ्गभावतः॥
sthāne'sminnathavā pūjyā vāmādyāśśaktayo nava| aṅkārūḍhāḥ prabhoḥ pūjyā ādiśaktirmanonmanī|| āvāhanādīnyetāni svamantraiḥ kramaśo'rcayet| nāvakuṇṭhanaṃ eteṣāṃ amṛtīkaraṇaṃ vinā|| saṃskārāṣṭakaṃ evaitatpratyekaṃ vihitaṃ budhaiḥ| snapanaṃ dīpalṛptiśca na pṛthak cāṅgabhāvataḥ||
Or, the the nine Saktis, Vama and others, may be worshipped in these locations. The Adisakti known as Manonmani should be worshipped as mounted on the left lap of Lord Sadasiva. Invocation and the subsequent sacraments should be done with the relevant mantra pertaining to each Lord and each Sakti, in the due order. It has been systematized by the learned Acharyas that out of the eight sacraments beginning with invocation, only six sacraments should be done for eah retinue Lord and each Sakti, leaving out avakunthana(safe-guarding) and amrutikarana(immortalizing). Since these retinue Deities are considered as the limbs of the Primal Lord, there is no need for the separate arrangement for snapana and lights.
462-465
विद्येश्वरो द्वितीये तु अनन्ताद्या यथाक्रमम्। अनन्तेशश्च सूक्ष्मश्च शिवोत्तमैकनेत्रकौ॥ एकरुद्रस्त्रिमूर्तिश्च श्रीकण्ठश्च शिखण्डिकः। एते देवाश्चतुर्वक्रा हरवद्दशबाहवः॥ खण्डेन्दु मौलयस्सौम्याः पद्मस्था विविधायुधाः। ४६३ ४६४ खङ्गखेट धनुर्बाण कमण्डल्वक्ष सूत्रिणः॥ वराभय करोपेताः शूलपङ्कज पाणयः।। युगान्तादित्य संकाशास्संसृष्टौ शिवचोदिताः॥
vidyeśvaro dvitīye tu anantādyā yathākramam| ananteśaśca sūkṣmaśca śivottamaikanetrakau|| ekarudrastrimūrtiśca śrīkaṇṭhaśca śikhaṇḍikaḥ| ete devāścaturvakrā haravaddaśabāhavaḥ|| khaṇḍendu maulayassaumyāḥ padmasthā vividhāyudhāḥ| 463 464 khaṅgakheṭa dhanurbāṇa kamaṇḍalvakṣa sūtriṇaḥ|| varābhaya karopetāḥ śūlapaṅkaja pāṇayaḥ|| yugāntāditya saṃkāśāssaṃsṛṣṭau śivacoditāḥ||
Eight Vidyesvaras, Ananta and others are present in the due order, in the second enclosure. They are: Ananta, Sukshma, Sivottama, Ekanetra, Ekarudra, Trimurti, Srikantha and Sikhandi. These Vidyesvaras are with four faces and like Lord Hara, they are having ten hands; they are adorned with crown and crescent moon; being handsome and pleased, they are seated on lotus, holding different weapons in their hands. They are with ten hands holding khadga, keta, dhanus, bana, kamandalu, akshamala, varada mudra, abhaya mudra, trident and lotus. They are with an excelling brightness comparable to the brilliance of the sun which shines forth at the end of yuga.
466-467
अनन्तः पूर्वतः पूज्यः सूक्ष्मं दक्षिणतो यजेत्। शिवोत्तमं तु वारुण्यां एकनेत्रं तथोत्तरे॥ एकरुद्रं तथैशान्यां त्रिमूर्ति चाग्निगोचरे। श्रीकण्ठं चैव नैऋत्यां वायव्यां तु शिखण्डिनम्॥
anantaḥ pūrvataḥ pūjyaḥ sūkṣmaṃ dakṣiṇato yajet| śivottamaṃ tu vāruṇyāṃ ekanetraṃ tathottare|| ekarudraṃ tathaiśānyāṃ trimūrti cāgnigocare| śrīkaṇṭhaṃ caiva naiṛtyāṃ vāyavyāṃ tu śikhaṇḍinam||
Ananta should be worshipped in the east; Sukshma, in the south; Sivottama, in the west; Ekanetra in the north; Ekarudra, in the north-east; Trimurti, in the south-east; Srikantha, in the south-west; and Sikhandi, in the north-west.
468-470
गणेश्वरास्तृतीये तु कुबेराशादितः क्रमात्। सिंहारूढाम्बिका त्र्यक्षा पीताभा दर्पणोद्वहा॥ ऐशान्यां संस्थितः चण्डः शुद्धवैडूर्य सप्रभः। वैयाघ्रवसनळ्यक्षः शूलदण्ड कुठारभृत्॥ वराभयकरश्चण्डः चन्द्रखण्डाहि भूषितः। ४७० नन्दिनं पूर्वदिग्भागे पद्मराग समप्रभम्॥ त्रिणेचं शूलहस्तं च सौम्यं नागोपवीतिनम्। 468
gaṇeśvarāstṛtīye tu kuberāśāditaḥ kramāt| siṃhārūḍhāmbikā tryakṣā pītābhā darpaṇodvahā|| aiśānyāṃ saṃsthitaḥ caṇḍaḥ śuddhavaiḍūrya saprabhaḥ| vaiyāghravasanaḷyakṣaḥ śūladaṇḍa kuṭhārabhṛt|| varābhayakaraścaṇḍaḥ candrakhaṇḍāhi bhūṣitaḥ| 470 nandinaṃ pūrvadigbhāge padmarāga samaprabham|| triṇecaṃ śūlahastaṃ ca saumyaṃ nāgopavītinam| 468
Starting from the north, Ganesvaras are present in the due order, in the third enclosure. Ambika(Sivasakti) is present in the north, being mounted on the lion-vehicle. She is with three eyes and with a color of whitish yellow, holding mirror in Her hand. Candesvara is in the north-east, with the brightness of vaidurya-gem(cat`s eye), attired with tiger hide, having three eyes, with the hands holding the trident, danda(shaft), kuthara(a kind of axe), varada mudra and abhaya mudra, presenting a fierce appearance and adorned with crescent moon and serpents. Nandi is present in the east, having the brilliance of padmaraga(ruby), being three-eyed, holding the trident in his hand, with a charming appearance and wearing a serpent as the sacred thread.
471-474
हरिताभं महाकालं शूलहस्तं त्रिलोचनम्॥ नागोपवीतिनं रौद्रं आग्नेय्यां दिशि पूजयेत्। गणेशो वामनाकारो गजवक्रस्वदन्तभृत्॥ मौलिकुम्भश्शूर्पकर्णः त्रितालकरपल्लवः। सलड्डुक कुठाराक्षमालाहस्तस्त्रिलोचनः॥ बिसिनीपत्र संकाशः पूज्यो वै यमदिक्स्थितः। वृषो वृषाकृतियक्षः कुन्देन्दु तुहिनद्युतिः॥ आधारभूतो धर्मात्मा पूज्यो निऋतिगोवरः। ६
haritābhaṃ mahākālaṃ śūlahastaṃ trilocanam|| nāgopavītinaṃ raudraṃ āgneyyāṃ diśi pūjayet| gaṇeśo vāmanākāro gajavakrasvadantabhṛt|| maulikumbhaśśūrpakarṇaḥ tritālakarapallavaḥ| salaḍḍuka kuṭhārākṣamālāhastastrilocanaḥ|| bisinīpatra saṃkāśaḥ pūjyo vai yamadiksthitaḥ| vṛṣo vṛṣākṛtiyakṣaḥ kundendu tuhinadyutiḥ|| ādhārabhūto dharmātmā pūjyo niṛtigovaraḥ| 6
In the south-east, the Guru should worship Mahakala whose color is green, who is holding the trident in his hand, three-eyed, wearing a serpent as the sacred thread and who is with dreadful appearance. Ganesa , whose form is dwarfish, who is with the face of elephant, holding his own tusk in his hand, is having a crown-like frontal globes above his forehead; his ears are in the likeness of winnowing-basket; he is with soft sprig-like trunk extending up to three spans, holding sweet-ball (laddu), kuthara and rosary of rudraksha in his hands; three-eyed; and his resplendence is like that of the lotus-leaf. Such Ganesa should be worshipped as seated in the south. Vrushabha is in the form of bull; three-eyed; his brightness is like the resplendence of white kunda-flower, moon and snow. He symbolizes the sustaining power and he is of the nature of perfect order and harmony. This Vrushabha should be worshipped as present in the south-west.
475-478
निर्मासविग्रहो भृङ्गी श्वेतो वारुणदिग्गतः॥ षड्क्रो बालवेषश्च द्वादशाक्षस्तथा भुजः। शक्तिखद् पताकाऊन प्रास कुक्कुट दण्डभृत्॥ वराभय धनुर्बाण महापरशुमानपि। चतुर्भुजो द्विबाहुर्वा भवत्येकाननः श्रियै॥ शक्तिकुक्कुट हस्तस्तु वराभय समन्वितः। वायव्यां विद्यमाभासः पूजनीयः फलार्थिभिः॥
nirmāsavigraho bhṛṅgī śveto vāruṇadiggataḥ|| ṣaḍkro bālaveṣaśca dvādaśākṣastathā bhujaḥ| śaktikhad patākāūna prāsa kukkuṭa daṇḍabhṛt|| varābhaya dhanurbāṇa mahāparaśumānapi| caturbhujo dvibāhurvā bhavatyekānanaḥ śriyai|| śaktikukkuṭa hastastu varābhaya samanvitaḥ| vāyavyāṃ vidyamābhāsaḥ pūjanīyaḥ phalārthibhiḥ||
Bhrungi should be worshipped in the west, as endowed with a thin form bereft of flesh and as appearing with white color. Skanda appears with six faces; he is in the guise of a young boy whose youthfulness has blossomed afresh; he is with twelve eyes and twelve hands which are holding sakti, khadga, pataka, abja(lotus), prasa, kukkuta, danda, vara mudra, abhaya mudra, dhanus, bana and maha parasu. Or, in order to obtain wealth, He may be meditated as having one face, four or two hands. His four hands are holding sakti, kukkuta, vara mudra and abhaya mudra and he is with the color of coral. He should be worshipped as present in the north-west by all those who are desirous of auspicious benefits.
479-480
अथवाऽन्य प्रकारेण पूजनीया गणेश्वराः। देवी चैव तु चण्डेशो महाकालो वृषस्तथा। नन्दीशश्च गणाध्यक्षो भृङ्गी च स्कन्द एव च। ध्यायेदेताननुद्विग्नः पद्मराग समप्रभान्॥
athavā'nya prakāreṇa pūjanīyā gaṇeśvarāḥ| devī caiva tu caṇḍeśo mahākālo vṛṣastathā| nandīśaśca gaṇādhyakṣo bhṛṅgī ca skanda eva ca| dhyāyedetānanudvignaḥ padmarāga samaprabhān||
Or, the Ganesvaras may be worshipped in a different order. Devi, Candesa, Mahakala, Vrushabha, Nandi, Ganesa, Bhrungi and Skanda – they may be worshipped in this order. Keeping his mind free and secure, the Guru should meditate on them as appearing with the brightness of padmaraga(ruby).
481-484
लोकपालाश्चतुर्थे तु क्रमशः स्वस्वदिग्गतान्। द्विरदेन्द्र समारूढं पीतवर्णं तु वज्रिणम्॥ सहस्राक्षं यजेदिन्द्रं पूर्वभागे व्यवस्थितम्। ज्वालामालावृतं शक्तिधरं अग्निं अजासनम्॥ महिषस्थं यमं कृष्णं दक्षिणे दण्डपाणिनम्। नैऋत्यां निऋतिं नीलं गदाहस्तं नराशनम्॥ वारुणे वरुणं श्वेतं झषस्थं पाशहस्तकम्। शबलं ध्वजहस्तं च मृगस्थं अनिलेऽनिलम्॥
lokapālāścaturthe tu kramaśaḥ svasvadiggatān| dviradendra samārūḍhaṃ pītavarṇaṃ tu vajriṇam|| sahasrākṣaṃ yajedindraṃ pūrvabhāge vyavasthitam| jvālāmālāvṛtaṃ śaktidharaṃ agniṃ ajāsanam|| mahiṣasthaṃ yamaṃ kṛṣṇaṃ dakṣiṇe daṇḍapāṇinam| naiṛtyāṃ niṛtiṃ nīlaṃ gadāhastaṃ narāśanam|| vāruṇe varuṇaṃ śvetaṃ jhaṣasthaṃ pāśahastakam| śabalaṃ dhvajahastaṃ ca mṛgasthaṃ anile'nilam||
The protectors of the world(loka palas, directional deities) are in the fourth enclosure, each one present in his own direction, in the due order. The Guru should worship Indra who is mounted on the elephant (called Airavata), who is in the color of whitish yellow and who is holding the thunderbolt(vajra) in his hand , having one thousand eyes and who exists in the east. He should worship Agni who is present in the south-east, surrounded by the streaks of flames, holding the sakti-wepon in his hand and mounted on the ram. He should worship Yama who is present in the south, mounted on the buffalo , who is with the color of black and holding the danda in his hand. In the south-west, he should worship Nirruti who is in blue color, holding the mace-weapon in his hand and mounted on the nara(human being). In the west, he should worship Varuna who is in white color, mounted on a large fish and holding a noose(pasa) in his hand. In the north-west, he should worship Vayu who is with variegated colors, holding a dhvaja(flag) in his hand and mounted on the deer.
485-487
खद्गहस्तं निधानस्थं कुबेरं पीतमुत्तरे। कपिलं शूलहस्तं च वृषारूढं त्रिलोचनम्॥ प्रसन्नवदनं हृष्टं ईशानं शाङ्करे यजेत्। विष्णुं त्वधोगतं कृष्णं तार्यस्थं चक्रपाणिनम्॥ ब्रह्माणं अरुणाभं च हंसस्थं पद्महस्तकम्। ऊर्ध्वगं संयजेत् प्राज्ञः स्वस्वनामादिकाक्षरैः॥
khadgahastaṃ nidhānasthaṃ kuberaṃ pītamuttare| kapilaṃ śūlahastaṃ ca vṛṣārūḍhaṃ trilocanam|| prasannavadanaṃ hṛṣṭaṃ īśānaṃ śāṅkare yajet| viṣṇuṃ tvadhogataṃ kṛṣṇaṃ tāryasthaṃ cakrapāṇinam|| brahmāṇaṃ aruṇābhaṃ ca haṃsasthaṃ padmahastakam| ūrdhvagaṃ saṃyajet prājñaḥ svasvanāmādikākṣaraiḥ||
In the north, he should worship Kubera who is holding khadga in his hand, seated on the treasure (or, mounted on the horse) and who is in the color of whitish yellow. In the north-east, he should worship Isana who is in tawny color, holding the trident in his hand, mounted on the bull, has three eyes, who is with a charming face and who appears as much delighted. In the direction below, he should worship Vishnu who is in the color of blue-black, mounted on the Garuda-vehicle and holding the cakra-weapon in his hand. In the direction above, he should worship Brahma who is in red color, mounted on the hamsa-vehicle and holding a lotus in his hand. The Guru who has perfectly known the scriptural directions should worship them , keeping the first letter of the name of each Deity as the seed letter of the concerned mantra.
488-491
पञ्चमे त्वस्त्रसंघातं पूजनीयं यथोदितम्। पूर्वभागे यजेद्वत्रं पीतवर्णं षडश्रकम्॥ ४८८ अग्नौ शक्तिं सुरक्ताभां कृष्णं दण्डं तु दक्षिणे। निऋतौ नीलखङ्गं च श्वेतं पाशं तु वारुणे॥ ४८९ चित्रध्वजं तु वायव्यां हेमाभां उत्तरे गदाम्। ऐशान्यां ज्वलितं शूलं चक्रं अर्कसमप्रभम्॥ ४९० अधस्थं संयजेदनं श्वेतं ऊर्ध्व विचक्षणः। पञ्चावरण पूजैवं समासात्परिकीर्तिता॥
pañcame tvastrasaṃghātaṃ pūjanīyaṃ yathoditam| pūrvabhāge yajedvatraṃ pītavarṇaṃ ṣaḍaśrakam|| 488 agnau śaktiṃ suraktābhāṃ kṛṣṇaṃ daṇḍaṃ tu dakṣiṇe| niṛtau nīlakhaṅgaṃ ca śvetaṃ pāśaṃ tu vāruṇe|| 489 citradhvajaṃ tu vāyavyāṃ hemābhāṃ uttare gadām| aiśānyāṃ jvalitaṃ śūlaṃ cakraṃ arkasamaprabham|| 490 adhasthaṃ saṃyajedanaṃ śvetaṃ ūrdhva vicakṣaṇaḥ| pañcāvaraṇa pūjaivaṃ samāsātparikīrtitā||
In the fifth enclosure, the array of weapons should be worshipped as detailed in the Scripture. The Guru should worship the vajra-weapon in the east, conceieving it to be in the color of whitish yellow and to be in hexagonal form. In the south-east, he should worship sakti-weapon which is in the color of bright red; in the south, danda-weapon in the color of blue-black, in the south-west, khadga which is in the color of blue; in the west, pasa which is in white color; in the north-west, dhvaja which is in variegated colors; in the north, gada which is in gold color; in the north-east, trisula which is in fiery color; in the direction below, cakra-weapon which is with the brilliance of the sun, and in the direction above, the Guru, who is highly skilled, should worship the padma which is in white color. Thus, the worship to be done in five enclosures has been explained briefly.
492-494
एकावरण पूजा स्यादङ्गैर्ब्रह्मभिरेव च। अथवा केवलैरङ्गैः केवलैर्ब्रह्मभिस्तु वा॥ ब्रह्माङ्गैर्लोकपैरत्रैः भवेदावरणत्रयम्। हेतिभिस्सहितान् लोकपालानभ्यर्चयेत्तु वा॥ अथ ब्रह्माङ्ग विद्येश मूर्यैकादश रुद्रकान्। यजेद्गन्धादिभिश्चैवं अन्तरावरणक्रमात्॥ बाह्यावरण पूजा च परिवार विधौ विदुः।
ekāvaraṇa pūjā syādaṅgairbrahmabhireva ca| athavā kevalairaṅgaiḥ kevalairbrahmabhistu vā|| brahmāṅgairlokapairatraiḥ bhavedāvaraṇatrayam| hetibhissahitān lokapālānabhyarcayettu vā|| atha brahmāṅga vidyeśa mūryaikādaśa rudrakān| yajedgandhādibhiścaivaṃ antarāvaraṇakramāt|| bāhyāvaraṇa pūjā ca parivāra vidhau viduḥ|
In the system of worship with only one enclosure, the retinue Deities are held to be the Lords of Brahma-mantras and Anga-mantras. Or, the retinue Deities may be held to be the Lords of Brahma- mantras alone or those of Anga-mantras alone. In the system of worship with three enclosures, the retinue Deities are held to be the Lords of Brahma-mantras and Anga-mantras, ten directional Deities (lokapalas) and ten weapons for the first, the second and the third enclosure respectively. Or, the Directional Lords may be worshipped as associated with their own weapons. Alternatively, the Brahma-mantras and the Anga-mantras, eight Vidyesvaras, eight Murtis, eleven Rudras may be worshipped with sandal and other substances in the order applicable to the inner enclosures. In the system of the worship of the retinue Deities, the knowers of the Agamas have given directions for the worship of the enclosure confined to the outer cnclosures also
एवमावरणं पूज्य दद्यान्नैवेद्यं उत्तमम्॥ पञ्चवक्रेषु नैवेद्यं ऊर्ध्ववक्रेऽथवा पुनः। अङ्गानामपि सर्वेषां पृतज्ञैवेद्यमर्धतः॥ चरुपाकः प्रकर्तव्यः पृथक्पात्रेषु संभवे। पूर्तुष्चितरथैकस्मिन् हविष्यं मन्त्रसंस्कृतम्॥
evamāvaraṇaṃ pūjya dadyānnaivedyaṃ uttamam|| pañcavakreṣu naivedyaṃ ūrdhvavakre'thavā punaḥ| aṅgānāmapi sarveṣāṃ pṛtajñaivedyamardhataḥ|| carupākaḥ prakartavyaḥ pṛthakpātreṣu saṃbhave| pūrtuṣcitarathaikasmin haviṣyaṃ mantrasaṃskṛtam||
Having worshipped the retinue Deities of the enclosures in this way, he should offer the superior variety of naivedya. He should offer the naivedya to all the five faces or to the upper face alone. Half measure of this naivdya should be offered to each of the Deities of Brahma-mantras and Anga-mantras, separately. If vessels are available, the caru-food should be kept in a separate container and offered to each Deity separately. If not, the havis should be kept in one of the pure containers arranged there for various purposes and should be consecrated with mantras and be offered to all the Deities.
बाह्यावरण देवानां द्वराध्यक्ष पुरस्सरम्। यजनं गन्ध पुष्पाद्यैः प्रत्येकं प्रविधीयते॥ भूतादिभ्यो बलिं दद्यादथ मन्त्र निवेद्यके। तदन्ते नित्यहोमो वा प्रविश्याभ्यन्तरं पुनः॥
bāhyāvaraṇa devānāṃ dvarādhyakṣa purassaram| yajanaṃ gandha puṣpādyaiḥ pratyekaṃ pravidhīyate|| bhūtādibhyo baliṃ dadyādatha mantra nivedyake| tadante nityahomo vā praviśyābhyantaraṃ punaḥ||
With regard to the worship of the Deities of outer enclosures, each Deity should be worshipped separately with sandal and other substances, preceded by the separate worship of the Gaurdian Lords of the entrance. The bali should be offered to the presiding Deities of the cosmic elements and the naivedya consecrated by mantras should be offered. After that, having entered into the shrine, the Guru should perform the daily fire-ritual(nitya homa).
तृप्तावाचमनं दद्याद् हस्तोद्वर्तन पूर्वकम्। मुखवासं च ताम्बूलं देवयोग्यं प्रदापयेत्॥ WOO श्रीमत् पञ्चमहाशब्द् दर्पणच्छत्रचामरैः। गेयवृत्तजपस्तोत्रैस्तदा तमभिनन्दयेत्॥
tṛptāvācamanaṃ dadyād hastodvartana pūrvakam| mukhavāsaṃ ca tāmbūlaṃ devayogyaṃ pradāpayet|| WOO śrīmat pañcamahāśabd darpaṇacchatracāmaraiḥ| geyavṛttajapastotraistadā tamabhinandayet||
Having cleaned his hands, the Guru should offer the acamana-water to ensure the satisfaction of the Lord. Then he should offer the ‘mukhavasa’ and ‘tambula’ recommended to be fit for the Lord. Then he should make the Lord to be auspiciously delighted, with the raising of five great sounds related to the five cosmic elements, with mirror, parosal, chowrie, songs, dance, recital of sacred hymns and such other services.
हृष्ट देव्या समासीनं सदेशं शक्तिविग्रहम्। ध्यात्वा तच्छिरसि न्यसेत् पवित्रं कर्मपूर्वकम्॥ प्रत्यहं वाङ्मनः काय व्यापार जनितादलम्। पतनात्त्रायते यस्मात् तस्मादेव पवित्रकम्॥ प्रकृतौ परमीभावं संपूर्त्यर्थं अनन्तरम्। परमान्तिकमुच्चार्य प्रासादं पूर्ववन्नयेत्॥
hṛṣṭa devyā samāsīnaṃ sadeśaṃ śaktivigraham| dhyātvā tacchirasi nyaset pavitraṃ karmapūrvakam|| pratyahaṃ vāṅmanaḥ kāya vyāpāra janitādalam| patanāttrāyate yasmāt tasmādeva pavitrakam|| prakṛtau paramībhāvaṃ saṃpūrtyarthaṃ anantaram| paramāntikamuccārya prāsādaṃ pūrvavannayet||
Having meditated on Lord Sadasiva whose form is constituted of skati-kala mantras and who is seated with His delighted Sakti, the Guru should place a pavitra( a protective and purificatory darbha-grass designed in a specific pattern) on the head of the Lord, preceded by the relevant rituals. A sadhka gets himself entangled daily in the bonds of karmas knowingly or unknowingly through his words, mind and body. Since it protects the sadhka from falling into the hellish worlds because of such karmic bonds, it is called ‘pavitraka’. Having recited the mantras related to ‘paramibhava’(state of oneness with the Lord) for the sake of prefect completion of the commenced rituals, he should recite the prasada mantra raising his central channel up to dvadasanta and conceive its oneness with the Lord, as done before.
प्ररोचनं तु कर्तव्यं मुद्रया प्रागुपात्तया। प्रार्थयित्वा जपं कुर्याद् अक्षसूत्रेण बुद्धिमान्॥ अक्षाणां अक्षकल्पानां संयमो यत्प्रसूयते। दृष्टादृष्टफलावाप्तेरक्षसूत्रं तदुच्यते॥ *
*prarocanaṃ tu kartavyaṃ mudrayā prāgupāttayā| prārthayitvā japaṃ kuryād akṣasūtreṇa buddhimān|| akṣāṇāṃ akṣakalpānāṃ saṃyamo yatprasūyate| dṛṣṭādṛṣṭaphalāvāpterakṣasūtraṃ taducyate|| **
अष्टोत्तरशतेनाऽथ तदर्धेन तदर्धतः। जपमाला प्रकर्तव्या संस्कृता शर्वशम्बरैः॥ मध्यमानामिकाङ्गुष्ठ कर्षणात्सिद्धिरुत्तमा। अङ्गुष्ठ तर्जनी योगान् मध्यमा सिद्धिरिष्यते॥ कनिष्ठाङ्गुष्ठ संयोगात् सिद्धिरुक्ता कनीयसी। मूलाद्दशांशो ब्रह्माङ्गजपः कार्योऽत्र धीमता॥ न विलम्बितं अस्पष्टं न चास्वीकृतमदृतम्। असंख्यातं मनोभ्रान्त्या जपं कुर्याद्विचक्षणः॥ नित्यादि कर्मभेदोक्तं जपं कृत्वा निवेदयेत्।
aṣṭottaraśatenā'tha tadardhena tadardhataḥ| japamālā prakartavyā saṃskṛtā śarvaśambaraiḥ|| madhyamānāmikāṅguṣṭha karṣaṇātsiddhiruttamā| aṅguṣṭha tarjanī yogān madhyamā siddhiriṣyate|| kaniṣṭhāṅguṣṭha saṃyogāt siddhiruktā kanīyasī| mūlāddaśāṃśo brahmāṅgajapaḥ kāryo'tra dhīmatā|| na vilambitaṃ aspaṣṭaṃ na cāsvīkṛtamadṛtam| asaṃkhyātaṃ manobhrāntyā japaṃ kuryādvicakṣaṇaḥ|| nityādi karmabhedoktaṃ japaṃ kṛtvā nivedayet|
साधकः साध्यसिद्ध्यर्थं विरामायेतरो जनः॥ चुलुकोदकत्रयेणैव कुशपुष्पादिभिस्सह। ओं गुह्यादिगुह्य गोप्ता त्वं गृहाणास्मत् कृतं जपम्॥ सिद्धिर्भवतु मे येन त्वत्प्रसादात्त्वयि स्थिते। यत्किञ्चित्कर्म हे देव सदा सुकृत दुष्कृतम्॥ तन्मे शिवपदस्थस्य भुञ्ज क्षपय शङ्कर। ५१३________________ * ५१४ शिवो दाता शिवो भोक्ता शिवस्सर्वं इदं जगत्॥ शिवो यजति सर्वत्र यश्शिवस्सोऽहमेव तु। निवेद्यैवं स्वात्मानं जपं पूजां च भक्तितः॥ ध्यायन् तिष्ठेच्छिवं पश्चाद्यथापूर्वं उदाहृतम्। स्तुत्वाऽनेकविधैः स्तोत्रैः प्रणिपत्य पुनः
sādhakaḥ sādhyasiddhyarthaṃ virāmāyetaro janaḥ|| culukodakatrayeṇaiva kuśapuṣpādibhissaha| oṃ guhyādiguhya goptā tvaṃ gṛhāṇāsmat kṛtaṃ japam|| siddhirbhavatu me yena tvatprasādāttvayi sthite| yatkiñcitkarma he deva sadā sukṛta duṣkṛtam|| tanme śivapadasthasya bhuñja kṣapaya śaṅkara| 513________________ * 514 śivo dātā śivo bhoktā śivassarvaṃ idaṃ jagat|| śivo yajati sarvatra yaśśivasso'hameva tu| nivedyaivaṃ svātmānaṃ japaṃ pūjāṃ ca bhaktitaḥ|| dhyāyan tiṣṭhecchivaṃ paścādyathāpūrvaṃ udāhṛtam| stutvā'nekavidhaiḥ stotraiḥ praṇipatya punaḥ
नित्याग्निकार्यं कुर्वीत नित्याग्नौ होममन्दिरे। पचनालय वढ्याशा कुण्डे वह्रिविधिक्रमात्॥ नित्योत्सवं च कुर्वीत ताण्डवं तदनन्तरम्। ततो लिङ्गं समभ्यर्थ्य गन्धपुष्पादिभिः क्रमात्॥ दद्यात्पराङ्मुखार्थ्यं च महामुद्रां प्रदर्शयेत्।
nityāgnikāryaṃ kurvīta nityāgnau homamandire| pacanālaya vaḍhyāśā kuṇḍe vahrividhikramāt|| nityotsavaṃ ca kurvīta tāṇḍavaṃ tadanantaram| tato liṅgaṃ samabhyarthya gandhapuṣpādibhiḥ kramāt|| dadyātparāṅmukhārthyaṃ ca mahāmudrāṃ pradarśayet|
संहारमुद्रयाऽत्रेण देवान् आवरणस्थितान्॥ उत्थाप्य मूर्तिमन्त्रेण योजयेन्मूर्तिसंगतान्। हृन्मन्त्रानुगतं मूलं उच्चर्य करणोज्झितम्॥ सकलोपाधि निर्मुक्तं यथा निष्कलतां गतम्। शिवतत्त्व विभागेन चिन्तयेद् हृत्स्थितेन च। निरपेक्षो विसर्गोऽयं लिङ्गे साधारणो मतः।
saṃhāramudrayā'treṇa devān āvaraṇasthitān|| utthāpya mūrtimantreṇa yojayenmūrtisaṃgatān| hṛnmantrānugataṃ mūlaṃ uccarya karaṇojjhitam|| sakalopādhi nirmuktaṃ yathā niṣkalatāṃ gatam| śivatattva vibhāgena cintayed hṛtsthitena ca| nirapekṣo visargo'yaṃ liṅge sādhāraṇo mataḥ|
परिगृहीतलिङ्गे तु सापेक्षः प्राक् प्रदर्शितः॥ चललिङ्गेऽपि सापेक्षो नापेक्षस्स्थण्डिले सदा। सर्वत्राप्यनपेक्षस्तु प्रत्यहं तु विधीयते॥
parigṛhītaliṅge tu sāpekṣaḥ prāk pradarśitaḥ|| calaliṅge'pi sāpekṣo nāpekṣassthaṇḍile sadā| sarvatrāpyanapekṣastu pratyahaṃ tu vidhīyate||
ऐशान्यां पूजयेचण्डं गन्धपुष्पादिभिः क्रमात्। तस्मै समर्पयेत्सर्वं निर्माल्यं तत्प्रकीर्तितम्॥ लिङ्गमूर्धस्थितमित्येके पिण्डिकायां अथापरे। ऐशान्यां पीठकस्थं वा बाह्ये चण्डगृहेऽथवा॥ क्रोधांशः परमेशस्य चण्डेश इति कीर्तितः।
aiśānyāṃ pūjayecaṇḍaṃ gandhapuṣpādibhiḥ kramāt| tasmai samarpayetsarvaṃ nirmālyaṃ tatprakīrtitam|| liṅgamūrdhasthitamityeke piṇḍikāyāṃ athāpare| aiśānyāṃ pīṭhakasthaṃ vā bāhye caṇḍagṛhe'thavā|| krodhāṃśaḥ parameśasya caṇḍeśa iti kīrtitaḥ|
नैवेद्यं गन्धपुष्पाद्यं द्रव्यं यज्जायते चिरात्॥ यन्माल्यं उपभुक्तं तन्निर्माल्य अभिधीयते। रजस्स्थण्डिल लिङ्गस्थं शिवभुक्तोज्झितं हि यत्।। चण्डभोज्यं दुराधर्षं वर्जनीयं प्रयत्नतः।।
naivedyaṃ gandhapuṣpādyaṃ dravyaṃ yajjāyate cirāt|| yanmālyaṃ upabhuktaṃ tannirmālya abhidhīyate| rajassthaṇḍila liṅgasthaṃ śivabhuktojjhitaṃ hi yat|| caṇḍabhojyaṃ durādharṣaṃ varjanīyaṃ prayatnataḥ||