2. Kāmika Āgama · Uttara Pāda (part 1 of 2)

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 1/6)

पश्चिमस्यार्चनं वक्ष्ये निष्कले सकलेऽपि वा। मिश्रे च गृहिणं योग्यं परार्थ यजनार्थकम्॥ राजराष्ट्र विवृद्ध्यर्थं भुक्तिमुक्ति फलप्रदम्।

paścimasyārcanaṃ vakṣye niṣkale sakale'pi vā| miśre ca gṛhiṇaṃ yogyaṃ parārtha yajanārthakam|| rājarāṣṭra vivṛddhyarthaṃ bhuktimukti phalapradam|

Now I will explain the process of worshipping the nishkala, sakala and the sakala-nishkala forms in a temple whose main shrine is facing the west. The Adisaivas who are the householders are fully qualified for performing the temple worship meant for the benefit of the world. The temple worship meant for the benefit of the world should be systematically performed for the sustained growth of the Ruler and the country. Such worship is capable of yielding the worldly enjoyments and the final liberation.

2,3,4

प्रातरावश्यकं शौचं कृत्वा स्नानं विधायच॥ सूर्यश्चेत्यादिभिर्मन्त्रैः सन्ध्यासु तिसृषूदकम्। पीत्वा संमार्जयेत्तद्वद् दधिग्राव्णेति चादिभिः॥ ओं भूर्भुवस्स्वादि मन्त्रेण वारत्रयं अथाञ्जलिम्। पुनस्तेनैव मन्त्रेण दशवारं जपं नयेत्॥

prātarāvaśyakaṃ śaucaṃ kṛtvā snānaṃ vidhāyaca|| sūryaścetyādibhirmantraiḥ sandhyāsu tisṛṣūdakam| pītvā saṃmārjayettadvad dadhigrāvṇeti cādibhiḥ|| oṃ bhūrbhuvassvādi mantreṇa vāratrayaṃ athāñjalim| punastenaiva mantreṇa daśavāraṃ japaṃ nayet||

Having got up in the early morning , completed the inevitable morning duties and purified himself, the Guru should take the ceremonial bath adhering to the concerned directions. In all the three sessions(morning, noon and evening) he should sip the water with the recital of the mantra which begins with ‘suryasca ma manyusca’ and in the same way he should sprinkle the water upon himself with the recital of ‘dadhigravnno’ and other mantras. He should offer the water holding his hand in ‘anjali mudra’ three times with the recital of ‘Om Bhurbhuvassuvah’. Then he should repeat the same mantra ten times.

5,6,7

एतत्प्रतिदिनं कार्यं द्विजत्वापत्ति सिद्धये। श्रुतिस्मृत्यादि संसिद्धं अनुष्ठानं तु यद्भवेत्॥ आवश्यके तु शौचे वा स्नानेत्वाचमनेपि वा। सन्ध्याया वन्दनेवापि तर्पणे होमकर्मणि॥ ग्रहबल्यादिकेचान्यत् द्विजानां विहितं तु यत्। कर्तव्यं वा नकर्तव्यं शैवं आवश्यकं मतम्॥

etatpratidinaṃ kāryaṃ dvijatvāpatti siddhaye| śrutismṛtyādi saṃsiddhaṃ anuṣṭhānaṃ tu yadbhavet|| āvaśyake tu śauce vā snānetvācamanepi vā| sandhyāyā vandanevāpi tarpaṇe homakarmaṇi|| grahabalyādikecānyat dvijānāṃ vihitaṃ tu yat| kartavyaṃ vā nakartavyaṃ śaivaṃ āvaśyakaṃ matam||

These should be done in each day without fail in order to attain and stabilize the quality of being a Brahmin. Activities such as the preparatory consecration(anushthana) laid down in the the Srutis and Smrutis, those related to the inevitable morning duties, purification, bath, acamana, worship to be done in the three sessions, tarpana, homa, bali to be offered in the houses and such other activities which are prescribed for the brahmins may or may not be done. But the essential activities ordained in the Saiva Agamas should be inevitably done in each day.

8,9

स्वशास्त्र सन्ध्या मन्त्रादि तर्पणं च विधाय च। व्रजेद्देवालयाद्यन्तु पाद शौचं विधाय च।। समाचम्य प्रविश्यान्त स्वासनस्थ उदङ्मुखः।। त्रिपुण्डू भस्मना कृत्वा सान्द्रेण धवलेन च॥

svaśāstra sandhyā mantrādi tarpaṇaṃ ca vidhāya ca| vrajeddevālayādyantu pāda śaucaṃ vidhāya ca|| samācamya praviśyānta svāsanastha udaṅmukhaḥ|| tripuṇḍū bhasmanā kṛtvā sāndreṇa dhavalena ca||

Having performed the saiva sandhya, mantra japa, tarpana and others according to the rules prescribed in the Agama pertaining to his lineage, the Guru should go to the temple, clean his hands and feet and perform acamana . Then he should enter into the shrine and occupy the seat , being north-faced. Having taken the pure and white vibhuti, he should apply it on his forehead and other parts in such a way that the three stripes of vibhuti are closer to each other.

10,11,12,13

करन्यासं ततः कृत्वा सुषिरं देहमध्यमे। ध्यात्वा ज्वलन्तं हुङ्कारं प्राणान् सम्यम्य निश्चलम्॥ फङ्कारान्तं तु तेनैव रेचकेन समन्वितम्। पञ्चग्रन्तिंस्ततो भित्वा तस्मात् प्रतिनिवृत्य च॥ मूर्तिमन्त्रेण संग्रह्य जीवं हुङ्कार मूर्धनि। कुंभकेन समोपेतं वायु ऊर्ध्वगतं नयेत्॥ तेनैव द्वादशान्तस्थ शिवेन सह योजयेत्। आत्मयोजनं ह्येतत्स्यात् ततो भूतादि शोधयेत्॥

karanyāsaṃ tataḥ kṛtvā suṣiraṃ dehamadhyame| dhyātvā jvalantaṃ huṅkāraṃ prāṇān samyamya niścalam|| phaṅkārāntaṃ tu tenaiva recakena samanvitam| pañcagrantiṃstato bhitvā tasmāt pratinivṛtya ca|| mūrtimantreṇa saṃgrahya jīvaṃ huṅkāra mūrdhani| kuṃbhakena samopetaṃ vāyu ūrdhvagataṃ nayet|| tenaiva dvādaśāntastha śivena saha yojayet| ātmayojanaṃ hyetatsyāt tato bhūtādi śodhayet||

Having done the ‘kara nyasa’(with the recital of samhita mantras), the priest should contemplate the presence of the resplendent seed letter ‘hum’ in the sushumna channel coursing through the center of the body, breath in and arrest the air at stomach so as to be without any movement and breath out with the recital of ‘hum phat’. While breathing out, he should untie the five knots(present between the chakras) and should bring back the air with the recital of the same mantra. Holding the air to be in ‘kumbhaka’, he should grasp his ‘jiva’(soul) with the recital of murti mantra(atma murtaye namah) and place it on the head of ‘hum’ letter. Then he should raise the breath up along with the jiva so as to reach the plane of ‘dvadasnata’ and unite his jiva with Siva who is present there. This is the process of uniting the jiva with Siva. Having effected such union, he should perform the purification of his gross and subtle body.

14,15,16

निवृत्यादीनि भूतानि तान्यध्वानं समस्तकम्। व्याप्य व्यवस्थितानीति मत्वा तानि विशोधयेत्॥ दहनं वाथ भूतानां परस्पर विशोधनम्। मण्डलादि समायुक्तं भूतशुद्धिरिहोदिता॥ शोध्योपराग रहितं कलामात्र व्यवस्थितम्। विचिन्त्य दिव्यदेहार्थं अमृतप्लावनं नयेत्॥

nivṛtyādīni bhūtāni tānyadhvānaṃ samastakam| vyāpya vyavasthitānīti matvā tāni viśodhayet|| dahanaṃ vātha bhūtānāṃ paraspara viśodhanam| maṇḍalādi samāyuktaṃ bhūtaśuddhirihoditā|| śodhyoparāga rahitaṃ kalāmātra vyavasthitam| vicintya divyadehārthaṃ amṛtaplāvanaṃ nayet||

Contemplating the five elements from earth to ether as related to the five kalas from nivritti to santayatita respectively and contemplating all of them as pervaded by the adhvas, he should purify those elements with which his body has been constituted. He should incinerate contemplatively those elements by meditating on the mutual discordance existing between the gross elements and purify them. This kind of purification associated with respective mandalas(geometrical forms) of the elements is known as ‘bhuta suddhi’. This purification should be done in such a way that the body is left out to be associated with essential kalas for which purification is not needed. Then, in order to obtain a luminous divine body fit enough for the worship, he should besprinkle the nectarine drops trickling down from the thousand-petalled lotus over the ashes of the incinerated body.

17,18

ध्यात्वा कुण्डलिनी शक्तिं अमृतैकस्वरूपिणीम्। तदुद्भूतामृतस्रावैः सिक्तां दिव्यां कलां स्मरेत्॥ ध्यात्वा हृद्यासनं तस्मिन् मूत्त्मानं समानयेत्। पुनराप्लावनं कृत्वा करन्यास समारभेत्॥

dhyātvā kuṇḍalinī śaktiṃ amṛtaikasvarūpiṇīm| tadudbhūtāmṛtasrāvaiḥ siktāṃ divyāṃ kalāṃ smaret|| dhyātvā hṛdyāsanaṃ tasmin mūttmānaṃ samānayet| punarāplāvanaṃ kṛtvā karanyāsa samārabhet||

Having meditated on ‘kundalini sakti’ which is in oneness with the nectarine form, he should contemplate that the body is drenched with the streams of nectar and is charged with the luminous kalas. Having designed contemplatively a seat within his heart, he should re-install his own self endowed with a divine form. Having once again sprinkled the nectarine drops over that form, he should do the ‘kara nyasa’.

19,20

हस्तपृष्ठतलेस्रेण शोधयेचन्दनान्विते। तयोर्ब्रह्माणि विन्यस्य नेत्रं करतलं न्यसेत्॥ शिवं साङ्गं च विन्यस्य भूयस्तत्र शिवं न्यसेत्। कवचेनावकुण्ठ्याथ सर्वकर्मसु योजयेत्॥

hastapṛṣṭhatalesreṇa śodhayecandanānvite| tayorbrahmāṇi vinyasya netraṃ karatalaṃ nyaset|| śivaṃ sāṅgaṃ ca vinyasya bhūyastatra śivaṃ nyaset| kavacenāvakuṇṭhyātha sarvakarmasu yojayet||

Having besmeared sandal paste over the palms, he should purify them with the recital of kavaca mantra. Then he should identify the brahma mantras with the fingers and the netra mantra with the palm. Having identified the asana, murti and anga mantras with the fingers, he should identify the presence of Siva with the palm. For the sake of protecting the identified state(with Siva), he should do ‘avakunthana’ (hastap hatalestre a śodhayeccandanānvite| tayorbrahmā i vinyasya netra karatala nyaset|| 19 śiva sā ga ca vinyasya bhūyastatra śiva nyaset| kavacenāvaku hyātha sarvakarmasu yojayet|| 20 encircling the hands) with the recital of kavaca mantra. Only after having designed his hands to be of the nature of siva-mantras (which constitute the form of Siva), he should use his hands to do all other ritualistic activities related to the worship of Lord Siva.

21,22,23

करन्यासस्समाख्यातो अङ्गन्यासञ्च कथ्यते। मूर्धादि पादपर्यन्तं अङ्गब्रह्माणि विन्यसेत्॥ मूलब्रह्माणि वाविद्वान् अष्टत्रिंशत्कलान्यसेत्। शिवं हृदि यथास्थानं हृदयाचं निवेशयेत्॥ नेत्रं नेत्रेषु विन्यस्य हेतिं दिक्षुगतं न्यसेत्। महामुद्रां ततः कृत्वा शिवमन्तमनुस्मरन्॥

karanyāsassamākhyāto aṅganyāsañca kathyate| mūrdhādi pādaparyantaṃ aṅgabrahmāṇi vinyaset|| mūlabrahmāṇi vāvidvān aṣṭatriṃśatkalānyaset| śivaṃ hṛdi yathāsthānaṃ hṛdayācaṃ niveśayet|| netraṃ netreṣu vinyasya hetiṃ dikṣugataṃ nyaset| mahāmudrāṃ tataḥ kṛtvā śivamantamanusmaran||

The process of kara nyasa has been told. Then, the process of anga nyasa is now explained. The Guru should identify the brahma mantras and the anga mantras with his whole body, from the head to feet. Or, he may identify the mula mantra , brahma mantras and the thirty-eight kala mantras. Having installed Lord Siva within the heart, he should identify the hrudaya and other anga mantras with the heart and other limbs of the form. He should identify the netra mantra with the eyes and the kavaca mantra in all directions around him. The he should display the ‘maha mudra’ to ensure his oneness with Siva and recite the mula mantra.

24,25

अष्टत्रिंशत्कलान्यासं हित्वा ब्रह्माणि विन्यसेत्। लिपिन्यासं ततःकुर्यात् रुद्रशक्ति समन्वितम्॥ श्रीकण्ठादि समोपेतं अक्षरन्यासं एव वा। केवलं मातृकान्यासं कुर्यात्तद्रहितं तु वा॥

aṣṭatriṃśatkalānyāsaṃ hitvā brahmāṇi vinyaset| lipinyāsaṃ tataḥkuryāt rudraśakti samanvitam|| śrīkaṇṭhādi samopetaṃ akṣaranyāsaṃ eva vā| kevalaṃ mātṛkānyāsaṃ kuryāttadrahitaṃ tu vā||

Or, he may do the nyasa of brahma mantras alone , without doing the nyasa of thirty-eight kala mantras. Then he should do the nyasa of 51 letters, each letter associated with corresponding Rudra and Rudra Sakti, Srikantha Rudra, (Purnodari Sakti) and others. He may do the nyasa of 51 letters without Rudra and Rudra Sakti.

एवं शैवतनुं कृत्वा ततोन्तर्यजनं न्यसेत्। पूजाहोमस्समाधिस्स्यात् हृदि नाभौ ललाटके। आत्मशुद्धिरियं ख्याता स्थानशुद्धिस्ततःपरम्।

evaṃ śaivatanuṃ kṛtvā tatontaryajanaṃ nyaset| pūjāhomassamādhissyāt hṛdi nābhau lalāṭake| ātmaśuddhiriyaṃ khyātā sthānaśuddhistataḥparam|

Having designed his form to be in perfect oneness with the form of Siva, he should perform the internal worship. Worship, oblations and samadhi(being in absorbed state) should be done in the heart, navel and the forehead respectively. This is considered to be the purification of the self. Then, the purification of the place should be performed.

27,28

हस्तास्फालन दिग्बन्धा अवकुण्ठेश्च सम्मता॥ पात्रत्रयं समादाय यत्रिकाकर संस्थितम्। पाद्यादित्रितयं तेषु कल्पयेद्विधिना मुना॥

hastāsphālana digbandhā avakuṇṭheśca sammatā|| pātratrayaṃ samādāya yatrikākara saṃsthitam| pādyāditritayaṃ teṣu kalpayedvidhinā munā||

He should strike over the left palm with three fingers of the right palm and do the control of the directions (digbandhana) and perform the avakunthana. O, the Sages!, he should place the concerned vessels for padya, acamana and others over the pedestals specially designed for the purpose and prepare the padya, acamana and arghya water.

29,30,31,32,33

चन्दनोशीर सिद्धार्थ दूर्वा काश्मीर तोययुक्। उत्तमं पाद्यं उद्दिष्टं मध्यमङ्गत कुंकुमम्॥ २९ चन्दनोशीर युक्तांबः पाद्यं कन्यसं उच्यते। वरालोशीर कर्पूर तुटि जाति लवङ्गयुक्॥ मुरेणैव समायुक्तं श्रेष्टमाचमनीयकम्। एला लवङ्ग कर्पूर मुर जाति युतं समम्। एलालवङ्ग कर्पूर जलैस्सार्धं तु कन्यसम्॥ आपक्षीर कुशाग्रैस्तु यवाक्षत तिलैर्युतम्। शालि सिद्धार्थयुक् श्रेष्ठं यवासर्षप शालियुक्॥ तण्डुलैर्मध्यमं प्रोक्तं शालितण्डुल संयुतम्। अयं कन्यसं उद्दिष्टं अन्यथा च निगद्यते॥

candanośīra siddhārtha dūrvā kāśmīra toyayuk| uttamaṃ pādyaṃ uddiṣṭaṃ madhyamaṅgata kuṃkumam|| 29 candanośīra yuktāṃbaḥ pādyaṃ kanyasaṃ ucyate| varālośīra karpūra tuṭi jāti lavaṅgayuk|| mureṇaiva samāyuktaṃ śreṣṭamācamanīyakam| elā lavaṅga karpūra mura jāti yutaṃ samam| elālavaṅga karpūra jalaissārdhaṃ tu kanyasam|| āpakṣīra kuśāgraistu yavākṣata tilairyutam| śāli siddhārthayuk śreṣṭhaṃ yavāsarṣapa śāliyuk|| taṇḍulairmadhyamaṃ proktaṃ śālitaṇḍula saṃyutam| ayaṃ kanyasaṃ uddiṣṭaṃ anyathā ca nigadyate||

The padya prepared with candana, usira, siddhartha, durva, kasmira and water is considered to be of superior kind. The padya prepared with candana, usira, siddhartha, durva and water is of medium variety. The padya associated with candana, usira and water is of inferior kind. The acamana prepared with varala, usira, karpura, tuti, jati, lavanga and mura is considered to be of supreme kind. The acamana associated with ela, lavanga, karpura, mura and jati is of medium variety. The acmana prepared with ela, lavanga, karpura and water is of inferior kind. The arghya prepared with water, milk, tips of kusa-grass, yava, akshata, tila, saali and siddhartha is considered to be of superior kind. The arghya associated with yava, sarshapa, saali and tandula is of medium variety. The arghya associated with saali and tandula is of inferior kind. The preparation of padya and others is told now in another way.

34,35,36

सिद्धार्थ चन्दनिशीर दूर्वायुक् पाद्यमेव च। एला लवङ्ग कर्पूर वराल फल संयुतम्॥ एतदाचमनीयं वा यजेत यजनाङ्गके। कथितञ्चात्र वा ग्राह्य अत्रोक्तं तत्र वा भवेत्॥ यव सर्षप सट्ठीहि तण्डुलैरक्षतं भवेत्। व्रीहि तण्डुल संयुक्तं अक्षतं तत्प्रकीर्तितम्॥ पञ्चाङ्गं अथवा त्र्यङ्गं केवलं चार्थ्यमेव वा।

siddhārtha candaniśīra dūrvāyuk pādyameva ca| elā lavaṅga karpūra varāla phala saṃyutam|| etadācamanīyaṃ vā yajeta yajanāṅgake| kathitañcātra vā grāhya atroktaṃ tatra vā bhavet|| yava sarṣapa saṭṭhīhi taṇḍulairakṣataṃ bhavet| vrīhi taṇḍula saṃyuktaṃ akṣataṃ tatprakīrtitam|| pañcāṅgaṃ athavā tryaṅgaṃ kevalaṃ cārthyameva vā|

37,38,39

कल्पयेद् हृदयेनैव किच्चा सहिता मनुः॥ द्रव्याण्यत्रेण संप्रोक्ष्य कवचेनावकुण्ठयेत्। हृदाभिमन्त्र्य प्रत्येकं मुद्रयेदमृताख्यया॥ तिलकं चन्दनं कृत्वा पुष्पं शिरसि विन्यसेत्। द्रव्यशुद्धिर्भवेदेषा प्रणवादि नमोन्तकम्॥ मन्त्रमुच्चरयेन्मन्त्री मन्त्रशुद्धिर्भवेदियम्।

kalpayed hṛdayenaiva kiccā sahitā manuḥ|| dravyāṇyatreṇa saṃprokṣya kavacenāvakuṇṭhayet| hṛdābhimantrya pratyekaṃ mudrayedamṛtākhyayā|| tilakaṃ candanaṃ kṛtvā puṣpaṃ śirasi vinyaset| dravyaśuddhirbhavedeṣā praṇavādi namontakam|| mantramuccarayenmantrī mantraśuddhirbhavediyam|

The vessel should be placed with the recital of hrudaya mantra and the Guru should take the arghya water with the recital of hrudaya mantra and sprinkle over the collected paraphernalia with the recital of astra mantra. He should provide protection(avakunthana) with the recital of kavaca mantra and energize each substance with hrudaya and other mantras and instill the quality of nectar into them by displaying the amruta mudra. Having applied a tilaka in his forehead with candana, he should place a flower on his own head. This is the process of the purification of paraphernalia. All the mantras related to Sivapuja should be recited as beginning with Om and ending with ‘namah’(raising the breath upto forehead or brahmarandhra). Such recital is known as the purification of the mantras.

40,41,42

सामान्यार्थ्यं च संगृह्य द्वाराग्रे वृषभं यजेत्॥ गणपं भारती ऊर्ध्व नन्दिनं जाह्नवी युतम्। महाकालेन यमुनां सव्ये सव्ये समर्चयेत्॥

sāmānyārthyaṃ ca saṃgṛhya dvārāgre vṛṣabhaṃ yajet|| gaṇapaṃ bhāratī ūrdhva nandinaṃ jāhnavī yutam| mahākālena yamunāṃ savye savye samarcayet||

Having taken the vessel containing the samanya-arghya, the Guru should worship the Bull installed in front of the main shrine. On the upper beam of the threshold, he should worship Ganesa and Sarasvati on the left and right side. Nandi and Ganga should be worshipped on the right side. Mahakala and Yamuna should be worshipped on the left side of the entrance. On right and left of the doorleaf, Vimala and Subahu should be worshipped. Having entered the shrine, placing the right foot first, he should worship the Astra Deva contemplating his presence at the threshold.

43,44

ास्तोष्पतिं ततश्चेष्ट्वा पुजां पर्युषितां यजेत्। अपनीय तां लिङ्गाच्चण्डेशाय निवेदयेत्॥ पिण्डिकां शिवलिङ्गं च जलेन क्षालयेत् सुधीः। लिङ्गशुद्धिरियं ख्याता शुद्धयः पञ्च चोदिताः॥

ाstoṣpatiṃ tataśceṣṭvā pujāṃ paryuṣitāṃ yajet| apanīya tāṃ liṅgāccaṇḍeśāya nivedayet|| piṇḍikāṃ śivaliṅgaṃ ca jalena kṣālayet sudhīḥ| liṅgaśuddhiriyaṃ khyātā śuddhayaḥ pañca coditāḥ||

Then, having worshipped Vastoshpati(Main Deity of the temple site ,in the south-west), he should honor the flowers and other items offered to Sivalinga during the previous puja, remove them with the accompaniment of mantra and mudra and offer them to Candesvara. The well-learned Guru should sprinkle the arghya water over the pedestal and the rudra-bhaga. Such ritual is known as the purification of the Linga. In this way, five kinds of purification have been told.

45,46

संपूज्य द्वारपान् वाथ पञ्चशुद्धिं समाचरेत्। विशुद्ध्यासन संस्कारोपचार स्कन्दसंयुतम्॥ यजनं देवदेवस्य सर्वकामार्थ साधनम्।

saṃpūjya dvārapān vātha pañcaśuddhiṃ samācaret| viśuddhyāsana saṃskāropacāra skandasaṃyutam|| yajanaṃ devadevasya sarvakāmārtha sādhanam|

Or, the five kinds of purification may be done after worshipping the guardian Deities of the entrance. The worship of Lord Siva associated with five kinds of perfect purification, designing of the seat, sacramental rituals, offerings and realizing a consummate state of complete worship is capable accomplishing all the desired fruits.

47,48

िशुद्धिः कथिता पूर्वं आसनञ्चाधुनोच्यते॥ गणेशं च गुरुं शक्तिं अनन्तं धर्मसम्मुखान्। अधर्मप्रमुकानन्तेच्छदने पद्मकर्णिके॥ वामादि नव सूर्यादि मण्डलं सेश्वरं यजेत्।। शिवासनं तदन्ते च यजेत् स्वस्वमनु स्मरन्॥

िśuddhiḥ kathitā pūrvaṃ āsanañcādhunocyate|| gaṇeśaṃ ca guruṃ śaktiṃ anantaṃ dharmasammukhān| adharmapramukānantecchadane padmakarṇike|| vāmādi nava sūryādi maṇḍalaṃ seśvaraṃ yajet|| śivāsanaṃ tadante ca yajet svasvamanu smaran||

Earlier, the process of perfect purification has been told. Now, details about the seat of Lord Siva are explained. Geansa, Sapta Gurus, Ananta, Dharma and others, Adharma and others, the lower knot, upper knot, lotus, pericarp of the lotus, Vama and other Saktis(Nava Saktis), four mandlas –surya, candra, agni and sakthi, the presiding Deities of these mandalas – these are to be worshipped with the accompaniment of the mantra pertaining to each Deity. In the end, the sivasana should be worshipped collectively.

49,50,51

पञ्चासनात्मकं ह्येतत् एकासनं उदीरितम्। अनन्ताधारशक्तिभ्यां भवेदानन्तमासनम्॥ धर्माधर्मादिभिर्वर्गेः छदनाभ्यां समन्वितैः। सिंहासनं इदं प्रोक्तं योगं मायानं उच्यते॥ पद्म वैद्येश्वरं पद्ममण्डलं विमलासनं। स्नानावाहन कालादौ पृथक् एकान् प्रकल्पयेत्॥

pañcāsanātmakaṃ hyetat ekāsanaṃ udīritam| anantādhāraśaktibhyāṃ bhavedānantamāsanam|| dharmādharmādibhirvargeḥ chadanābhyāṃ samanvitaiḥ| siṃhāsanaṃ idaṃ proktaṃ yogaṃ māyānaṃ ucyate|| padma vaidyeśvaraṃ padmamaṇḍalaṃ vimalāsanaṃ| snānāvāhana kālādau pṛthak ekān prakalpayet||

The Sivasana, which is essentially only one, consists within itself five kinds of seat. Anantasana consists of Adharasakti and Ananta. Dharma and others and Adharma and others, together with the lower and upper knots constitute the simhasana. The lotus representing the maya constitutes the yogasana. The petals of the lotus constitute the padmasana. The mandalas contemplated over the lotus constitute the vimalasana. Each seat pertaining to the ceremonial ablution, invocation and other such rituals should be ideated separately,while performing that ritual.

52,53

सङ्कल्पासनं एवं तु मूर्तिं तदुपरि न्यसेत्। तस्मिन् ब्रह्माणि विन्यस्य चाष्टत्रिंशत्कलां न्यसेत्॥ लिपिन्यासं तु वा कुर्यात् श्रीकण्ठादि युतं तु वा। अष्टत्रिंशत्कलोपेत पञ्चब्रह्माणि विन्यसेत्।। विद्यादेहं ततो न्यस्त्वा शिवं आवाहयेत् ततः।

saṅkalpāsanaṃ evaṃ tu mūrtiṃ tadupari nyaset| tasmin brahmāṇi vinyasya cāṣṭatriṃśatkalāṃ nyaset|| lipinyāsaṃ tu vā kuryāt śrīkaṇṭhādi yutaṃ tu vā| aṣṭatriṃśatkalopeta pañcabrahmāṇi vinyaset|| vidyādehaṃ tato nyastvā śivaṃ āvāhayet tataḥ|

The seat of Lord Siva to be ideated for the worship should be conceived in this way. The Guru should ideate the presence of ‘vidya deha’ above this seat. Then he should identify the brahma mantras, anga mantras and thirty-eight kala mantras. He may do the lipi-nyasa either associated with Srikantha and others or not associated with them. Then he should identify the five vedic brhama mantras(isanassarva vidyanam and others) in association with thirty-eight kalas. Having ideated the vidya deha in this way, the Guru should invoke the presence of Lord Siva in that vidya deha.

54,55,56

स्थापनं सन्निधानं च सन्निरोधं समाचरेत्॥ स्वस्वस्थाने हृदादीनि विन्यसेदानुपूर्वकम्। शिवं तदुपरि न्यस्य तदेकीकरणं नयेत्॥ प्ररोचनं वा कर्तव्यं महामुद्रा प्रयोगतः। पाद्यञ्चाचमनं चायं दूर्वाद्यं विनिवेदयेत्॥ संस्कार दश विख्याता उपचारैस्शिवं यजेत्।

sthāpanaṃ sannidhānaṃ ca sannirodhaṃ samācaret|| svasvasthāne hṛdādīni vinyasedānupūrvakam| śivaṃ tadupari nyasya tadekīkaraṇaṃ nayet|| prarocanaṃ vā kartavyaṃ mahāmudrā prayogataḥ| pādyañcācamanaṃ cāyaṃ dūrvādyaṃ vinivedayet|| saṃskāra daśa vikhyātā upacāraisśivaṃ yajet|

Then he should do sthapana, sannidhana, sannirodha with the accompaniment of relevant mudras and identify the hrudaya mantra and others with the respective parts of the vidya deha, in the due order. Having installed Lord Siva within the vidya deha, the Guru should contemplate the perfect oneness of Siva and the vidya deha. Displaying the ‘mahamudra’, he should contemplate the vibrant presence of Lord Siva being identical with the vidya deha and his own self. Then he should offer padya, acamana, arghya, durva and other such substances to the Lord. Then he should worship Lord Siva with the accompaniment of sacramental rituals said to be ten in number and with all kinds of upacaras.

57,58,59

गन्धं तु चन्दनाद्यं स्यात् दृष्टिमानेन वा नयेत्॥ नानाविधानि पुष्पाणि नूतनानि प्रकल्पयेत्। लघु चन्दन निर्यास प्रमुखैः धूपं उच्यते॥ तैलाज्य कल्पितान् दीपा कर्तुर्वाञ्चावशं नयेत्। अनिर्वाण प्रदीपांश्च तथैव परिकल्पयेत्॥

gandhaṃ tu candanādyaṃ syāt dṛṣṭimānena vā nayet|| nānāvidhāni puṣpāṇi nūtanāni prakalpayet| laghu candana niryāsa pramukhaiḥ dhūpaṃ ucyate|| tailājya kalpitān dīpā karturvāñcāvaśaṃ nayet| anirvāṇa pradīpāṃśca tathaiva parikalpayet||

He should apply perfumes , sandal and others to the Linga. Sandal may be applied so as to give a pleasant look. He should offer various kinds of flowers, freshly obtained from the trees and plants. Incense(dhupa) may be offered with the mixture of laghu( a kind of root), sandal, niryasa and such others. He should offer the lighted lamps making use of sesame oil or ghee according to the desire of the sponsor(karta or yajamana). In the same way, he should offer the lamps which could shed light without getting extinguished.

60,61,62,63

आमन्त्रण हविः प्रोक्तं मुद्राचं चाढकादिकम्। भूषणादि ततो दत्वा पुनर्भुपं निवेदयेत्॥ तस्मिन् मङ्गल गानैश्च सर्वातोद्य समन्वितैः। नानानृत्त समायुक्तैः तोषयेद् वृषभध्वजम्॥ आरात्रिकं ततो दद्यात् धूपदानावसानके। भस्मना गन्धमिश्रेण त्वङ्गुष्ठानामिकाग्रतः॥ भ्रामयित्वा ततस्त्यक्त्वा तिलकं दापयेच्छिवे। दर्पणं दर्शयेच्छत्रं चामरं च निवेदयेत्॥

āmantraṇa haviḥ proktaṃ mudrācaṃ cāḍhakādikam| bhūṣaṇādi tato datvā punarbhupaṃ nivedayet|| tasmin maṅgala gānaiśca sarvātodya samanvitaiḥ| nānānṛtta samāyuktaiḥ toṣayed vṛṣabhadhvajam|| ārātrikaṃ tato dadyāt dhūpadānāvasānake| bhasmanā gandhamiśreṇa tvaṅguṣṭhānāmikāgrataḥ|| bhrāmayitvā tatastyaktvā tilakaṃ dāpayecchive| darpaṇaṃ darśayecchatraṃ cāmaraṃ ca nivedayet||

Balls of rice cooked in the consecrated fire and mixed with mudga or adhaka powder is recommended for the offering of ‘amantrana havis’( cooked rice to be offered addressing the Main Deity). Having adorned the Linga with various ornaments and others, he should again offer dhupa and dipa(incense and light). At that time, he should delight the Lord who is holding the bull-flag with the recital of auspicious musical songs, accompanied by the sounding of all kinds of musical instruments and various kinds of dance. At the end of the offering of dhupa and dipa, he should offer ‘aratrika’(waving of five plates holding the light). Taking the bhasma mixed with perfumes with thumb and the ring finger, he should wave around in front of the Linga and through it away(towards north-east). Then he should apply a tilaka with the bhasma on the forehead of Siva. Following this, he should show the mirror, parasol, camara and others.

64,65

रात्रौ नीराजनं कुर्यात् दीपदानावसानके। महाहविर्निवेद्यान्ते बलिं होम समाचरेत्॥ आमन्त्रण हविःकाले बलिं वा होममाचरेत्। उभयत्रोभयं वापि पृथग्वा परिकल्पयेत्॥

rātrau nīrājanaṃ kuryāt dīpadānāvasānake| mahāhavirnivedyānte baliṃ homa samācaret|| āmantraṇa haviḥkāle baliṃ vā homamācaret| ubhayatrobhayaṃ vāpi pṛthagvā parikalpayet||

In the night, he should offer ‘nirajana’(waving of lighted camphor, lighted wick) at the end of dhupa and dipa. After the offering of naivedya, he should offer the ‘maha havis’, bali and oblations. Bali and homa may be offered at the time of offering the ‘amantrana havis’. Or, bali and homa may be offered on both the occasions – amantrana havis and maha havis. Or, bali and homa may be offered separately.

66,67,68,69

स्नापने मन्त्रगेयं वा वीणागानं अथापि वा। वेदाध्ययनं अन्यद्वा स्तोत्रपाठादिकं च यत्॥ तदूर्ध्व गौडभाषायैः गानं धूपान्तं आचरेत्। ऊर्ध्वं द्रामिड भाषाद्यं गाननृत्तयुतं तु वा॥ संस्कृतं तदपभ्रंशं नानास्वर समन्वितम्। यदष्टादश भाषोत्थं गानं वा परिकल्पयेत्॥

snāpane mantrageyaṃ vā vīṇāgānaṃ athāpi vā| vedādhyayanaṃ anyadvā stotrapāṭhādikaṃ ca yat|| tadūrdhva gauḍabhāṣāyaiḥ gānaṃ dhūpāntaṃ ācaret| ūrdhvaṃ drāmiḍa bhāṣādyaṃ gānanṛttayutaṃ tu vā|| saṃskṛtaṃ tadapabhraṃśaṃ nānāsvara samanvitam| yadaṣṭādaśa bhāṣotthaṃ gānaṃ vā parikalpayet||

While performing the ceremonial ablutions for the Lord, recital of the mantras, musical songs or hymns, playing of vina, recital of the Vedic suktas and the recital of other hymns and other songs should be undertaken. Consequent to these, musical songs rendered in Gauda and other laguages should be recited upto the offering of dhupa. In continuation of these, musical songs rendered in Dravida and other languages should be recited accompanied by dance or without such dance. Musical songs of Sanskrit and Apabhramsa associated with various intonations and the musical songs rendered in 18 languages should be recited. Various types of dance belonging to various places and traditions should be performed. During the special kinds of festivals and other such specific occasions, songs of various traditions should be sung.

70,71

नित्योत्सवं ततः कुर्यात् नानास्त्रीभिस्समन्वितम्। रूपयौवन संपन्ना योषितः कर्तृ वाञ्चया॥ ममदास्यस्समाख्याता रुद्रकन्या भवन्ति चेत्। तासां संख्या भवेद्बाम विन्यास जनसंख्यया।

nityotsavaṃ tataḥ kuryāt nānāstrībhissamanvitam| rūpayauvana saṃpannā yoṣitaḥ kartṛ vāñcayā|| mamadāsyassamākhyātā rudrakanyā bhavanti cet| tāsāṃ saṃkhyā bhavedbāma vinyāsa janasaṃkhyayā|

Then, the daily festival should be performed associated with a number of young women. Ladies endowed with charming form and grace of youthfulness may be invited for this according to the desire of the sponsor(karta or yajamana). If Rudra Kanyas who are considered to be my devotees are there, they could be directed to involve themselves in this daily festival. The number of such Rudra Kanyas should be according to the number of people in the village who are living there in accordance with the design of the village.

72,73

उत्सवस्स्यात्तदन्तेषु नित्योत्सव विधानतः। वादका नृत्त संख्यातान् कल्पयेत् कल्पवित्तमः॥ तदन्ते शुद्धनृत्तं स्यात् तदन्ते चुलुकोदकम्। विसर्जनं ततः कुर्यात् लयाङ्गं वाथ विन्यसेत्॥

utsavassyāttadanteṣu nityotsava vidhānataḥ| vādakā nṛtta saṃkhyātān kalpayet kalpavittamaḥ|| tadante śuddhanṛttaṃ syāt tadante culukodakam| visarjanaṃ tataḥ kuryāt layāṅgaṃ vātha vinyaset||

According to the procedure of daily festival, the Guru who is the foremost among those who have mastered the scriptures should decide over the number of musicians and the number of dance-patterns. At the completion of the daily festival, he should arrange for the performance of ‘suddha nrutta’. Then, he should offer the culukodaka(offering of handful of water) and do the visrajana( bidding of farewell to the Lord). Or, he may retain the presence of anga-devatas(Lords of anga mantras).

साधकेन च सिद्ध्यर्थं पूजां आहृत्य लिङ्गतः। लिङ्गं संशोध्य भूयोपि गन्धाद्यैः अर्चयेच्छिवम्॥ नैतत् प्रतिदिनं कुर्यात् किन्तु साध्यावसानकम्।

sādhakena ca siddhyarthaṃ pūjāṃ āhṛtya liṅgataḥ| liṅgaṃ saṃśodhya bhūyopi gandhādyaiḥ arcayecchivam|| naitat pratidinaṃ kuryāt kintu sādhyāvasānakam|

In order to enable a sadhaka gain the desired fruits resulting from a sadhana undertaken by him, the Guru should grasp the benefits of the Sivapuja from the Linga into his heart, then purify the Linga and again worship Lord Siva with perfumes , sandal and others for the sake of that devotee. This ritual need not be done daily; upon the completion of a particular sadhana, this may be done as desired by the sadhaka.

75,76

उत्तमं मध्यमं नीचं त्रिविधं स्यान्मदर्चनम्॥ केवलैश्शुद्धशैवोत्थैः मन्त्रैः उत्तमं उच्यते।

uttamaṃ madhyamaṃ nīcaṃ trividhaṃ syānmadarcanam|| kevalaiśśuddhaśaivotthaiḥ mantraiḥ uttamaṃ ucyate|

My worship is of three kinds – the foremost, the medium and the lower. The worship performed with the recital of only those mantras which have been revealed in the Saivagamas is considered to be the foremost kind of worship. The worship performed with the recital of Agamic mantras and the Vedic mantras is of medium type. The worship performed with the recital of Veda mantras only is considered to be of lower kind.

77,78,79

नित्य नैमित्तिकेप्येतत् विधानं परिकीर्तितम्। शैवमन्त्र समो मन्त्रो नास्त्यत्र भुवनत्रये॥ तत्रापि मूलमन्त्रस्तु बीजात्मा श्रेष्ठ उच्यते। प्रणवाद्याश्च ये मन्त्री नियुताद्यक्षरात्मकाः॥ बीजमन्त्र समुद्भूता रुद्राध्यायादयोपि च। तदर्थं बीजतत्स्थाने विनियोगं नियोजयेत्॥ बीजाणु सदृशो नास्ति ममप्रीतिकरः परः।

nitya naimittikepyetat vidhānaṃ parikīrtitam| śaivamantra samo mantro nāstyatra bhuvanatraye|| tatrāpi mūlamantrastu bījātmā śreṣṭha ucyate| praṇavādyāśca ye mantrī niyutādyakṣarātmakāḥ|| bījamantra samudbhūtā rudrādhyāyādayopi ca| tadarthaṃ bījatatsthāne viniyogaṃ niyojayet|| bījāṇu sadṛśo nāsti mamaprītikaraḥ paraḥ|

This procedure has been detailed so as to be applicable for the daily and occasional worship. There is no mantra equal to the Saivamantra in all the three worlds. Even in the realm of Saivamantras, the mulamantra of Lord Siva shines forth as the seed of all mantras and is declared to be the foremost mantra. All the mantras, Pranava and others, millions of mantras composed of letters are born of this Siva-bijamantra. Sri Rudra and other hymns are likewise have born of Siva-bijamantra. In view of such importance, it is ordained that Guru should employ the bijamantra according to the context in the course of the repetition of other mantras to derive the concerned benefits. In yielding contentment and delight to me, there is nothing comparable to the bijamantra.

80,81

एतत्सर्वं तु सामान्यं पूर्वास्ये दक्षिणायके॥ कौबेरास्य लिङ्गे च सकले मिश्र लिङ्गके। विशेषः पश्चिमद्वारे श्रूयतां पण्डितेश्वराः॥

etatsarvaṃ tu sāmānyaṃ pūrvāsye dakṣiṇāyake|| kauberāsya liṅge ca sakale miśra liṅgake| viśeṣaḥ paścimadvāre śrūyatāṃ paṇḍiteśvarāḥ||

All these directions are common to the temple in which the Sivalinga, Sakala Linga and Misra Linga are facing the east, south or north. But there are some specific rules to be observed in the case of Sivalinga or other Linga installed in the main shrine facing the west. O, the Lords of the learned Sages!, now listen to these directions.

82,83

प्राग्वदन्यत् समुद्दिष्टं विशेषः कश्चिदिष्यते। द्वारस्याभिमुखं चोर्ध्ववक्रं देवं प्रकल्पयेत्॥ वामे वा दक्षिणे वापि स्थापनीया मनोन्मनी। देववन्मुखसंयुक्ता द्विहस्तैक मुखान्विता॥

prāgvadanyat samuddiṣṭaṃ viśeṣaḥ kaścidiṣyate| dvārasyābhimukhaṃ cordhvavakraṃ devaṃ prakalpayet|| vāme vā dakṣiṇe vāpi sthāpanīyā manonmanī| devavanmukhasaṃyuktā dvihastaika mukhānvitā||

All the procedures explained before are common for the west-facing temple. But certain specific directions have to be observed. The upper face of Lord Sadasiva should be conceived as looking towards the west-entrance. Manonmani may be invoked to be present either in the left or right side of the Linga. Manonmani has to contemplated as associated with one face and two hands and looking the same direction as the Lord.

84,85,86

ईशानं ईशदेशे वा निऋतौ वा समर्चयेत्। पुरुषं पूर्वदेशे वा पश्चिमेवाथ चिन्तयेत्॥ दक्षिणे चोत्तरे वापि बहुरूपं विचिन्तयेत्। उत्तरे दक्षिणे वापि वामदेवं स्मरेद् गुरुः॥ पूर्वस्यां पश्चिमस्यां वा सद्यवक्रं स्मरन् न्यसेत्।

īśānaṃ īśadeśe vā niṛtau vā samarcayet| puruṣaṃ pūrvadeśe vā paścimevātha cintayet|| dakṣiṇe cottare vāpi bahurūpaṃ vicintayet| uttare dakṣiṇe vāpi vāmadevaṃ smared guruḥ|| pūrvasyāṃ paścimasyāṃ vā sadyavakraṃ smaran nyaset|

The Isana-face may be worshipped in the north-east or the south-west; Tatpurusha may be conceived to be in the east or the west; Aghora may be conceived to be present in the south or the north; Vamadeva may be conceived to be in the north or the south; Sadyojata may be conceived to be in the east or the west.

हृदयं वह्रिदिग्भागे वायव्यां वा प्रकल्पयेत्। शिरश्चैशे नैऋत्यां शिखां पितरि वैशके॥ कवचं वायुदिग्भागे आग्नेय्यां वा प्रकल्पयेत्। पूर्वस्मिन् पश्चिमे वापि चतुर्दिक्ष्वस्त्रमर्चयेत्॥

hṛdayaṃ vahridigbhāge vāyavyāṃ vā prakalpayet| śiraścaiśe naiṛtyāṃ śikhāṃ pitari vaiśake|| kavacaṃ vāyudigbhāge āgneyyāṃ vā prakalpayet| pūrvasmin paścime vāpi caturdikṣvastramarcayet||

The presence of hrudaya mantra may be conceived to be in the south-east or the north-west. The presence of siro mantra may be conceived to be in the north-east or the south-west. The presence of sikha mantra may be conceived to be in the south-west or the north-east. The presence of kavaca mantra may be conceived to be in the north-west or the south-east. Both in the east facing shrine and in the west facing shrine, the astra mantra may be worshipped as present in all the four directions.

88,89

पूर्वस्मात् पश्चिमाद्वापि विद्येशावरणं यजेत् ॥ गणेशावरणं सोमाद्दक्षादारभ्य वार्चयेत्। लोकेशाः प्राग्वदेवास्युः अस्त्राद्याश्च तथा मताः॥

pūrvasmāt paścimādvāpi vidyeśāvaraṇaṃ yajet || gaṇeśāvaraṇaṃ somāddakṣādārabhya vārcayet| lokeśāḥ prāgvadevāsyuḥ astrādyāśca tathā matāḥ||

The Vidyesvaras of the second enclosure may be worshipped, starting from the east or from the west. The Ganesvaras of the third enclosure may be worshipped, starting from the north or from the south. The Lokapalas of the fourth enclosure are to be worshipped as before, starting from the east and similarly the weapons of the fifth enclosure are to be worshipped, starting from the east.

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 2/6)

90,91,92

देवाग्रे वृषभं शूलं ध्वजस्थानं च गोपुरम्। परिवारार्चनं पूर्वदेशादारभ्य कारयेत्॥ वारुणादि निऋत्यन्तं परिवारार्चनं तु वा। नालो वामे प्रकर्तव्यस्सोमस्याभिमुखं यथा॥ चण्डेशस्त्वीश देशे स्यात् विघ्राट् पितरि स्मृतः। अन्यत्सर्वं समानं स्यात् पूर्व द्वारार्चनेनतु॥

devāgre vṛṣabhaṃ śūlaṃ dhvajasthānaṃ ca gopuram| parivārārcanaṃ pūrvadeśādārabhya kārayet|| vāruṇādi niṛtyantaṃ parivārārcanaṃ tu vā| nālo vāme prakartavyassomasyābhimukhaṃ yathā|| caṇḍeśastvīśa deśe syāt vighrāṭ pitari smṛtaḥ| anyatsarvaṃ samānaṃ syāt pūrva dvārārcanenatu||

The Bull, Trident , Dhvajastambha and Gopura should be in front of the main shrine in which Sivalinga is facing the west. The worship of the retinue Deities should be done, starting from the east and ending with the north-east. Or, it may be done, starting from the west and ending with the south-west. The gomukha of the west-facing Linga should be on the left side of the Linga , extending towards the north. Candesvara should be worshipped in the north-east and Ganesa should be worshipped in the south-west. All other rules are common, as told for the Sivalinga facing the east.

1,2

वक्ष्ये दक्षिणवक्रार्चा त्रिप्राकारास्तु सा स्मृताः। लिङ्गे वा प्रतिमायां वा मुखलिङ्गे तु वा मता॥ प्रतिमा दक्षिणस्याचेत् उत्तमोत्तम संज्ञका। मिश्रे तु मध्यमा प्रोक्ता लिङ्गेच्चत्वधमा मता॥

vakṣye dakṣiṇavakrārcā triprākārāstu sā smṛtāḥ| liṅge vā pratimāyāṃ vā mukhaliṅge tu vā matā|| pratimā dakṣiṇasyācet uttamottama saṃjñakā| miśre tu madhyamā proktā liṅgeccatvadhamā matā||

I will explain the process of worshipping the Linga which is facing the south. Such worship is considered to be of three kinds. This may done for the Linga, Pratima(image) and Mukhalinga. If the pratima is facing the south, it is ascertained to be the foremost of the superior type(uttamottama). If the Mukhalinga is facing the south, it is considered to be of medium type. The worship being done for the Sivalinga facing the south is considered to be of lower type.

प्रतिमायान्तु मध्यैव दक्षिणास्य यजनं द्विजाः। नृत्तमूर्तेर्वशेषेण त्वतिशोभनं इष्यते॥

pratimāyāntu madhyaiva dakṣiṇāsya yajanaṃ dvijāḥ| nṛttamūrtervaśeṣeṇa tvatiśobhanaṃ iṣyate||

O, the twice-born Sages!, among the images, the image facing the south is the best and the worship being done to such image is thought of to be highly auspicious. Especailly, the form of Nataraja facing the south is more specifically considered to be the most auspicious one.

4,5

श्रेष्ठं पश्चां मुखलिङ्गं दक्षास्यं बेरमुच्यते। अव्यक्तं मोक्षदं लिङ्गं व्यक्तं भूतिप्रदायकम्॥ भुक्तिमुक्तिप्रदं मिश्र एवं ज्ञात्वा समाचरेत्।

śreṣṭhaṃ paścāṃ mukhaliṅgaṃ dakṣāsyaṃ beramucyate| avyaktaṃ mokṣadaṃ liṅgaṃ vyaktaṃ bhūtipradāyakam|| bhuktimuktipradaṃ miśra evaṃ jñātvā samācaret|

The Sivalinga which is facing the west is of the foremost type. The image which is facing the south is of the superior type. The regular worship of avykatalinga(Sivalinga) would yield liberation; that of the image is capable of yielding the worldly enjoyments; and that of the mukhalinga is capable of granting both the worldly enjoyments and the liberation. Having known well the greatness of such worship, one should perform the regular worship.

5,6,7

शौचमाचमनं स्नानं सन्ध्योपासनं एव च। कृत्वा शिवार्ष्याहस्तस्तु दक्षिणद्वारं आश्रयेत्। द्वारं अस्त्रेण संप्रोक्ष्य द्वारपान् अर्चयेत्क्रमात्॥ गणपं भारती ऊर्चे सव्ये गङ्गाञ्च नन्दिनम्। यमुनाञ्च महाकालं गन्धाद्यैः क्रमशोर्चयेत्॥

śaucamācamanaṃ snānaṃ sandhyopāsanaṃ eva ca| kṛtvā śivārṣyāhastastu dakṣiṇadvāraṃ āśrayet| dvāraṃ astreṇa saṃprokṣya dvārapān arcayetkramāt|| gaṇapaṃ bhāratī ūrce savye gaṅgāñca nandinam| yamunāñca mahākālaṃ gandhādyaiḥ kramaśorcayet||

Having completed the activities such as morning purification, acamana, ceremonial bath, sandhya-worship and others, the Guru, holding the arghya-vessel in his hand, should reach the south entrance. Having sprinkled the arghya water over the entrance, he should worship the guardian Deities of the entrance in the prescribed order. Then he should worship Ganesa and Sarasvati on the upper beam of the threshold, Gqanga and Nandi in the right side of the entrance and Yamuna and Mahakala in the left side of the entrance. He should worship these Deities with perfumes, sandal and such other substances in the due order.

8,9,10,11

संप्रविश्यान्तरे वास्तुपतिं संपूज्य पूजकः। पूजयेत् पूर्ववक्रस्तु शिवं षङ्गुण संयुतम्॥ लिङ्गार्चनञ्चेत् प्राग्वत्स्यात् ईशानं तु स्वगोचरे। अघोरं पुरुषं वापि दक्षिणे संयगर्चयेत्॥ अघोरं वाथ सद्यं वा पश्चिमे तु समर्चयेत्। सद्यवक्रं तु वार्म वा सौम्यदेशे समर्चयेत्॥ पुरुषं वाथ वामं वा पूर्वस्मिन् संप्रयोजयेत्। ईशानं अग्निदेशे तु न्यसेत् पूर्वे मनोन्मनीम्॥

saṃpraviśyāntare vāstupatiṃ saṃpūjya pūjakaḥ| pūjayet pūrvavakrastu śivaṃ ṣaṅguṇa saṃyutam|| liṅgārcanañcet prāgvatsyāt īśānaṃ tu svagocare| aghoraṃ puruṣaṃ vāpi dakṣiṇe saṃyagarcayet|| aghoraṃ vātha sadyaṃ vā paścime tu samarcayet| sadyavakraṃ tu vārma vā saumyadeśe samarcayet|| puruṣaṃ vātha vāmaṃ vā pūrvasmin saṃprayojayet| īśānaṃ agnideśe tu nyaset pūrve manonmanīm||

Having entered into the shrine, the Guru should worship the Vastubrahma and being east-faced, he should worship Lord Siva endowed with six supreme qualities. If it is the worship of Sivalinga, the procedure is the same as told earlier. The Isana should be conceived to be in its own direction(north-east). He may worship either Aghora or Tatpurusha in the south; Aghora or Sadyojata in the west; Sadyojata or Vamadeva in the north; Tatpurusha or Vamadeva in the east. He should invoke the presence of Isana in the south-east and that of Manomnai, in the east.

12,13

पितृवाय्वग्नि ईशेषु हृदयादि व्यवस्थितम्। अथवा प्राग्वदेवस्याद् विद्येशा दक्षिणादितः॥ गणेशाः पूर्वदेशे वा प्राग्वद्वा संप्रकीर्तिताः। पूर्वादारभ्य शक्राद्या वज्राद्याश्च तथा मताः॥

pitṛvāyvagni īśeṣu hṛdayādi vyavasthitam| athavā prāgvadevasyād vidyeśā dakṣiṇāditaḥ|| gaṇeśāḥ pūrvadeśe vā prāgvadvā saṃprakīrtitāḥ| pūrvādārabhya śakrādyā vajrādyāśca tathā matāḥ||

He should conceive the presence of hrudaya and other mantras in the south-west, north-west, south-east and the north-east respectively. Or, they may be conceived as explained before. The Vidyesvaras should be worshipped, starting from the south and ending with the south-east. The Ganesvaras may be worshipped starting from the east or as told earlier. The Lokapalas(Indra and others) should be worshipped, starting from the east and similarly, the weapons(Vajra and others) should be worshipped starting from the east.

14,15

उक्षं दक्षिण संस्थञ्च बलिपीठं ध्वजादिकम्। प्राग्वदेव विधेयं स्याद् अन्यत्सर्वं समाहिताः॥ लिङ्गार्चनं चेदेवं स्यात् अथ बेरार्चनं तु वा। तदुच्यते समासेन श्रूयतां मुनिपुङ्गवाः॥

ukṣaṃ dakṣiṇa saṃsthañca balipīṭhaṃ dhvajādikam| prāgvadeva vidheyaṃ syād anyatsarvaṃ samāhitāḥ|| liṅgārcanaṃ cedevaṃ syāt atha berārcanaṃ tu vā| taducyate samāsena śrūyatāṃ munipuṅgavāḥ||

The Bull, Balipitha , Dhvajastambha and others should be worshipped in the south, in front of the main shrine, the procedure of worship being the same as told before. All other rules are to be observed as explained earlier. If the worship is to be done for the Linga, these are the directions. For the worship of the Image(fully manifested form), the procedure is now told briefly. O, the foremost among the Sages!, listen to these directions.

16,17,18

लोहजं शैलजं वापि मृज्जं धातु रत्नजे। चित्रहीने शिलाबिम्बे मूललिङ्गवदाचरेत्॥ रत्नजे लोहजे पक्कमृण्मये बेरशोधनम्। अभीष्टदिवसे कुर्याद्यावāरं सधूसरम्॥ वस्त्रसम्मार्जनं पुण्यदिवसे स्नपनं मतम्। कर्मचयां अथान्येषां मणिलिङ्गेऽथ पीठके॥ अथवा बाणलिङ्गे वा दर्पणादौ समर्चयेत्।

lohajaṃ śailajaṃ vāpi mṛjjaṃ dhātu ratnaje| citrahīne śilābimbe mūlaliṅgavadācaret|| ratnaje lohaje pakkamṛṇmaye beraśodhanam| abhīṣṭadivase kuryādyāvaāraṃ sadhūsaram|| vastrasammārjanaṃ puṇyadivase snapanaṃ matam| karmacayāṃ athānyeṣāṃ maṇiliṅge'tha pīṭhake|| athavā bāṇaliṅge vā darpaṇādau samarcayet|

Images are made of metal, stone, earth(clay), metallic ore, gems and such others. In the half-relief images and in the images made of stone, the worship may be done in the same way it is done for the Mulalinga. With regard to the images made of gems, metals and baked images made of clay, the purification of the image associared with dust may be done in any day as desired by the sadhaka. It should be purified until all the dust on the image gets removed. Then it should be cleanly wiped with a cloth. Ceremonial ablution should be done for the image in an auspicious day. In the images meant for specific purposes and others, image made of gems and provided with pedestal, or in the bana-linga or in the mirror and others, the worship may be done in the same way.

19,20

आधाराख्यं अनन्तं च धर्माद्यं हि चतुष्टयम्॥ गात्रं तुर्यमधश्चोर्ध्वच्छदने पद्मकर्णिके। वामादि नवकं सूर्य मण्डलायं च साधिपम्॥ संपूज्य हृत्पुटे नेत्रमन्त्रं विद्यातनौ स्मरेत्।

ādhārākhyaṃ anantaṃ ca dharmādyaṃ hi catuṣṭayam|| gātraṃ turyamadhaścordhvacchadane padmakarṇike| vāmādi navakaṃ sūrya maṇḍalāyaṃ ca sādhipam|| saṃpūjya hṛtpuṭe netramantraṃ vidyātanau smaret|

Adharasakti, Ananta, Dharma and others, Adharma and others, Four Lions, lower knot, upper knot, lotus, pericarp, Nine Saktis – Vama and others, four mandalas – surya and others associated with their presiding Deities – having worshipped all these in the prescribed order, the sadhaka should ideate the presence of netra mantra and vidya deha within the heart of the image.

21,22

ईशानं सकलं मूर्ध्नि पुरुषं वदने स्मरेत्॥ अथापरं समानं स्याच्छिवलिङ्गार्चनेन तु। कलान्यासः समाख्यातः प्रतिमानां विशेषतः॥ प्रतिमा लक्षणं प्रोक्तं ध्यानमत्रोपलक्ष्यताम्।

īśānaṃ sakalaṃ mūrdhni puruṣaṃ vadane smaret|| athāparaṃ samānaṃ syācchivaliṅgārcanena tu| kalānyāsaḥ samākhyātaḥ pratimānāṃ viśeṣataḥ|| pratimā lakṣaṇaṃ proktaṃ dhyānamatropalakṣyatām|

In the fully manifested form(sakala murti), he should identify Isana with the head; Tatpurusha with the face. All other nyasas are common, as prescribed for the worship of Sivalinga. For the images, the kala-nyasa has been set forth with specific details. The contemplation on the exact form of the Deity should be done as detailed in the section dealing with the lineaments of the images.

23,24,25

हृद्वीजात् पञ्चमे वर्णे षष्ठं बीजं नियोजयेत्॥ मात्रात्रय समायुक्तं मूर्भिबिन्दु नियोजयेत्। मन्त्रमेतत् समुच्चार्य भावयेत् प्रतिमां हृदि॥ न्यासामार्गेण संस्थाप्य सन्निधान निरोधने। विधायैवं हृदा पाद्यं पादयोस्तु निवेदयेत्॥

hṛdvījāt pañcame varṇe ṣaṣṭhaṃ bījaṃ niyojayet|| mātrātraya samāyuktaṃ mūrbhibindu niyojayet| mantrametat samuccārya bhāvayet pratimāṃ hṛdi|| nyāsāmārgeṇa saṃsthāpya sannidhāna nirodhane| vidhāyaivaṃ hṛdā pādyaṃ pādayostu nivedayet||

The sixth seed letter should be united with the fifth letter counting from the seed letter of the heart and pronounced upto three matras( 3 seconds). This is known as the seed letter of the image(Om ham hum haum) and this should be placed on the head of the image. Reciting this mantra, he should contemplate the exact form of the image within his heart. Having brought out the form from the heart, he should install the image through process of nyasa and perform ‘sannidhana’, ‘sannirodha’ with the accompaniment of relevant mudras. Then he should offer the padya-water at the feet of the Deity(image).

26,27,28

सिद्धार्थ चन्दनोशीर दूर्वा संकल्पितं द्विजाः। एला लवङ्ग कर्पूर वराल फल कल्पितम्॥ दद्यादाचमनीयन्तु वक्रे तत्पुरुषाह्वये। क्षीरं सिद्धार्थ सस्येन्द्र तिल शाल्यक्षतान्वितम्॥ कुश पुष्य समोपेतं दद्याद तु मूर्धनि। यव सर्षप सट्ठीहि तण्डुलैरर्थ्याकं भवेत्॥ व्रीहि तण्डुल संयुक्तं अच्युतं तत्प्रकीर्तितम्।

siddhārtha candanośīra dūrvā saṃkalpitaṃ dvijāḥ| elā lavaṅga karpūra varāla phala kalpitam|| dadyādācamanīyantu vakre tatpuruṣāhvaye| kṣīraṃ siddhārtha sasyendra tila śālyakṣatānvitam|| kuśa puṣya samopetaṃ dadyāda tu mūrdhani| yava sarṣapa saṭṭhīhi taṇḍulairarthyākaṃ bhavet|| vrīhi taṇḍula saṃyuktaṃ acyutaṃ tatprakīrtitam|

O, the twice-born Sages!, the acamana should be prepared with siddhartha, candana, usira, durva, ela , lavanga, karpura, varala and phala(jati). This acamana should be offered to the face known as Tatpurusha. The arghya shoud be prepared with milk, siddhartha, sasyendra, sesame, sali and akshata and it should be associated with kusa and flowers. This arghya should be offered at the head. Arghya prepared with yava, sarshapa, vrihi and tandula is known as arghyaka. The arghya prepared with vrihi and tandula is known as acyuta.

29,30

पाद्यादि पञ्चकं ह्येतत् सकले निष्कलेपि च॥ सम्मिश्रेपि विधेयं स्यादर्चने स्नपने मखे। पवित्रारोहणादौ च प्रोक्तं वाथ समाचरेत्॥

pādyādi pañcakaṃ hyetat sakale niṣkalepi ca|| sammiśrepi vidheyaṃ syādarcane snapane makhe| pavitrārohaṇādau ca proktaṃ vātha samācaret||

Padya, acamana, arghya, arghyaka and acyuta – all these five are recommended for the worship of sakala, nishkala and sakala-nishkala forms. During the performance of arcana, snapana, yajna, festivals such as pavitrotsava(offering thread-garlands to the installed images to alleviate the defects) and others, these five should be prepared and offered. Or, the first three may be offered.

सर्वद्रव्य समायुक्तं श्रेष्ठं इत्यभिधीयते। एकहीनं तु मध्यमं स्यात् द्वाभ्यां हीनं तु कन्यसम्॥ त्रिभिनं तु नीचं स्यात् सर्वद्वारेषु योग्यकम्।

sarvadravya samāyuktaṃ śreṣṭhaṃ ityabhidhīyate| ekahīnaṃ tu madhyamaṃ syāt dvābhyāṃ hīnaṃ tu kanyasam|| tribhinaṃ tu nīcaṃ syāt sarvadvāreṣu yogyakam|

With regard to padya and others, that which is associated with all the recommended substances is considered be the foremost. That which is bereft of any one of the recommended substances is considered to be of medium kind. That which is bereft of two substances is of lower knid. That which is bereft of three substances is of the most inferior kind. Padya and others are applicable to all the entrances, irrespective of their directions.

32,33

धूपं च दीपं नैवेद्य एव च। ३२ तांबूलं मूलमन्त्रेण दद्यात्तु परमेश्वरे।। बलि होमोत्सवं नृत्तं यथा कालं समाचरेत्॥

dhūpaṃ ca dīpaṃ naivedya eva ca| 32 tāṃbūlaṃ mūlamantreṇa dadyāttu parameśvare|| bali homotsavaṃ nṛttaṃ yathā kālaṃ samācaret||

The perfumes, flowers, dhupa, dipa, naivedya, tambula – all these should be offered to the supreme Lord Isvara, with the recital of mulamantra. Bali, homa, festival and dance – all these should be done according to the schedule of time prescribed for such activities.

सन्ध्या तिथ्यर्ध नाडी स्नपन यजन नैवेद्य बल्यग्निकार्य नित्योक्तं चोत्सवान्तं भवति विधिरयं शुद्धनृत्त क्रमेण। नाडीनामक्षिपक्षैः दरदरदलितैः व्योम चन्द्रः यथावन् न्यूनेस्मिन्नर्चनाङ्गैस्समरशरमुनिस् संख्यार्ध नाड्योथवास्युः॥ ३४

sandhyā tithyardha nāḍī snapana yajana naivedya balyagnikārya nityoktaṃ cotsavāntaṃ bhavati vidhirayaṃ śuddhanṛtta krameṇa| nāḍīnāmakṣipakṣaiḥ daradaradalitaiḥ vyoma candraḥ yathāvan nyūnesminnarcanāṅgaissamaraśaramunis saṃkhyārdha nāḍyothavāsyuḥ|| 34

Within the duration of seven and a half nadis(one yama, 3 hours), sandhya worship, snapana, daily worship, naivedya, bali, fire-ritual, daily festival and suddha nrutta(dance performance) should be completed. This is the time schedule ordained for the normal course of puja. The aspects of puja such as padya, acamana and others may be performed by exceeding the prescribed duration by 2 or 3 divisions or a little; or, they may be performed with the prescribed duration decreased by 5 divisions or one division. The puja may be completed within five nadis or seven and a half nadis(one nadi is equal to 24 minutes).

उत्तमोत्तम पूजाचेत् कालो यामद्वयेन तु। मध्यमे दशनाडी स्यात् याममात्रेण कन्यसम्॥ अन्तरा त्वष्टधा भक्त्वा नवधा कालमादिशेत्।

uttamottama pūjācet kālo yāmadvayena tu| madhyame daśanāḍī syāt yāmamātreṇa kanyasam|| antarā tvaṣṭadhā bhaktvā navadhā kālamādiśet|

A puja performed with a duration of 6 hours is considered to be the foremost among the supreme kind(uttama- uttama). The puja performed with a duration of 4 hours is considerd to be of medium kind. The puja performed with a duration of 3 hours(one yama) is considered to be of lower kind. The duration between the beginning and the end of puja should be divided into 8 equal parts and based on these, nine internal durations should be derived. Such divisions should be applied to various aspects of the puja.

36,37

कर्षणादि प्रतिष्ठान्तं कर्म सम्वत्सरोत्सवम्॥ पवित्रारोहणं मासार्चनं अंकुर पावनम्। नित्यार्चनादिकं सर्वं तन्त्रेस्मिन् प्रतिपादितम्॥

karṣaṇādi pratiṣṭhāntaṃ karma samvatsarotsavam|| pavitrārohaṇaṃ māsārcanaṃ aṃkura pāvanam| nityārcanādikaṃ sarvaṃ tantresmin pratipāditam||

All the activities from ploughing of the land to the installation, yearly festival, pavitrotsava, monthly festival, offering of the sprouts, purification, daily worship and such others have been well explained in this Agama.

38,39

समालोच्य विधेयं स्यात् सकले निष्कले शिवे। अनेनैव प्रकारेण न्यायेनान्वीक्ष्य देशिकः॥ सौम्यवक्रेश पूजाचं कारयेद् देशिकोत्तमः। अन्तरालं तु पूर्वस्यां दिशिव्यक्ते विशिष्यते॥

samālocya vidheyaṃ syāt sakale niṣkale śive| anenaiva prakāreṇa nyāyenānvīkṣya deśikaḥ|| saumyavakreśa pūjācaṃ kārayed deśikottamaḥ| antarālaṃ tu pūrvasyāṃ diśivyakte viśiṣyate||

The Guru should perform the worship of sakala murtis and nishkala murtis, after having well analyzed in a systematic way the procedure set forth in this Agama and having pondered over the concerned sections. The formost Guru should perform the worship of the Linga which is facing the north in the same way, after knowing well the rules set forth here. In the case of sakala murtis(vyakta linga, fully manifested form), it is specifically directed that the frontal hall(antrala) should be in the east.

40,41

किमत्र बहुनोक्तेन यथा यस्याङ्ग संमुखम्। तस्य देवस्य सा प्राची निश्चिता द्विजसत्तमाः॥ तद्वशादपराः कल्प्या दिशो दिग्वेदिभिस्सदा॥

kimatra bahunoktena yathā yasyāṅga saṃmukham| tasya devasya sā prācī niścitā dvijasattamāḥ|| tadvaśādaparāḥ kalpyā diśo digvedibhissadā||

What is the use of speaking elaborately on this? O, the foremost among the twice-borns!, it is ascertained that the direction towards which the image is facing should be taken to be the east. Based on this, other directions should be considered by those who have known well about the science of directions.

1,2,3

वक्ष्येहं सकलाच तु सर्वाभीष्ट फलप्रदाम्। शौचमाचमनं स्नानं सन्ध्यावन्दन तर्पणम्॥ कृत्वा प्रविश्य हयन्तु पादशौचं विधाय च।। सम्यगाचम्य संग्रह्यभसितं वारिणा सह॥ त्रिपुण्डू विधिना कृत्वा करन्यासं विधाय च। तत्करेण च संयोज्य शिवेह्यात्मानं आदरात्॥

vakṣyehaṃ sakalāca tu sarvābhīṣṭa phalapradām| śaucamācamanaṃ snānaṃ sandhyāvandana tarpaṇam|| kṛtvā praviśya hayantu pādaśaucaṃ vidhāya ca|| samyagācamya saṃgrahyabhasitaṃ vāriṇā saha|| tripuṇḍū vidhinā kṛtvā karanyāsaṃ vidhāya ca| tatkareṇa ca saṃyojya śivehyātmānaṃ ādarāt||

Now I will explain the process of worshipping the sakala murti(fully manifested from). Such worship is efficacious in yielding all the desired fruits. Having completed the normal course of activities such as the morning purification, acamana, ceremonial bath, sandhya-worship, tarpana and others, the Guru should enter the temple and clean his feet. Having done acamana, he should take the vibhuti along with water, apply three stripes of vibhuti over the recommended parts of the body and do the ‘kara nyasa’. Having rendered his hands to be with the qualities of Siva , he should contemplate his total identity with Lord Siva, with utmost devotion.

4,5

भूतशुद्धिं सुधाप्लावं आत्मावाहनं एव च। करन्यासं च विन्यासं ब्रह्मणामीश पूर्वकम्॥ स्वविग्रहे कलान्यासं ईशानं मूर्ध्नि विन्यसेत्। पुरुषं वदने सर्वं मालामन्त्रमनुस्मरन्॥

bhūtaśuddhiṃ sudhāplāvaṃ ātmāvāhanaṃ eva ca| karanyāsaṃ ca vinyāsaṃ brahmaṇāmīśa pūrvakam|| svavigrahe kalānyāsaṃ īśānaṃ mūrdhni vinyaset| puruṣaṃ vadane sarvaṃ mālāmantramanusmaran||

Purification of the gross and subtle body, sprinkling of nectarine drops, re-installing of the self, kara-nyasa and anga-nyasa – all these should be done as usual. The nyasa of brahma mantras should be done starting from the isana mantra. Kala-nyasa should be done in his own body. Isana should be identified with the head and Tatpurusha, with the face. Kala-nyasa should be done with the recital of mala-mantra pertaining to the sakala murti.

6,7

अन्यत्पूर्व समानं स्याद् एकत्रिंशत्कलां न्यसेत्। अन्तर्यागं अतःकृत्वा स्थानशुद्धिं ततो नयेत्॥ विशेषाच संकल्प्य गन्ध पुष्पाक्षतैर्युतम्। ईक्षणाद्यैश्चतुर्भिस्तु द्रव्यशुद्धिं तु पूर्ववत्॥

anyatpūrva samānaṃ syād ekatriṃśatkalāṃ nyaset| antaryāgaṃ ataḥkṛtvā sthānaśuddhiṃ tato nayet|| viśeṣāca saṃkalpya gandha puṣpākṣatairyutam| īkṣaṇādyaiścaturbhistu dravyaśuddhiṃ tu pūrvavat||

All other nyasas are common as explained earlier. But, for the worship of sakala murti, the nyasa of 31 kala mantras has been ordained. Having done this nyasa of 31 kala-mantras, he should perform the the internal sacrifice and worship and do the ‘purification of the place’(sthana suddhi). He should prepare the visesha-arghya so as to be associated with perfumes , flowers and akshata. Through four kinds of activities – nirikshana, prokshana, abhyukshana and tadana – he should consecrate the visesha arghya and as told before, he should do the ‘purification of the substances’ arranged for the worship.

8,9

कृत्वात्मानं समभ्यर्थ्य मन्त्रशुद्धिं समाचरेत्। द्वारं संप्रोक्ष्य चात्रेण वृषमग्रे समर्चयेत्॥ द्वारपार्थोऽभयं वापि गणपं च सरस्वतीम्। नन्दिनं च महाकालं गङ्गाह्वां यमुनां अपि॥

kṛtvātmānaṃ samabhyarthya mantraśuddhiṃ samācaret| dvāraṃ saṃprokṣya cātreṇa vṛṣamagre samarcayet|| dvārapārtho'bhayaṃ vāpi gaṇapaṃ ca sarasvatīm| nandinaṃ ca mahākālaṃ gaṅgāhvāṃ yamunāṃ api||

Having effected perfect oneness of his self with the Sakala murti and worshipped himself, he should do the purification of the mantras. Having sprinkled the arghya-water over the entrance with the recital of astra mantra, he should worship the Bull installed in front of the shrine. Then he should worship Ganesa and Sarasvati on the left and right side of the upper beam of the threshold. He should worship Nandi and Ganga on the right side of the entrance and Mahakala and Yamuna on the left side of the entrance.

10,11

संपूज्योढुंबरे शस्त्र प्रविश्यान्तःपुरं पुनः। दत्वा पुष्पं च वागीशे दत्वार्योदं शिरस्यथ॥ शिवस्येशान मन्त्रेण मालाचं अपनीय च। शुद्धिं कृत्वा विधानेन पटाद्यैर्वोदकेन वा॥

saṃpūjyoḍhuṃbare śastra praviśyāntaḥpuraṃ punaḥ| datvā puṣpaṃ ca vāgīśe datvāryodaṃ śirasyatha|| śivasyeśāna mantreṇa mālācaṃ apanīya ca| śuddhiṃ kṛtvā vidhānena paṭādyairvodakena vā||

Having worshipped astra-deva on the threshold, he should enter into the shrine and worship the Vastu Brahma by offering flowers to him. Then, having offered the arghya-water on the head of the Lord , he should remove the garlands and others offered to the Lord previously with the recital of isana mantra. The he should purify the image either with clothes and others or with pure water, according to the prescribed manner.

12,13

आधाराख्यं अनन्तं च धर्माधर्माद्य एव च। अधश्चोर्ध्वश्छदे पद्म कर्णिके शक्तिपुञ्जकम्॥ वामाद्यं हृदयोपेतं शिवासनमनुस्मरन्। तस्मिन्मूर्तिं समावाह्य विद्यादेहं प्रकल्पयेत्॥

ādhārākhyaṃ anantaṃ ca dharmādharmādya eva ca| adhaścordhvaśchade padma karṇike śaktipuñjakam|| vāmādyaṃ hṛdayopetaṃ śivāsanamanusmaran| tasminmūrtiṃ samāvāhya vidyādehaṃ prakalpayet||

Adharasakti, Ananta, Dharma and others, Adharma and others, the lower knot, the upper knot, lotus, pericarp, the host of Saktis - Vama and others – all these should be worshipped with the recital of hrudaya mantra and the mantras pertaining to the seat of Lord Siva. Having invoked the presence of the Sakala Murti, he should ideate the manifestation of the vidya deha.

14,15,16

सदाशिवो महेशश्च रुद्रश्चेति त्रिधा मतः। शिवदेह इति प्रोक्तो विद्यादेहस्स उच्यते॥ यातस्य विमलाशक्तिश्शिवस्य समवायिनी। सैवमूर्तिः क्रियादेहात् सदाशिव तनुर्मता॥ तथा महेश्वरी मूर्तिः किन्तु सौम्यस्वरूपिणी। आसं कुण्दलिनी शक्तिः क्रियाख्यानान्तु कारणम्॥

sadāśivo maheśaśca rudraśceti tridhā mataḥ| śivadeha iti prokto vidyādehassa ucyate|| yātasya vimalāśaktiśśivasya samavāyinī| saivamūrtiḥ kriyādehāt sadāśiva tanurmatā|| tathā maheśvarī mūrtiḥ kintu saumyasvarūpiṇī| āsaṃ kuṇdalinī śaktiḥ kriyākhyānāntu kāraṇam||

Sadasiva, Mahesa and Rudra – all these three constitute the ‘siva deha’. It is specifically called ‘vidya deha’. Sivasakti who is exceedingly pure and known as Vimala Sakti is in inseperable union with Siva. The same Sivasakti assumes the form of Kriyasakti, and through this Kriyasakti assumes the body of Sadasiva. The same Sivasakti assumes the form of Mahesvari who appears with benign and charming form. Kundalini Sakti is the source for the activities of these Saktis. ]

17,18

ब्रह्मा विष्णुश्च रुद्रश्च महेशश्च सदाशिवः। एते कारण देवास्स्युः क्षेत्रज्ञाः परिकीर्तिताः॥ ब्रह्म विष्णोश्च मूर्तिस्तु मायाकारणं इष्यते। रुद्रेश्वर सदेशानां क्रियाख्या तनुकारिणी॥

brahmā viṣṇuśca rudraśca maheśaśca sadāśivaḥ| ete kāraṇa devāssyuḥ kṣetrajñāḥ parikīrtitāḥ|| brahma viṣṇośca mūrtistu māyākāraṇaṃ iṣyate| rudreśvara sadeśānāṃ kriyākhyā tanukāriṇī||

Brahma, Vishnu, Rudra, Mahesa and Sadasiva – all these five are known as the Karana Devas(Chief Lords) and they are specifically called “Kshetrajnas”. For the body of Brahma and Vishnu, the pure maya is the causal source. For the body of Rudra, Mahesa and Sadasiva, Kriyasakti is the causal source.

इत्येवं त्रिविधा प्रोक्ता रुद्रेश्वर सदाशिवाः। तस्मात् ज्ञानमयोदेहश्शिवस्य परिकीर्तिताः॥ तद्देहत्रय सिद्ध्यर्थं मूर्तिमादौ प्रकल्पयेत्।

ityevaṃ trividhā proktā rudreśvara sadāśivāḥ| tasmāt jñānamayodehaśśivasya parikīrtitāḥ|| taddehatraya siddhyarthaṃ mūrtimādau prakalpayet|

In this way, the body of Siva is formed of three knids of forms –Rudra, Mahesa and Sadasiva. Therefore, the body of Siva is declared to be of the nature of consciousness. In order to bring out these three kinds of bodies, the Guru should first contemplate and install the Vidya deha.

20,21,22

हृत्संपुटेन संयोज्य तस्यां ब्रह्माणि विन्यसेत्॥ कलान्यासं ततः कुर्यात् तद्विधानं इहोच्यते। सदेशदेह सिद्ध्यर्थं अष्टत्रिंशत्कला मताः॥ रुद्रेशयोश्शरीरार्थं एकत्रिंशत्कला मता। अष्टत्रिंशत्कलान्यासं प्रागेव प्रतिपादितम्॥

hṛtsaṃpuṭena saṃyojya tasyāṃ brahmāṇi vinyaset|| kalānyāsaṃ tataḥ kuryāt tadvidhānaṃ ihocyate| sadeśadeha siddhyarthaṃ aṣṭatriṃśatkalā matāḥ|| rudreśayośśarīrārthaṃ ekatriṃśatkalā matā| aṣṭatriṃśatkalānyāsaṃ prāgeva pratipāditam||

Having installed the vidya deha with the recital of ‘hum’ placing it between two hrudaya bijas, he should identify the brahma mantras with that form. Then he should do the kala-nyasa, the procedure of which is told here. In order to bring out the form of Sadasiva, the nyasa of thirty-eight kala mantras should be done. But, in order to bring out the form of Rudra and Mahesa, the nyasa of thirty-one kala mantras should be done. The procedure of doing the nyasa of thirty-eight kala mantras has already been explained.

23,24

एकत्रिंशत्कलान्यासे विशेषः कश्चिदिष्यते। एकमेव शिरोवक्र महेश रुद्र विग्रहे। तत्रेशानवक्रेण मनुना सकलेन च। मालात्मना विशिष्टन्तु पूर्ववत् परिकल्पयेत्॥

ekatriṃśatkalānyāse viśeṣaḥ kaścidiṣyate| ekameva śirovakra maheśa rudra vigrahe| tatreśānavakreṇa manunā sakalena ca| mālātmanā viśiṣṭantu pūrvavat parikalpayet||

In the process of the nyasa of thirty-one kala mantras, there is some specific feature. For the form of Rudra and Mahesa, there is only one head and only one face. Therefore, the nyasa of isana murdha and tatpurusha vaktra should be done after uniting these with the constituent mantras of the mala mantra. The whole form of the Sakala Murti should be ideated as constituted of the mala mantras variegated into 31 parts. This nyasa should be done as explained before.

25,26

ध्यात्वा सदाशिवं रूपं तच्चतुर्दश संयुतम्। षष्टस्वर समोपेतं बिन्दुनाद विभूषितम्॥ सान्तं हृत्संपुटं कृत्वा विद्यादेहं प्रकल्पयेत्। बेरे सदाशिवेवापि लिङ्गेप्येवं समाचरेत्॥

dhyātvā sadāśivaṃ rūpaṃ taccaturdaśa saṃyutam| ṣaṣṭasvara samopetaṃ bindunāda vibhūṣitam|| sāntaṃ hṛtsaṃpuṭaṃ kṛtvā vidyādehaṃ prakalpayet| bere sadāśivevāpi liṅgepyevaṃ samācaret||

Having contemplated the form of Sadasiva, he should recite the murti mantra. The letter ‘ha’ should be united with the fourteenth vowel and then with the sixth letter. Having joined the bindu and nada at the end, the seed letter ‘ha' should be placed between two hrudaya bijas. This is the mantra for the invoking the presence of vidya deha.(Om ham hum ham haum vidya dehaya namah- this is the mantra). This should be done for the form of Sadasiva or Sivalinga.

27,28

महेश नृत्त मूर्त्यादि ध्यानं शान्तमनुस्मरन्। प्रतिमा लक्षणोक्तं च महेश मनुनायुतम्॥ कालान्तक गजम्नादि रूपं रौद्र मनुस्मरन्। तन्मन्त्रेण समोपेतं विद्यादेहं प्रकल्पयेत्॥

maheśa nṛtta mūrtyādi dhyānaṃ śāntamanusmaran| pratimā lakṣaṇoktaṃ ca maheśa manunāyutam|| kālāntaka gajamnādi rūpaṃ raudra manusmaran| tanmantreṇa samopetaṃ vidyādehaṃ prakalpayet||

The form of Mahesa, Natesa and others should be contemplated as described in the section dealing with the features of images. Uniting the seed letter ‘ham’ with the respective mantra of the Mahesa form, he should recite the murti mantra. The form of Kalasamhara, Gajasamhara and others should be contemplated, reciting the seed letter related to Rudras. Uniting this seed letter with the respective mantra of the Rudra-form, he should contemplate the presence of the vidya deha of these Rudra Murtis.

29,30

महेश रुद्र मूर्ती च मन्त्रस्सादाशिवो यथा। विद्यादेहार्थं उद्दिष्टस्सर्वतश्शिव एव च। आवाह्य समनुर्मन्त्रोद्धारे प्रागेव कीर्तिताः। तेनावाह्य शिवं देहत्रितये पूर्व वर्मना॥

maheśa rudra mūrtī ca mantrassādāśivo yathā| vidyādehārthaṃ uddiṣṭassarvataśśiva eva ca| āvāhya samanurmantroddhāre prāgeva kīrtitāḥ| tenāvāhya śivaṃ dehatritaye pūrva varmanā||

The mantras for Mahesa and Rudra murtis are similar to the mantra of Sadasiva and these have been revealed in order to invoke the presence of vidya deha. Indeed, all such forms represent Lord Siva only. Such mantras have already been revealed in the section dealing with ‘mantroddhara’(extraction of particular mantras). The Guru should ideate the three bodies in the same way as explained before and invoke the presence of Siva in these forms which constitute the vidya deha.

स्थापनाद्यं ततः कुर्यात् पाद्यं च परमेश्वरे। गन्धं पुष्पं च धूपं च दीपन्नैवेद्यमप्यथ॥ ताम्बूलसहितं सर्वं निष्कलार्चनवन्नयेत्।

sthāpanādyaṃ tataḥ kuryāt pādyaṃ ca parameśvare| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpannaivedyamapyatha|| tāmbūlasahitaṃ sarvaṃ niṣkalārcanavannayet|

Then he should perform the installation and other activities. Padya and others, perfumes, flowers, dhupa, dipa, naivedya associated with tambula – all these should be offered to Paramesvara(Sakala Murti) in the same way as offered in the daily worship of Sivalinga.

32,33,34

पञ्चावरण संयुक्तं चतुस्त्रियेक संवृतौ ॥ इष्टावरण संयुक्तं प्रागुक्त विधिना गुरुः। परिवारयुतञ्चेत्तु बलिन्तस्मिन् समाचरेत्॥ होमं नित्योत्सवं वापि स्वप्रधाने समाचरेत्। शुद्धनृत्तं च यन्नोक्तं सर्वं प्रकृतिवन्नयेत्॥

pañcāvaraṇa saṃyuktaṃ catustriyeka saṃvṛtau || iṣṭāvaraṇa saṃyuktaṃ prāgukta vidhinā guruḥ| parivārayutañcettu balintasmin samācaret|| homaṃ nityotsavaṃ vāpi svapradhāne samācaret| śuddhanṛttaṃ ca yannoktaṃ sarvaṃ prakṛtivannayet||

The Sakala Murti may be worshipped as associated with five enclosures, four, three, two or one enclosure or as associated with the enclosures as desired by the sadhaka. The Deities of the enclosures and their worship should be known according to the directions explained earlier. If the Sakala Murti is associated with enclosures, then the Guru should perform bali, homa, daily festival and such others in the main temple belonging to that Murti. Suddha Nrutta which is not told here and all other festivals should be performed conforming to the context and circumstances.

द्वारपालार्चनोपेतं बलिहोम समन्वितम्। शुद्धनृत्तं च हित्वा वा कर्मसर्वं समाचरेत्॥ प्रदोषादौ नटेशस्य कुर्यान्नीराजन क्रियाम्।

dvārapālārcanopetaṃ balihoma samanvitam| śuddhanṛttaṃ ca hitvā vā karmasarvaṃ samācaret|| pradoṣādau naṭeśasya kuryānnīrājana kriyām|

The Guru may perform all the activities such as the worship of guardian Deities of the entrance, bali, homa and others, leaving out the suddha nrutta. He should perform ‘nirajana’(waving the light before the image) for Natesa on the occasion of pradosha and such other specific festivals.

36,37,38

उत्सवं स्नपनं चैव दमनारोहण क्रियाम्॥ पवित्रारोहणं सम्यक् कृत्तिका दीपं एव च। संवत्सरादि लेखाञ्च वसन्ताख्यं तदुत्सवम्॥ मासोत्सवं तथा मासे नव नैवेद्य कर्म च।। प्रायश्चित्तं च जीर्णानां उद्धारं च गुरूत्तमाः॥ देवोक्तं अखिलं सर्वं देव्याश्चापि समाचरेत्।

utsavaṃ snapanaṃ caiva damanārohaṇa kriyām|| pavitrārohaṇaṃ samyak kṛttikā dīpaṃ eva ca| saṃvatsarādi lekhāñca vasantākhyaṃ tadutsavam|| māsotsavaṃ tathā māse nava naivedya karma ca|| prāyaścittaṃ ca jīrṇānāṃ uddhāraṃ ca gurūttamāḥ|| devoktaṃ akhilaṃ sarvaṃ devyāścāpi samācaret|

O, the foremost among the Gurus!, festivals, snapana, damana-festival, pavitra utsava, kruttika dipa-festival, samvatsara utsava, vasanta utsva, monthly festival in every month, offering of nava naivedya, expiatory rituals, renovation – all such activities which are prescribed for the temple of Lord Siva should be performed for the temple of Ambika(Sivasakti) also.

39,40

किञ्चाषाढश्विनी मासे पूर्वफल्गुनि संगमे॥ पूरकर्मापि कर्तव्यं आदिशक्तेः द्विजोत्तमाः। गौरी महेश्वरी मूर्ति सदेशे तु मनोन्मनी॥

kiñcāṣāḍhaśvinī māse pūrvaphalguni saṃgame|| pūrakarmāpi kartavyaṃ ādiśakteḥ dvijottamāḥ| gaurī maheśvarī mūrti sadeśe tu manonmanī||

Moreover, on the day of the lunar mansion ‘purva phalguni’ occurring in the month of Ashadha and Asvin, unique festival known as ‘pura karma’(covering the whole image of Sakti with food, fruits and flowers ) should essentially be performed for the delighted state of Adisakti. O, the foremost among the Gurus!, the Sakti of Mahesa known as Mahesvari is significantly called Gauri. Likewise, the Sakti of Sadasiva is significantly called Manonmani.

41,42

मनोन्मन्यणुना मूर्तिः मनोन्मन्यां प्रकल्पयेत्। गौरी मन्त्रेण गौर्यास्तु षड्विंशति कलान्विताम्॥ आदिशक्त्याणूना तस्यां आदिशक्तिम् प्रपुजयेत्॥

manonmanyaṇunā mūrtiḥ manonmanyāṃ prakalpayet| gaurī mantreṇa gauryāstu ṣaḍviṃśati kalānvitām|| ādiśaktyāṇūnā tasyāṃ ādiśaktim prapujayet||

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 3/6)

1,2,3,4,5

अथातः संप्रवक्ष्यामि स्नपनं परमेष्ठिनः। अष्टम्यां वा चतुर्दश्यां विषुवायन संक्रमे॥ ग्रहणे मासनक्षत्रे चाट्टयां पर्वणोद्वयोः। सुयोगे सूर्यवारे वा चोत्सवान्ते दिनं त्रयम्॥ कर्तुर्जन्म वियोग तस्याप्यनुदिनेथवा। राज्ञोभिषेकनक्षत्रे दुर्भिक्षे दुर्निमित्तके॥ भूमिकंपे दिशान्दाहे ज्वरमार्यादि पीडने। प्रतिष्ठान्तेद्भुते सर्व रोगोत्पत्ताववग्रहे। नित्ये नैमित्तिके काम्ये कारयेत् शङ्करस्य च। स्नपनं तु यथान्यायं तच्चानेकविधं भवेत्॥

athātaḥ saṃpravakṣyāmi snapanaṃ parameṣṭhinaḥ| aṣṭamyāṃ vā caturdaśyāṃ viṣuvāyana saṃkrame|| grahaṇe māsanakṣatre cāṭṭayāṃ parvaṇodvayoḥ| suyoge sūryavāre vā cotsavānte dinaṃ trayam|| karturjanma viyoga tasyāpyanudinethavā| rājñobhiṣekanakṣatre durbhikṣe durnimittake|| bhūmikaṃpe diśāndāhe jvaramāryādi pīḍane| pratiṣṭhāntedbhute sarva rogotpattāvavagrahe| nitye naimittike kāmye kārayet śaṅkarasya ca| snapanaṃ tu yathānyāyaṃ taccānekavidhaṃ bhavet||

Now I will explain the process of performing the snapana-abhisheka for the Supreme Lord. This snpana may be done in the eighth lunar day, fourteenth lunar day, day of equinox, day of solstice, monthly conjunction(the day in which the previous month ends and the succeeding month begins), eclipse-day, specific lunar mansion of each month, ardra-nakshatra, new-moon day, full-moon day, auspicious session (yoga) in Sunday, the end of festival, three sessions of each day, birth-star of the sponsor, the star in which the sponsor(kartru) left his physical body or the stars compatible to these stars(anu nakshatras), the star in which the coronation of the Ruler took place, occurrence of famine, occurrence of bad omens, earthquake, destruction occurred in any direction due to conflagration, affliction with epidemics such as fever, smallpox and so on, the concluding phase of installation, occurrence of portents(unnatural events), outburst of all kinds of disease, inauspicious positions of the planets, daily worship, occasional worship, and worship as desired by a devotee(for specific purpose). In all such occasions, snapana-abhisheka should be performed for Lord Sankara according to the directions given in the Agamas. There are many kinds of snapana-ablution.

अङ्करार्पणं आदौ स्यात् महास्नपन कर्मणि। प्रागुक्त मण्टपे वापि वेदिका वर्जितेपि वा। अथवा पूर्वक्लप्तौ तु तन्मानाद्यपेक्षया।

aṅkarārpaṇaṃ ādau syāt mahāsnapana karmaṇi| prāgukta maṇṭape vāpi vedikā varjitepi vā| athavā pūrvaklaptau tu tanmānādyapekṣayā|

In the rituals concerned with the great snapana, the first ritual is the ‘offering of fresh sprouts’. This could be done in the pavilion mentioned earlier or in a pavilion bereft of the central altar. Or, in the pavilion built in the east, without taking into consideration the proportionate measurements and other factors applicable to it.

7, 8

पञ्चहस्तादि षट्सप्त हस्तपर्यन्तकेपि वा। चतुर्गात्रादिकेष्टाष्ट गात्रपर्यन्त संयुते। सर्वालङ्कार संयुक्त तोरणैरन्वितेपि वा।

pañcahastādi ṣaṭsapta hastaparyantakepi vā| caturgātrādikeṣṭāṣṭa gātraparyanta saṃyute| sarvālaṅkāra saṃyukta toraṇairanvitepi vā|

Or, the pavilion may be built , holding its maximum width to be 5, 6, or 7 hastas. It may be provided with 4 entrances or to the maximum of 64 entrances. It should be beautified with all kinds of decoration and adorned with well-designed arches.

9,10

नृत्तवाद्यादि संयुक्ते गानध्वनि समन्विते। अस्त्रेण शोध्येद्भूमिं वामदेवेन लेपयेत्॥ सूत्रन्यासं अघोरेण तालमात्रान्तरं यथा। द्वितालं शिवकुंभस्य वर्धन्यास्तालमात्रकम्॥ त्रितालं कर्णिकामानं सर्वसामान्यं ईरितम्।

nṛttavādyādi saṃyukte gānadhvani samanvite| astreṇa śodhyedbhūmiṃ vāmadevena lepayet|| sūtranyāsaṃ aghoreṇa tālamātrāntaraṃ yathā| dvitālaṃ śivakuṃbhasya vardhanyāstālamātrakam|| tritālaṃ karṇikāmānaṃ sarvasāmānyaṃ īritam|

Being associated with the dance, sounding of musical instruments and such others and accompanied with the melodious sounds of songs set to music, the Guru should purify the ground with the recital of astra mantra. Then he should besmear the diluted cow-dung over the ground with the recital of vamadeva mantra. The marking of lines should be done in such a way that each square grid is with a measure of one span, with the recital of aghora mantra. If the inner space is of one span, then two spans should be taken for siva-kumbha and one span for the vardhani kumbha(Sakti kalasa). Three spans should be taken for the pericarp of the lotus-design.

11,12,13,14

अथवोत्तर वीथिस्स्यात् करकस्य स्थितियथा॥ तथा द्वितालमानेन कर्णिकामानं ईरितम्। चतुर्दलं यथा पञ्च कलशस्थापनं दिशि॥ विदिक्ष्वपि नवाख्यं स्यात् समन्तादेकमावृतम्। पञ्चविंशति संख्यान्तं तत्समन्तात् समावृतम्॥ एकोनपञ्चाशत् संख्यां अष्टोत्तरशतं द्विजाः। आवृतिद्वय संयुक्तं तद्वाह्य परिकल्पयेत्॥

athavottara vīthissyāt karakasya sthitiyathā|| tathā dvitālamānena karṇikāmānaṃ īritam| caturdalaṃ yathā pañca kalaśasthāpanaṃ diśi|| vidikṣvapi navākhyaṃ syāt samantādekamāvṛtam| pañcaviṃśati saṃkhyāntaṃ tatsamantāt samāvṛtam|| ekonapañcāśat saṃkhyāṃ aṣṭottaraśataṃ dvijāḥ| āvṛtidvaya saṃyuktaṃ tadvāhya parikalpayet||

Otherwise, a passage may be formed in the north side of the lotus-design. Based on the position of the vardhani kalasa, two spans may be taken for the pericarp of the lotus. Four kalasas should be placed on the four petals of the lotus, each one in each main direction. This is the arrangement of five kalasas (including the siva-kumbha and sakti-kumbha, counted as one). If four more kalasas are placed in each intermediary direction, arrangement of nine kalasas could be fulfilled. Then, sixteen kalasas should be placed in one enclosure surrounding the lotus, to arrange for the placement of 25 kalasas. Then 24 kalasas should be placed in two enclosures surrounding the previous one, to arrange for the placement of 49 kalasas. O, the twice-born Sages!, for placing 108 kalasas, two more enclosures should be added outside the previous enclosures.

15,16,17

पञ्चविंशति संख्यातान् कलशान् मध्यमस्थितान्। परिहृत्य समन्तात्तु द्वाभ्यां वैकेन मार्गिकम्॥ अष्टद्वार समायुक्तं बहिष्ठादावृति त्रयम्। मध्यमे तिथि संख्यास्स्युः नवकोणे व्यवस्थिताः ।। मध्यमे तिथि संख्ये तु मध्यमं तत्त्वयं त्यजेत्। अष्टोत्तरशतं ह्येतत् सहस्रचेन्नवाधिकम्॥

pañcaviṃśati saṃkhyātān kalaśān madhyamasthitān| parihṛtya samantāttu dvābhyāṃ vaikena mārgikam|| aṣṭadvāra samāyuktaṃ bahiṣṭhādāvṛti trayam| madhyame tithi saṃkhyāssyuḥ navakoṇe vyavasthitāḥ || madhyame tithi saṃkhye tu madhyamaṃ tattvayaṃ tyajet| aṣṭottaraśataṃ hyetat sahasracennavādhikam||

Twenty-five kalasas should be placed in the middle. Two rows or one row should be left out around this. There should be eight entrances and three enclosures in the outer side. There should be four arrays, one in each main direction and each one consisting of 15 kalasas. Similarly, there should be four arrays one in each intermediary direction and each one consisting of 9 kalasas. If 15 kalasas are in the middle arrays, three kalasas are to be removed in each main direction from the second enclosure so that only four kalasas are left out. This is the process for arraying 108 kalasas. For the arrangement of 1000 kalasas, nine kalasas should be in excess.(It is not exactly 1000, but totally 1009 kalasas)

18,19,20

चत्वारिंशच्च व्यूहं स्यात् पृथक् स्यात् पञ्चविंशतिः। एकद्वित्रिचतुर्भिस्तु पदैहान्तरं स्मृतम्॥ मध्यव्यूहस्य परितः चतुष्कुण्डन्तु वाष्टकम्। स्वस्वसंख्या समव्यूहे होमार्थं परिकल्पयेत्॥ अन्तर्मार्ग समावाह्य वीथिशास्त्रे समीरितम्। शिवव्यूहस्य परितः षोडशैव परित्यजेत्॥

catvāriṃśacca vyūhaṃ syāt pṛthak syāt pañcaviṃśatiḥ| ekadvitricaturbhistu padaihāntaraṃ smṛtam|| madhyavyūhasya paritaḥ catuṣkuṇḍantu vāṣṭakam| svasvasaṃkhyā samavyūhe homārthaṃ parikalpayet|| antarmārga samāvāhya vīthiśāstre samīritam| śivavyūhasya paritaḥ ṣoḍaśaiva parityajet||

For the placing of 1000 kalasas, there should be 40 arrays(vyuhas), each array consisting of 25 kalasas. The interspace between the arrays may be of one, two or three rows. Around the central array, there may be four or eight fire-pits. The fire-pits should be designed according to the number of the arrays for the purpose of offering the oblations. In this Agama, it has been set forth that there should be inner passage (antarmarga)and paths(vithi) between the arrays( to enable the priest go around). Sixteen kalasas should be removed from the enclosure lying around the array in which siva-kumbha has been placed.

21, 22

सूत्र न्यासस्समाख्यातस्त्वन्यथापि भविष्यति। अष्टोत्तरशताख्ये तु मध्यमे पञ्चविंशतिः॥ मार्गबाह्येतु कोणेस्याद् एकविंशति संख्यकः। शेषैर्दिक्षु चतुर्दारं सहस्रं पुनरुच्यते॥

sūtra nyāsassamākhyātastvanyathāpi bhaviṣyati| aṣṭottaraśatākhye tu madhyame pañcaviṃśatiḥ|| mārgabāhyetu koṇesyād ekaviṃśati saṃkhyakaḥ| śeṣairdikṣu caturdāraṃ sahasraṃ punarucyate||

The process of flapping the powdered thread(sutra nyasa) has been told. There is another way of doing this sutra-nyasa. In the arrangement of 108 kalasas, 25 kalasas should be placed in the middle. Outside the inner passage, there should be 21 kalasas in each intermediary direction. In all the four main directions, there should be four entrances. Another method of arranging 1000 kalasas is now told.

23, 24

सूत्रद्वयं न्यसेत्पूर्वापरगं याम्य सौम्यगम्। सार्ध हस्तान्तरं हस्त मानान्तरं अथापि वा। स्याच्चतुर्दश संख्याता वीथिबाह्ये क्रमेण च। तद्वहितॊमं इष्टं स्यात् चतुर्दिक्ष्वष्ट दिक्षु वा॥

sūtradvayaṃ nyasetpūrvāparagaṃ yāmya saumyagam| sārdha hastāntaraṃ hasta mānāntaraṃ athāpi vā| syāccaturdaśa saṃkhyātā vīthibāhye krameṇa ca| tadvahitaॊmaṃ iṣṭaṃ syāt caturdikṣvaṣṭa dikṣu vā||

Two threads should be flapped so that lines are formed along east-west direction. Similarly, two lines should be marked along north-south direction. The space between them may be one and a half modules or one module. Outside this, fourteen rows should be designed(in circular pattern) in due order. Outside these rows, oblations should be offered into the fire-pits designed in the four main directions or in all the eight directions.

25, 26

स्थण्डिलं पुरुषेण स्यात् चतुःप्रस्थं इदं वरम्। त्रिःप्रस्थं मध्यमं हीनं द्विपस्थमिति कीर्तितम्॥ हीनहीनतरं प्रस्थ मानमित्यभिधीयते। शालिमानं इदं तस्मात् हीनं नैव प्रयोजयेत्॥ RE अधश्चेदभिचारार्थं भवेदेव न संशयः।

sthaṇḍilaṃ puruṣeṇa syāt catuḥprasthaṃ idaṃ varam| triḥprasthaṃ madhyamaṃ hīnaṃ dvipasthamiti kīrtitam|| hīnahīnataraṃ prastha mānamityabhidhīyate| śālimānaṃ idaṃ tasmāt hīnaṃ naiva prayojayet|| RE adhaścedabhicārārthaṃ bhavedeva na saṃśayaḥ|

Then the Guru should design a raised platform(sthandila) with the recital of tatpurusha mantra. It is of superior kind if it is designed with 4 prasthas(1 prastha , approximately 1 litre) of paddy grains. It is of medium type, if it is designed with 3 prasthas of paddy. It is of lower type, if it is designed with 2 prasthas of paddy. A sthandila designed with one prastha of paddy belongs to more inferior type. This is the measure of paddy to be used for making the sthandila. Paddy whose measure is below one prastha should never be used. If such lower measure of paddy is used, then the sthandila would become fit for malevolent purpose. There is no doubt about this.

27, 28, 29

आरभ्य द्विगुणं त्वेक वृद्ध्या दशगुणावधि॥ मानं तु शिवकुंभे स्यात् तस्यार्धे करके मतः। व्रीह्यधं तण्डुलं विद्यात् तदर्थं तिलमानकम्॥ तिलार्धं लाजमानं स्याद् अष्टद्रोणं सहस्रके। अष्टाधिक शिवव्यूहे शालिमानं प्रकीर्तितम्॥

ārabhya dviguṇaṃ tveka vṛddhyā daśaguṇāvadhi|| mānaṃ tu śivakuṃbhe syāt tasyārdhe karake mataḥ| vrīhyadhaṃ taṇḍulaṃ vidyāt tadarthaṃ tilamānakam|| tilārdhaṃ lājamānaṃ syād aṣṭadroṇaṃ sahasrake| aṣṭādhika śivavyūhe śālimānaṃ prakīrtitam||

The siva-kumbha should be such that it could hold from 2 prasthas upto 10 prasthas, the increment being one prastha each time. Half of this capacity should be for the vardhani kalasa(sakti kalasa). The measure of rice should be half the measure of paddy(vrihi); measure of sesame should half the measure of rice; measure of parched paddy-grains should be half the measure of sesame. For the siva-array containing 1008 kalasas, the Guru should make use of 8 dronas of paddy.

30, 31

हृदयेन न्यसेत् कुंभान् स्वर्णादि विनिवेशयेत्। शिवादि प्रस्थ वृद्ध्यातु सप्तविंशति मानकम्॥ शिवकुंभस्य मानं स्यात् तदर्थं करके मतम्। चतुस्त्रिव्येक संख्यात प्रस्थमान प्रपूरितम्॥

hṛdayena nyaset kuṃbhān svarṇādi viniveśayet| śivādi prastha vṛddhyātu saptaviṃśati mānakam|| śivakuṃbhasya mānaṃ syāt tadarthaṃ karake matam| catustrivyeka saṃkhyāta prasthamāna prapūritam||

The Guru should place the kumbha with the recital of hrudaya mantra and should place gold coin or gold sheet and other such materials inside the kumbha. The measure of water to be poured into the siva-kumbha should be from one prastha to 27 prasthas, increasing the measure by one prastha each time. Half the measure taken for the siva-kumbha is for the vardhani-kalasa. Other kalasas may be filled up with 4, 3 or 2 prasthas or 1 prastha of water.

32, 33

कलशे वेष्टनं त्रिद्विव्योम सूत्रैः क्रमेण तु। अथवा व्योम सूत्रेण त्रितयं परिवेष्टनम्॥ वर्मणा विहितं तच्च कुंभन्यासो हुँदा मतः। षइिंशत् तत्त्वपर्यन्तान् कुशान् त्र्यान् अन्यथा न्यसेत्॥ कूर्चान्वैशेन मन्त्रेण द्रव्यं मूलेन विन्यसेत्।

kalaśe veṣṭanaṃ tridvivyoma sūtraiḥ krameṇa tu| athavā vyoma sūtreṇa tritayaṃ pariveṣṭanam|| varmaṇā vihitaṃ tacca kuṃbhanyāso hum̐dā mataḥ| ṣaiिṃśat tattvaparyantān kuśān tryān anyathā nyaset|| kūrcānvaiśena mantreṇa dravyaṃ mūlena vinyaset|

The kalasas should be wound around with three-stranded, two-stranded or one stranded thread in a systematic way. Or, they should be wound around with single stranded thread three times. This winding should be done with the recital of kavaca-mantra. The kumbhas should be placed with the recital of hrudaya-mantra. A kurca(bunch of darbhas) should be designed with 36 darbhas and it should be placed over the kalasa after making the kurca to be with three prongs. The kurca should be placed with the recital of isana-mantra and all other substances should be placed with the recital of mula mantra.

34, 35, 36

माणिक्कञ्चैन्द्र नीलं च वैडूर्यं च प्रवालकम्॥ मुक्ता च पञ्चरत्नं स्यात् अभावे हेमसम्मतम्। निष्कं पादं तु पादाधं दश माषाष्टमाषके॥ तयोरर्धं तदर्थं वा माषं वाति दरिद्रके। तस्माद्धिकरकेधं स्यात् द्रव्याणि कलशेषु च॥

māṇikkañcaindra nīlaṃ ca vaiḍūryaṃ ca pravālakam|| muktā ca pañcaratnaṃ syāt abhāve hemasammatam| niṣkaṃ pādaṃ tu pādādhaṃ daśa māṣāṣṭamāṣake|| tayorardhaṃ tadarthaṃ vā māṣaṃ vāti daridrake| tasmāddhikarakedhaṃ syāt dravyāṇi kalaśeṣu ca||

Ruby, sapphire, beryl, coral and pearl – these are considered to be five gems and these should be placed inside the kalasa. If these are not available, gold could be placed. The gold may be of one nishka, half a nishka, quarter nishka, 10 mashas, 8 mashas, 4 mashas or 2 mashas. In the case of extreme non-availabiilty, the gold may be of one masha. Half of the measure taken for the siva-kumbha should be for the vardhani-kalasa. All other substances to be placed inside other kalasas should be with half the measure taken for the vardhani-kumbha.

37, 38

पाद्यमाचमनं चायँ पञ्चगव्यं चतुर्दिशि। गन्धोदं वाथ शुद्धोदं प्रथमे परिकीर्तितम्॥ कुशोदकं ततःक्षीरं दधिकोष्णं घृतं भवेत्। गन्धोदं वाथ कोणेषु क्रमेणाष्टकमेव वा॥

pādyamācamanaṃ cāyam̐ pañcagavyaṃ caturdiśi| gandhodaṃ vātha śuddhodaṃ prathame parikīrtitam|| kuśodakaṃ tataḥkṣīraṃ dadhikoṣṇaṃ ghṛtaṃ bhavet| gandhodaṃ vātha koṇeṣu krameṇāṣṭakameva vā||

Padya, acamana, arghya, pancagavya(proportionate mixture of five substances got from the cow) – all these should be placed in the four main directions. Either perfumed water or pure water should be kept in the middle. This order of arrangement is for the first round(avarana). Kusodaka(water in which the tips of darbha are placed), milk, curd, slightly heated clarified butter or perfumed water – all these four should be paced in the intermediary directions. Or, the eight substances(padya and others) may be placed in eight directions starting from the east.

39,40,41,42

द्वितीय स्थापनं प्रोक्तं तृतीयञ्च निगद्यते। मधु लाजा शकृचूर्ण लाजचूर्ण अरिदकम्॥ या भूतिसार कदली तिल सर्षप पानसाः। भसितं तिलसारं च कदली तिल सर्षपान्॥ नालिकेरं च नारङ्गद्वयं स्यान्मातुलङ्गकम्। दाडिमं चाथ बाह्य तु क्रमुकौ द्रकमाद्रके।। पनसाम्र कदल्युत्थ नालिकेरं च सर्षपम्। तिलबिल्वे तदन्ते तु मातुलङ्ग फलं मतम्॥

dvitīya sthāpanaṃ proktaṃ tṛtīyañca nigadyate| madhu lājā śakṛcūrṇa lājacūrṇa aridakam|| yā bhūtisāra kadalī tila sarṣapa pānasāḥ| bhasitaṃ tilasāraṃ ca kadalī tila sarṣapān|| nālikeraṃ ca nāraṅgadvayaṃ syānmātulaṅgakam| dāḍimaṃ cātha bāhya tu kramukau drakamādrake|| panasāmra kadalyuttha nālikeraṃ ca sarṣapam| tilabilve tadante tu mātulaṅga phalaṃ matam||

The placing the recommended substances in the kalasas of the second type of snapana has been told. Now, substances for the third pattern of snapana are told. Honey, parched paddy, powdered cakes of cow-dung, powdered parched paddy, aridraka, bhutisara, banana, sesame, white mustard, coconut, orange in 2 kalasas, citron, pomegranate, areca nut, draka, adraka, jack, mango, banana, coconut, white mustard, sesame, bilva and citron – these are recommended for 25 kalasas.

43,44,45

नारङ्गद्वितयं तस्याद्यव नीवार लाजकम्। सत्वन्तेत्वथवादौ वा क्षौद्रमित्यभिधीयते॥ कुष्ठं गुलं पयः पश्चात् सर्षपं च लवङ्गकम्। तकोलं दधि मेधं च तिलोशीर घृतंशकृत्॥ सत्तुकं नालिकेरं च हरिद्रा चूर्णकं तथा। एवं त्रिविधकं नित्ये त्रितयं पञ्चविंशतेः॥

nāraṅgadvitayaṃ tasyādyava nīvāra lājakam| satvantetvathavādau vā kṣaudramityabhidhīyate|| kuṣṭhaṃ gulaṃ payaḥ paścāt sarṣapaṃ ca lavaṅgakam| takolaṃ dadhi medhaṃ ca tilośīra ghṛtaṃśakṛt|| sattukaṃ nālikeraṃ ca haridrā cūrṇakaṃ tathā| evaṃ trividhakaṃ nitye tritayaṃ pañcaviṃśateḥ||

Orange in 2 kalasas, barley, wild rice, parched paddy, flour of rice or grains(to be placed in the beginning or in the end), honey, kushta, pieces of molasses, green dhal, white mustard, clove, takkola, curd, megha, sesame, usari(vetti ver), clarified butter, pieces of cow-dung cakes, flour, coconut, turmeric powder – all these may be used for the snapana of 25 kalasas arranged in three different ways. This snapana may be performed three times daily.

46,47

पञ्चविंशति मध्ये तु संत्यजेदन्तरावतिम्। एवं कृते भवन्त्यत्र कलशानां तु षोडश॥ चतुर्दिक्षु च कोणेषु पाद्याद्यष्टकं ईरितम्। अन्तरालेषु मध्यादि वसु संख्यक ईरितम्॥

pañcaviṃśati madhye tu saṃtyajedantarāvatim| evaṃ kṛte bhavantyatra kalaśānāṃ tu ṣoḍaśa|| caturdikṣu ca koṇeṣu pādyādyaṣṭakaṃ īritam| antarāleṣu madhyādi vasu saṃkhyaka īritam||

In the arrangement of 25 kalasas, if the Guru takes out three kalasas from the inner row in each main direction, the total number of kalasas becomes 16. Eight substances from padya to gandhodaka should be placed in in the main and intermediary directions. Or, these eight substances may be placed in the innermost enclosure.

48,49,50

ऊर्ध्व एकोनपञ्चाशत् क्रमेण परिपठ्यते। गुल चन्दन लोहानि कुष्ठ कच्चोल पुष्पकम्॥ पत्र कर्पूर नीरं च दान्तं मसिमुरन्त्रणम्। शमी दूर्वा च शुक्लार्क बिल्व चंपकशंखिनी॥ अपामार्ग ततो विष्णुक्रान्ति धुर संज्ञकम्। नन्द्यावर्त सिताजं च चत्वारिंशन्नवाधिकम्॥

ūrdhva ekonapañcāśat krameṇa paripaṭhyate| gula candana lohāni kuṣṭha kaccola puṣpakam|| patra karpūra nīraṃ ca dāntaṃ masimurantraṇam| śamī dūrvā ca śuklārka bilva caṃpakaśaṃkhinī|| apāmārga tato viṣṇukrānti dhura saṃjñakam| nandyāvarta sitājaṃ ca catvāriṃśannavādhikam||

Then, the substances for 49 kalasas are told in the due order. Pieces of molasses, sandal, metals, kushta, kaccola, flowers, cinnamon-leaves, camphor, nira, jata manchi, mamsi, small cardamom, grass, sami, durva, white arka, bilva, campaka, sankhini, apamarga, vishukranti, dhuttura, nandyavarta, white lotus – all these 24 substances are to be placed in addition to the 25 substances mentioned before.

51,52,53

अथवान्य प्रकारेण तदेव पुनरुच्यते। पाद्यमाचमनं चा गव्यं पूर्वाद दिक्षु वै॥ क्षीरं दधि घृतं क्षौद्रं आग्नेयादि विदिक्षु च। तक्कोलं भस्मनिर्यासं हरिबेरं च मङ्गरी॥ नालिकेरं च बिल्वं च जंबु कच्चोल पाटली। पुन्नाग शंखपुष्पौ च लक्ष्मी व्याघ्रनखी तथा॥ सिंहधुर संज्ञेच षोडशात्र विनिर्दिशेत्।

athavānya prakāreṇa tadeva punarucyate| pādyamācamanaṃ cā gavyaṃ pūrvāda dikṣu vai|| kṣīraṃ dadhi ghṛtaṃ kṣaudraṃ āgneyādi vidikṣu ca| takkolaṃ bhasmaniryāsaṃ hariberaṃ ca maṅgarī|| nālikeraṃ ca bilvaṃ ca jaṃbu kaccola pāṭalī| punnāga śaṃkhapuṣpau ca lakṣmī vyāghranakhī tathā|| siṃhadhura saṃjñeca ṣoḍaśātra vinirdiśet|

Again, the substances to be placed in 49 kalasas are listed in a different way. Padya, acamana, arghya, panca-gavya are to be placed in the four main directions starting from the east. Milk, curd, clarified butter and honey are to be placed in the four intermediary directions starting from the south-east. Takkola, bhasma, resin(got from the recommended trees), yellow orpiment, manjari, coconut, bilva, rose apple, kacchola, patali, punnaga, sankhu-flower, lakshmi pushpa, tiger-nail konrai, simha durtura,usira – all these 16 substances are to be placed in the next round.

54,55,56

सदूर्वा सर्षपाम्राणि नारङ्ग पनसे मते॥ कदली शतपत्रं च धातकी श्वेतलोद्भकम्। इक्षुसारं च लाजं च चंपकं गन्धतैलकम्॥ नीवार कुंकुमतिल माझी मुरवसक्तुकम्।। मातुलङ्ग मलयजं अगरूशीर रात्रिजम्॥

sadūrvā sarṣapāmrāṇi nāraṅga panase mate|| kadalī śatapatraṃ ca dhātakī śvetalodbhakam| ikṣusāraṃ ca lājaṃ ca caṃpakaṃ gandhatailakam|| nīvāra kuṃkumatila mājhī muravasaktukam|| mātulaṅga malayajaṃ agarūśīra rātrijam||

Durva, white mustard, mango, two oranges, jack, banana, satapatra, dhataki, white-lodraka, sugarcane juice, parched paddy, campaka, perfumed oil, wild rice, saffron, sesame, jata manji, small cardamom, flour, citron, sandal, agaru(agallochum), usira, turmeric powder – all these 25 substances are to be placed in the third round.

57,58,59

पञ्चऋप्तौ च ब्रह्माणि हित्वेशानं द्विजोत्तमाः। विद्येशा अष्टक्लप्तास्स्युः बाह्य मूर्तीश्वरा दिशि॥ अन्तरे वामदेवाद्याः पञ्चविंशति संख्यया। अष्टौ गणेश्वरा बाह्ये चाङ्गुष्ठ प्रमुखास्तथा। क्रोधाद्या वसुसंख्याताः शतरुद्रादिकस्तु वा। एकोनेनतु पञ्चाशत् स्नपने देवता मताः॥

pañcaṛptau ca brahmāṇi hitveśānaṃ dvijottamāḥ| vidyeśā aṣṭaklaptāssyuḥ bāhya mūrtīśvarā diśi|| antare vāmadevādyāḥ pañcaviṃśati saṃkhyayā| aṣṭau gaṇeśvarā bāhye cāṅguṣṭha pramukhāstathā| krodhādyā vasusaṃkhyātāḥ śatarudrādikastu vā| ekonenatu pañcāśat snapane devatā matāḥ||

In the snapana of 5 kalasas, the presiding Deities are – Tatpurusha, Aghora, Vamadeva and Sadyojata. (Siva and Sakti, for the siva-kumbha and vardhani kalasa). In the snapana of 9 kalasas, the presiding Deities are the eight Vidyesvaras(Anantesvara and others). In the snapana of 25 kalasas, in addition to these 9 Deities, the presiding Deities are 8 Murtisvaras in the outer round and 8 Bhuvanadhipas (Vamadeva and others) in the inner round. In the snapana of 49 kalasas, in addition to the Deities mentioned above, the presiding Deities are 8 Ganesvaras in the next outer enclosure, 8 Bhuvanadhipas (Angushtha and others) in the next round and 8 Rudras(Krodha and others) in the next enclosure. Or, in all the three outer enclosures, Sata Rudras could be considered as the presiding Lords.

60,61

कृत्वा पदानि षद्विशत् त्यजेदन्तश्चतुष्टयम्। द्वात्रिंशत् पदसंख्या स्यात् पाद्यादींस्तत्र विन्यसेत्॥ दक्षिणार्धं समारभ्य चोत्तरार्धं समावधि। अत्रानुक्तमथैकोन पञ्चाशत् सदृशं मतम्॥

kṛtvā padāni ṣadviśat tyajedantaścatuṣṭayam| dvātriṃśat padasaṃkhyā syāt pādyādīṃstatra vinyaset|| dakṣiṇārdhaṃ samārabhya cottarārdhaṃ samāvadhi| atrānuktamathaikona pañcāśat sadṛśaṃ matam||

Having designed a square mandala so as to consist of 36 grids(padas), the Guru should leave out the 4 grids in the middle. In the remaining 32 grids(small squares), theGuru should place padya and other substances in the order mentioned before, starting from the south-half of the east row and ending with the north-half of the same row. All others, not mentioned here, should be placed as said earlier. This is the snapana of 33 kalasas which would look like the snapana of 49 kalasas.

62,63

अष्टोत्तरशतं वक्ष्ये तच्च त्रिविधमुच्यते। चन्दनागरु कुष्ठानि कच्चोले पुष्पपत्रके॥ कर्पूरं हरिबेरं च दान्तं मासी मुरंतृणम्। तृतीयावरणस्थानि द्रव्याणि द्वादशैव हि॥

aṣṭottaraśataṃ vakṣye tacca trividhamucyate| candanāgaru kuṣṭhāni kaccole puṣpapatrake|| karpūraṃ hariberaṃ ca dāntaṃ māsī muraṃtṛṇam| tṛtīyāvaraṇasthāni dravyāṇi dvādaśaiva hi||

Now I will tell the substances needed for the snapana of 108 kalasas. The arrangement of 108 kalasas is said to be of three kinds. Sandal, agaru, kushtha, kacchola, flowers, cinnamon leaf, camphor, haribera, damana, jata manji, small cardamom, grass – all these 12 substances are to be placed in the third enclosure.

64,65,66

चंपकं सहदेवी च शतपत्री च रोचना। बिल्वं यवा शमी दूर्वा तक्कोलं मेघ संज्ञकम्॥ धात्री मोचफलं चैव लक्ष्मी भूम्यरविन्दकम्। रास्नाचव्यापलाशं च श्वेतार्क करवीरकम्॥ धातकी द्रोण धुरं लोड़ापामार्गकार्जुनाः। प्लक्षेम पिप्पली संज्ञा विष्णुक्रान्ति नृपाढ्या॥ अश्वत्थं नागपुष्पं च चतुर्थे द्रव्यं ईरितम्।

caṃpakaṃ sahadevī ca śatapatrī ca rocanā| bilvaṃ yavā śamī dūrvā takkolaṃ megha saṃjñakam|| dhātrī mocaphalaṃ caiva lakṣmī bhūmyaravindakam| rāsnācavyāpalāśaṃ ca śvetārka karavīrakam|| dhātakī droṇa dhuraṃ loḍāpāmārgakārjunāḥ| plakṣema pippalī saṃjñā viṣṇukrānti nṛpāḍhyā|| aśvatthaṃ nāgapuṣpaṃ ca caturthe dravyaṃ īritam|

Campaka, sahadevi, satapatri, yellow orpiment, bilva, moca-fruit, lakshmi-flower, ground-lotus, rasna (cittrattai), cavya, palasa, white-arka, karavira, dhataki, drona, dhurtura, lodra, apamarga, arjuna, plaksha, elephant-pippali, vishnukranti, nrupa(a kind of bodhi tree), asvattha and naga-pushpa – all these substances are to be placed in the fourth enclosure.

67,68,69,70,71

तुलसी तगरं चैव तुरुष्कं तेजनी पुनः॥ विलङ्गं जीरकं कृष्ण जीरकं च हरेणुकम्। श्रीवेष्टकं गन्धरसं फलिनी रक्तचन्दनम्॥ सैरिपङ्के व्याघ्रनखं वल्लकी स्वर्णपुष्पकम्। दार्वी शुक्तिनखन्दारु सिताद्धं च कुटन्नटम्॥ गुग्गुलु चैव मृट्ठीका वसिरो गिरिकर्णिका। वटशृङ्गेन्द्रियाद्धं च फणिबु मनश्शिला॥ शङ्खिनी भृङ्गराजश्च नीवारं गैरिकं तथा।। आम्रमोचरसं जातिः पाटली मार्जनं पुनः॥ पञ्चमावरणं ह्येतत् अन्यथा च निगद्यते।

tulasī tagaraṃ caiva turuṣkaṃ tejanī punaḥ|| vilaṅgaṃ jīrakaṃ kṛṣṇa jīrakaṃ ca hareṇukam| śrīveṣṭakaṃ gandharasaṃ phalinī raktacandanam|| sairipaṅke vyāghranakhaṃ vallakī svarṇapuṣpakam| dārvī śuktinakhandāru sitāddhaṃ ca kuṭannaṭam|| guggulu caiva mṛṭṭhīkā vasiro girikarṇikā| vaṭaśṛṅgendriyāddhaṃ ca phaṇibu manaśśilā|| śaṅkhinī bhṛṅgarājaśca nīvāraṃ gairikaṃ tathā|| āmramocarasaṃ jātiḥ pāṭalī mārjanaṃ punaḥ|| pañcamāvaraṇaṃ hyetat anyathā ca nigadyate|

Tulasi(besyl), tagara, turushka, tejani, vilanga, jiraka, black-jiraka, harenuka, sriveshtaka, essence of perfumes, phalini, red-sandal, sairipanka, vyaghranakhi(tiger-nail konrai), vallaki, svarna pushpa, darvi, sukti nakha, daru, sitahva, kuta, nata, guggulu, mrudvika, vasira, girikarnika, banyan-shoots, indriyahva, phani, jambu, manassila, sankhini, bhrungaraja, wild rice, gairika, mango juice, banana juice, nutmeg, patali, marjana – all these substances belong to the fifth enclosure. Another list of substances is now told.

72,73,74,75,76

पुन्नागं जातिपुष्पं च पाटली सहदेविका॥ शतपत्रं च लक्ष्मी स्यात् भूपद्म धातकी पुनः। तुलसी करवीरं च कृष्णवल्ली च मल्लिका॥ गोक्षुरादौ शतावेरी ततस्तस्मात् कृताञ्जलिः। महाद्रोण पुनर्दोण महाभद्री च भद्रिका॥ इन्द्रवल्ली रुद्रपर्णी धात्र्यन्ते तु हरीतकी। व्याघ्रनख्या च मञ्जिष्ठं सरलं भद्रकोष्ठकम्॥ नवनीतं द्रामिडाहं सज्जं तोल संज्ञकम्। चञ्चलातिबला चैव बला सिंह प्रियङ्गुकम्॥

punnāgaṃ jātipuṣpaṃ ca pāṭalī sahadevikā|| śatapatraṃ ca lakṣmī syāt bhūpadma dhātakī punaḥ| tulasī karavīraṃ ca kṛṣṇavallī ca mallikā|| gokṣurādau śatāverī tatastasmāt kṛtāñjaliḥ| mahādroṇa punardoṇa mahābhadrī ca bhadrikā|| indravallī rudraparṇī dhātryante tu harītakī| vyāghranakhyā ca mañjiṣṭhaṃ saralaṃ bhadrakoṣṭhakam|| navanītaṃ drāmiḍāhaṃ sajjaṃ tola saṃjñakam| cañcalātibalā caiva balā siṃha priyaṅgukam||

Punnaga, Jati-fower, patali, sahadevi, satapatri, lakshmi pushpa, ground-lotus, dhataki, tulasi, karavira, krishnavalli, mallika, gokshura(nerinjil), sataveri, krutanjali, mahadrona, drona, mahabhadri, bhadri, indravalli, rudraparni, dhatri, haritaki, vyaghranakhi, manjishta, sarala, bhadrakoshtha, navanita(butter), dramida, sajja, takkola, cancala, atibala, bala, simha priyangu, -

77,78,79

लोडू च केसरं नागं पूर्वं जंबु कपित्थकम्। अश्वत्थो गुग्गुलु चैव लाजिरं कृष्णजीरकम्॥ सतिलं कुंकुम मेघं अगरु कृष्णरोचना। श्रीवेष्टको गन्धरसः पिप्पली हस्तिपिप्पली॥ कृष्णागरुश्च तगरं ततः प्रोक्ता मनश्शिला। रक्तचन्दन संज्ञं च लवङ्क रात्रिचूर्णकम्॥

loḍū ca kesaraṃ nāgaṃ pūrvaṃ jaṃbu kapitthakam| aśvattho guggulu caiva lājiraṃ kṛṣṇajīrakam|| satilaṃ kuṃkuma meghaṃ agaru kṛṣṇarocanā| śrīveṣṭako gandharasaḥ pippalī hastipippalī|| kṛṣṇāgaruśca tagaraṃ tataḥ proktā manaśśilā| raktacandana saṃjñaṃ ca lavaṅka rātricūrṇakam||

Lodra, kesara, naga, jambu, kapitthaka, asvattha, guggulu, lajira, black-jiraka, saffron mixed with sesame, megha, agaru, black orpiment, sriveshtaka, essence of perfumes, pippali, hasti-pippali, black-agaru, tagara, manassila, red sandal, clove and turmeric powder – alternatively, these substances may be placed in the snapana of 108 kalasas.

80,81

कषायं मार्जनं चान्ते स्थापयेत् हृदयाणुना। चतुःक्षीर कुजोद्भूत त्वक्सारस्स्यात् कषायकः॥ आम्रजंबू तरूत्थत्वक् सारोपरिच कीर्तितः। दूर्वातिल कुशाग्रेस्तु मार्जनं त्वभिधीयते॥ अतिबलान्तं इष्टस्याद् एकाशीति घटस्थितौ।

kaṣāyaṃ mārjanaṃ cānte sthāpayet hṛdayāṇunā| catuḥkṣīra kujodbhūta tvaksārassyāt kaṣāyakaḥ|| āmrajaṃbū tarūtthatvak sāroparica kīrtitaḥ| dūrvātila kuśāgrestu mārjanaṃ tvabhidhīyate|| atibalāntaṃ iṣṭasyād ekāśīti ghaṭasthitau|

Water mixed with astringent substances(kashaya) and purifying water(marjana) should be placed at the end phase with the recital of hrudaya mantra. Water mixed with the essence of the bark of four trees – asvattha, udumbara, nyakrodha and madhuka, known for their medicinal sap) is known as kashaya (decoction). The essence of the bark of mango tree and rose apple tree is also recommended as additional substance for kashaya. Water added with durva, sesame and the tips of darbha-grass is called marjana. In the snapana of 81 kalasas, the substances upto atibala should be placed.

82,83,84

पाद्यमाचमनं चायूँ गव्यं दिक्षु विदिक्षु च। दधि सर्पि मधुक्षीरं अग्नेः प्रभृति विन्यसेत्। तिलं श्रीवृक्ष पत्रं च चन्दनं मेघ संज्ञकम्॥ चंपकं हरिबेरं च सर्षपं नागकेसरम्।। तक्कोलं च फलं कुष्ठं कच्चोलं लोहसंज्ञकम्॥ लवंगपत्र कर्पूरान् बाह्ये षोडश विन्यसेत्।

pādyamācamanaṃ cāyūm̐ gavyaṃ dikṣu vidikṣu ca| dadhi sarpi madhukṣīraṃ agneḥ prabhṛti vinyaset| tilaṃ śrīvṛkṣa patraṃ ca candanaṃ megha saṃjñakam|| caṃpakaṃ hariberaṃ ca sarṣapaṃ nāgakesaram|| takkolaṃ ca phalaṃ kuṣṭhaṃ kaccolaṃ lohasaṃjñakam|| lavaṃgapatra karpūrān bāhye ṣoḍaśa vinyaset|

Padya, acamana, arghya and pancagavya – these four sholud be placed in the four main directions, starting from the east. Curd, clarified butter, honey and milk – these four should be placed in the four intermediary directions, starting from the south-east. Sesame, Srivruksha, cinnamon, sandal, megha, campaka, haribera, white mustard, nagakesara, takkola, nutmeg,kushtha, kacchola, loha, clove-leaf, camphor – these 16 substances should be placed in the outer enclosure.

85,86,87

तृतीयावरणे सक्तून् अग्नौभूत घटेष्वपि॥ भसितं रात्रिचूर्णं च शकृचूर्णम् क्रमेण तु। धात्री च नालिकेरं च लिकुचं मातुलङ्गकम्॥ तद्वाह्येश्यादि कोणेषु चतुस्सप्त सुविन्यसेत्। लक्ष्मीञ्च सहदेव च विष्णुक्रान्तिं क्रमेण तु॥ रुद्रपर्णा समायुक्तं चतुर्नवति विन्यसेत्।

tṛtīyāvaraṇe saktūn agnaubhūta ghaṭeṣvapi|| bhasitaṃ rātricūrṇaṃ ca śakṛcūrṇam krameṇa tu| dhātrī ca nālikeraṃ ca likucaṃ mātulaṅgakam|| tadvāhyeśyādi koṇeṣu catussapta suvinyaset| lakṣmīñca sahadeva ca viṣṇukrāntiṃ krameṇa tu|| rudraparṇā samāyuktaṃ caturnavati vinyaset|

In the third enclosure, flour should be placed in the 5 kalasas arranged in the south-east and in other intermediary directions. Vibhuti, turmeric powder, pieces of cow-dung cakes, dhatri, coconut, lemon and citron should be placed in the seven kalasas arranged in the outer enclosure, in all the four intermediary directions. In the next enclosure, lakshmi-pushpa, sahadevi, vishnukranti, rudraparna should be placed in additoin to the 5 substances mentioned previously in the 9 kalasas arranged in all the four intermediary directions.

88,89,90

कुञ्जादि निष्क पर्यन्तं पाद्याद्यङ्गं प्रमाणकम्॥ एकद्वित्रिचतुः प्रस्थं पञ्चगव्यादि मानकम्। मध्यमानं तथा प्रोक्तं पादमधं तथापि वा। आज्यतैल प्रमाणं च तथैव परिकल्पयेत्। कर्पूर कुंकुमादीनां मानमिष्टं प्रदीयताम्॥

kuñjādi niṣka paryantaṃ pādyādyaṅgaṃ pramāṇakam|| ekadvitricatuḥ prasthaṃ pañcagavyādi mānakam| madhyamānaṃ tathā proktaṃ pādamadhaṃ tathāpi vā| ājyataila pramāṇaṃ ca tathaiva parikalpayet| karpūra kuṃkumādīnāṃ mānamiṣṭaṃ pradīyatām||

The measure of the substances to be placed in the padya, acamana and others is from kunja to nishka. The measure of pancagavya and others should be one, two, three or four prasthas. This is for the superior type. Half or one fourth of this measure is considered to be of medium type. The measure of ghee and sesame oil should be held in the same way. The measure of camphor, saffron and such others may be as desired by the Guru or the Yajamana.

91,92

मध्ये विश्वेश्वराः पूज्याः शतरुद्रा बहिर्मताः। एवं त्रिविध रीत्या तु शतमष्टोत्तरं मतम्॥ नवसंख्यैर्नवव्यूहः काष्ठाद्वितय मध्यगैः। अष्टद्वार समायुक्तैः एकाशीतिस्तु पूज्यते॥

madhye viśveśvarāḥ pūjyāḥ śatarudrā bahirmatāḥ| evaṃ trividha rītyā tu śatamaṣṭottaraṃ matam|| navasaṃkhyairnavavyūhaḥ kāṣṭhādvitaya madhyagaiḥ| aṣṭadvāra samāyuktaiḥ ekāśītistu pūjyate||

The Vidyesvaras should be worshipped in the middle row. In the outer enclosures, 100 Rudras should be worshipped. In this way, the placing of substances in the snapana of 108 kalasa is to be considered in three patterns. In the snapana of 81 kalasas, there should be one boundary and two middle rows. It should be provided with eight entrances. 81 substances and 81 Deities are to be worshipped.

93,94

अष्टोत्तर सहस्राख्यं अधुनात्र निगद्यते। वराल तृटि कर्पूर त्वगेलोशीर जातयः॥ एभिर्युक्तं शिवांबस्स्यात् शिवमन्त्राभिमन्त्रितम्। तेनैव पूरयेत् कुंभान् वर्धनी कलशानपि॥

aṣṭottara sahasrākhyaṃ adhunātra nigadyate| varāla tṛṭi karpūra tvagelośīra jātayaḥ|| ebhiryuktaṃ śivāṃbassyāt śivamantrābhimantritam| tenaiva pūrayet kuṃbhān vardhanī kalaśānapi||

Now, the snapana of 1008 kalasas is explained here. Varala, small cardamom, camphor, bark, cardamom, usira(vetti ver) and jati(nutmeg) shoud be placed in the water contained in the siva-kumbha. These should be consecrated with the recital of brahma mantras, anga mantras and mula mantra. The vardhani kalasa should also be filled up with the same substances.

95,96,97

पाद्यमाचमनं चायूँ पञ्चगव्यं कुशोदकम्। क्षीरं दधिघृतं चैव प्रथमावरणे न्यसेत्॥ क्षौद्रं यवं गुलं न्यस्त्वा कुशं रंभाफलं तथा।। सर्षपं नालिकेराख्यं रजनी मातुलङ्गकम्॥ लाजान् दाडिमसत्वाख्यान् पनसं भस्म चूर्णकम्। पञ्चविंशति मध्यस्थ द्रव्याण्येतानि षोडश॥

pādyamācamanaṃ cāyūm̐ pañcagavyaṃ kuśodakam| kṣīraṃ dadhighṛtaṃ caiva prathamāvaraṇe nyaset|| kṣaudraṃ yavaṃ gulaṃ nyastvā kuśaṃ raṃbhāphalaṃ tathā|| sarṣapaṃ nālikerākhyaṃ rajanī mātulaṅgakam|| lājān dāḍimasatvākhyān panasaṃ bhasma cūrṇakam| pañcaviṃśati madhyastha dravyāṇyetāni ṣoḍaśa||

Padya, acamana, arghya, pancagavya, darbha-water, milk, curd, clarified butter – these should be placed in the first enclosure. Honey, barley, pieces of molasses, darbha, banana fruit, jati, white mustard, coconut, turmeric, citron, parched paddy, pomegranate, flour, jack, vibhuti, pieces of cow-dung cake – these 16 substances should be placed in the 25 kalasas arranged in the next enclosure.

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 4/6)

98,99,100

रत्न लोहज धातूनां बीजं गन्धोदकं क्रमात्। पूर्वस्मिन् संस्थितं ज्ञेयं कोणद्वय विवर्जितम्॥ मृन्मार्जनं परिमुखं मार्जनं पत्रपुष्पयुक्। दक्षिण पश्चिमे ज्ञेयं मान्यास्त्र फलतोय युक्॥ कषायाढ्योदकोपेतं उत्तरे पुनरुच्यते। कान्तमूलोदकं ब्रह्मकूर्च शान्त्युद वल्कले॥

ratna lohaja dhātūnāṃ bījaṃ gandhodakaṃ kramāt| pūrvasmin saṃsthitaṃ jñeyaṃ koṇadvaya vivarjitam|| mṛnmārjanaṃ parimukhaṃ mārjanaṃ patrapuṣpayuk| dakṣiṇa paścime jñeyaṃ mānyāstra phalatoya yuk|| kaṣāyāḍhyodakopetaṃ uttare punarucyate| kāntamūlodakaṃ brahmakūrca śāntyuda valkale||

Ratna-water, metal-water, red mineral-water, seed-water, perfume-water – these should be placed in the kalasas arranged in the east, leaving out two kalasas in the intermediary directions. Mrut-water, marjana-water, parimarjana-water, leaf-water, flower-water – these should be placed in the south. Manya-water, astra-water, fruit-water, decoction-water, adhya-water – these should be placed in the west. Kanta-water, mula-water,brahmakurca-water, santi-water, valkala-water – these should be placed in the north.

101,102,103

माणिक्कञ्चैन्द्रनीलं च मुक्ता वैडूर्य वज्रकम्। पुष्यरागं प्रवालं च स्फटिकं मरकतं तथा॥ पञ्चरत्नं इति प्रोक्तं आद्याभावे द्वितीयकम्। रत्नोदकं इति प्रोक्तं लोहोदकं अतःपरम्॥ सुवर्ण रजतं ताम्न आयसं त्रपु सीसकम्। आरकूटं ततः कांस्य युक्तं लोहोदकं स्मृतम्॥

māṇikkañcaindranīlaṃ ca muktā vaiḍūrya vajrakam| puṣyarāgaṃ pravālaṃ ca sphaṭikaṃ marakataṃ tathā|| pañcaratnaṃ iti proktaṃ ādyābhāve dvitīyakam| ratnodakaṃ iti proktaṃ lohodakaṃ ataḥparam|| suvarṇa rajataṃ tāmna āyasaṃ trapu sīsakam| ārakūṭaṃ tataḥ kāṃsya yuktaṃ lohodakaṃ smṛtam||

Ruby, sapphire, pearl, beryl, vajra-diamond, topaz, coral, crystal, emerald – these are the nine gems (navaratna).Ruby, sapphire, beryl, coral and pearl – these are known as five gems(pancaratna). Water in which gems are placed is known as ratnodaka. If the first set(of 9 gems) is not available, the second set(of 5 gems) may be placed in the water. Then about the lohodaka: The water in which metals such as gold, silver, copper, iron, tin, lead, brass, bell-metal are placed is known as lohodaka.

104,105

सौराष्ट्रं अञ्जनं श्यामा हरितालं मनश्शिला। गैरिकं रोचनं चान्ते धातूदकं इदं मतम्॥ शालि कोद्रव निवार प्रियङ्गु तिल सर्षपाः।। श्यामाष्टकं यवो बीजो बीजोदकं इहोदितम्॥

saurāṣṭraṃ añjanaṃ śyāmā haritālaṃ manaśśilā| gairikaṃ rocanaṃ cānte dhātūdakaṃ idaṃ matam|| śāli kodrava nivāra priyaṅgu tila sarṣapāḥ|| śyāmāṣṭakaṃ yavo bījo bījodakaṃ ihoditam||

The water in which ores such as saurashtra, anjana, syama, haritala, manassila, gairika, gorocana are placed is known as dhatu udaka. The water in which eight kinds of seeds -paddy, kodrava(varagu in Tamil), wild rice, priyangu, sesame, white mustard, syama and barley are placed is known as bijodaka.

106,107

नवनीतं च कर्पूरं त्वगेलापत्र संयुतम्। चन्दनं लघु कुष्ठं च वरालोशीरमुस्तकाः॥ कुंकुमं हरिबेरं च कच्चोलं जातिरेव च।। एभिस्तु चूर्णितैर्युक्तं गन्धोदकं इति स्मृतम्॥

navanītaṃ ca karpūraṃ tvagelāpatra saṃyutam| candanaṃ laghu kuṣṭhaṃ ca varālośīramustakāḥ|| kuṃkumaṃ hariberaṃ ca kaccolaṃ jātireva ca|| ebhistu cūrṇitairyuktaṃ gandhodakaṃ iti smṛtam||

Camphor, agaru, cardamom, cinnamon, sandal, laghu, kushtha, varala, usira, mustaka, saffron, haribera, kacchola, nutmeg – these should be powdered and mixed with butter. The water in which the powder of all these substances is placed is known as gandhodaka.

108,109

पर्वते च नदीतीरे वल्मीके कर्कटावटे। वृषशृङ्गे च सत्क्षेत्रे समुद्रे गजदन्तके॥ अष्टभिश्च समायुक्तं मृदंभः परिकीर्तितम्। गोक्षुरा सहदेवी च विष्णुक्रान्ता कृताञ्जली॥ शिरीषेन्दीवरं रात्रिः एभिर्मार्जनं उच्यते।

parvate ca nadītīre valmīke karkaṭāvaṭe| vṛṣaśṛṅge ca satkṣetre samudre gajadantake|| aṣṭabhiśca samāyuktaṃ mṛdaṃbhaḥ parikīrtitam| gokṣurā sahadevī ca viṣṇukrāntā kṛtāñjalī|| śirīṣendīvaraṃ rātriḥ ebhirmārjanaṃ ucyate|

Mountain, river bank, hillock, crab-hole, horns of the bull, sacred place, seashore, tusk of the elephant – these are the eight places from which earth is to be collected. The water in which earth collected from these eight places is called mrudodaka. The water in which gokshura, sahadevi, vishnukranti, krutanjali, sirisha, indivara are turmeric are placed is called marjanodaka.

110-113

दूर्वाङ्करं च पद्म च कुशाग्रं गौरसर्षपम्॥ ११० भद्रा कृताञ्जली युक्तं परिमाणं तदुच्यते। तुलसी बिल्वपत्रं च तमालं च तपस्विनी॥ अपामार्ग शमीयुक्तं पत्रतोयं इहेरितम्। पझं रक्तोत्पलं पश्चात् पाटली चंपकं तथा॥ पुन्नाग कुरव नारङ्ग नन्द्यावर्तं च मल्लिका। श्वेतार्क वकुलैर्युक्तं पुष्पतोयं इहेरितम्॥

dūrvāṅkaraṃ ca padma ca kuśāgraṃ gaurasarṣapam|| 110 bhadrā kṛtāñjalī yuktaṃ parimāṇaṃ taducyate| tulasī bilvapatraṃ ca tamālaṃ ca tapasvinī|| apāmārga śamīyuktaṃ patratoyaṃ iheritam| pajhaṃ raktotpalaṃ paścāt pāṭalī caṃpakaṃ tathā|| punnāga kurava nāraṅga nandyāvartaṃ ca mallikā| śvetārka vakulairyuktaṃ puṣpatoyaṃ iheritam||

The water associated with the sprouts of darbha, lotus, tips of kusa-grass, white mustard, bhadra and krutanjali is called parimanodaka. The water associated with the leaves of besyl, bilva, tamala, tapasvini, apamarga and sami is called patrodaka. The water in which flowers of lotus, red-lily, patali, campaka, punnaga, kurava, naranga, nandyavarta, mallika, svetarka and vakula is called pushpodaka.

114,115,116

कुष्ठं कुटं नटं लोहं चन्दनं कुंकुमं तथा। कर्पूरीशीर संयुक्तं मान्योदकं इहेरितम्॥ शूलं कपाल हरिणी पिनाकः परशुस्तथा। पाशोक्षमाला हैमाश्च तैरत्रास्त्रोदकं भवेत्॥ पनसो नालिकेरश्च मातुलङ्गद्वयं ततः। नारङ्गद्वय रंभाचैः युक्तं अस्मिन् फलोदकम्॥

kuṣṭhaṃ kuṭaṃ naṭaṃ lohaṃ candanaṃ kuṃkumaṃ tathā| karpūrīśīra saṃyuktaṃ mānyodakaṃ iheritam|| śūlaṃ kapāla hariṇī pinākaḥ paraśustathā| pāśokṣamālā haimāśca tairatrāstrodakaṃ bhavet|| panaso nālikeraśca mātulaṅgadvayaṃ tataḥ| nāraṅgadvaya raṃbhācaiḥ yuktaṃ asmin phalodakam||

The water associated with kushtha, kuta, nata, loha, sandal, saffron, camphor and usira is called manyodaka. The water associated with trident, kapala, harini, pinaka, parasu, pasa and aksha mala , all of these made of gold, is called astrodaka. The water in which the fruits of jack, coconut, citron, pomegranate, two kinds of orange, banana and others are placed is called phalodaka.

118-120

पलाशोदुंबराश्वत्थ मायूर प्लक्षपाटली। जंबूत्वग्भिस्समायुक्तं कषायोदकं ईरितम्॥ अभ्रकत्रितयं पश्चान् माक्षिकत्रितयं ततः। गन्धत्रय समायुक्तं आढ्यतोयं इतिस्मृतम्॥ सूर्यकान्तस्त्वयस्कान्तो भ्रामकश्चन्द्र कान्तकम्। निकुन्तः पञ्चभिर्युक्तं कान्तोदकं इति स्मृतम्॥ उशीरो हरिबेरं च पीवरिः पुष्करं तथा। श्रीकण्ठश्चेति पञ्चैभिः युक्तं मूलोदकं स्मृतम्॥

palāśoduṃbarāśvattha māyūra plakṣapāṭalī| jaṃbūtvagbhissamāyuktaṃ kaṣāyodakaṃ īritam|| abhrakatritayaṃ paścān mākṣikatritayaṃ tataḥ| gandhatraya samāyuktaṃ āḍhyatoyaṃ itismṛtam|| sūryakāntastvayaskānto bhrāmakaścandra kāntakam| nikuntaḥ pañcabhiryuktaṃ kāntodakaṃ iti smṛtam|| uśīro hariberaṃ ca pīvariḥ puṣkaraṃ tathā| śrīkaṇṭhaśceti pañcaibhiḥ yuktaṃ mūlodakaṃ smṛtam||

The water associated with the bark of palasa, udumbara, asvattha, mayura, plaksha, patali and jambu (rose apple) trees is said to be kashayodaka. The water associated with three kinds of mica(white, reddish, yellow or black), three kinds of bee-wax and three kinds of sandal is known as adhyodaka. The water associated with sun-stone(surya kanta), loadstone(ayaskanta), bhramaka-stone, moon-stone(candra kanta) and nikunta-stone is known as kantodaka. The water associated with the five kinds of roots - usira, haribera, pivari, pushkara and srikantha is known as mulodaka.

121-122

गोमूत्रं गोमयं क्षीरं दधिसर्पिः कुशोदकम्। एभिर्दव्यैर्समायुक्तं ब्रह्मकूर्च इतिस्मृतम्॥ मयूरशिखि भूर्जत्वक् रोचना भृङ्गराजकम्। कृताञ्जलिश्च पञ्चैभिः युक्तम् स्याद्वल्कलोदकम्॥

gomūtraṃ gomayaṃ kṣīraṃ dadhisarpiḥ kuśodakam| ebhirdavyairsamāyuktaṃ brahmakūrca itismṛtam|| mayūraśikhi bhūrjatvak rocanā bhṛṅgarājakam| kṛtāñjaliśca pañcaibhiḥ yuktam syādvalkalodakam||

The water associated with cow-urine, cow-dung, milk, curd, clarified butter and kusa-water(kusodaka) is known as brahma kurca. Peacock tail, bark of bhurja tree, yellow orpiment, bhrungarajaka and krutanjali – the water associated with these five substances is known as valkalodaka.

123-126

अग्निकोणात् क्रमात् तैलं क्षीरं दधि घृतं न्यसेत्। चत्वारिंशत् सुमध्यस्थ कलश द्रव्यमीरितम्॥ लक्ष्मी भद्रा कुशादान्तो नीवारं चंपकं पुनः। विभीता गोक्षुराद्यष्टौ गर्भावरणगा मताः॥ रक्तोत्पलं शमी पश्चात् पद्म सुरस संज्ञकम्। नन्द्यावर्त अपामार्ग दूर्वा च करवीरकम्॥ यवाह्वा द्रोणपुष्पं च विष्णुक्रान्ता च मल्लिका। जाति बिल्वं सिता च एकपत्रारविन्दकम्॥ द्रव्याणि षोडशैतानि प्रतिव्यूहं तृतीयकम्।

agnikoṇāt kramāt tailaṃ kṣīraṃ dadhi ghṛtaṃ nyaset| catvāriṃśat sumadhyastha kalaśa dravyamīritam|| lakṣmī bhadrā kuśādānto nīvāraṃ caṃpakaṃ punaḥ| vibhītā gokṣurādyaṣṭau garbhāvaraṇagā matāḥ|| raktotpalaṃ śamī paścāt padma surasa saṃjñakam| nandyāvarta apāmārga dūrvā ca karavīrakam|| yavāhvā droṇapuṣpaṃ ca viṣṇukrāntā ca mallikā| jāti bilvaṃ sitā ca ekapatrāravindakam|| dravyāṇi ṣoḍaśaitāni prativyūhaṃ tṛtīyakam|

The Guru should place the sesame oil, milk, curd and clarified butter in the four intermediary directions, starting from the south-east.Now the substances to be put in the kalasas arranged in the 40 arrays(vyuhas) are told. Lakshmi-pushpa, bhadra, darbha, damana, nivara, campaka, vibhita and gokshura – these eight substances are for the kalasas of the innermost enclosure(garbha avarana). Red lily, sami, lotus, surasa, nandyavarta, apamarga, durva, karaviraka, yava, drona pushpa, vishnu kranta, mallika, jati, bilva, sitarka, and single-petalled lotus – these 16 substances should be placed in the third row of each array.

127-129

वृत्तक्रमं अथो वक्ष्ये शिवकुंभन्तु मध्यतः॥ तद्वामे वर्धनी ज्ञेया रत्नान्यष्टसु विन्यसेत्। माणिकं शिवकुंभे तु पञ्चरत्न समन्वितम्॥ कर्णिका बाह्यदेशे तु दलमध्येष्ट दिक्षु वा। पाद्यादिकं सहस्रं तु तद्वहिर्विन्यसेत् क्रमात्॥

vṛttakramaṃ atho vakṣye śivakuṃbhantu madhyataḥ|| tadvāme vardhanī jñeyā ratnānyaṣṭasu vinyaset| māṇikaṃ śivakuṃbhe tu pañcaratna samanvitam|| karṇikā bāhyadeśe tu dalamadhyeṣṭa dikṣu vā| pādyādikaṃ sahasraṃ tu tadvahirvinyaset kramāt||

The, I will explain the order of circular pattern applicable to the snapana of 1008 kalasas. The siva-kumbha should be in the middle. The vardhani should be placed in the left side of the siva-kumbha. The gems should be placed in the eight kalasas around the siva-kumbha and the vardhani. Ruby should be placed in the siva-kumbha in addition to the 5 gems listed earlier. Outside the pericarp or in the middle of the petals, padya and others should be placed in all the eight directions. 1000 kalasas should be arranged in the outer section of the garbha avarana, in due order.

130-132

पाद्यमाचमनं चायँ पञ्चगव्यं कुशोदकम्। क्षीरं दधि घृतं चैव प्रथमावरणे न्यसेत्॥ द्वितीयावरणे स्वर्ण पदे षोडश संज्ञके। चतुर्विंशति संख्याते नालिकेरफलं बहिः॥ द्वात्रिंशत् संख्यके प्रोक्तस्त्विक्षुसारश्चतुर्थके। षञ्चाशत् घटे प्रोक्तो पञ्चमे मधु कीर्तितम्॥

pādyamācamanaṃ cāyam̐ pañcagavyaṃ kuśodakam| kṣīraṃ dadhi ghṛtaṃ caiva prathamāvaraṇe nyaset|| dvitīyāvaraṇe svarṇa pade ṣoḍaśa saṃjñake| caturviṃśati saṃkhyāte nālikeraphalaṃ bahiḥ|| dvātriṃśat saṃkhyake proktastvikṣusāraścaturthake| ṣañcāśat ghaṭe prokto pañcame madhu kīrtitam||

Padya, acamana, arghya, panchagavya, kusodaka, milk, curd, clarified butter – all these eight substances should be placed in the first enclosure. Gold should be placed in the 16 kalasas kept in the 16 grids of the second enclosure. Outside this, in the third avarana, coconut should be placed in the 24 kalasas. In the fourth enclosure, sugarcane juice should be placed in all the 32 kalasas. Then, honey should be placed in the 56 kalasas arranged in the fifth enclosure.

133-135

चतुष्पष्टियुते बाह्ये नाना पुष्पं च कीर्तितम्। द्विसप्तति समायुक्तो सप्तमे सर्वबीजकम्॥ अष्टमे चतुराशीत्ये विन्यसेत् कदली फलम्। नवमे षण्णवत्यन्ते भसितं तदनन्तरम्॥ दशमे शतसंयुक्ते पञ्चगव्यं प्रकीर्तितम्। चतुर्युक्ते शतेपञ्च गव्यमेकादशांशके॥

catuṣpaṣṭiyute bāhye nānā puṣpaṃ ca kīrtitam| dvisaptati samāyukto saptame sarvabījakam|| aṣṭame caturāśītye vinyaset kadalī phalam| navame ṣaṇṇavatyante bhasitaṃ tadanantaram|| daśame śatasaṃyukte pañcagavyaṃ prakīrtitam| caturyukte śatepañca gavyamekādaśāṃśake||

In the sixth enclosure, varieties of flowers should be placed in the 64 kalasas. All kinds of seed should be placed in the 72 kalasa arranged in the seventh enclosure. Banana fruits should be placed in the 84 kalasas arranged in the eighth enclosure. Then vibhuti should be placed in the 96 kalasas orderly kept in the ninth enclosure. Pancagavya should be placed in the 100 kalasas arranged in the tenth enclosure. Again, pancagavya should be placed in the 104 kalasas arranged in the eleventh enclosure.

136,137

अष्टोत्तरशतं बाह्ये कषायोदकं उच्यते। धातु लोहोदकं पश्चात् शते षोडश संयुते॥ शतेविंशति संयुक्ते बाह्ये मृद्वारि कीर्तितम्। सर्वगन्धं च सर्वेषु कलशेषु विनिक्षिपेत्॥

aṣṭottaraśataṃ bāhye kaṣāyodakaṃ ucyate| dhātu lohodakaṃ paścāt śate ṣoḍaśa saṃyute|| śateviṃśati saṃyukte bāhye mṛdvāri kīrtitam| sarvagandhaṃ ca sarveṣu kalaśeṣu vinikṣipet||

Decoction-water(kashayodaka) should be placed in the 108 kalasas kept in the next enclosure. Ore-water(dhatu udaka) and metal-water(lohodaka) should be placed in the 116 kalasas arranged in the thirteenth enclosure. Outside this, in the fourteenth enclosure, earth-water(mrudodaka) should be placed in the 120 kalasas. All kinds of perfumes should be added in all the kalasas.

138-140

पञ्चविंशति संख्ये तु प्रतिव्यूहन्तु मध्यमे। घटं वा कलशं वापि चत्वारिंशत्तु संख्यया॥ वर्धन्यर्ध सुवर्णं च वस्त्र कूर्चादि संयुतम्। प्रत्येकं विन्यसेत् सम्यक् द्रव्यं वा विनिवेशयेत्॥ उभयं चोत्तमं विद्यात् द्रव्यन्यासे द्विजोत्तमाः। उक्तमार्गेषु सर्वञ्चेल्लब्धं श्रेष्ठं प्रकीर्तितम्॥ अर्धेन मध्यमं प्रोक्तं पादात् कन्यसं उच्यते।

pañcaviṃśati saṃkhye tu prativyūhantu madhyame| ghaṭaṃ vā kalaśaṃ vāpi catvāriṃśattu saṃkhyayā|| vardhanyardha suvarṇaṃ ca vastra kūrcādi saṃyutam| pratyekaṃ vinyaset samyak dravyaṃ vā viniveśayet|| ubhayaṃ cottamaṃ vidyāt dravyanyāse dvijottamāḥ| uktamārgeṣu sarvañcellabdhaṃ śreṣṭhaṃ prakīrtitam|| ardhena madhyamaṃ proktaṃ pādāt kanyasaṃ ucyate|

There should be 40 arrays(vuhas) and in each array 25 kalasas(vessels made of metal) or ghatas(vessels made of earth) should be arranged. Half the measure of gold placed in the vardhani should be put in each kalasa. Each kalasa should be wrapped up with new cloth and should be furnished with a bunch of darbhas(kurca). The recommended substances should be put in each kalasa. O, the twice-born Sages!, with regard to the provision of substances, both the two patterns, square and circular, are considered to be superior. Performance of snapana-abhisheka with all the substances recommended for the purpose is declared to be superior. Performance of snapana with half the number of the substances mentioned is of medium type; with one fourth of the substances mentioned is of inferior type.

141-143

विद्येशान् मध्यमे देवास्त्वन्यत्र शिव एव हि। सच नाम्नां सहस्रेस्तु पठ्यतेतद्विशेषतः। पठन्वा पूजयेदीशं शिवनाम्नाथ केवलम्॥ कूटाक्षरादि संयुक्तं चतुर्थ्यन्त समन्वितम्। स्वाहान्तं वा नमस्कार प्रान्तं प्रणव पूर्वकम्॥

vidyeśān madhyame devāstvanyatra śiva eva hi| saca nāmnāṃ sahasrestu paṭhyatetadviśeṣataḥ| paṭhanvā pūjayedīśaṃ śivanāmnātha kevalam|| kūṭākṣarādi saṃyuktaṃ caturthyanta samanvitam| svāhāntaṃ vā namaskāra prāntaṃ praṇava pūrvakam||

The eight Vidyesvaras should be worshipped in the middle row. In all other kalasas, only Lord Siva should be worshipped. He is extolled very specifically with 1000 mantric names. Reciting those names, the Guru should worship Him in a simple way. Each name should be associated with the seed letter preceded by pranava(OM) in the beginning and it should be recited as ending with the fourth case and ‘svaha’ or ‘namah’.

144-146

अष्टोत्तर सहस्रात्तु त्यजेद्वाह्यावृतिं गुरुः। तत्राग्नेयादि कोणस्थं चतुर्व्यहं समाचरेत्॥ अन्तःकोण चतुष्टेषु शिव व्यूहस्य बाह्यतः। स्थापयेद्दिक्षु होमार्थं एतेषां अन्तरालके॥ तद्वाह्ये षोडशव्यूहाः पूर्ववत् संव्यवस्थिताः। अन्यत्सर्वं समानं स्यात् अष्टपञ्चाशतं भवेत्॥

aṣṭottara sahasrāttu tyajedvāhyāvṛtiṃ guruḥ| tatrāgneyādi koṇasthaṃ caturvyahaṃ samācaret|| antaḥkoṇa catuṣṭeṣu śiva vyūhasya bāhyataḥ| sthāpayeddikṣu homārthaṃ eteṣāṃ antarālake|| tadvāhye ṣoḍaśavyūhāḥ pūrvavat saṃvyavasthitāḥ| anyatsarvaṃ samānaṃ syāt aṣṭapañcāśataṃ bhavet||

The Guru should leave out the outer enclosure in the arrangement of 1008 kalasas and keep the four arrays in the four intermediary directions starting from the south-east, as they are. Fire-pits should be designed for the purpose of oblations in the space between the siva-vyuha(central array) and the four inner corners. Outside this, there would be a row consisting of 16 arrays. All other arrangements are common for the designing of the snapana of 508 kalasas.

147,148

अष्टसंख्या समायुक्ते द्विशते मध्यमेष्टकम्। तद्वहिः पञ्चविंशच्च दिग्विदिक्षु प्रकल्पयेत्॥ बाह्ये षोडश संख्यातान् गृह्णीयाद्दिग्विदिग्गतम्। अष्टव्यूहं तथात्वेतु उक्तसंख्यान्वितं भवेत्॥

aṣṭasaṃkhyā samāyukte dviśate madhyameṣṭakam| tadvahiḥ pañcaviṃśacca digvidikṣu prakalpayet|| bāhye ṣoḍaśa saṃkhyātān gṛhṇīyāddigvidiggatam| aṣṭavyūhaṃ tathātvetu uktasaṃkhyānvitaṃ bhavet||

In the arrangement of the snapana of 208 kalasas, 8 kalasas should be in the central array. Outside this, there would be the enclosure consisting of 16 arrays. The Guru should keep the 4 arrays in the four main directions and 4 arrays in the four intermediary directions, leaving out the remaining 8 arrays. He should arrange 25 kalasas in each array. In this way, 208 kalasas could be placed.

149-151

द्रव्याणां तु प्रमाणं यत् विस्तारात् पुनरुच्यते। रत्नानि स्वस्वरूपेण शस्तानि द्विजसत्तमाः॥ दशमाषादि तच्या निष्कान्तं लोहमानकम्। ोहवृद्ध्यातु मानं स्यात् तथा पाषाण मानकम्॥ निष्कपादादि तद्च्या पलान्तं बीजमानकम्। तावत्तण्डुल मानं स्यात् सितामानं तथा मतम्॥

dravyāṇāṃ tu pramāṇaṃ yat vistārāt punarucyate| ratnāni svasvarūpeṇa śastāni dvijasattamāḥ|| daśamāṣādi tacyā niṣkāntaṃ lohamānakam| ोhavṛddhyātu mānaṃ syāt tathā pāṣāṇa mānakam|| niṣkapādādi tadcyā palāntaṃ bījamānakam| tāvattaṇḍula mānaṃ syāt sitāmānaṃ tathā matam||

The measure of various substances to be placed in the kalasas is told elaborately once again. O, the foremost among the twice-born Sages!, it is told that with regard to the gems, each gem may be taken in its own shape, without reducing the size. The measure of metal should be from 10 masha to one nishka, increasing by one masha each time. The measure of stones should be increased in the same way as the measure of the metal is increased. The measure of seeds should be from one quarter of nishka to one pala, increment being one quarter each time. The measure of unhusked rice and sugar should be as that of the seeds.

152-153

किन्तु नन्दपलान्तं स्यात् द्विगुणं गुलमानकम्। गन्धद्रव्य प्रमाणं तु धातुवत् परिकीर्तितम्॥ फलानि पत्रचूर्णानि तद्वल्लाजाश्च सक्तवः। तिल सर्षप हारिद्र गोशकृत् भस्म मानकम्॥

kintu nandapalāntaṃ syāt dviguṇaṃ gulamānakam| gandhadravya pramāṇaṃ tu dhātuvat parikīrtitam|| phalāni patracūrṇāni tadvallājāśca saktavaḥ| tila sarṣapa hāridra gośakṛt bhasma mānakam||

The measure of molasses should be from 9 palas to 18 palas. The measure of perfumes should be the same as that told for the ores. The measure of fruits, leaves, powder of various substances, parched paddy, flours, sesame, white mustard, turmeric, pieces of cow-dung cakes should be as that of vibhuti.

154-156

पञ्चगव्यं दधिक्षीरं मानं भस्मप्रमाणकम्। क्षीरवद्धृतमधं वा पादं क्षौद्रं तथा पलम्॥ फलाभावे यथालाभं शेषमद्भिः प्रपूरयेत्। घृतवत् तैलमानं स्यात् सर्वं वा पात्रमानयेत्॥ अर्धपादं तदर्थं वा पुष्पं हस्तमितंभवेत्। ओषधिस्तु समं प्रोक्तं तन्मानं च तथा मतम्॥

pañcagavyaṃ dadhikṣīraṃ mānaṃ bhasmapramāṇakam| kṣīravaddhṛtamadhaṃ vā pādaṃ kṣaudraṃ tathā palam|| phalābhāve yathālābhaṃ śeṣamadbhiḥ prapūrayet| ghṛtavat tailamānaṃ syāt sarvaṃ vā pātramānayet|| ardhapādaṃ tadarthaṃ vā puṣpaṃ hastamitaṃbhavet| oṣadhistu samaṃ proktaṃ tanmānaṃ ca tathā matam||

The measure of pancagavya, curd and milk should be as that of vibhuti. The measure of ghee may be equal to the measure of milk or half that measure. The measure of honey should be one quarter of this measure or it may be one pala. If the required fruits are not available, available fruits may be placed and water may be filled in the kalasa for which the fruit is not available. The measure of sesame oil should be as that of ghee. Or, the measure of all liquid items may be decided according to the capacity of the container(vessel). Or the measure may be half, quarter or half-quarter of the measure of ghee. The flowers should be in terms of handful. The herbal creeper should be taken as it is, without any reduction in length or thickness. The medicinal substances also should be taken as they are.

157

तथैव पात्रमानं तु मूलमानं तु गन्धवत्। शुद्धपुष्प फलादीनां मानं गन्धवदिष्यते॥ मृन्मानं पूर्ववत् प्रोक्तं अन्यदप्येवं ऊह्यताम्।

tathaiva pātramānaṃ tu mūlamānaṃ tu gandhavat| śuddhapuṣpa phalādīnāṃ mānaṃ gandhavadiṣyate|| mṛnmānaṃ pūrvavat proktaṃ anyadapyevaṃ ūhyatām|

The size of the vessels should be maintained in the same way. The measure of roots should be the same as that of perfumes. The measure of fresh flowers, fruits and others is desired to be the same as that of the perfumes. The measure of earth should be the same, as told before. The measure of all other substances may be decided in the same way.

158-160

वज्रं समस्त रत्नानां लोहानां अग्निदैवतम्॥ यवो निखिल बीजानां धातूनां हरितालकम्। ओषधीनां अलाभेतु सहदेवी प्रशस्यते॥ फलानां कदलीजातं पत्राणां बिल्वपत्रकम्। नीलोत्पलं तु पुष्पाणां उत्पलं वा विधीयते॥

vajraṃ samasta ratnānāṃ lohānāṃ agnidaivatam|| yavo nikhila bījānāṃ dhātūnāṃ haritālakam| oṣadhīnāṃ alābhetu sahadevī praśasyate|| phalānāṃ kadalījātaṃ patrāṇāṃ bilvapatrakam| nīlotpalaṃ tu puṣpāṇāṃ utpalaṃ vā vidhīyate||

Among all the gems, vajra is the best; among the metals, gold is the best; among all the seeds, yava is the best; among the ores, haritalaka is the best. If the recommended herbal plants are not available, sahadevi-plant is highly recommended to be used. Among the fruits, banana is the best; among the leaves, bilva-patra is the best; among the flowers, blue-lily is the best or white-lily is recommended.

161-162

चन्दनं सर्वगन्धानां मृदस्स्युर्दर्भ मूलजाः। त्वचामश्वत्थजा प्रोक्ता मूलानां तु कुटं नटम्॥ सिताभावे गुलं प्रोक्तं इक्षुसुक्षौद्रयोश्च तत्। फलपुष्पाद्यभावे तु तत्पत्रादिकं एव वा॥

candanaṃ sarvagandhānāṃ mṛdassyurdarbha mūlajāḥ| tvacāmaśvatthajā proktā mūlānāṃ tu kuṭaṃ naṭam|| sitābhāve gulaṃ proktaṃ ikṣusukṣaudrayośca tat| phalapuṣpādyabhāve tu tatpatrādikaṃ eva vā||

Among all the perfumes, sandal is the best; among the earth to be collected from various places, earth collected from the roots of darbha is the best; among the barks, asvattha-bark is the best; among the roots, kuta or nata is the best. If white sugar is not available, molasses is recommended. Similarly, if sugarcane and honey are not available, molasses could be used. If the recommended fruits and flowers are not available, even the leaves and other parts of their trees may be used.

163-164

द्रव्याण्येतानि सर्वाणि मूलमन्त्रेण विन्यसेत्। पिधाय बीजमुख्येन शरावैः पल्लवैस्तु वा॥ दत्वा हृदय मन्त्रेण वस्त्राणि विविधानि च। वर्जयित्वाति कृष्णानि हीनानि शरहस्ततः॥

dravyāṇyetāni sarvāṇi mūlamantreṇa vinyaset| pidhāya bījamukhyena śarāvaiḥ pallavaistu vā|| datvā hṛdaya mantreṇa vastrāṇi vividhāni ca| varjayitvāti kṛṣṇāni hīnāni śarahastataḥ||

All these substances should be placed with the recital of mula-mantra. The kalasas should be closed with shallow plates(sarava) or tender leaves of mango with the recital of principal seed-letter. New clothes, in different colors, should be offered to the kalasas with the recital of hrudaya-mantra(they shoud be wrapped up with new clothes). The clothes which are in black clolor and which are less than 5 hastas in length should not be used.

165-166

गन्धं स्वनाम मन्त्रेण पुष्पं धूपं तथैव हि। दीपेन सहित मन्त्री लिङ्गमुद्रां प्रदर्शयेत्॥ कवचेनावकुण्ठ्याथ होमकर्म समारभेत्। सहस्र कलशे पञ्च शतहोम समाचरेत्॥

gandhaṃ svanāma mantreṇa puṣpaṃ dhūpaṃ tathaiva hi| dīpena sahita mantrī liṅgamudrāṃ pradarśayet|| kavacenāvakuṇṭhyātha homakarma samārabhet| sahasra kalaśe pañca śatahoma samācaret||

With recital of the mantric-name pertaining to each Deity, sandal, flowers and incense shlould be offered. The Guru, the knower of mantras, should show the light and display the linga-mudra. Having effected protection(avakunthana) with the recital of kavaca-mantra, he should commence the fire-ritual for the offering of oblations. For the snapana of 1000 kalasas, 500 oblations should be made.

167-169

कुण्डे वा स्थण्डिले वापि सर्वलक्षण संयुते। कृत्वा कुण्डादि संस्कारं अग्निकार्योक्त वर्मना॥ समिदाज्यान्न लाजांश्च तिलं वै होमयेत् क्रमात्। पलाशोदुंबराश्वत्थ वटाः पूर्वादितः क्रमात्॥ शमी खदिर मायूर श्रीवृक्षां पावकादितः।। अष्टपक्षे तु समिधस्त्यजेत् कोणचतुष्टयम्॥ पञ्चपक्षे तु समिधस्त्यजेश्छम्यादि संभवाः।

kuṇḍe vā sthaṇḍile vāpi sarvalakṣaṇa saṃyute| kṛtvā kuṇḍādi saṃskāraṃ agnikāryokta varmanā|| samidājyānna lājāṃśca tilaṃ vai homayet kramāt| palāśoduṃbarāśvattha vaṭāḥ pūrvāditaḥ kramāt|| śamī khadira māyūra śrīvṛkṣāṃ pāvakāditaḥ|| aṣṭapakṣe tu samidhastyajet koṇacatuṣṭayam|| pañcapakṣe tu samidhastyajeśchamyādi saṃbhavāḥ|

The oblations may be offered either in the fire-pits or in sthandilas(raised, square platform) designed so as to be associated with all specific lineaments. Having performed the recommended sacramental rituals to the fire-pits or sthandilas according to the directions set forth in the section dealing with the fire-ritual, the Guru should offer the oblations of the faggots, clarified butter, cooked rice, parched paddy, and sesame in the specified order. The faggots of palasa, udumbara, asvattha and vata should be offered in east, south, west and north respectively. The faggots of sami, khadira, mayura and srivruksha should be offered in south-east, south-west, north-west and north-east respectively. If eight fire-pits are designed in the eight directions, this is the process. If fire-pits are to be five, the Guru should leave out the four fire-pits pertaining to the four intermediary directions. And the faggots of sami and others, recommended for these directions, need not be used.

170-171

चतुर्हाम विधाने तु प्रधानेवाथ पूर्वकः॥ शतमधं तदर्थं वा मूलहोमः प्रकीर्तितः। मूलाद्दशांशतोङ्गानां तथा ब्रह्म सुलोचने॥

caturhāma vidhāne tu pradhānevātha pūrvakaḥ|| śatamadhaṃ tadarthaṃ vā mūlahomaḥ prakīrtitaḥ| mūlāddaśāṃśatoṅgānāṃ tathā brahma sulocane||

According to the procedure prescribed for the four fire-rituals(to be made in the four main directions), 100, 50 or 25 principal oblations(with the recital of mula-mantra) should be offered either in the principal fire-pit or in the fire-pit set in the east. One tenth of the oblations done with the mula-mantra should be offered with the recital of brhma-mantras and anga-mantras.

172-173

कृत्वा होमं प्रविश्यान्तरपूजां विधाय च। प्रविश्य गर्भगेहे तु लिङ्गं संशोच्य पूर्ववत्॥ संकल्प्य चासनं पीठे मूर्ती आवाह्य पूजयेत्। ब्रह्मभिस्सकलीकृत्य विद्यादेहं ततो न्यसेत्॥

kṛtvā homaṃ praviśyāntarapūjāṃ vidhāya ca| praviśya garbhagehe tu liṅgaṃ saṃśocya pūrvavat|| saṃkalpya cāsanaṃ pīṭhe mūrtī āvāhya pūjayet| brahmabhissakalīkṛtya vidyādehaṃ tato nyaset||

Having completed the fire-ritual, the Guru should go nside and worship the gaurdian Deities at the entrance and enter into the main shrine. Then he should purify the Linga in the same way as done before, ideate a fiiting seat on the pedestal and invoke the presence of the Form of Siva and worship it. Having done the nyasa of brahma-mantras and anga-mantras, he should ideate the presence of vidyadeha.

174-176

ाद्यादि त्रितयं दत्वा गन्धपुष्पं सधूपकम्। दीपं च मूलमन्त्रेण दत्वातोद्य समन्वितम्॥ नृत्तगेय समायुक्तं शंखध्वनि समन्वितम्। वेदस्तोत्र रवोपेतं घण्टानाद समन्वितम्॥ जयशब्द समोपेतं शिवकुंभं च वर्धनीम्। उद्धृत्य नीत्वा देवाग्रे त्रिपादोपरि विन्यसेत् ॥

ाdyādi tritayaṃ datvā gandhapuṣpaṃ sadhūpakam| dīpaṃ ca mūlamantreṇa datvātodya samanvitam|| nṛttageya samāyuktaṃ śaṃkhadhvani samanvitam| vedastotra ravopetaṃ ghaṇṭānāda samanvitam|| jayaśabda samopetaṃ śivakuṃbhaṃ ca vardhanīm| uddhṛtya nītvā devāgre tripādopari vinyaset ||

Then he should offer the padya, acamana , arghya, sandal, flowers along with incense and light. The light shold be shown with the accompaniment of mula-mantra recital. Being accompanied by the sounding of musical instruments, dance, rendering of songs set to music, sounding of the conch, energizing sounds of the recital of Vedic hymns, echoing sounds of the bell , sounds hailing the victory of the Lord(jaya ghosha), the Guru should lift up the siva-kumbha and vardhani-kumbha, take them to the main shrine and place them on the tripod put in front of the Linga.

177-179

दत्वा घटस्थ देवाय देव्याः पाद्यादिकं त्रयम्। गन्धपुष्पं सधूपं च दीपमर्थ्य विधाय च॥ अपनीय पिधानं तद् दक्षहस्तेन देशिकः। सकूर्चपुष्पतोयाढ्यं शिवमन्त्रं समुच्चरन्। संगृह्य तत्त्ववित्तस्तु लिङ्गमूर्ध्निमर्नु न्यसेत्। देवेशीमपि तद्वामे देवस्य विनिवेशयेत्॥

datvā ghaṭastha devāya devyāḥ pādyādikaṃ trayam| gandhapuṣpaṃ sadhūpaṃ ca dīpamarthya vidhāya ca|| apanīya pidhānaṃ tad dakṣahastena deśikaḥ| sakūrcapuṣpatoyāḍhyaṃ śivamantraṃ samuccaran| saṃgṛhya tattvavittastu liṅgamūrdhnimarnu nyaset| deveśīmapi tadvāme devasya viniveśayet||

Having offered padya, acamana and arghya to Siva and Sakti who are present in the kumbha and kalasa, the Guru should worship them with sandal and flowers along with incense, light and arghya. Then he should take out the lid of the kalasas with his right hand. Reciting the mula-mantra of Siva, the Guru who has known well the significance of tattvas(philosophical tenets)should take out the darbha-kurca and flowers fully drenched with the consecrated water of the kumbha and place them on the head of the Linga. He should offer a seat to Sivasakti on the left side of Lord Siva and worship Her.

180-183

शिवमन्त्रं स्मरन् कुंभतोयेन स्नापयेच्छिवम्। पिण्डिका रूपिणीं देवीं स्नापयेत्तन्मनुस्मरन्॥ दत्वा जातेन पाद्यं तु पादयोस्तं मुखेषु च। ईशानाद्यैश्च सद्यान्तैः पञ्चभिर्विनिवेदयेत्॥ आचामान्तैश्च चूडान्तैश्शिरस्वयँ प्रदापयेत्। पञ्चगव्याभिषेकादौ महाघण्टा रवान्वितम्॥ उपस्नान समायुक्तं धूपं वा विनिवेदयेत्। अवश्यमावृतान्तेस्याद् उपस्नानं सधूपकम्॥

śivamantraṃ smaran kuṃbhatoyena snāpayecchivam| piṇḍikā rūpiṇīṃ devīṃ snāpayettanmanusmaran|| datvā jātena pādyaṃ tu pādayostaṃ mukheṣu ca| īśānādyaiśca sadyāntaiḥ pañcabhirvinivedayet|| ācāmāntaiśca cūḍāntaiśśirasvayam̐ pradāpayet| pañcagavyābhiṣekādau mahāghaṇṭā ravānvitam|| upasnāna samāyuktaṃ dhūpaṃ vā vinivedayet| avaśyamāvṛtāntesyād upasnānaṃ sadhūpakam||

Reciting the mula-mantra with contemplative mind, the Guru should bathe the Linga with the consecrated water of the siva-kumbha and similarly, he should do the abhisheka for Sivasakti who is in the form of the pedestal(of the Linga), reciting the mula-mantra pertaining to Sakti. He should offer the padya-water at the feet of the Lord with the recital of sadyojata-mantra; acamana-water in the mouth of five faces with the recital of five mantras from isana to sadyojata; arghya-water at the tuft on the head. Abhisheka with pancagavya and other substances should be done with the accompaniment of ringing of the great bell (maha ghanta). It should be followed by additional bathing with pure water and offering of incense. This additional bathing with pure water associated with the offering of incense should be performed even at the end of snapana-abhisheka.

184-185

नाना फलानि गव्यानि पञ्चामृतानि युतानि च। विद्यन्तेश्चेत्तदातैश्च स्नापयेत् परमेश्वरम्॥ विरूक्ष्य गन्धतोयेन स्नापयेल्लिङ्गं आदरात्।। अर्चनोक्तं समभ्यर्थ्य होमोपेतं समापयेत्॥

nānā phalāni gavyāni pañcāmṛtāni yutāni ca| vidyanteścettadātaiśca snāpayet parameśvaram|| virūkṣya gandhatoyena snāpayelliṅgaṃ ādarāt|| arcanoktaṃ samabhyarthya homopetaṃ samāpayet||

If various kinds of fruit, pancagavya, pancamruta and such other items are kept there to be used for abhisheka, the Guru should perform the ablution for the Lordwith those items. Having sprinkled the perfumed water(rose water) over those items, he should do the abhisheka with devotion and love, without being hasty. Having worshipped the Lord according to the directions set forth in the section dealing with ‘arcana’, he should complete the snapana-abhsheka with the performance of fire-ritual.

186-187

सकलस्नपनं चेत्तु सकलस्थापनोक्तवत्। आसनं संप्रकल्प्यास्मिन् कुंभेमूर्ति मनुं स्मरेत्॥ ब्रह्मभिस्सकलीकृत्य तत्कलास्तत्र विन्यसेत्। न्यस्त्वा विद्यातनं तत्तद्रूपं ध्यात्वा सदाशिवम्॥

sakalasnapanaṃ cettu sakalasthāpanoktavat| āsanaṃ saṃprakalpyāsmin kuṃbhemūrti manuṃ smaret|| brahmabhissakalīkṛtya tatkalāstatra vinyaset| nyastvā vidyātanaṃ tattadrūpaṃ dhyātvā sadāśivam||

If the snapana is meant for the formed Lord(sakala murti), it should be done according to the directions pertaining to the worship of such sakala-form. The Guru should ideate a fitting seat and worship the Deity present in the kumbha with the recital of mula-mantra pertaining to that Deity. Having designed the form with brahma and anga mantras, he should do the nyasa of kalas pertaining to that form. Having contemplated the vidya deha and duly meditated on the exact form of that Lord, he should worship Him.

188-190

स्नपनाद्यं च पाद्यादि कृत्वा दत्वा हृदा गुरुः। गन्धं पुष्पं च धूपं च दीपमर्थ्यं विधाय च॥ प्रदर्य लिङ्गमुद्रां तु कवचेनावकुण्ठयेत्। इष्ट्वा गौरीं च वर्धन्यां योनिमुद्रां प्रदर्य च॥ वर्मणेवावकुण्ठ्याथ रुद्रान् आवरणस्थितान्। पूर्वोक्त विधिना वापि क्रमेणावाह्य पूजयेत्॥

snapanādyaṃ ca pādyādi kṛtvā datvā hṛdā guruḥ| gandhaṃ puṣpaṃ ca dhūpaṃ ca dīpamarthyaṃ vidhāya ca|| pradarya liṅgamudrāṃ tu kavacenāvakuṇṭhayet| iṣṭvā gaurīṃ ca vardhanyāṃ yonimudrāṃ pradarya ca|| varmaṇevāvakuṇṭhyātha rudrān āvaraṇasthitān| pūrvokta vidhinā vāpi krameṇāvāhya pūjayet||

The Guru should offer the padya and others to the Lord present in the snapana with the recital of hrudaya- mantra. Then he should offer sandal, flowers, incense, light and arghya, display the linga-mudra and do the‘avakunthana’(protection) with the recital of kavaca-mantra. Having worshipped Gauri(Sivasakti) present in the vardhani-kalasa, he should display the yoni-mudra and do the ‘avakunthana’ with the recital of kavaca- mantra. He should invoke the Rudras who are present in the enclosing rows and worship them according to the process mentioned earlier.

191-192

गत्वा सकल सामीप्यं आसनं मूर्तिमेव च। संकल्प्य सकलीकृत्य विद्यादेह मनु स्मरन्॥ स्नपनाद्यं ततः कृत्वा दत्वा पाद्यादिक त्रयम्। गन्धं पुष्पं च धूपं च सदीपं विनिवेदयेत्॥

gatvā sakala sāmīpyaṃ āsanaṃ mūrtimeva ca| saṃkalpya sakalīkṛtya vidyādeha manu smaran|| snapanādyaṃ tataḥ kṛtvā datvā pādyādika trayam| gandhaṃ puṣpaṃ ca dhūpaṃ ca sadīpaṃ vinivedayet||

Having gone near the Image of the Deity(sakala murti), the Guru should contemplate the seat and the form of the God, and do the ‘sakalikarana’(designing the form) with the recital of mantra pertaining to the vidya deha. Then he should do snapana and others and offer the padya, acamana and arghya. Following this, he should offer the sandal, flowers, incense and light.

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 5/6)

193-194

प्राग्वद्धटं च करकं नीत्वा हृदि मनुं न्यसेत्। तत्वद्देवीमनं देव्या हृदये विनिवेशयेत्॥ स्नापयित्वा क्रमेणैव पाद्यादि द्वित्रिभागिकम्। देवेदत्वावशिष्टं तु देव्यां च विनिवदयेत्॥

prāgvaddhaṭaṃ ca karakaṃ nītvā hṛdi manuṃ nyaset| tatvaddevīmanaṃ devyā hṛdaye viniveśayet|| snāpayitvā krameṇaiva pādyādi dvitribhāgikam| devedatvāvaśiṣṭaṃ tu devyāṃ ca vinivadayet||

Having taken the siva-kumbha and vardhani-kalasa, as done before, to the main shrine, he should fix the mula-mantra in the heart of the God. Similarly, he should fix the mula-mantra (of the Sakti) in the heart of the Goddess. He should do the abhisheka in an orderly way and offer two-third of the padya, acamana and arghya to the God and offer the remaining one third to the Goddess.

195-196

पृथग्वा नापयित्वा तु देवेशीं अभिषेचयेत्। पादमूलं च देवस्य गन्धाद्यैवाभिषेचयेत्॥ चित्राद्यैर्दर्पणाद्यैश्च स्नापयेत् स्नपनोक्तवत्। देव्याश्चेत् स्नपनं मध्ये कुंभं वा करकं न्यसेत्॥

pṛthagvā nāpayitvā tu deveśīṃ abhiṣecayet| pādamūlaṃ ca devasya gandhādyaivābhiṣecayet|| citrādyairdarpaṇādyaiśca snāpayet snapanoktavat| devyāścet snapanaṃ madhye kuṃbhaṃ vā karakaṃ nyaset||

Or, he may install the Goddess separately and do the abhisheka for Her. He may do the abhisheka at the feet of the God, with sandal and other substances. He should perform the snapana-abhisheka for the God and Goddess invoked in the framed picture, mirror and such other materials, as detailed in the section dealing with snapana. If the snapana is to be performed for Devi, kumbha or karaka should be placed in the middle.

197-199

द्रव्येषु भेदो नास्त्यत्र देवता भेदमिष्यते। शान्त्याद्याः पञ्चऋप्तौस्युर्दामाद्या नव कल्पने॥ धारिकाद्या महादिक्षुस्त्रिपाद्य वशमागताः। अनन्ताद्या विदिक्ष्वष्ट पञ्चविंशति संख्यकाः॥ पृथिव्याद्याः प्रधानान्तास्तत्र देवास्तु वा मताः। ऊर्धानुदेवताः प्रोक्ता स्त्रीलिङ्गान्तास्समीरिताः॥

dravyeṣu bhedo nāstyatra devatā bhedamiṣyate| śāntyādyāḥ pañcaṛptausyurdāmādyā nava kalpane|| dhārikādyā mahādikṣustripādya vaśamāgatāḥ| anantādyā vidikṣvaṣṭa pañcaviṃśati saṃkhyakāḥ|| pṛthivyādyāḥ pradhānāntāstatra devāstu vā matāḥ| ūrdhānudevatāḥ proktā strīliṅgāntāssamīritāḥ||

There is no differentiation with regard to the substances meant for snapana. But, there is difference in the Deities for whom the snapana is meant. For the snapana of 5 kalasas, 5 kalas-Santi and others – are the Deities. For the snapana of 9 kalasas, nine Saktis – Vama and others – are the Deities. Dharika and others should be worshipped in the main directions, in the sanpana of 25 kalasas. Ananta and others should be worshipped in the intermediary directions. Or, in the snapana of 25 kalasas, the presiding Deities of the 25 tattvas from pruthvi to pradhana may be worshipped. In addition to these, the consort-deities should be worshipped, reciting the relevant name joined with femanine gender (sthri linga).

200-203

अत्रैव स्नपनं वक्ष्ये क्षीराद्यैः द्विजसत्तमाः। पयोदधि घृतक्षौद्रौ पञ्चगव्यामृतैरपि। इक्षुसार फलैस्सर्व बीजैर्लाजैश्च सक्तुभिः। queinca: ya: fizigiri HUT : Il सलिलैस्सत्फलोपेतैः सद्धटादिषु संस्थितैः। गन्धोदैरौषधोपेतैः शुद्धोदैर्गन्ध तैलतः॥ गङ्गादिप्रभवैस्तोयैः पूर्वोक्तेन च वर्मना। स्नापयेत् परमेशानं सर्वदोषापनुत्तये॥

atraiva snapanaṃ vakṣye kṣīrādyaiḥ dvijasattamāḥ| payodadhi ghṛtakṣaudrau pañcagavyāmṛtairapi| ikṣusāra phalaissarva bījairlājaiśca saktubhiḥ| queinca: ya: fizigiri HUT : Il salilaissatphalopetaiḥ saddhaṭādiṣu saṃsthitaiḥ| gandhodairauṣadhopetaiḥ śuddhodairgandha tailataḥ|| gaṅgādiprabhavaistoyaiḥ pūrvoktena ca varmanā| snāpayet parameśānaṃ sarvadoṣāpanuttaye||

O, the foremost twice-born Sages!, I will tell the process of snapana with milk and other substances under this context itself. Milk, curd, clarified butter, honey, pancagavya, pancamruta, sugarcane juice, all kinds of fruits, seeds, parched paddy, flour, powder, haridraka, flowers, coconut, products of coconut, water asociated with all fruits(phalodaka) kept in perfect kalasas and other containers, gandhodaka, aushadhodaka, suddhodaka, tailodaka, water fetched from the sacred rivers such as Ganga and others – with all these substances listed here, the Guru should perform the snapana-abhisheka for the Supreme Lord to nullify all kinds of defect and aberration.

204-208

सर्वाभीष्ट प्रसिद्ध्यर्थं राज्ञां विजयहेतवे। सदारोग्य प्रसिद्ध्यर्थं आयुष्यार्थं विशेषतः॥ सर्वसंपत् प्रसिद्ध्यर्थं बलार्थं कान्तिहेतवे। राष्ट्र दुर्भिक्ष नाशाय तस्य दुष्ट निवृत्तये॥ राष्ट्रक्षोभेद्भुत प्राप्तौ दुर्निमित्ते विशेषतः। वश्यार्थं सर्वलोकानां गजाश्वादि प्रसिद्धये॥ तेषां रोगविनाशार्थं रोगानुत्पत्ति हेतवे। युध्योद्यते स्वसेनाय बलायामृतिहेतवे॥ भयार्थं परसेनायाः क्षयार्थं तद्धमार्थकम्। नरनारी गवादीनां रोगनाशार्थं एव च।

sarvābhīṣṭa prasiddhyarthaṃ rājñāṃ vijayahetave| sadārogya prasiddhyarthaṃ āyuṣyārthaṃ viśeṣataḥ|| sarvasaṃpat prasiddhyarthaṃ balārthaṃ kāntihetave| rāṣṭra durbhikṣa nāśāya tasya duṣṭa nivṛttaye|| rāṣṭrakṣobhedbhuta prāptau durnimitte viśeṣataḥ| vaśyārthaṃ sarvalokānāṃ gajāśvādi prasiddhaye|| teṣāṃ rogavināśārthaṃ rogānutpatti hetave| yudhyodyate svasenāya balāyāmṛtihetave|| bhayārthaṃ parasenāyāḥ kṣayārthaṃ taddhamārthakam| naranārī gavādīnāṃ roganāśārthaṃ eva ca|

The snapana-abhisheka should be performed for: the fulfilment of all the desired fruits, effecting victory to the king, the attainment of everlasting health, especially the attainment of longevity, attainment of all kinds of wealth, attainment of strength and bodily effulgence, setting right the miserable state of famine and scarcity prevailing in the country, making the country free from the evils and harms. It should be performed with great care and sincerity on the occasion of earthquake, unnatural happenings and evil omens. To bring all the worlds under control, to be blessed with plentitude of elephants and horses, to nullify the diseases which are affecting them, to put an end to the occurrence of diseases, to bring strength to his army when war breaks out, to effect immortality to the soldiers, to instill fear in the heart of the soldiers in the army of enemies , to bring destruction to the enemies or to keep them under perplexed state, to nullify the diseases affecting men, women, cows and other beings – this snapana-abhisheka should be performed.

209-214

जन्म वा दिने राज्ञां अभिषेके तथापि वा। तत्तचन्द्राष्टम वा तस्य वैनाशिकोडुके। अयने विषुवे वापि ग्रहणे स्थापनादिके। उत्सवे च पवित्रे च दमनारोपणेपिच॥ कृत्तिकादीप नक्षत्रे चान्यस्मिन् मास ऋक्षके। अष्टम्यां वा चतुर्दश्यां पञ्चदश्यां विशेषतः ॥ मार्गशीर्षेच मासेथ चायां तु विशेषतः। प्रायश्चित्तेषु तु तत्कायें नवनैवेद्य कर्मणि॥ जनकल्याण काले च नराणां रक्षणार्थके। विशेषपूजा काले च भक्तानां उत्सवेपि च॥ देवभ्रमण काले वा मृगयायां विशेषतः। कुर्यात् प्रदिदिनं वापि त्रिसन्ध्यायां गुरूत्तमाः॥ सन्ध्या द्वये वा चैकस्यां स्नपनं कारयेच्छिवे।

janma vā dine rājñāṃ abhiṣeke tathāpi vā| tattacandrāṣṭama vā tasya vaināśikoḍuke| ayane viṣuve vāpi grahaṇe sthāpanādike| utsave ca pavitre ca damanāropaṇepica|| kṛttikādīpa nakṣatre cānyasmin māsa ṛkṣake| aṣṭamyāṃ vā caturdaśyāṃ pañcadaśyāṃ viśeṣataḥ || mārgaśīrṣeca māsetha cāyāṃ tu viśeṣataḥ| prāyaścitteṣu tu tatkāyeṃ navanaivedya karmaṇi|| janakalyāṇa kāle ca narāṇāṃ rakṣaṇārthake| viśeṣapūjā kāle ca bhaktānāṃ utsavepi ca|| devabhramaṇa kāle vā mṛgayāyāṃ viśeṣataḥ| kuryāt pradidinaṃ vāpi trisandhyāyāṃ gurūttamāḥ|| sandhyā dvaye vā caikasyāṃ snapanaṃ kārayecchive|

On the birth-star , on the day in which coronation of the king took place, on the day of candra-ashtama, on the day in which the lunar mansion signifies unexpected destruction, on the day of equinox and of solstice, on the day of eclipse, on the day of installation of Deity, during a grand festival, pavitrotsava, on the day in which the offering of damanas (damanotsava) takes place, on the day of kruttika star synchronizing with light festival in the month of Kartika, on the specific star of each month, the eighth lunar day, the fourteenth lunar day, the fifteenth lunar day, on the day of ardra-star in the month of Margasirsha, on the day in which expiatory ritual is performed, on the day in which fresh yieldings and crops are offered to the Lord(nava naivedya), during the auspicious activities undertaken by the people, for the protection of the common people, on the days in which special pujas are performed , on the day of festival in the honor of devotee(bhaktotsava), especially on the day in which the procession of utsava murti is to take place and on the day of mruga-yatra – this snapana-abhisheka should be performed. O, the foremost among the Gurus!, this snapana may be performed for Siva daily, in the three sessions of each day, in the two sessions of a day or in one session.

215-218

प्रागुक्त वर्मना कश्चित् विशेषस्तत्र गद्यते॥ कुंभेनैकेन वा व्योम संख्येन कलशेन वा। प्रागुक्त द्रव्य युक्तेन वर्धनी सहितेन वा॥ पञ्चब्रह्माधिपैः पञ्च घटेर्वा कलशैस्तु वा। एकद्रव्य युतैर्वापि वर्धनी सहितैस्तु वा॥ इष्टद्रव्यं भवेन्मध्ये तद्वान्यत् करकस्थितम्। एकद्रव्यं चतुर्दिक्षु हीनद्रव्यं अथापि वा।

prāgukta varmanā kaścit viśeṣastatra gadyate|| kuṃbhenaikena vā vyoma saṃkhyena kalaśena vā| prāgukta dravya yuktena vardhanī sahitena vā|| pañcabrahmādhipaiḥ pañca ghaṭervā kalaśaistu vā| ekadravya yutairvāpi vardhanī sahitaistu vā|| iṣṭadravyaṃ bhavenmadhye tadvānyat karakasthitam| ekadravyaṃ caturdikṣu hīnadravyaṃ athāpi vā|

Some specific details with regard to the process explained before are now told. The kumbha may be one or there may be five kumbhas. It may be with vardhani kalasa holding the substances mentioned earlier. For the five kalasas or one kalasa, Panca Brahmas may be held to be the presiding Lord. The kalasas and vardhavi kalasa may be associated with only one substance. Or, the desired subsatnce may be placed in the siva-kumbha and the vardhani. The same substance may be placed in all the four directions or the recommended substances may be reduced in number.

219-220

पाद्यमाचमनं चायं पञ्चगव्यं तु वा भवेत्। नवकुंभ विधानेपि विधानं सदृशं मतम्॥ एकद्रव्यं तु वा हीने दिक्षु पाद्यादिकं तु वा। स्वर्णादि निर्मिते पात्रे विधानं वै तदीरितम्॥

pādyamācamanaṃ cāyaṃ pañcagavyaṃ tu vā bhavet| navakuṃbha vidhānepi vidhānaṃ sadṛśaṃ matam|| ekadravyaṃ tu vā hīne dikṣu pādyādikaṃ tu vā| svarṇādi nirmite pātre vidhānaṃ vai tadīritam||

Even in all the nine kalasas, padya, acamana, arghy and pancagavya may be placed. In the inferior type, only one substance may be placed(if all the substances are not available) and padya and others may be taken for the kalasas of all the directions. In the case of vessels made of gold and other metals, the same rules are to be observed.

221-222

प्रागुक्त त्रितयं चैव विशेषान्नित्य कर्मणि। पञ्च विंशति संख्यातं अपि नित्ये प्रशंसितम्॥ उत्तमोत्तम पूजायां अष्टोत्तर शतावधि। स्नपनं वा प्रकर्तव्यं नित्याध्याय प्रचोदितम्॥ नैमित्तिकं तदूर्ध्वस्थं पूर्वोक्तमपि शंसितम्।

prāgukta tritayaṃ caiva viśeṣānnitya karmaṇi| pañca viṃśati saṃkhyātaṃ api nitye praśaṃsitam|| uttamottama pūjāyāṃ aṣṭottara śatāvadhi| snapanaṃ vā prakartavyaṃ nityādhyāya pracoditam|| naimittikaṃ tadūrdhvasthaṃ pūrvoktamapi śaṃsitam|

All the three types of snapana (of one kalasa, 5 kalasas and 9 kalasas) are to be performed specifically in the course of daily worship(nitya puja). Even the snapana of 25 kalasas is highly recommended for the daily worship. In the daily worship of uttamaotatma category(the supreme among the superior type) the snapana of 108 kalasas may be performed as detailed in the section dealing with the daily worship. In the occasional(naimittika) and optional(kamya) worship, what has been told earlier should be followed.

223-224

पञ्च विंशति संख्यादौ साष्ट साहस्रकावधौ॥ अन्तरावरणे कश्चित् विशेषस्त्वभिधीयते। हित्वा चतुष्टयं कोण संस्थितं तद्युतं तु वा॥ स्नापये देवदेवेशं उदकैः प्राग्वदेव हि।

pañca viṃśati saṃkhyādau sāṣṭa sāhasrakāvadhau|| antarāvaraṇe kaścit viśeṣastvabhidhīyate| hitvā catuṣṭayaṃ koṇa saṃsthitaṃ tadyutaṃ tu vā|| snāpaye devadeveśaṃ udakaiḥ prāgvadeva hi|

From the snapana of 25 kalasas up to that of 1000 kalasas , some specific modifications applicable to the inner enclosure are now told. The arrays of four intermediary directions may be left out or maintained as they are. The Guru should perform the abhisheka for the Supreme Lord, in the manner explained before.

225-227

श्रेष्ट पूजादि संयुक्ते स्थाने स्नपन पूर्वकम्॥ कर्म तद्वद्विधेयं स्याच्छेष्ठे हीनां क्रियां त्यजेत्। हीनकर्मणि श्रेष्ठादि क्रिया शस्ता द्विजोत्तमाः॥ नित्यं नैमित्तिकं काम्यं स्नपनं त्रिविधं मतम्। नित्य नैमित्तिके कार्ये प्रत्यवायजिघांसया॥ काम्यार्थं काम्य कर्मेष्टान् निषिद्धं न समाचरेत्।

śreṣṭa pūjādi saṃyukte sthāne snapana pūrvakam|| karma tadvadvidheyaṃ syāccheṣṭhe hīnāṃ kriyāṃ tyajet| hīnakarmaṇi śreṣṭhādi kriyā śastā dvijottamāḥ|| nityaṃ naimittikaṃ kāmyaṃ snapanaṃ trividhaṃ matam| nitya naimittike kārye pratyavāyajighāṃsayā|| kāmyārthaṃ kāmya karmeṣṭān niṣiddhaṃ na samācaret|

If some significant and special kind of puja is to be performed, it should be preceded by snapana-abhisheka which should be done in an appropriate place. In the process of significant and special puja, the aspects of insignificant and ordinary course of ritual shold be avoided. O, the foremost twice-born Sages!, but in the process of ordinary course of ritual, the addition of the aspects of significant puja is allowed. Snapana is of three kinds – nitya(daily), naimittika(occasional) and kamya(optional). All those activities which have been prohibitted should not be done in the nitya and naimittika. With regard to kamya, the options intended for creating obstacles , for taking revenge and such other malevolent ends should not be accepted. Such kamya-snapanas should never be performed.

228-231

कर्तव्यं वा न कर्तव्यं इति सन्देह संगतौ॥ करणेभ्युदयो ज्ञेयो करणे दोष इष्यते। समश्चेल्लोकशास्त्राभ्यां विधेयस्समीरितः॥ ताभ्यां एव निषिद्धे तु सन्दिग्धं तत्परित्यजेत्। क्रिया मन्त्रादि भेदेन शास्त्र भेदेन वा भवेत्॥ क्रियामन्त्रादि भेदेन तन्त्र भेदो यतस्स्मृतः॥ तस्मात् तत्र च शैवोक्तं कर्तव्यं नान्य शास्त्रतः॥

kartavyaṃ vā na kartavyaṃ iti sandeha saṃgatau|| karaṇebhyudayo jñeyo karaṇe doṣa iṣyate| samaścellokaśāstrābhyāṃ vidheyassamīritaḥ|| tābhyāṃ eva niṣiddhe tu sandigdhaṃ tatparityajet| kriyā mantrādi bhedena śāstra bhedena vā bhavet|| kriyāmantrādi bhedena tantra bhedo yatassmṛtaḥ|| tasmāt tatra ca śaivoktaṃ kartavyaṃ nānya śāstrataḥ||

‘Whether this ritual should be done or not to be done?’ – whenever such doubt arises, the matter should be solved carefully. It is to be known that performance of an essential ritual would lead to augmented growth and prosperity and non-performance of that ritual results in the defect of violation. The scriptures followed in this world are equally valid and the kriyas for which these rules are applicable have been laid down in those scriptures. So whatever has been prohibitted in them should be avoided without doubt or hesitation. The differences in the kriyas and the mantras occur because of different scriptures. Therefore, kriyas enjoined in one particular scripture should be done according to the directions given in that work. They should not be done based on another different scripture.

232-235

प्रशस्तं नोदितं तत्र शास्त्रान्तरं अथाश्रयेत्। तद्विधानानुपत्तेश्च तत्राप्येषं विधीयते॥ प्रायश्चित्तादिकेनुक्ते स्वशास्त्रे परशास्त्रतः। वर्तमानेतु शास्त्रार्थे तदंगं सृक् सुवादिकम्॥ स्वशास्त्र सिद्धं वा ग्राह्यं अथ शास्त्रान्तरोदितम्। एवमादिकं आलोच्य कारयेद्यो नृपोत्तमः॥ सोचिरेणतु कालेन सकलाधिपतिर्भवेत्। तस्याप्यायुष्यं आरोग्यं मनस्संकल्पितं च यत्॥ सर्वं तत्र भवेत्तस्य शिवेभक्तिः प्रजायते।

praśastaṃ noditaṃ tatra śāstrāntaraṃ athāśrayet| tadvidhānānupatteśca tatrāpyeṣaṃ vidhīyate|| prāyaścittādikenukte svaśāstre paraśāstrataḥ| vartamānetu śāstrārthe tadaṃgaṃ sṛk suvādikam|| svaśāstra siddhaṃ vā grāhyaṃ atha śāstrāntaroditam| evamādikaṃ ālocya kārayedyo nṛpottamaḥ|| socireṇatu kālena sakalādhipatirbhavet| tasyāpyāyuṣyaṃ ārogyaṃ manassaṃkalpitaṃ ca yat|| sarvaṃ tatra bhavettasya śivebhaktiḥ prajāyate|

If a kriya recommended for auspicious benefits has not been explained in the Agama being followed by the Guru, that kriya should be done resorting to other relevant Agama. This rule should be folowed in the performance of kriyas. If expiatory rituals and such others have not been told in the Agama followed by the Guru and if such details are available in other Agama, the Guru should carefully look into those details. Details related to various phases(angas) of the ritual such as the designing of the ladles sruk and sruva may be known from his own Agama or from the other Agama. The matter should be thought over carefully in this way. The foremost King, who, having deeply ruminated over such matters, arranges for the performance of the recommended rituals such as snapana and others gets elevated to the highest state of being the Absolute Ruler of all within a short period. Longevity, health. things contemplated by him to achieve – all such benefits are attained by him. All those fruits needed for a perfect life come to him, of their own accord. Above all, constant devotion to Lord Siva occurs to him.

236-237

विपरीत क्रियां दृष्ट्वाप्यौदासीनं करोति यः॥ स राजा क्षयं आप्नोति नात्रा कार्या विचारणा। तस्मादाचार्यवर्येण पञ्चगोचर वर्तिना॥ शैवागम परिज्ञान पारगेण क्रियावता। क्रिया निवर्तनीया स्यात् स्वस्य राष्ट्राभिवृद्धये॥ गुरो गुरुत्तरो ग्राह्यश्शिवशास्त्र विशारदः। तेनैव स्नपनाद्यं तु कारयेन् मुनिसत्तमाः॥ विशेष पूजा तेनैव वर्तनीयेष्ट सिद्धये।

viparīta kriyāṃ dṛṣṭvāpyaudāsīnaṃ karoti yaḥ|| sa rājā kṣayaṃ āpnoti nātrā kāryā vicāraṇā| tasmādācāryavaryeṇa pañcagocara vartinā|| śaivāgama parijñāna pārageṇa kriyāvatā| kriyā nivartanīyā syāt svasya rāṣṭrābhivṛddhaye|| guro guruttaro grāhyaśśivaśāstra viśāradaḥ| tenaiva snapanādyaṃ tu kārayen munisattamāḥ|| viśeṣa pūjā tenaiva vartanīyeṣṭa siddhaye|

Having noticed that certain rituals are being done in disagreeable and contrary way, the king who remains unmindful of such misdeeds going on in the temple would meet with decay and gradual destruction. There is no place for dispute or discussion in this regard. Therefore the king should arrange for the rituals to be fulfilled by a foremost Acharya who hails from the lineage of Adisaivas affiliated to five gocaras, who has deep knowledge in the Saivagamas, who has extensively studied them, who is expert in performing the rituals. If he does so, his entire country would flourish well in all respects. O, the foremost among the Sages!, the Guru or the supreme Acharya who is the foremost expert in the Saiva Sastras should be solicited for the performance of such rituals. Snapana and such other powerful rituals should be performed only by such Acharya. Special pujas should be performed only him in order to attain the desired fruits.

238-240

पयोदधि घृतक्षौद्र प्रमुखैः देवमीश्वरम्॥ संस्थाप्यामल पिष्टाद्यैः विरूक्ष्येशं सवेदिकम्। गन्धतोयेन संस्थाप्य वाससा परिमार्जयेत्॥ चन्दनायैस्समालिप्य पट्टाद्यैर्भूषयेच्छिवम्। गन्दपुष्प सृगाद्यैश्च धूपयेत्तदनन्तरम्॥

payodadhi ghṛtakṣaudra pramukhaiḥ devamīśvaram|| saṃsthāpyāmala piṣṭādyaiḥ virūkṣyeśaṃ savedikam| gandhatoyena saṃsthāpya vāsasā parimārjayet|| candanāyaissamālipya paṭṭādyairbhūṣayecchivam| gandapuṣpa sṛgādyaiśca dhūpayettadanantaram||

Having carefully placed the Lord of Gods over the pedestal meant for abhisheka, the Guru should bathe Him with milk, curd, clarified butter, honey and others. Having rubbed the image with the paste of myrobalan fruit, he should do the abhisheka with the water mixed with perfumes and gently wipe it with pure cloth. Having besmeared with sandal paste and other perfumes, he should adorn the Lord with silken cloth and ornaments. Having offered sandal and flowers and beautified with flower garlands, he should offer the incense.

241-245

कर्पूरवर्ति संयुक्तम् दीपं आरात्रिकं नयेत्। पञ्चवर्ण हविष्यं वा पायसं शुद्धमेव वा॥ नानोपदंश संयुक्तं नानाफल समन्वितम्। दत्वा तदन्ते तांबूलं मुखवास समन्वितम्॥ एला लवङ्ग कर्पूर जाती तक्कोल चूर्णयुक्। मञ्जिष्टा खण्ड सम्मिश्रं मुखवासं इदं भवेत्॥

karpūravarti saṃyuktam dīpaṃ ārātrikaṃ nayet| pañcavarṇa haviṣyaṃ vā pāyasaṃ śuddhameva vā|| nānopadaṃśa saṃyuktaṃ nānāphala samanvitam| datvā tadante tāṃbūlaṃ mukhavāsa samanvitam|| elā lavaṅga karpūra jātī takkola cūrṇayuk| mañjiṣṭā khaṇḍa sammiśraṃ mukhavāsaṃ idaṃ bhavet||

He sholud offer the lighted lamp and the light placed in the middle of plates(aratrika) whose wick is strewn with powdered camphor. He should offer the havishya prepared so as to be in five different colors; or he may offer payasa or unmixed cooked rice(suddha anna) associated with side dishes and eatables and various fruits. Then he should offer the tambula' associated with mukhavasa'.Cardamom, clove, camphor, powdered nutmeg and takkola, pieces of manjishta – the mixture of all these substances is known as mukhavasa'.

246-247

प्रणम्याद्येष्य लब्धाज्ञो होमार्थं कुण्डमाश्रयेत्। समिधाज्येन चरुणा तिलेनापि समन्वितम्॥ शतमष्टोत्तरं हुत्वा पूर्णामन्ते समाचरेत्।। तस्माद्भस्म समादाय यजमानाय दापयेत्॥ संप्रार्थ्य वाञ्चितं कर्म प्रणमेच्च पुनःपुनः।

praṇamyādyeṣya labdhājño homārthaṃ kuṇḍamāśrayet| samidhājyena caruṇā tilenāpi samanvitam|| śatamaṣṭottaraṃ hutvā pūrṇāmante samācaret|| tasmādbhasma samādāya yajamānāya dāpayet|| saṃprārthya vāñcitaṃ karma praṇamecca punaḥpunaḥ|

Having prostrated before the Lord and extolled Him, the Guru should obtain permission from Him for the performance of homa and reach the fire-pit. He should offer the oblations of the recommended faggots, clarified butter and caru along with sesame. Having offered 108 oblations, he should offer the consummate oblation purnahuti) at the end. Having collected the sacred ashes from the fire-pit, he should present it to the yajamana(chief sponsor). Having entreated the Lord to grant the fruit as desired by the sponsor, he should repeatedly prostarate before Him.

248-249

िनमेकं समारभ्य सप्ताहान्तं समाचरेत्॥ द्विगुणं त्रिगुणं वापि चतुष्पञ्च गुणं तु वा। षट्सप्त गुणसंख्यातं कर्मसिद्ध्यर्थमेव वा॥ पूजा वैशेषिकी ख्याता पूर्वोक्त फलदायिनी।

िnamekaṃ samārabhya saptāhāntaṃ samācaret|| dviguṇaṃ triguṇaṃ vāpi catuṣpañca guṇaṃ tu vā| ṣaṭsapta guṇasaṃkhyātaṃ karmasiddhyarthameva vā|| pūjā vaiśeṣikī khyātā pūrvokta phaladāyinī|

Starting from one day, the special puja may be continued up to seven days. To accomplish the desired fruits, the rituals may be repeated two times in the second day, three times in the third day, four times in the fourth day, five times in the fifth day, six times in the sixth day and seven times in the seventh day. This kind of puja is declared as 'visesha puja' which is capable of yielding the fruits mentioned before.

250-251

नैमित्तिकं च नित्यान्ते कर्तव्यं अविरोधतः॥ नित्ये प्रवर्तमाने तु यदा नैमित्तिकं भवेत्। समाप्याल्पेन कालेन नित्यं नैमित्तिकं चरेत्॥

naimittikaṃ ca nityānte kartavyaṃ avirodhataḥ|| nitye pravartamāne tu yadā naimittikaṃ bhavet| samāpyālpena kālena nityaṃ naimittikaṃ caret||

The occasional puja should be performed at the end of daily puja, avoiding any contradictory procedure. If the necessity of doing the occasional puja forces itself while doing the daily puja, the Guru should complete the daily puja within a short time and perform the occasional puja.

252-253

सन्ध्यापरार्ध कालाचेत् पूर्वार्धे विद्यते यदि। नैमित्तिकं स्वकाले तु कर्तव्यं अविचारतः॥ सन्ध्यामप्यल्पकालेन चापरार्धे समाचरेत्। तन्त्रेणैवाप्यनुष्ठानं उभयत्र समाचरेत्॥

sandhyāparārdha kālācet pūrvārdhe vidyate yadi| naimittikaṃ svakāle tu kartavyaṃ avicārataḥ|| sandhyāmapyalpakālena cāparārdhe samācaret| tantreṇaivāpyanuṣṭhānaṃ ubhayatra samācaret||

If the sandhya-puja is scheduled to the second half of the session sandhi) and if the occasional puja is to take place in the first half of the same session, the occasional puja should be performed in its own scheduled time, without any doubt or any discussion. The sandhya puja also should be performed within a short time. During these two pujas, relevant preparatory rituals(anushthana) should be done according to the same Agama.

254-255

नैमित्तिकमहच्चेद्धि समारभ्य स्वकालके। एकाद्यावरणान्ते तु सन्ध्याशेषं समाप्य च॥ बल्यन्ते सर्वकलशैः स्नापयेदुक्त वर्मना।

naimittikamahacceddhi samārabhya svakālake| ekādyāvaraṇānte tu sandhyāśeṣaṃ samāpya ca|| balyante sarvakalaśaiḥ snāpayedukta varmanā|

The Guru should perform the daily puja up to the offering of incense or up to the offering of naivdya and in the succeeding time, he should perform the occasional puja. If the occasional puja is very extensive, lasting for a long time, the Guru should commnce the occasional puja in its own scheduled time and perform the rituals pertaining to first enclosure to the last one. Then he should continue the remaining part of the sandhya puja. At the end of the offering of bali, he should perform the abhisheka with all the kalasas according to the procedure explained before.

256-258

नैमित्तिक द्वयप्राप्तौ महदादौ समाचरेत्॥ लघ्वन्ते सदृशंचेत् कामचारो विधीयताम्। नैमित्तिकस्य कालोपि द्विविधः परिकीर्तितः ॥ अल्पानल्प विभागेन स्वल्पस्यायनादिकः। ग्रहणादिर्महाकाल स्वल्पकालोग्रतो भवेत्॥

naimittika dvayaprāptau mahadādau samācaret|| laghvante sadṛśaṃcet kāmacāro vidhīyatām| naimittikasya kālopi dvividhaḥ parikīrtitaḥ || alpānalpa vibhāgena svalpasyāyanādikaḥ| grahaṇādirmahākāla svalpakālograto bhavet||

If two occasional pujas occur, being scheduled to take place in the same session, the Guru should first perfom that occasional puja which is of great importance and perform the puja of less importance at the end. If both are of equal significance, the Guru may first perform any one of the two according to his own choice. The duration pertaining to naimittika( occasional) is of two kinds – the short timed and the long timed. Equinox and such others belong to the short timed naimittika. Eclipse and others belong to the long timed naimittika. The short timed naimittika should be done first.

259-261

ग्रह्यमाने रवौ कुर्यान् मुच्यमाने निशाकरे। भविष्यत्ययने दक्षे त्वतीते चोत्तरायणे॥ विषुवे मध्यकाले च स्नपनाचं समाचरेत्। कन्यायां मिथुने मीने धनुष्यन्ते समाचरेत्॥ सिंहे च वृश्चिके कुंभे वृषेवादौ समाचरेत्। अर्धमेकं द्वयं वापि यामं वा घटिकामपि। आदौ चान्ते च गृह्णीयात् स्नपनादिषु कर्मसु।

grahyamāne ravau kuryān mucyamāne niśākare| bhaviṣyatyayane dakṣe tvatīte cottarāyaṇe|| viṣuve madhyakāle ca snapanācaṃ samācaret| kanyāyāṃ mithune mīne dhanuṣyante samācaret|| siṃhe ca vṛścike kuṃbhe vṛṣevādau samācaret| ardhamekaṃ dvayaṃ vāpi yāmaṃ vā ghaṭikāmapi| ādau cānte ca gṛhṇīyāt snapanādiṣu karmasu|

Snapana and other specific rituals should be performed during the first half of the total duration of solar eclipse. It should be performed during the second half of the total duration of lunar eclipse. It should be done before the commencement of the southern course of the sun(daksina ayana). It should be done after the commencement of the northern course of the sun(uttara ayana); should be performed in the middle of the duration of solstice vishu). Snapana and others should be performed at the end of the four months - kanya, mithuna, mina and dhanus; should be performed in the beginning of the four months - simha, vruscika, kumbha and vrushabha. Either half, one or two yamas or ghatikas should be taken in the beginning of the month and at the end of the month for the performance of snapana and other special rituals.

262-265

आचार्य पूजयेत् पश्चात्द्वस्त्रहेमाङ्गुलीयकैः॥ उपयुक्तमिहद्रव्यं यागे स्वर्णाबरादिकम्।। आचार्याय प्रदेयं स्यात् नान्यभोगाय कल्पयेत्॥ यागावशिष्टं यद्रव्यं भूषणं मण्टपस्य च। स्थण्डिलं चांबरं स्वर्ण कुंभं वा कलशादिकम्॥ तोरणं सृक् सृवावष्टमङ्गलं नवरत्नकम्। तद्धोम चरु नैवेद्य शेषोयं मण्टपस्य च॥ वलयं तत्प्रपादींश्च यदन्यदुपयुक्तकम्। आचार्यायैव देयं स्यात् पञ्चगोचर वर्तिने॥

ācārya pūjayet paścātdvastrahemāṅgulīyakaiḥ|| upayuktamihadravyaṃ yāge svarṇābarādikam|| ācāryāya pradeyaṃ syāt nānyabhogāya kalpayet|| yāgāvaśiṣṭaṃ yadravyaṃ bhūṣaṇaṃ maṇṭapasya ca| sthaṇḍilaṃ cāṃbaraṃ svarṇa kuṃbhaṃ vā kalaśādikam|| toraṇaṃ sṛk sṛvāvaṣṭamaṅgalaṃ navaratnakam| taddhoma caru naivedya śeṣoyaṃ maṇṭapasya ca|| valayaṃ tatprapādīṃśca yadanyadupayuktakam| ācāryāyaiva deyaṃ syāt pañcagocara vartine||

At the end, the chief sponsor(yajamana) should worship the chief Acharya and honour him with new cloth, gold-ring and others. The worthy materials used in this yajna, such as golden cloth and others should be dediacted to the Acharya. They should not be given to others for their enjoyment. All those substances left over in the yajna and the decorative materials of the pavilion(mantapa) and sthandila, clothes, gold, kumbha, kalasa, torana(arch), the ladles-sruk and sruva, eight auspicious objects(ashta mangala), nine gems, the remaining portion of caru and naivedya, valaya and prapa of the pavilion and other materials used in snapana and others - all these should be dedicated to the chief Acharya only who hails from the lineage affiliated to five gocaras.

267-268

निष्कादि दशनिष्कान्ता देशिके दक्षिणा मता। निष्काष्टमांश हीनस्स्याद् अधमांशं तदर्धकम्॥ नवधा दक्षिणा क्षुद्र क्रमे स्याद्धीन वृत्तिके। नित्ये तु कल्पयेद्वृद्धिं तन्मनस्तोषकं यथा॥

niṣkādi daśaniṣkāntā deśike dakṣiṇā matā| niṣkāṣṭamāṃśa hīnassyād adhamāṃśaṃ tadardhakam|| navadhā dakṣiṇā kṣudra krame syāddhīna vṛttike| nitye tu kalpayedvṛddhiṃ tanmanastoṣakaṃ yathā||

The sacrificial fees for the Acharya is from one nishka to 10 nishkas of gold. One nishka less one eighth of nishka is of medium type of fees. Half a nishka is of inferior type of fees. Nine varieties of fees have been told in the order of lower standard, with regard to simple rituals. If snapana and others are done daily, such performance would yield augmented growth and serene pleasantness for the mind.

नित्योत्सव विधिं वक्ष्ये नित्यपूजाङ्गमुत्तमम्। शिवाग्रे वाथ तद्वामे ईशे शुद्ध महीतले॥ प्रासाद मण्टपादौ वा गोमयेनोपलेपिते। प्रोक्षितेस्त्रेण संस्थाप्य पात्रं लक्षण संयुतम्॥

nityotsava vidhiṃ vakṣye nityapūjāṅgamuttamam| śivāgre vātha tadvāme īśe śuddha mahītale|| prāsāda maṇṭapādau vā gomayenopalepite| prokṣitestreṇa saṃsthāpya pātraṃ lakṣaṇa saṃyutam||

Now I will tell you the directions for the performance of daily festival which is the most essential part of the daily worship(nitya puja). A vessel designed so as to be associated with specific lineaments should be placed in front of Lord Siva, in His north-east side or left side , or on the pure ground or in the pavilion and such other structures built within the temple. The ground or the interior of the pavilion should be besmeared with cow-dung. Having sprinkled the consecrated water over the ground with the recital of astra-mantra, the Guru should place that vessel on the ground.

सौवर्णं राजतं ताम्र कांस्य निर्मितं एव वा। तिथ्यङ्गुलं समारभ्य व्योमाङ्गुल विवृद्धितः॥ द्वात्रिंशदङ्गुलान्तं तु पात्रमानं उदीरितम्। वृत्तं इष्टघनोपेतं कर्णिका दलशोभिता॥

sauvarṇaṃ rājataṃ tāmra kāṃsya nirmitaṃ eva vā| tithyaṅgulaṃ samārabhya vyomāṅgula vivṛddhitaḥ|| dvātriṃśadaṅgulāntaṃ tu pātramānaṃ udīritam| vṛttaṃ iṣṭaghanopetaṃ karṇikā dalaśobhitā||

The vessel made of gold, silver, copper or bell-metal should be with a diameter of 15 digits to 32 digits (angulas), increasing the measure by one digit each time. It should be circular in size and with a suitable thickness as desired by the sponsor or the Guru. It should be provided with pericarp and petals of lotus so as to present pleasant appearance.

तत्पात्रे रस सप्ताष्ट नवदिग्रुद्र भाजिते। एकद्वित्रिचतुःपञ्च षङ्वागैः कर्णिका भवेत्॥ शेषेण दलमाख्यातं विकाराष्ट दलम्मतम्। अर्ध त्रिपाद मात्रं वा द्विमात्रं कर्णिकोच्छ्रयम्॥ तद्वदोष्ट समोपेतं केवलं पात्रमेव वा।।

tatpātre rasa saptāṣṭa navadigrudra bhājite| ekadvitricatuḥpañca ṣaṅvāgaiḥ karṇikā bhavet|| śeṣeṇa dalamākhyātaṃ vikārāṣṭa dalammatam| ardha tripāda mātraṃ vā dvimātraṃ karṇikocchrayam|| tadvadoṣṭa samopetaṃ kevalaṃ pātrameva vā||

If the diameter of the vessel is divided into 6,7,8, 9, 10 or 11 equal parts, the pericarp should occupy 1, 2, 3, 4, 5 or 6 parts respectively. The remaining parts are for the petals. There may 8 or 16 petals. The height of the pericarp may be half a matra(subdivision of digit), three-fourth of a matra or 2 matras. The vessel should be provided with suitable rim(known as the lip of the vessel), in the same way. Or, it may be an ordinary vessel, without pericarp or petals.

कुडुभद्वयं आरभ्य कुडुपादाढकावधि। तण्डुलं कल्पयेदन्नं लिङ्गार्थं वाक्षतार्थकम्। मध्वाज्य मिश्रितं वान्नं प्रक्षिपेत् पात्र मध्यमे॥

kuḍubhadvayaṃ ārabhya kuḍupādāḍhakāvadhi| taṇḍulaṃ kalpayedannaṃ liṅgārthaṃ vākṣatārthakam| madhvājya miśritaṃ vānnaṃ prakṣipet pātra madhyame||

For the purpose of designing a Linga with cooked rice or for the preparation of akshata(unbroken rice mixed with turmeric powder), the Guru should take rice whose measure should be from one kudubha to one adhaka, increasing the measure by one kudubha each time. Or, the Guru may place cooked rice mixed with honey and clarified butter at the middle of the vessel.

तेनान्नलिङ्गं कर्तव्यं भूतमात्र प्रमाणतः। एकाझुला तु दैर्घ्यं स्याद्यावष्टा दशाङ्गुलम्॥ अङ्गुलत्रयमारभ्य तिथिमात्रं तु विस्तरम्। अग्रद्वित्रिचतुःपञ्च मात्रं षण्मात्रमेव वा॥

tenānnaliṅgaṃ kartavyaṃ bhūtamātra pramāṇataḥ| ekājhulā tu dairghyaṃ syādyāvaṣṭā daśāṅgulam|| aṅgulatrayamārabhya tithimātraṃ tu vistaram| agradvitricatuḥpañca mātraṃ ṣaṇmātrameva vā||

The Linga should be designed with this mixed rice , its dimensions being in terms of angulas derived from the finger-digits of the sponsor or the Guru. The Linga may be with a height of one angula to 18 angulas and its diameter may be from 3 angulas to 15 angulas. The top portion of the Linga may be with a height of 2, 3, 4, 5 or 6 matras.

नैमित्तिकार्थं नित्यार्थं अन्नलिङ्ग उदाहृतम्। त्रिकालं अन्नलिङ्गं वा प्रातर्मध्याह्नयोस्तु वा॥ मध्याह्नवाथ पूर्वाह्न पुष्पलिङ्गं उदाहृतम्। प्रदोषेक्षत लिङ्गं स्यात् तत्र पाशुपतं यजेत्॥

naimittikārthaṃ nityārthaṃ annaliṅga udāhṛtam| trikālaṃ annaliṅgaṃ vā prātarmadhyāhnayostu vā|| madhyāhnavātha pūrvāhna puṣpaliṅgaṃ udāhṛtam| pradoṣekṣata liṅgaṃ syāt tatra pāśupataṃ yajet||

Annalinga(Linga to be designed with cooked rice) should be worshipped in th puja. It may be worshipped in all the three sessions or in the morning and the noon. Flower-linga should be worshipped either in the noon session or in the pre-noon session. In the session of pradosha (evening session of the thirteenth lunar day), Akshatalinga(Linga designed with unbroken rice) should be worshipped. Pasupata Murti should be worshipped at that time.

Paṭala 1 — पश्चिमद्वार विधिः 1 paścimadvāra vidhiḥ Directions for the Worship of Sivalinga which is Facing the West (part 6/6)

चन्द्रशेखर संयुक्तं तद्विहीनं एव वा। त्रिधा पाशुपतो ज्ञेयो मिश्रश्शान्तोग्र भेदतः॥ सौम्यस्सौम्येक्षणोपेतो द्विचतुर्हस्त संयुतः। विद्युन्माला निभश्श्वेतो जटा मकुट मण्डितः॥ दक्षेभयाक्ष मालायुग्वितरे वर पाशयुक्। वरदाभय पाणिर्वा सर्व लक्षण संयुतः॥ हित्वाक्षमालां पाशंच पद्म घण्टां क्रमेण वा। योजयेत् सौम्यमूर्तिस्स्याद् उग्रमूर्तिरथोच्यते॥

candraśekhara saṃyuktaṃ tadvihīnaṃ eva vā| tridhā pāśupato jñeyo miśraśśāntogra bhedataḥ|| saumyassaumyekṣaṇopeto dvicaturhasta saṃyutaḥ| vidyunmālā nibhaśśveto jaṭā makuṭa maṇḍitaḥ|| dakṣebhayākṣa mālāyugvitare vara pāśayuk| varadābhaya pāṇirvā sarva lakṣaṇa saṃyutaḥ|| hitvākṣamālāṃ pāśaṃca padma ghaṇṭāṃ krameṇa vā| yojayet saumyamūrtissyād ugramūrtirathocyate||

The Pasupata may or may not be associated with Candrasekhara Murti. Pasupata Murti is of three kinds - gentle, wrathful and mixed. The gentle form of Pasupata should be with eyes having soft look; it may be with two or four hands; it is with the brightness of series of lighning; white in complexion; adorned with the crown of matted hair; right hands holding abhaya-mudra and rudraksha mala and left hands holding varada mudra and pasa(noose). If it is with two hands, abhaya-mudra in the right hand and varada-mudra in the left hand. Such form should be associated with all characteristic features. Instead of rudraksha mala and pasa, lotus and bell may be in the right hand and left hand respectively. Such lineaments should be given to the gentle form of Pasupata. Then the features of wrathful form are told.

शूल मूलाभये दक्षे शूलाग्र वरदेन्यतः। रौद्र दृष्टिं ज्वलत्केशं व्यत्यास करशूलकम्॥ त्रिशूलास्त्रकरं वापि त्रिधा रौद्रं स्मरेन्यजेत्। एवं रौद्रं तु मिश्रं स्यात् परशुं शूलमावहन्॥ दक्षे पाशं मृगं वामे त्वन्यथा वा निगद्यते। त्रिशूलं अभयं सव्ये पाशं च वरदप्रदम्॥ अथ द्विधा समाख्यातं मित्रं पाशुपतं त्रिधा।

śūla mūlābhaye dakṣe śūlāgra varadenyataḥ| raudra dṛṣṭiṃ jvalatkeśaṃ vyatyāsa karaśūlakam|| triśūlāstrakaraṃ vāpi tridhā raudraṃ smarenyajet| evaṃ raudraṃ tu miśraṃ syāt paraśuṃ śūlamāvahan|| dakṣe pāśaṃ mṛgaṃ vāme tvanyathā vā nigadyate| triśūlaṃ abhayaṃ savye pāśaṃ ca varadapradam|| atha dvidhā samākhyātaṃ mitraṃ pāśupataṃ tridhā|

The right hands of the wrathful form are holding the base of the trident and abhaya-mudra and the left hands are holding the top portion of the trident and varda-mudra. Its eyes are with fierce look, its head with flame-like hair. The hands may be shown in a different way: top of the trident in the right hand and the base of the trident in the left hand. Or, trident in the right hand and arrow in the left hand. The Guru should contemplate any one of these three forms of wrathful Pasupata and worship that form. The Raudra Pasupata is with such features. In the mixed form of Pasupata, right hands are holding the trident and parasu(hatchet) and the left habds are holding pasa and deer. Or, the right hands may thought of as holding the abhaya-mudra and the trident and the left hands as holding the varada-mudra and pasa. Thus, two kinds of mixed form of Pasupata have been told. These are the details concerned with the three forms of Pasupata.

पुष्पाक्षतान्न लिङ्गेषु पूजनीयस्स्वमन्त्रतः। अथवा प्रतिमाकारो विधेयस्तत्प्रमाणतः॥ सपीठे गोलकाकारे पीठेवाथ समर्चयेत्। अन्नलिङ्ग प्रमाणेतु मूलाग्र समविस्तरे॥ हस्तावधि प्रमाणान्ते सर्वलक्षण लक्षिते। स्थलिका मान दण्डेन सहितं वा तमर्चयेत्॥

puṣpākṣatānna liṅgeṣu pūjanīyassvamantrataḥ| athavā pratimākāro vidheyastatpramāṇataḥ|| sapīṭhe golakākāre pīṭhevātha samarcayet| annaliṅga pramāṇetu mūlāgra samavistare|| hastāvadhi pramāṇānte sarvalakṣaṇa lakṣite| sthalikā māna daṇḍena sahitaṃ vā tamarcayet||

The Flower-linga, Akshata-linga and Anna-linga should be worshipped with the recital of their respective mantric-names. Or, such Linga may be designed so as to be in a manifest-form(pratima) with the proportionate measurements applicable to it. The Linga should be placed on a pedestal which may be circular or elliptical in form and then worshipped. (A ball of cooked rice should be flattened so as to assume the circular or elliptical form of the pedestal) The pedestal of Annalinga should be in proportion to the Annalinga and its base and top should be with equal width. The maximum width may be up to one hasta. The pedestal should be provided with all characteristic features. Or the Linga may be worshipped as associated with 'sthalika' (earthen pedestal) designed with units of danda.

इन्दुशेखर मूर्तिस्स्यात् प्रतिमा लक्षणेन तु। पादुके त्र्यङ्गुले तस्मादङ्गुलाङ्गुल वर्धनात्॥ तिथिमात्रावसानं तु तयोर्दै प्रकीर्तितम्। दैर्थ्यानुसारतः कार्यो विस्तारस्याद्र्ध उच्छयः॥ अष्टांशावधिको मध्य मानेन नवमानकः। तयोस्तु वृषभः पूज्यः अनन्तो वा प्रकीर्तितः॥ समन्ताल्लोकपाः पूज्याः पूजादाववसानके।

induśekhara mūrtissyāt pratimā lakṣaṇena tu| pāduke tryaṅgule tasmādaṅgulāṅgula vardhanāt|| tithimātrāvasānaṃ tu tayordai prakīrtitam| dairthyānusārataḥ kāryo vistārasyādrdha ucchayaḥ|| aṣṭāṃśāvadhiko madhya mānena navamānakaḥ| tayostu vṛṣabhaḥ pūjyaḥ ananto vā prakīrtitaḥ|| samantāllokapāḥ pūjyāḥ pūjādāvavasānake|

The form of Candrasekhara Murti should be in such a way that it possesses all the lineaments of an image. It should be with foot-pedestal(paduka) whose lenth should be from 3 angulas to 15 angulas, inreasing the length by one angula each time. Its width should be in proportion to its length. Its height should be half the measure of its width, with an excess of one part out of eight parts of the width. Or, the height may be nine units of an angula, to be in the medium standard. The Bull or Ananta should be worshipped as the_retinue Deity of the Linga. The Directional Devas(Lokapalas) should be worshipped in all the directions around, either in the beginning of the puja or at the end of the puja.

नवान्नलिङ्ग संयुक्तं अथ नित्योत्सवं नयेत्॥ सर्वैरैतैस्समायुक्तं नित्योत्सवं अथाचरेत्। द्वाभ्यां त्रिभिश्चतुर्भिः वा पूर्वाह्न च प्रदोषके॥

navānnaliṅga saṃyuktaṃ atha nityotsavaṃ nayet|| sarvairaitaissamāyuktaṃ nityotsavaṃ athācaret| dvābhyāṃ tribhiścaturbhiḥ vā pūrvāhna ca pradoṣake||

The Guru should perform the daily festival as associated with the newly designed Annalinga. He should perform the daily festival by placing the Annalinga as associated with paduka, Bull or Ananta and Lokapalas. Or, the Annalinga may be worshipped as associated with 2, 3 or 4 avaranas(enclosures) in the pre-noon session and in the specific session of pradosha.

मध्याह्न केवलः पूज्यो देवः पाशुपताह्वयः। रङ्गे वा शिबिकायां वा परिचारक मूर्धसु॥ आरोप्यालङ्कृतान् देवान् वितानेन समन्वितम्। छत्र चामर संयुक्तं नानाध्वज समन्वितम्॥ गीतनृत्त समायुक्तं वाध्यध्वनि समन्वितम्। धूप दीप समायुक्तं प्रदक्षिणं समाचरेत्॥

madhyāhna kevalaḥ pūjyo devaḥ pāśupatāhvayaḥ| raṅge vā śibikāyāṃ vā paricāraka mūrdhasu|| āropyālaṅkṛtān devān vitānena samanvitam| chatra cāmara saṃyuktaṃ nānādhvaja samanvitam|| gītanṛtta samāyuktaṃ vādhyadhvani samanvitam| dhūpa dīpa samāyuktaṃ pradakṣiṇaṃ samācaret||

In the noon session, only Pasupata Murti should be worshipped, without any retinue Deity. Having adorned the image beautifully with flower garlands and ornaments, the Guru should mount the Murti on the stage-like wooden structure(ranga) or on the palanquin or on the head of servicing devotee (paricaraka) and come around the enclosure(prakara) in clockwise direction(pradakshina). Holding the canopy ,specially designed umbrella(chatra), camara and various flags, the devotees should accompany the procession. The pradaxina should be done, being associated with the musical rendering of songs ,dance, sounding of various musical instruments, dhupa(incense) and dipa.

आद्यं प्रदक्षिणं कुर्यात् मङ्गिणी तालसंयुतम्। वृषस्य ब्रह्मतालं स्याद् अग्नेस्तालं तु भृङ्गिणी॥ मातृणां चण्डवाद्यं स्याद् विघ्नराजस्य ढक्करी। षण्मुखस्योद्धटं चैव ज्येष्ठायाः कुञ्चि तालकम्॥ तटप्रहारं दुर्गाया चण्डके विषम चिह्नकम्। ग्रामे वा नगरे वापि तथा प्राकार एव वा॥ द्वितीय भ्रमणं ह्येतन् महापीठ प्रदक्षिणम्। एकं वापि द्वयं वापि त्रयं स्याचबरीयुतम्॥

ādyaṃ pradakṣiṇaṃ kuryāt maṅgiṇī tālasaṃyutam| vṛṣasya brahmatālaṃ syād agnestālaṃ tu bhṛṅgiṇī|| mātṛṇāṃ caṇḍavādyaṃ syād vighnarājasya ḍhakkarī| ṣaṇmukhasyoddhaṭaṃ caiva jyeṣṭhāyāḥ kuñci tālakam|| taṭaprahāraṃ durgāyā caṇḍake viṣama cihnakam| grāme vā nagare vāpi tathā prākāra eva vā|| dvitīya bhramaṇaṃ hyetan mahāpīṭha pradakṣiṇam| ekaṃ vāpi dvayaṃ vāpi trayaṃ syācabarīyutam||

The first pradakshina should be done with the sounding of mangini-tala(tala - reverberating mode of beat). With brahma-tala in front of the Bull, bhrungini-tala in the south-east, canda-tala in front of the seven Matrus, dhakkari-tala in front of Vighnesa, udghata-tala in front of Sahanmukha, kunci-tala in front of Jyeshtha Devi, with tataprahara-tala in front of Durga, vishama-tala in front of Candesvara, the first pradaxina should be done. This pradakshina may be done in the village, city or in the temple prakara. The secnod pradakshina is known as Mahapitha pradakshina. With sabari-tala, one pradakshina or two or three pradaksinas may be done.

अथवा बलिपीठं तु ब्रह्मताल समन्वितम्। गणतालेन संयुक्तं द्वयं कुर्यात् प्रदक्षिणम्॥ पैशाचे त्वेकमेवं स्याच्छबरी ताल संयुतम्। गोपुरे वाद्यहीनं वा शङ्खध्वनि समन्वितम्॥

athavā balipīṭhaṃ tu brahmatāla samanvitam| gaṇatālena saṃyuktaṃ dvayaṃ kuryāt pradakṣiṇam|| paiśāce tvekamevaṃ syācchabarī tāla saṃyutam| gopure vādyahīnaṃ vā śaṅkhadhvani samanvitam||

Or, the pradakshina may be done with brahma-tala in front of the bali-pitha. Two pradakshi with the sounding of gana-tala. In the paisaca enclosure fifth enclosure), only one pradakshina should be done, with the sounding of sabari-tala. The conch may be sounded in front of the gopura, instead of the sounding of musical instruments.

इन्द्रस्य समतालं स्याद् गान्धार स्वर संयुतम्।। बद्धापणं भवेदग्ने कोल्लिगान समन्वितम्॥ दक्षिणे भृङ्गिणी तालं कौशिकेन समन्वितम्। मल्लतालं समाख्यातं नैऋत्यां नट्टभाषया॥ पश्चिमे नवतालं तु कामर ध्वनि संयुतम्। वायव्यां बलितालं तु तक्केशि स्वर संयुतम्॥ सौम्यायां कोटिकः प्रोक्तस्तर्कराग समन्वितम्। शालापणि समायुक्तं शांकरे ढक्करी मता॥

indrasya samatālaṃ syād gāndhāra svara saṃyutam|| baddhāpaṇaṃ bhavedagne kolligāna samanvitam|| dakṣiṇe bhṛṅgiṇī tālaṃ kauśikena samanvitam| mallatālaṃ samākhyātaṃ naiṛtyāṃ naṭṭabhāṣayā|| paścime navatālaṃ tu kāmara dhvani saṃyutam| vāyavyāṃ balitālaṃ tu takkeśi svara saṃyutam|| saumyāyāṃ koṭikaḥ proktastarkarāga samanvitam| śālāpaṇi samāyuktaṃ śāṃkare ḍhakkarī matā||

Sama-tala and gandhara raga(pan, in Tamil) in the east; baddhaapana-tala and kolli raga in the south-east; bhrungini-tala and kausiki raga in the south; malla-tala and natta bhasha raga in the south-west; nava-tala and kamara raga in the West; bali-tala and takkesi in the north-west; kotika-tala and tarka raga in the north; salapani-tala and dhakkari raga in the north-east – with the accompaniment of such musical sounds, the third prakshina should be done.

एवं प्रदक्षिणम् कृत्वा तृतीयं धाम संविशेत्। प्रक्षालिताङ्यस्सर्वे प्रविशेयुश्शिवालयम्॥ अथवा मण्टपादौ तु पीठसंस्थान मूर्तिषु। पाद्याद्यैरुपचारैस्तु पूजयित्वा प्रवेशयेत्॥ लिङ्गाद्देवं समाहृत्य लिङ्गे दक्षे निवेशयेत्। शिवस्य पादयोः पूज्यौ पादुकौ वामदक्षिणौ।

evaṃ pradakṣiṇam kṛtvā tṛtīyaṃ dhāma saṃviśet| prakṣālitāṅyassarve praviśeyuśśivālayam|| athavā maṇṭapādau tu pīṭhasaṃsthāna mūrtiṣu| pādyādyairupacāraistu pūjayitvā praveśayet|| liṅgāddevaṃ samāhṛtya liṅge dakṣe niveśayet| śivasya pādayoḥ pūjyau pādukau vāmadakṣiṇau|

Having done the third pradakshina, the Acharya and the devotees should enter into the temple. All devotees should wash their feet and then enter into the Siva-temple. Or, the Guru should worship the Deities installed with the pedestal in the entrance of the front hall by offering padya and others and then enter into the main shrine. Having raised and grasped the form of Siva invoked in the Annalinga and others, he should unite it with right side of the Mula Linga. The Padukas of Lord Siva , placed in the left side and right side of the Mula Linga, should be worshipped.

अन्येषामपि देवानां समूले मूलबिंबवत्। रूपान्तरं वा स्वाध्याय सिद्धं नित्योत्सवादिकम्॥ संपाद्य तेन नित्यं तु नित्योत्सवं अथापि वा। तदत्रं अन्नलिङ्गादौ पूजनीयं स्ववाहनम्॥ पादुका द्वितये पूज्यं अन्यत्सर्वं समानकम्॥

anyeṣāmapi devānāṃ samūle mūlabiṃbavat| rūpāntaraṃ vā svādhyāya siddhaṃ nityotsavādikam|| saṃpādya tena nityaṃ tu nityotsavaṃ athāpi vā| tadatraṃ annaliṅgādau pūjanīyaṃ svavāhanam|| pādukā dvitaye pūjyaṃ anyatsarvaṃ samānakam||

For the other Deities installed in the main shrine, processional Murtis pertaining to them may be designed so as to appear exactly like the Mula Bimbas (Main Deities). Such Murti should be designed according to the lineaments precribed in the chapter dealing with features of that Deity. Having prepared the processional image of the Main Deity, the Guru should perform the daily festival in continuation of the daily worship. In the daily festival, form designed with cooked rice, akshata and flowers along with the weapon pertaining to the Main Deity and the vehicle pertaining to that Deity should be worshipped. The two padukas of the Main Deity should be worshipped. All other details of the festival are common for all the Deities.

Paṭala 5 — Mahotsava Vidhi

kuḍubhadvayaṃ ārabhya kuḍupādāḍhakāvadhi| taṇḍulaṃ kalpayedannaṃ liṅgārthaṃ vākṣatārthakam| madhvājya miśritaṃ vānnaṃ prakṣipet pātra madhyame||

The form of Candrasekhara Murti should be in such a way that it possesses all the lineaments of an image. It should be with foot-pedestal(paduka) whose lenth should be from 3 angulas to 15 angulas, inreasing the length by one angula each time. Its width should be in proportion to its length. Its height should be half the measure of its width, with an excess of one part out of eight parts of the width. Or, the height may be nine units of an angula, to be in the medium standard. The Bull or Ananta should be worshipped as the retinue Deity of the Linga. The Directional Devas(Lokapalas) should be worshipped in all the directions around, either in the beginning of the puja or at the end of the puja.

navānnaliṅga saṃyuktaṃ atha nityotsavaṃ nayet|| sarvairaitaissamāyuktaṃ nityotsavaṃ athācaret| dvābhyāṃ tribhiścaturbhiḥ vā pūrvāhna ca pradoṣake||

Paṭala 6 — महोत्सव विधिः (part 1/6)

उत्सवं संप्रवक्ष्यामि यथावदनुपूर्वकम्। ध्वजारोहोवरोहान्ता क्रिया उत्सव उच्यते॥ ध्वजाङ्कुरो ध्वजाङ्गस्स्यात् ध्वजात्पूर्वं तु तन्नयेत्। तीर्थक्षमादौ निश्चित्य तत्पूर्वे त्रिगुणेपि वा। द्विगुणे तद्दिने वापि ध्वजारोहणमारभेत्।

utsavaṃ saṃpravakṣyāmi yathāvadanupūrvakam| dhvajārohovarohāntā kriyā utsava ucyate|| dhvajāṅkuro dhvajāṅgassyāt dhvajātpūrvaṃ tu tannayet| tīrthakṣamādau niścitya tatpūrve triguṇepi vā| dviguṇe taddine vāpi dhvajārohaṇamārabhet|

Now, I will explain the details of festival, the subject-matter of which comes next in the order of chapters mentioned in the beginning. The activities which take place from the beginning of flag-hoisting to the lowering of the flag go by the collective name ‘utsava'. 'Offering of fresh sprouts' related to the flag-hoisting should be done prior to the raising of the flag, since it is a part of such activity. First, the exact lunar mansion pertaining to the 'sacred immersion in the temple tank' (tirtha should be ascertained and three days or two days before that nakshatra-day or on the same day, the rituals concerned with‘dhvaja arohana'(raising the flag) should be commenced.

मासभं तीर्थनक्षत्रं आईक्षं सर्वमासके। राज्ञां जन्मावसान अभिषेक एव वा। माघमासे तु षष्ट्यन्तं पर्वान्तं सर्वमासके। विषुवायन पर्यन्तं ग्रहणान्तं तु तीर्थभम्। भूताष्टम्यन्तं अन्येषां स्वस्वतीर्थावसानकम्॥ त्रिगुणे द्विगुणे वापि तद्दिनेवाह्नि रात्रिके। अधिवासन पूर्वं तु ध्वजं आरोपयेद् गुरुः॥

māsabhaṃ tīrthanakṣatraṃ āīkṣaṃ sarvamāsake| rājñāṃ janmāvasāna abhiṣeka eva vā| māghamāse tu ṣaṣṭyantaṃ parvāntaṃ sarvamāsake| viṣuvāyana paryantaṃ grahaṇāntaṃ tu tīrthabham| bhūtāṣṭamyantaṃ anyeṣāṃ svasvatīrthāvasānakam|| triguṇe dviguṇe vāpi taddinevāhni rātrike| adhivāsana pūrvaṃ tu dhvajaṃ āropayed guruḥ||

The nakshatra which has been specified for a month, the ardra nakshatra of every month, the birth-star of the Ruler, the star on which the Ruler breathed his last, the coronation-star - these may be taken as the star fit for tirtha. In the month of Magha, the sixth lunar day should be held as the day of tirtha. Or, either the full moon or the new moon day may be held as the day fit for tirtha in all the months. The star synchronizing with equinox and with solstice, the star synchronizing with the ending phase of eclipse, the fifth and the eighth lunar day of the months other than Magha – these may be considered to be fit for the tirtha-utsava. Three days or two days prior to the duration of the grand festival calculated from the star fixed for the tirtha-utsava, or on the same day on which the festival is to be commenced, the Guru should raise the flag either in the day-time or night-time, preceded by ‘adhivasana' (preparatory ritual performed during the prior night).

पञ्चहस्तादि विश्वान्तं ध्वजदैर्ध्य प्रकल्पयेत्। मानमेतत् समाख्यातं शिरः पुच्छान्तरे द्विजाः॥ तत्संयुक्तञ्च वा ग्राह्य चतुस्सप्त समावधि। भागं कृत्वैकभागेन पटविस्तार उच्यते॥ विस्तारेण समः पुच्छस्त्रिपादो वार्धमुच्यते। विस्तारार्धं शिरो ज्ञेयं पुच्छद्वय समन्वितम्॥

pañcahastādi viśvāntaṃ dhvajadairdhya prakalpayet| mānametat samākhyātaṃ śiraḥ pucchāntare dvijāḥ|| tatsaṃyuktañca vā grāhya catussapta samāvadhi| bhāgaṃ kṛtvaikabhāgena paṭavistāra ucyate|| vistāreṇa samaḥ pucchastripādo vārdhamucyate| vistārārdhaṃ śiro jñeyaṃ pucchadvaya samanvitam||

The length of the flag may be from 5 hastas to 14 hastas. 0, the twice-born sage!, this measure of length is said to be between the top (head) and the bottom tail). Or, the length may include the measure of the head and the tail. One part out of four parts or seven parts of the length may be the measure of width of the flag. The length of the tail may be equal to the width or three-fourth or half of the width. The head should be with a measure equal to the width. The flag may be designed so as to be with two tails.

वेत्रद्वय समायुक्तं तन्मध्ये वृषभं लिखेत्।। आयादिशुभ संयुक्तं स्थितं वा शयनान्वितम्॥ श्वेतं वा रक्तवर्णं वा पीतं वालसमन्वितम्। रक्तशृङ्ग समायुक्तं तद्वत् खुरसमन्वितम्॥

vetradvaya samāyuktaṃ tanmadhye vṛṣabhaṃ likhet|| āyādiśubha saṃyuktaṃ sthitaṃ vā śayanānvitam|| śvetaṃ vā raktavarṇaṃ vā pītaṃ vālasamanvitam| raktaśṛṅga samāyuktaṃ tadvat khurasamanvitam||

The flag should be provided with two cane-sticks at its top and the bottom. The image of the Bull should be drawn in the middle of the flag. The image should be rendered auspicious by the application of ‘aya' and other factors and it may be drawn so as to be in a standing posture or in a recumbent posture. The Bull may be white or red in color; its tail should be in whitish-yellow color. It should be associated with red-colored horns and hoofs.

ग्रामाभिमुख संस्थानं ग्रामादि भ्रमणे वृषम्। विश्वामित्रादि षद्विशत् मात्रोत्सेध समन्वितम्॥ जात्यांश समायुक्तं त्रिवर्ण नयनान्वितम्॥ सर्वलक्षण संयुक्तं स्वर्णमाला समन्वितम्॥ मानं मात्राङ्गुलाभ्यां स्याद् ध्वजदण्डः पटोवृषः। पद्मासन समायुक्तं पार्श्वे दीपद्वयान्वितम्॥ चामरद्वय संयुक्तं छत्रसंवृत मस्तकम्। पूर्णकुम्भयुतं वापि त्रिशूलेन युतं न वा॥

grāmābhimukha saṃsthānaṃ grāmādi bhramaṇe vṛṣam| viśvāmitrādi ṣadviśat mātrotsedha samanvitam|| jātyāṃśa samāyuktaṃ trivarṇa nayanānvitam|| sarvalakṣaṇa saṃyuktaṃ svarṇamālā samanvitam|| mānaṃ mātrāṅgulābhyāṃ syād dhvajadaṇḍaḥ paṭovṛṣaḥ| padmāsana samāyuktaṃ pārśve dīpadvayānvitam|| cāmaradvaya saṃyuktaṃ chatrasaṃvṛta mastakam| pūrṇakumbhayutaṃ vāpi triśūlena yutaṃ na vā||

The Bull should be shown in such a way that it is facing the village streets while the flag is taken in procession around the village and other places. It should be adorned with the bunches of visvamitradarbhas which should be 36 units(matras) in length. Its ‘aya' and other factors should be corrected with the addition of jatyamsa'. The eyes of the Bull should be in three colors. The image of the Bull should be associated with all characteristic lineaments and it should be beautified with gold chains. The measure of the flag-post and of the Bull depicted in the flag should be in terms of matra-angulas. The Bull should be associated with lotus-pedestal, two lamps on its two sides and two camaras (bushy tails of deer). Its head should be shown as shadowed around by a royal umbrella. It should be depicted so as to be with two ‘purna-kumbhas' ( sacred vessels symbolizing perfection and wholeness). It may be shown as associated or not associated with trident.

एवं वृषं समापाद्य कृत्वा वा नेत्रमोक्षणम्। अस्त्रतोयेन संप्रोक्ष्य शिवाग्रे मण्टपेपि वा। मनोरमेऽन्य देशे वा स्थण्डिलद्वय संयुते। स्थालिको न्यसेत् पात्रं त्रिपाद्युपरि संस्थितम्॥

evaṃ vṛṣaṃ samāpādya kṛtvā vā netramokṣaṇam| astratoyena saṃprokṣya śivāgre maṇṭapepi vā| manorame'nya deśe vā sthaṇḍiladvaya saṃyute| sthāliko nyaset pātraṃ tripādyupari saṃsthitam||

Having designed the Bull(in the flag-cloth) and having performed the specific ritual known as the opening of the eyes' to the Bull, the Guru should purify the ground in front of the main shrine or in the pavilion by sprinkling the consecrated water over it with the recital of astra mantra or in some other place which could be serene and pleasing to the mind. There should be two sthandilas (raised platform) over the ground. The Guru should place a vessel on the pedestal kept over the tripod.

ध्वजं नवघटं वस्त्र हेम रत्नं सकूर्चकम्। सापिधानं ससूत्रं च मध्यमे वृषभाधिपम्॥ कलशैरष्ट संख्यातैः सापिधानैस्सवस्त्रकैः। सलोकपैस्सकूर्चेस्तु वृतं वृषभ पूर्वकम्॥

dhvajaṃ navaghaṭaṃ vastra hema ratnaṃ sakūrcakam| sāpidhānaṃ sasūtraṃ ca madhyame vṛṣabhādhipam|| kalaśairaṣṭa saṃkhyātaiḥ sāpidhānaissavastrakaiḥ| salokapaissakūrcestu vṛtaṃ vṛṣabha pūrvakam||

He should place the flag and a newly made pot(kalasa) associated with cloth, gold, gems and bunch of darbha-grass, a fitting lid and thread wound around it. At the center of the sthandila, he should place the kalasa meant for the Bull. Then he should arrange eight kalasas around the central kalasa, all of them provided with lid, cloth and bunches of darbha, starting from the east of the Bull. These eight kalasas are meant for the guardian- deities of eight directions.

आधाराख्यं अनन्तं च धर्माद्यं च चतुष्टयम्। वृषासन पदञ्चोक्त्वा चतुर्थ्यन्तं हृदान्वितम्॥ प्रणवादि नमोन्तं च कृत्वोक्षासनमत्र हि। वृकारं हृत्पुटं कृत्वा वृषमूर्ति प्रकल्पयेत्॥

ādhārākhyaṃ anantaṃ ca dharmādyaṃ ca catuṣṭayam| vṛṣāsana padañcoktvā caturthyantaṃ hṛdānvitam|| praṇavādi namontaṃ ca kṛtvokṣāsanamatra hi| vṛkāraṃ hṛtpuṭaṃ kṛtvā vṛṣamūrti prakalpayet||

Then, the Guru should worship the Adharasakti, Ananta, Dharma, Jnana, Vairagya and Aisvarya and recite the asana-mantra pertaining to the Bull. The word ‘vrushasana' should be ended with the fourth case;it should be preceded by the seed letter of the heart(ham) and pranava-akshara(Om) and terminated with namah'. This is the mantra for the seat of Vrusha(Bull). (Om ham vrushasanaya namah). The murti-mantra of the Bull could be formed by adding the seed letter vrum preceded by ham with the words vrusha murtaye. (Om ham vrum vrusha murtaye namah)

ऊर्ध्वं ब्रह्माणि विन्यस्य मूलं तत्कल्पितं न्यसेत्। संकल्पित हृदादींश्च क्रमेण विनिवेशयेत्॥ तत्त्वतत्त्वेश्वरोपेतं मूर्तिमूर्तीश्वरान् न्यसेत्। आवाहनादिकं पूर्व प्रमुखं वृषमूलतः॥ कृत्वा वृषभ गायत्र्या गन्धाद्यैः क्रमशोऽर्चयेत्। मध्यकुंभेपि संपूज्य लोकपान् परितो यजेत्॥

ūrdhvaṃ brahmāṇi vinyasya mūlaṃ tatkalpitaṃ nyaset| saṃkalpita hṛdādīṃśca krameṇa viniveśayet|| tattvatattveśvaropetaṃ mūrtimūrtīśvarān nyaset| āvāhanādikaṃ pūrva pramukhaṃ vṛṣamūlataḥ|| kṛtvā vṛṣabha gāyatryā gandhādyaiḥ kramaśo'rcayet| madhyakuṃbhepi saṃpūjya lokapān parito yajet||

After this, he should do the nyasa of the brahma-mantras pertaining to the Vrusha formed on the basis of the mula-mantra of the Vrushabha and of the anga-mantras starting from the hrudaya, in an orderly way. Then, he should invoke the Tattvas, Tattvesvaras, Murtis and Murtisvaras. He should perform the invocation and other preliminary rituals with the recital of the mula-mantra of the Vrushabha. Then, he should duly worship the Vrushabha with sandal, flowers and other materials, reciting the gayatri-mantra of the Vrishabha. Having worshiped the Bull invoked in the kalasa kept in the middle, he should worship the the guardian-deities invoked in the eight kalasas, kept around the main kumbha.

कुण्डे वा स्थण्डिले वापि पूर्ववत् परिकल्पिते। निरीक्षणादि संस्कारैः शिवाग्निं संप्रकल्पयेत्॥ २५ तन्मध्ये वृषमावाह्य साङ्गं संतर्पयेत् तदा। समिदाज्येन चरुणा शतेनाष्टोत्तरेण च॥ तत्त्व तत्त्वेश्वरादींश्च होमयेत् तदनन्तरम्। पूर्णां दत्वा समूलेन सर्वकाम प्रपूरणीम्॥ संपूज्य गन्धपुष्पाद्यैः मुद्रान्नं तु निवेदयेत्। पटस्थाय घटस्थाय वृषायासन रूपिणे॥

kuṇḍe vā sthaṇḍile vāpi pūrvavat parikalpite| nirīkṣaṇādi saṃskāraiḥ śivāgniṃ saṃprakalpayet|| 25 tanmadhye vṛṣamāvāhya sāṅgaṃ saṃtarpayet tadā| samidājyena caruṇā śatenāṣṭottareṇa ca|| tattva tattveśvarādīṃśca homayet tadanantaram| pūrṇāṃ datvā samūlena sarvakāma prapūraṇīm|| saṃpūjya gandhapuṣpādyaiḥ mudrānnaṃ tu nivedayet| paṭasthāya ghaṭasthāya vṛṣāyāsana rūpiṇe||

In the fire-pit or in the sthandila already designed, the Guru should perform the sacramental rituals such as 'nirikshana' (casting the looks charged with mantra) and others and create the ‘siva-agni' there. Then he should invoke the presence of Vrushabha at the heart of the fire and offer the oblations with the recital of the mula-mantra of Vrushabha and of the anga-mantras pertaining to it. Either 100 or 50 oblations should be offered with faggots, clarified butter and caru. Then he should offer the oblations for the Tattvas , Tattvesvaras, Murtis, Murtisvaras and others. To complete the fire-ritual, he should offer the consummate oblation purna-ahuti) which is efficacious in fulfilling all the desired fruits, with the recital of the mula-mantra. Having worshipped with perfumes, flowers and others, he should offer the food mixed with mudga-powder for the Vrushabha present in the flag and the kumbha and for the Vrusha-sakti in the form of the pedestal.

प्रातस्संपूज्य गन्धाद्यैः पटं कुंभं यथाक्रमम्। मुखवासन तांबूलं वृषभाय निवेदयेत्॥ पुनः पूर्णाहुतिं दत्वा सर्वमङ्गल संयुतम्। सर्वातोद्य समायुक्तं नृत्त वाद्य समन्वितम्॥ रङ्गे वा शिबिकायां वा समारोप्य वृषध्वजम्। त्रिशूलेन समायुक्तं देवेशेन युतन्नवा॥ ग्राम प्रदक्षिणं नीत्वा प्रविशेदालयं प्रति।

prātassaṃpūjya gandhādyaiḥ paṭaṃ kuṃbhaṃ yathākramam| mukhavāsana tāṃbūlaṃ vṛṣabhāya nivedayet|| punaḥ pūrṇāhutiṃ datvā sarvamaṅgala saṃyutam| sarvātodya samāyuktaṃ nṛtta vādya samanvitam|| raṅge vā śibikāyāṃ vā samāropya vṛṣadhvajam| triśūlena samāyuktaṃ deveśena yutannavā|| grāma pradakṣiṇaṃ nītvā praviśedālayaṃ prati|

Then, in the early morning, he should worship the flag and the kumbha with perfumes, flowers and other substances in the due order, offer the mukhavasa and tambula for the Vrushabha present in the flag and the kumbha and offer the purna-ahuti. With the accompaniment of all sorts of auspicious things, sounding of all kinds of musical instruments, dance accompanied with the playing of musical instruments, he should mount the Bull-flag on the ranga or sibika along with the trident (astra raja). The idol of the Lord may or may not be mounted there. Then, having taken it in procession in clockwise order around the main streets of the village, he should come back and enter the temple.

दण्डं संस्थापयेत्पश्चात् सर्वलक्षण संयुतम्॥ ध्वजारोह दिनेवापि अधिवास दिनेपि वा। धामोच्चस्तारसदृशो द्विगुणस्त्रिगुणोपि वा। षट्सप्त वसु हस्तेन दण्डस्यादधमत्रये। एकादि तलपर्यन्तं गोपुरान्तं अथापि वा। रुद्रद्विगुण मध्यस्थ करसंख्या मितन्तु वा॥ मध्ये कनीयसे चेतु खातं चेत्तद्वहिष्कृतम्।

daṇḍaṃ saṃsthāpayetpaścāt sarvalakṣaṇa saṃyutam|| dhvajāroha dinevāpi adhivāsa dinepi vā| dhāmoccastārasadṛśo dviguṇastriguṇopi vā| ṣaṭsapta vasu hastena daṇḍasyādadhamatraye| ekādi talaparyantaṃ gopurāntaṃ athāpi vā| rudradviguṇa madhyastha karasaṃkhyā mitantu vā|| madhye kanīyase cetu khātaṃ cettadvahiṣkṛtam|

The, he should install the flag-pole associated with all characteristic lineaments. This may be done in the day fixed for raising the flag or in the day of adhivasa(the day meant for preparatory rituals). The height of the flag-pole may be equal to the height of the shrine of the gro or three times that height. Height in the measure of 6, 7 and 8 hastas belongs to the three kinds pertaining to the inferior level of height. Or, the height of the flag-pole may be equal to the height of the first floor, second floor and so on up to the top of the gopura. Or, the height may be 22 hastas measured with the medium type of hasta. If the height corresponds to the medium or inferior type, the height of the pole should be measured from the ground level, leaving out its height that has gone into the ground.

सर्वशूलोक्त वृक्षोवा त्वक्सार क्रमुकादिकः॥ पलाश खदिराश्वत्थ वटचन्दन दारवः। सालं माधूक तालं वा साराम्रकं अथापि वा। वैणवं जातिवृक्षं वा शमिबिल्वं अथापि वा। चंपको वा द्विरादि त्रिगुणावधिनाहयुक्॥ स्वभाव नाह संयुक्तस्त्वक्सार दुमनिर्मितः। ध्वजदण्डस्समाख्यातो ध्वजयष्टिश्च कथ्यते॥

sarvaśūlokta vṛkṣovā tvaksāra kramukādikaḥ|| palāśa khadirāśvattha vaṭacandana dāravaḥ| sālaṃ mādhūka tālaṃ vā sārāmrakaṃ athāpi vā| vaiṇavaṃ jātivṛkṣaṃ vā śamibilvaṃ athāpi vā| caṃpako vā dvirādi triguṇāvadhināhayuk|| svabhāva nāha saṃyuktastvaksāra dumanirmitaḥ| dhvajadaṇḍassamākhyāto dhvajayaṣṭiśca kathyate||

The flag-pole may be designed with the trees recommended for making all types of wooden frames (sula). Or, it may be made of the trees known for the bark containing the sap-essence, such as kramuka and others. Palasa, khadira, asvattha, vata, candana, sala, madhuka, tala, sara, amraka, vainava, jati, sami, bilva, campaka – these trees have been recommended for making the flag-pole. The circumference (thickness) of the pole may be 8, 16 or 24 times the basic units decided for making the pole. Or, the circumference of the pole may be retained as it is without adjusting it to correspond to these measures. Details about the flag-pole have been told. Now the details related to the dhvaja-yashti(yashti, the flattened wooden structure with three holes) are told.

द्विभागादि नवांशान्तं दण्डदैर्ध्य विधाय च। एकांशेन विधातव्या ध्वजयष्टिर्गुरूतमाः॥ पञ्चाङ्गुलं समारभ्य चाङ्गुलात् षोडशाङ्गुलम्। यावत्तावत् परीणाहं उपदण्डस्य कल्पयेत्॥

dvibhāgādi navāṃśāntaṃ daṇḍadairdhya vidhāya ca| ekāṃśena vidhātavyā dhvajayaṣṭirgurūtamāḥ|| pañcāṅgulaṃ samārabhya cāṅgulāt ṣoḍaśāṅgulam| yāvattāvat parīṇāhaṃ upadaṇḍasya kalpayet||

The total length of the pole should first be divided into two equal parts and one part should again be divided equally into nine parts. Then one part should be taken as the length of the dhvja-yashti. 0,the foremost Gurus!, the length of additional pole(upa danda) should be from 5 angulas to 16 angulas, the increment being one angula each time; the thickness of the upadanda should be in proportion to its length.

पञ्चाशाद् द्वादशांशान्तं मूलनाहं विधाय च। एकांशेनोनमग्रं स्यात् तथा दण्डाग्रं इष्यते॥ दण्डोक्तो वेणु वृक्षो वा ध्वजयष्टि महीरुहः। उभयोर्योगसिद्ध्यर्थं स्कन्धत्रयं अथाहरेत्॥ स्कन्धद्वयं वा तन्मान द्वादशाङ्गुल मानतः। षद्विशन्मात्रपर्यन्तं स्कन्धदैर्ध्य प्रकल्पयेत्॥

pañcāśād dvādaśāṃśāntaṃ mūlanāhaṃ vidhāya ca| ekāṃśenonamagraṃ syāt tathā daṇḍāgraṃ iṣyate|| daṇḍokto veṇu vṛkṣo vā dhvajayaṣṭi mahīruhaḥ| ubhayoryogasiddhyarthaṃ skandhatrayaṃ athāharet|| skandhadvayaṃ vā tanmāna dvādaśāṅgula mānataḥ| ṣadviśanmātraparyantaṃ skandhadairdhya prakalpayet||

The thickness at the bottom of the upadanda should be divided into 5 to 12 equal parts and the thickness at the top of the upadanda should be taken as one part less than the thickness at the bottom. The trees recommended for making the upadanda may be those mentioned for the pole or venu tree. For joining the upadanda with the pole, three or two 'skandhas' should be taken. The length of such skandhas may be from 12 angulas to 36 angulas.

सप्ताङ्गुलं समारभ्य गायत्र्यर्णाङ्गुलावधि। स्कन्धविस्तार उद्दिष्टो मूलाग्रे तु त्रिभागतः॥ अर्धेन वा त्रिपादेन द—कारो यथातथा। चतुस्त्रियङ्गुलं वापि मानमेषां प्रकीर्तितम्॥

saptāṅgulaṃ samārabhya gāyatryarṇāṅgulāvadhi| skandhavistāra uddiṣṭo mūlāgre tu tribhāgataḥ|| ardhena vā tripādena da—kāro yathātathā| catustriyaṅgulaṃ vāpi mānameṣāṃ prakīrtitam||

The breadth of the skandha may be from 7 angulas to 24 angulas. The tip at the bottom should be one-third of this width; or half or three-fourth of the width. It should be in the likeness of the shape of a ladle. Or, the tip may be with a width of 4, 3 or 2 angulas. These are the proportionate measures of the skandhas.

षट्सप्तवसुहस्तेन दण्डस्यादथ मृण्मये। मूलाग्र सुषिरोपेतो दण्डयष्यनुरूपतः॥ अर्धश्छिद्रत्वक्स्कन्ध प्रान्ते यष्ट्यग्र देशके। दण्डप्रान्ते विधेयं स्याद् वलयं स्कन्ध एव वा॥ बृहत्स्कन्ध त्रिभागार्थं त्रिपाद गुणमानतः। षडङ्गुलं समारभ्य षडङ्गुल विवृद्धितः॥ दण्डाखात प्रमाणान्तं दण्डाग्राद् वलयस्थितिः। तदर्थं वलयादूर्ध्वं यष्ट्यग्यं परिकीर्तितम्॥

ṣaṭsaptavasuhastena daṇḍasyādatha mṛṇmaye| mūlāgra suṣiropeto daṇḍayaṣyanurūpataḥ|| ardhaśchidratvakskandha prānte yaṣṭyagra deśake| daṇḍaprānte vidheyaṃ syād valayaṃ skandha eva vā|| bṛhatskandha tribhāgārthaṃ tripāda guṇamānataḥ| ṣaḍaṅgulaṃ samārabhya ṣaḍaṅgula vivṛddhitaḥ|| daṇḍākhāta pramāṇāntaṃ daṇḍāgrād valayasthitiḥ| tadarthaṃ valayādūrdhvaṃ yaṣṭyagyaṃ parikīrtitam||

The ‘danda' part of the flag-mast may be with a length of 6, 7 or 8 hastas. The base and the top portion of the danda which should be pushed into the ground should be provided with holes corresponding to the yashti. At the point where the base of the yashti is to be joined, the bottom of the skandha should be equal to half the measure of the hole(in the top of the danda). Both the ring(valaya) and the skandha should be fixed at the end of the danda. The hole dip) at the top of the danda should be with a measure equal to one part out of three parts of the skandha or half or three-fourth of this measure. The depth of the hole may be held to be 6 angulas and the multiples of 6 angulas , increasing the depth by 6 angulas each time. The ring should be at the bottom and the top of the danda. Above the ring, one end of the yashti should be half of length of the hole.

भूप्रविष्ट प्रमाणं यद्दण्डाग्रे यष्टिदैर्घ्यकम्। कल्पयेन्महदल्पं वा खातञ्चेत्तत् बहिष्कृतम्॥ दण्डाग्रावधि संस्थाप्यो वलयस्कन्ध एव च। पञ्चविंशति मात्रादि त्रयङ्गुल विवर्धनात्।। द्विगुणान्तं विधेयं वा भूमानं भूगत द्विजाः। एकाङ्गुलं समारभ्य पादमात्र विवृद्धितः॥ त्रिमात्रान्तो विधेयं स्याद् वलयः कीलसंयुतः। वलयाकाश एषोवा वलयस्याद् यथाबलम्॥

bhūpraviṣṭa pramāṇaṃ yaddaṇḍāgre yaṣṭidairghyakam| kalpayenmahadalpaṃ vā khātañcettat bahiṣkṛtam|| daṇḍāgrāvadhi saṃsthāpyo valayaskandha eva ca| pañcaviṃśati mātrādi trayaṅgula vivardhanāt|| dviguṇāntaṃ vidheyaṃ vā bhūmānaṃ bhūgata dvijāḥ| ekāṅgulaṃ samārabhya pādamātra vivṛddhitaḥ|| trimātrānto vidheyaṃ syād valayaḥ kīlasaṃyutaḥ| valayākāśa eṣovā valayasyād yathābalam||

The length of the yashti to be fixed at the top of the danda should be equal to the length of the danda-part which has been pushed into the ground. The hole to be made in the ground may be big or small, according to the height of the danda. Leaving out the height of the pole to be above the ground level, the remaining part of the pole should be inserted firmly into the ground. The bottom end of the pole should be under the ground upto the height determined for that. Both the valaya and the skandha should be fixed above the ground level. 0, the twice-born Sages!, the depth of the hole in the ground may be from 25 angualas to 50 angulas, the increment of the depth being 3 angulas each time. The valaya associated with nails may be with with a width of one angula to three angulas, increasing the measure by one-fourth of an angula each time. The interspace between the valayas should be according to the number and width of the valayas.

रज्जुर्वलय मध्ये स्याज्येष्ठाद्यङ्गुल नाहयुक्। ध्वजारोह क्रियायोग्य दैर्येण च समन्वितम्॥ तन्तुजस्त्रिप्रदिष्टं स्याद् अशक्तौ बन्धनाहकम्।

rajjurvalaya madhye syājyeṣṭhādyaṅgula nāhayuk| dhvajāroha kriyāyogya dairyeṇa ca samanvitam|| tantujastripradiṣṭaṃ syād aśaktau bandhanāhakam|

The rope should pass through between the valayas. The thickness of the rope may be with a measure starting from 2 angulas. Its length should be such that it corresponds to the activities concerned with the raising of the flag. The rope should be a three-stranded. If such rope is not available fit and strong enough to tie the flag firmly with the pole may be taken.

एवं रज्जु समापाद्य शुद्धिर्दण्डे विधाय च॥ संवेष्ट्य दर्भमालाभिः ऊर्ध्वात्सर्वं क्रमेण तु। शतदर्भ कृतं कूर्च यष्ट्यग्रे विनिवेशयेत्॥

evaṃ rajju samāpādya śuddhirdaṇḍe vidhāya ca|| saṃveṣṭya darbhamālābhiḥ ūrdhvātsarvaṃ krameṇa tu| śatadarbha kṛtaṃ kūrca yaṣṭyagre viniveśayet||

Having got such a rope, the Guru should perform the purificatory ritual to the danda. He should cover the danda with the bunches of darbha, starting from the upper part of the danda and proceeding downwards in clockwise direction. He should place a ‘kurcha' (specially designed bunch, with a knot at the tip) designed with 100 darbhas at the front part of the yashti.

अस्त्रमन्त्रेण संप्रोक्ष्य शिवतत्त्वादिकं न्यसेत्। साधिपञ्च त्रिधा दण्डं विभज्याग्रात् क्रमेण तु॥ स्कन्धत्रयेच तान्येव वलये रविमर्चयेत्। रज्जुशक्ति समाख्याता शिवस्स्याद् दण्डनायकः॥

astramantreṇa saṃprokṣya śivatattvādikaṃ nyaset| sādhipañca tridhā daṇḍaṃ vibhajyāgrāt krameṇa tu|| skandhatrayeca tānyeva valaye ravimarcayet| rajjuśakti samākhyātā śivassyād daṇḍanāyakaḥ||

Then, the Guru should sprinkle the consecrated water over the pole with the recital of astra mantra and identify the three tattvas - siva tattva, vidya tattva and atma tattva - with the pole, starting from the top of the pole. The pole should be conceived to be in three parts, and each part should be identified with each tattva along with the presiding Deity of that tattva in an orderly way. These tattvas and Tattvadhipas should be worshipped in the three skandhas also. In the valaya, Surya should be worshipped. The rope represents Sivasakti and the presiding Lord of the pole is Siva Himelf.

गन्धाद्यैरर्चयेद्देवं तत्तत्स्थापनं आरभेत्। रत्नन्यासं ततः कुर्याद् दण्डमूले निवेशयेत्॥ कूर्म वा वृषभं वाऽपि दण्डमूले निवेशयेत्। हैमगुञ्जादि निष्कान्तं मानं देवालयाननम्। अधोमुखञ्च दण्डाधः स्वस्वमन्त्रार्चितं द्विजाः॥ तदूर्ध्वं स्थापयेद्दण्डं यष्टिरग्रे यथा भवेत्॥

gandhādyairarcayeddevaṃ tattatsthāpanaṃ ārabhet| ratnanyāsaṃ tataḥ kuryād daṇḍamūle niveśayet|| kūrma vā vṛṣabhaṃ vā'pi daṇḍamūle niveśayet| haimaguñjādi niṣkāntaṃ mānaṃ devālayānanam| adhomukhañca daṇḍādhaḥ svasvamantrārcitaṃ dvijāḥ|| tadūrdhvaṃ sthāpayeddaṇḍaṃ yaṣṭiragre yathā bhavet||

The Guru should worship each Deity with perfumes, flowers and other substances and commence the placing and installation of gems and others in the respective place. He should place the gems at the bottom of the pole and either tortoise or the Bull at the same place. The measure of the gold to be placed there may be from one gunja to one nishka. These should be placed so as to face the temple. The tortoise or the Bull should be placed so as to face downwards. O, the twice-borns!, these should be worshipped with their relevant mantra pertaining to each deity. Above this, the pole should be installed so that the yashti is on the top of the pole.

देवालयाननो दण्डो वृषाग्रे पृष्ठतोऽपि वा। तथैव गोपुरस्यापि महापीठान्तिकेऽपि वा। अन्तर्मण्डल सालादि मध्ये गोपुरमध्यतः। नव पञ्चैक दण्डो वा वसु दिक्षु चतुस्सृषु॥ प्रधानस्त्वग्र देशस्थो ध्वजास्तत्संख्यया मताः। अष्टदिक्षु च विद्येशाः चतुर्दिक्षु नरादिकाः॥ दण्डाधिपास्समाख्याताः पटेषु वृष एव हि।

devālayānano daṇḍo vṛṣāgre pṛṣṭhato'pi vā| tathaiva gopurasyāpi mahāpīṭhāntike'pi vā| antarmaṇḍala sālādi madhye gopuramadhyataḥ| nava pañcaika daṇḍo vā vasu dikṣu catussṛṣu|| pradhānastvagra deśastho dhvajāstatsaṃkhyayā matāḥ| aṣṭadikṣu ca vidyeśāḥ caturdikṣu narādikāḥ|| daṇḍādhipāssamākhyātāḥ paṭeṣu vṛṣa eva hi|

The pole should be facing the temple. The pole may be installed either in front or in the back of the Bullvehicle; or, near the great bali-pitha near the fifth outer gopura; or, in between the antarmandala and the middle gopura. Four such poles may be installed in all the four main directions or eight poles may be installed in all the eight directions. If there are eight poles, then the eight Vidyesvaras are their presiding Deities. If four, Tatpurusha and others are their presiding Lords. In the flag-cloth, only the Bull is the presiding Deity.

दण्डमूले तु कर्तव्या वेदिका सा त्वनेकधा॥ हस्तमात्रं समारभ्य त्र्यङ्गुलादि विवृद्धितः। द्विहस्तमान पर्यन्तं वेदिका विस्तरो मतः॥ समोत्तुङ्गा त्रिपदा वा अष्टांशात् सप्त पञ्चसु। चतुख्यंशार्ध तुङ्गं वा वेदिका परिकीर्तिता॥ त्रिमेखलायुता वापि प्रत्येकं वसुमात्रतः। द्वित्र्यङ्गुलक्षयाद्वापि मेखला मानमीरितम्॥

daṇḍamūle tu kartavyā vedikā sā tvanekadhā|| hastamātraṃ samārabhya tryaṅgulādi vivṛddhitaḥ| dvihastamāna paryantaṃ vedikā vistaro mataḥ|| samottuṅgā tripadā vā aṣṭāṃśāt sapta pañcasu| catukhyaṃśārdha tuṅgaṃ vā vedikā parikīrtitā|| trimekhalāyutā vāpi pratyekaṃ vasumātrataḥ| dvitryaṅgulakṣayādvāpi mekhalā mānamīritam||

A vedika(altar) should be designed at the bottom of the pole and its designing is of various kinds. Strating from one hasta and increasing by three angulas each time, the maximum width of the altar may be up to two hastas.The height of the vedika may be equal to the width. Or , it may be three-fourth, seven, five,

मेखला रहिते पीठे मुले स्यादुपवेदिका। ब्यङ्गुलात् पादवृद्ध्या तु षडङ्गुल समावधि॥ पदार्धार्ध त्र्यङ्गि समा उत्सेधाः परिकीर्तिताः। वेद्यूर्वेऽलं प्रकर्तव्यं चतुरङ्गुल मानतः॥ व्योमाङ्गुल विवृद्ध्याष्टादशाङ्गुल समावधि। पद्मोत्सेधः समाख्यातो विस्तारो वेदिका समः॥ एकैकाङ्गुल वेशात्तु रुद्रमात्र समावधिः। पद्मवेशस्समाख्यातः पद्म स्यात् कर्णिकायुतम्॥

mekhalā rahite pīṭhe mule syādupavedikā| byaṅgulāt pādavṛddhyā tu ṣaḍaṅgula samāvadhi|| padārdhārdha tryaṅgi samā utsedhāḥ parikīrtitāḥ| vedyūrve'laṃ prakartavyaṃ caturaṅgula mānataḥ|| vyomāṅgula vivṛddhyāṣṭādaśāṅgula samāvadhi| padmotsedhaḥ samākhyāto vistāro vedikā samaḥ|| ekaikāṅgula veśāttu rudramātra samāvadhiḥ| padmaveśassamākhyātaḥ padma syāt karṇikāyutam||

In the altar which is not associated with girdles, a sub-altar(upa vedika) should be provided whose height may be from 2 angulas to 6 angulas, increasing the height by one-fourth of an angula each time. Or, its height may be one-eighth, one-fourth, half or three-fourth of an angula. A lotus should be designed over the altar whose width may be from 4 angulas to 18 angulas, increasing the height by one angula each time. The height of the lotus should be equal to the width. On the top of the pole, the recess between the petals may be from one angula to eleven angulas. The lotus should be provided with a fitting pericarp.

कर्णिका निर्गमो दण्डात् पादवृद्ध्यैक मात्रतः। गुणाङ्गुलावधिः कार्यस्तद्वदुत्सेध उच्यते॥ चतुरष्टदलं पद्म विकारदलमेव वा।। वृत्तं वा चतुरथं वा विधेयं दलवेष्टनम्॥ तथोपदल संयुक्तं तद्वियुक्तं तु वा भवेत्। एवं संपाद्य पीठं तु कारयेच्छिल्पिमोक्षणम्॥

karṇikā nirgamo daṇḍāt pādavṛddhyaika mātrataḥ| guṇāṅgulāvadhiḥ kāryastadvadutsedha ucyate|| caturaṣṭadalaṃ padma vikāradalameva vā|| vṛttaṃ vā caturathaṃ vā vidheyaṃ dalaveṣṭanam|| tathopadala saṃyuktaṃ tadviyuktaṃ tu vā bhavet| evaṃ saṃpādya pīṭhaṃ tu kārayecchilpimokṣaṇam||

The projection of the pericarp from the pole may be from one angula to three angulas, increasing the width by one- fourth of an angula. Its height should be with the same measure. The lotus may be with 4, 8 or 16 petals and they may be designed to be in circular or square shape. The lotus may or may not be associated with sub-petals(intermediary petals). Having designed well the base in this way, the Guru should send off the Sthapati with whose help he has done all these, with due honors.

पुण्याहं वाचयित्वा तु अत्रेणाभ्युक्षणादिकम्। दर्भेर्दण्डं समावेष्ट्य वृषकुंभं च तत्पटम्॥ त्रिशूलेन समायुक्तं मङ्गलाङ्कर शोभितम्। धाम प्रदक्षिणवशान्नीत्वा दण्डस्य सन्निधिम्॥

puṇyāhaṃ vācayitvā tu atreṇābhyukṣaṇādikam| darbherdaṇḍaṃ samāveṣṭya vṛṣakuṃbhaṃ ca tatpaṭam|| triśūlena samāyuktaṃ maṅgalāṅkara śobhitam| dhāma pradakṣiṇavaśānnītvā daṇḍasya sannidhim||

red the auspiciousness of the day selected, the Guru should perform abhyukshna(a mode of sprinkling) and other related rituals with the recital of astra mantra. He should cover the pole with bunches of darbhas. Then he should lift up the vrushabha-kumbha and vrushabha-flag and along with trident (astra raja) and auspicious fresh sprouts, he should come around the temple in clockwise direction and reach the place where the pole has been installed.

आधाराख्यं अनन्तं तु कूर्मे तु विनिवेशयेत्।। कोणमध्ये च धर्मादीन् अधर्मादीन् प्रकल्पयेत्॥ दलेष्वष्टसु वामाद्याः कर्णिकायां मनोन्मनीम्। दण्डे सदाशिवं चेष्ट्वा गन्धपुष्पादिभिः क्रमात्॥ त्रिवर्ग सहिता सा च स्नपनोक्त विधानतः।।

ādhārākhyaṃ anantaṃ tu kūrme tu viniveśayet|| koṇamadhye ca dharmādīn adharmādīn prakalpayet|| daleṣvaṣṭasu vāmādyāḥ karṇikāyāṃ manonmanīm| daṇḍe sadāśivaṃ ceṣṭvā gandhapuṣpādibhiḥ kramāt|| trivarga sahitā sā ca snapanokta vidhānataḥ||

On the tortoise-base, he should worship Adhara Sakti' and the ananta asana' and worship dharma and others, adharma and others in the corners and in between the corners. He should worship Vama and other Saktis in the eight petals and Manonmani at the pericarp. And he should worship Sadasiva in the pole. Such worship should be done in orderly way with perfumes, flowers and other substances. This worship is associated with three items – padya, acamana and arghya – as detailed in the section dealing with snapana'.

बध्वा वृषपटं रज्वा वृषगायत्रि मन्त्रतः॥ क्षुद्रघण्टा समायोज्य शस्त्रमन्त्रमनुस्मरन्। कुंभाद्वीजं समादाय वृषरूपंस्मरन् गुरुः॥ वृषेन्द्र हृदये न्यस्त्वा गन्धपुष्पादिभिर्यजेत्। आरोपयेषं शीघ्रं वृषमूलेन देशिकः॥

badhvā vṛṣapaṭaṃ rajvā vṛṣagāyatri mantrataḥ|| kṣudraghaṇṭā samāyojya śastramantramanusmaran| kuṃbhādvījaṃ samādāya vṛṣarūpaṃsmaran guruḥ|| vṛṣendra hṛdaye nyastvā gandhapuṣpādibhiryajet| āropayeṣaṃ śīghraṃ vṛṣamūlena deśikaḥ||

Having fastened the bull-flag with the rope with the recital of the vrushabha-gayatri mantra, the Guru should tie up a small bell with the flag, reciting the astra mantra. Contemplating on the form of the Bull, he should collect the seeds from the kumbha and place them at the heart of the Bull and worship him with perfumes, flowers and other materials. Then, the Guru should quickly raise the flag with the recital of the mula mantra pertaining to the Bull.

आदौ स्पृष्ट्वा स्वयं चान्यं प्रेरयेद्रोहणाय च। अधोमुखे वृषे राज्ञश्शान्तिर्भूम्यां विशेषतः॥ पटोर्ध्वगे वृषे राज्ञो जयो देवादि तृप्तये। आप्येन्दु शर्व पूर्वासु ध्वजस्य गमनं शुभम्॥ क्षेमारोग्य जयाः पुष्टिः क्रमेण फलमीरितम्।

ādau spṛṣṭvā svayaṃ cānyaṃ prerayedrohaṇāya ca| adhomukhe vṛṣe rājñaśśāntirbhūmyāṃ viśeṣataḥ|| paṭordhvage vṛṣe rājño jayo devādi tṛptaye| āpyendu śarva pūrvāsu dhvajasya gamanaṃ śubham|| kṣemārogya jayāḥ puṣṭiḥ krameṇa phalamīritam|

First, the Guru himself should raise the flag and then direct other competent person to complete the raising of the flag. If the Bull faces downwards, it indicates that peace would prevail in the country and in the world. If the bull-flag flutters upwards, the ruler would gain victory and all the Devas would be much pleased. It would be very auspicious, if the bull-flag flutters in the west, north, north-east and east indicating the welfare of the people, health, victory and abundant growth of good resources respectively.

तापो मृत्युर्महारोगो वह्निकोणात्फलं भवेत्॥ वायौ भयं विजानीयात् पुच्छेप्येवं फलं भवेत्। आरोहेण निरुद्धे चेत् पटे देशिक दोषतः॥ दोषशान्तिं तदा कुर्यात् बहुरूप मनुस्मरन्। शतमष्टोत्तरं ब्रह्म समिदाज्यान्न संयुतम्॥

tāpo mṛtyurmahārogo vahnikoṇātphalaṃ bhavet|| vāyau bhayaṃ vijānīyāt pucchepyevaṃ phalaṃ bhavet| āroheṇa niruddhe cet paṭe deśika doṣataḥ|| doṣaśāntiṃ tadā kuryāt bahurūpa manusmaran| śatamaṣṭottaraṃ brahma samidājyānna saṃyutam||

If the flag flutters in the south-east, it indicates the occurrence of extreme miseries, untimely death and severe he north-west, it indicates the sudden and unexpected occurrence of fear among the beings. Even from the fluttering of the tail-part, such results may be inferred. If the flag gets arrested while being raised above due to some defects committed by the Guru, he should perform the expiatory fire-ritual to alleviate the evil effects. He should offer the recommended libations for 108 times with the recital of aghora-astra mantra, associated with faggots, clarified butter and cooked rice.

बृषकुंभस्थ तोयेन प्रोक्षयेद्दण्ड मूलकम्। वृषविद्येश्वरानष्टौ पूर्वादिषु दलेषु च। तत्तत्तोयैर्दलानष्टौ क्रमेण प्रोक्षयेद्रुः। गन्धपुष्पादिनाभ्यर्थ्य मुद्रान्नं विनिवेदयेत्॥

bṛṣakuṃbhastha toyena prokṣayeddaṇḍa mūlakam| vṛṣavidyeśvarānaṣṭau pūrvādiṣu daleṣu ca| tattattoyairdalānaṣṭau krameṇa prokṣayedruḥ| gandhapuṣpādinābhyarthya mudrānnaṃ vinivedayet||

The Guru should sprinkle the consecrated water contained in the vrushabha-kumbha over the base of the flag-pole and similarly he should sprinkle the consecrated water contained in the eight kalasas pertaining to the Vidyesvaras of the Bull over the eight petals in the due order. Having worshipped with perfumes, flowers and other materials, he should offer the cooked rice mixed with the powder of mudga, as naivedya.

Paṭala 6 — महोत्सव विधिः (part 2/6)

पुण्याह कालादारभ्य यावन्नैवेद्य दानकम्। सर्वातोद्य समायुक्तं गानध्वनि समन्वितम्॥ चतुर्दिङ्गर्तनं कुर्याद् विशेषाच्छुद्ध नर्तनम्। अतः प्रभृति तीर्थान्तं अवरोहा वसानकम्॥ एककालं त्रिकालं वा द्विकालं पूजयेद्वषम्।

puṇyāha kālādārabhya yāvannaivedya dānakam| sarvātodya samāyuktaṃ gānadhvani samanvitam|| caturdiṅgartanaṃ kuryād viśeṣācchuddha nartanam| ataḥ prabhṛti tīrthāntaṃ avarohā vasānakam|| ekakālaṃ trikālaṃ vā dvikālaṃ pūjayedvaṣam|

Starting from the declaration of auspicious day up to the offering of naivedya , all the activities should be done with the accompaniment of the sounding of all musical instruments, rendering of songs set to various musical flows and such others. In all the four directions, there should be dance-performance, especially the dance known as “suddha nrutta'. Starting from this activity up to the immersion in the sacred water(tirthotsava), the Guru should worship the Vrushabhadeva daily in one session, two or three sessions .

यत्रैतत् क्रियते राष्ट्रे ध्वजयष्टि निवेशनम्॥ नाकालमृत्युस्तत्रास्ति नालक्ष्मीः पापकृत्स्वपि। नोपसर्गभयं तत्र न परागमविभ्रमः॥ विपरीता न मतयो रोगिणामपि भूयसा। स्वकालवर्षी पर्जन्यः सुभिक्षं विजयी नृपः॥ शान्तानि सर्वपापानि पयस्विन्यः पयोभृतः। कृतघ्ने ब्रह्महा गोप्नो दृष्ट्वा ध्वज निवेशनम्॥ प्राप्नोति पापनिर्मोक्षं मखकर्तुः कुलद्वयम्।

yatraitat kriyate rāṣṭre dhvajayaṣṭi niveśanam|| nākālamṛtyustatrāsti nālakṣmīḥ pāpakṛtsvapi| nopasargabhayaṃ tatra na parāgamavibhramaḥ|| viparītā na matayo rogiṇāmapi bhūyasā| svakālavarṣī parjanyaḥ subhikṣaṃ vijayī nṛpaḥ|| śāntāni sarvapāpāni payasvinyaḥ payobhṛtaḥ| kṛtaghne brahmahā gopno dṛṣṭvā dhvaja niveśanam|| prāpnoti pāpanirmokṣaṃ makhakartuḥ kuladvayam|

In a country where such flag is raised up to the yashti level of the flag-pole, there will not occur untimely death and scarcity and poverty will not occur even to those who have committed heinous sins. There will not be natural calamities, invasion by the enemies and mental confusion. There will not be distorted , confused and differing opinions between the people. Those who have been affected with diseases would regain their health and attain auspicious state. The clouds will shower rains in appropriate seasons, without fail. There will be abounding resources and wealth. The Ruler will be always victorious. All the evil and sinful deeds will fade away, giving room for peace and happiness. The cows will yield abundant milk. Those who have committed the sin of forgetting the good deeds done to them by others, those who have committed the sin of killing the brahmins, cows and such others become free from the effects of such sinful deeds, once if they see the ceremony of raising of the festival-flag. The two lineages (paternal and maternal of the Master who arranges for such yajna of flag-hoisting festival are greatly blessed.

भेरी संताडनं रात्रौ कर्तव्यं तु यथाविधि॥ स्थण्डिलद्वितयं कुर्याद् देवदेवस्य सन्निधौ। षडुत्थमासनं कुर्याच्छुले भेर्यो गुरूत्तमाः॥ एकत्र विन्यसेच्छूलं भेरी तत्सन्निधौ न्यसेत्। पूर्वापरायतां पूर्वस्थितं दक्षाननान्वितम्॥

bherī saṃtāḍanaṃ rātrau kartavyaṃ tu yathāvidhi|| sthaṇḍiladvitayaṃ kuryād devadevasya sannidhau| ṣaḍutthamāsanaṃ kuryācchule bheryo gurūttamāḥ|| ekatra vinyasecchūlaṃ bherī tatsannidhau nyaset| pūrvāparāyatāṃ pūrvasthitaṃ dakṣānanānvitam||

The ‘beating of the drum’ should be done in the night according to the directions set forth in the Agama. Two sthandilas should be designed in front of main shrine of the Supreme Lord. O, the foremost among the twice-born Sages!, the Guru should conceive the sixfold seat(constituted by ananta, dharma, jnana, vairagya, aisvarya and padma) on each sthandila and worship it. In one sthandila he s and in another, the drum, in front of the trident. The trident should be in the back and the drum, in front of the trident. The drum should be facing the south.

100-103

पुण्याहं वाचयित्वादौ त्रिशूले देवता न्यसेत्। मध्यपत्रे भवेद्रो ब्रह्मा दक्षिणपत्रके॥ वामे विष्णुस्समावाह्यः पालिकायां तु पार्वती। सेनानीः कुंभदेशे तु तदास्ये विघ्नराजकः॥ दण्डाग्रे मदनो ज्ञेयो भास्करो दण्डमध्यमे। दण्डमूले तु चण्डेशो लक्ष्मीः पूर्व दलाग्रके॥ मातरस्सप्त दक्षे तु ज्येष्ठा पश्चिम दिग्दले। कात्यायनी तु कौबेर्यो शूल मूले मता इमे॥ रुद्रार्कवसवोऽश्विन्यावष्टा दशगणाश्च ये।। तानाहूयाशिषश्चोक्वा भेय तद्देवता न्यसेत्॥

puṇyāhaṃ vācayitvādau triśūle devatā nyaset| madhyapatre bhavedro brahmā dakṣiṇapatrake|| vāme viṣṇussamāvāhyaḥ pālikāyāṃ tu pārvatī| senānīḥ kuṃbhadeśe tu tadāsye vighnarājakaḥ|| daṇḍāgre madano jñeyo bhāskaro daṇḍamadhyame| daṇḍamūle tu caṇḍeśo lakṣmīḥ pūrva dalāgrake|| mātarassapta dakṣe tu jyeṣṭhā paścima digdale| kātyāyanī tu kauberyo śūla mūle matā ime|| rudrārkavasavo'śvinyāvaṣṭā daśagaṇāśca ye|| tānāhūyāśiṣaścokvā bheya taddevatā nyaset||

Having declared the auspiciousness of the day and time(punyaha vacana), the Guru should invoke the presence of various Deities in various parts of the Astra Raja. In the central spike is Rudra; in the right spike is Brahma; in the left spike is Vishnu. Parvati is present on the plank (below the spikes). Skanda is present on the kumbha; Vignnaraja is present on the upper part of the kumbha. Manmatha is present on the top of the main rod. Sun is in the middle of the rod. Candesa is at the is present in the front part of the east petal. Saptamatrus are in the front part of the south petal. Jyeshtha is in the front part of the west petal. Katyayani is in the front part of the north petal. 11 Raudras, 12 Adityas, 8 Vasus, 2 Asvins and 18 Ganas are present at the base of the trident. Having invoked the vibrant presence of all these Deities and having spoken the words of benediction and good wishes for them, the Guru should invoke the presence of the concerned Deities in the bheri(drum).

104-106

भेरी वस्त्रेण संवेष्ट्य मध्ये रुद्रं समर्चयेत्। ब्रह्माणं दक्षिणे वझे विष्णु वाममुखे यजेत्॥ वलये दक्षिणे सूर्य इतरे चन्द्रमर्चयेत्। सप्तकीलेषु मातृश्च नवकीले नवग्रहान्॥ रुद्रांस्तत्संख्यके न्यस्त्वा चर्मसूत्रेषु वासुकीम्। प्रहरे षण्मुखं पूर्वं मस्तकेऽभ्यर्चयेत् क्रमात्॥

bherī vastreṇa saṃveṣṭya madhye rudraṃ samarcayet| brahmāṇaṃ dakṣiṇe vajhe viṣṇu vāmamukhe yajet|| valaye dakṣiṇe sūrya itare candramarcayet| saptakīleṣu mātṛśca navakīle navagrahān|| rudrāṃstatsaṃkhyake nyastvā carmasūtreṣu vāsukīm| prahare ṣaṇmukhaṃ pūrvaṃ mastake'bhyarcayet kramāt||

Having covered the drum with new cloth, the Guru should worship Rudra present in the middle of the face of the drum; Brahma in the right side of the face and Vishnu in the left side of the face. On the right side of the ring, he should worship Surya and on the left side of the ring, he should worship Candra. Seven Matrus should be worshipped in the set of seven wedges. The nine Grahas(presiding Deities of the planets) should be worshipped in the set of nine wedges. All the 11 Rudras should the place covered by the wedges. Shanmukha(the six-faced from of Skanda) should be worshipped in the beating stick. Starting from the east, all the faces should be specially worshipped in due order.

107-108

गन्धपुष्पादिभिर्देव्यैः नैवेद्यान्तैः पृथक् हृदा। भेर्यास्सन्ताडनं कुर्याद् अस्त्रमन्त्र मनुस्मरन्। एकप्रहारतः पूर्वं द्वितीयां द्विप्रहारतः। तृतीयं त्रिप्रहारेण त्रयं वैकप्रहारतः॥

gandhapuṣpādibhirdevyaiḥ naivedyāntaiḥ pṛthak hṛdā| bheryāssantāḍanaṃ kuryād astramantra manusmaran| ekaprahārataḥ pūrvaṃ dvitīyāṃ dviprahārataḥ| tṛtīyaṃ triprahāreṇa trayaṃ vaikaprahārataḥ||

The Guru should worship each Deity with sandal, flowers and other substances and perform the rituals up to naivedya, with the recital of hrudaya mantra. Then , he should beat the drum rhythmically, reciting the astra mantra. First time, one beat; second time, two beats; and the third time, three beats. Or, he may beat the drum three times , at the beginning itself.

109-110

सन्ताड्य वादकं प्रोक्ष्य मन्त्रं पञ्चाक्षरं स्मरन्। वस्त्रं गन्धं च माल्यं च सोत्तरीयं ससूत्रकम्॥ तद्धस्ते कुसुमं दद्यात् तन्मन्त्रं समनुस्मरन्। भेर्यो पुष्पं विनिक्षिप्य देशिकानुज्ञया तदा॥ भेरीं स्कन्धे समारोप्य वादयेत् सर्वतालवित्।।

santāḍya vādakaṃ prokṣya mantraṃ pañcākṣaraṃ smaran| vastraṃ gandhaṃ ca mālyaṃ ca sottarīyaṃ sasūtrakam|| taddhaste kusumaṃ dadyāt tanmantraṃ samanusmaran| bheryo puṣpaṃ vinikṣipya deśikānujñayā tadā|| bherīṃ skandhe samāropya vādayet sarvatālavit||

Having given three strikes with the bunch of darbha to the person appointed for beating the drum, the Guru should sprinkle the consecrated water over him with the recital of five-syllabled mantra and offer to him new cloth, sandal, flowers and garlands, upper garment along with the sacred thread. He should place a flower in his right hand, with the recital of hrudaya mantra. Having placed a flower on the drum, the Guru should lift the drum and place it on the arms of the drummer. With the permission given by the Guru, the drummer who has known well the system of beats, should beat the drum.

111-114

गान्धारादि स्वरोपेतं समतालादि तालकम्॥ गीतनृत्त समायुक्तं अन्नलिङ्ग समायुतम्। प्रतिमा सहितं वापि चण्डेश्वरयुतं तु वा॥ संगृहीत्वाख राजानं वितानश्छत्र संयुतम्। धूपदीपादि समायुक्तं घण्टाराव समन्वितम्॥ प्रविश्य नागराचं तु ब्रह्मस्थानादितः क्रमात्। इन्द्रस्थानादितो वापि बलिं दद्यात् स्वनामतः॥

gāndhārādi svaropetaṃ samatālādi tālakam|| gītanṛtta samāyuktaṃ annaliṅga samāyutam| pratimā sahitaṃ vāpi caṇḍeśvarayutaṃ tu vā|| saṃgṛhītvākha rājānaṃ vitānaśchatra saṃyutam| dhūpadīpādi samāyuktaṃ ghaṇṭārāva samanvitam|| praviśya nāgarācaṃ tu brahmasthānāditaḥ kramāt| indrasthānādito vāpi baliṃ dadyāt svanāmataḥ||

The Astra Raja(the specific Trident meant for the grand festival) should be taken in proce associated with the icon of the Lord or Candesvara, with the accompaniment of musical rendering set in gandhara and other melodious flows(ragas) and musical beats such as sama-tala and others, recital of musical songs, dance performance, linga designed with cooked rice(anna linga), canopy, festival umbrella, incense, lights and related materials, sounding of the bells and such others. Having proceded from the brahmasthana of the temple, the procession should come out and enter the royal streets of the city in due order. Bali may be offered starting from the east, in all directions with the mantra pertaining to each directional Deity.

115-118

बलिदानावसाने तु तालस्वर समायुतम्। नर्तनेन समायुक्तं कारयेत् स्वस्वदिक्षु च। ब्रह्मणि ब्रह्मतालं स्यात् मेघराग स्वरान्वितम्। समतालं च गान्धारं कोल्लिबद्धावणं ततः॥ भृङ्गिणी कौशिकं नट्टभाषया मल्ल तालकम्। श्रीकामरं नवाख्येन तक्वेश्या बलितालकम्॥ कोटिकं तर्करागेण शालापण्या तु ढक्करी। पूर्वादि दिक्षु संयोज्यं पूर्व तालं यथा तथा॥

balidānāvasāne tu tālasvara samāyutam| nartanena samāyuktaṃ kārayet svasvadikṣu ca| brahmaṇi brahmatālaṃ syāt megharāga svarānvitam| samatālaṃ ca gāndhāraṃ kollibaddhāvaṇaṃ tataḥ|| bhṛṅgiṇī kauśikaṃ naṭṭabhāṣayā malla tālakam| śrīkāmaraṃ navākhyena takveśyā balitālakam|| koṭikaṃ tarkarāgeṇa śālāpaṇyā tu ḍhakkarī| pūrvādi dikṣu saṃyojyaṃ pūrva tālaṃ yathā tathā||

At the end of the offering of the bali, dance should be performed with the accompaniment of musical beats and musical notes pertaining to each direction. In the brahma-sthana, brhama-tala and megharaga; in the east, sama-tala and gandhara-raga; in the south-east, baddhavana-tala and kolli-raga; in the south, bhringini-tala and kausika-raga; in the south-west, malla-tala and nattabhashya-raga; in the west, navakhya-tala and srikamara-raga; in the north-west, bali-tala and takkesi-raga; in the north, kotika-tala and tarkaraga-raga; in the north-east, dhakkari-tala and salapani-raga. The system of tala should be maintained as it was maintained in the previous years.

119-121

ध्वजारोहण पूर्वं स्यादुत्सवं त्रिगुणे दिने। भेरी ताडन पूर्वं चेत् तद्दिनाद् द्विगुणे मतम्॥ देवस्य सन्निधौ कृत्वा स्थण्डिलानां चतुष्टयम्। न्यस्त्वास्त्रमूर्ति आदौ तु तद्ग्रे विन्यसेत् पटम्॥ तदये वृषकुम्भः स्याद् वृषविद्येश्वरान्वितः। तद्ग्रे विन्यसेद्धेरीं सर्वलक्षण संयुताम्॥

dhvajārohaṇa pūrvaṃ syādutsavaṃ triguṇe dine| bherī tāḍana pūrvaṃ cet taddinād dviguṇe matam|| devasya sannidhau kṛtvā sthaṇḍilānāṃ catuṣṭayam| nyastvāstramūrti ādau tu tadgre vinyaset paṭam|| tadaye vṛṣakumbhaḥ syād vṛṣavidyeśvarānvitaḥ| tadgre vinyaseddherīṃ sarvalakṣaṇa saṃyutām||

If the grand festival is to be commenced prceded by the flag-hoisting, the concerned activities should be commenced three days before the day fixed for the immersion in the sacred water(tirthotsava). If it is to be commenced preceded by beating of the drum(bheri), the activities should be commenced two days before the tirthotsava. For that, four sthandilas should be designed in front of the main shrine of the Lord. The 'Astra Raja' should be placed in the first sthandila. In the second sthandila in front of the first one, the flag-cloth should be placed. Vrusha-kumbha should be placed in the third sthandila in front of he second one. The Bheri(drum) asoociated with all characteristic lineaments should be placed in the fourth sthandila in front of the third one.

122-125

क्रमेणैतान् समभ्ययं गन्धपुष्पादिभिः क्रमात्। भेरी कुम्भान्तरे होमं स्थण्डिले कल्पयेत्तु वा॥ प्रागुक्त विधिना चेष्ट्वा तत्त्वादीन् विनिवशयेत्। त्रिशूले देवताह्वानं कृत्वा प्रागुक्त वर्मना॥ भेरीं सन्ताड्य संग्राह्य त्रिशूलं वृषभान्वितम्। अन्नलिङ्ग समायुक्तं सर्वातोद्य समन्वितम्॥ ग्राम प्रदक्षिणं कृत्वा देवतावाहनान्वितम्। बलिप्रदान कालान्ते ध्वजस्थानं प्रविश्य च॥

krameṇaitān samabhyayaṃ gandhapuṣpādibhiḥ kramāt| bherī kumbhāntare homaṃ sthaṇḍile kalpayettu vā|| prāgukta vidhinā ceṣṭvā tattvādīn vinivaśayet| triśūle devatāhvānaṃ kṛtvā prāgukta varmanā|| bherīṃ santāḍya saṃgrāhya triśūlaṃ vṛṣabhānvitam| annaliṅga samāyuktaṃ sarvātodya samanvitam|| grāma pradakṣiṇaṃ kṛtvā devatāvāhanānvitam| balipradāna kālānte dhvajasthānaṃ praviśya ca||

Having worshipped all these in the same order with sandal, flowers and other materials in a systematic way, the Guru should perform the fire-ritual in a sthandila designed between the drum and the kumbha. He should worship the fire accoding to the directions given earlier and invoke the presence of tattvas and others. He should invoke the presence of the concerned Deities in the Astra Raja as directed before and beat the drum. Then he should bring it near the Astra Raja and the Bull. Being associated with anna-linga and being accompanied with the sounding of the musical instruments, he should take them in procession around the village in clockwise direction. Then , with the invocation of the concerned Deities, he should offer ‘balis' to them and at the end he should come back to the place where the flag-mast has been installed.

126-127

ध्वजस्यारोहणं कुर्यात् प्रागुक्त विधिना गुरुः। रात्रावेतत् समुद्दिष्टं भेरीताडन पूर्वकम्॥ ध्वजस्य भ्रमणम् चाह्नि कुर्याद्वा संस्कृतस्य च। देवताह्वान काले तु वर्जयेद् वृषभ भ्रमम्॥

dhvajasyārohaṇaṃ kuryāt prāgukta vidhinā guruḥ| rātrāvetat samuddiṣṭaṃ bherītāḍana pūrvakam|| dhvajasya bhramaṇam cāhni kuryādvā saṃskṛtasya ca| devatāhvāna kāle tu varjayed vṛṣabha bhramam||

Then, the Guru should perform the raising of the flag(dhvaja arohana) according to the directions set forth earlier. This should be done in the night preceded by the beating of the drum. The procession of the flag aorund the village may be done in the daytime after purifying and worshipping the flag. He should avoid the procession of the Bull during the time when the Deities are being invoked.

128-131

ततोऽङ्करार्पणं रात्रौ यागारम्भदिने मतम्। तदर्थं अङ्करं कुर्यात् तत्पूर्वे वर्जयेत्तु वा॥ ग्रामप्रदक्षिणं तीर्थाङ्करस्यावश्यकं मतम्। अन्येषामपि सर्वेषां कारयेत् वर्जयेत्तु वा॥ अङ्कुरार्पणपूर्वं तु सायाह्न समये मृदम्। संगृह्य वापयेद्रात्रौ बीजान्यङ्कर सिद्धये॥ तद्दिने चैतदिष्टं स्याङ्गेरी ताडन पूर्वकम्। अन्यत्सर्वं समुद्दिष्टं अङ्कुरार्पण पूर्वके॥

tato'ṅkarārpaṇaṃ rātrau yāgārambhadine matam| tadarthaṃ aṅkaraṃ kuryāt tatpūrve varjayettu vā|| grāmapradakṣiṇaṃ tīrthāṅkarasyāvaśyakaṃ matam| anyeṣāmapi sarveṣāṃ kārayet varjayettu vā|| aṅkurārpaṇapūrvaṃ tu sāyāhna samaye mṛdam| saṃgṛhya vāpayedrātrau bījānyaṅkara siddhaye|| taddine caitadiṣṭaṃ syāṅgerī tāḍana pūrvakam| anyatsarvaṃ samuddiṣṭaṃ aṅkurārpaṇa pūrvake||

On the day in which the worship of yagasala commences, the offering of sprouts' should be performed in the night. The seeds should be deposited in the vessel for the sprouting of fresh shoots prior to that day or such activity may be left out in the previous day. Circumambulation aroud the village should be essentially done for the sake of 'tirtha-ankura' (gerimnation in view of the immersion in the sacred river or tank). For all these activities, such germination ceremony may or may not be performed. Before the performance of ankura arpana' (offering of fresh sprouts), earth should be collected from the recommended places and the Guru should sow the seeds to cause the shooting of fresh sprouts. In the case of the festival which commences preceded by the beating of the drum, such activity should be done in the same day. In the case of festival which commences preceded by the offering of sprouts, all other acitivities should be carried out as told eariler.

132-133

तद्रात्रावेव कर्तव्यो यागारम्भश्शिवस्य तु। केत्वङ्कुरो नवाहे स्यात् सप्ताहे चोत्सवाङ्कुरः॥ एवं निश्चित्य पूर्वेद्युरस्त्रराजं तु वार्चयेत्। यागशालां ततः कुर्यादग्रे वा त्वग्रपार्श्वयोः॥

tadrātrāveva kartavyo yāgārambhaśśivasya tu| ketvaṅkuro navāhe syāt saptāhe cotsavāṅkuraḥ|| evaṃ niścitya pūrvedyurastrarājaṃ tu vārcayet| yāgaśālāṃ tataḥ kuryādagre vā tvagrapārśvayoḥ||

The activities concerned with the commencement of yagasala-worship meant for Siva should be performed in the same night. The sprouting related to the flag-hoisting should be done in the ninth day prior to the tirtha-festival. The sprouting related to the main festival should be performed in the seventh day prior to the tirtha-festival. Having ascertained in this way, the Guru should worship the Astra-raja in the previous day. Then he should construct the yagasala either in front of the front hall or in one of the sides of the front hall.

134-136

वामेऽवामे तथा पञ्चशालानां इष्टदेशके। मध्यागारे विशेषेण पञ्चहस्त प्रमाणतः॥ एकहस्त विवृद्ध्या तु तिथिहस्त समावधिः। पङ्कित्रय समायुक्तां पञ्चपङ्कि समन्विताम्॥ समान पङ्कयो वा स्युर्मात्रादेकांश वर्धनात्। नवाझुलान्त मानेन त्वधिकाः पञ्चपङ्ख्यः॥

vāme'vāme tathā pañcaśālānāṃ iṣṭadeśake| madhyāgāre viśeṣeṇa pañcahasta pramāṇataḥ|| ekahasta vivṛddhyā tu tithihasta samāvadhiḥ| paṅkitraya samāyuktāṃ pañcapaṅki samanvitām|| samāna paṅkayo vā syurmātrādekāṃśa vardhanāt| navājhulānta mānena tvadhikāḥ pañcapaṅkhyaḥ||

Either in the left or right side of the front hall or in a place located in one of the five enclosures(prakaras) the yagasala may be constructed as desired by the chief sponsor or the Acharya. It is good to have it constructed in the middle enclosure. The yagasala may be built in such a way that its side measures 5 hastas. Increasing this measure by one hasta each time, the side may be with a maximum length of 15 hastas. The yagasala may be built so as to be with 3 rows or 5 rows. The rows may be with equal width or the width of each successive row may be increased from one angula to nine angulas. The five rows may be designed in this way.

137-139

एकपञ्जियुतां वापि चतुर्दार महीयसीम्। एकद्वार युतां वापि मण्डपाकार संस्थिताम्॥ शालाकूट निभां वापि नवपञ्चाग्नि संयुताम्। एकाग्नि सहितां वापि वितानध्वज संयुताम्॥ दर्भमाला समायुक्तां मुक्तादाम प्रलम्बिताम्। नालिकेर फलोपेतां सर्वमण्डन मण्डिताम्॥

ekapañjiyutāṃ vāpi caturdāra mahīyasīm| ekadvāra yutāṃ vāpi maṇḍapākāra saṃsthitām|| śālākūṭa nibhāṃ vāpi navapañcāgni saṃyutām| ekāgni sahitāṃ vāpi vitānadhvaja saṃyutām|| darbhamālā samāyuktāṃ muktādāma pralambitām| nālikera phalopetāṃ sarvamaṇḍana maṇḍitām||

Even if it is with single row, it is highly recommended that it should be provided with four entrances. Or, it may be with only one entrance. Its roof may be in the shape of a pavilion, sala' (elongated hall) or *kuta'(square hall). It should be provided with 9 fire-pits or only one fire-pit. Such yagasala should h canopy, flags, darbha-rows, garland of pearls, bunches of coconut fruits and such other auspicious materials. It should be beautified with all kinds of decorative elements.

140-142

मध्यमे वेदिकोपेतां वसुमात्र प्रमाणतः। एकाङ्गुल विवृद्ध्याष्टाविंशत्यङ्गुलकावधिः॥ वेदिकोत्सेध उद्दिष्टो विस्तारस्य त्रिभागतः। अथवा पङ्किमानेन चोपवेदी समन्विताम्॥ मुष्टिरनिमितं कुण्डं करमानं तु वा भवेत्। युगात्रं वर्तुलं वापि त्रिमेखल समन्वितम्॥

madhyame vedikopetāṃ vasumātra pramāṇataḥ| ekāṅgula vivṛddhyāṣṭāviṃśatyaṅgulakāvadhiḥ|| vedikotsedha uddiṣṭo vistārasya tribhāgataḥ| athavā paṅkimānena copavedī samanvitām|| muṣṭiranimitaṃ kuṇḍaṃ karamānaṃ tu vā bhavet| yugātraṃ vartulaṃ vāpi trimekhala samanvitam||

At the center of the yagasala, there should be an altar with a measure of 8 modules. This measure may be increased up to 28 angulas, increasing the measure by one angula each time. The height of the altar should be three parts out of four parts of its width or its height may be decided so as to be in propotion to the width of the rows. Such altar should be provided with a fitting sub-pedestal. The fire-pit may be with a width of one fist, one aratni or one hasta. It may be square or circular in shape and it should be associated with three steps(girdles).

143-144

मण्डपे मालिकादौ वा कुर्याद्यागाधिवासनम्। एवं सर्वं च संपाद्य शिल्पिमोचनं आचरेत्॥ पुण्याहं वाचयित्वान्ते वास्तुहोमं समाचरेत्। भूपरिग्रहणं वापि सर्वावर शिरोयुतम्॥

maṇḍape mālikādau vā kuryādyāgādhivāsanam| evaṃ sarvaṃ ca saṃpādya śilpimocanaṃ ācaret|| puṇyāhaṃ vācayitvānte vāstuhomaṃ samācaret| bhūparigrahaṇaṃ vāpi sarvāvara śiroyutam||

The Guru should be on fast during that night, remaining in the front hall of the main shrine or in the enclosure associated with rows of various shrines. Having arranged for all these requirements, he should send off the silpi with due honours. Then he should declare the auspiciousness of the selected day and time(punayaha vacanam) and at the end he should perform the 'vastu homa'. Cosequently, he should perform the rituals concerened with the acquiring of the selected ground(bhu parigraha) which is considered to be the most important aspect of all the yajnas.

145-148

स्थण्डिलं वेदिका मध्ये कुर्याल्लक्षण संयुतम्। द्रोणाद्रोण विवृद्ध्या तु नवद्रोणावसानकम्॥ तदर्ध तण्डुलोपेतं तदर्घ तिलसंयुतम्। तद्वल्लाज समोपेतं मध्यमे नलिनं लिखेत्॥ विचित्र कर्णिकोपेतं प्रज्वलद्दलशोभितम्। तिललाजादि रेखाढ्यं दर्भवेष्टन संयुतम्॥ पञ्चाद्येक विवृद्ध्या तु तत्त्व दर्भान्त संख्यया। तन्मध्ये स्थापयेत् कुम्भं शिवाख्यं वर्धनीयुतम्॥

sthaṇḍilaṃ vedikā madhye kuryāllakṣaṇa saṃyutam| droṇādroṇa vivṛddhyā tu navadroṇāvasānakam|| tadardha taṇḍulopetaṃ tadargha tilasaṃyutam| tadvallāja samopetaṃ madhyame nalinaṃ likhet|| vicitra karṇikopetaṃ prajvaladdalaśobhitam| tilalājādi rekhāḍhyaṃ darbhaveṣṭana saṃyutam|| pañcādyeka vivṛddhyā tu tattva darbhānta saṃkhyayā| tanmadhye sthāpayet kumbhaṃ śivākhyaṃ vardhanīyutam||

The Guru should design a sthandila over the mid-region of the altar so as to be associated with essential features pertaining to such a sthandila. Paddy, rice, parched paddy, sesame and such other grains should be used for designing the sthandila. The measure of paddy may be from one drona to nine dronas, increasing the measure by one dorna each time. The measure of rice should be half the measure of the paddy taken. The measure of sesame should be half the measure of rice. The measure of parched rice should be the same as that of sesame. He should depict a lotus flower at the center of the sthandila so as to be associated with a pericarp set in variegated colors and with lustrous petals. The sthandila should appear charmingly with numerous lines designed with sesame and parched rice and it should be well covered with darbhas. Darbhas whose number may be from 5 to 36 should be strewn over it and the Guru should place the siva-kumbha associated with vardhani-kumbha at the center of the darbha-spread.

149-150

अष्टविद्येश्वरोपेत कुम्भावरण संयुतम्। सर्वे ससूत्र वस्त्राढ्या हेमपङ्कज भूषिताः॥ सापिधानास्सकूर्चाश्च पक्वबिल्व फलप्रभाः। स्नपनाध्याय संसिद्ध प्रमाणेन समन्विताः॥

aṣṭavidyeśvaropeta kumbhāvaraṇa saṃyutam| sarve sasūtra vastrāḍhyā hemapaṅkaja bhūṣitāḥ|| sāpidhānāssakūrcāśca pakvabilva phalaprabhāḥ| snapanādhyāya saṃsiddha pramāṇena samanvitāḥ||

These two (siva kumbha and vardhani) should be surrounded by eight kalasas meant for the eight Vidyesvaras. All the kalasas should be wound around with suitable thread and covered with new cloth. They should be adorned with lotus flower made of gold. Each kalasa should be with a lid and specially designed darbha-bunch(kurcha) and with a bightness comparable to the resplendence of a well-ripe 'bimba' fruit. All the kaasas should be with proportionate measures prescribed in the chapter dealing with snapana'.

151-153

शिवाख्ये नवरत्नं स्याद्वर्धन्यां पञ्चरत्नकम्। लोकेशादिषु हेमानि क्षिपेद्वाह्यघटेष्वपि॥ आढ्येनैवं प्रकर्तव्यं वस्त्रयुग्मं च मध्यमे। तोरणद्वार कुम्भांश्च लोकपाल घटानपि॥ हित्वा विद्येश सहितं शिवशक्ति समन्वितम्। मङ्गलाष्टक संयुक्तं दशास्त्र विनिवेशयेत्॥

śivākhye navaratnaṃ syādvardhanyāṃ pañcaratnakam| lokeśādiṣu hemāni kṣipedvāhyaghaṭeṣvapi|| āḍhyenaivaṃ prakartavyaṃ vastrayugmaṃ ca madhyame| toraṇadvāra kumbhāṃśca lokapāla ghaṭānapi|| hitvā vidyeśa sahitaṃ śivaśakti samanvitam| maṅgalāṣṭaka saṃyuktaṃ daśāstra viniveśayet||

The Guru should place the nine gems into the siva-kumbha and five gems into the vardhani-kumbha. Into the other kalasas meant for the directional Deities and others kept outside the Vidyesvara kumbhas, he should place the coins and sheets made of gold. This kind of placing the gems and gold should be essentially done by those who are very rich. For the kalasas kept in the middle, two clothes should be offered. Leaving out the kalasas kept in the sides of the entrance adorned with festoons (torana) and kept for the lokapalas, two clothes should be offered to the Vidyesvara-kalasas, Siva-kalasa and Vardhani. The Guru should place the ten weapons along with the eight auspicious insignia in the appropriate locations of the yagasala.

154-156

एवं संपाद्य सर्वं तु कुर्यात् प्रतिसरक्रियाम्। सौवर्णं राजतं सूत्रं यद्वा कार्पास निर्मितम्॥ सौवर्ण राजतं बेर प्रकोष्ठ परिणाहतः। स्वल्पाधि प्रमाणाढ्यम् नागराज फणान्वितम्॥ तत्पुच्छ संयुतं सूत्रं पट्टाकार समन्वितम्। अनन्तस्त्वधिदेवस्स्यात् सौवर्णे राजतेऽपि वा।

evaṃ saṃpādya sarvaṃ tu kuryāt pratisarakriyām| sauvarṇaṃ rājataṃ sūtraṃ yadvā kārpāsa nirmitam|| sauvarṇa rājataṃ bera prakoṣṭha pariṇāhataḥ| svalpādhi pramāṇāḍhyam nāgarāja phaṇānvitam|| tatpuccha saṃyutaṃ sūtraṃ paṭṭākāra samanvitam| anantastvadhidevassyāt sauvarṇe rājate'pi vā|

Having collected, arranged and kept ready the materials needed for the worship, the Guru should proceed to perform the tying of the protective band(raksha bandhana). The protective band should be designed with the thread made of gold, silver or cotton. The length of the thread made of gold or silver should be equal to the circumference at the joint of the fore-arm and upper arm of the main image. It should be with proportionate measures and provided with the design of the hood of the Serpent-king(Adisesha) at the one end and tail of the Serpent-king at the other end. It should be in the form a stripe(flattened appearance). For the thread made of gold or silver, Ananta(Adisesha) is the presiding Deity.

157-159

सर्वकाम प्रसिद्ध्यर्थं सूत्रमेक मतं भवेत्। ग्रथितं श्रेष्टमित्युक्तं वलयग्राहकान्वितम्॥ क्षौमपट्टादि सूत्रोक्तं यदि तत्त्व त्रयात्मकम्।। शान्त्यर्थं विजयार्थं तत् कलात्मकमपि स्मृतम्॥ नवतत्त्वात्मकं कार्यं आरोग्यार्थं प्रमाणतः। षडङ्ग मूर्तिपाङ्गं चेत् पुत्रायुष्य फलप्रदम्॥

sarvakāma prasiddhyarthaṃ sūtrameka mataṃ bhavet| grathitaṃ śreṣṭamityuktaṃ valayagrāhakānvitam|| kṣaumapaṭṭādi sūtroktaṃ yadi tattva trayātmakam|| śāntyarthaṃ vijayārthaṃ tat kalātmakamapi smṛtam|| navatattvātmakaṃ kāryaṃ ārogyārthaṃ pramāṇataḥ| ṣaḍaṅga mūrtipāṅgaṃ cet putrāyuṣya phalapradam||

For the attainment of all the desired fruits, the protective band should be single stranded. Both ends of the thread should be provided with a ring and a hook for the purpose of joining the ends and making a knot. Such band is considered to be of superior type. The thread made of white silk , yellow silk and such others, is of the nature of three tattvas. For the attainment of peace and victory, the thread should be conceived as identical with five kalas. For the disease-free and healthy state, the thread should be conceived as identical with nine tattvas. The thread which is identical with six anga-mantras and the eight Vidyesvaras would yield progeny and longevity.

160-162

एकद्वित्र्यङ्गुलाधिक्यं योग्यानाह प्रमाणतः। संशोध्य वारिणा चैवं चन्दनेनोपलिप्य च॥ भस्माधारे न्यसेद्भस्म मध्ये नेत्र मनु स्मरन्। प्रत्येकं स्थण्डिलं कृत्वा तदूर्ध्वं यन्त्रिकोपरि॥ पात्रं संस्थाप्य संपूर्य तण्डुलैरुडुसन्निभैः। द्विप्रस्थान्तैर्न तद्धीन द्रोणाचैहृदयं स्मरन्॥ तन्मध्ये विन्यसेत् सूत्रं भस्माधार समन्वितम्।

ekadvitryaṅgulādhikyaṃ yogyānāha pramāṇataḥ| saṃśodhya vāriṇā caivaṃ candanenopalipya ca|| bhasmādhāre nyasedbhasma madhye netra manu smaran| pratyekaṃ sthaṇḍilaṃ kṛtvā tadūrdhvaṃ yantrikopari|| pātraṃ saṃsthāpya saṃpūrya taṇḍulairuḍusannibhaiḥ| dviprasthāntairna taddhīna droṇācaihṛdayaṃ smaran|| tanmadhye vinyaset sūtraṃ bhasmādhāra samanvitam|

The length of the thread may exceed by one, two or three angulas according to the circumference of the hand at the fist). Having purfied the thread with water and besmeared the sandal paste over it, the Guru should place the thread over the bhasma kept in a special kind of vessel meant for holding the bhasma with the recital of netra-mantra.Having designed a separate sthandila, he should place a stool or tripod at the center of the sthandila and place a vessel over the tripod. Then, he should fill up that vessel with rice whose appearance should be in the likeness of stars. The measure of rice should not be less than two prasthas or it may be one drona onwards. He should fill up the rice with the recital of hrudayamantra. Then, he should place the thread along with the bhasma-holding vessel over the rice.

163-166

अभिन्न युग्म सुश्लक्ष्ण पूगसार समन्वितम्॥ अच्छिन्नमूल पूर्वोदग्वक्र ताम्बूलकान्वितम्। ताम्बूलं सूत्रसहितं स्थण्डिलोपरि न्यसेत्॥ पुण्याहं वाचयित्वा तु प्रोक्षयेत् हृदयेन तु। स्थण्डिले पूजयेच्छक्तिं यन्त्रिकायां त्रितत्त्वकम्॥ प्रधान तत्त्वं पात्रे स्याद्दण्डवत्तण्डुले मता। भस्माधारे उमाख्या स्याद्भसिते लकुलीश्वरम्॥ अनन्तादींश्च सूत्रे तु गन्धाद्यैरर्चयेत् क्रमात्।

abhinna yugma suślakṣṇa pūgasāra samanvitam|| acchinnamūla pūrvodagvakra tāmbūlakānvitam| tāmbūlaṃ sūtrasahitaṃ sthaṇḍilopari nyaset|| puṇyāhaṃ vācayitvā tu prokṣayet hṛdayena tu| sthaṇḍile pūjayecchaktiṃ yantrikāyāṃ tritattvakam|| pradhāna tattvaṃ pātre syāddaṇḍavattaṇḍule matā| bhasmādhāre umākhyā syādbhasite lakulīśvaram|| anantādīṃśca sūtre tu gandhādyairarcayet kramāt|

Then, he should place the piper betel-leaves, whose tip and the stalk are unbroken, in such a way that the tip of the leaves faces either east or north. He should place these leaves along with areca-nuts which should be unsplit, smooth and fine, and in even number. He should place the tambula' (betel-leaf, arecanut, catechu, chunam and spices) along with the thread over the sthandila. Having done the ‘punayha vacana', he should sprinkle the consecrated water over the thread with the recital of hrudaya-mantra. He should worship the Sakti on the sthandila, three tattvas on the tripod, pradhana tattva on the vessel, Siva over the rice, Uma on the container of the bhasma, Lakulisvara on the bhasma and Ananta and others on the thread, with sandal, flowers and other substances.

167-171

पात्रमाच्छाद्य पट्टाद्यैः मालां तदुपरि न्यसेत्॥ सर्वालङ्कार संयुक्तं सर्वातोद्य समन्वितम्। ग्राम प्रदक्षिणं वाथ प्रासादस्य प्रदक्षिणम्॥ कारयेद्वर्जयेद्वाथ देवेशं पूजयेत् ततः। अङ्गुष्ठानामिकाभ्यां तु गृहीत्वा वाम हस्ततः॥ आलभेद्भस्म संयुक्तं सूत्रं दक्षाङ्गुलद्वयम्। मन्त्रेणानुष्टुभा नेत्रं स्मरन् सव्य प्रकोष्ठके॥ देवानां बन्धयेत् तत्र भसितं विनिवेशयेत्। सर्वात्मनाथ देवीनां वामे वा दक्षिणेऽथवा॥

pātramācchādya paṭṭādyaiḥ mālāṃ tadupari nyaset|| sarvālaṅkāra saṃyuktaṃ sarvātodya samanvitam| grāma pradakṣiṇaṃ vātha prāsādasya pradakṣiṇam|| kārayedvarjayedvātha deveśaṃ pūjayet tataḥ| aṅguṣṭhānāmikābhyāṃ tu gṛhītvā vāma hastataḥ|| ālabhedbhasma saṃyuktaṃ sūtraṃ dakṣāṅguladvayam| mantreṇānuṣṭubhā netraṃ smaran savya prakoṣṭhake|| devānāṃ bandhayet tatra bhasitaṃ viniveśayet| sarvātmanātha devīnāṃ vāme vā dakṣiṇe'thavā||

Having covered the vessel with silken cloth and such others, he should place a garland over that. Being adorned with all kinds of decoration and being accompanied by the sounding of all musical instruments, it should be taken in procession around the village or around the temple, in clockwise direction. This procession may or may not be done. Then he should worship the Lord of the Devas. Having taken the thread along with bhasma with the thumb and the ring finger of the left hand and holding the other end with two fingers of the right hand, he should tie up the protective thread over the fist of the right hand of the Devas(Male Deities), reciting the anushtubha-mantra(trayambakam yajamahe.....) and the netra-mantra and place the bhasma over the knot. For all the Devis(Female Deities), the protective thread should be tied up preferably in the left fist or in the right fist.

172-175

जनेभ्यो भसितं दद्याद् देशिकप्रमुखस्तथा। ताम्बूलं च फलापूप नालिकेर फलान्वितम्॥ दद्याद्देवाय भकेतेभ्यो दापयेद्वर्जयेत्तु वा। स्कन्दोमासहिते स्कन्दहीने वा चन्द्रशेखरे॥ देवीयुक्ते वियुक्ते वा नृत्तरूपे विशेषतः। उमामहेश्वरे वापि सुखासीने महेश्वरे॥ अन्यस्मिन् सौम्यरूपे च कल्पयेत्सवाय च। एकद्वित्रिषु सर्वत्र वाञ्चया कौतुकं मतम्॥

janebhyo bhasitaṃ dadyād deśikapramukhastathā| tāmbūlaṃ ca phalāpūpa nālikera phalānvitam|| dadyāddevāya bhaketebhyo dāpayedvarjayettu vā| skandomāsahite skandahīne vā candraśekhare|| devīyukte viyukte vā nṛttarūpe viśeṣataḥ| umāmaheśvare vāpi sukhāsīne maheśvare|| anyasmin saumyarūpe ca kalpayetsavāya ca| ekadvitriṣu sarvatra vāñcayā kautukaṃ matam||

Then, the Guru and other assisting priests should give the bhasma to all the devotees who have assembled there. He should offer the tambula, fruits, sweets and eatables along with coconut fruits to the Deity. These things may or may not be given to the devotees. The protective thread should be offered to Somaskanda Murti, Umasahaya Murti, Candra Sekhara Murti associated or not associated with Sakti and especially Nataraja Murti. Umamahesvara Murti, other Mahesvara Murtis appearing in seated-posture and other benign forms of the Lord may be designed for the performance of festival. For all such icons, the protective thread should be offered.

176-177

कौतुकं चेत् कृतं कार्यं ग्रामादीनां प्रदक्षिणम्। यागारम्भ दिने त्वेतद्विधानं परिकीर्तितम्॥ अन्यस्मिन् दिवसे कार्यं मध्यमे चोत्सवस्य वा। कौतुकं वाञ्चिते बिम्बे तद्दिनात् पूर्वरात्रिके॥

kautukaṃ cet kṛtaṃ kāryaṃ grāmādīnāṃ pradakṣiṇam| yāgārambha dine tvetadvidhānaṃ parikīrtitam|| anyasmin divase kāryaṃ madhyame cotsavasya vā| kautukaṃ vāñcite bimbe taddināt pūrvarātrike||

After the completion of the offering of the protective thread, circumambulation around the village and other sacred places should be done. These should be performed in the same day in which the worship is decided to offer the protective thread to other Murtis as desired by the sponsor(yajamana) or the Acharya, it may be offered in the middle of the festival, in the night prior to the fixed day.

Paṭala 6 — महोत्सव विधिः (part 3/6)

178-179

रौद्रे शान्तेऽपि वा बेरे शिवभक्ते विधिर्मतः। त्रिशूले मध्यपत्रे वा तत्स्थ देवकरेऽपि वा। दशायुधानां सर्वेषां सूत्रबन्धनं इष्यते। यागारम्भस्य पूर्वेद्युस्तद्दिने वा समाचरेत्॥

raudre śānte'pi vā bere śivabhakte vidhirmataḥ| triśūle madhyapatre vā tatstha devakare'pi vā| daśāyudhānāṃ sarveṣāṃ sūtrabandhanaṃ iṣyate| yāgārambhasya pūrvedyustaddine vā samācaret||

This rule should be observed for the ferocious or benign forms of the Lord and the devotees of Siva. The protective thread should be tied up in the central stem of the Trident or over the right fist of the Deity designed there. The offering of protective thread is recommended for all the ten Weapons. This may be done either in the day prior to the commencement of yagasala-worship or in the same day in which the yagasala-worship commences.

180-182

तीर्थार्थं अङ्करं कुर्यादनयोः पूर्वकालतः। देशिको मूर्तिपैस्साधं सकलीकृत विग्रहः॥ द्वारपूजां ततः कृत्वा यागशालां प्रविश्य च। ब्रह्मेष्टिम् भूतशुद्धिं च सकलीकरणं पुनः॥ पाद्यादि त्रितयं कृत्वा प्रोक्षयेदर्थ्य वारिणा।

tīrthārthaṃ aṅkaraṃ kuryādanayoḥ pūrvakālataḥ| deśiko mūrtipaissādhaṃ sakalīkṛta vigrahaḥ|| dvārapūjāṃ tataḥ kṛtvā yāgaśālāṃ praviśya ca| brahmeṣṭim bhūtaśuddhiṃ ca sakalīkaraṇaṃ punaḥ|| pādyādi tritayaṃ kṛtvā prokṣayedarthya vāriṇā|

He should arrange for the sprouting of fresh shoots in view of the sacred immersion tirthotsava) prior to the days mentioned before. The Guru, along with the assisting priests(murtipas), should perform the 'sakalikarana' so as to make the physical body to be identical with the form of the Lord. Then, having performed the worship of the entrance, he should go inside the yagasala. Consequently, he should worship the Vastu Brahma, perform the purification of the elemental body and the subtle body and once again do the 'sakalikarana'. Having prepared the padya, acamana and arghya, he should sprinkle the consecrated arghya-water over the interior of the yagasala and over the collected materials.

183-185

वेदिकायांततः कृत्वा स्थण्डिले तु शिवासनम्॥ कृत्वा शिवघटे मूर्ति मूर्तिमन्त्रेण कल्पयेत्।। पञ्चब्रह्माणि विन्यस्य कल्पयेत्तत् कलामयम्॥ विद्यादेहं च संकल्प्य प्रणवं विन्यसेच्छिवम्। हृदयादीनि विन्यस्य पाद्याद्यैरर्चयेत् ततः॥ एवें मनोन्मनीं न्यस्त्वा शक्तिमन्त्रेण पूजयेत्। विद्येशान् परितश्चेष्ट्वा लोकपालान् प्रपूजयेत्॥ तस्त्राणि च संपूज्य दर्पणादीनि पूजयेत्।

vedikāyāṃtataḥ kṛtvā sthaṇḍile tu śivāsanam|| kṛtvā śivaghaṭe mūrti mūrtimantreṇa kalpayet|| pañcabrahmāṇi vinyasya kalpayettat kalāmayam|| vidyādehaṃ ca saṃkalpya praṇavaṃ vinyasecchivam| hṛdayādīni vinyasya pādyādyairarcayet tataḥ|| eveṃ manonmanīṃ nyastvā śaktimantreṇa pūjayet| vidyeśān paritaśceṣṭvā lokapālān prapūjayet|| tastrāṇi ca saṃpūjya darpaṇādīni pūjayet|

Then, he should mentally design a seat for the Lord over the sthandila formed on the altar. He should invoke the presence of the vidya-deha in the Sivakumbha, with the recital of murti-mantra'. Then, he should do the nyasa of five brahma-mantras and thirty-eight kala-mantras to that form. Having ideated the conscious-body(vidya deha), he should invoke the presence of Siva who is in one oneness with Pranava. Having ideated the limbs such as hrudya, siras, sikha and others, he should worship the Lord with padya and other substances. Having invoked the presence of Manonmani in the same way, he should worship Her with the recital of Sakti-mantra. Then, he should worship eight Vidyesvaras around the Siva-kumbha and Vardhani-kumbha; worship the directional Deities and their weapons and finally he should worship the mirror and other materials.

186-187

तानि वा वेदिका बाह्य स्थण्डिलोĀस्थलेऽपि वा। अष्टदिक्षु वा संपूज्य महादिक्षु द्वयं द्वयम्।। तदन्ते चास्त्रराजानं अष्टदिक्स्थण्डिले स्थितम्॥

tāni vā vedikā bāhya sthaṇḍiloĀsthale'pi vā| aṣṭadikṣu vā saṃpūjya mahādikṣu dvayaṃ dvayam|| tadante cāstrarājānaṃ aṣṭadiksthaṇḍile sthitam||

They may be worshipped outside the altar or above the sthandila; or, they may be worshipped in all the eight directions or in the four main directions, conceiving two Deities in each main directions. Finally, he should worship the Astra Raja placed over the eight-directional sthandila.

188-190

एवें क्रमेण संपूज्य यायात् कुण्डान्तिकं गुरुः। संस्कृत्य विधिना कुण्डं शिवाग्निं विधिना नयेत्॥ नवधा पञ्चधा कृत्वा स्वस्वकुण्डे स्वदिग्गतम्। न्यस्त्वावाह्य शिवं साङ्गं सब्रह्माङ्गं च तर्पयेत्॥ चतुर्दिक्षु नराद्याः स्युहृदयाद्या विदिक्षु वै। स्वस्वमन्त्रैः पधाने तु सर्वमन्त्रैश्च तर्पयेत्॥

eveṃ krameṇa saṃpūjya yāyāt kuṇḍāntikaṃ guruḥ| saṃskṛtya vidhinā kuṇḍaṃ śivāgniṃ vidhinā nayet|| navadhā pañcadhā kṛtvā svasvakuṇḍe svadiggatam| nyastvāvāhya śivaṃ sāṅgaṃ sabrahmāṅgaṃ ca tarpayet|| caturdikṣu narādyāḥ syuhṛdayādyā vidikṣu vai| svasvamantraiḥ padhāne tu sarvamantraiśca tarpayet||

Having worshipped in this way in due order, the Guru should go near the fire-pit, perform the sacramental rituals to the fire-pit and kindle the Sva-fire in accordance with the concerned rules. He should split the Siva-fire into nine parts or five parts according to the number of the fire-pits) and distribute each part to each fire-pit designed in its own direction. Having done the nyasa and invoked the presence of Siva along with various parts of His form and with brahma-mantras and anga-mantras in the Siva-fire, he should offer the oblations. Tatpurusha and three others should be invoked in the fire-pits of four main directions and hrudya and other mantras should be invoked in the fire-pits of the four intermediary directions. Oblations should be offered in each fire-pit with the accompaniment of the mantra pertaining to each presiding Deity(Tatpurusha and others). In the principal fire-pit, oblations should be offered with the accompaniment of all the mantras.

191-193

वेणुबिल्वयवा वापि सक्तु क्षीरं यवं गुलम्। तिलसर्षपमुद्रा वा होमकर्मणी संस्थिताः॥ ब्रह्मशालि यवा वापि माषशालि यवैस्सह। तिलसर्षप मुद्राश्च सक्तु वेणु गुलं मधु॥ चतुर्धावैवं समाख्यातं होमद्रव्यं मुनीश्वराः। समिदाज्यान्नलाजास्तु चतुर्वर्गेषु होमयेत्॥

veṇubilvayavā vāpi saktu kṣīraṃ yavaṃ gulam| tilasarṣapamudrā vā homakarmaṇī saṃsthitāḥ|| brahmaśāli yavā vāpi māṣaśāli yavaissaha| tilasarṣapa mudrāśca saktu veṇu gulaṃ madhu|| caturdhāvaivaṃ samākhyātaṃ homadravyaṃ munīśvarāḥ| samidājyānnalājāstu caturvargeṣu homayet||

Bamboo-rice, bilva, yava, molasses, sesame, white mustard, mudga- this is one set of the Flour, milk, yava, molasses, sesame, white mustard, mudga - this is another set; brahma sali, yava, sesame, white mustard, mudga, flour, bambo0-rice, molasses, honey - this is the third set; masha sali, yava, sesame, white mustard, mudga, flour, bambo0-rice, molasses, honey - this is the fourth set. 0, Munisvaras!, the materials for the homa have been told in four different sets. In the oblations being done with these four sets, the Guru should offer the oblations of samid, clarified butter, cooked rice and parched paddy.

194-196

शतमष्टोत्तरं होमं शिवेनाङ्गैर्दशांशतः। प्रधाने त्वन्यकुण्डेषु मूलाधं जुहुयुः क्रमात्॥ द्रव्यभेदेन मन्त्रास्तु क्वचिदुक्ताः शिवागमे। तन्त्रभेदेन मन्त्राणां भेदो नात्र विधीयते॥ होमान्ते तु हविर्दद्यात् होमादौ वा हविर्भवेत्। तदन्ते बलिदानं स्यात् तद्विधानं इहोच्यते॥

śatamaṣṭottaraṃ homaṃ śivenāṅgairdaśāṃśataḥ| pradhāne tvanyakuṇḍeṣu mūlādhaṃ juhuyuḥ kramāt|| dravyabhedena mantrāstu kvaciduktāḥ śivāgame| tantrabhedena mantrāṇāṃ bhedo nātra vidhīyate|| homānte tu havirdadyāt homādau vā havirbhavet| tadante balidānaṃ syāt tadvidhānaṃ ihocyate||

One hundred and eight oblations should be done with the recital of mula-mantra and one part out of ten parts of these, oblations shoud be done with the recital of brahma-mantras and anga-mantras. This is for the princial fire-pit. In all other fire-pits, half of the obations done with the mula-mantra should be offered, in due order. In the Sivagamas, sometimes diferent mantras have been told in view of the different materials recommended for the oblations. But, the difference in the exposition of the mantras is not due to the difference in the variety of the Agamas. The Guru should offer the ‘bali' upon the completion of the oblations. Or, he could offer the bali at the commencement of the homa and at the end of the homa, as well. The process of such bali is told here.

197-199

नित्योत्सव विधानेन कृत्वा लिङ्गं हविर्मयम्। तत्रेष्ट्वा चास्त्रराजं तु त्रिसूलेन समन्वितम्॥ दशायुध समोपेतं धूपदीप समन्वितम्।। घण्टारव समोपेतं बलिद्रव्य समायुतम्॥ नानाच्छत्र समायुक्तं नानावाद्य समन्वितम्। प्रविश्य नगराद्यं तु देशिकश्शिष्य एव वा॥

nityotsava vidhānena kṛtvā liṅgaṃ havirmayam| tatreṣṭvā cāstrarājaṃ tu trisūlena samanvitam|| daśāyudha samopetaṃ dhūpadīpa samanvitam|| ghaṇṭārava samopetaṃ balidravya samāyutam|| nānācchatra samāyuktaṃ nānāvādya samanvitam| praviśya nagarādyaṃ tu deśikaśśiṣya eva vā||

Having designed a Linga making use of the havis(rice cooked separately within the yagasala) as detailed in the chapter dealing with the daily festival, the Guru should worship the Astra Raja. Trident, ten weapons, incense, lights, Sounding of the bell, materials meant for the bali, different types of festival-umbrellas(chatras), sounding of vatious kinds of musical instruments – in association with all these, the Guru should come out from the temple and enter the city, village and others, along with his disciples.

200-202

देवताह्वान देशे तु बलिं दद्यात् क्रमेण तु। लड्डुकं मोदकं मौद्रं गुलं सक्तुम् गणेश्वरे॥ पायसं रात्रिचूर्णं तु पद्मपुष्पं सलाजकम्। ब्रह्मप्रियं इदं देयं द्वितीयेऽहनि कीर्तितम्॥ कृसरान्नं घृतोपेतं कदलीफल संयुतम्। तृतीयेऽहनि दातव्यं भूतानां प्रीति कारणम्॥

devatāhvāna deśe tu baliṃ dadyāt krameṇa tu| laḍḍukaṃ modakaṃ maudraṃ gulaṃ saktum gaṇeśvare|| pāyasaṃ rātricūrṇaṃ tu padmapuṣpaṃ salājakam| brahmapriyaṃ idaṃ deyaṃ dvitīye'hani kīrtitam|| kṛsarānnaṃ ghṛtopetaṃ kadalīphala saṃyutam| tṛtīye'hani dātavyaṃ bhūtānāṃ prīti kāraṇam||

In the location where the Cosmic Deities are invoked, the Guru should offer the bali in a particular order. Laddu, modaka, maudga, molasses, flour - these should be offered as bali for Vighnesa, in the first day. Payasa, turmeric powder, lotus, parched paddy-these should be offered in the second day, for Brahma. This kind of bali is very pleasing to Brahma. Cooked rice mixed with krusara-powder and ghee, banana fruit – these should be offered in the third day. This kind of bali is pleasing to the five gross elements.

203-205

रात्रिचूर्ण समोपेतं नालिकेर फलान्वितम्। चतुर्थेऽहनि दातव्यं गन्धर्व प्रियमेव च। घृतं प्रियङ्गु संयुक्तं इन्द्रवल्ली समन्वितम्। पञ्चमेऽहनि दातव्यं इन्द्र प्रियकरं भवेत्॥ वेण्वन्नं घृतसंयुक्तं पनसोत्थ फलान्वितम्। षष्ठेऽहनि प्रदातव्यं ऋषीणां प्रीति सिद्धये॥

rātricūrṇa samopetaṃ nālikera phalānvitam| caturthe'hani dātavyaṃ gandharva priyameva ca| ghṛtaṃ priyaṅgu saṃyuktaṃ indravallī samanvitam| pañcame'hani dātavyaṃ indra priyakaraṃ bhavet|| veṇvannaṃ ghṛtasaṃyuktaṃ panasottha phalānvitam| ṣaṣṭhe'hani pradātavyaṃ ṛṣīṇāṃ prīti siddhaye||

Turmeric powder and coconut fruit should be offered as bali in the fourth day and this bali is very pleasing to the Gandharvas. Offering of Priyangu mixed with ghee and indravalli as bali in the fifth day is highly pleasing to Indra. The cooked bamboo-rice mixed with ghee and jack fruit should be offered as bali in the sixth day. In oredr to please the host of Rishis who have attained saloka mukti), such bali should be offered in that day.

206-208

गुलान्नं घृतसंयुक्तं बृहती फलसंयुतम्। सप्तमेऽहनि दातव्यं श्रियः प्रीतिकरं भवेत्॥२०६ माषोदनं घृतोपेतं अजमांस समन्वितम्। अष्टमेऽहनि दातव्यं राक्षस प्रीति सिद्धये॥२०७ शुद्धान्नं दधि संयुक्तं लाजपुष्प समन्वितम्। नवमेऽहनि दातव्यं शिव प्रीतिकरं भवेत्॥

gulānnaṃ ghṛtasaṃyuktaṃ bṛhatī phalasaṃyutam| saptame'hani dātavyaṃ śriyaḥ prītikaraṃ bhavet||206 māṣodanaṃ ghṛtopetaṃ ajamāṃsa samanvitam| aṣṭame'hani dātavyaṃ rākṣasa prīti siddhaye||207 śuddhānnaṃ dadhi saṃyuktaṃ lājapuṣpa samanvitam| navame'hani dātavyaṃ śiva prītikaraṃ bhavet||

Rice cooked with molasses and mixed with ghee and bruhati-fruit should be offered as bali in the seventh day. This bali is highly pleasing to Lakshmi. Cooked rice mixed with masha and ghee and the meat of goat(this refers to the fleshy part of brahma-dandu plant) should be offered as bali in the eight day in order to please the Rakshasa ganas. Cooked and unmixed rice, curd, parched paddy - these should be offered as bali in the ninth day. This kind of bali is highly pleasing to Siva.

209-211

अथवान्य प्रकारेण देवताद्रव्यं उच्यते। शुद्धान्नं दधि संयुक्तं लड्डुकापूप संयुतम्॥ फलैश्च गुलसंयुक्तं गणेशस्य प्रियं भवेत्। फलैश्च रजनी चूर्णं घृतान्नं दधि सक्तु च॥ भूतेभ्यः कृसरः प्रोक्तस्तेन तेभ्यो बलिर्भवेत्। पद्ममूल कुशाग्रं च शाल्यन्नं घृतमिश्रकम्॥ कदलीफल संयुक्तं ऋषिभ्यो बलिमाचरेत्।

athavānya prakāreṇa devatādravyaṃ ucyate| śuddhānnaṃ dadhi saṃyuktaṃ laḍḍukāpūpa saṃyutam|| phalaiśca gulasaṃyuktaṃ gaṇeśasya priyaṃ bhavet| phalaiśca rajanī cūrṇaṃ ghṛtānnaṃ dadhi saktu ca|| bhūtebhyaḥ kṛsaraḥ proktastena tebhyo balirbhavet| padmamūla kuśāgraṃ ca śālyannaṃ ghṛtamiśrakam|| kadalīphala saṃyuktaṃ ṛṣibhyo balimācaret|

For the offering of bali to various Deities, the fitting substances are now told in a different way. The cooked and unmixed rice, curd, laddu, sweets and eatables, fruits and molasses - offering of these as bali is very much pleasing to Ganesvara. For the Bhutas, fruits, turmeric powder, ghee-rice, curd, flour and krusara are recommended. The bali should be offered to the Bhutas with these substances. With the bulb or the root of lotus, tips of darbhas, cooked sali-rice mixed with ghee and banana fruit, the bali shuld be offered to the host of Rishis.

212-214

इन्द्रवल्ली हरिद्रा च प्रियङ्गु घृत संयुतम्॥ चतुर्थेऽहनि दातव्यं शक्रस्यास्य तु तृप्तये। पायसं रात्रिचूर्णं च पद्मपुष्पं सलाजकम्॥ पञ्चमेऽहनि दातव्यं ब्रह्म प्रीतिकरं भवेत्। गुलान्नमाज्य संयुक्तं बृहती फल संयुतम्॥ षष्ठेऽहनि प्रदात्वयं विष्णु प्रीति विवृद्धये।

indravallī haridrā ca priyaṅgu ghṛta saṃyutam|| caturthe'hani dātavyaṃ śakrasyāsya tu tṛptaye| pāyasaṃ rātricūrṇaṃ ca padmapuṣpaṃ salājakam|| pañcame'hani dātavyaṃ brahma prītikaraṃ bhavet| gulānnamājya saṃyuktaṃ bṛhatī phala saṃyutam|| ṣaṣṭhe'hani pradātvayaṃ viṣṇu prīti vivṛddhaye|

For the delighted state of Indra, bali should be offered with indravalli, turmeric, priyangu mixed with ghee should be offered in the fourth day. Offering of bali with payasa, turmeric powder, lotus flower, parched paddy in the fifth day would please Brahma. Rice cooked with molasses and mixed with ghee and bruhati-fruit should be offered in the seventh day to increase the delighted state of Vishnu.

215-218

कृसरान्नं घृतोपेतं नालिकेर फलान्वितम्॥ सप्तमेऽहनि दातव्यं शिव प्रीतिकरं भवेत्। वेण्वन्नं दधिसंयुक्तं कदली पनसान्वितम्॥ अष्टमेऽहनि दातव्यं ईश्वर प्रीति सिद्धये।। शुद्धान्नं दधि संयुक्तं लाजपुष्प समन्वितम्॥ नवमेऽहनि दातव्यं सदेश प्रीतिहेतवे। नवानां दिवसानां तु देव द्रव्याणि च द्विजाः॥

kṛsarānnaṃ ghṛtopetaṃ nālikera phalānvitam|| saptame'hani dātavyaṃ śiva prītikaraṃ bhavet| veṇvannaṃ dadhisaṃyuktaṃ kadalī panasānvitam|| aṣṭame'hani dātavyaṃ īśvara prīti siddhaye|| śuddhānnaṃ dadhi saṃyuktaṃ lājapuṣpa samanvitam|| navame'hani dātavyaṃ sadeśa prītihetave| navānāṃ divasānāṃ tu deva dravyāṇi ca dvijāḥ||

Or, sesame-rice mixed with ghee and coconut fruit should be offered in the sventh day. This is for the delighted sate of Siva. Cooked bamboo-rice mixed with curd, banana fruit and jack fruit should be offered in the eighth day for the delighted state of Isvara. Cooked and unmixed rice, curd and parched paddy should be offered in the ninth day for the delighted state of Sadasiva. O, the twice-born Sages!, in this way, the concerned Deity of each day and the bali-substances pertaining to that day have been told as applicable to all the nine days.

219-222

कथितान्यथ ऊर्ध्वं तु कथ्यते द्वादशाहके। मुद्रान्नं लड्डुकं सर्पिः कदली गुल संयुतम्॥ प्रथमेऽहनि दातव्यं विघ्नमन्त्र मनुस्मरन्। रक्तान्नं मांस संयुक्तं कृसरापूप संयुतम्॥ घृत मत्स्य समायुक्तं जपाकुसुम संयुतम्। द्वितीयेऽहनि दातव्यं पैशाचं मन्त्रमुच्चरन्॥ पायसं सक्तु पुष्पं च पद्मपुष्प समन्वितम्। तृतीयेऽहनि दातव्यं ब्रह्ममन्त्रमनुस्मरन्॥

kathitānyatha ūrdhvaṃ tu kathyate dvādaśāhake| mudrānnaṃ laḍḍukaṃ sarpiḥ kadalī gula saṃyutam|| prathame'hani dātavyaṃ vighnamantra manusmaran| raktānnaṃ māṃsa saṃyuktaṃ kṛsarāpūpa saṃyutam|| ghṛta matsya samāyuktaṃ japākusuma saṃyutam| dvitīye'hani dātavyaṃ paiśācaṃ mantramuccaran|| pāyasaṃ saktu puṣpaṃ ca padmapuṣpa samanvitam| tṛtīye'hani dātavyaṃ brahmamantramanusmaran||

Next to this, the Deity and the bali-materials pertaining to each day of the twelve-day festival are told. Rice cooked with mudga, laddu, butter, banana fruit and molasses should be offered in the first day for Vighnesa, reciting the vighnesa-mantra. Cooked rice mixed with red powder(kumkuma) associated with meat(fleshy part of any vegetable), sesame-Sweet, eatables, ghee, matsya(lengthy bulbs of any plant growing in lakes or tanks) and japakusuma-flower should be offered in the second day for the Paisacas,reciting the paisaca-mantra. Payasa, flour, flower, seeds of pushpa-plant and lotus-flower should be ofered in the third day for Brahma, reciting the brahma-mantra.

223-225

कृसरान्नं घृतं सक्तु लड्डुकैश्च समन्वितम्। चतुर्थेऽहनि दातव्यं गान्धर्वं मन्त्रमुच्चरन्॥ इन्द्रवल्ली हरिद्रान्नं सघृतं लाज संयुतम्। पञ्चमेऽहनि दातव्यं भूतमन्त्रमनुस्मरन्॥ गुलान्नं घृतसंयुक्तं नालिकेर फलान्वितम्। षष्ठेऽहनि प्रदातव्यं स्कन्दमन्त्रमनुस्मरन्॥

kṛsarānnaṃ ghṛtaṃ saktu laḍḍukaiśca samanvitam| caturthe'hani dātavyaṃ gāndharvaṃ mantramuccaran|| indravallī haridrānnaṃ saghṛtaṃ lāja saṃyutam| pañcame'hani dātavyaṃ bhūtamantramanusmaran|| gulānnaṃ ghṛtasaṃyuktaṃ nālikera phalānvitam| ṣaṣṭhe'hani pradātavyaṃ skandamantramanusmaran||

Sesame-ric, ghee, flour and laddu should be offered in the fourth day for the Gandharvas, reciting the mantra pertaining to them. Indravalli, turmeric-rice, ghee and laddu should be offered in the fifth day for the Bhutas reciting the bhuta-mantra. Rice cooked with molasses and mixed with ghee and coconut fruit should be offered in the sixth day for Skanda, reciting the Skanda-mantra.

226-228

कुशाग्रं घृत संयुक्तं शुद्धान्नं दधि संयुतम्। सप्तमेऽहनि दातव्यं ऋषीणां मन्त्रमुच्चरन्॥ क्षीरान्नं शालिपिष्टं च इक्षुखण्ड समन्वितम्। अष्टमेऽहनि दातव्यं नागमन्त्रमनुस्मरन्॥ दधिकान्नं गुलोपेतं मातुलङ्गफलं तथा। नवमेऽहनि दातव्यं ऐन्द्रमन्त्रमनुस्मरन्॥

kuśāgraṃ ghṛta saṃyuktaṃ śuddhānnaṃ dadhi saṃyutam| saptame'hani dātavyaṃ ṛṣīṇāṃ mantramuccaran|| kṣīrānnaṃ śālipiṣṭaṃ ca ikṣukhaṇḍa samanvitam| aṣṭame'hani dātavyaṃ nāgamantramanusmaran|| dadhikānnaṃ gulopetaṃ mātulaṅgaphalaṃ tathā| navame'hani dātavyaṃ aindramantramanusmaran||

Tips of darbhas, ghee, cooked and unmixed rice and curd should be offered in the seventh day for the host of Rishis, reciting the mantra pertaining to them. Cooked rice mixed with milk, kneaded flour of sali-rice and pieces of sugarcane should be offered in the eighth day for the Nagas, reciting the mantras pertaining to them. Curd-rice, molasses and pomegranate fruit should be offered in the ninth day for Indra, reciting the Indra-mantra.

230-231

गुलान्नं आज्य संयुक्तं कदली पनसान्वितम्। दशमेऽहनि दातव्यं विष्णुमन्त्रमनुस्मरन्॥ रक्तान्नं मांस संयुक्तं अपूपं तिलचूर्णयुक्। एकादशाहे दातव्यं राक्षस मन्त्रमुच्चरन्॥ शाल्यन्नं दधि संयुक्तं गुलखण्ड समन्वितम्। द्वादशेऽहनि दातव्यं शिवमन्त्रमनुस्मरन्॥

gulānnaṃ ājya saṃyuktaṃ kadalī panasānvitam| daśame'hani dātavyaṃ viṣṇumantramanusmaran|| raktānnaṃ māṃsa saṃyuktaṃ apūpaṃ tilacūrṇayuk| ekādaśāhe dātavyaṃ rākṣasa mantramuccaran|| śālyannaṃ dadhi saṃyuktaṃ gulakhaṇḍa samanvitam| dvādaśe'hani dātavyaṃ śivamantramanusmaran||

Rice cooked with molasses and mixed with ghee, banana fruit and jack fruit should be offered in the tenth day for Vishnu, reciting the Vishnu-mantra. Cooked rice mixed with red powder, mamsa(fleshy part of any vegetable), sweet-cakes(apupa) and sweetened balls of sesame powder should be offered for the host of Rakshasas, reciting the mantras pertaining to them. Cooked sali-rice, curd and pieces of molasses should be offered in the twelfth day for Siva , reciting the Siva-mantra.

232-234

सप्ताहे वाथ पञ्चाहे त्रिदिने व्योम रात्रके। पूर्वं त्यक्त्वाऽपरं प्रोक्तं दिनद्रव्यं च देवताः॥ दिनदेवबलिद्रव्यं कथितं मुनिसत्तमाः। पूर्वं ब्रह्मादि देवेषु द्रव्यैरेतैः बलिर्भवेत्॥ दिनाधिपति तृप्त्यर्थं शुद्धान्नं दधि संयुतम्। दद्याल्लोकेश तृप्त्यर्थं लोकपालादि मन्त्रतः॥ saptāhe vātha pañcāhe tridine vyoma rātrakel pūrvam tyaktvā'param proktam dinadravyam ca devatāḥ|| dinadevabalidravyam kathitam munisattamāḥl pūrvam brahmādi deveșu dravyairetaiḥ balirbhavet|l dinādhipati trptyartham suddhānnam dadhi samyutami dadyāllokeśa trptyartham lokapālādi mantrataḥ||

saptāhe vātha pañcāhe tridine vyoma rātrake| pūrvaṃ tyaktvā'paraṃ proktaṃ dinadravyaṃ ca devatāḥ|| dinadevabalidravyaṃ kathitaṃ munisattamāḥ| pūrvaṃ brahmādi deveṣu dravyairetaiḥ balirbhavet|| dinādhipati tṛptyarthaṃ śuddhānnaṃ dadhi saṃyutam| dadyāllokeśa tṛptyarthaṃ lokapālādi mantrataḥ|| saptāhe vātha pañcāhe tridine vyoma rātrakel pūrvam tyaktvā'param proktam dinadravyam ca devatāḥ|| dinadevabalidravyam kathitam munisattamāḥl pūrvam brahmādi deveșu dravyairetaiḥ balirbhavet|l dinādhipati trptyartham suddhānnam dadhi samyutami dadyāllokeśa trptyartham lokapālādi mantrataḥ||

In the night of the seventh, fifth, third or the first day, bali should be offered. In th should observe the directions given for the next day with regard to the day, Deity and the materials for the bali, leaving out the details given for that day. O, the foremost among the Sages!, the details concerened with the day, Deity and the materials for the bali have been told to you, in this way. The bali should be offered first to Brhama and others with these materials. For the delighted state of the presiding Deity of the day, bali should be offered with cooked and unmixed rice and curd. The bali should be offered for the delighted state of the directional Deities(Lokapalas), reciting the mantras pertaining to them.

235-238

वृषादि परिवारेषु ध्वजे ब्रह्मादिषु क्रमात्। बलिं दत्वा तदन्ते तु बलिपीठे बलिं क्रमात्॥ ध्वजादि बलिपीठान्तं अथवा बलिरीरितः। ब्रह्मादि बलिपीठान्तं शक्रात् पीठान्तमेव वा॥ तत्तदिनाधिदेवानां बलिपीठे बलिस्तु वा। दिनदेवादि तृप्त्यर्थं शुद्धानेन बलिस्तु वा॥ लोकेशोभ्यो बलिर्वापि दिनदेवेषु वा मतः।। दिनदेव बलिद्रव्यैः लोकपालेऽथ वा बलिः॥

vṛṣādi parivāreṣu dhvaje brahmādiṣu kramāt| baliṃ datvā tadante tu balipīṭhe baliṃ kramāt|| dhvajādi balipīṭhāntaṃ athavā balirīritaḥ| brahmādi balipīṭhāntaṃ śakrāt pīṭhāntameva vā|| tattadinādhidevānāṃ balipīṭhe balistu vā| dinadevādi tṛptyarthaṃ śuddhānena balistu vā|| lokeśobhyo balirvāpi dinadeveṣu vā mataḥ|| dinadeva balidravyaiḥ lokapāle'tha vā baliḥ||

Having offered the bali to Vrushabha and other Deities of the retinue, flag-pole, Brahma and others, the Guru should offer the bali at the Bali-pitha, in due order. Or, he may offer the bali from the flag-pole to the Bali-pitha, to each Deity in an orderly way. Alternately, he may offer the bali from Brahma to the Bali-pitha or from Indra to the Bali-pitha. He may offer the bali to the Day and the presiding Deity of that day in the Bali-pitha itself . He may offer the cooked and unmixed rice to the Day and the presiding Deity of that day and others, in order to make them delighted. He may offer the bali to the Day and the concerned Deity with the materials recommended for the bali to be offered to the directional Deities. Or, the bali may be offered to the directional Deities with the materials recommended for the bali to be offered to the Day and the concerned Deity.

239-240

दिनानामपि सर्वेषां दिनं प्रति बलिद्वयम्। कुर्याद्वाद्यं तयोरेकं बलिर्दिवसयोस्तु वा॥ सायं प्रातर्बलिंदद्यात् तत्काले वा तदन्तके। बेरयात्रा प्रकर्तव्या यानक्रम इहोच्यते॥

dinānāmapi sarveṣāṃ dinaṃ prati balidvayam| kuryādvādyaṃ tayorekaṃ balirdivasayostu vā|| sāyaṃ prātarbaliṃdadyāt tatkāle vā tadantake| berayātrā prakartavyā yānakrama ihocyate||

In all the days of the festival, the bali may be offered twice in each day. While offering the bali twice in each day in this way, one musical instrument should be played. The bali should be offered in the middle of the morning session and evening session or at the end of these two sessions. Arrangement should be made for the procession of the image around the village or city. In view of such procession, the order of the vehicle to be used in each day for the procession is told.

241-243

प्रथमे वृषयन्त्रं स्याद् द्वितीये भ्रमणार्हकम्। डोलायन्त्रं तृतीये स्याद्वाजियन्त्रं ततः परम्॥ सिंहयन्त्रं ततः प्रोक्तं दीपयन्त्रं ततो भवेत्। मेषयन्त्रं ततो ज्ञेयं रथयन्त्रं ततो भवेत्॥ अन्योन्यं चारुरूपाणि कार्याणि द्विजसत्तमाः। बेराण्यनेक रूपाणि तदन्ते कथितानि च।

prathame vṛṣayantraṃ syād dvitīye bhramaṇārhakam| ḍolāyantraṃ tṛtīye syādvājiyantraṃ tataḥ param|| siṃhayantraṃ tataḥ proktaṃ dīpayantraṃ tato bhavet| meṣayantraṃ tato jñeyaṃ rathayantraṃ tato bhavet|| anyonyaṃ cārurūpāṇi kāryāṇi dvijasattamāḥ| berāṇyaneka rūpāṇi tadante kathitāni ca|

Vrushabha-vehicle in the first day; in the second day, any vehicle fit for such procession as desired by the Yajamana or the Acharya; swing-vehicle, in the third day; horse-vehicle, in the fourth day; lion-vehicle in the fifth day; dipa-vehicle, in the sixth day; goat-vehicle, in the seventh day; car-vehicle(ratha) , in the eighth day. O, the foremost twice-born Sages!, various icons representing the manifestations of Siva which excel each other in beauty and elegance should be taken in procession.

244-246

तदन्ते बलिदानं स्याद्वलिपीठ समन्वितम्। अन्नलिङ्ग समायुक्तं त्रिशूलेन समायुतम्॥ दशायुध समायुक्तं गोलका लिङ्ग संयुतम्। रथस्थित गणेशानां तदन्ते नन्दिकेश्वरे॥ रथे वा शिबिकायां वा सर्वालङ्कार संयुतम्। एतैस्सर्वैर्वहीनेऽग्रे बल्यज्ञैश्च समन्वितः॥

tadante balidānaṃ syādvalipīṭha samanvitam| annaliṅga samāyuktaṃ triśūlena samāyutam|| daśāyudha samāyuktaṃ golakā liṅga saṃyutam| rathasthita gaṇeśānāṃ tadante nandikeśvare|| rathe vā śibikāyāṃ vā sarvālaṅkāra saṃyutam| etaissarvairvahīne'gre balyajñaiśca samanvitaḥ||

Following these icons, offering of bali should be done in association with bali-p ten weapons and golaka-linga. The bali should be offered to the host of retinue-deities present in the festival-car(ratha) and Nandikesvara. These icons, adorned with all kinds of decorative materials may be taken in car or palanquin. Or, these icons may not be taken preceding the mounted Deity. But, the activities concerned with bali and related rituals should be maintained.

247-250

तद्ग्रे वृषभः पश्चान् नृत्तार्थ मुखरङ्गकम्। तदन्ते देवदेवेश रथस्सर्वाङ्गसुन्दरः॥ रथाग्रोभयहस्ताभ्यां भूषिताभ्यां विशेषतः। धृतचामर हस्ताभ्यां मत्कन्याभ्यां विराजितः।। नवरत्नोज्वलत् श्वेत छत्रेणोपरगामिना। मदन्तिक गतेनैव शैवाचार्येण शोभितः॥ मत्पृष्ठभाग संस्थेन मत्कर्म निरतेन च। परिचारक संज्ञेन मद्भक्तेनाप्रमादिना॥

tadgre vṛṣabhaḥ paścān nṛttārtha mukharaṅgakam| tadante devadeveśa rathassarvāṅgasundaraḥ|| rathāgrobhayahastābhyāṃ bhūṣitābhyāṃ viśeṣataḥ| dhṛtacāmara hastābhyāṃ matkanyābhyāṃ virājitaḥ|| navaratnojvalat śveta chatreṇoparagāminā| madantika gatenaiva śaivācāryeṇa śobhitaḥ|| matpṛṣṭhabhāga saṃsthena matkarma niratena ca| paricāraka saṃjñena madbhaktenāpramādinā||

Vrushabha should be in front of the mounted Deity. Behind that, a wooden structure known as ‘mukha ranga' (a stage-like structure with a projection in front) should be for the Dancing form of the Lord. Following this, the big temple-car, all parts of which should be very beautiful and charming, meant for the Supreme Lord should proceed. My virgin-ladies who are specially adorned with ornaments, who are holding the camaras in their hands, should be in front and two sides of the car. The Sivacharyas, who appear very bright with the ornaments made of nine gems and above whom the white royal-umbrella shines forth, should position themselves very near my car. My devotees(paricarakas) who are assisting the priests in various rituals, who are always taking delight in fulfilling the activities concerned with my worship and who are free from the defect of being careless and inattentive should be behind my car.

251-254

तदन्ते देवदेवेशी रथस्तद्वद्विभूषितः॥ तदन्ते चण्डनाथस्य पृथग्वाद्य समन्वितः। षोडशप्रतिमादीनि यान्यन्यानि शिवस्य तु॥ शिवभक्ताश्च ये ख्यातास्तेषां रङ्गान्यनेकधा। तान्यग्रकानि नेयानि पृष्ठतो वा द्विजोत्तमाः॥

tadante devadeveśī rathastadvadvibhūṣitaḥ|| tadante caṇḍanāthasya pṛthagvādya samanvitaḥ| ṣoḍaśapratimādīni yānyanyāni śivasya tu|| śivabhaktāśca ye khyātāsteṣāṃ raṅgānyanekadhā| tānyagrakāni neyāni pṛṣṭhato vā dvijottamāḥ||

Rudra-kanyas who are holding in their right hand a rope tied to a lotus-bud , who are dressed so as to appear like male persons , who are with charming appearance, all bodily features of whom are beautiful and who are my devotees should be in another car known as 'syandana'. This should come behind the paricarakas. The 'Devadasis' (ladies whose services and life are confined to the temple), who are adorned with ornaments like the Rudra-kanyas should come behind in another car. Behind this should come Candesvara accompanied by a separate set of musical insruments. In addition to these, all those forms of Siva which are sixteen in number and other forms and the much celebrated Sivabhaktas should take part in the procession, mounted on ranga-vehicle. 0, the foremost among the twice-born Sages! these Sivabhaktas may lead the procession by going in front of Vrushabha or they may come behind Candesvara.

255-259

एषामिष्टं तु यद्भाह्य बल्यङ्गैः कौतुकं विना। नानावाद्य समायुक्तं गजाश्वाद्युष्ट्र संयुतम्॥ वीथिसम्मर्जनोपेतं जलसेक समन्वितम्। गृहं प्रीतिकृतालेप चूर्णचित्र समन्वितम्॥ मङ्गलाङ्कुर सद्दीप वर्धनी कुम्भवारियुक्। कदलीपूग संयुक्तं पट्टवस्त्रादि शोभितम्॥ दर्भमाला समायुक्तं मुक्तादाम विभूषितम्। उपरिष्टादधस्तात्तु तल प्रतितलं प्रति॥ विन्यसेद् दीपदण्डांश्च रात्रौ चेद्दीपमालवा। गृहालङ्कार उद्दिष्टो गृहहीनस्थलेऽपि च॥

eṣāmiṣṭaṃ tu yadbhāhya balyaṅgaiḥ kautukaṃ vinā| nānāvādya samāyuktaṃ gajāśvādyuṣṭra saṃyutam|| vīthisammarjanopetaṃ jalaseka samanvitam| gṛhaṃ prītikṛtālepa cūrṇacitra samanvitam|| maṅgalāṅkura saddīpa vardhanī kumbhavāriyuk| kadalīpūga saṃyuktaṃ paṭṭavastrādi śobhitam|| darbhamālā samāyuktaṃ muktādāma vibhūṣitam| upariṣṭādadhastāttu tala pratitalaṃ prati|| vinyased dīpadaṇḍāṃśca rātrau ceddīpamālavā| gṛhālaṅkāra uddiṣṭo gṛhahīnasthale'pi ca||

Among those rituals which are related to 'bali', the Guru may perform a few as desired by him. Such exception is not applicable to the tying of the protective thread. During the festival period, all the houses should be decorated so as to present an auspicious and divine appearance. Various types of musical instruments and various animals such as the elephant, horse, camel and others should be brought to the village. The streets should be cleaned well and water should be sprinkled over the streets. In front of each house, the ground should be besmeared with cow-dung and beautified with various designs and depictions formed with rice-flour. Auspicious fresh sprouts, special lamps, vardhani-kumbha filled up with consecrated water, plantain tree, betelnut tree, hangings designed with silk cloth and others, rows of darbhas, pearl-garlands - all such auspicious materials should be kept in each house, arranged in an orderly pattern. Light-posts should be installed in the upper level and base level of each floor . In the night time, rows of lighted lamps should be arranged in each floor. Even in a place where there are no houses, arrangements for festivities should be made.

260-262

नानाध्वज समोपेतं नानावाद्य समन्वितम्। नानागान समोपेतम् नानानृत्त समन्वितम्॥ नानाच्छत्र समोपेतं छत्रचामर संयुतम्। तालवृन्त समोपेतं धूपदीप समन्वितम्॥ यानं प्रतिदिनं कुर्यादह्नि रात्रौ महोत्सवे। रथादौ शिबिकादौ वा परिचारक मूर्धसु॥

nānādhvaja samopetaṃ nānāvādya samanvitam| nānāgāna samopetam nānānṛtta samanvitam|| nānācchatra samopetaṃ chatracāmara saṃyutam| tālavṛnta samopetaṃ dhūpadīpa samanvitam|| yānaṃ pratidinaṃ kuryādahni rātrau mahotsave| rathādau śibikādau vā paricāraka mūrdhasu||

Various types of colorful flags, various musical instruments, various renderings of songs set in different musical flows, various types of festival-umbrellas, small parosals and camaras', array of fans made of palm-leaf, incense, lights-all these should be arranged to take part in the procession. In each day, the specified vehicle should be kept ready during the day time and the night time. The festival-image should be mounted in the car or palanquin or on the head of the devotees appointed for doing the ceremonial services in the temple.

263-264

यानकाले तु ताम्बूलं देयं नाना फलानि च। भक्ष्यापूपादिकं देयं दत्वा काण्डपटादिकम्॥ योग्यायोग्य विभागेन दग्धार्दै विषये क्रमात्। दग्धं सर्वं द्विजैस्सिद्धं आईं शूद्वैस्तु वा मतम्॥

yānakāle tu tāmbūlaṃ deyaṃ nānā phalāni ca| bhakṣyāpūpādikaṃ deyaṃ datvā kāṇḍapaṭādikam|| yogyāyogya vibhāgena dagdhārdai viṣaye kramāt| dagdhaṃ sarvaṃ dvijaissiddhaṃ āīṃ śūdvaistu vā matam||

While the Lord, mounted on the vehicle, is taken in procession, tambula, various fruits, eatables, sweet cakes and such other things should be offered, after screened with a piece of thick cloth. Among those to be offered , suitability and unsuitability of the things, whether they are to be offered as cooked or wetted – all such matters should be known in a perfect way. All those which are to be offered as cooked should be prepared by the twice-borns. All those which are to be offered as wetted may be prepared either by the brahmins or the sudras.

265-266

वित्वक् सत्वक् कृतं युक्त्या वीक्षणादि विशोधितम्। शङ्खध्वनि समायुक्तं पाद्याचमन संयुतम्॥ प्रच्छन्नपटमावज्र्य निर्माल्यापनये कृते। दत्वोपहारान् सर्वेभ्यो मद्भक्तेभ्यः क्रमेण तु॥ आगन्तुकेभ्यस्त्वन्येभ्यः तत्तद्भक्त्यनुसारतः।

vitvak satvak kṛtaṃ yuktyā vīkṣaṇādi viśodhitam| śaṅkhadhvani samāyuktaṃ pādyācamana saṃyutam|| pracchannapaṭamāvajrya nirmālyāpanaye kṛte| datvopahārān sarvebhyo madbhaktebhyaḥ krameṇa tu|| āgantukebhyastvanyebhyaḥ tattadbhaktyanusārataḥ|

With regard to the fruits and vegetables, the Guru should see whether they are with or without rind, whether they are unpeeled or peeled and then purify them by casting his look energized with mantras and such other sacraments. Having offered the padya, acamana and arghya with the accompaniment of blowing of the conch, he should remove the screen and the things offered to the Lord. Then he should distribute the the things offered to the Lord to all the devotees who have assembled there, to those who have come there from adjacent or distant places and to others, according to their devoted state.

Paṭala 6 — महोत्सव विधिः (part 4/6)

267-269

प्रवेश्यास्थान कूटाद्यं आसनस्थाय शम्भवे॥ दत्वा पाद्यादिकं नित्यं स्नपनं शान्तिहोमयुक्। कार्यं तक्षादि संस्पृष्ट रथादि स्पर्श शान्तये॥ चण्डालपाणदृग्दोष निवृत्यर्थं विशेषतः। आवश्यकं इदं ज्ञेयं प्रतियानं गुरूत्तमाः॥

praveśyāsthāna kūṭādyaṃ āsanasthāya śambhave|| datvā pādyādikaṃ nityaṃ snapanaṃ śāntihomayuk| kāryaṃ takṣādi saṃspṛṣṭa rathādi sparśa śāntaye|| caṇḍālapāṇadṛgdoṣa nivṛtyarthaṃ viśeṣataḥ| āvaśyakaṃ idaṃ jñeyaṃ pratiyānaṃ gurūttamāḥ||

At the end of the procession, the festival-icon of Siva should be taken inside the hall of audience(asthana mantapa) or some other hall and placed on a large pedestal. Then, the Guru should offer to the Lord who is now present in the audience-hall padya, acamana and arghya and perform the snapana-bath and santi-homa(fire-ritual for appeasing). This should be done daily, during the festival. In order to nullify the defect of pollution caused to the car, icons and others by the touch of carpenter and other workers and by the look of the outcast and panas(singers who used to praise the king), such kind of special rituals should be essentially done. This rule should be known and observed.O, the foremost among the Gurus!, such special rituals should be performed at the end of procession in each day.

270-272

शान्तिहोमं विना वाथ अशक्तौ स्नपने नयेत्। पञ्चप्राकार बाह्य तु मम याने प्रकल्पिते॥ विधाय स्नपनं वाथ पञ्चकारि समन्वितैः। चत्वारिंशन्मितैर्भीरैः जलैर्वाथ तदर्धतः॥ पादेन वाथ तन्यूनैः स्नापयेद् देवं आदरात्। मृगयायां विश्षेण स्नपने परिकल्पयेत्॥ स्वकाल विहितं चैतदिष्टदं परिकीर्तितम्।

śāntihomaṃ vinā vātha aśaktau snapane nayet| pañcaprākāra bāhya tu mama yāne prakalpite|| vidhāya snapanaṃ vātha pañcakāri samanvitaiḥ| catvāriṃśanmitairbhīraiḥ jalairvātha tadardhataḥ|| pādena vātha tanyūnaiḥ snāpayed devaṃ ādarāt| mṛgayāyāṃ viśṣeṇa snapane parikalpayet|| svakāla vihitaṃ caitadiṣṭadaṃ parikīrtitam|

If he is not able to perform the 'santi-homa', it could be left out but he should essentially perform the snapana-bath. If my procession as mounted on a vehicle has taken place outside the five enclosures, he should arrange for the snapana making use of water collected up to a measure of five karis. Or, the measure of water may be forty bharas, twenty bharas or ten bharas or its measure may be less than ten bharas. He should perform the ceremonial bath to the Lord with snapanas, with dedication and devotion. On the day of ‘mruga yatra' (going out of the village to drive away the wild animals), snapana should be performed with special care, without fail. Performance of such activities in the time prescribed for each ritual would yield the desired fruits for the devotees.

273-276

प्रातस्सन्ध्यार्चनं नित्यं यागमण्डप वेशनम्॥ रथाद्यारोहणं यानं ततो मध्याह्न पूजनम्। रथे चेडूपदानान्तं नैवेद्यान्तं शिवालये॥ यात्रार्थ स्नपनं पश्चात्ततो नैमित्तिकार्चनम्। विनोद दर्शनं चान्ते प्रदोष पूजनं ततः॥ पुनर्हामो विनोदश्च ततो ग्राम प्रदक्षिणम्। यात्रार्थ स्नपनं पूजा नृत्तगेयादि दर्शनम्॥ ततो धाम निवेशश्च देव्यासह निवेशनम्।

prātassandhyārcanaṃ nityaṃ yāgamaṇḍapa veśanam|| rathādyārohaṇaṃ yānaṃ tato madhyāhna pūjanam| rathe ceḍūpadānāntaṃ naivedyāntaṃ śivālaye|| yātrārtha snapanaṃ paścāttato naimittikārcanam| vinoda darśanaṃ cānte pradoṣa pūjanaṃ tataḥ|| punarhāmo vinodaśca tato grāma pradakṣiṇam| yātrārtha snapanaṃ pūjā nṛttageyādi darśanam|| tato dhāma niveśaśca devyāsaha niveśanam|

The regular worship at the morning session, daily festival, entering the pavilion meant for the yaga, mounting the decorated icon on the car and on the vehicle, then the regualr worship at noon-session – all these should be done in the prescribed order. If the Lord is in the festival-car, the worship should be done up to the offering of incense; if within the temple, worship should be done up to ‘naivedya'. Then snapana should be performed in view of the ‘yatra'.This should be followed by the occasional worship. At the end, the devotees should be enabled to have the ‘darsana'(seeing the Lord with devotion and attention) of the Lord with the accomapaniment of various wonderful events. This should be followed by the regular worship at the evening session. Once again the fire-ritual, holy darsana, circumambulating the village, yatra-snapana, regular worship with the accomapniment of dancing, singing and such other services- should be performed. Then, 'entering the shrine along with Sakti should take place. Or, the icon of Siva alone may be taken inside, without Sakti.

277-281

काले षोडश संख्याते यामार्ध परिनिष्ठिते॥ कृत प्रतिसरस्यैता देवस्य विहिताः क्रियाः। स्वकालेऽनुष्ठितास्त्वेताः क्रियास्सर्वार्थ साधकाः॥ पूर्वपूर्व गृहेऽपुष्टिः पृष्ठ पृष्ठ ग्रहेऽशुभः। तस्मात् सवप्रयत्नेन पूर्वकाले समाचरेत्॥ स्वकाले वाथ दोषः स्यात् पृष्ठकाले समाचरेत्। यानकाले बलेः काले पूर्वकालेऽथवा मतः॥ परिवारोक्त मार्गेण बलिपीठं समाचरेत्। मार्दै वार्धं तु वा पीठं लोहं वा भूविलेपनम्॥

kāle ṣoḍaśa saṃkhyāte yāmārdha pariniṣṭhite|| kṛta pratisarasyaitā devasya vihitāḥ kriyāḥ| svakāle'nuṣṭhitāstvetāḥ kriyāssarvārtha sādhakāḥ|| pūrvapūrva gṛhe'puṣṭiḥ pṛṣṭha pṛṣṭha grahe'śubhaḥ| tasmāt savaprayatnena pūrvakāle samācaret|| svakāle vātha doṣaḥ syāt pṛṣṭhakāle samācaret| yānakāle baleḥ kāle pūrvakāle'thavā mataḥ|| parivārokta mārgeṇa balipīṭhaṃ samācaret| mārdai vārdhaṃ tu vā pīṭhaṃ lohaṃ vā bhūvilepanam||

If one day is divided into sixteen sessions, each session to be with a duration of half-yama, the offering of protective thread to the Deities should take place within the duration of half-yama. The activities concerned with the festival should take place in the scheduled time. Each activity should be fulfilled within the duration prescribed for that. The activities fulfilled in this way are capable of producing all the desired fruits. The activity completed in a time prior to its previous duration would become feebled. Similarly, the activity completed in a time after its posterior duration would become inauspicious. Therefore, the Guru should perform each activity in a duration prior to the actual schedule. If the scheduled time of an activity is marred with some inauspicious defect, he should perform that work in a time posterior to the scheduled time. The time of procession and of bali-offering may precede the scheduled time. The bali-pitha should be designed as detailed in the chapter dealing with the worship of the retinue Deities. The bali-pitha may be made of earth, wood or metal or it may be designed over the ground besmeared with cow-dung.

282-284

यागमण्डप वेशं च हित्वान्तर्वेशनं तु वा। तत्र ताम्बूल दानाद्यं वर्जयेद्वाथ कारयेत्॥ उक्तकाल परित्यागे शान्तिहोमं च कारयेत्। रात्रौ नीराजनं कार्यं धूपदीपावसानके॥ प्रभूतं तु हविर्दद्याद्यानकालावसानके। एवं प्रतिदिनं कुर्याद्विशेषस्त्वधुनोच्यते॥

yāgamaṇḍapa veśaṃ ca hitvāntarveśanaṃ tu vā| tatra tāmbūla dānādyaṃ varjayedvātha kārayet|| uktakāla parityāge śāntihomaṃ ca kārayet| rātrau nīrājanaṃ kāryaṃ dhūpadīpāvasānake|| prabhūtaṃ tu havirdadyādyānakālāvasānake| evaṃ pratidinaṃ kuryādviśeṣastvadhunocyate||

Without entering into the yagasala, the icon may enter directly inside the shrine. At that time, the Guru may or may not perform the offering of tambula and other related activities. If the prescribed time is not adhered to, the Guru should perform the 'santi-homa'. In the night session, 'nirajana' should be performed after the offering of incense and lights. At the end of the duration prescribed for the procession, the Guru should offer the prabhuta-bali'. In this way, the Guru should perform all the rituals, in each day. Some specific aspects with regard to these activities are told now.

285-287

ग्रामादौ तद्वहिर्वापि कल्पिते मण्डपादिके। नीत्वा देवं समाराध्य विनोदालोकनं ततः॥ प्रविश्य धाम वा नो वा नयेद्रामं समस्तकम्। प्रवेशे वाथ वृष्ट्यादावेवमेव समाचरेत्॥ भविष्यद्वृष्टि शङ्कायां अन्धकारे महत्यपि। शान्तिहोमो विधेयस्स्याद् अवशिष्ट प्रदक्षिणे॥

grāmādau tadvahirvāpi kalpite maṇḍapādike| nītvā devaṃ samārādhya vinodālokanaṃ tataḥ|| praviśya dhāma vā no vā nayedrāmaṃ samastakam| praveśe vātha vṛṣṭyādāvevameva samācaret|| bhaviṣyadvṛṣṭi śaṅkāyāṃ andhakāre mahatyapi| śāntihomo vidheyassyād avaśiṣṭa pradakṣiṇe||

n the icon of Siva to the pavilion built in the outer street of the village ond others or outside the village, the Guru should worship the Lord with all the offerings and arrange for the holy darsan of the Lord amidst various festivities. Then the icon may directly enter the shrine or it may enter after circumambulating the village, being mounted on the head of the sanctified paricaraka. If there occurs the downpour of rains unexpectedly, the icon may directly enter the shrine. If there are symptoms to indicate the immediate occurrence of downpour of rain or if the sky becomes very dark because of heavy clouds, the icon should be immediately moved to the shrine. To complete the remaining part of circumambulation, the Guru should perform the santi-homa'.

288-289

यागारम्भ दिने वाथ तीर्थदान दिनेऽपि च। सकलं भ्रामयेद्रामं प्रायश्चित्तं न चोच्यते॥ ग्राम प्रदक्षिणे हीने दिशाहोमं तु कारयेत्। निर्मले नभसीन्दोश्च दर्शनेऽवश्यमेव च। बेरयात्रा प्रकर्तव्या बलिं नित्यं समाचरेत्।

yāgārambha dine vātha tīrthadāna dine'pi ca| sakalaṃ bhrāmayedrāmaṃ prāyaścittaṃ na cocyate|| grāma pradakṣiṇe hīne diśāhomaṃ tu kārayet| nirmale nabhasīndośca darśane'vaśyameva ca| berayātrā prakartavyā baliṃ nityaṃ samācaret|

In the day when the rituals of yagasala commence or in the day fixed for the offering of the sacred water, all the icons concerned with the festival should be taken in procession around the village. Expiatory rituals need not be performed on this occasion. If the circumambulation of the village is not performed, the Guru should perform the disa-homa'. On this occasion, the appearance of the full-moon in the spotless sky should be essentially observed. The procession of the icon and the bali-offering should be performed daily.

290-292

तीर्थाह्निः पञ्चमे पूर्वे चतुर्थे वा समाचरेत्॥ तैलाभ्यङ्गं च तद्वारे रात्रिचूर्ण युतं तु वा।। ताम्बूलदान सहितं देवे भक्तेषु च क्रमात्॥ अन्यत्रापि च कर्तव्यं ध्वजारोहेऽपि वा मतम्। देवाग्रे स्थापयेत् तैलं स्थण्डिले यन्त्रिकोपरि॥

tīrthāhniḥ pañcame pūrve caturthe vā samācaret|| tailābhyaṅgaṃ ca tadvāre rātricūrṇa yutaṃ tu vā|| tāmbūladāna sahitaṃ deve bhakteṣu ca kramāt|| anyatrāpi ca kartavyaṃ dhvajārohe'pi vā matam| devāgre sthāpayet tailaṃ sthaṇḍile yantrikopari||

Five days or four days before the day fixed for the tirtha, the Guru should perform the ceremonial oil-bath to the image installed in the main shrine. This oil-bath may be associated with turmeric powder. In that day, the Guru should offer the oil and turmeric powder associated with tambula to the Lord and the Bhaktas. This oil-bath may be performed in other days also or in the day in which the flag is raised to the top of the pole. The Guru should place the vessel containing the oil over the tripod kept on the sthandila designed in front of the Lord.

293-295

अस्त्रमन्त्रेण संप्रोक्ष्य संहिता मनुना लभेत्। कवचेनावकुण्ठ्याथ यजेद्गन्धादिभिर्हदा॥ शिवतत्त्वादिभिस्तैलं मूलयुक्तैर्नमोन्तकैः। सपुष्पं निक्षिपेन्मूर्ध्नि रात्रिचूर्णमनुक्रमात्॥ ललाटात् पादबाह्वन्तं देव्याः कण्ठान्तमाचरेत्। तत्र वान्यत्र वा स्नानं कृत्वा मौद्रं निवेदयेत्॥

astramantreṇa saṃprokṣya saṃhitā manunā labhet| kavacenāvakuṇṭhyātha yajedgandhādibhirhadā|| śivatattvādibhistailaṃ mūlayuktairnamontakaiḥ| sapuṣpaṃ nikṣipenmūrdhni rātricūrṇamanukramāt|| lalāṭāt pādabāhvantaṃ devyāḥ kaṇṭhāntamācaret| tatra vānyatra vā snānaṃ kṛtvā maudraṃ nivedayet||

Having sprinkled the consecrated water over the oil with the recital of astra-mantra, the Guru should take the oil with the recital of samhita-mantras. Having given the protection with the recital of kavaca-mantra, he should honor the oil with perfumes, flowers and other substances. Reciting the three tattva-mantras (atma tattva, vidya tattva and siva tattva) and the mula-mantra with ‘om in the beginning and namah' at the end, the Guru should apply the oil with flower and turmeric powder over the head of the Lord and anoint the the image from the fore-head to the feet and to the end of the shoulders. For t anoint up to the neck. Having performed the bath in the same place or in other place, he should offer the mudga' food.

296-299

तीर्थाहात् पूर्व दिवसे तत्पूर्वे वा समाचरेत्। नटेश भ्रामणं कुर्यात् तदर्थं पूर्व रात्रके। कौतुकं पूर्वविधिना कारयेन्नृत्तमूर्तये। सर्वाभरण युक्ताय पूजिताय विशेषतः॥ तस्मादन्यत्र कूटे वा रङ्गे वास्थानमण्डपे। सर्वालङ्कार संयुक्तं कृत्वा धाम प्रदक्षिणम्॥ तत्काले वा प्रभाते वा देवदेवं प्रवेश्य च। विनोद दर्शनं चापि कारयेद् द्विजसत्तमाः॥

tīrthāhāt pūrva divase tatpūrve vā samācaret| naṭeśa bhrāmaṇaṃ kuryāt tadarthaṃ pūrva rātrake| kautukaṃ pūrvavidhinā kārayennṛttamūrtaye| sarvābharaṇa yuktāya pūjitāya viśeṣataḥ|| tasmādanyatra kūṭe vā raṅge vāsthānamaṇḍape| sarvālaṅkāra saṃyuktaṃ kṛtvā dhāma pradakṣiṇam|| tatkāle vā prabhāte vā devadevaṃ praveśya ca| vinoda darśanaṃ cāpi kārayed dvijasattamāḥ||

The procession of Nataraja should be performed in the day prior to the day fixed for the 'tirtha' or in the day prior to the previous day mentioned now (two days before the tirtha-day). For such performance, the Guru should tie up the protective thread in the right hand of Nataraja according to the directions set forth earlier, adorn Him with all kinds of ornaments and worship Him in a specific way suitable to the occasion. Then, having taken the icon of Nataraja to another hall or stage-like pavilion or to the audience-hall, he should adorn Him with all kinds of decorative materials and perform the circumambulation around the temple or village. O, the foemost Sages among the twice-borns!, having come back and entered the hall either in the same night or in the next morning, he should arrange for the holy darsana of the Lord amidst various festivities.

300-302

प्रातः स्नानादिकं कृत्वा भूषयेद् भूषणार्हकैः। नानागरु सुगन्धं च कर्पूरेण विमिश्रितम्॥ धाम प्रदक्षिणं कृत्वा सर्वातोद्य समन्वितम्। स्थण्डिलोपेरि संस्थाप्य पुण्याहवाचयेत् ततः॥ संप्रोक्ष्यार्थ्यांभसास्त्रेण मन्त्रयेच्छर्व शम्बरैः। गन्धादिभिस्समभ्यर्थ्य कवचेनावकुण्ठयेत्॥

prātaḥ snānādikaṃ kṛtvā bhūṣayed bhūṣaṇārhakaiḥ| nānāgaru sugandhaṃ ca karpūreṇa vimiśritam|| dhāma pradakṣiṇaṃ kṛtvā sarvātodya samanvitam| sthaṇḍiloperi saṃsthāpya puṇyāhavācayet tataḥ|| saṃprokṣyārthyāṃbhasāstreṇa mantrayeccharva śambaraiḥ| gandhādibhissamabhyarthya kavacenāvakuṇṭhayet||

Having performed the ceremonial bath and other rituals related to worship in the early morning, the Guru should adorn the Lord with ornaments fit for the occasion. The incense with pleasant and mild fragrance should be prepared with various kinds of agaru-sandal mixed with camphor. Having circumambulated the temple or the village with the accompaniment of the sounding of all kinds of musical instruments, he should place the icon on the sthandila and perform the 'punyaha-vacana'. Having sprinkled the consecrated water of arghya with the recital of astra-mantra over the icon , he should energize by chanting the brahma, anga, kala mantras pertaining to the Lord. Then, having worshipped with sandal, flowers and other substances, he should effect protection with the recital of kavaca-mantra.

303-304

समिधाज्येनचरुणा तिललाजगुलैस्तु वा। मूलेन शतहोमस्स्याद् अस्त्रहोमो मतो न वा॥ पञ्चाग्नि संस्कृतियुक्तो होमस्सर्वार्थ साधकः। प्रायश्चित्तं त्वघोरेण कृत्वा पूर्णा समन्वितम्॥ सद्योजातेन संस्पृश्य गन्धमूलेन दापयेत्।।

samidhājyenacaruṇā tilalājagulaistu vā| mūlena śatahomassyād astrahomo mato na vā|| pañcāgni saṃskṛtiyukto homassarvārtha sādhakaḥ| prāyaścittaṃ tvaghoreṇa kṛtvā pūrṇā samanvitam|| sadyojātena saṃspṛśya gandhamūlena dāpayet||

Then he should offer the oblations into the kindled fire with faggots, clarified butter, cooked rice, sesame, parched paddy and molasses and such oblations should be done for one hundred times with the recital of mula-mantra. The homa known as fastra-homa may or may not be performed. The homa performed in the five fire-pits consecrated by sacramental rituals is capable of accomplishing all the desired fruits. Then, having offered the oblations for the sake of expiation with the recital of aghora-mantra, he should offer the consummate oblation purna-ahuti). He should touch the materials kept for the purna-ahuti with the recital of sadyojata-mantra and offer the sandal and other materials with the recital of mula mantra.

305-307

सवत्सां गां सुवर्णं च कांस्यपात्रं सुवस्त्रयुक्॥ तिलमाज्यं अथान्यद्वा दद्यादाचार्य तृप्तये। जलदान समोपेतं यात्रादानं इदं मतम्॥ अथान्यद्वा हरिद्रां च लवणं तिलसर्षपौ। ताम्बूलं तण्डुलं चैव गन्धाज्य तिलतैलकम्॥ शिवदानं इति ख्यातं कर्तुरिष्टप्रदायकम्।

savatsāṃ gāṃ suvarṇaṃ ca kāṃsyapātraṃ suvastrayuk|| tilamājyaṃ athānyadvā dadyādācārya tṛptaye| jaladāna samopetaṃ yātrādānaṃ idaṃ matam|| athānyadvā haridrāṃ ca lavaṇaṃ tilasarṣapau| tāmbūlaṃ taṇḍulaṃ caiva gandhājya tilatailakam|| śivadānaṃ iti khyātaṃ karturiṣṭapradāyakam|

Cow along with its calf, gold, bronze-vessel covered with a cloth, sesame, clarified butter and such others suitable for donating as gifts - all these should be offered to the Chief Acharya for his contentment. This offering associated with the offering of water is considered to be the ‘yatra dana' (gifts offered to the Acharya before the commencement of the procession). Turmeric , salt, sesame, white mustard, tambula, rice, perfumes, clarified butter, sesame-oil-offering of these substances is called siva dana'. This is capable of yielding the desired benefits to the sponsoring Master (yajamana).

308-310

योगिनां ध्यानयुक्तानां शिवज्ञानार्थ वेदिनाम्॥ तत्पूजादानं इष्टं स्यात् सर्वेषां प्राणिनामपि। उष्णीषाचं प्रदेयं स्याद्विशेषेषु दिनेषु च। प्रतिदिनं तु देयं स्याज्जलोपेतं तु तद्भवेत्। उष्णीषाद्यं प्रदातव्यं दद्यादाचार्य धीमतः॥

yogināṃ dhyānayuktānāṃ śivajñānārtha vedinām|| tatpūjādānaṃ iṣṭaṃ syāt sarveṣāṃ prāṇināmapi| uṣṇīṣācaṃ pradeyaṃ syādviśeṣeṣu dineṣu ca| pratidinaṃ tu deyaṃ syājjalopetaṃ tu tadbhavet| uṣṇīṣādyaṃ pradātavyaṃ dadyādācārya dhīmataḥ||

Offering of such materials as a part of worship to the Yogis, to those who observe the disciplines related to meditation, to those who have known well the deeper meanings of the scriptures dealing with supreme knowledge (siva jnana) is conducive to the welfare of all the living beings. The head-band turban) and such other gifts of honor should be presented to them during these specific days. Such kind of presentation should be done every day associated with the offering of water. The highly learned Acharya should present the gifts of honor such as the turban and others to the yogis and scholars.

311-314

आचार्यशिव एव स्यादनयोरन्तरं न हि। यः पश्येदनयोर्भेदं सोऽधोगतिमाप्नुयात्॥ सर्वागमज्ञं शान्तं च शिवलिङ्गार्चनारतम्। नित्यहोमादिभिर्युक्तं शिवार्थान्न प्रकल्पकम्॥ ग्रहबल्यादि संयुक्तं भिक्षाप्रदं अनिन्दितम्। किमत्र बहुनोक्तेन देशिकस्त्वीदृशो यदा॥ तृप्तो यत्र तदा तस्य पुरुषार्थगतिर्द्वजाः। सत्यं सत्यं पुनस्सत्यं त्रिसत्यं सत्यमेव हि॥

ācāryaśiva eva syādanayorantaraṃ na hi| yaḥ paśyedanayorbhedaṃ so'dhogatimāpnuyāt|| sarvāgamajñaṃ śāntaṃ ca śivaliṅgārcanāratam| nityahomādibhiryuktaṃ śivārthānna prakalpakam|| grahabalyādi saṃyuktaṃ bhikṣāpradaṃ aninditam| kimatra bahunoktena deśikastvīdṛśo yadā|| tṛpto yatra tadā tasya puruṣārthagatirdvajāḥ| satyaṃ satyaṃ punassatyaṃ trisatyaṃ satyameva hi||

The Acharya is , verily, Lord Siva Himself. There is no difference between the Acharya and Siva. The one who conceives a difference between them will be subjected to downfall leading to hell. The knower of all the Agamas; person with serene composure; taking delight in being devoted to the worship of Sivalinga; maintainer of daily fire-ritual and such other austerities; preparing food to be offered to Siva; trained in offering graha-bali(offerings to the planet-deities) and other such rituals; giver of alms; untouched by despicable qualities- an Acharya is of such praiseworthy nature. What is the use of speaking elaborately on the greatness of such Acharya? O, the twice-born Sages!, when such an Acharya becomes highly pleased in a place, all the four goals to be attained by the human beings get accomplished in that place. This is true; true; I repeat, this is true; always true. Nothing but truth.

315-317

तद्वित्तमाहृतं येन त्रिजगच्चोर उच्यते। देवस्वादपि निस्तार्यं कल्पकोटिशतैरपि। तस्मात् पापं परिज्ञाय बहुधा देशिकस्य च। तद्दत्तं श्रद्धया ग्राह्यं तच्छाव्यं तारकं यतः॥ यात्रादानं इदं कार्यं नैवेद्यादि निवेदयेत्। पूर्वे वान्ते भवेल्लिङ्गप्रतिष्ठादौ च सम्मतम्॥

tadvittamāhṛtaṃ yena trijagaccora ucyate| devasvādapi nistāryaṃ kalpakoṭiśatairapi| tasmāt pāpaṃ parijñāya bahudhā deśikasya ca| taddattaṃ śraddhayā grāhyaṃ tacchāvyaṃ tārakaṃ yataḥ|| yātrādānaṃ idaṃ kāryaṃ naivedyādi nivedayet| pūrve vānte bhavelliṅgapratiṣṭhādau ca sammatam||

The one by whom the Acharya is deprived of his wealth and properties is declared as a thief, to be despicalble in all the three worlds. Stealing his wealth is more heinous than stealing the properties dedicated to the supreme Deities. The effects of such sinful act cannot be resolved, even for thousands of kalpas. Therefore, having well understood the severity of the sin of committing offences to the Acharya, one should profusely offer the fees and valuable presentations to him. Whatever is given by him should be accepted with reverence and diligence. Whatever is instructed by him should be listened to and obeyed, since such listening and obeying would lead the person to the shore of liberation. So, this yatra dana' should be performed with great care. After the ‘yatra dana', the Guru should offer the naivedya to the Lord. This kind of ‘yatra dana' may be done either prior to or after the installation of Sivalinga and other images.

318-320

अन्यत्रापि च कर्तव्यं राज्ञां विजयहेतवे। सर्वदानोत्तमं ह्येतद् ग्रहणादौ विशिष्यते॥ सर्वालङ्कार संयुक्तं मुरवेण समन्वितम्। शैवाचार्य समोपेतं आरोप्य शिबिकोत्तमम्॥ पञ्चप्राकार मध्ये वा तद्बाह्य वा प्रदक्षिणम्। कृत्वा यानक्रमं प्रोक्तं सर्वमङ्गल संयुतम्॥

anyatrāpi ca kartavyaṃ rājñāṃ vijayahetave| sarvadānottamaṃ hyetad grahaṇādau viśiṣyate|| sarvālaṅkāra saṃyuktaṃ muraveṇa samanvitam| śaivācārya samopetaṃ āropya śibikottamam|| pañcaprākāra madhye vā tadbāhya vā pradakṣiṇam| kṛtvā yānakramaṃ proktaṃ sarvamaṅgala saṃyutam||

This kind of ‘yatra dana’ should be performed even in other occasions for the sake of assured victory of the Ruler. This dana offering gifts and valuables) which is the formost among all kinds of danas is recommended even in various occasions such as the occurrence of eclipse and others. Having mounted the festival-icon beautifed with all kinds of decorations on the palanquin designed to be in the foremost category, the procesion should be commenced with the accompaniment of Sivacharyas and the sounding of murava( a kind of drum). The circumambulation may be done in the middle enclosure if the temple is with five enclosures or it may be done outside the temple. Then, the procession of the mounted icon associated with all kinds of auspicious acomapniments and festivities should take place around the village.

321-323

राजवेषधरैः पुंभिर्नानानृत्त समन्वितैः। आरूढ शिबिकैर्दक्षैः पुष्पोदैर्गन्धतोयकैः॥ अग्रतः पृष्ठतो वापि कृतसेवा समन्वितैः। वर्जयेद्वाथ मुरवं राजवेषधरान्वितम्॥ प्रवेश्य भवनं पश्चात् स्नापयेत् पूर्व वर्मना।

rājaveṣadharaiḥ puṃbhirnānānṛtta samanvitaiḥ| ārūḍha śibikairdakṣaiḥ puṣpodairgandhatoyakaiḥ|| agrataḥ pṛṣṭhato vāpi kṛtasevā samanvitaiḥ| varjayedvātha muravaṃ rājaveṣadharānvitam|| praveśya bhavanaṃ paścāt snāpayet pūrva varmanā|

The procession should move being accompanied by those who have attired themselves in the likeness of the king, by various types of dancing, by those who are highly skilled in various arts and who are mounted on the palanquins and by those who , being in the front and back side of the car, are squirting the water mixed with flowers and with perfumes and doing other services. At the end, the festival-icon should enter the temple without the accompaniment of the sounding of the drum and with the accompaniment of those who have attired themselves in the likeness of the king. Then, the Guru should perform the ceremonial bath to the Lord in a perfect way as explained before.

324-325

कौतुकं च परित्यज्य गन्धपुष्पादिभिर्यजेत्॥ तदन्ते बेरयात्रादि तत्पूर्वे वा प्रकीर्तितम्। रात्र्यन्ते रथमारोप्य देवेदेवं नटेश्वरम्॥ पूर्वयान क्रमेणैव ग्रामादीनां प्रदक्षिणम्। कृत्वा निवेशयेदन्तः पुनस्स्नपनमाचरेत्॥ अन्येष्वपि च बेरेषु विधानं सदृशं मतम्।

kautukaṃ ca parityajya gandhapuṣpādibhiryajet|| tadante berayātrādi tatpūrve vā prakīrtitam| rātryante rathamāropya devedevaṃ naṭeśvaram|| pūrvayāna krameṇaiva grāmādīnāṃ pradakṣiṇam| kṛtvā niveśayedantaḥ punassnapanamācaret|| anyeṣvapi ca bereṣu vidhānaṃ sadṛśaṃ matam|

Having removed the protective thread, the Guru should worship the Lord with sandal, flowers and other substances. At the end of this, the procession of the other icon should take place or it may take place prior to this. At the ending phase of the night, the Guru should mount the icon of Nataraja, the Lord of all Devas, on the processional car and the circumambulation of the car around the village and other places should take place in the same way as the procession of the previous icon mounted on a vehicle took place. At the end, Natarja should be taken inside the temple. The Guru should again perform the snapana-bath to the Lord. For all other icons pertaining to to the festival, the process is the same as this one.

326-327

तीर्थाह्नः पूर्वदिवसे तत्पूर्वे वा द्विजोत्तमाः॥ युद्धारम्भक्रियोपेत मृगयात्रावसानकम्। अन्येन चोत्सवार्थेन बेरेण पुनराचरेत् ॥ विशेष रूपनं तस्य विधेयं पूर्व वर्मना।

tīrthāhnaḥ pūrvadivase tatpūrve vā dvijottamāḥ|| yuddhārambhakriyopeta mṛgayātrāvasānakam| anyena cotsavārthena bereṇa punarācaret || viśeṣa rūpanaṃ tasya vidheyaṃ pūrva varmanā|

In the day prior to the day fixed for the tirtha or in the day prior to the previous day(two days before the tirtha-day), all the activities should begin, with the accompaniment of the activities related to the commencement of a battle and with the accompaniment of the activities up to the end of 'mruga yatra'. With such activities, the procession of other icons meant for the festival should be performed again. Snapana-abhisheka should be performed in a special way for each icon according to the process explained earlier.

328-329

तद्रात्रौ कौतुकं कुर्यात् तीर्थार्थं पूर्व वर्मना॥ तीर्थार्थं साधयेद्रात्रौ कलशान् नव संख्यया। ससूत्रान् सापिधानांश्च सकूर्चान् पल्लवान्वितान्॥ सवस्त्रान् वा विवस्त्रान् वा प्रधाने वस्त्रमेव वा।।

tadrātrau kautukaṃ kuryāt tīrthārthaṃ pūrva varmanā|| tīrthārthaṃ sādhayedrātrau kalaśān nava saṃkhyayā| sasūtrān sāpidhānāṃśca sakūrcān pallavānvitān|| savastrān vā vivastrān vā pradhāne vastrameva vā||

For the sake of immersion in the sacred water(tirtha vari), the Guru should perform the offering of protective thread in that night according to the process explained before. He should install nine kalasas for the sake of tirtha, in that night. The kalasas should be with wounded thread, lid, darbha-kurcha, tender mango-leaves and new cloth. They may or may not be covered with new cloth. But, the main kalasa (siva-kumbha) should essentially be covered with new cloth.

330-332

रात्रौ वा साधयेत्तीर्थं स्नाने तत्समयेऽपि वा। प्रातः प्रागुदयात्पूर्वं तीर्थकार्यं समाचरेत्। तीर्थस्थानं च संप्राप्य शुद्धिं कृत्वा महीतले॥ स्थण्डिलद्वितयं कुर्यात् शूलार्थं कलशार्थकम्। पश्चिमे स्थापयेत् शूलं तद्ग्रे कलशान्यसेत् ॥

rātrau vā sādhayettīrthaṃ snāne tatsamaye'pi vā| prātaḥ prāgudayātpūrvaṃ tīrthakāryaṃ samācaret| tīrthasthānaṃ ca saṃprāpya śuddhiṃ kṛtvā mahītale|| sthaṇḍiladvitayaṃ kuryāt śūlārthaṃ kalaśārthakam| paścime sthāpayet śūlaṃ tadgre kalaśānyaset ||

In the night the consecrated water should be kept ready in the kalasas. Or, it may be consecrated and kept ready just before taking bath in the sacred river. In the early morning, before the rising of the sun, the Guru should commence the rituals concerned with the sacred tirtha. Having approached the vicinity of the sacred river(or tank), the Guru should clean and purify the ground and design two sthandilas, one for the trident and another for the kalasas. The trident should be installed in the west and the kalasas should be arranged in front of the trident.

333-334

पुण्याहं वाच्यित्वा तु देवानाहूय पूर्ववत्।। त्रिशूले सर्वतीर्थं च सर्वं दुर्गा समन्वितम्॥ मध्ये मनोन्मनी युक्तं गन्धपुष्पादिभिर्यजेत्। तज्जलैः स्नापयेत् शूलं नद्याद्यन्तः प्रविश्य च।। तीर्थ संग्रहणं कुर्याद् गङ्गाद्यावाहनेन च।

puṇyāhaṃ vācyitvā tu devānāhūya pūrvavat|| triśūle sarvatīrthaṃ ca sarvaṃ durgā samanvitam|| madhye manonmanī yuktaṃ gandhapuṣpādibhiryajet| tajjalaiḥ snāpayet śūlaṃ nadyādyantaḥ praviśya ca|| tīrtha saṃgrahaṇaṃ kuryād gaṅgādyāvāhanena ca|

Having declared the auspciousness of the day and time, the Guru should invoke the presence of the Deities as done before. All the sacred waters and all forms of Durga should be invoked to be present in the trident. Manonmani should be invoked to be present in the middle leaf of the trident. Then, the Guru worship them with sandal, flowers and other substances. He should bathe the trident with the consecrated water kept in the kalasas. Then, having entered into the river-water, he should perform the ‘tirtha sangarhana' (making the sacred waters to get assembled in the river-water) by invoking the presence of Ganga and other sacred rivers.

335-337

हे देवि गङ्गे यमुने नर्मदे च सरस्वति॥ सिन्धो गोदावरि त्वं च कावेर्यत्र जलाशये। सन्निधीभव शर्वस्य तीर्थार्थं इदमुत्तमम्॥ रवेरस्तमनं यावत् तीर्थानां पापशुद्धये। तीर्थ संग्रहणं कृत्वा तन्मध्ये प्राक्शिरोऽन्वितम्॥ त्रिशूलं स्नापयेदप्सु शिवमन्त्रमनुस्मरन्।

he devi gaṅge yamune narmade ca sarasvati|| sindho godāvari tvaṃ ca kāveryatra jalāśaye| sannidhībhava śarvasya tīrthārthaṃ idamuttamam|| raverastamanaṃ yāvat tīrthānāṃ pāpaśuddhaye| tīrtha saṃgrahaṇaṃ kṛtvā tanmadhye prākśiro'nvitam|| triśūlaṃ snāpayedapsu śivamantramanusmaran|

*O, Devi!, Ganga, Yamuna, Narmada, Sarasvati, Sindhu, Godavari, Kaveri! Be present in this river-water with all your divine powers and render this water to be the supreme one for the sake of getting sacred water for Lord Siva; be present here until the setting of the sun to purify this river-water by removing its impure and polluted state”. Having recited this mantra, the Guru should bring out the confluence of all sacred rivers there and immerse the trident into the sacred water holding it in such a way that its head is in east , reciting the mula-mantra of Siva.

338-340

जलादुत्तीर्य शूलं तु जलतीरे निवेशयेत्॥ तीर्थ संग्रहणं कृत्वा तीर्थं देवालयेऽपि वा। अवगाहन हीनं तु नयेद् दूर जलाशये॥ सर्वालङ्कार संयुक्तं प्रविशेदालयं प्रति। होमं च बलिदानं च कृत्वा प्रागुक्त वर्मना॥

jalāduttīrya śūlaṃ tu jalatīre niveśayet|| tīrtha saṃgrahaṇaṃ kṛtvā tīrthaṃ devālaye'pi vā| avagāhana hīnaṃ tu nayed dūra jalāśaye|| sarvālaṅkāra saṃyuktaṃ praviśedālayaṃ prati| homaṃ ca balidānaṃ ca kṛtvā prāgukta varmanā||

Then, having taken out the trident from the water, the Guru should place it on the river bank. The 'tirtha sangrahana' may be done in the sacred tank constructed near and for the temple. If the temple is without such sacred tank, the Guru should take the trident to some other water-source located in a distant place. Having adorned the trident with all kinds of decorative materials, the Guru should bring it back to the temple and enter the shrine. Then, he should perform the fire-ritual and ‘bali dana' according to the process explained earlier.

341-343

चूर्णोत्सवं ततः कुर्याद् देवस्यास्थान मण्डपे। स्थण्डिल द्वितयं कुर्याद् देवदेवस्य सन्निधौ॥ त्रिशूलं पश्चिमेऽन्यत्रोलूखलं विनिवेशयेत्। तन्मध्ये विन्यसेद्रात्रिं अथतचूर्ण सिद्धये॥ वस्त्रेणावेष्य तन्मध्ये रात्रिचूर्णं तु वा क्षिपेत्। त्रिशूलं पूजयित्वादौ ततो रात्र्यधिवासनम्॥

cūrṇotsavaṃ tataḥ kuryād devasyāsthāna maṇḍape| sthaṇḍila dvitayaṃ kuryād devadevasya sannidhau|| triśūlaṃ paścime'nyatrolūkhalaṃ viniveśayet| tanmadhye vinyasedrātriṃ athatacūrṇa siddhaye|| vastreṇāveṣya tanmadhye rātricūrṇaṃ tu vā kṣipet| triśūlaṃ pūjayitvādau tato rātryadhivāsanam||

Then, curmotsava' (powder-festival) should be performed in the audience-hall of the Lord. The Guru should design two sthandilas in front of the suprme Lord of the Devas. He should place the trident on the sthandila designed in the west and the mortar on the sthandila designed in front of the previous one. He should place the turmeric bulbs in the hollow of the mortar for the preparation of turmeric powder. Or, having covered the mortar with new cloth, he may put the turmeric powder inside the hollow. Then, he should worship the trident first and stay there in the night, keeping himself on fast.

344-345

संकल्प्योलूखले शक्तिं आधाराख्यां प्रकल्पयेत्। मुसले पूजयित्वेशं कुर्याद् घृतशिरोर्पणम्॥ दूर्वा पुष्प समोपेतैः व्रीहि तण्डुलकादिभिः। संमुखं विमुखं वापि शूलं देवस्य कीर्तितम्॥

saṃkalpyolūkhale śaktiṃ ādhārākhyāṃ prakalpayet| musale pūjayitveśaṃ kuryād ghṛtaśirorpaṇam|| dūrvā puṣpa samopetaiḥ vrīhi taṇḍulakādibhiḥ| saṃmukhaṃ vimukhaṃ vāpi śūlaṃ devasya kīrtitam||

Having declared the purpose of the event, the Guru should identify the Adhara Sakti with the mortar and Isvara with the pestle and worship them. Then he should sprinkle the drops of ghee over the mortar and the bottom of the pestle with the recital of siro-mantra. He should collect the grass(durva), flowers, vrihi grain, rice and such others and keep them near the mortar. The trident should be placed as turned towards the Lord or turned in the same direction faced by the Lord.

346-350

तद्वन्मुसलमुद्दिष्टं तथैवोलूखलं भवेत्। सवस्त्रं वा विवस्त्रं वा मुसलं परिकीर्तितम्॥ मुसलं पूर्वमभ्यर्योलूखलं तदनन्तरम्। शिवतत्त्वादितो वा स्याद् आत्मतत्त्वादितोऽपि वा। दूर्वा प्रदानं कर्तव्यं गुरुणा वा नियोगिना। राज्ञा देव्या च तस्याथ तन्नियुक्तैः महात्मभिः॥ पुरोहितमुखैर्देयं ततो माहेश्वरैर्जनैः। मत्कन्याभिश्च दासीभिः कर्तव्यं राजसन्निधौ॥ नो चेद्राज नियुक्तानि रुद्रकन्याभिरेव वा। दासीभिर्वाथ भक्तैर्वा योग्यैरन्यैः क्रमेण च॥

tadvanmusalamuddiṣṭaṃ tathaivolūkhalaṃ bhavet| savastraṃ vā vivastraṃ vā musalaṃ parikīrtitam|| musalaṃ pūrvamabhyaryolūkhalaṃ tadanantaram| śivatattvādito vā syād ātmatattvādito'pi vā| dūrvā pradānaṃ kartavyaṃ guruṇā vā niyoginā| rājñā devyā ca tasyātha tanniyuktaiḥ mahātmabhiḥ|| purohitamukhairdeyaṃ tato māheśvarairjanaiḥ| matkanyābhiśca dāsībhiḥ kartavyaṃ rājasannidhau|| no cedrāja niyuktāni rudrakanyābhireva vā| dāsībhirvātha bhaktairvā yogyairanyaiḥ krameṇa ca||

The pestle should be placed in the same way as the trident. The mortar should also be placed similarly. The pestle may or may not be adorned with the cloth. The Guru should worship the pestle first and then the mortar. He should worship them reciting the tattva mantras, either starting with siva tattva or with atma tattva. The offering of durva should be done by the Guru or by a priest commissioned by the Guru. Then it should be offered by the king, queen, great authorities appointed by the king, Vedic priest and such other important persons and finally by the devotees of the Great Lord. It may be offered by the virgins dedicated to me and the ladies serving in the presence of the king. If authorities are not commissioned by the king for this purpose, it may be given by the Rudra-kanyas(virgins dedicated to Rudra) or Rudra-dasis or devotees or by others who are competent to do this.

Paṭala 6 — महोत्सव विधिः (part 5/6)

351-354

दूर्वादानं प्रकर्तव्यम् विशुद्धैः देशिकाज्ञया। अन्यस्मिन्नपि देवस्य देव्या वा कौतुकान्तरे॥ तदादौ स्नानकालादौ कर्तव्यं मङ्गलार्थकम्। तदन्ते चूर्णयेद्रात्रिं त्रिः कृत्वा चास्त्रमुच्चरन्। दूर्वादान क्रमेणैव चूर्णयेद्रात्रिमादरात्। तचूर्णं तन्मनु स्मृत्वा तस्मादादाय निक्षिपेत्॥ नानाविधेषु पात्रेषु लिङ्गार्थं प्रतिमार्थकम्। उत्सवप्रतिमार्थं च त्रिशूलार्थं विशेषतः॥

dūrvādānaṃ prakartavyam viśuddhaiḥ deśikājñayā| anyasminnapi devasya devyā vā kautukāntare|| tadādau snānakālādau kartavyaṃ maṅgalārthakam| tadante cūrṇayedrātriṃ triḥ kṛtvā cāstramuccaran| dūrvādāna krameṇaiva cūrṇayedrātrimādarāt| tacūrṇaṃ tanmanu smṛtvā tasmādādāya nikṣipet|| nānāvidheṣu pātreṣu liṅgārthaṃ pratimārthakam| utsavapratimārthaṃ ca triśūlārthaṃ viśeṣataḥ||

The offering of durva-grass should be done by the good and pure persons as directed by the Guru. Such offering should be done in other occasions also for Siva and Sakti. This may be done after the offering of protective thread or before the offering of such thread and during the time scheduled for the ceremonial bath in order to induce auspiciousness in the ongoing rituals. At the end of such offering, the Guru should pound the turmeric bulbs three times, reciting the astra-mantra. The turmeric bulbs should be pounded with devotion and affection in heart, in the same order as maintained in the offering of durva. The pounding should be done with the recital of the specific mantra pertaining to the turmeric. When the pounding is completed, the Guru should collect the turmeric powder and place it carefully in various kinds of vessels. Such powder should be used specially for the Linga, various images, festival-icons and the trident.

355-357

परिवारार्थमेकं च भागं संकल्पयेत् क्रमात्। अवशिष्टं जनार्थं च संग्रहेतु कलशादिषु॥ केवलं गन्धतैलं वा पृथक् पात्रेषु कल्पयेत्। संप्रोक्ष्य हेतिना पश्चात् हृन्मन्त्रेण समर्चयेत्॥ अमृतीकृत्य गोस्तन्या दद्यात्ताम्बूल पूर्वकम्। रात्रिचूर्णं च देयं स्यात् प्रागुक्त विधिना द्विजाः॥

parivārārthamekaṃ ca bhāgaṃ saṃkalpayet kramāt| avaśiṣṭaṃ janārthaṃ ca saṃgrahetu kalaśādiṣu|| kevalaṃ gandhatailaṃ vā pṛthak pātreṣu kalpayet| saṃprokṣya hetinā paścāt hṛnmantreṇa samarcayet|| amṛtīkṛtya gostanyā dadyāttāmbūla pūrvakam| rātricūrṇaṃ ca deyaṃ syāt prāgukta vidhinā dvijāḥ||

One part should be kept for the sake of the retinue deities. In this way, the turmeric powder should be kept in various vessels, in the due order. The turmeric powder left over after placing it in various vessels for the Deities mentioned, shoud be reserved to be given over to the devotees. Or, if not the turmeric powder, perfumed oil alone may be kept in separate vessel for each Deity. Having sprinkled the consecrated water over the powder with the recital of kavaca-mantra, the Guru should worship it with the recital of hrudaya-mantra and induce the nectarine quality into that by displaying the dhenu-mudra. O, the twice-born Sages!, the turmeric powder should be offered following the directions set forth earlier, preceded by the offering of tambula.

358-360

चूर्णोत्सवं त्रिशूलेन ग्रामादावालयेऽपि च। कारयेत् शीघ्रगत्या तु समर्थैः परिचारकैः॥ महातीर्थं प्रकर्तव्यं समुद्रादौ महाजले।। नाल्पोदके विधातव्यं तच्च कौतुक तीर्थवत्॥ किन्तु बेरसमोपेतं प्रपादि परिमण्डिते। कलशस्थापनोपेतं देवताह्वान संयुतम्॥ विबेरं वापि कर्तव्यं तीर्थकार्ये द्विजोत्तमाः।

cūrṇotsavaṃ triśūlena grāmādāvālaye'pi ca| kārayet śīghragatyā tu samarthaiḥ paricārakaiḥ|| mahātīrthaṃ prakartavyaṃ samudrādau mahājale|| nālpodake vidhātavyaṃ tacca kautuka tīrthavat|| kintu berasamopetaṃ prapādi parimaṇḍite| kalaśasthāpanopetaṃ devatāhvāna saṃyutam|| viberaṃ vāpi kartavyaṃ tīrthakārye dvijottamāḥ|

The 'curnotsava' may be performed in the village and other settlements or in temple with the accompaniment ot the trident. This festival should be done very quickly by the efficacious and skilled devotees or by the paricarakas devotees appointed in temple for various serveices). The Great Tirtha should be performed in the ocean and such other large water-sources. The ‘tirtha samgrahna' should not be done in small tank or pond, like the tirtha preceded by the tying up of protective thread. O, the foremost among the twice-born Sages!, in such small water-sources, the tirtha-sangrahana should be done with the accompaniment of the festival-icon adorned and mounted on a prapa or such other structure, arrangement of kalasas and invocation of the Deities. This may be done even without the presence of festival-icon. तीर्थसंग्रहणं पूर्वं न कृते तु जलान्तरे॥

361-362

तीर्थसंग्रहणं कृत्वा महातीर्थं समाचरेत्। विमोच्य कौतुकं सर्वं भक्तेभ्यो विनिवेद्य च॥ महातीर्थं प्रकर्तव्यं शूलबेर समन्वितम्। त्रिशूलसहितं वापि नानादेवालयागतैः॥ त्रिशूलैर्दैवतोपेतैः सहितं वा समाचरेत्। अथवा पद्मचक्राभ्यां सहितं वा समाचरेत्॥

tīrthasaṃgrahaṇaṃ kṛtvā mahātīrthaṃ samācaret| vimocya kautukaṃ sarvaṃ bhaktebhyo vinivedya ca|| mahātīrthaṃ prakartavyaṃ śūlabera samanvitam| triśūlasahitaṃ vāpi nānādevālayāgataiḥ|| triśūlairdaivatopetaiḥ sahitaṃ vā samācaret| athavā padmacakrābhyāṃ sahitaṃ vā samācaret||

If the 'tirtha sangrahana' is not performed previously in a river or tank, it should be done in the sacred tank of the temple first and then the ‘maha tirtha' should be performed. Having removed the protective thread from all the icons , the Guru should offer the threads to the devotees. This ‘maha tirtha’ should be performed associated with the sula-bera(weapon with a single prong), trident, with the trident and festival-icons brought from various temples in and around the village. Or, it may be done associated with the festival-icons mounted on lotus-like vehicle or wheel-like vehicle.*

363-367

महामोटी समायुक्तं रात्रौ वा तीर्थमाचरेत्। अह्नि तीर्थं प्रकर्तव्यं मध्याह्न तीर्थमुत्तमम्॥ पूर्वाह्न मध्यमं तीर्थं अपराह्नेऽधमं भवेत्। हित्वेन्दुग्रहणं तीर्थं रात्रौ वा वरमिष्यते॥ तच मोटिसमायुक्तं उत्तमोत्तमं इष्यते। तिथिप्रधानं सामुद्रं अन्यद् ऋक्षप्रधानकम्॥

mahāmoṭī samāyuktaṃ rātrau vā tīrthamācaret| ahni tīrthaṃ prakartavyaṃ madhyāhna tīrthamuttamam|| pūrvāhna madhyamaṃ tīrthaṃ aparāhne'dhamaṃ bhavet| hitvendugrahaṇaṃ tīrthaṃ rātrau vā varamiṣyate|| taca moṭisamāyuktaṃ uttamottamaṃ iṣyate| tithipradhānaṃ sāmudraṃ anyad ṛkṣapradhānakam||

The ‘tirtha' may be performed in the night, being associated with the presence of Mahamoti(a specific form of Durga). The tirtha should be performed in the day time. Tirtha performed in the noon is of superior kind; performed in the forenoon is of medium kind; performed in the afternoon is of inferior kind. In the day of lunar eclipse, the tirtha should be performed in the night, avoiding the duration of the eclipse. Such tirtha is considered to be the best. If it is done associated with Mahamoti, it is considered to be the foremost in the supreme category(uttama-uttama). In the temples located in the sea-shore, importance should be given to the lunar day. In all other temples, importance should be given to the lunar mansion.

368-370

तिथिनक्षत्र संयोग युक्तं दुर्लभमुच्यते। पूर्वाह्न वा पराह्ने वा तिथिऋक्ष समन्वितम्॥ समुद्रे वाथ नद्यादौ कार्य मध्यन्दिने वरम्। नक्षत्रमधिकंत्वह्नि संग्राह्यम् तिथिरेव वा॥ वारद्वयगते ऋक्षे तिथौ वा योगसंभवे। तीर्थक्ष द्वयसंप्राप्तावेकमासे परम् वरम्॥ तत्रापि योगयुक्तं चेत् पूर्वं संग्राह्यमेव वा।

tithinakṣatra saṃyoga yuktaṃ durlabhamucyate| pūrvāhna vā parāhne vā tithiṛkṣa samanvitam|| samudre vātha nadyādau kārya madhyandine varam| nakṣatramadhikaṃtvahni saṃgrāhyam tithireva vā|| vāradvayagate ṛkṣe tithau vā yogasaṃbhave| tīrthakṣa dvayasaṃprāptāvekamāse param varam|| tatrāpi yogayuktaṃ cet pūrvaṃ saṃgrāhyameva vā|

It is said that the conjunction of both the lunar day and lunar mansion as applicable to the tirtha is very difficult to occur. The conjuction of the lunar day and lunar mansion occurring in the forenoon or in the afternoon shoud be given importance. It is best to perform the tirtha in the noon time, in the ocean-water or river-water. In the daytime, if the duration of the lunar mansion is longer than the duration of the lunar day, lunar mansion should be given importance. Similarly, if the duration of the lunar day is longer than the lunar mansion, lunar day should be given importance. If the lunar mansion and the lunar day(applicable to the tirtha) occur and continue in two consecutive days, the day in which auspicious yoga-aspect is present should be taken for the tirtha. If the lunar mansion applcable to the tirtha occurs twice in the same month, the lunar mansion which occurs in the later half of the month should be taken for the tirtha. But, even there, if the lunar mansion occurring in the first half of the month is associated with auspicious yoga-aspect, that should be taken for the tirtha.

371-373

यस्मिन्मासे तु यदृक्षे पूर्वं तीर्थमनुष्ठितम्॥ तस्मिन्मासे तु तदृक्षे पश्चादपि समाचरेत्। लिङ्गे स्वायम्भुवे चेत्तु दैविके चार्षकेऽपि च॥ मानुषे पूर्वतीर्थक्षं मासक्षं तद् द्विमासके। नक्षत्रे वा तिथौ वापि तीर्थकार्यं द्विजोत्तमाः॥

yasminmāse tu yadṛkṣe pūrvaṃ tīrthamanuṣṭhitam|| tasminmāse tu tadṛkṣe paścādapi samācaret| liṅge svāyambhuve cettu daivike cārṣake'pi ca|| mānuṣe pūrvatīrthakṣaṃ māsakṣaṃ tad dvimāsake| nakṣatre vā tithau vāpi tīrthakāryaṃ dvijottamāḥ||

In which month and in which lunar mansion the tirtha was being performed previously, the tirtha should be performed in the same month and in the same lunar mansion even in the current and continuing period. For the svayambhu-linga, daivika-linga, arsha-linga and manusha-linga, the lunar mansion taken for the tirtha previously should be taken even now and in the future. 0, the formest twice-born Sages!, if the tirthanakshatra occurs in two consecutive months, the nakshatra which occurs in the earlier month should be taken for the performance of tirtha, with egard to the savyambhu linga and others.

374-376

जलमध्ये ततस्तीर्थं कारयेद् देशिकोत्तमाः। द्विधावगाहनं प्रोक्तं बेरयोग वियोगतः।। वियोगे तीरदेशे तु बेरस्नपनमेव वा। कारयेत् पूजयेत् पश्चाद् गन्धाद्यैः उपचारकैः॥ नैवेद्य दापयेत् तत्र नो चेद्देवालयेऽपि वा। आरामादौ च देवेशं तोषयेत् सर्वमङ्गलैः॥

jalamadhye tatastīrthaṃ kārayed deśikottamāḥ| dvidhāvagāhanaṃ proktaṃ berayoga viyogataḥ|| viyoge tīradeśe tu berasnapanameva vā| kārayet pūjayet paścād gandhādyaiḥ upacārakaiḥ|| naivedya dāpayet tatra no ceddevālaye'pi vā| ārāmādau ca deveśaṃ toṣayet sarvamaṅgalaiḥ||

n Sages!, the tirtha should be performed , after getting into the river or tank. The immersion in the tirtha is of two kinds: immersion along with the festival-icon and the immersion without the accompaniment of the icon. If immersion is done without the icon, the sanpana-bath should be peformed after placing the icon on the bank of the river or the tank. Then, icon should be worshipped with all kinds of offerings such as sandal and others. Naivadya should be offered there. If not, it may be offered in the temple. The Guru, along with the devotees, should delight the Lord by performing various auspicious rituals and offerings.

377-380

ग्रामप्रदक्षिणोपेतं अथवा तद्विवर्जितम्। सर्वभक्त जनोपेतं तैर्विहीनं तु वा भवेत्॥ पूर्णाहुतिं ततो हुत्वा सर्वमङ्गल संयुतम्। धाम प्रदक्षिणोपेतं विशुद्धैः परिचारकैः॥ ग्राहयित्वा तु देवेशं देव्या विद्येश्वरैर्युतम्। गर्भगेहे सुसंस्थाप्य लिङ्गे पीठे ह्यनुक्रमात्॥ देवं देवीं च विन्यस्य विद्येशान् परितो न्यसेत्। तत्तत्तोयैश्च संप्रोक्ष्य शुद्धोदैस्स्नापयेद्विभुम्॥

grāmapradakṣiṇopetaṃ athavā tadvivarjitam| sarvabhakta janopetaṃ tairvihīnaṃ tu vā bhavet|| pūrṇāhutiṃ tato hutvā sarvamaṅgala saṃyutam| dhāma pradakṣiṇopetaṃ viśuddhaiḥ paricārakaiḥ|| grāhayitvā tu deveśaṃ devyā vidyeśvarairyutam| garbhagehe susaṃsthāpya liṅge pīṭhe hyanukramāt|| devaṃ devīṃ ca vinyasya vidyeśān parito nyaset| tattattoyaiśca saṃprokṣya śuddhodaissnāpayedvibhum||

This delighting activity may be done with or without circumambulating the village, associated with all devotess irrespective of caste distinction or without the accompaniment of such devotees. Then, the consummate oblation purna ahuti), associated with all auspicious aspectsshould be offered. Taking the kalasas pertaining to the Lord, Sakti and Vidyesvaras from the yagasala, the Guru should hand over them to the paricarakas sanctified by him with sprinkling and lead them to come around the temple. Having placed them orderly in front of the Linga in the main shrine, he should contemplate the presence of the Lord and the Sakti in the Linga and the Pedestal respectively and the presence of the Vidyesvaras around the Linga, on the upper level of the Pedestal. Having sprinkled over the Linga, Pedestal and Vidyesvaras with the consecrated water contained in each kalasa pertaining to each of them, the Guru should perform the ceremonial bath for the all-pervasive Lord.

381-383

ततः संपूजयेद्देवं यथा विभव विस्तरम्। ध्वजावरोहणं तस्यां रात्रौ श्रेष्ठमुदाहृतम्॥ तृतीये पञ्चमे वापि सप्तमे नवमेऽपि च। एकादशाहे विश्व कुर्यात् पञ्चदशाहके। कुर्यात् सप्तदशाहे वैकोनविंशत्यहेऽपि वा। मूर्तिहोमयुतंकुर्याद् दिशाहोमं तदूर्ध्वतः॥

tataḥ saṃpūjayeddevaṃ yathā vibhava vistaram| dhvajāvarohaṇaṃ tasyāṃ rātrau śreṣṭhamudāhṛtam|| tṛtīye pañcame vāpi saptame navame'pi ca| ekādaśāhe viśva kuryāt pañcadaśāhake| kuryāt saptadaśāhe vaikonaviṃśatyahe'pi vā| mūrtihomayutaṃkuryād diśāhomaṃ tadūrdhvataḥ||

Then, the Guru should worship the Lord of all the gods extensively and abundantly, attending to all the major and minor aspetcts of a complete and perfect worship. Untying and lowering the flag is held to be of supreme nature, if it is done in that night. The lowering of the flag may be done in the third, fifth, seventh, ninth, eleventh, thirteenth, fifteenth, seventeenth or nineteenth day. Then, the Guru should perform the murti-homa and then the disa-homa'.

384-386

ध्वजादि तीर्थपर्यन्तं दिनसंख्या स्थिता यदि। पुनरुत्सवमारभ्य तीर्थान्तं सर्वमाचरेत्॥ ध्वजावरोह ऋक्षे तु शुद्धाख्यं स्नपनं नयेत्। लिङ्गे बेरे वृषे शूले ध्वजे स्नपनमाचरेत्॥ अर्चनोक्तं समभ्यर्थ्य मालाभिर्धाम भूषयेत्। गर्भगेहं समारभ्य गोपुरान्तं स्वशक्तितः॥

dhvajādi tīrthaparyantaṃ dinasaṃkhyā sthitā yadi| punarutsavamārabhya tīrthāntaṃ sarvamācaret|| dhvajāvaroha ṛkṣe tu śuddhākhyaṃ snapanaṃ nayet| liṅge bere vṛṣe śūle dhvaje snapanamācaret|| arcanoktaṃ samabhyarthya mālābhirdhāma bhūṣayet| garbhagehaṃ samārabhya gopurāntaṃ svaśaktitaḥ||

If the duration of the total number of days decided for the festival is left over still, after the performance of the festival from the raising of the flag to the immersion in the sacred water, the Guru should once again begin the festival and perform the rituals up to the immersion in the sacred water. In the lunar mansion fixed for the lowering of the flag, the Guru should perform the suddha-snapana bath. Such snapana-bath should be performed to the Linga, festival-icon, Bull and the flag-mast. Having worshipped them according to the directions given in the chapter dealing with ‘archana' (full-fledged worship), he should adorn the the temple with decorative garlands. According to the availability of the resources, he should beautify the temple, from the main shrine to the gopura.

387-390

कालागरूद्भवैधूपैः धूपयेद् देवमन्दिरम्। नैवेद्यं विविधं दद्यात् तोषयेद् देवमादरात्॥ चण्डपूजां ततः कुर्यात् होमेन सहितं न वा। ततो ग्रामबलिं दद्याद् अन्नलिङ्ग समन्वितम्॥ त्रिशूलेन समायुक्तं चण्डनाथ युतं तु वा। भेरिका मर्दलोपेतं पटहैः काहलैर्युतम्॥ श्रीखण्ड शङ्खसंयुक्तं बलिकाले तु घोषणम्। कृत्वा विसर्जयेद् देवान् ब्रह्मादीन् ग्रामवर्तिनः॥

kālāgarūdbhavaidhūpaiḥ dhūpayed devamandiram| naivedyaṃ vividhaṃ dadyāt toṣayed devamādarāt|| caṇḍapūjāṃ tataḥ kuryāt homena sahitaṃ na vā| tato grāmabaliṃ dadyād annaliṅga samanvitam|| triśūlena samāyuktaṃ caṇḍanātha yutaṃ tu vā| bherikā mardalopetaṃ paṭahaiḥ kāhalairyutam|| śrīkhaṇḍa śaṅkhasaṃyuktaṃ balikāle tu ghoṣaṇam| kṛtvā visarjayed devān brahmādīn grāmavartinaḥ||

The Guru should diffuse the aromatic fumes raised from the ignited black-sandal(kalagaru) over the precincts of the temple of the Lord , offer various kinds of nivedana and delight the Lord with deep devotion and lo Then, he should worship Candesvara and perform the fire-ritual for Him. This fire-ritual may or may not be done. Next, he should offer the grama-bali' with the accompaniment of ‘anna linga'. This may done with the acompaniment of the trident or Candesvara. Various musical instruments such as the bheri, mardala, pataha, kahala, Srikhanda, sankha and such others should be sounded very loudly. Having performed the grama-bali in this way, he should send off Brahma and other Gods who have assembled in the village for the sake of the festival, with due reverence.

391

ध्वजे वादौ बलिं दद्यात् तदन्ते च ध्वजं पुनः। अवर्ताय पटस्थं च योजयेद् वृषभं वृषे॥ ध्वजावरोहणस्यादौ चान्ते वा बलिरिष्यते।

dhvaje vādau baliṃ dadyāt tadante ca dhvajaṃ punaḥ| avartāya paṭasthaṃ ca yojayed vṛṣabhaṃ vṛṣe|| dhvajāvarohaṇasyādau cānte vā baliriṣyate|

The Guru should offer the bali, first to the flag-mast and then to the flag. Having withdrawn the Bull who is present in the flag, he should unite it with the Vrushabha installed in the temple. In the beginning and at the end of the ‘avarohana' (lowering the flag to the base level), offering of bali is recommended.

392-394

आचार्यं पूजयेत् कर्ता वस्त्र हेमाङ्गुलीयकैः॥ अङ्कुरार्पण काले च ध्वजारोहण कालके। यागाधिवासने होमप्रारम्भे सन्ध्ययोर्द्वयोः॥ अथवा चैक सन्ध्यायाः प्रारम्भे वावसानके। नृत्तमूर्युत्सवे तीर्थे शुद्धस्नपन कालके॥ दक्षिणां दापयेत् पश्चात् त्रिविधा सा च संमता।

ācāryaṃ pūjayet kartā vastra hemāṅgulīyakaiḥ|| aṅkurārpaṇa kāle ca dhvajārohaṇa kālake| yāgādhivāsane homaprārambhe sandhyayordvayoḥ|| athavā caika sandhyāyāḥ prārambhe vāvasānake| nṛttamūryutsave tīrthe śuddhasnapana kālake|| dakṣiṇāṃ dāpayet paścāt trividhā sā ca saṃmatā|

Then, the sponsoring Master should honor the Acharaya by offering new clothes and gold rings to him. Offering of fresh sprouts, raising of the flag, staying and fasting in the yagasala, commencement of the fire-ritual, the beginning or the end of two sandhyas(sessions) or of one session of worship, festival of Nataraja Murti, immersion in the sacred water, perfomance of suddha-snapana' - in all these occasions, the Master should offer the honored-fees to the Acharya.

395-397

अधमा पञ्च निष्का च द्विगुणा मध्यमा भवेत्॥ त्रिगुणा चोत्तमा ज्ञेया देशिकस्य तु दक्षिणा। तदर्थ संख्यया प्रोक्ता दक्षिणा कन्यसक्रमे॥ श्रेष्ठे तु द्विगुणा प्रोक्ता त्वन्यथा वा निगत्यते। निष्कमधं तदर्थं वा प्रत्यहं दक्षिणा मता॥

adhamā pañca niṣkā ca dviguṇā madhyamā bhavet|| triguṇā cottamā jñeyā deśikasya tu dakṣiṇā| tadartha saṃkhyayā proktā dakṣiṇā kanyasakrame|| śreṣṭhe tu dviguṇā proktā tvanyathā vā nigatyate| niṣkamadhaṃ tadarthaṃ vā pratyahaṃ dakṣiṇā matā||

Offering of five nishkas of gold is of lower category; offering of ten nishkas is of medium category; offering of fifteen nishkas is of superior category. The honored-fees of the Acharya is to be known in this way. Half of the fees mentioned for each category is considered to be the three types of fees belonging to the lowest category. Twice the fees mentioned for each category is considered to be the three types of fees belonging to the supreme category. Or, another way of offering the honored-fees is mentioned now. One nishka, half a nishka or quarter of a nishka may be offered daily, during the period scheduled for the festival.

398-400

भक्तोत्सवं ततः कुर्यात् पक्षाहात् पूर्व एव वा। उत्सवादौ च मध्ये वा भक्तानां उत्सवे मतः॥ वत्सरोत्सव काले च यदा मासोत्सवो भवेत्। बलिहोमादि संयुक्तो बेरयात्रादि संयुतः॥ वर्जयेद्वा नयेāरं यात्रामात्रमथापि वा। मासोत्सवद्वयप्राप्तावेवमेव समाचरेत्॥

bhaktotsavaṃ tataḥ kuryāt pakṣāhāt pūrva eva vā| utsavādau ca madhye vā bhaktānāṃ utsave mataḥ|| vatsarotsava kāle ca yadā māsotsavo bhavet| balihomādi saṃyukto berayātrādi saṃyutaḥ|| varjayedvā nayeāraṃ yātrāmātramathāpi vā| māsotsavadvayaprāptāvevameva samācaret||

Then, the bahtotsava festival to be conducted in honor of the devotees) should be performed. This bahktotsava may be performed fifteen days before the the day fixed for the tirtha. Or, this may be performed in the beginning or in the middle of the main festival. When the time for the performance of monthly festival intervenes during the yearly festival, the monthly festival may be performed with the accompaniment of bali, homa and others, procession of the festival-icon and such other activities. Or, it may be done without such accomapniments. Or, the procession of the festival-icon alone may be performed. Even if two monthly festivals occurs, the Guru should conduct these festivals in the same way.

401-403

मासोत्सव इह प्रोक्तस्त्वेकाहोत्सववद् द्विजाः। कुर्यादेकमनेकं वा मास्येकस्मिन् तदुत्सवम्॥ अङ्करार्पण पूर्वं वा तद्वियुक्तं अथवाचरेत्। एकाहं उत्सवं कुर्याद् भेरीताडन पूर्वकम्॥ स्थण्डिलद्वितयंकृत्वा शूलमेकत्र विन्यसेत्। तद्ग्रे स्थापयेद् भेरी पुण्याहं वाचयेत् ततः॥

māsotsava iha proktastvekāhotsavavad dvijāḥ| kuryādekamanekaṃ vā māsyekasmin tadutsavam|| aṅkarārpaṇa pūrvaṃ vā tadviyuktaṃ athavācaret| ekāhaṃ utsavaṃ kuryād bherītāḍana pūrvakam|| sthaṇḍiladvitayaṃkṛtvā śūlamekatra vinyaset| tadgre sthāpayed bherī puṇyāhaṃ vācayet tataḥ||

0, the twice-born Sages!, the monthly festival, mentioned here, should be performed in the same way as the one-day-festival is conducted. In a single month, one or many festivals may be performed according to their occurrence. The festival may be performed preceded by the offering of sprouts or without such offering. The one-day-festival should be conducted preceded by the beating of the drum. Having designed two sthandilas, the Guru should place the trident on one sthandila and place the drum on the sthandila which is in front of the trident. Then he should declare the auspiciousness of the day, time and the event.

404-406

अस्त्रं भेरी च संप्रोक्ष्य भेरीं संताडयेत् क्रमात्। ततः प्रतिसरं बद्धा देवे शूले यथाक्रमम्॥ धामप्रदक्षिणं कृत्वा यागशालां प्रविश्य च।। स्थण्डिले स्थापयेत् शूलं वेचूर्वे स्थण्डिले शुभे॥ विन्यसेच्छिवकुम्भं च वर्धनी सहितं गुरुः। समन्तात् स्थापयेदष्टौ घटान्वा कलशानथ॥ पुण्याहं वाचयित्वा तु प्रोक्षयेदस्रवारिणा। हेमानं निक्षिपेत् कुम्भे वर्धन्याम् वस्त्रवेष्टितम्॥

astraṃ bherī ca saṃprokṣya bherīṃ saṃtāḍayet kramāt| tataḥ pratisaraṃ baddhā deve śūle yathākramam|| dhāmapradakṣiṇaṃ kṛtvā yāgaśālāṃ praviśya ca|| sthaṇḍile sthāpayet śūlaṃ vecūrve sthaṇḍile śubhe|| vinyasecchivakumbhaṃ ca vardhanī sahitaṃ guruḥ| samantāt sthāpayedaṣṭau ghaṭānvā kalaśānatha|| puṇyāhaṃ vācayitvā tu prokṣayedasravāriṇā| hemānaṃ nikṣipet kumbhe vardhanyām vastraveṣṭitam||

Having sprinkled over the Astra Raja and the drum, the Guru should beat the drum according to the prescribed way. Then, he should tie up the protective thread on the festival-icon and the Trident in the due order. Having circumambulated the temple in the clockwise order, he should enter the yagasala and place the Trident over the sthandila. On the sthandila designed over the altar, he should place the kumbha meant for Siva along with vardhani-kalasa meant for Sakti. Around these two, he should arrange eight ghatas(earthen pots) or eight kalasas for the eight Vidyesvaras. Then, having declared the auspiciousness of the day, time and the event, he should sprinkle the consecrated water with the recital of astra-mantra over the kalasas. He should place a lotus made of gold inside the siva-kumbha and the vardhani, both wrapped up with new cloth.

407-410

उभयंच विधातव्यं सूत्र कूर्चापिधानयुक्। फलपल्लव संयुक्तं कुम्भे शम्भु मनोन्मनीम्॥ वर्धन्यां अष्टविद्येशान् कलशेषु समर्चयेत्। द्वाराणि द्वारपान नन्दिप्रमुखान् कलशेषु वा॥ स्थण्डिले तान् समभ्यर्थ्य तोरणैरष्टमङ्गलैः। संयुक्तं तद्विहीनं वा दशायुध युतं न वा॥

ubhayaṃca vidhātavyaṃ sūtra kūrcāpidhānayuk| phalapallava saṃyuktaṃ kumbhe śambhu manonmanīm|| vardhanyāṃ aṣṭavidyeśān kalaśeṣu samarcayet| dvārāṇi dvārapāna nandipramukhān kalaśeṣu vā|| sthaṇḍile tān samabhyarthya toraṇairaṣṭamaṅgalaiḥ| saṃyuktaṃ tadvihīnaṃ vā daśāyudha yutaṃ na vā||

Both the siva-kumbha and the vardhani-kalasa should be wound around with thread and furnished with darbha-kurcha, lid, fruit and a bunch of tender mango-leaves. The Guru should worship Siva in the siva-kumbha, Sakti in the vardhani-kalasa and the eight Vidyesvaras in the eight kalasas placed around the siva-kumbha and the vardhani-kalasa. Having worshipped the gaurdian Deities of the entrance, on each side of the entrance, he should worship Nandi and other Ganesvaras in their respective kalasas kept over the sthandilas. These may be worshipped associated with festoons and eight auspicious materials(ashta mangalas) or without such festoons and ashta-mangalas. The ten weapons of the directional Deities may or may not be worshipped along with the Ganesvaras mentioned earlier.

411-413

कुण्डे वा स्थण्डिले वापि होमकर्म समाचरेत्। पञ्चसंख्येऽथवैकस्मिन् पूर्वद्रव्य समन्वितम्॥ ततो ग्रामबलिं दद्याद् बिम्बेन सहितं तु वा। एवं रात्रौ प्रकर्तव्यं प्रातर्यागेश्वरान् यजेत्॥ कृत्वा होमं बलिं कुर्याद् बेरेण च समन्वितम्। आलयं संप्रविश्यान्ते कुर्याच्छूर्णोत्सवं गुरुः॥

kuṇḍe vā sthaṇḍile vāpi homakarma samācaret| pañcasaṃkhye'thavaikasmin pūrvadravya samanvitam|| tato grāmabaliṃ dadyād bimbena sahitaṃ tu vā| evaṃ rātrau prakartavyaṃ prātaryāgeśvarān yajet|| kṛtvā homaṃ baliṃ kuryād bereṇa ca samanvitam| ālayaṃ saṃpraviśyānte kuryācchūrṇotsavaṃ guruḥ||

The Guru may perform the fire-ritual either in the fire-pit or in the sthandila. There may be five fire-pits or sthandilas or only one fire-pit or sthandila. The oblations should be offered with the substances mentioned before. Then he should offer the grama-bali' (bali-offering for the welfare of the village). This grama bali may be offered associated with the corresponding festival-icon. The bali should be offered in this way, in the night time. In the next early morning, he should worship the Deities invoked in the yagasala. Then, he should perform the fire-ritual and offer the bali, associated with the festival-icon. Having entered into the temple at the end of the bali-offering, the Guru should perform the 'curnotsava' (powder-festival).

414-415

ततस्तीर्थं प्रकर्तव्यं अत्रानुक्तं तु पूर्ववत्। प्रातर्वा कारयेत् सर्वं भेरीताडन वर्जितम्॥ सद्योऽधिवासनं कृत्वा प्राग्वत् सर्वं समाचरेत्। चूर्णोत्सव विहीनं वा विधानं इदमाचरेत्॥

tatastīrthaṃ prakartavyaṃ atrānuktaṃ tu pūrvavat| prātarvā kārayet sarvaṃ bherītāḍana varjitam|| sadyo'dhivāsanaṃ kṛtvā prāgvat sarvaṃ samācaret| cūrṇotsava vihīnaṃ vā vidhānaṃ idamācaret||

Then, the sacred confluence of the holy rivers (tirtha samgrahana) should be performed. Other details which have not been told now are to be known from what has been told earlier. These may be done in the early morning, without beating the drum. Having observed ‘adhivasana' for a short period, the Guru should perform all these activities, as detailed earlier. These may be performed without conducting the curmotsava'.

416-418

आलये बलियाने च स्यातां तीर्थं विहाय वा। बेरयात्रा प्रकर्तव्या सायाह्न वा प्रदोषके॥ तीर्थोā चेद्भवेद्यात्राबलिकालेऽन्यबेरतः। बेरयात्रा विधेया वा त्वन्यथा च निगद्यते॥ बलिहोमादिकं हित्वा भ्रमणं केवलं तु वा। देवस्य कौतुकं कुर्याद् दिनेष्वेतदपीरितम्॥

ālaye baliyāne ca syātāṃ tīrthaṃ vihāya vā| berayātrā prakartavyā sāyāhna vā pradoṣake|| tīrthoā cedbhavedyātrābalikāle'nyaberataḥ| berayātrā vidheyā vā tvanyathā ca nigadyate|| balihomādikaṃ hitvā bhramaṇaṃ kevalaṃ tu vā| devasya kautukaṃ kuryād dineṣvetadapīritam||

If there is a separate vehicle to be used in the offering of bali, the procession of the festival-icon should be done in the evening or pre-eve session (pradosha), leaving out the ‘tirtha' activity. During the procession of the festival-icon and in the event of bali-offering which occur after the performance of 'tirtha', such procession should be done with another festival-icon. Another way of performing this is told now. The procession may be with the accompaniment of bali and homa or the procession alone may done, leaving out bali and homa. In all the days of the festival, the protective thread should be offered to the the festival icon meant for each day. This kind of rule has also been declared.

419-422

कर्तृर्वाञ्चा वशात्कृप्त कालेष्वेतच्च वा मतम्। कर्तृजन्मावसान चार्द्रा नक्षत्र एव वा॥ कर्तृर्वाञ्चा वशात्कृप्त कालेष्वेतच्च वा मतम्। कर्तृजन्मावसान चार्द्रा नक्षत्र एव वा॥ त्र एव वा॥

kartṛrvāñcā vaśātkṛpta kāleṣvetacca vā matam| kartṛjanmāvasāna cārdrā nakṣatra eva vā|| kartṛrvāñcā vaśātkṛpta kāleṣvetacca vā matam| kartṛjanmāvasāna cārdrā nakṣatra eva vā|| tra eva vā||

This ritual may be performed in an auspicious time fixed as desired by the sponsoring Master. The lunar mansion pertaining to the birth of the Master or to the last day of his life, ardra nakshatra of each month, the fourteenth lunar day, the eighth lunar day, full-moon day, new-moon day, equinox, solstice, eclipse, festival of the offering of damana, festival of the offering of sanctified garland of thread, special puja of each month, raising of the lighted lamps on the occasion of krittika-nakshatra occurring in the yruscika-month, the occurrence of the first crescent in the first month of each year, occurrence of fresh floods in the rivers, purva-phalguni nakshatra, offering of food prepared with the fresh yields of the fields and such other auspicious activities - in all these occasions, the one-day festival should be performed.

424-426

एवं प्रत्यब्द संयुक्तं भुक्त्यै नो चेद्विमुक्तये। वारपूजा प्रकर्तव्या रविवारादितः क्रमात्॥ पञ्चगव्यामृतैर्वापि स्नापयेत् स्नपनाङ्गकैः। पुष्कलैः गन्धपुष्पाद्यैः पूजयेत् परमेश्वरम्॥ स्थलपझं अपामार्ग श्रीपर्णं तुलसी तथा। गोक्षुरं बिल्वपत्रं च विष्णुक्रान्तिः क्रमेण तु॥ अर्कवारादि वारेषु पत्राण्येतानि योजयेत्।

evaṃ pratyabda saṃyuktaṃ bhuktyai no cedvimuktaye| vārapūjā prakartavyā ravivārāditaḥ kramāt|| pañcagavyāmṛtairvāpi snāpayet snapanāṅgakaiḥ| puṣkalaiḥ gandhapuṣpādyaiḥ pūjayet parameśvaram|| sthalapajhaṃ apāmārga śrīparṇaṃ tulasī tathā| gokṣuraṃ bilvapatraṃ ca viṣṇukrāntiḥ krameṇa tu|| arkavārādi vāreṣu patrāṇyetāni yojayet|

In this way, all such auspicious functions should be conducted in each year for the attainment of worldly enjoyments, if not, for the attainment of final liberation. Starting from the Sunday, specific weekly-worship should be done in the temple. In each day of the week, the Guru should perform the ceremonial bath to the Lord with panchamruta or with the snapana-related substances. He should worship the Lord with abundant perfumes, flowers and such other substances. In each day, he should offer a specific leaf to the Lord. The ground-lotus, apamarga, sriparma, tulasi, gokshura, bilva and vishnukranti – these are the specific leaves to be offered to the Lord, in the same order starting from Sunday.

427-429

माणिकं अर्कवारे स्यात् चन्द्रवारे तु मौक्तिकं॥ प्रवालं कुजवारे तु बुधे मरकतं भवेत्। सुरेड्ये पुष्परागं स्याच्छुळे वज्रमिति स्मृतम्॥ इन्द्रनीलं च सौरे स्यात् सर्वाण्यन्यानि यानि च। सर्ववारेषु योग्यानि भूषणानां विधिर्मतः॥ तद्वर्णाभानि पुष्पाणि वस्त्राणि च नियोजयेत्। तत्तद्वर्णाभ नैवेद्यं तत्तद्वारे निवेदयेत्॥

māṇikaṃ arkavāre syāt candravāre tu mauktikaṃ|| pravālaṃ kujavāre tu budhe marakataṃ bhavet| sureḍye puṣparāgaṃ syācchuḷe vajramiti smṛtam|| indranīlaṃ ca saure syāt sarvāṇyanyāni yāni ca| sarvavāreṣu yogyāni bhūṣaṇānāṃ vidhirmataḥ|| tadvarṇābhāni puṣpāṇi vastrāṇi ca niyojayet| tattadvarṇābha naivedyaṃ tattadvāre nivedayet||

Ornament made of diamond should be offered on Sunday; ornament made of pearls, on Monday; made of coral, on Tuesday; made of emerald, on Wednesday; made of topaz, on Thursday; made of vajra-gem , on Friday; made of sapphire, on Saturday. Other kinds of ornaments made of gold and precious stones, which are considered to be fit for adorning the Lord should be offered in all the days of the week. Flowers and clothes which are in same color of the gem applicable to each day should be offered, from Sunday to Saturday. The Guru should offer the foods(naivedya) prepared so as to be in the same color of the gem suitable to each day of the week.

430-432

वारपूजावसाने तु वारोत्सवं अथाचरेत्। अर्कवारोत्सवं वापि कारयेदिष्टसिद्धये॥ ग्रहपीडा विनाशार्थं आरोग्यार्थं विशेषतः। जगत्क्षोभ विनाशार्थं बाधा येन ग्रहेण च॥ तद्वारपूजा कर्तव्या तद्वारोत्सव संयुता। तत्तद्वार विभेदेन गन्धादि ग्रहणं न वा॥

vārapūjāvasāne tu vārotsavaṃ athācaret| arkavārotsavaṃ vāpi kārayediṣṭasiddhaye|| grahapīḍā vināśārthaṃ ārogyārthaṃ viśeṣataḥ| jagatkṣobha vināśārthaṃ bādhā yena graheṇa ca|| tadvārapūjā kartavyā tadvārotsava saṃyutā| tattadvāra vibhedena gandhādi grahaṇaṃ na vā||

At the end of the weekly special puja, the Guru should perform the weekly festival. The Sunday-festival should be performed for the attainment of the desired fruits. For alleviating the misfortunes which could occur due to the positions of the planets, for the good health specifically, for averting the calamities which could occur due to earthquake, to ward off other harmful effects and afflictions created by the

433-435

संवत्सरोत्सवः प्रोक्तस्तथा मासोत्सवोऽपि च। वारोत्सवश्च विप्रेन्द्रा विशेषस्तत्र कथ्यते॥ पूर्वाह्न ब्राह्मणानां तु मध्याह्न क्षत्रियस्य तु। सायाह्ने वैश्यजातेस्तु चतुर्थस्यार्धरात्रके॥ ध्वजस्यारोहणं कुर्याद् ध्वजारोहण पूर्वकम्। भेरीताडन पूर्व वा बीजा निर्वाप पूर्वकम्॥ ब्राह्मणादि त्रयाणां वा शूद्रे वाङ्करपूर्वकम्।

saṃvatsarotsavaḥ proktastathā māsotsavo'pi ca| vārotsavaśca viprendrā viśeṣastatra kathyate|| pūrvāhna brāhmaṇānāṃ tu madhyāhna kṣatriyasya tu| sāyāhne vaiśyajātestu caturthasyārdharātrake|| dhvajasyārohaṇaṃ kuryād dhvajārohaṇa pūrvakam| bherītāḍana pūrva vā bījā nirvāpa pūrvakam|| brāhmaṇādi trayāṇāṃ vā śūdre vāṅkarapūrvakam|

The details about the yearly festival, monthly festival and weekly festival have been told. O, the Lords of the twice-borns!, with regard to such festivals, there are some special aspects to be observed. The raising of the flag should be done in the forenoon, for the benefit of the brahmins; in the noon, for the benefit of the kshatriyas; in the evening, for the benefit of the vaisyas; and, in the midnight, for the benefit of the fourth caste. For the brahmins, the festival should be commenced preceded by the raising of the flag. For the kshatriyas, the festival should be commenced preceded by beating of the drum. For the vaisyas, it should be commenced preceded by sowing of the seeds. For the sudras, it should be commenced preceded by offering of the sprouts.

436-437

नगरे ध्वजपूर्वं वा मङ्गले भरिपूर्वकम्॥ पत्तनेऽङ्करपूर्व वा तद्वच्छूद्रे प्रकीर्तितम्। चतुस्सहस्रकादू वैप्रे ग्रामे महत्तरे॥ पुरादौ सङ्करो नोक्त उत्सवानां द्विजोत्तमाः।

nagare dhvajapūrvaṃ vā maṅgale bharipūrvakam|| pattane'ṅkarapūrva vā tadvacchūdre prakīrtitam| catussahasrakādū vaipre grāme mahattare|| purādau saṅkaro nokta utsavānāṃ dvijottamāḥ|

In the Nagara type of settlement, the festival should be commenced preceded by the raising of the flag. In the Mangala type of settlement, it should be commenced preceded by beating of the drum. In the Pattana type of settlement, it should be commenced preceded by offering of the sprouts. Likewise,in a village or other settlement where the sudras alone are living, it should be commenced preceded by offering of the sprouts. O, the foremost Sages among the twice-borns!, in a village or in a larger settlement where more than four thousand brahmins are living, the defect of pollution that could otherwise occur due to the mingling of people belonging to various castes would not occur, during these days of the grand festival.

Paṭala 6 — महोत्सव विधिः (part 6/6)

438-439

सप्तषञ्चवेदैस्तु तालैर्वा ध्वजदण्डके। ध्वजस्य वेदिकां कुर्याच्छूद्रादीनां विलोमतः। ध्वजे ध्वजो न कर्तव्यः कर्तव्यो वृषभध्वजः॥ उत्सवे चोत्सवो नेष्ट इष्टः शैवोत्सवो द्विजाः।

saptaṣañcavedaistu tālairvā dhvajadaṇḍake| dhvajasya vedikāṃ kuryācchūdrādīnāṃ vilomataḥ| dhvaje dhvajo na kartavyaḥ kartavyo vṛṣabhadhvajaḥ|| utsave cotsavo neṣṭa iṣṭaḥ śaivotsavo dvijāḥ|

The base(vedika) of the flag pole should be with a height of 7, 6, 5 and 4 spans(tala) when the flag-pole is meant for the brahmins, kshatriyas, vaisyas and sudras respectively. 0, the twice-born Sages! when the flag has been raised for a festival, the flag should not be raised for another festival in the same village. But, the Bull-flag may be raised. Similarly, when a festival is being conducted in a village or city, another festival should not be commenced. But the festival of Siva may be commenced.

440-442

सर्वानुकूल नक्षत्रे ध्वजारम्भादिको वरः॥ श्वेतो रक्तश्च पीतश्च ब्राह्मणादित्रये मतः।। शूद्रस्य पीतः सर्वेषां श्वेतो वा परिकीर्तितः॥ आरम्भस्तु पटे मूर्धा पुच्चस्स्यादवसानयुक्। ध्वजप्रदक्षिणेकाले गच्छेदग्रे गुरुर्न वा॥

sarvānukūla nakṣatre dhvajārambhādiko varaḥ|| śveto raktaśca pītaśca brāhmaṇāditraye mataḥ|| śūdrasya pītaḥ sarveṣāṃ śveto vā parikīrtitaḥ|| ārambhastu paṭe mūrdhā puccassyādavasānayuk| dhvajapradakṣiṇekāle gacchedagre gururna vā||

It is always best to fix a suitable nakshatra for the commencement of the rituals concerned with the raising of the flag and other activities so that it is beneficial to all the people of the village or city. The color of the flag should be white, red and whitish-yellow for the brahmins, kshatriyas and vaisyas respectively. For the sudras, the flag should be in the color of pale yellow. Or, the flag may be in white color, for all the people, irrespective of such distinction of caste. The beginning upper side of the cloth is considered to be the head of the flag and the ending bottom part of the cloth is the tail. When the flag is taken around the temple or the village in clockwise direction, the Guru may walk in front of the flag, leading the procession. Or, he need not go with the flag.

443-445

गान्धारः पूर्वदिग्भागे दक्षिणे कौशिको भवेत्। पश्चिमे कामरो ज्ञेयस्तकरागस्तदुत्तरे॥ एवं च दिग्विभागेन स्वरांस्तु परिकल्पयेत्। ध्वजारोहण काले तु चतुर्वेकतमोऽपि वा। ध्वजारोहादि तीर्थान्तं रात्रौ ग्रामबलिस्तु वा। अथवा ध्वजमूले तु देवानां बलिरेव वा॥

gāndhāraḥ pūrvadigbhāge dakṣiṇe kauśiko bhavet| paścime kāmaro jñeyastakarāgastaduttare|| evaṃ ca digvibhāgena svarāṃstu parikalpayet| dhvajārohaṇa kāle tu caturvekatamo'pi vā| dhvajārohādi tīrthāntaṃ rātrau grāmabalistu vā| athavā dhvajamūle tu devānāṃ balireva vā||

In the course of the performance of invocation of the Deities in view of the raising of the flag, gandhara-raga should be rendered in the east; kausika-raga , in the south; sri kamara-raga in the west; takkaraga, in the north. In this way, the concerned svaras should be rendered differently according to the variation of the directions. When the flag is being raised, all these four ragas or one of these four ragas may be rendered. From the raising of the flag up to the day fixed for the tirtha, grama-bali may be offered in the night of each day. Or, the bali for the Deities may be offered at the base of the flag-pole.

446-448

नित्योत्सवयुतस्थाने चोत्सवेऽन्यत्र वापि वा। ब्राह्मणादि विभेदेन सौम्यादारभ्य कुण्डकम्॥ प्रदक्षिण क्रमाद्वापि कुर्यादेकाग्नि कल्पने। चण्डरूपधरो ब्रह्मचारी संमृष्टभोजनः॥ आत्मानं चण्डकं ध्यात्वा छिन्द्याद्वा ध्वजदण्डकम्। उत्सवं वा पवित्रं वा कल्पयेदुभयं तु वा॥

nityotsavayutasthāne cotsave'nyatra vāpi vā| brāhmaṇādi vibhedena saumyādārabhya kuṇḍakam|| pradakṣiṇa kramādvāpi kuryādekāgni kalpane| caṇḍarūpadharo brahmacārī saṃmṛṣṭabhojanaḥ|| ātmānaṃ caṇḍakaṃ dhyātvā chindyādvā dhvajadaṇḍakam| utsavaṃ vā pavitraṃ vā kalpayedubhayaṃ tu vā||

In a place where the daily festival is performed or in another place where other festival is conducted, the fire-ritual should be done. There may be four fire-pits starting from the north , in the order of clockwise direction, according to the differentiation as to the brahmins and others. Or, there may be only one fire-pit. A celebate who has avoided his food on that day should attire himself so as to be in the form of Candesvara and contemplating himself so as to be in oneness with Candesvara should cut the flag-pole(if it has been temporarily installed). A new pole should be installed for the performance of minor festivals or pavitra-utsava or for the performance of the both.

449-451

केत्वङ्कुरो नवाहे स्यात् सप्ताहे चोत्सवाङ्करः। तीर्थाङ्करं तु तत्संख्ये सर्वं सर्वत्र वा मतम्॥ मध्याह्न ध्वजपुजा च सोमकुम्भे जलस्य च। निक्षेपश्चाथ तत्पूजा रात्रौ वाथ विधीयते॥ कृतकौतुकबेरस्य तद्रामा निर्गमोऽपि वा। मृगया चेष्टकाले तु कर्तव्या द्विजसत्तमाः॥

ketvaṅkuro navāhe syāt saptāhe cotsavāṅkaraḥ| tīrthāṅkaraṃ tu tatsaṃkhye sarvaṃ sarvatra vā matam|| madhyāhna dhvajapujā ca somakumbhe jalasya ca| nikṣepaścātha tatpūjā rātrau vātha vidhīyate|| kṛtakautukaberasya tadrāmā nirgamo'pi vā| mṛgayā ceṣṭakāle tu kartavyā dvijasattamāḥ||

The offering of sprouts for the raising of the flag should be done nine days before the tirtha; for the festival, seven days before the tirtha; for the tirtha, it should be done prior to the total duration held for the tirtha. All these regulations are applicale to all occasions and all places. The worship of the flag should take place in the noon. Or, it may be done in the night, after filling the kumbha kept for the Moon with the perfumed and consecrated water and worshipping it. O, the Gurus in the much exalted state!, when there is procession in view of the ‘mruga yatra', the festival-icon which has been given the protective thread should be taken in procession to come out of the village.

453-454

सौरश्चान्द्रो द्विविधा प्रोक्तो वत्सरः कामिकागमे। सौरः श्रेष्ट इह प्रोक्तश्चान्द्रो मध्यम उच्यते॥ सावनस्त्वधमः प्रोक्तस्तेन कार्यं तु नेष्यते। उत्सवादिषु कालेषु प्रतिष्ठाद्यं न कारयेत्॥ विधाय शान्ति होमं तु प्रतिष्ठाद्यं तु वा नयेत्। अथवान्य प्रकारेण उत्सवं तु विधीयते॥

sauraścāndro dvividhā prokto vatsaraḥ kāmikāgame| sauraḥ śreṣṭa iha proktaścāndro madhyama ucyate|| sāvanastvadhamaḥ proktastena kāryaṃ tu neṣyate| utsavādiṣu kāleṣu pratiṣṭhādyaṃ na kārayet|| vidhāya śānti homaṃ tu pratiṣṭhādyaṃ tu vā nayet| athavānya prakāreṇa utsavaṃ tu vidhīyate||

In this Kamika Agama, it is told that the year-system is of two kinds – solar-based and lunar-based (saura mana and candra mana). The solar-based system is of superior kind and the lunar-based system is of medium kind. Another system of year known as 'savana' (based on nakshatras) is of inferior kind. To base the activities of the temple on savana-system is not desirable. During the period of the festival, activities such as installation of the Deities and others should not be undertaken. If such installation is inevitable, the Guru may perform the santi-homa first and then perform the acivities such as installation and others. Or, the festival may be performed in a different way.

455-456

ध्वजमेकं समारोप्य ध्वजारोहण पूर्वकम्। तस्मिन्नेव दिने विप्राः मन्दीभूते दिवाकरे॥ श्रावयेत् तीर्थदिवसं गजाद्यारोहितेन च। चण्डालेन सदारेण कुर्याद्धोषयुतेन च।

dhvajamekaṃ samāropya dhvajārohaṇa pūrvakam| tasminneva dine viprāḥ mandībhūte divākare|| śrāvayet tīrthadivasaṃ gajādyārohitena ca| caṇḍālena sadāreṇa kuryāddhoṣayutena ca|

For the festival which is preceded by the raising of flag, the Guru should first raise one flag in a fixed auspicious day and time. In the same day, when the sun is setting down, he should declare the day fixed for the immersion in the sacred water to the village people through a person mounted on an elephant. Or, he may openly declare the day through a candala(one born in outcaste) associated with his spouse, directing him to declare the tirtha-day in a very loud voice.

457-458

तद्रात्रावेव कर्तव्यं भेरीताडन पूर्वकम्। बेराग्रे शूलसंयुक्ते देवानावाह्य पूर्ववत्॥ आश्राव्य तीर्थदिवसं ग्रामादि बलिवर्जितम्। धामन्येव विधायैवं तस्माद्गत्वा जलाशयम्॥

tadrātrāveva kartavyaṃ bherītāḍana pūrvakam| berāgre śūlasaṃyukte devānāvāhya pūrvavat|| āśrāvya tīrthadivasaṃ grāmādi balivarjitam| dhāmanyeva vidhāyaivaṃ tasmādgatvā jalāśayam||

The festival should be commenced in the same night, preceded by the beating of the drum. As done before, the Guru should place the trident in front of the festival-icon and invoke the Deities to be present in various parts of the trident. Without performing the grama-bali and others, he should make them hear the exact day fixed for the tirtha. Having completed these activities in the temple itself, the Guru should go to the river or the tank.

459-460

स्थण्डिलद्वितयं कृत्वा जलतीरे गुरूत्तमः। एकत्र स्थापयेच्छूलं अन्यत्र कलशान् न्यसेत् ॥ नवकैः स्नापयेच्छूलं तच्छूलं अवगाहयेत्। प्रविश्य देवतास्थानं तद्दिनाद्वा दशाहके॥ यागारम्भं पुनः कुर्याद् अङ्करार्पण पूर्वकम्।

sthaṇḍiladvitayaṃ kṛtvā jalatīre gurūttamaḥ| ekatra sthāpayecchūlaṃ anyatra kalaśān nyaset || navakaiḥ snāpayecchūlaṃ tacchūlaṃ avagāhayet| praviśya devatāsthānaṃ taddinādvā daśāhake|| yāgārambhaṃ punaḥ kuryād aṅkarārpaṇa pūrvakam|

The foremost Guru should make two sthandilas on the bank of the river or tank and place the Trident on one sthandila and arrange nine kalasas according to the order in another sthandila. Then he should bathe the Trident with the consecrated water contained in the nine kalasas and subsequently he should immerse the Trident in the river or tank water. Having performed these, he should come back to the temple and enter the shrine. He should commence the yagasala-rituals in the same day or in the tenth day, preceded by the offering of sprouts.

461-463

एकहोम समायुक्तं ग्रामादि बलिमाचरेत्॥ बेरयात्रा समायुक्तं दिवसं प्रत्यहर्निशम्। पञ्चमे दिवसे तत्र सिकता अस्त्रमन्त्रिताः॥ विकरेत् सदनं सर्वमन्तर्बाह्य विकल्पितम्। अष्टादशदिने प्राप्ते बीजनिर्वापमाचरेत्॥

ekahoma samāyuktaṃ grāmādi balimācaret|| berayātrā samāyuktaṃ divasaṃ pratyaharniśam| pañcame divase tatra sikatā astramantritāḥ|| vikaret sadanaṃ sarvamantarbāhya vikalpitam| aṣṭādaśadine prāpte bījanirvāpamācaret||

erfrom the grama-bali and such other rituals, associated with the oblations made in a single fire-pit. He should do this everyday, along with the procession of the festival-icon in the daytime. In the fifth day, he should arrange for the collection of sand-particles. Having obtained the sand-particles, he should energize them with the recital of astra-mantra. Then, he should scatter these sand-particles over the inner enclosures of the temple and over the outer area. On the approach of the eighteenth day, he should sow the seeds for the purpose of getting fresh sprouts.

464-466

तीर्थार्थं तन्निशायां तु धाम्नस्त्वष्ट दिशास्वपि। ध्वजानष्टौ समारोप्याङ्कितान् लोकेशवाहनैः॥ तदस्त्राङ्कान् वृषाङ्कान् वा मूर्तिपैश्च समन्वितम्। ततः प्रभृति कर्तव्यं होमकर्म विशेषतः॥ तदन्ते बलिदानं स्याद् बेरयात्रा समन्वितम्। एवं नवदिनं कृत्वा दशमे तीर्थं आचरेत्॥

tīrthārthaṃ tanniśāyāṃ tu dhāmnastvaṣṭa diśāsvapi| dhvajānaṣṭau samāropyāṅkitān lokeśavāhanaiḥ|| tadastrāṅkān vṛṣāṅkān vā mūrtipaiśca samanvitam| tataḥ prabhṛti kartavyaṃ homakarma viśeṣataḥ|| tadante balidānaṃ syād berayātrā samanvitam| evaṃ navadinaṃ kṛtvā daśame tīrthaṃ ācaret||

For the sake of tirtha, he should raise eight flags in the eight directions around the temple. Each flage depiction of the vehicle pertaining to that directional Deity(Lokapala). Similarly, all the flags should be with the depiction of the weapons of the Lokapalas. Or, all the flags may be with the depiction of the Bull. From that day onwards, the Guru should perform the fire-ritual in a special manner, being associated with the assisting priests Murtipas). At the end of the fire-ritual, he should offer the bali, with the accompaniment of the procession of the festival-icon. Having performed all these for nine days, the Guru should arrange for the confluence of the celebrated holy rivers in the river or the tank.

467-468

ध्वजानां अष्टसंख्यानां तद्रात्राववरोहणम्। कृत्वा तद्दिनमारभ्य नानावाद्य समन्वितम्॥ नानागान समायुक्तं नाना नृत्त समन्वितम्। ग्रामप्रदक्षिणं कृत्वा परिवेषक्रमं नयेत्॥

dhvajānāṃ aṣṭasaṃkhyānāṃ tadrātrāvavarohaṇam| kṛtvā taddinamārabhya nānāvādya samanvitam|| nānāgāna samāyuktaṃ nānā nṛtta samanvitam| grāmapradakṣiṇaṃ kṛtvā pariveṣakramaṃ nayet||

The eight flags should be lowered in the same night. From that day onwards, circumambulation around the village in clockwise direction should be done being associated with various kinds of musical instruments, rendering of various songs set in music and the performance of various kinds of dance. Having completed the circumambulation, the Guru should arrange for the distribution of foods.

469-471

सप्ताहमेवं कृत्वान्ते सर्वातोद्यं विवर्य च। स्नापयेन्मौनमास्थाय सप्ताहं तदनन्तरम्॥ चण्डेश्वरं पुरो नीत्वा बेरयात्रा अनन्तरम्। बलिहोम विहीने तु नयेत् सप्ताहमादरात्॥ चण्डपूजा समायुक्तं होमस्नपन संयुतम्। तदन्ते कारयेत् तीर्थं त्रिशूलेन समन्वितम्॥

saptāhamevaṃ kṛtvānte sarvātodyaṃ vivarya ca| snāpayenmaunamāsthāya saptāhaṃ tadanantaram|| caṇḍeśvaraṃ puro nītvā berayātrā anantaram| balihoma vihīne tu nayet saptāhamādarāt|| caṇḍapūjā samāyuktaṃ homasnapana saṃyutam| tadante kārayet tīrthaṃ triśūlena samanvitam||

Having done these for seven days, the Guru should stop the play of all kinds of musical instruments, keep himself in silence and bathe the festival-icon. Candesvara should be in front, leading the procession and the festival icon should come behind Candesvara. The procession should be in the same manner all through the seven days. Such procession should be done with a spirit of devotion and love. Even without bali and homa, the procession may be completed. At the end, the Guru should perform tirtha a' with the accomapniment of Candesvara-puja, homa, snapana and the Trident.

472-473

ध्वजावरोहणं कुर्यात् तद्रात्रौ पूर्व वर्मना। बेरयात्रा विहीनं वा विधिमेनं समाचरेत्॥ नवान्नलिङ्गं कृत्वा वा दिक्पालास्त्रार्थमेव वा। तैस्त्रिशूलेन वा कुर्याद् ग्रामादौ वा बलिक्रियाम्॥ नित्योत्सवान्नलिङ्गानि दश वा परिकल्पयेत्।

dhvajāvarohaṇaṃ kuryāt tadrātrau pūrva varmanā| berayātrā vihīnaṃ vā vidhimenaṃ samācaret|| navānnaliṅgaṃ kṛtvā vā dikpālāstrārthameva vā| taistriśūlena vā kuryād grāmādau vā balikriyām|| nityotsavānnaliṅgāni daśa vā parikalpayet|

In that night, the Guru should lower the flag, in the same way as done before. Even without performing the procession of the festival-icon on that day, the Guru may observe the rule and lower the flag. Having designed nine Lingas with cooked rice, the Guru should offer the bali. Such bali may be offered for the weapons of the Lokapalas in the village and other settlements with the accomapniment of the Trident. For the daily festival, he should design ten Lingas with the cooked rice.

474-475

द्वादशाब्दा वसानान्त ध्वजस्थापनमेव वा॥ जीर्णादि दोषे तं त्यक्त्वा ध्वजमन्यं निवेशयेत्॥

dvādaśābdā vasānānta dhvajasthāpanameva vā|| jīrṇādi doṣe taṃ tyaktvā dhvajamanyaṃ niveśayet||

At the lapse of twelve years, the flag-pole may be installed anew. The flag-pole which has become decayed and tattered should be removed and another flag-pole made of same wood and designed with same measurements should be installed.

Paṭala 7 — नीराजन विधिः

नीराजनविधिं वक्ष्ये स च रात्रौ विधीयते। प्रदोषादौ विधेयो वा धूपदीपावसानके। उत्सवादौ च कर्तव्यं अन्यस्मिन्मङ्गलेऽपि च।

nīrājanavidhiṃ vakṣye sa ca rātrau vidhīyate| pradoṣādau vidheyo vā dhūpadīpāvasānake| utsavādau ca kartavyaṃ anyasminmaṅgale'pi ca|

Next, I will give you the directions for arranging and waving the lights(nirajana). This nirajana should be done in the night. Or, it may be done in the first half of the evening and such other sessions, at the end of the offering of incense(dhupa) and light(dipa). This should be performed in the festival and other such functions and in some other auspicious occasional events.

तदर्थं स्थण्डिलं कुर्यान् मण्डलम् वा समाचरेत्। गर्भेऽर्धमण्डपे वापि स्नपनाख्ये तद्ग्रके। माहानसे वा चान्यस्मिन् प्रोक्षयेदस्त्रमन्त्रतः॥ पात्राण्याहृत्य शुद्धानि दीपाधार युतानि च। पात्राणि च विधेयानि बलिपात्रोक्त वर्मना॥

tadarthaṃ sthaṇḍilaṃ kuryān maṇḍalam vā samācaret| garbhe'rdhamaṇḍape vāpi snapanākhye tadgrake| māhānase vā cānyasmin prokṣayedastramantrataḥ|| pātrāṇyāhṛtya śuddhāni dīpādhāra yutāni ca| pātrāṇi ca vidheyāni balipātrokta varmanā||

For the performance of the nirajana, the guru should make a sthandila(raised plarform or a mandala in the main shrine, front hall(ardha mantapa), in front of the snapana-array, or temple-kitchen and such other places and sprinkle the consecrated water over the selected place, with the recital of astra-mantra. Then, he should collect the vessels which should be polished and clean, along with holders of the light. These vessels should be designed according to the process explained in the section dealing with the designing of vessels meant for the offering of bali.

दीपाधारांश्च तन्मध्ये कारयेदेकमात्रतः। पादाङ्गुल विवृद्ध्या तु नवाङ्गुल समावधि॥ विस्तारस्तत्समो वापि तदर्थं वोच्चं इष्यते। वसुधा मध्यमे भक्ते नवधा मानं ईरितम्॥ ओष्ठो यवद्वयादर्ध वृद्ध्या मात्रावसानकः। पात्रमान घनं वार्धं मध्ये सुषिर संयुतम्॥

dīpādhārāṃśca tanmadhye kārayedekamātrataḥ| pādāṅgula vivṛddhyā tu navāṅgula samāvadhi|| vistārastatsamo vāpi tadarthaṃ voccaṃ iṣyate| vasudhā madhyame bhakte navadhā mānaṃ īritam|| oṣṭho yavadvayādardha vṛddhyā mātrāvasānakaḥ| pātramāna ghanaṃ vārdhaṃ madhye suṣira saṃyutam||

At the center of the vessel, a support(adhara) to hold the wick should be designed to be in the measure of one digit(matra) to nine digits, increasing the measure by quarter of a digit each time. Its width may be equal to the measure taken for the holder of the light and half of this measure should be its height. If the total length of the module taken for the holder is divided into eight equal parts, one part is known as yava and in this process, nine different measures could be obtained. The lip-part(edge) of the holder should be with a measure of two yavas and increasing this measue by half-yava each time, the maximum measure of the lip must be obtained up to one digit. Its thickness should be according to the size of the vessel. At its center, it should be provided with a hole, with a measure equal to half-yava.

पद्माकारं च वा कुर्यात् पालिका पादसन्निभम्। धुत्तूर कुसुमाकारं शरावाकारमेव वा॥ चतुरष्टदलोपेतं सर्वालङ्कार संयुतम्। एकपात्रे नयेदेक दीपाधारं तु पञ्च वा॥ नव वा कारयेत् तांश्च संसक्तान् सान्तरास्तु वा।

padmākāraṃ ca vā kuryāt pālikā pādasannibham| dhuttūra kusumākāraṃ śarāvākārameva vā|| caturaṣṭadalopetaṃ sarvālaṅkāra saṃyutam| ekapātre nayedeka dīpādhāraṃ tu pañca vā|| nava vā kārayet tāṃśca saṃsaktān sāntarāstu vā|

The vessel may be designed so as to be in the form of lotus or of the base of the palika-vessel, in the form of dhuttura-flower or a hollowed plate(sarava). It should be provided with four or eight petals and with all kinds of embellishments. In a single vessel, there may be provided one wick-holder or five wick-holders or there may be nine wick-holders. These holders should be compact, with equal space between them.

पिष्टेनान्नेन वा दीपाधारा देवार्थमेव च। देव्यर्थं प्रतिमार्थं च विशेषान् नृत्त रूपिणः। एकत्रे तिलमन्यत्र सर्षपं लवणं तथा॥ कार्पासबीजमन्यत्र गोमयं पिष्टमेव च। वर्णभक्त हविष्यं च वटाश्वत्थ दलानि च ॥ चतुर्दिक्षु च कोणेषु क्रमेण परिकल्पयेत्। मध्यमे दीपपात्रं तु पञ्च वा परिकल्पयेत्॥

piṣṭenānnena vā dīpādhārā devārthameva ca| devyarthaṃ pratimārthaṃ ca viśeṣān nṛtta rūpiṇaḥ| ekatre tilamanyatra sarṣapaṃ lavaṇaṃ tathā|| kārpāsabījamanyatra gomayaṃ piṣṭameva ca| varṇabhakta haviṣyaṃ ca vaṭāśvattha dalāni ca || caturdikṣu ca koṇeṣu krameṇa parikalpayet| madhyame dīpapātraṃ tu pañca vā parikalpayet||

The wick-holders may be designed with well-kneaded cooked rice. The vessels associated with wick-holders should be arranged for Siva, Sakti and other forms of the Lord. Especially, such vessels should be arranged in front of Nataraja Murti. Sesame, white mustard, salt, cotton seeds, cow-dung, kneaded flour, varieties of havis differentiated by various colors, leaves of vata and asvattha trees - all these should be kept in the four main directions and four intermediary diections in the due order. At the center, one light-vessel or five light-vessels should be placed.

6-7

गन्धमर्थ्यं च पुष्पं च भस्म चाग्नेय कोणतः। सर्वत्र दीपान् वा कुर्यान् नवसंख्या समुज्वलान्॥ घृतार्दास्तैलसंयुक्तान् ब्रह्माङ्ग सहितान् न्यसेत्। लोकपाला विरिञ्चेन मूर्तयो मूर्तिपास्तु वा॥ वसवो वह्नि संयुक्ता वामाद्याः शक्तयः पराः। कला भूतानि देव्याश्च ब्रह्माद्याः कारणेश्वराः॥ पात्रदेवास्समाख्याताः वह्निर्वा दीपदेवताः।

gandhamarthyaṃ ca puṣpaṃ ca bhasma cāgneya koṇataḥ| sarvatra dīpān vā kuryān navasaṃkhyā samujvalān|| ghṛtārdāstailasaṃyuktān brahmāṅga sahitān nyaset| lokapālā viriñcena mūrtayo mūrtipāstu vā|| vasavo vahni saṃyuktā vāmādyāḥ śaktayaḥ parāḥ| kalā bhūtāni devyāśca brahmādyāḥ kāraṇeśvarāḥ|| pātradevāssamākhyātāḥ vahnirvā dīpadevatāḥ|

Perfumes, arghya-water, flowers and vibhuti – these should be kept in the four intermediary directions, starting from the south-east. Nine light-vessels which are very bright with the burning wicks may be arranged in all places around the temple. The light-vessels should be with the wicks which are soaked with ghee and sesame oil. They should be identified with Brahma-mantras and eight directional Deities, Brahma, eight Murtis, eight Murtipas, eight Vasus, Agni, nine Saktis-Vama and others , five kalas, five elements, various forms of Sivasakti, and five Karanesvaras Brahma and others are declared to be the presiding Deities of these light-vessels. Or, Agni may be considered to be the presing Deity for all the light-vessels.

प्रस्थपादादि तद्वृद्ध्या चाढकान्तं उदाहृतम्॥ तिलादीनां प्रमाणं तु पात्राणां कर्तुरिच्छया। संस्कारैस्सर्व सामान्यैः संस्कृत्योक्त क्रमेण च॥ वह्निबीजमनुस्मृत्य दीपं दीपेन योजयेत्।

prasthapādādi tadvṛddhyā cāḍhakāntaṃ udāhṛtam|| tilādīnāṃ pramāṇaṃ tu pātrāṇāṃ karturicchayā| saṃskāraissarva sāmānyaiḥ saṃskṛtyokta krameṇa ca|| vahnibījamanusmṛtya dīpaṃ dīpena yojayet|

The measure of sesame and other substances may be from one quarter of a prastha up to one adhaka, increasing the measure by one quarter each time. The number of the light-vessels may be as desired by the sponsoirng Master. Having sanctified the light-vessels with sacramental rituals commonly applicable to such activity as explained in the section dealing with such sacraments, the Guru should light the wick, reciting the seed-letter of the fire. He should proceed to light the wick with the wick lighted already.

सर्वातोद्य समायुक्तं शङ्खध्वनि समन्वितम्॥ गाननृत्त समायुक्तं धारयेत्तान् यथाक्रमात्। स्त्रीभिर्वा वाहयेद्दीपान् अथवा परिचारकैः॥ देवाग्रे स्थापयित्वा तांस्त्रिपाद्युपरि पूजयेत्। दत्वा पाद्यं अजातेन दद्यादाचमनं हृदा॥

sarvātodya samāyuktaṃ śaṅkhadhvani samanvitam|| gānanṛtta samāyuktaṃ dhārayettān yathākramāt| strībhirvā vāhayeddīpān athavā paricārakaiḥ|| devāgre sthāpayitvā tāṃstripādyupari pūjayet| datvā pādyaṃ ajātena dadyādācamanaṃ hṛdā||

The Guru should direct the sanctified persons to keep themselves orderly and to hold the light-vessels with the accompaniment of the sounding of all kinds of musical instruments, sounding of the conch, musical renderings of various songs, performance of dance and so on. Or, he may arrange the light-vessels in such a way as to be held by ladies or paricarakas. Having placed the vessels holding the light over the tripod kept in front of the Lord, he should worship them. He should offer the padya with the recital of sadyojata-mantra and acamana, with hrudaya-mantra.

गन्धादिनार्चयेत् सर्वान् स्वबीजेन हृदादिना। त्रिवार एकवारं वा भ्रामयेच्छिवमूर्धनि।। संगृह्य तानि हस्ताभ्यां दीपपात्राणि पूजयेत्। आत्मतत्त्वादिभिर्मन्त्रैः दद्याच्छिष्य कराम्बुजे॥

gandhādinārcayet sarvān svabījena hṛdādinā| trivāra ekavāraṃ vā bhrāmayecchivamūrdhani|| saṃgṛhya tāni hastābhyāṃ dīpapātrāṇi pūjayet| ātmatattvādibhirmantraiḥ dadyācchiṣya karāmbuje||

He should worship all the light-vessels with sandal and other substances with the recital of hrudaya mantra and others, each preceded by its own seed-letter. He should wave the light three times or one time, near the head of Lord Siva. Holding the light-vessels with his hands , he should worship them with the recital of tattva-mantras - atma tattva and others and give them to his disciple to be held in his hands which should be held to look like a lotus flower.

सोऽपि संगृह्य तं दीपं सप्रणामं निवेशयेत्। सितं पूतं सुगन्धं च निर्वालुकं अनन्तरम्॥ गृहीत्वा भस्महस्तेन भ्रामयित्वा शिवोपरि। त्रिवारं दीपमध्ये तु निक्षिप्य तदनन्तरम्॥ अङ्गुष्ठानामिकाभ्यां तु तिलकं पञ्चवक्रके। ललाटेषु क्रमात् कुर्यात् हृदिबाह्वोरनुक्रमात्॥

so'pi saṃgṛhya taṃ dīpaṃ sapraṇāmaṃ niveśayet| sitaṃ pūtaṃ sugandhaṃ ca nirvālukaṃ anantaram|| gṛhītvā bhasmahastena bhrāmayitvā śivopari| trivāraṃ dīpamadhye tu nikṣipya tadanantaram|| aṅguṣṭhānāmikābhyāṃ tu tilakaṃ pañcavakrake| lalāṭeṣu kramāt kuryāt hṛdibāhvoranukramāt||

The disciple, on his part, should hold within his hands held in lotus-mudra, bowing down with reverence. Having taken in his hand the sacred vibhuti which should be white, pure, perfumed to be plesantly fragrant and free from any sandy dust, the Guru should wave it near the head of Lord Siva three times and place it at the center of the light. Then, taking the vibhuti with the thumb and the ring-finger, he should mark a dot(tilaka) with the vibhuti on the five faces, forehead, heart and shoulders of the Lord in the due order.

पीठेऽपि तिलकं कुर्यात् देवी वामप्रदेशके। देवी व्यक्तस्वरूपा चेत् तिलकं च पुरो भवेत्॥ कण्ठप्रदेशे मूलेन हृदयेनाथ वा नयेत्। बेरे ललाट हृद्वाहुप्रदेशे तिलकं नयेत्॥

pīṭhe'pi tilakaṃ kuryāt devī vāmapradeśake| devī vyaktasvarūpā cet tilakaṃ ca puro bhavet|| kaṇṭhapradeśe mūlena hṛdayenātha vā nayet| bere lalāṭa hṛdvāhupradeśe tilakaṃ nayet||

He should mark the dot with vibhuti on the pedestal and on the left side of the Linga, contemplating the form of Sakti. If Sakti is present there in a manifest form, he should mark the dot on Her forehead and neck with the recital of mula-manra or hrudaya-mantra. Then, he should apply the vibhuti-dot on the forehead, heart and shoulders of all the images and icons of various Deities .

तद्भस्मना समादाय स्वल्पं चण्डेश्वरादिषु। भक्तेष्वन्येषु लोहादिकृतबेरेषु दापयेत्॥ ततो भक्तजनेभ्यश्च दद्यादेशिक पूर्वकम्।

tadbhasmanā samādāya svalpaṃ caṇḍeśvarādiṣu| bhakteṣvanyeṣu lohādikṛtabereṣu dāpayet|| tato bhaktajanebhyaśca dadyādeśika pūrvakam|

Having taken a small quantity of that vibhuti, the Guru should offer it to Candesvara, Sivabhaktas, and other icons made of metal and other materials. Then, he should offer that vibhuti to all the devotees who have assembled there, after offering it to Desika( who recites the hymns).

सर्वालङ्कार संयुक्तम् पात्राण्याहृत्य पूर्ववत्॥ सज्वालान्यथ निर्बालान्यादाय शिवमन्दिरात्। पीठाग्रे वृषभाग्रे वा गोपुरस्यान्तिकेऽपि वा। वृक्षमूलेऽथवान्यस्मिन् निक्षिपेत्ताननुक्रमात्। द्रव्याणि गुरवे दद्याद् दहेद्वा तेन वह्निना॥

sarvālaṅkāra saṃyuktam pātrāṇyāhṛtya pūrvavat|| sajvālānyatha nirbālānyādāya śivamandirāt| pīṭhāgre vṛṣabhāgre vā gopurasyāntike'pi vā| vṛkṣamūle'thavānyasmin nikṣipettānanukramāt| dravyāṇi gurave dadyād dahedvā tena vahninā||

Having taken all the light-vessels associated with all kinds of decoration as done before, he should come out of the main shrine of Lord Siva. Whether the light-vesseles are with or without the flames of light, he should collect all the light-vessels from the shrine of Siva and place them in front of the bali-pitha and Vrushabha, on the top of the gopura , at the bottom of the specific tree(sthala vruksha) in the temple and in other places, in an orderly manner. The sponsoring Master may offer all the substances used in the nirajana to the Guru or he may burn them with the flames of lights.

तिलादीनां प्रमाणं तु यथेष्टं वा प्रकीर्तितम्। राज्ञामपि च कर्तव्यं किन्त्वग्निस्तत्र देवता॥ राजाभिषेक कालादौ कुर्याद् विजयहेतवे। देशिकस्याभिषेकेऽपि किन्तु दीपविवर्जितम्॥ तण्डुला विहितास्तत्र रात्रौ तद्दीप संयुतम्॥

tilādīnāṃ pramāṇaṃ tu yatheṣṭaṃ vā prakīrtitam| rājñāmapi ca kartavyaṃ kintvagnistatra devatā|| rājābhiṣeka kālādau kuryād vijayahetave| deśikasyābhiṣeke'pi kintu dīpavivarjitam|| taṇḍulā vihitāstatra rātrau taddīpa saṃyutam||

The measure of sesame and other substances may be as desired by the Guru or the sponsor. This ‘nirajana' should be performed even to the Ruler. But, on such occasion, Agni is the presiding Deity of all the light-vessels. This ‘nirajana' may be performed when the coronation of the king is taking place, for the purpose of bringing victory to him. This may be done to a sadhaka when he is being blessed with ‘Acharya Abhisheka' (empowerment of Guruhood), without the light-vessels. Instead of light, unbroken rice(akshata) should be made use of, in the daytime. In the night, ‘nirajana' may be performed to him, making use of lights.

Paṭala 8 — कृत्तिका दीपावलि विधिः

दीपावलिं प्रवक्ष्यामि शृणुध्वं द्विजसत्तमाः। मासे तु कार्तिकाख्ये तु नक्षत्रे कृत्तिकाह्वये॥ पूर्णायां वा तद्योग सर्वकाम प्रसिद्धये। रव्यस्तमय वेलायां दीपारोहणं आचरेत्॥

dīpāvaliṃ pravakṣyāmi śṛṇudhvaṃ dvijasattamāḥ| māse tu kārtikākhye tu nakṣatre kṛttikāhvaye|| pūrṇāyāṃ vā tadyoga sarvakāma prasiddhaye| ravyastamaya velāyāṃ dīpārohaṇaṃ ācaret||

O, the foremost twice-born Sages!, now I explain the details concerned with the arranging of the rows of lights in a temple. Listen to these directions. In the month of Kartika November-December) when the constellation known as Kruttika synchronizes with the full moon, the Guru should arrange for the arraying of lights in various places of the temple, at the time of sunset for the attainment of all the desired benefits.

कर्तुरष्टम राश्यादि लग्नदोष निरीक्षणम्। विष्टिवैनाशिकर्धादि प्रेक्षणं तत्र संमतम्॥ रवेरस्तमयात्पूर्वं यामपादावसानकम्। कालस्तदूर्ध्वं यामार्धपर्यन्तः काल एव वा॥ एवं निश्चित्य कालं तु कारयेद्वारार्पणम्।

karturaṣṭama rāśyādi lagnadoṣa nirīkṣaṇam| viṣṭivaināśikardhādi prekṣaṇaṃ tatra saṃmatam|| raverastamayātpūrvaṃ yāmapādāvasānakam| kālastadūrdhvaṃ yāmārdhaparyantaḥ kāla eva vā|| evaṃ niścitya kālaṃ tu kārayedvārārpaṇam|

The defects related to the eighth zodiacal sign and lagna should be looked into. Analyzing of the presence of vishti karana and vainasika star is appropriate for ascertaining the exact auspicious time. The duration from one fourth of yama before the sunset to the half of the yama after the sunset is considered to be very auspicious time for this function. Having ascertained the auspicious time in this way, the Guru should perform the ‘offering of fresh sprouts' (ankura arpana).

दीपारोपण पूर्वेद्युः अधिवासनं आरभेत्। देवाग्रे स्थापयेद् दण्डं प्रतिगोपुरं एव वा। अष्टदिक्षु चतुर्दिक्षु त्रिष्वेकत्र वा द्वयोः॥

dīpāropaṇa pūrvedyuḥ adhivāsanaṃ ārabhet| devāgre sthāpayed daṇḍaṃ pratigopuraṃ eva vā| aṣṭadikṣu caturdikṣu triṣvekatra vā dvayoḥ||

In the night prior to the day of the light-festival, the Guru should commence adhivasana(to be on fast, staying in the temple). He should install the light-post in front of the main shrine, in front of each gopura, in eight, four, three, two directions or in only one direction.

दीपदण्ड प्रमाणं तु ध्वजदण्ड प्रमाणवत्। स दण्डो नालिकेरो वा तालः क्रमुखवेणुजौ॥ ध्वजदण्डोक्त दण्डो वा तत्र किलांश्च योजयेत्। द्वादशाङ्गुलमारभ्य व्योमाङ्गुल विवृद्धितः॥ पञ्चाशत्करजान्तं तु दण्डात्कील विनिर्गमः। द्विमात्रात् पादवृत्या तु षडङ्गुल समावधिः॥ विस्तारः स्याद्धनं तस्य त्र्यंशं अर्धं त्रिपादकम्।

dīpadaṇḍa pramāṇaṃ tu dhvajadaṇḍa pramāṇavat| sa daṇḍo nālikero vā tālaḥ kramukhaveṇujau|| dhvajadaṇḍokta daṇḍo vā tatra kilāṃśca yojayet| dvādaśāṅgulamārabhya vyomāṅgula vivṛddhitaḥ|| pañcāśatkarajāntaṃ tu daṇḍātkīla vinirgamaḥ| dvimātrāt pādavṛtyā tu ṣaḍaṅgula samāvadhiḥ|| vistāraḥ syāddhanaṃ tasya tryaṃśaṃ ardhaṃ tripādakam|

The measurement for the light-post is the same as told for the flag-post. The light-post may be made of coconut tree, palm tree, areca tree or the bamboo. Or, it may be made of the trees recommended for the flag-post. The Guru should yoke the spikes with the light-post. The length of the spike projecting from the light-post may be from12 digits(angulas) to 50 digits, increasing the length by one digit each time. The breadth of each spike may be from 2 units of a digit to 6 digits, the increasing of the measure being one fourth of a digit each time. Its thickness may be one part out of three parts, half or three-fourth of the breadth.

दण्डप्रोतो भवेयुर्वा लग्ना वा कीलपादपाः॥ नवकीलं समारभ्य व्योमकील विवृद्धितः।। सप्तविंशति कीलान्तं दिश्येकस्यां नियोजयेत्॥ तिसृष्वन्यासु दिक्ष्वेवं कीलांश्च विनिवेशयेत्। त्रिकीलं वा चतुष्कीले इष्टमान समन्वितम्॥ तद्ग्रे स्थापयेत् पात्रधारणार्थं विशेषतः।

daṇḍaproto bhaveyurvā lagnā vā kīlapādapāḥ|| navakīlaṃ samārabhya vyomakīla vivṛddhitaḥ|| saptaviṃśati kīlāntaṃ diśyekasyāṃ niyojayet|| tisṛṣvanyāsu dikṣvevaṃ kīlāṃśca viniveśayet| trikīlaṃ vā catuṣkīle iṣṭamāna samanvitam|| tadgre sthāpayet pātradhāraṇārthaṃ viśeṣataḥ|

The wooden spikes may be driven well into the light-post or well fastened to it. Starting from 9 spikes and increasing by one spike each time, the maximum number of spikes may be up to 27. These spikes should be yoked into the post installed in each direction. In this way, the spikes should be driven into the post in all other three directions. Three or four spikes designed with a measure as desired by the Master or the Guru should be joined specifically at the top of the post for holding the vessel meant for the lamp.

दारूद्भवानि चक्राणि प्रतिकीलं तु योजयेत्॥ दीपिकाः प्रतिचक्रं तु वसु द्वादश षोडश।। योजयेद्वा बहिश्शुष्कैः नालिकेर दलादिभिः॥ छादयेद्वाथ चक्राणी तन्निच्छिद्रं यथा भवेत्।

dārūdbhavāni cakrāṇi pratikīlaṃ tu yojayet|| dīpikāḥ praticakraṃ tu vasu dvādaśa ṣoḍaśa|| yojayedvā bahiśśuṣkaiḥ nālikera dalādibhiḥ|| chādayedvātha cakrāṇī tannicchidraṃ yathā bhavet|

Then, he should join the ring-like structures made of selected trees with each spike and in each ring-like structure, he should array 8, 12 or 16 lamps. The rings may be covered with the dry leaves of coconut tree and such other trees in such a way that the covering is without any opening or hole.

एकहस्त विशालं तु द्विगुणायात संयुतम्॥ दक्षिणे कल्पयेद्वारं दण्डारोहण सिद्धये।। कल्पमेतत् समाख्यातं अनुकल्पं अथोच्यते॥

ekahasta viśālaṃ tu dviguṇāyāta saṃyutam|| dakṣiṇe kalpayedvāraṃ daṇḍārohaṇa siddhaye|| kalpametat samākhyātaṃ anukalpaṃ athocyate||

He should provide an entrance in the south with a width of one hasta and a length of two hastas to climb and reach the top of the post. Such kind of arrangement is known as 'kalpa'. Now, another mode of arrangement known as anukalpa' is told.

हित्वा चक्राणी सर्वाणि प्रतिकीलं तु दीपिकाः। योजयेद्वपकल्पं स्याद्धोमकूट विवर्जितम्॥ दण्डं विहाय यलुतं अकल्पं इति कथ्यते। दीपकूटान्नयेद्दिक्षु विदिक्ष्वपि तदन्तरे॥ प्रतिदेवं तु कर्तव्या दीपिका बहुसंख्यया।

hitvā cakrāṇī sarvāṇi pratikīlaṃ tu dīpikāḥ| yojayedvapakalpaṃ syāddhomakūṭa vivarjitam|| daṇḍaṃ vihāya yalutaṃ akalpaṃ iti kathyate| dīpakūṭānnayeddikṣu vidikṣvapi tadantare|| pratidevaṃ tu kartavyā dīpikā bahusaṃkhyayā|

Without providing the wheel-like structures, the Guru may arrange the lamps in each spike. Such arrangement is known as ‘upa kalpa' (also known as anu kalpa). For this kind of arrangement, there is no need for the performance of fire-ritual or for the provision of conical covering with leaves of coconut tree. The arrangement of the lamps without installing the post is known as 'akalpa'. The conical structure meant for the arrangement of the lamps should be designed in the main and intermediary directions and in between them. Lamps in large numbers should be lighted for each Deity of the temple.

स्थापयेद्दीपदण्डांश्च मालाकारेण वा बहून्॥ तोरणाकारतो वापि वृत्ताकारेण वा बहून्। प्रपाकारांश्च वा कृत्वा तत्र दीपांश्च योजयेत्॥

sthāpayeddīpadaṇḍāṃśca mālākāreṇa vā bahūn|| toraṇākārato vāpi vṛttākāreṇa vā bahūn| prapākārāṃśca vā kṛtvā tatra dīpāṃśca yojayet||

The light-posts may be installed in large numbers so as to look like a row of garlands, so as to be in the form of an arch, in circular form or in the form of a prapa(an elliptical or square motif provided for the image). Having installed the posts in this way, the Guru should array the lighted lamps on the posts.

प्रासादे गोपुरे साले परिवारालयादिषु।। मण्डपे बलिपीठादौ कूपे वाथ गृहेऽपि वा। वृषे महानसे कुर्यात् पुष्पमण्डपिकादिषु। बहिर्वा कल्पयेद् दीपान् ग्रमादिष्वपि सर्वतः॥ दीपावलिरियं कार्या त्वधिवासन पूर्वकम्।

prāsāde gopure sāle parivārālayādiṣu|| maṇḍape balipīṭhādau kūpe vātha gṛhe'pi vā| vṛṣe mahānase kuryāt puṣpamaṇḍapikādiṣu| bahirvā kalpayed dīpān gramādiṣvapi sarvataḥ|| dīpāvaliriyaṃ kāryā tvadhivāsana pūrvakam|

In the main shrine, gopuras, enclosures, shrines of the retinue Deities, various halls, bali-pitha and other structures, well, cow-stable, the Bull, temple kitchen, pavilion meant for the collection of flowers and such other places, the Guru should array the lighted lamps. Outside the temple and in the villages and other settlements, he should arrange for the array of the lights. This activity is known as 'dipa avali' (arraying the rows of lights) and this should be done preceded by ‘adhivasana' (being in fast and staying at the temple site).

अस्त्रेण शोधयेद् दण्डं प्रणवेन तु पूजयेत्॥ षड्तुष्पञ्च तालेनावटं भूमौ समाचरेत्। स्थापयित्वा तु पूर्वेद्युस्तन्मूले वेदिकां न्यसेत् ॥ ध्वजदण्डे यथा वेदी किन्तु पद्मयुता न वा। शिल्पिनं मोचयित्वान्ते पुण्याहं वाचयेत्ततः॥

astreṇa śodhayed daṇḍaṃ praṇavena tu pūjayet|| ṣaḍtuṣpañca tālenāvaṭaṃ bhūmau samācaret| sthāpayitvā tu pūrvedyustanmūle vedikāṃ nyaset || dhvajadaṇḍe yathā vedī kintu padmayutā na vā| śilpinaṃ mocayitvānte puṇyāhaṃ vācayettataḥ||

The Guru should purify the light-post by sprinkling the consecrated water over it with the recital of astra mantra and worship it with the recital of pranava mantra. On the day before the day fixed for ‘dipa avali' he should dig a pit in the ground up to the depth of 6, 5 or 4 spans and install the light-post there. At the bottom of the post, he should construct an altar in the same way as it is constructed for the flag-post. This altar may or may not be associated with a lotus-design over it. Having sent off the sthapati who has constructed such an altar with due honors, the Guru should declare the auspiciousness of the time and the event.

दीपेन पूजयेद् दण्डं गन्धपुष्पादि संयुतम्। बध्वा प्रतिसरं चान्तः प्रविश्येदं समाचरेत्॥ आलये मण्डपे वापि यागमण्डप एव वा।। मनोरमे शुभेऽन्यत्र गोमयेनोपलेपिते॥ स्थण्डिलं तत्र संकल्प्य शस्त्रेण प्रोक्षयेद्रुः। नव वा पञ्च पात्राणि वैकं वा तत्र विन्यसेत्॥ नीराजनविधौ देवाः ते सर्वेऽत्रापि संमताः। पात्रे प्रणव इत्युक्तश्चन्दनायैस्समर्चयेत्॥

dīpena pūjayed daṇḍaṃ gandhapuṣpādi saṃyutam| badhvā pratisaraṃ cāntaḥ praviśyedaṃ samācaret|| ālaye maṇḍape vāpi yāgamaṇḍapa eva vā|| manorame śubhe'nyatra gomayenopalepite|| sthaṇḍilaṃ tatra saṃkalpya śastreṇa prokṣayedruḥ| nava vā pañca pātrāṇi vaikaṃ vā tatra vinyaset|| nīrājanavidhau devāḥ te sarve'trāpi saṃmatāḥ| pātre praṇava ityuktaścandanāyaissamarcayet||

The Guru should worship the light-post with a lighted lamp associated with sandal, flowers and such other substances. After tying up with the protective thread and having entered the precinct, he should do such worship. Having besmeared the interior ground of the pavilion of the temple, pavilion constructed for the performance of yaga or any other auspicious location which is charming to the mind with the diluted cow-dung he should design a sthandila there. Then he should sprinkle the consecrated water over it with the recital of astra mantra and place nine or five vessels or only one vessel. For all the Deities, the rules set forth in the chapter dealing with the process of waving the lights(nirajana vidhi) are applicable even here. Reciting the pranava mantra, he should worship the vessel with sandal and other paraphernalia.

कुण्डं वा स्थण्डिलं वापि तत्पूर्वस्मिन् प्रकल्पयेत्। शिवाग्निं तत्र संपाद्य शिवं साङ्गं च तर्पयेत्॥ समिधाज्येन चरुणा ततः कार्पास बीजतः। क्षीरेण शतमधं वा तदर्थं वा समाचरेत्॥ मूलेनाङ्गैः दशांशेन वह्निबीजमनुस्मरन्। शतमष्टोत्तरं हुत्वा पूर्णामन्ते विधाय च॥ देवं साङ्गं विसृज्याथ दीपनारोपयेद्रुः।

kuṇḍaṃ vā sthaṇḍilaṃ vāpi tatpūrvasmin prakalpayet| śivāgniṃ tatra saṃpādya śivaṃ sāṅgaṃ ca tarpayet|| samidhājyena caruṇā tataḥ kārpāsa bījataḥ| kṣīreṇa śatamadhaṃ vā tadarthaṃ vā samācaret|| mūlenāṅgaiḥ daśāṃśena vahnibījamanusmaran| śatamaṣṭottaraṃ hutvā pūrṇāmante vidhāya ca|| devaṃ sāṅgaṃ visṛjyātha dīpanāropayedruḥ|

The Guru should construct a fire-pit or design a sthandila in the east side of the vessels and having kindled and worshiped Sivagni there, he should invoke the presence of Siva and His retinue Gods along with brahma murtis and anga murtis. He should offer 100, 50 or 25 oblations with faggots, clarified butter, cooked rice, cotton seeds and milk. One part out of ten parts of the total oblations offered with the mula mantra should be offered with the recital of anga mantras. Then, 100 oblations should be offered with the recital of the seed letter of the fire. At the end, he should offer the consummate oblation purna ahuti). Having done this, the Guru should withdraw the presence of Siva and His retinue Gods from the fire and send them off.

तैलाज्येन वा पूर्य पात्रं सर्वात्मकं स्मरन्॥ वह्निबीजमनुस्मृत्य मध्यादिभ्यः क्रमेण तु। गन्धपुष्पादिभिश्चेष्ट्वा शिवाग्निं च विसृजेत्॥ गृहीत्वा मध्यपात्रं तु दीपं दीपिकया गुरुः। सर्वालङ्कार संयुक्तं तरुणाख्यं तु दीपकम्॥ दण्डो स्थण्डिले वापि हृदयेन निवेशयेत्। होमान्ते दीपदण्डस्य कौतुकं वा समाचरेत्॥

tailājyena vā pūrya pātraṃ sarvātmakaṃ smaran|| vahnibījamanusmṛtya madhyādibhyaḥ krameṇa tu| gandhapuṣpādibhiśceṣṭvā śivāgniṃ ca visṛjet|| gṛhītvā madhyapātraṃ tu dīpaṃ dīpikayā guruḥ| sarvālaṅkāra saṃyuktaṃ taruṇākhyaṃ tu dīpakam|| daṇḍo sthaṇḍile vāpi hṛdayena niveśayet| homānte dīpadaṇḍasya kautukaṃ vā samācaret||

Then he should fill up the vessels with sesame oil or ghee. Contemplating the all-encompassing form of Siva and reciting the seed letter of the fire, he should worship the vessels in due order, starting from the central vessel, with sandal, flowers and other substances and withdraw the presence of Sivagni from the fire-pit. After that, having taken the central vessel, he should light it with the light got from the Sivagni. He should adorn that vessel with all kinds of decorative materials and design it to be in the form of light known as ‘taruna dipa'. Then, he should place it at the top of the light-post or on the sthandila, with the recital of hrudaya mantra. Upon the completion of the fire-ritual, the Guru may offer the protective thread to the light-post.

ततो द्वितीयदिवसे चतुर्दिक्षु विदिक्षु च। चतुस्तोरण संयुक्तं चतुष्कूट समन्वितम्॥ कूटानि पञ्चवेदाग्नि हस्तानीष्टान्तराणि च। पूर्वस्यां अथवाग्नेय्यां कूटमेकं तु वा नयेत्॥ तोरणानि यथा योग्यं नयेदिच्छवशेन तु। सर्वत्र तोरणं कूटं दर्भमालादि शोभितम्॥

tato dvitīyadivase caturdikṣu vidikṣu ca| catustoraṇa saṃyuktaṃ catuṣkūṭa samanvitam|| kūṭāni pañcavedāgni hastānīṣṭāntarāṇi ca| pūrvasyāṃ athavāgneyyāṃ kūṭamekaṃ tu vā nayet|| toraṇāni yathā yogyaṃ nayedicchavaśena tu| sarvatra toraṇaṃ kūṭaṃ darbhamālādi śobhitam||

Then, in the second day, four conical structures (kutas), each one associated with an arch, should be designed in all the four directions. These conical structures may be with a diameter measuring 5, 4 or 3 hastas. The spikes yoked with them may be with an interspace whose measure may be as desired by the Guru or the sponsor. Or, only one conical structure may be designed either in the east or in the south-east. A fitting arch may be provided for that as desired by the Guru. All interior places should appear very auspicious and divine, being associated with arches, conical structures, rows of darbha and garlands.

सर्वालङ्कार संयुक्तं कदलीपूग संयुतम्। एवें संपाद्य सर्वं तु मन्दीभूते दिवाकरे॥ पुण्याहं वाचयित्वा तु दण्डं गन्धादिनार्चयेत्। वस्त्रयुग्मेन वैकेन वेष्टयेद्दण्डमूलकम्॥

sarvālaṅkāra saṃyuktaṃ kadalīpūga saṃyutam| eveṃ saṃpādya sarvaṃ tu mandībhūte divākare|| puṇyāhaṃ vācayitvā tu daṇḍaṃ gandhādinārcayet| vastrayugmena vaikena veṣṭayeddaṇḍamūlakam||

The interior places should be adorned with all kinds of decorative designs and provided with plantain trees and betel-nut trees. Having beautified in this way, the Guru should perform the 'punayaha vacana' (declaring the auspiciousness of the day, time and event) when the sun is slowly setting down. Then, he should worship the light-post with sandal, flowers and such other substances. He should cover the bottom of the light-post with two clothes or single cloth.

स्वर्णादि निर्मितं पात्रं दण्डोर्चे विनिवेशयेत्। कार्पासबीजसाराभ्यां युक्तं तैलाज्य संयुतम्॥ कूटेषु कारयेद्धीमान् कुण्डेषु स्थण्डिलेषु वा। अधिवासन होमेन समं होम समाचरेत्॥

svarṇādi nirmitaṃ pātraṃ daṇḍorce viniveśayet| kārpāsabījasārābhyāṃ yuktaṃ tailājya saṃyutam|| kūṭeṣu kārayeddhīmān kuṇḍeṣu sthaṇḍileṣu vā| adhivāsana homena samaṃ homa samācaret||

The Guru should place a vessel made of gold or other metals on the top of the light-post. The learned Guru should take the wick made of the threads got from the cotton seeds and having soaked the wick in the sesame oil or ghee, he should place it in the container kept on the top of the light-post. Then, he should offer oblations related to the preparatory rituals and the common fire ritual.

वह्लावीशे तु कुटे वा देशको होममाचरेत्। ब्रह्मा विष्णुश्च रुद्रश्च ईश्वरश्च सदाशिवः॥ अत्र होमाधिपाः प्रोक्ता दीपदण्डे सदाशिवः। पलाश वटशम्यर्काः सर्वे वह्ररथापि वा। आचार्यं पूजयेत्पश्चाद् वस्त्रकाञ्चन भूषणैः। पूर्णाहुति प्रदानान्ते सर्वान्दीपान् द्विजोत्तमाः॥ एकीकृत्य हृदा पात्रे स्थापयेद्वह्निबीजतः।

vahlāvīśe tu kuṭe vā deśako homamācaret| brahmā viṣṇuśca rudraśca īśvaraśca sadāśivaḥ|| atra homādhipāḥ proktā dīpadaṇḍe sadāśivaḥ| palāśa vaṭaśamyarkāḥ sarve vahrarathāpi vā| ācāryaṃ pūjayetpaścād vastrakāñcana bhūṣaṇaiḥ| pūrṇāhuti pradānānte sarvāndīpān dvijottamāḥ|| ekīkṛtya hṛdā pātre sthāpayedvahnibījataḥ|

In the pavilion, the Guru may perform the fire ritual either in the south-east or in the north-east. Brahma, Vishnu, Rudra, Isvara and Sadasiva are the presiding Lords of this fire ritual. Sadasiva is the presiding Lord of the light-post. The oblations should be offered with the faggots of palasa, vata, sami and arka in each fire-pit or the sami may be offered as oblation in all the fire-pits. Then the Yajamana should honor the Acharya by offering to him new clothes and ornaments made of gold. O, the foremost Sages among the twice-borns!, upon the completion of the consummate oblation, the Acharya should unify all the lights of the fire-pits and place it in a vessel reciting the hrudaya mantra associated with the seed letter of the fire.

सर्वालङ्कार संयुक्तं मङ्गलाङ्कर शोभितम्॥ वितानध्वज संयुक्तं छत्रचामर संयुतम्। नानावाद्य समायुक्तं नानानृत्त समन्वितम्॥ बेरेण च समायुक्तं बेरयात्रायुतं न वा।

sarvālaṅkāra saṃyuktaṃ maṅgalāṅkara śobhitam|| vitānadhvaja saṃyuktaṃ chatracāmara saṃyutam| nānāvādya samāyuktaṃ nānānṛtta samanvitam|| bereṇa ca samāyuktaṃ berayātrāyutaṃ na vā|

A procession should be arranged so as to be associated with all kinds of decorations, to be charming with the auspicious fresh sprouts, associated with canopy, flags, festival-umbrellas, camaras, various kinds of musical instruments , varieties of dance-performance and the specific festival-icon. The procession may be without the festival-icon.

गृहस्थो ब्रह्मचारी वा दीपं संगृह्य पाणिना॥ दण्डं शीघ्रं समारुह्य तदूर्ध्वं सौम्यवक्रयुक्। दीपयेदूर्ध्वपात्रे तु तस्मात् सोऽप्यवर्ताय तु॥ विज्ञापयेन्महेशाय तस्मिन्काले तु चक्रगान्। मूर्धादि पादपर्यन्तं दीपानारोपयेत्ततः॥

gṛhastho brahmacārī vā dīpaṃ saṃgṛhya pāṇinā|| daṇḍaṃ śīghraṃ samāruhya tadūrdhvaṃ saumyavakrayuk| dīpayedūrdhvapātre tu tasmāt so'pyavartāya tu|| vijñāpayenmaheśāya tasminkāle tu cakragān| mūrdhādi pādaparyantaṃ dīpānāropayettataḥ||

Either a house-holder or a celibate should take the light in his hands, climb the ladder quickly to reach the top of the post and being north-faced, should light the vessel placed at the top of the light-post. Then, having descended to the ground, he should respectfully inform the ongoing event to the Supreme Lord and make a humble entreat. On that time, all the lamps kept in the ring-like structures should be lighted from the top to the bottom of the post.

दीपारोहण कर्तारं पूजयेत् परिचारकम्। वस्त्राद्यैः देशको धीमान् उत्तराभिमुखस्थितः॥ ५२ ज्योतिर्लिङ्गमनुस्मृत्य दहेत् कूटचतुष्टयम्। अथवा कूटदाहं च हित्वान्यत् सर्वमाचरेत्॥

dīpārohaṇa kartāraṃ pūjayet paricārakam| vastrādyaiḥ deśako dhīmān uttarābhimukhasthitaḥ|| 52 jyotirliṅgamanusmṛtya dahet kūṭacatuṣṭayam| athavā kūṭadāhaṃ ca hitvānyat sarvamācaret||

Being north-faced, the learned Acharya should honor the Yajamana(the patron) who is instrumental for the performance of the light-festival, honor those who have rendered various services in this function with new clothes and other valuable gifts. Then, contemplating the form of the Fiery-Linga(Jyotirlinga), he should burn all the four kutas(conical structures). Or, without burning the kutas, he may perform all other activities.

तोरणाधो नयेद्देवं दीपदण्ड प्रदक्षिणम्। कारयित्वा त्रयं ग्रामं नयेद्दीप समन्वितम्॥ हर्त्यप्रदक्षिणं कृत्वा नयेदास्थान मण्डपम्। प्रासादादिषु सर्वत्र दीपानारोपयेत् तदा॥

toraṇādho nayeddevaṃ dīpadaṇḍa pradakṣiṇam| kārayitvā trayaṃ grāmaṃ nayeddīpa samanvitam|| hartyapradakṣiṇaṃ kṛtvā nayedāsthāna maṇḍapam| prāsādādiṣu sarvatra dīpānāropayet tadā||

Keeping the festival-icon of the Lord under the arch, the Guru should circumambulate the light-post three times along with the devotees. Along with the lighted lamp, the icon should be taken in procession around the main streets of the village and after coming back to the temple, circumambulation around the temple should be done. Then the icon should be taken to the assembly-hall asthana mantapa). At that time, lights should be arrayed in orderly pattern in the main shrine and in all other places.

प्रविश्य देवतास्थानं परिवेषक्रमं नयेत्। स्नपनं कारयेन्नोवा बेरलिङ्गे तदुक्तितः॥ प्रभूतं तु हविर्दत्वा ताम्बूलं तु निवेदयेत्। पृथुकं दापयेद्देवे नालिकेर फलान्वितम्॥ मरीचि जीरकोपेतं गुलसार समन्वितम्। अङ्करार्पणहीनं वा क्रियामेनां समाचरेत्॥

praviśya devatāsthānaṃ pariveṣakramaṃ nayet| snapanaṃ kārayennovā beraliṅge taduktitaḥ|| prabhūtaṃ tu havirdatvā tāmbūlaṃ tu nivedayet| pṛthukaṃ dāpayeddeve nālikera phalānvitam|| marīci jīrakopetaṃ gulasāra samanvitam| aṅkarārpaṇahīnaṃ vā kriyāmenāṃ samācaret||

Having entered the shrine of the Deity, he should perform the 'parivesha'(circumambulation within the main shrine) in a systematic way. Then, he should perform the special ceremonial bath (snapana) for the festival-icon according to the directions given before or he may desist from doing this snapana-bath. He should offer the ‘prabhuta bali' , havis and tambula. He should specially offer the parched and flattened rice along with coconut fruit, pepper, jiraka and sugar. This festival may be performed even without the offering of fresh sprouts.

गुरवे दक्षिणां दद्यात् होतृभ्यस्तदनन्तरम्। अत्रैव योज्यं यद्व्यं होमकूटादि दण्डकम्॥ तदङ्गमपरं चान्यद्देशिकाय प्रदापयेत्।

gurave dakṣiṇāṃ dadyāt hotṛbhyastadanantaram| atraiva yojyaṃ yadvyaṃ homakūṭādi daṇḍakam|| tadaṅgamaparaṃ cānyaddeśikāya pradāpayet|

First, the ceremonial honorarium should be offered to the Guru and then to the assisting priests who have taken part in the fire ritual. All the materials and paraphernalia which have been used for homa and left over there, other materials used for making the kutas, posts and other related structures - all these should be offered to the Guru.

इदं कर्मविधेयं स्याद् राज्ञामावासकेऽपि वा। ग्रामादौ च विधेयं स्याद् ब्रह्मस्थानादिषु द्विजाः॥ अन्येषामपि मर्यानां वाहनानां क्षयेऽपि च॥ गोशालायां विशेषेण तेषां रोगनिवृत्तये।

idaṃ karmavidheyaṃ syād rājñāmāvāsake'pi vā| grāmādau ca vidheyaṃ syād brahmasthānādiṣu dvijāḥ|| anyeṣāmapi maryānāṃ vāhanānāṃ kṣaye'pi ca|| gośālāyāṃ viśeṣeṇa teṣāṃ roganivṛttaye|

This light-festival may be performed in the same way even in the king's palace. O, the twic med in the same way even in the king's palace. 0, the twice-bom Sages!, this festival may be done in the brahma-sthana and other locations of the village. When the people of the village and the animals which are used as vehicles(horses, elephants and others) are affected by decay and diseases, this festival should be performed. Especially, performance of this light-festival is recommended for alleviating the diseases which are affecting the cows kept in the cow stable.

यां तिथिं समनुप्राप्योदयं याति च भास्करः॥ सा तिथिः सकला ज्ञेया शुक्ले कृष्णे द्विजोत्तमाः। यदृक्षं समनुप्राप्य अस्तं याति दिवाकरः॥ तदुक्तं सकलं ज्ञेयं नक्षत्रेऽप्येवमेव तु। एवं ज्ञात्वा प्रयोक्तव्यं सर्वकर्म द्विजोत्तमाः॥

yāṃ tithiṃ samanuprāpyodayaṃ yāti ca bhāskaraḥ|| sā tithiḥ sakalā jñeyā śukle kṛṣṇe dvijottamāḥ| yadṛkṣaṃ samanuprāpya astaṃ yāti divākaraḥ|| taduktaṃ sakalaṃ jñeyaṃ nakṣatre'pyevameva tu| evaṃ jñātvā prayoktavyaṃ sarvakarma dvijottamāḥ||

Foremost twice-born Sages!, the lunar day occupying which the sun rises is known as 'sakala' in both the bright half and dark half of the lunar month. The lunar mansion occupying which the sun sets is also known as 'sakala'. This is applicable for every lunar mansion. Having known this significance, all the rituals should be performed in appropriate duration, adhering to the significant rules.

Paṭala 9 — मार्गसीर्षे घृतस्नान डोलारोहण पुष्ये क्षौद्रपूजा विधिः

मार्गशीषाख्य मासे तु यजेदाडुके शिवम्। घृतस्नान समोपेतं प्रागुक्त विधिना सह॥ केवल स्नपनं वापि कारयित्वा विशेषतः।

mārgaśīṣākhya māse tu yajedāḍuke śivam| ghṛtasnāna samopetaṃ prāgukta vidhinā saha|| kevala snapanaṃ vāpi kārayitvā viśeṣataḥ|

On the day of lunar mansion ‘ardra' occurring in the month of Margasirsha(Dec-Jan), the Guru should worship Lord Siva, after mounting the festival-icon on the swing. This festival should be conducted along with the special ceremonial bath with clarified butter, adhering to the rules set forth earlier. If not these, the snapanabath alone may be performed specially on this day, adhering to the specific directions.

गन्धाद्यैरर्चयेद्देवं नानागानैश्च तोषयेत्॥ ग्रामप्रदक्षिणं नीत्वा देवं धाम्नि निवेशयेत्। अथवा बलिहोमाभ्यां युक्तं रात्रौ दिवापि वा। बेरप्रदक्षिणं कृत्वा सर्वालङ्कार संयुतम्। चूर्णोत्सव समायुक्तं तीर्थं कृत्वालयं नयेत्॥

gandhādyairarcayeddevaṃ nānāgānaiśca toṣayet|| grāmapradakṣiṇaṃ nītvā devaṃ dhāmni niveśayet| athavā balihomābhyāṃ yuktaṃ rātrau divāpi vā| berapradakṣiṇaṃ kṛtvā sarvālaṅkāra saṃyutam| cūrṇotsava samāyuktaṃ tīrthaṃ kṛtvālayaṃ nayet||

The Guru should worship the Lord with sandal, flowers and such other substances and delight Him with the musical rendering of various songs. The festival-icon should be taken in procession around the village in clockwise direction and brought back to the temple. Or, the Guru may perform the bali-offering and fire ritual either in the daytime or in the night and circumambulate around the village with the festival-icon beautified with all kinds of adorning and decoration. This may be accompanied by the powder-festival(curnotsava). After performing the 'immersion in the sacred water', he should bring back the festival-icon to the temple.

डोलारोहं ततः कुर्यात् सायाह्न समये द्विजाः। सवालङ्कार संयुक्तं कृत्वा स्तम्भद्वयं तथा॥ स्तम्भलक्षण संयुक्तं तयोर्यष्टिं निवेशयेत्। तन्मध्ये विन्यसेड्डोलां चतुर्हस्त समन्विताम्॥ चतुर्बाहु समायुक्तां ऊर्ध्वप्रच्छादनान्विताम्। नानालङ्कार संयुक्त अथ बाहुद्वयान्विताम्॥

ḍolārohaṃ tataḥ kuryāt sāyāhna samaye dvijāḥ| savālaṅkāra saṃyuktaṃ kṛtvā stambhadvayaṃ tathā|| stambhalakṣaṇa saṃyuktaṃ tayoryaṣṭiṃ niveśayet| tanmadhye vinyaseḍḍolāṃ caturhasta samanvitām|| caturbāhu samāyuktāṃ ūrdhvapracchādanānvitām| nānālaṅkāra saṃyukta atha bāhudvayānvitām||

O,the twice-born Sages!, then he should mount the festival-icon on the Swing, in the evening, after adorning the icon with all kinds of decoration. Two pillars associated with the characteristic lineaments prescribed for the pillar should be installed. A crossbeam should be fixed above, joining the two pillars. The Guru should fix the swing between the pillars. The swing should be with a length of four hastas. It should be provided with four chains and the upper covering associated with various kinds of decorative features and motifs. Or, the swing may be provided with two chains.

एकहंसासनोपेतां पुण्याह प्रोक्षणान्विताम्। अस्त्र तोयेन संप्रोक्ष्य कल्पयेदासनं यथा॥ फलकायां भजेद्धंसं हृदा हंसासने यजेत्। ब्रह्माणं दक्षिणे बाहौ वामबाहौ यद्धरिम्॥ विष्टरे रुद्रमिष्ट्वा तु फलको शिवं यजेत्। वामे देवीं समभ्यर्त्य सेनानीं मध्यमे यजेत्॥

ekahaṃsāsanopetāṃ puṇyāha prokṣaṇānvitām| astra toyena saṃprokṣya kalpayedāsanaṃ yathā|| phalakāyāṃ bhajeddhaṃsaṃ hṛdā haṃsāsane yajet| brahmāṇaṃ dakṣiṇe bāhau vāmabāhau yaddharim|| viṣṭare rudramiṣṭvā tu phalako śivaṃ yajet| vāme devīṃ samabhyartya senānīṃ madhyame yajet||

The swing should be provided with a single swan-pedestal. The Guru should pe 'punyaha vacana', 'prokshana' and others. Having sprinkled the consecrated water with the recital of astra mantra, he should provide a seat(mentally) for the Swan over the wooden plank linked with the chains according to the procedure. He should worship the Swan on that seat with the recital of hrudaya mantra. Then, he should worship Brahma on the right chain, Vishnu on the left chain, Rudra on the crossbeam above and Siva on the upper side of the plank. He should worship Sakthi on the left side of Siva and worship Skanda in between Siva and Sakthi.

गन्धाद्यैरथवा देवीं अर्चयेत्फलकोपरि। नानागान समायुक्तं नानानृत्त समन्वितम्॥ नानावाद्य समोपेतं तदा सन्तोषयेद्धरम्। अन्यत्रापि च कर्तव्यं डोलारोहणमिष्टदम्॥

gandhādyairathavā devīṃ arcayetphalakopari| nānāgāna samāyuktaṃ nānānṛtta samanvitam|| nānāvādya samopetaṃ tadā santoṣayeddharam| anyatrāpi ca kartavyaṃ ḍolārohaṇamiṣṭadam||

Or, the Guru may worship Sivasakthi on the wooden plank, separately with sandal and other substances. At that time, he should delight Lord Siva with the musical rendering of songs set to different melodies, performance of various dances and sounding of various musical instruments. This kind of swing festival which is efficacious in yielding the desired fruits should be done in other places also.

प्रत्यहं वा विधेयं स्यात् सर्वकामार्थ सिद्धये। डोलाचलनमिष्टं स्याद्वेरस्यारोहणं न वा॥ अस्मिन्मासे सपित्र विशेषाज्य समन्वितम्। पायसं दापयेच्छम्भोर्दैव्या अपि च संमतम्॥

pratyahaṃ vā vidheyaṃ syāt sarvakāmārtha siddhaye| ḍolācalanamiṣṭaṃ syādverasyārohaṇaṃ na vā|| asminmāse sapitra viśeṣājya samanvitam| pāyasaṃ dāpayecchambhordaivyā api ca saṃmatam||

Performance of this festival in each day is recommended for the successful attainment of all the desired benefits. During this festival, moving of the swing forward and backward in a slow phase is desirable, after mounting the festival-icon on it. Or, such moving may be left out. In this month, especially in the day synchronizing with magha nakshatra, the Guru should offer ‘payasa' cooked with specially prepared ghee to Lord Siva and Sakti. Such offering is also recommended to be done in this month.

पुष्यमासे तु पुष्य कुर्यात् क्षौद्राभिषेचनम्। महाहविर्निवेद्यान्ते बेरयात्रां प्रकल्पयेत्॥ पूर्वोक्त विधिना कर्ता फलमिष्टमवाप्नुयात्॥

puṣyamāse tu puṣya kuryāt kṣaudrābhiṣecanam| mahāhavirnivedyānte berayātrāṃ prakalpayet|| pūrvokta vidhinā kartā phalamiṣṭamavāpnuyāt||

In the month of Pushya(Jan-Feb), on the day of pushya nakshatra, the Guru should perform the ceremonial bath to Lord Siva and Sakti with honey. According to the directions set forth earlier, the procession of the festival-icon should be done at the end of the offering of 'maha havis'. The patron who arranges for such honey-bath would attain the desired fruits.

Paṭala 10 — माघ मासे घृतकम्बल पूजा विधिः

माघमासे तु माघौं कुर्याद्वै घृतकम्बळम्। कपिलं केवलं चाज्यं कृमिकीटादि वर्जितम्॥ नीरोमं नूतनं शुद्धं सुगन्धं स्थापयेद्गुरुः।।

māghamāse tu māghauṃ kuryādvai ghṛtakambaḷam| kapilaṃ kevalaṃ cājyaṃ kṛmikīṭādi varjitam|| nīromaṃ nūtanaṃ śuddhaṃ sugandhaṃ sthāpayedguruḥ||

In the month of Magha(Feb-March) and on the day synchronizing with magha nakshatra, the Guru should worship the Lord with a woollen blanket besmeared with perfumed clarified butter. He should take the ghee which should have been got from the cow-milk, which should be unmixed, free from insects and worms, devoid of bits of hair, fresh, pure and pleasingly fragrant and place it in a vessel.

शस्त्रेण निक्षिपेत्तोये वारुणं बीजमुच्चरन्। तदाज्यं पिण्डवत्कृत्वा कुङ्कुमागरु संस्कृतम्। हरिद्रा चूर्ण कर्पूर चूर्णाभ्यामपि संस्कृतम्॥ हेमादि पात्रे संस्थाप्य धूपयित्वाभिमन्त्रयेत्। पञ्चब्रह्म षडङ्गैश्च शिवेन तदनन्तरम्॥

śastreṇa nikṣipettoye vāruṇaṃ bījamuccaran| tadājyaṃ piṇḍavatkṛtvā kuṅkumāgaru saṃskṛtam| haridrā cūrṇa karpūra cūrṇābhyāmapi saṃskṛtam|| hemādi pātre saṃsthāpya dhūpayitvābhimantrayet| pañcabrahma ṣaḍaṅgaiśca śivena tadanantaram||

He should pour that ghee into the water with the recital of astra mantra. Reciting the seed letter of Varuna, he should refine and consecrate that ghee by mixing kumkuma, agaru, turmeric powder and camphor powder with it and knead the mixture to become like a ball. Having placed it into the vessel made of gold and such other metals, he should fumigate it with aromatic incense and energize it with the recital of five Brahma mantras and six Anga mantras and then with Siva mula mantra.

विशेष स्नपनं कुर्यात् पञ्चगव्यामृतैस्तु वा। विशेषपूजां कृत्वान्ते स्थण्डिले स्थापयेद् घृतम्॥ गन्धाद्यौरर्चयेद्धीमान् हृन्मन्त्रं सम्यगुच्चरन्। तत्पूर्वे स्थन्डिले धीमान् तर्पयेच्छिवपावकम्॥

viśeṣa snapanaṃ kuryāt pañcagavyāmṛtaistu vā| viśeṣapūjāṃ kṛtvānte sthaṇḍile sthāpayed ghṛtam|| gandhādyaurarcayeddhīmān hṛnmantraṃ samyaguccaran| tatpūrve sthanḍile dhīmān tarpayecchivapāvakam||

Then, he should perform a special kind of snapana-bath or he may perform the bath with the consecrated mixture of five substances got from the cow and that of five fruits. Having performed a special worship, he should place the ghee-vessel on a sthandila. Reciting the hrudaya mantra in a perfect way, the learned Guru should worship it with sandal and other paraphernalia. In the sthandila designed in front of it, he should offer oblations into the siva-fire for its contentment.

पलाश समिदाज्यान्न तिललाज समन्वितम्। शतमष्टोत्तरं हुत्वा पूर्णामन्ते विधाय च॥ घृते संपातहोमं च पवित्रारोह वर्मना। कृत्वा संस्थापयेत्पूर्वं स्थण्डिले सापिधानकम्॥

palāśa samidājyānna tilalāja samanvitam| śatamaṣṭottaraṃ hutvā pūrṇāmante vidhāya ca|| ghṛte saṃpātahomaṃ ca pavitrāroha varmanā| kṛtvā saṃsthāpayetpūrvaṃ sthaṇḍile sāpidhānakam||

Having offered the oblations with the faggots of palasa tree, clarified butter, cooked rice, sesame and parched paddy for 108 times, he should offer the consummate oblation. He should do the sampata homa'(dropping the ghee from the ladle into the vessel containing the consecrated ghee, after dropping the ghee into the fire each time) according to the directions given for pavitra utsava. Having done this, he should place the ghee-vessel associated with the lid on the sthandila as done before.

कवचेनावकुण्ठ्याथ प्रातर्मध्याह्न एव च। संपूज्य पूर्ववद्देवं स्नपनादि समन्वितम्॥ विशेषेणार्चयित्वा तु सर्वालङ्कार संयुतम्। धामप्रदक्षिणं कृत्वा शिवमन्त्रं समुच्चरन्॥ लिङ्गं सर्वत्र चालिप्य पीठान्तं सर्वपीठकम्। गन्धाद्यैरर्चयित्वा तु कम्बलेन च वेष्टयेत्॥

kavacenāvakuṇṭhyātha prātarmadhyāhna eva ca| saṃpūjya pūrvavaddevaṃ snapanādi samanvitam|| viśeṣeṇārcayitvā tu sarvālaṅkāra saṃyutam| dhāmapradakṣiṇaṃ kṛtvā śivamantraṃ samuccaran|| liṅgaṃ sarvatra cālipya pīṭhāntaṃ sarvapīṭhakam| gandhādyairarcayitvā tu kambalena ca veṣṭayet||

Then he should offer protection to it with the recital of kavaca mantra avakunthana). He should worship it in the morning and the noon. As done before, he should perform the ceremonial bath to the Lord with snapana. Having worshipped Him in a special way making use of specific additional substances, he should adorn the festival-icon with all kinds of decorative materials , mount it on a pedestal and circumambulate the temple, reciting the mantras pertaining to Siva. Having come back to the main shrine, he should go near the Sivalinga and anoint the consecrated ghee over all parts of the Linga up to the bottom of the pedestal. All sides of the pedestal should be anointed with this ghee. Then, after worshipping the Linga with sandal and other substances, he should cover it with the woollen blanket.

दद्यादेवं हविश्शम्भोः ताम्बूलेन समन्वितम्। सन्ध्यान्तरे परेद्युव कम्बलाद्यं विवर्य च। पूर्ववत् पुजयेद्देवं गुरु संपूजयेत्तदा। दक्षिणां दापयेत्तस्य यथा विभवविस्तरम्॥ अङ्करार्पण पूर्व वा रहितं वै तदाचरेत्॥

dadyādevaṃ haviśśambhoḥ tāmbūlena samanvitam| sandhyāntare paredyuva kambalādyaṃ vivarya ca| pūrvavat pujayeddevaṃ guru saṃpūjayettadā| dakṣiṇāṃ dāpayettasya yathā vibhavavistaram|| aṅkarārpaṇa pūrva vā rahitaṃ vai tadācaret||

ne way, he should offer the havis along with ‘tambula'. Either in the succeeding session of worship or in the next day, the Guru may take off the woollen blanket and remove other items offered earlier. Then, he should worship the Linga as done before. Upon the completion of such festival, the patron should honor the Acharya and offer to him ceremonial fees in all possible grand scales. This festival may be performed preceded by the offering of fresh sprouts or may be performed without such offering.

Paṭala 11 — माघ शिवरात्रि पूजा विधिः

अथ वक्ष्ये विशेषेण शिवरात्रि व्रतं द्विजाः। शृण्वन्तु संयता यूयं व्रतानां उत्तमोत्तमम्॥

atha vakṣye viśeṣeṇa śivarātri vrataṃ dvijāḥ| śṛṇvantu saṃyatā yūyaṃ vratānāṃ uttamottamam||

0, the twice-born Sages!, now I will explain with specific details the process of performing the Sivaratriworship. All of you listen to these instructions with concentrated mind since this specific worship(vrata) is considered to be the foremost among the superior kind of worship.

अनुष्ठितं पुरा देव्या यदन्यैरप्यनुष्ठितम्। मया सह मुदा साधं रमन्तीप्सितमाययुः॥ न बाध्यन्ते यमादेशात् किङ्करैः क्रूरदृष्टिभिः। यमं चापि न पश्यन्ति नरकाणि च नो ययुः॥

anuṣṭhitaṃ purā devyā yadanyairapyanuṣṭhitam| mayā saha mudā sādhaṃ ramantīpsitamāyayuḥ|| na bādhyante yamādeśāt kiṅkaraiḥ krūradṛṣṭibhiḥ| yamaṃ cāpi na paśyanti narakāṇi ca no yayuḥ||

This vowed observance(sivaratri vrata) was duly accomplished earlier by Devi(Sivasakti) and was performed by others deities and sages )according to the rules prescribed for that. Because of such accomplishment, Devi attained blissful state being united with me. Others were enabled to experience much delighted state, having obtained all those desired by them. Those who observe this supreme vow would not be bound with the ropes hurled by the servants of Yama who cast dreadful looks with their protruding eyes. They would not see even Yama. And, they will never go to the hellish worlds.

शृणुध्वं तद्विधानं हि सर्वेषामपि संमतम्। माघमास्यसिते पक्षे विद्यते या चतुर्दशी। तद्वात्रिश्शिवरात्रिस्स्यात् सर्वपुण्य शुभावहा। तस्यामेव शिवे पूजा शिवलिङ्गे शिवालये॥

śṛṇudhvaṃ tadvidhānaṃ hi sarveṣāmapi saṃmatam| māghamāsyasite pakṣe vidyate yā caturdaśī| tadvātriśśivarātrissyāt sarvapuṇya śubhāvahā| tasyāmeva śive pūjā śivaliṅge śivālaye||

Now listen to the detailed process of that worship, which is acceptable to all followers. The night time of the day which synchronizes with the fourteenth lunar day of the black-half(Krishna paksha) in the month of Magha is known as "sivaratri”. Such night is conducive to the attainment of the fruits of all meritorious deeds. During that night, Lord Siva should be worshipped who has manifested in the form of Sivalinga in the Siva-temple.

कृतस्नानोपवासेन पूर्वेऽह्नि नियतेन च। साधकेनोपचारेण कर्तव्या श्रद्धया सह॥ पञ्चशुद्धिं पुरा कृत्वा पूर्वोक्त विधिना ततः। शिवासनं प्रकल्प्यात्र मूर्ति विद्यातनं ततः ॥

kṛtasnānopavāsena pūrve'hni niyatena ca| sādhakenopacāreṇa kartavyā śraddhayā saha|| pañcaśuddhiṃ purā kṛtvā pūrvokta vidhinā tataḥ| śivāsanaṃ prakalpyātra mūrti vidyātanaṃ tataḥ ||

On that auspicious day, the Guru should be on fast in the forenoon, after taking the ceremonial bath in the prescribed way. The concerned rituals should be performed with diligence being assisted by his disciples (sadhakas). Having completed the five kinds of purification according to the directions set forth earlier, the Guru should contemplate the seat for the Lord and then the relevant form of the Lord and identify His vidya-body (body constituted of pure consciousness with that form.

आवाह्य सन्निधीकृत्य शिवं पाद्यादिनार्चयेत्। अभ्यर्थ्य गन्धतैलेन पिष्टेनोद्वर्त्य शोधयेत्॥ पञ्चामृतैः पञ्चगव्यैः तत्तदुक्त्याभिषेचयेत्। गन्धोदकेन विधिना घृताचैः अभिषेचयेत्॥

āvāhya sannidhīkṛtya śivaṃ pādyādinārcayet| abhyarthya gandhatailena piṣṭenodvartya śodhayet|| pañcāmṛtaiḥ pañcagavyaiḥ tattaduktyābhiṣecayet| gandhodakena vidhinā ghṛtācaiḥ abhiṣecayet||

Having invoked Him and effected His vibrant presence there, he should worship Lord Siva by offering the padya, acamana and arghya. Then he should worship Him with sandal and other substances and anoint the Linga with perfumed oil, rub the whole form with flour and clean it. Then he should bathe the Linga with the substances got from the cow according to the directions laid down before Then he should bathe the image with perfumed(sandal water, ghee and such other recommended liquids.

पवित्रैः पञ्चभिः कुर्यात् पञ्चाङ्गैश्च क्रमेण तु। पिष्टेन पुनरप्येवं उद्वयमलकेन तु॥ चूर्णेनापि सपिष्टेन रजन्या धूपितेन च। अस्त्रेण शोधितेनैव शोधयेदुदकेन तु॥ नालिकेरोदकेनैव तं पश्चादभिषेचयेत्। गन्धोदकेन मूलाङ्ग ब्रह्मभिश्चाभिषेचयेत्॥

pavitraiḥ pañcabhiḥ kuryāt pañcāṅgaiśca krameṇa tu| piṣṭena punarapyevaṃ udvayamalakena tu|| cūrṇenāpi sapiṣṭena rajanyā dhūpitena ca| astreṇa śodhitenaiva śodhayedudakena tu|| nālikerodakenaiva taṃ paścādabhiṣecayet| gandhodakena mūlāṅga brahmabhiścābhiṣecayet||

Then, he should bathe it with the water mixed with five kinds of purifying leaves and with five kinds of herbal roots in the due order. Again, he should clean the image with flour, myrobalan fruit, powders prepared from the recommended grains and turmeric powder after purifying them with incense with the recital of astra mantra. After this, he should clean the image with pure water. In the same way, he should bathe the Linga with coconut water and diluted sandal-paste. All these should be done with the accompaniment of mula mantra, brahma mantras and anga mantras.

कार्पासकेन शुद्धेन वस्त्रेण परिमार्जितम्। लिङ्गमाच्चाद्य देवाङ्गाद्येन शुद्धेन वाससा॥ यामं प्रति पृथग्द्रव्यैः गन्धाद्यैश्च समर्चयेत्। चन्दनागरु कर्पूर कुङ्कुमाद्यैः क्रमेण तु॥

kārpāsakena śuddhena vastreṇa parimārjitam| liṅgamāccādya devāṅgādyena śuddhena vāsasā|| yāmaṃ prati pṛthagdravyaiḥ gandhādyaiśca samarcayet| candanāgaru karpūra kuṅkumādyaiḥ krameṇa tu||

He should wipe the image with pure cotton cloth. Then he should cover the Linga with pure cloth made of silk and other such materials fit to adorn the gods. During each session(yaama) of the night, he should worship the Linga with sandal, flowers and other substances arranged and kept separately for each session. The Linga should be worshipped with sandal, agaru, camphor, saffron and others in the prescribed order.

मल्लिकोत्पल पुष्पैश्च जातिपुष्पैश्च बिल्वकैः। दूर्वाक्षत तिलैश्चापि संयुक्तं सम्यगर्चयेत्॥ गुग्गुल्वगरु निर्यास सर्जसारैश्च धूपयेत्। दीपयेत् सुसितेनैव वर्तिनाज्यप्लतेन च।

mallikotpala puṣpaiśca jātipuṣpaiśca bilvakaiḥ| dūrvākṣata tilaiścāpi saṃyuktaṃ samyagarcayet|| guggulvagaru niryāsa sarjasāraiśca dhūpayet| dīpayet susitenaiva vartinājyaplatena ca|

The Guru should worship the Lord with various flowers such as mallika, utpala, jati pushpa, bilva and others associated with durva, akshata and sesame. He should offer incense making use of guggulu, agaru, resin and the essence of sarjara; offer the light using pure white wicks dipped in the ghee.

पायसं प्रथमे यामे द्वितीये कृसरं भवेत्। गोलमन्नं तृतीये तु शुद्धानं च चतुर्थके। निवेद्य च ततः पश्चात् सर्वव्यञ्जन संयुतम्। सघृतं गुलसंयुक्तं ताम्बूलं च निवेदयेत्॥

pāyasaṃ prathame yāme dvitīye kṛsaraṃ bhavet| golamannaṃ tṛtīye tu śuddhānaṃ ca caturthake| nivedya ca tataḥ paścāt sarvavyañjana saṃyutam| saghṛtaṃ gulasaṃyuktaṃ tāmbūlaṃ ca nivedayet||

In the first session. payasa' (rice boiled with milk, sugar and green pulses) should be offered as naivedya. In the second session(yaama) krusara-food' (rice boiled with molasses, sesame and ghee) should be offered. In the third session, ‘gulannam'(rice boiled with molasses and ghee) should be offered. In the fourth session, 'suddha-annam' ( unmixed, pure boiled rice) should be offered associated with cooked vegetables seasoned with condiments. At the end, tambula' (betel leaf and mouth-perfumes) should be offered along with ghee and pieces of molasses.

धूपमारात्रिकोपेतं शिवाय विनिवेद्य च। होमं कुर्याद्विशेषेण कुण्डे वा स्थण्डिलेऽथ वा॥ कुण्डकल्पेऽथवा पात्रे कुण्डसंस्कार पूर्वकम्। शिवाग्निं कल्पयित्वाग्नौ हृदि कल्प्य शिवासनम्॥ संपूज्य तत्र देवेशं जुहुयाज्वलितोऽनले।

dhūpamārātrikopetaṃ śivāya vinivedya ca| homaṃ kuryādviśeṣeṇa kuṇḍe vā sthaṇḍile'tha vā|| kuṇḍakalpe'thavā pātre kuṇḍasaṃskāra pūrvakam| śivāgniṃ kalpayitvāgnau hṛdi kalpya śivāsanam|| saṃpūjya tatra deveśaṃ juhuyājvalito'nale|

Having offered the incense along with ‘aratrika' (waving the light placed in a vessel) to the Lord, the Guru should perform the fire ritual in a specific way to suit the occasion, either in a fire-pit or in a sthandila. Having created the fire in the fire-pit itself or having placed the fire brought in separate vessel, the Guru should preceded by the performance of sacramental rituals concerned with the fire-pit. Then he should ideate a seat for the Lord in the heart of siva-fire, worship Him and offer the oblations in the well-kindled and blazing fire.

समिदाज्य हविर्ताज तिलैर्मूलाङ्ग ब्रह्मभिः॥ शिवाद्दशांशं अन्येषां मन्त्राणां आहुतिर्भवेत्। दशादि दशवृद्ध्या तु यावत् पञ्चाशदाहुतिः॥ कृत्वा पूर्णी शिवेनैव निच्छिद्र परिपुरणम्। वन्दयित्वाथ तद्भस्म देवेशमभिवन्द्य च॥

samidājya havirtāja tilairmūlāṅga brahmabhiḥ|| śivāddaśāṃśaṃ anyeṣāṃ mantrāṇāṃ āhutirbhavet| daśādi daśavṛddhyā tu yāvat pañcāśadāhutiḥ|| kṛtvā pūrṇī śivenaiva nicchidra paripuraṇam| vandayitvātha tadbhasma deveśamabhivandya ca||

He should offer the oblations with faggots of the recommended trees, clarified buter, rice cooked specially in the sacrificial hall(havis), parched paddy and sesame with the accompaniment of mual mantra, brahma-mantras and anga-mantras. The oblations for other mantras should be one tenth of the total oblations offered with the mula mantra. Or, such oblations may be for 10 to 50 times, increasing the oblations by 10 each time. Then he should offer the consummate oblation purna ahuti) meant for completing the activities left out unintentionally, praise the Lord and offer the sacred ashes collected from the fire-pit to Him with a fitting entreat.

पूजयेत्पुनरप्येवं प्रतियामं पुनः पुनः। स्वयं कर्तुं अशक्यचेत् स्वार्थं अन्येन कारयेत्॥ नीत्वा जागरणं रात्रौ प्रभाते विमले ततः।। कृतनित्यक्रियः पश्चात् स्नपनं विधिपूर्वकम्॥ देवं पूर्ववदभ्यर्थ्य गुरुपूजां ततो नयेत्। दक्षिणां च ततो दद्याद् वित्तशाठ्य विवर्जितः॥

pūjayetpunarapyevaṃ pratiyāmaṃ punaḥ punaḥ| svayaṃ kartuṃ aśakyacet svārthaṃ anyena kārayet|| nītvā jāgaraṇaṃ rātrau prabhāte vimale tataḥ|| kṛtanityakriyaḥ paścāt snapanaṃ vidhipūrvakam|| devaṃ pūrvavadabhyarthya gurupūjāṃ tato nayet| dakṣiṇāṃ ca tato dadyād vittaśāṭhya vivarjitaḥ||

He should worship the Lord again and again in the same way, in each consecutive session. If he is unable to do all these rituals by himself in each session, he should let others who are his own disciples to perform these acitivities. Having spent the night keeping himself at vigil, he should come out in the early morning, perform the daily activities such as bath and others, come back to the shrine and perform the snapana- bath to the Lord according to the prescribed directions and worship Him as done before. Then the yajamana(sponsor) should worship the Guru and honor him with ceremonial fees, desisting from being guile without considering his wealthy state and resources.

लिङ्गिनश्शिवभक्तांश्च ब्राह्मणानातिथीनपि। पूजयेच्छक्तितो भक्त्या पूजां सम्यक् समाप्य च॥ गत्वा बन्धुजनैस्साधं स्वगृहं प्रति साधकः। पादौ हस्तौ च संक्षाल्य पारणां तु समाचरेत्॥

liṅginaśśivabhaktāṃśca brāhmaṇānātithīnapi| pūjayecchaktito bhaktyā pūjāṃ samyak samāpya ca|| gatvā bandhujanaissādhaṃ svagṛhaṃ prati sādhakaḥ| pādau hastau ca saṃkṣālya pāraṇāṃ tu samācaret||

Then the sponsor(yajamana) should honor the devotees who are wearing the linga , devotees of Siva, brahmins and the guests according to his capacity and availability of the resources and with devotion. After this, he should complete the special puja of this specific occasion(sivaratri). Having come back to his home with his relatives and dependents, he should clean his feet and hands and conclude the fast by taking food.

Paṭala 12 — फाल्गुन मास गन्धपूजा विधिः

उत्तरे फाल्गुने मासे सर्वगन्धैश्च पूजयेत्। विशेष स्नपनोपेतं विशेष यजनान्वितम्॥

uttare phālgune māse sarvagandhaiśca pūjayet| viśeṣa snapanopetaṃ viśeṣa yajanānvitam||

The Guru should worship Lord Siva with all kinds of perfumes on the day synchronizing with the lunar mansion of uttira in the month of Phalguna. This worship should be done associated with special kind of snapana and special series of rituals.

दिक्पाल पलवृद्ध्या तु पलसाहस्रकावधि। प्रमाणं चन्दनस्योक्तं तदर्थं अगरुर्भवेत्॥ तत्पादं वा तदर्थं वा कुङ्कुमं स्यात्तदर्धतः। पादं अष्टांशकं वेष्टं तदर्थं पादमेव वा॥ कर्पूरं द्विगुणं वापि पिष्ट्वा सर्वञ्च धूपयेत्। वासितं गन्धपुष्पैश्च सर्वमन्त्रैश्च मन्त्रितम्॥

dikpāla palavṛddhyā tu palasāhasrakāvadhi| pramāṇaṃ candanasyoktaṃ tadarthaṃ agarurbhavet|| tatpādaṃ vā tadarthaṃ vā kuṅkumaṃ syāttadardhataḥ| pādaṃ aṣṭāṃśakaṃ veṣṭaṃ tadarthaṃ pādameva vā|| karpūraṃ dviguṇaṃ vāpi piṣṭvā sarvañca dhūpayet| vāsitaṃ gandhapuṣpaiśca sarvamantraiśca mantritam||

The minimum quantity of sandal should be 8 palas. Increasing the quantity by one pala each time, the maximum quantity may be 1000 palas. The quantity of agaru should be half the quantity of sandal . Or, it may be half or quarter of half the quantity of the sandal. The quantity of saffron should be half the quantity of agaru. Or, it may be one fourth or one part out of eight parts of this quantity. The quantity of camphor may be half or one fourth of the quantity of saffron or it may be twice the quantity of saffron. Having mixed all these substances and kneaded well, the Guru should fumigate it with the mixture of perfumes. Then he should worship it with sandal and flowers and energize it with all the mantras relevant to the occasion.

घृतकम्बळ मार्गेण संस्कृतं होममाचरेत्। गन्धैरालिप्य लिङ्गं तु सपीठं शिवमन्त्रतः॥ सुगन्ध पुष्पमालाभिः भूषयेल्लिङ्गपिण्डिके। कम्बळेन विना सर्वं घृतकम्बलवन्नयेत्॥

ghṛtakambaḷa mārgeṇa saṃskṛtaṃ homamācaret| gandhairālipya liṅgaṃ tu sapīṭhaṃ śivamantrataḥ|| sugandha puṣpamālābhiḥ bhūṣayelliṅgapiṇḍike| kambaḷena vinā sarvaṃ ghṛtakambalavannayet||

He should season and set right the mixture according to the process explained for the worship with ghee-smeared woolen blanket ghruta kambala). Then he should perform the fire-ritual. Having besmeared the mixture of perfumes over the Linga and the pedestal with the recital of Siva-mantra, he should adorn the Linga and the pedestal with garlands made of fragrant flowers. All other rituals should be performed according to the directions given for the worship with ghruta-kambala, except the using of woolen blanket.

सर्वरोग समुत्पत्तावद्भुते वाञ्छिताप्तये। आभिचारकृते दोषे विधानं इदं आचरेत्॥

sarvaroga samutpattāvadbhute vāñchitāptaye| ābhicārakṛte doṣe vidhānaṃ idaṃ ācaret||

When there occurs the outbreak of various kinds of disease, when there occurs unnatural events indicating the immediate occurrence of calamities, to attain the desired benefits, to ward off the evil effects created by the magic spells done for malevolent purposes - in all such occasions, the gandha-puja should be performed in the temple.

Paṭala 13 — चैत्रमास दमन पूजा विधिः

दमनारोपणं वक्ष्ये चैत्रमास फलप्रदम्। हरकोपात्पुराजातो भैरवो दमनाह्वयः॥ दान्तास्तेन सुरास्सर्वे दानवाश्च महाबलाः।। प्रीतेनाथ शिवेनोक्तो विटपो भव भूतले॥ दान्तत्वं समनुप्राप्य मद्भोगाय भविष्यसि। पूजयिष्यन्ति ये मर्त्या देवं त्वत्पल्लवादिभिः॥ ते यास्यन्ति परं स्थानं दमनस्य प्रभावतः। ये पुनर्नुकरिष्यन्ति दामनं पर्व मानवाः॥ तेषां तु चैत्रमासोक्तं दत्तं पुण्यफलं मया।

damanāropaṇaṃ vakṣye caitramāsa phalapradam| harakopātpurājāto bhairavo damanāhvayaḥ|| dāntāstena surāssarve dānavāśca mahābalāḥ|| prītenātha śivenokto viṭapo bhava bhūtale|| dāntatvaṃ samanuprāpya madbhogāya bhaviṣyasi| pūjayiṣyanti ye martyā devaṃ tvatpallavādibhiḥ|| te yāsyanti paraṃ sthānaṃ damanasya prabhāvataḥ| ye punarnukariṣyanti dāmanaṃ parva mānavāḥ|| teṣāṃ tu caitramāsoktaṃ dattaṃ puṇyaphalaṃ mayā|

Now I will give the directions for adorning the Linga with garlands of damana-plants. Such adorning is capable of yielding the benefits which could be derived through japa and others done in the whole month of Caitra. In the days of yore, a Bhairava called Damana manifested from the anger of Lord Siva. All the celestial beings and the demons(asuras) who were with mighty powers were all subdued by this Bhairava. Pleased by his appearance and by his controlling power, Lord Siva blessed him and said: Let you become a plant in this Earth. Having acquired absolute controlling power, you are going to be a source of my enjoyment. Those human beings who worship and enable others to worship Lord Siva with your tender leaves and other parts would ascend to a supreme abode due to the greatness of damana-plant. Those devotees who perform again such worship with damana-plants in the prescribed specific manner would be rewarded by me with the meritorious benefits declared to be derived through worship in the whole month of Caitra.

सप्तम्यां वा त्रयोदश्यां गत्वा दमनकान्तिकम्॥ शोधयित्वास्त्र मन्त्रेण पूजयेत्संहिताणुभिः। अथ संबोधयेद्दामं शिववाक्येन मन्त्रवित्॥ हरप्रसाद संभूत त्वमत्र सन्निधीभव। शिवकार्यं समुद्दिश्य नेतव्योऽसि शिवाज्ञया॥ एवं दमनं आमन्त्र्य संरक्ष्य भवनं व्रजेत्।

saptamyāṃ vā trayodaśyāṃ gatvā damanakāntikam|| śodhayitvāstra mantreṇa pūjayetsaṃhitāṇubhiḥ| atha saṃbodhayeddāmaṃ śivavākyena mantravit|| haraprasāda saṃbhūta tvamatra sannidhībhava| śivakāryaṃ samuddiśya netavyo'si śivājñayā|| evaṃ damanaṃ āmantrya saṃrakṣya bhavanaṃ vrajet|

Either in the seventh lunar day or in the thirteenth lunar day, the Guru, having approached the place where the damana-plants have grown, should purify the plant with the recital of astra mantra and worship it with the recital of samhita mantras. Then the Guru, the knower of the significance of the mantras, should inform and entreat the plant with the words revealed by Siva: “O, Damana-plant! you have manifested here due to the grace of Lord Siva. Accord your immediate presence here. According to the order given by Siva, you are being shifted from this place in view of the activities concerned with Lord Siva". Having invoked the damana in this way, he should protect it with kavaca mantra) and reach the temple.

यदि दूरं समानीय समूलं मृत्तिकान्वितम्॥ पुनरारोप्य मृत्पूर्णे पात्रे संसिच्य वारिणा।। गृहेऽप्यामन्त्रण कार्यं पूर्वोक्त विधिना बुधः॥

yadi dūraṃ samānīya samūlaṃ mṛttikānvitam|| punarāropya mṛtpūrṇe pātre saṃsicya vāriṇā|| gṛhe'pyāmantraṇa kāryaṃ pūrvokta vidhinā budhaḥ||

If the damana is to be brought from a distant place, it should be plucked up from the ground along with its roots and the earth adhering to them, place it in a vessel filled up with earth and sprinkle the water over it. The learned Guru could perform the invocation even in the house itself according to the directions given earlier.

सायाह्न समये प्राप्ते निदध्यादधिवासनम्। आहृत्य यागवस्तूनि कृतस्नानादि सक्रियः॥ यथाविधि समभ्यर्थ्य भानुशङ्कर पावकान्।

sāyāhna samaye prāpte nidadhyādadhivāsanam| āhṛtya yāgavastūni kṛtasnānādi sakriyaḥ|| yathāvidhi samabhyarthya bhānuśaṅkara pāvakān|

On the approach of evening, the Guru should perform adhivasana' (staying in the temple, being on fast). Having collected the essential substances needed for the fire-ritual and having completed the ceremonial bath and such other purificatory rituals, he should worship the Sun, Siva and the Fire according to the prescribed system.

पश्चिमे देवदेवस्य तस्य मूलं मृदायुतम्॥ सद्योजातेन मनुना दीपितं हृदयेन वा। वामेन शिरसा वापि नाळं धात्रिमथोत्तरे॥ दक्षिणे भस्मपात्रं च शिखर्या रूपिणाथ वा। पुंसा वा वर्मणा प्राच्यां सपुष्पं दन्तधावनम्॥ फलं मूलेन गायत्र्या ऐशान्यां गन्धसंयुतम्।

paścime devadevasya tasya mūlaṃ mṛdāyutam|| sadyojātena manunā dīpitaṃ hṛdayena vā| vāmena śirasā vāpi nāḷaṃ dhātrimathottare|| dakṣiṇe bhasmapātraṃ ca śikharyā rūpiṇātha vā| puṃsā vā varmaṇā prācyāṃ sapuṣpaṃ dantadhāvanam|| phalaṃ mūlena gāyatryā aiśānyāṃ gandhasaṃyutam|

He should place the damana along with its roots and earth in the western side of the Lord and worship it either with sadyojata mantra or with hrudaya mantra; place the myrobalan fruit along with its stalk in the northern side of the Lord and worship it either with vamadeva mantra or with siro mantra; place the vessel containing the bhasma in the southern side of the Lord and worship it either with aghora mantra or with sikha mantra; place a tooth-brush along with a flower in the eastern side of the Lord and worship it either with tatpurusha mantra or kavaca mantra; and he should place a fruit associated with sandal in the north-east of the Lord and worship it either with the mula mantra or with gayatri mantra.

पञ्चाङ्गमञ्जलौ कृत्वा दाम पुष्पाक्षतान्वितम्॥ विज्ञापयेज्जगन्नाथं दमनारोपणं प्रति। आमन्त्रितोऽसि देवेश प्रतिकाले मया प्रभो॥ कर्तव्यं च यथालाभं पूर्ण पर्व तवाज्ञया। इति विज्ञाप्य देवस्य मस्तके कुसुमाञ्जलिम्॥ संयोज्य शिवमन्त्रेण विदधीत जपादिकम्। शेषं पात्रे विनिक्षिप्य द्वितीयेन पिधाय तत्॥ पवित्रक विधानेन कवचेनावकुण्ठयेत्। एवं सुरक्षितं कृत्वा शिवाय विनिवेदयेत्॥

pañcāṅgamañjalau kṛtvā dāma puṣpākṣatānvitam|| vijñāpayejjagannāthaṃ damanāropaṇaṃ prati| āmantrito'si deveśa pratikāle mayā prabho|| kartavyaṃ ca yathālābhaṃ pūrṇa parva tavājñayā| iti vijñāpya devasya mastake kusumāñjalim|| saṃyojya śivamantreṇa vidadhīta japādikam| śeṣaṃ pātre vinikṣipya dvitīyena pidhāya tat|| pavitraka vidhānena kavacenāvakuṇṭhayet| evaṃ surakṣitaṃ kṛtvā śivāya vinivedayet||

Holding the two hands to be in ‘anjali mudra', he should take the damana-plants to be in five parts along with flowers and unbroken rice(akshata) and humbly inform the Lord of the worlds : “O, Lord of the Devas!, You have been invoked here by me in a suitable time for accepting the offering of damana-plants. O, Lord!, with your gracious permission, let this offering of damana be fulfilled perfectly in such a way that it yields the desired benefits". Having entreated the Lord in this way, he should place the bunches of dmanas along with flowers held in the hands kept in anjali-mudra over the head of the Linga with the accompaniment of the recital of siva-mantra and do the incantation of the mula mantra and perform such other related activities. Having placed the remaining parts of damanas in the vessel, he should close it with a lid with the recital of tatpurusha mantra. Then he should do the 'avakuntana' (giving protection) with the recital of kavaca mantra according to the direction given for the offering of sacred thread(pavitra utsava). Having performed the protective activity in a perfect way, he should humbly inform the Lord about the activity.

हविस्तदनु भुञ्जीत यदि वा पवनाशनः। शिवाग्रे जागरं कृत्वा ध्यानगान जपादिभिः॥ प्रातः स्नात्वा जगन्नाथं अष्टपुष्पैस्समर्चयेत्।। नित्यां नैमित्तिकीं चैव कृत्वा पूजां विशेषतः॥

havistadanu bhuñjīta yadi vā pavanāśanaḥ| śivāgre jāgaraṃ kṛtvā dhyānagāna japādibhiḥ|| prātaḥ snātvā jagannāthaṃ aṣṭapuṣpaissamarcayet|| nityāṃ naimittikīṃ caiva kṛtvā pūjāṃ viśeṣataḥ||

Then, he should eat havis only in the night or he may keep himself on fast consuming the air(that is, without taking anything). Being in front of the shrine ,he should keep himself awake all through the night, spending the time by meditating, singing, repeating the mantras and such other activities. Then, in the early morning, he should take bath and worship the Lord of the worlds with eight flowers. Having completed the daily worship and the occasional worship, he should perform specific worship as suitable to the occasion.

दमनैः पूजयेद्देवं पञ्चाङ्गैरपि खण्डितैः। शेषमञ्जलिनादाय दूर्वा पुष्पाक्षतान्वितम्॥ ध्यायन्नभिमुखं देवं पञ्चवक्रं सदाशिवम्। आत्मविद्याशिवैस्तत्वैः शिवायैरीश्वरान्तिकैः॥ पवित्रक विधानेन क्रमेण शिवमर्चयेत्।

damanaiḥ pūjayeddevaṃ pañcāṅgairapi khaṇḍitaiḥ| śeṣamañjalinādāya dūrvā puṣpākṣatānvitam|| dhyāyannabhimukhaṃ devaṃ pañcavakraṃ sadāśivam| ātmavidyāśivaistatvaiḥ śivāyairīśvarāntikaiḥ|| pavitraka vidhānena krameṇa śivamarcayet|

He should worship the Lord with damanas , having made them into five separate parts. Having taken the remaining damanas in the hand held in ‘anjali mudra' along with flowers and akshatas, he should meditate on the Lord to be in the form of Sadasiva who is with five faces. Reciting the mantras pertaining to atma tattva, vidya tattva and siva tattva, each one associated with its presiding Lord - Isvara, Sadasiva and Siva respectively, he should worship Siva in the due order according to the directions given for the offering of sacred threads.

पूर्वोक्तैरात्मतत्त्वाद्यैः द्विचतुष्पद्रान्वितैः॥ सबिन्दुकैश्च सान्तैश्च पवित्रमनुनाचरेत्। चतुर्थाञ्जलिमन्त्रस्तु प्रणवं शिवमन्त्रकम्॥ मखेश्वराय च मखं पूरयेति च वीप्सितम्। शूलपाणिं चतुर्थ्यन्तं नमस्कारन्तमाचरेत्॥

pūrvoktairātmatattvādyaiḥ dvicatuṣpadrānvitaiḥ|| sabindukaiśca sāntaiśca pavitramanunācaret| caturthāñjalimantrastu praṇavaṃ śivamantrakam|| makheśvarāya ca makhaṃ pūrayeti ca vīpsitam| śūlapāṇiṃ caturthyantaṃ namaskārantamācaret||

The first three mantras starting from the atma tattva, should be recited as associated with the second, fourth and the sixth vowels added with bindu and the damanas should be offered three times with the accompaniment of pavitra mantra. The damana should be offered for the fourth time with the recital of mantra constituted by pranava and siva mantra. The damana should be offered for the fifth time reciting the mantra constituted by the words makhesvaraya , ipsitam makaham puraya , sulapanine namah'.

प्रणम्य शिवमभ्यर्थ्य पावकं च विधानवित्। विज्ञापयेच्छिवं पश्चाद् वाञ्चितार्थ फलप्रदम्॥ भगवन्नतिरिक्तं वा हीनं वा यन्मया कृतं। सर्वं तदस्तु संपूर्ण पर्व दामनकं मम॥

praṇamya śivamabhyarthya pāvakaṃ ca vidhānavit| vijñāpayecchivaṃ paścād vāñcitārtha phalapradam|| bhagavannatiriktaṃ vā hīnaṃ vā yanmayā kṛtaṃ| sarvaṃ tadastu saṃpūrṇa parva dāmanakaṃ mama||

The Guru, who has known well the process of such worship, should prostrate before the Lord and worship Him and proceed to perform the fire-ritual. Then he should entreat Lord Siva who graciously grants all the desired fruits: "O, Bhagavan!, in my offering of damana which is of the nature of fulfilling the desired fruits, those which have been done by me excessively or in a deficient way, let all of them become fulfilled in a perfect way.”

एवं दाम विधिं कृत्वा कुर्वीत गुरुपूजनम्। परितोषकरं पश्चाद् दीक्षितानपि तर्पयेत्॥ गृहस्तो ब्रह्मचारी वा य एनं कुरुते विधिम्। पूजा जपादिकं तस्य सफलं चैत्रमासजम्॥

evaṃ dāma vidhiṃ kṛtvā kurvīta gurupūjanam| paritoṣakaraṃ paścād dīkṣitānapi tarpayet|| gṛhasto brahmacārī vā ya enaṃ kurute vidhim| pūjā japādikaṃ tasya saphalaṃ caitramāsajam||

The sponsor(sadhaka), having perfectly fulfilled the offering of damanas in this way, should perform the Gurupuja which is of the nature of yielding a perfect delighted state and honor the initiated assisting priests to their heart-content. The devotee, either a house-holder or celibate, who performs the offering of damanas in this way according to the settled directions is sure to derive the benefits of puja, japa and others being done through the whole month of Caitra.

Paṭala 14 — चैत्रमास वसन्तोत्सव विधिः

तस्मिन्मासे विधेयस्स्याद् वसन्तोत्सव इष्टदः। पूर्वेद्युः कौतुकं बध्वा नानावृक्ष समाकुले। नानामाला समाकीर्णे नानाफल विचित्रिते। नानागान समोपेते नानावाद्य समन्विते॥ नानानृत्त समायुक्ते नानायन्त्र समन्विते। प्रकीर्णपुष्प प्राकारे नानागन्ध समायुते॥ पताकाभिस्समाकीर्णे ज्वलद्दीपैश्च दीपिते। आस्थान मण्टपोपेते जलक्रीडा समन्विते॥ देवोद्याने नयेद्देवं सर्वालङ्कार संयुतम्।

tasminmāse vidheyassyād vasantotsava iṣṭadaḥ| pūrvedyuḥ kautukaṃ badhvā nānāvṛkṣa samākule| nānāmālā samākīrṇe nānāphala vicitrite| nānāgāna samopete nānāvādya samanvite|| nānānṛtta samāyukte nānāyantra samanvite| prakīrṇapuṣpa prākāre nānāgandha samāyute|| patākābhissamākīrṇe jvaladdīpaiśca dīpite| āsthāna maṇṭapopete jalakrīḍā samanvite|| devodyāne nayeddevaṃ sarvālaṅkāra saṃyutam|

It has been ordained that in the same month of Caitra, the spring-festival which yields the benefits as desired by the devotees should be performed. In the day prior to the spring-festival, the protective thread(raksha bandhana) should be tied up to the festival-icon meant for such festival. On the day of the festival, the festival-icon , beautified with all sorts of decorations and adorning, should be taken to the pleasure-garden which is associated with various kinds of trees, abounding in various rows of flowers, which presents variegated appearance with various kinds of fruits, which is resounding with various musical songs , various musical instruments and various dances, which is provided with playful vehicles, which is associated with walk-paths strewn with various kind of flowers, which is with various pleasant smells, where various kinds of flags have been displayed, which has been illumined with blazing lights, which is associated with assembly-hall and with a pond in which people could play splashing water on one another.

ग्राम प्रदक्षिणोपेतं मन्दीभूते दिवाकरे॥ परिवेषक्रमं तस्मिन् कृत्वा देवं विशेषतः। पूजयेदुपचारैस्तु गन्घधूप स्रगादिभिः॥

grāma pradakṣiṇopetaṃ mandībhūte divākare|| pariveṣakramaṃ tasmin kṛtvā devaṃ viśeṣataḥ| pūjayedupacāraistu ganghadhūpa sragādibhiḥ||

When the sun is setting down, the festival-icon should be brought in procession, circumambulating the village through its main streets and placed in the selected location of the pleasure-garden. The festival-icon should be decorated and dressed beautifully to suit the occasion and worshipped in a special way with all kinds of offerings, with sandal paste, incense, flowers, garlands and such other materials.

सेवार्थमागतं स्मृत्वा वसन्तं कुसुमायुधम्। देवस्य दक्षिणे वामे नानागन्धादिभिः क्रमात्॥ कुम्भयोरर्चयेत्तौ तु हेमवस्त्राद्युपेतयोः। स्थण्डिलद्वितये वापि नानापुष्प समन्विते॥ वस्त्रेणाच्छाद्य नैवेद्यं पायसं विनिवेदयेत्। ताम्बूलं दापयेदन्ते तोषयेत्तौ विशेषतः॥ नृत्तवाद्य समोपेतैः दिव्यगानैर्व्यपोह्य च। एवं कालं तु देवेशं नयेद्देवालयं पुनः॥

sevārthamāgataṃ smṛtvā vasantaṃ kusumāyudham| devasya dakṣiṇe vāme nānāgandhādibhiḥ kramāt|| kumbhayorarcayettau tu hemavastrādyupetayoḥ| sthaṇḍiladvitaye vāpi nānāpuṣpa samanvite|| vastreṇācchādya naivedyaṃ pāyasaṃ vinivedayet| tāmbūlaṃ dāpayedante toṣayettau viśeṣataḥ|| nṛttavādya samopetaiḥ divyagānairvyapohya ca| evaṃ kālaṃ tu deveśaṃ nayeddevālayaṃ punaḥ||

Having contemplated Vasanta(Kamadeva) who is holding the flower-arrows as having come over there to have the sacred view of the Lord and to offer his services there, the Guru should invite him to be present in right or left side of the Lord and worship him with various substances such as sandal, flowers and others. They should be worshipped in the Kumbhas decorated with golden cloth and others. Or, they may be worshipped in the sthandilas strewn with various flowers. Having covered the naivedya-vessel with a cloth, he should offer payasa'(rice cooked with milk and sugar). At the end, he should offer tambula (betel and mouth-perfumes) and delight them with special performances. The night should be spent with dances, playing of musical instruments and singing of divine songs. Having spent the time in this way, the Guru should again bring back the festival-icon to the temple.

स्नपनं कारयेच्चैव विशेषेणार्चयेच्छिवम्। एवं देवं विशेषेणाभ्यर्चयेच्छिवमादरात्॥ एवं यः कुरुते मर्त्यस्सर्वान् कामानवाप्नुयात्॥

snapanaṃ kārayeccaiva viśeṣeṇārcayecchivam| evaṃ devaṃ viśeṣeṇābhyarcayecchivamādarāt|| evaṃ yaḥ kurute martyassarvān kāmānavāpnuyāt||

Then, the Guru should arrange for the snapana-bath and worship the Lord with various substances specially arranged for this occasion. In this way, the donor should sponsor the worship of the Lord with specially arranged materials, with devotion and diligence. A devotee who arranges for such worship will attain all the fruits desired by him.

Paṭala 15 — वैशाख मास शीतकुम्भ विधिः

ततो वक्ष्ये विशेषेण शीतकुम्भमनुक्रमात्। विशाख तु वैशाखेऽवग्रहे वा विधीयते॥ सर्वारिष्ट विनाशार्थं सर्वाद्भुत निवृत्तये। प्रायश्चित्तादिके कार्ये ग्रामदाहादिके नयेत्॥ चतुष्पाद्रोगसमये ज्वरमार्यादि संभवे।। शीतकुम्भ विधिः कार्यस्तद्दोषस्यापनुत्तये॥

tato vakṣye viśeṣeṇa śītakumbhamanukramāt| viśākha tu vaiśākhe'vagrahe vā vidhīyate|| sarvāriṣṭa vināśārthaṃ sarvādbhuta nivṛttaye| prāyaścittādike kārye grāmadāhādike nayet|| catuṣpādrogasamaye jvaramāryādi saṃbhave|| śītakumbha vidhiḥ kāryastaddoṣasyāpanuttaye||

Now, according to the sequential order of monthly festival, I will give the directions for performing the 'cool-pot' ritual, with all specific details. This should be peformed on the day synchronizing with the lunar mansion ‘vaisakha' occurring in the month of Vaisakha(May-June). Rules have been laid down for such performance when there is severe drought in the country, to ward off all kinds of misfortunes, to appease all kinds of portent which indicate disasters, under the context of all sorts of penitential deeds, when the village is affected with conflagration and such other calamities, when the cattles are affected with severe diseases, when there is a wide-spread fever, plague or unfavorable indication of epidemics in the village and such other situations.

यज्ञयोग्यैर्टमैः कृत्वा त्रिपाद लिङ्गमूर्धनि। वस्वङ्गुलं समारभ्याङ्गुलवृद्ध्या करान्तकम्॥ यथान्तरं तथा कृत्वा संप्रक्षाल्याम्बुना गुरुः। वस्त्रेणाच्छाद्य पादांश्च ब्रह्माणं दक्षिणे यजेत् ॥ विष्णु वामे वृषं पृष्टे त्रिषु पादेषु देवताः। महामायां न्यसेदूर्ध्वफलकायां स्वमन्त्रतः॥

yajñayogyairṭamaiḥ kṛtvā tripāda liṅgamūrdhani| vasvaṅgulaṃ samārabhyāṅgulavṛddhyā karāntakam|| yathāntaraṃ tathā kṛtvā saṃprakṣālyāmbunā guruḥ| vastreṇācchādya pādāṃśca brahmāṇaṃ dakṣiṇe yajet || viṣṇu vāme vṛṣaṃ pṛṣṭe triṣu pādeṣu devatāḥ| mahāmāyāṃ nyasedūrdhvaphalakāyāṃ svamantrataḥ||

A tripod should be made with the timber got from the trees recommended for the sacrificial rituals of the temple. The height of the leg of the tripod may be from eight digits angulas) to one hasta, increasing the height by one digit each time. The legs should be equally spaced according to the size of the tripod. Having made such a tripod, the Guru should sprinkle the consecrated water over it and cover the three legs with a fresh cloth. Brahma should be worshipped in the right leg, Vishnu in the left leg and the Bull in the leg behind these two legs. Mahamaya should be worshipped over the upper plank of the tripod. All these Deities should be worshipped with the recital of specific mantra pertaining to each of these Deities.

एवं कृत्वा त्रिपाद च विन्यसेल्लिङ्गमूर्धनि। मण्डपे स्थण्डिलं कृत्वा वसुद्रोणादि शालिभिः॥ तण्डुलैस्तिललाजैश्च तत्र कुम्भं निवेशयेत्। चतुर्दोणेन संपूर्ण श्रेष्टं द्रोणत्रयेण तु॥ मध्यमं खारि संपूर्ण कन्यसं सूत्रवेष्टितम्। पक्वबिम्ब फलाकारं सवस्त्रं कुर्च संयुतम्॥ कनकाल्न समायुक्तं पञ्चरत्नोदरं शुभम्। पृष्ठे सुषिरसंयुक्तं हेमनाळ समन्वितम्॥ एकद्वित्र्यङ्घिसंयुक्त निष्कमानवृतेन तु। युगाङ्गुल सदैर्येण सूच्यग्र सिषिरेण तु॥ पिधानेन समोपेतं पल्लवेन समन्वितम्।

evaṃ kṛtvā tripāda ca vinyaselliṅgamūrdhani| maṇḍape sthaṇḍilaṃ kṛtvā vasudroṇādi śālibhiḥ|| taṇḍulaistilalājaiśca tatra kumbhaṃ niveśayet| caturdoṇena saṃpūrṇa śreṣṭaṃ droṇatrayeṇa tu|| madhyamaṃ khāri saṃpūrṇa kanyasaṃ sūtraveṣṭitam| pakvabimba phalākāraṃ savastraṃ kurca saṃyutam|| kanakālna samāyuktaṃ pañcaratnodaraṃ śubham| pṛṣṭhe suṣirasaṃyuktaṃ hemanāḷa samanvitam|| ekadvitryaṅghisaṃyukta niṣkamānavṛtena tu| yugāṅgula sadairyeṇa sūcyagra siṣireṇa tu|| pidhānena samopetaṃ pallavena samanvitam|

Having made and worshipped the tripod in this way, the Guru should keep it over the head of the Linga. In the pavilion( in front of the shrine), he should design a sthandila a raised platform) with eight ‘dronas' of saali-paddy, rice, sesame and parched pady and place a kumbha at its middle. The kumbha which is filled up with 4 dronas of water is of superior variety. The kumbha which is filled up with three dronas of water if of medium variety. The kumbha which is filled up with one ‘khari' of water is of lower variety. The kumbha should be wound around with threads. It should be with red color, like the color of a well-ripe bimba-fruit; well covered with cloth and provided with a bunch of darbha-grass(kurca); deposited with gold lotus-flower and five gems; should be with an auspicious appearance. It should be provided with a hole at its bottom associated with an outlet-pipe made of gold. The pipe should have been made of one nishka, two, three or four nishkas of gold and it should be with a length of four digits. It should be with a tip provided with a small hole, in the likeness of a needle. The pot should be with a lid and tender leaves of mango tree.

उपकुम्भं तदये तु वस्त्रहेमादि संयुतम्॥ पृष्ठरन्ध्र विहीनं तु दक्षिणे तस्य विन्यसेत्। आसनं च ततः कृत्वा मूर्तिमावाहयेद्धटे॥ ब्रह्मभिश्च कलोपेतैः विद्यादेहं प्रकल्पयेत्। प्रणवं शिवमावाह्य गन्धाद्यैः सम्यगर्चयेत्॥ प्रधाने चोपकुम्भे च क्रियामेनां समाचरेत्।

upakumbhaṃ tadaye tu vastrahemādi saṃyutam|| pṛṣṭharandhra vihīnaṃ tu dakṣiṇe tasya vinyaset| āsanaṃ ca tataḥ kṛtvā mūrtimāvāhayeddhaṭe|| brahmabhiśca kalopetaiḥ vidyādehaṃ prakalpayet| praṇavaṃ śivamāvāhya gandhādyaiḥ samyagarcayet|| pradhāne copakumbhe ca kriyāmenāṃ samācaret|

The Guru should place an additional kumbha associated with cloth, gold lotus, gems and others, in front of the main kumbha. The additional kumbha may be without the hole at its bottom. This may be placed on the right side of main kumbha also. Then, he should ideate the seat in the kumbha for the Lord and the suitable form(murti) and invoke His presence there. He should ideate the 'vidya deha' with the recital of brahma mantras, anga mantras and the 38 kala mantras. Having invoked Lord Siva who is identical with the Pranava letter 'OM' to occupy that vidya deha, he should worship well with sandal, flowers and other substances. He should perform such rituals in the main kumbha and the additional kumbha.

गन्धोदं वा मधु पयस्सर्वार्थं विनियोजयेत्॥ प्रायश्चित्तेऽद्भुतेऽन्यस्मिन् दुरितानां क्षयार्थकम्। पञ्चगव्यं विनिक्षिप्य शुद्धोदकं अथापि वा। गन्धं स्याञ्चन्दनं भस्म सहितं वाथ कल्पयेत्। अथवाचमनीयार्थं कल्पितो गन्ध एव वा॥ नीरोमजन्तुकम् द्रव्यं उपकुम्भे विनिक्षिपेत्। हृदा संपूज्य गन्धाद्यैस्ततो होम समाचरेत्॥

gandhodaṃ vā madhu payassarvārthaṃ viniyojayet|| prāyaścitte'dbhute'nyasmin duritānāṃ kṣayārthakam| pañcagavyaṃ vinikṣipya śuddhodakaṃ athāpi vā| gandhaṃ syāñcandanaṃ bhasma sahitaṃ vātha kalpayet| athavācamanīyārthaṃ kalpito gandha eva vā|| nīromajantukam dravyaṃ upakumbhe vinikṣipet| hṛdā saṃpūjya gandhādyaistato homa samācaret||

For the sake of obtaining all the benefits, he should add sandal-water or milk in the kumbha. In the case of penitential rituals, warding off the effects of portentous occurrences and the removal of misfortunes and diseases, he should add the mixture of five substances got from the cow(pancha gavya) or pure water. Or, he may add perfumes and sandal along with bhasma(vibhuti). Or he may place the perfumes used for the preparation of acamana-water'. The recommended substances free from the hair-bits, insects and worms should be placed in the additional kumbha. Having worshipped the kumbhas with sandal, flowers and other substances with the recital of hrudaya mantra, he should perform the fire-ritual.

नवपञ्चैककुण्डेषु समिदाज्यान्न संयुतम्। तिललाज समायुक्तं मधुसस्येन्द्र संयुतम्॥ समिधो वझुलोत्थास्युस्सर्वा वारुण मन्त्रतः। आप्येनामृत बीजेन संपुटेन शिवेन च। आप्यधारणयोपेतं सहस्रं वा तदर्धकम्। शतमष्टोत्तरं वापि प्रतिद्रव्यं तु होमयेत्॥

navapañcaikakuṇḍeṣu samidājyānna saṃyutam| tilalāja samāyuktaṃ madhusasyendra saṃyutam|| samidho vajhulotthāsyussarvā vāruṇa mantrataḥ| āpyenāmṛta bījena saṃpuṭena śivena ca| āpyadhāraṇayopetaṃ sahasraṃ vā tadardhakam| śatamaṣṭottaraṃ vāpi pratidravyaṃ tu homayet||

The fire-ritual may be performed in nine or five fire-pits or in one fire-pit. The oblations should be made with faggots, clarified butter, cooked rice, sesame, parched paddy, honey and herbal creepers. The faggots should be got from the vancula tree. All these things should be offered with the recital of varuna mantra. The Siva mula mantra should be recited by joining the seed letter of nectar(amruta bija) in the beginning the words of ‘apya dharana'( 'apyamruta dharaam juhomi') at the end. Reciting the mula mantra in this way, each substance should be offered as oblation for 1000, 500 or 108 times.

आप्याणु संपुटं मूलं जपेत्तत्तत्संख्यकं यथा। जप्तव्या वारुणा मन्त्रा मन्त्रजापिभिरष्टभिः॥ आप्यायस्वेति वक्तव्या चतुर्वेदिभिरादरात्। कृतस्नानैः विनीतैश्च हविष्यन्नशनैर्द्विजैः॥ अनन्यमानसैश्शान्तैः आचार्याज्ञानुपालनैः। शिवदीक्षासमोपेतैः सर्वैर्वृष्ट्यभिकांक्षिभिः॥

āpyāṇu saṃpuṭaṃ mūlaṃ japettattatsaṃkhyakaṃ yathā| japtavyā vāruṇā mantrā mantrajāpibhiraṣṭabhiḥ|| āpyāyasveti vaktavyā caturvedibhirādarāt| kṛtasnānaiḥ vinītaiśca haviṣyannaśanairdvijaiḥ|| ananyamānasaiśśāntaiḥ ācāryājñānupālanaiḥ| śivadīkṣāsamopetaiḥ sarvairvṛṣṭyabhikāṃkṣibhiḥ||

The incantation of the mula mantra associated with the seed letter of nectar-like water should be done separately , according to the same number of oblations. Those who are skilled in doing the incantation of the mantras and who are eight in number should repeat the varuna mantra. The mantras which begin with words ‘apyayasva' and others should be repeated with devotion and involvement by those who are experts in the four Vedas. The incantation of the essential mantras fitting the context should be done by the learned Sivabrahmins who have perfectly done the ceremonial bath, who have been well trained, who subsist on taking the havishya food( remnants of the rice cooked for the fire-ritual), who have fixed their mind on the Lord of the occasion alone, who are with contended heart, who are intent on carrying out the directions and instructions of the Guru, who have been consecrated with siva-diksha and who are intently wishing for the seasonal downpour of rain and the abundance of resources.

25-26

सर्वं देवालयं वारिसेकैस्सिञ्चेदहर्निशम्। तत्काले पातयेत्क्षीरं गोस्तनेभ्यो विशेषतः॥ सहस्र संख्यका वा स्युरर्धसंख्या समन्विताः। शतसंख्याश्च पाताश्चेत् पुष्टा वृष्टिर्भविष्यति।।

sarvaṃ devālayaṃ vārisekaissiñcedaharniśam| tatkāle pātayetkṣīraṃ gostanebhyo viśeṣataḥ|| sahasra saṃkhyakā vā syurardhasaṃkhyā samanvitāḥ| śatasaṃkhyāśca pātāścet puṣṭā vṛṣṭirbhaviṣyati||

The Guru and the devotees should should water all over the enclosures of the temple, both in day time and night time. During that period, the concerned persons should arrange in a special way for milking the cows. If the streams of milk issuing out of the udder are in thousand, in five hundreds or in one hundred, such streaming would indicate the occurrence of plenty of rain-fall in the immediate future.

एवं प्रतिदिनकायँ होमकाले द्विजोत्तमाः। पूजायां चाथ पूर्णायां वारुणीं धारणां द्विजाः॥ ध्यात्वाऽमृतमयं मूलं उच्चरन्वौषडन्ततः। कुर्याच्छङ्खस्वनोपेतं प्रत्यहं चैवं आचरेत्॥ नित्यपूजावसाने तु नैमित्तिकं उपक्रमेत्। नैमित्तिकं महच्चेत्तु महदादौ समाचरेत्॥

evaṃ pratidinakāyam̐ homakāle dvijottamāḥ| pūjāyāṃ cātha pūrṇāyāṃ vāruṇīṃ dhāraṇāṃ dvijāḥ|| dhyātvā'mṛtamayaṃ mūlaṃ uccaranvauṣaḍantataḥ| kuryācchaṅkhasvanopetaṃ pratyahaṃ caivaṃ ācaret|| nityapūjāvasāne tu naimittikaṃ upakramet| naimittikaṃ mahaccettu mahadādau samācaret||

0, the foremost among the twice-born Sages!, these should be done every day during the time of fire-ritual. During the worship and at the time of offering the consummate oblation, the Sivabrahmins should recite the mula mantra ending with the word ‘vaushat', contemplating the mantra to be of the nature of auspicious nectar. This repatition should be done daily, associated with the sounding of the conch. At the end of daily worship, the Guru should perform the occasional worship. If the occasional worship seems to be essential and long-timed one, such occasional worship be done first.

नानागन्ध समोपेतैः शीतोदैस्स्नपनान्वितैः। संस्नाप्य देवदेवेशं अमृतप्लावनं स्मरन्। चन्दनागरु कर्पूर कुङ्कुमैः प्रचुरैर्गुरुः। गन्धपुष्पैरनेकैश्च तत्क्षणप्रतिबोधितैः॥

nānāgandha samopetaiḥ śītodaissnapanānvitaiḥ| saṃsnāpya devadeveśaṃ amṛtaplāvanaṃ smaran| candanāgaru karpūra kuṅkumaiḥ pracurairguruḥ| gandhapuṣpairanekaiśca tatkṣaṇapratibodhitaiḥ||

The Guru should bathe the Supreme Lord of the Devas with the cool water associated with various kinds of perfumes, contemplating the sprinkling of nectar-drops over the Linga and consequently bathe the Lord with snapana kalasas. He should worship the Lord with sanadal, agaru, camphor, abundance of saffron, perfumes and various kinds of flowers which have blossomed afresh at that time.

कृष्णागरूद्भवैधूपैः मृष्टैराज्य प्रकल्पितैः। कर्पूरवर्तिभिर्दीपैः पायसैः प्रचुरैः क्षणात्॥ नवभाण्ड प्रक्लप्तैश्च नैवेद्यैश्शालिकल्पितैः। पानीयैः शीतलैर्गन्धैः मृष्टैनूतन भाण्डकैः॥ ताम्बूलैर्गोरपत्रैश्च सुगन्धैः क्रमुकोद्भवैः। मुखवास समोपेतैः गानैर्वाद्यैश्च नर्तनैः॥ नवनाट्यरसोपेतैः स्तोत्रैर्वेदस्वरैरपि। जापिभिर्जयशब्दैश्च नमस्कारैरनेकशः॥ पूजयेत्प्रत्यहं देवं यावत्स्यात् काङ्कितं फलम्। तदन्ते होमकर्मेष्टं प्रत्यहं विधिरीरितः॥

kṛṣṇāgarūdbhavaidhūpaiḥ mṛṣṭairājya prakalpitaiḥ| karpūravartibhirdīpaiḥ pāyasaiḥ pracuraiḥ kṣaṇāt|| navabhāṇḍa praklaptaiśca naivedyaiśśālikalpitaiḥ| pānīyaiḥ śītalairgandhaiḥ mṛṣṭainūtana bhāṇḍakaiḥ|| tāmbūlairgorapatraiśca sugandhaiḥ kramukodbhavaiḥ| mukhavāsa samopetaiḥ gānairvādyaiśca nartanaiḥ|| navanāṭyarasopetaiḥ stotrairvedasvarairapi| jāpibhirjayaśabdaiśca namaskārairanekaśaḥ|| pūjayetpratyahaṃ devaṃ yāvatsyāt kāṅkitaṃ phalam| tadante homakarmeṣṭaṃ pratyahaṃ vidhirīritaḥ||

He should offer the aromatic vapor issuing from the black agaru; lights designed with wicks drenched in purified ghee and mixed with camphor powder; plenty of 'payasa' freshly cooked at that time, cooked sali-rice kept in the newly made earthen vessels; plenty of cool and perfumed drinks collected in new vessels; tambula prepared with white betel-leaves and nuts freshly got from the areca trees and the perfumes for the mouth(mukhavasa). All these should be offered with the accompaniment of the singing of various songs, sounding of various musical instruments, dances exhibiting nine kinds of sentiments, singing of various hymns and the Vedic suktas noted for the invigorating intonations, proclamations of victory(jaya ghosha) raised by those who are doing the incantation of various mantras and the sounds marking the obeisance. In this way, the Guru should worship the Lord daily, until the desired benefits get fulfilled. At the end of these, the performance of fire-ritual is recommended for each day.

प्रथमेऽह्नि विशेषोऽयं पूर्णान्ते च घटद्वयम्। संग्राहयित्वा दोस्थं च शिरस्थं वा प्रदक्षिणम्॥ आभ्यां कृत्वा च धान्नस्तु सुदिने च सुवारके। आचार्यस्यानुकूल यजमानस्य चैव हि॥ सुतिथौ च सुलग्ने वा रोपयेच्छिवमुच्चरन्। घटं ससुषिरं तस्मिन् नवकुम्भस्थितं जलम्॥ शिवमन्त्रं समुच्चार्य ध्यात्वा चामृत धारणम्। निक्षिपेत्तरास्यस्तु त्रिपाद्युपरि मध्यगम्॥

prathame'hni viśeṣo'yaṃ pūrṇānte ca ghaṭadvayam| saṃgrāhayitvā dosthaṃ ca śirasthaṃ vā pradakṣiṇam|| ābhyāṃ kṛtvā ca dhānnastu sudine ca suvārake| ācāryasyānukūla yajamānasya caiva hi|| sutithau ca sulagne vā ropayecchivamuccaran| ghaṭaṃ sasuṣiraṃ tasmin navakumbhasthitaṃ jalam|| śivamantraṃ samuccārya dhyātvā cāmṛta dhāraṇam| nikṣipettarāsyastu tripādyupari madhyagam||

For the first day, there is this kind of specific direction: At the completion of the consummate oblation, the two kumbhas should be lifted up carefully. Holding them on the shoulder or on the head, the Guru or the assisting priest should come around the temple in clockwise direction. In an auspicious day, synchronizing with the lunar mansion(nakshatra) selected to be favorable to the Acharya and the Yajamana(main sponsor) and with auspicious lunar day(tithi) and lagna, the Guru should place the kumbha provided with a hole at its bottom over the tripod, reciting the muala mantra of Siva. Then he should pour the consecrated water kept in the nine pots into the holed kumbha placed at the middle of the tripod, contemplating the downflow of streams of nectar and reciting the mula mantra of Siva. While doing so, he should be facing the north direction.

तोयशेषन्नयेन्नित्यं यावत्कर्म प्रसिद्ध्यति। सप्ताहं वा द्विसप्ताहं त्रिसप्ताहं तु मासकम्॥ द्विमासं वा त्रिमासं वा विधिमेवं समाचरेत्।

toyaśeṣannayennityaṃ yāvatkarma prasiddhyati| saptāhaṃ vā dvisaptāhaṃ trisaptāhaṃ tu māsakam|| dvimāsaṃ vā trimāsaṃ vā vidhimevaṃ samācaret|

The remaining water should be poured into the holed kumbha daily, until the desired fruit is accomplished well. These should be done daily, for seven days, fourteen days, twenty-one days, one month, two months or three months.

आचार्यं पूजयेदादौ वस्त्रैः पञ्चाङ्गभूषणैः॥ दक्षिणां दापयेदादौ दशनिष्कादिकां नृपः। अन्ते च द्विगुणां पूजां दक्षिणामपि मानवः॥ अन्येषामपि सर्वेषां हेमवस्त्राङ्गुलीयकाम्। निष्कैक दक्षिणोपेतां दद्याच्छ्रद्धा समन्वितम्॥

ācāryaṃ pūjayedādau vastraiḥ pañcāṅgabhūṣaṇaiḥ|| dakṣiṇāṃ dāpayedādau daśaniṣkādikāṃ nṛpaḥ| ante ca dviguṇāṃ pūjāṃ dakṣiṇāmapi mānavaḥ|| anyeṣāmapi sarveṣāṃ hemavastrāṅgulīyakām| niṣkaika dakṣiṇopetāṃ dadyācchraddhā samanvitam||

As the chief sponsor, the King should e King should honor the Acharya at the beginning of this special ritual with new clothes, ornaments to be worn on five parts of the body and sacrificial fees which may be from 10 nishkas of gold. At the end of the ritual, he should honor the Acharya with twice the offrings and fees given in the beginning. For all other assisting priests, he should offer new clothes with golden fringe and gold ring and one nishka of gold as the sacrificial fees. These should be offered by him with delighted heart and diligence.

प्रत्यहं भोजनार्थं तु तण्डुलं व्यञ्जनान्वितम्। ताम्बूलं च नृपस्तेभ्यो दद्याच्छ्रद्धा समन्वितम्॥ नित्यं च भोजनं कार्यं भक्तानां योगिनां अपि। दीनानाथ जनानां च प्रत्यहं भोजनं भवेत्॥ स्नपनं कारयेदन्ते प्रचुरं दापयेद्धविः॥

pratyahaṃ bhojanārthaṃ tu taṇḍulaṃ vyañjanānvitam| tāmbūlaṃ ca nṛpastebhyo dadyācchraddhā samanvitam|| nityaṃ ca bhojanaṃ kāryaṃ bhaktānāṃ yogināṃ api| dīnānātha janānāṃ ca pratyahaṃ bhojanaṃ bhavet|| snapanaṃ kārayedante pracuraṃ dāpayeddhaviḥ||

For the sake of sumptuous food, the king should offer them rice associated with vegetables and seasoned condiments and tambula(betel leaf and areca nuts), with delighted heart and diligence. During the course of this special ritual, good food should be offered daily to the devotees, sages and saints, those who have been rendered helpless and the orphans. At the end of the ritual, the Guru should perform the 'snapana abhisheka' and offer the havis abundantly.

Paṭala 16 — ज्येष्ठमास फलपूजा विधिः

ज्येष्ठमासे तु मूलझैं पूजयेत् स्वादुभिः फलैः। विशेष स्नपनोपेतं पञ्चामृत समन्वितम्॥ विशेष पूजा संयुक्तं पायसेन समन्वितम्। विशेष होम संयुक्तं समिदाज्यान्नकैस्सह॥

jyeṣṭhamāse tu mūlajhaiṃ pūjayet svādubhiḥ phalaiḥ| viśeṣa snapanopetaṃ pañcāmṛta samanvitam|| viśeṣa pūjā saṃyuktaṃ pāyasena samanvitam| viśeṣa homa saṃyuktaṃ samidājyānnakaissaha||

In the month of Jyeshtha, on the day synchronizing with mula-nakshatra, the Acharya should worship the Lord with tasteful fruits. Such worship should be done associated with special snapana, mixture of five fruits, special kinds of offerings, ‘payasa' and special fire-ritual to be carried out with recommended faggots, clarified butter and cooked rice.

नानाफल समायुक्तैः द्रव्यैः पूर्णी विधाय च। पीठादि लिङ्गमूर्धान्तं फलैर्मूलेन पूरयेत्॥

nānāphala samāyuktaiḥ dravyaiḥ pūrṇī vidhāya ca| pīṭhādi liṅgamūrdhāntaṃ phalairmūlena pūrayet||

Having offered the consummate oblation associated with various kinds of fruits and recommended substances, the Guru should cover the whole Linga, from the bottom of the pedestal to the head of the Linga, with the consecrated fruits.

कृत्वान्तर्हितलिङ्गं तु तद्वहिः पूरणं तु वा। वस्त्राभ्यां वेष्टयेल्लिङ्गं पीठं कवच मन्त्रतः॥

kṛtvāntarhitaliṅgaṃ tu tadvahiḥ pūraṇaṃ tu vā| vastrābhyāṃ veṣṭayelliṅgaṃ pīṭhaṃ kavaca mantrataḥ||

The Linga alone or the pedestal alone may be completely covered with fruits. The Guru should cover the Linga and the pedestal with clothes, reciting the kavaca mantra.

सन्ध्यन्तरे परे वाह्नि तानि तस्माद्वहिर्नयेत्। क्रियान्ते पूजयेत् कर्ता देशिकं वस्त्रकाञ्चनैः॥ यद्यदिष्टफलं कर्तुस्तत्तच्छीघ्रं भविष्यति॥

sandhyantare pare vāhni tāni tasmādvahirnayet| kriyānte pūjayet kartā deśikaṃ vastrakāñcanaiḥ|| yadyadiṣṭaphalaṃ kartustattacchīghraṃ bhaviṣyati||

In the next session of worship or on the next day, the Guru should take out the covering fruits from the Linga and the pedestal. At the end of this specific worship, the main sponsor(yajamana) should honor the Guru with the offering of new clothes and gold ornaments. Through such kind of specific fruit-worship, whatever be the fruits desired by the yajamana, they would get accomplished within a short time.

Paṭala 17 — आषाढमास पूर्वफल्गुनि पूजा विधिः

आषाढे मासि नक्षत्रे पूर्वफल्गुन संज्ञके। आश्वयुज्यथ वा मासे क्रियामेनां समाचरेत्॥

āṣāḍhe māsi nakṣatre pūrvaphalguna saṃjñake| āśvayujyatha vā māse kriyāmenāṃ samācaret||

On the day of purva-phalguni lunar mansion occurring in the month of Ashadha(July-August) or in the month of Asvayuj(Nov-Dec), this kind of special worship should be performed.

कौतुकं बन्धयेद्रात्रौ देव्याः पूर्वोक्त वर्मना। देवदेव्याश्च वा प्रातः कन्याभ्यः काञ्चनादिकम्॥ वस्त्रं च भोजनं दत्वा देव्याः क्षीरं निवेदयेत्। ग्रामप्रदक्षिणं कुर्यात् सर्वालङ्कार संयुतम्॥

kautukaṃ bandhayedrātrau devyāḥ pūrvokta varmanā| devadevyāśca vā prātaḥ kanyābhyaḥ kāñcanādikam|| vastraṃ ca bhojanaṃ datvā devyāḥ kṣīraṃ nivedayet| grāmapradakṣiṇaṃ kuryāt sarvālaṅkāra saṃyutam||

The Guru should tie up the protective band(kautuka) in the left hand of Devi(Sivasakti) in the night prior to this special worship, according to the directions given earlier for such offering of protective band. Or, the protective band may be offered to Siva and Sakti, in the early morning. On the same morning, the Guru should honor the virgin ladies by offering to them gold and other valuable ornaments, new clothes and food and offer milk to the Sakti. Then, the festival icon of Sakti should be beautified with all kinds of decorative items and should be taken in procession around the village, in clockwise direction.

तत्काले दापयेन्मुद्गाङ्कुरं लक्षण संयुतम्। ग्रामप्रदक्षिणात्पूर्वं नैवेद्य दापयेन्न वा॥ आस्थान मण्डपं नीत्वा परिवेषक्रमं नयेत्।

tatkāle dāpayenmudgāṅkuraṃ lakṣaṇa saṃyutam| grāmapradakṣiṇātpūrvaṃ naivedya dāpayenna vā|| āsthāna maṇḍapaṃ nītvā pariveṣakramaṃ nayet|

On that occasion, the Guru should offer the fresh sprouts of kidney-beans associated with the specified lineaments to the Sakti. Naivedya may be offered to Sakti prior to the procession around the village or such offering may be left out. Having brought back the festival icon to the temple and palced it in the assembly hall(asthana mandapa), the Guru should arrange for the systematic decoration of the idol.

रात्रिचूर्णं च तैलं च चूर्णोत्सव विधानतः॥ दद्याद्देवाय देव्यै च जनेभ्यस्तदनन्तरम्। ताम्बूलसहितं नानाव्यञ्जनं तण्डुलान्वितम्॥ हित्वा वा चूर्णकार्यं च तण्डुलादि प्रदानकम्।

rātricūrṇaṃ ca tailaṃ ca cūrṇotsava vidhānataḥ|| dadyāddevāya devyai ca janebhyastadanantaram| tāmbūlasahitaṃ nānāvyañjanaṃ taṇḍulānvitam|| hitvā vā cūrṇakāryaṃ ca taṇḍulādi pradānakam|

According to the directions set forth for the powder-festival(curnotsava), the Guru should offer the turmeric powder and sesame oil to Siva and Sakti and then to the devotees assembled there. Rice associated with various vegetables fit for dishes and condiments and tambula should be offered to all the devotees. Or, leaving out the offering of turmeric powder and sesame oil, rice and other items may be offered to them.

त्रिशूलेन समायुक्तं देवीं नद्यादिकं नयेत्॥ स्थण्डिलद्वितयं कुर्याच्छालिभिर्विधिना गुरुः। एकत्र शूलं संस्थाप्य देव्याः पूर्वं तदग्रके॥ संस्थाप्य तान्घटान् सम्यक् स्नपनोक्त विधानतः। सक्तुभिश्च फलोपेतैस्तान् संपूज्य हृदा गुरुः॥ तैः संस्नाप्य च तच्छूलं अवगाहनं आचरेत्। तीर्थमध्ये जनैस्साधं प्रविशेदालयं प्रति॥

triśūlena samāyuktaṃ devīṃ nadyādikaṃ nayet|| sthaṇḍiladvitayaṃ kuryācchālibhirvidhinā guruḥ| ekatra śūlaṃ saṃsthāpya devyāḥ pūrvaṃ tadagrake|| saṃsthāpya tānghaṭān samyak snapanokta vidhānataḥ| saktubhiśca phalopetaistān saṃpūjya hṛdā guruḥ|| taiḥ saṃsnāpya ca tacchūlaṃ avagāhanaṃ ācaret| tīrthamadhye janaissādhaṃ praviśedālayaṃ prati||

The festival icon of Sakti along with the Trident Astra Raja) should brought near the river bank or such other water-sources. The Guru should design two sthandilas with sali-rice and other grains. He should place the festival icon and the Trident on one sthandila and arrange the kalasas on the sthandila in front of the previous one, according to the directions given for the snapana-arrangement. The Guru should worship them with flour and fruits, reciting the hrudaya mantra. Then he should bathe the Trident with consecrated water kept in those kalasas. Consequently, he should perform the ‘avagahana' (immersing in the river water) along with the devotees. Then the festival icon and the Trident should be brought back to the temple.

तीर्थकर्म विहीनं वा ग्रामादि भ्रमणावधि। अस्मिन्दिने वा निर्वाणदीपमम्लानमालया। प्रतिसंवत्सरं कुर्याद्वलिदान समन्वितम्।

tīrthakarma vihīnaṃ vā grāmādi bhramaṇāvadhi| asmindine vā nirvāṇadīpamamlānamālayā| pratisaṃvatsaraṃ kuryādvalidāna samanvitam|

This may be performed without doing the ‘avagahana', up to the completion of procession around the should arrange for keeping the lamps which would not get extinguished for that whole day and the garlands which would not wither away. Such festival should be performed in every year, associated with the offering of bali.

अथवा बलिहोमाभ्यां युतं रात्रौ दिवापि वा। बेरप्रदक्षिणं कृत्वा सर्वालङ्कार संयुतम्। नानाभक्त जनैस्सार्धं नानास्वादु फलानि च। गुडखण्द समोपेतं सक्तु संदापयेद्रुः।। नानापूप समायुक्तं नानाफल समन्वितम्॥ जलतीरे निवेद्यैशे गुडादि फलसक्तुकम्। विमोच्य देवदेवाग्रे ततस्तीर्थं नवोदके॥ विधाय केवलं वापि त्रिशूलेन समन्वितम्।

athavā balihomābhyāṃ yutaṃ rātrau divāpi vā| berapradakṣiṇaṃ kṛtvā sarvālaṅkāra saṃyutam| nānābhakta janaissārdhaṃ nānāsvādu phalāni ca| guḍakhaṇda samopetaṃ saktu saṃdāpayedruḥ|| nānāpūpa samāyuktaṃ nānāphala samanvitam|| jalatīre nivedyaiśe guḍādi phalasaktukam| vimocya devadevāgre tatastīrthaṃ navodake|| vidhāya kevalaṃ vāpi triśūlena samanvitam|

Or, the icon may be taken in procession around the village in clockwise direction, preceded by bali and homa either in the night time or day time. The festival icon should be beautified with all kinds of decoration and taken around the village, surrounded by various groups of devotees. The Guru should offer various kinds of tasteful fruits associated with pieces of molasses, flour, various kinds of sweet cakes and dry fruits to the Deity kept on the river bank. Then, the molasses, fruits and flour should be left out in the north-east of the river bank. In the presence of Deva and Devi on the bank, the Guru and the devotees should reach the fresh river-water and immerse themselves there. Or, such immersion may be done along with the Trident.

नीत्वालयं ततः कुर्यात् स्नपनं पूजया सह॥ प्रभूत हविषोपेतं मुखवासेन संयुतम्। ताम्बूलेन तदन्ते तु पूजयेद्रुमादरात्॥ वस्त्रहेमाङ्गुलीयाद्यैः दक्षिणां दापयेत् ततः।

nītvālayaṃ tataḥ kuryāt snapanaṃ pūjayā saha|| prabhūta haviṣopetaṃ mukhavāsena saṃyutam| tāmbūlena tadante tu pūjayedrumādarāt|| vastrahemāṅgulīyādyaiḥ dakṣiṇāṃ dāpayet tataḥ|

Having brought back the festival icon to the temple, the Guru should perform the snapana-abhisheka in adition to the regular worship. Prabhuta-bali, havis, mukhavasa and tambula should be offered to the Deity. At the end, the chief sponsor should worship the Guru with devoted mind and offer him new clothes, goldring and such other valuable things and the ceremonial fees.

सर्वपाप विनाशार्थं सर्वारिष्ट निवृत्तये॥ सर्वाभीष्ट प्रसिद्ध्यर्थं सर्वकार्यार्थ सिद्धये। विधानं एतत् कर्तव्यं देव्यास्संतुष्टिकारणम्॥

sarvapāpa vināśārthaṃ sarvāriṣṭa nivṛttaye|| sarvābhīṣṭa prasiddhyarthaṃ sarvakāryārtha siddhaye| vidhānaṃ etat kartavyaṃ devyāssaṃtuṣṭikāraṇam||

For nullifying the effects of all kinds of sinful deeds, for warding off all misfortunes, for the attainment of all the desired fruits and for the successful accomplishment of all the works undertaken, such festival should be performed. This festival is the source for the delighted state of Sivasakti.

Paṭala 18 — श्रावण मासे पवित्रारोहण विधिः (part 1/2)

दुरितस्य विनाशार्थं संवत्सरकृतस्य तु। पवित्रकं अहं वक्ष्ये श्रूयतां मुनिपुङ्गवाः॥

duritasya vināśārthaṃ saṃvatsarakṛtasya tu| pavitrakaṃ ahaṃ vakṣye śrūyatāṃ munipuṅgavāḥ||

In order to nullify the defects and omissions committed(knowingly or unknowingly) in the temple during the course of a year, pavitra should be offered to all the Deities. Now I will speak on the exact process of offering the pavitra. 0, the foremost Sages!, listen to my instructions. (Pavitra - thread-garland designed in a specific way)

प्रायश्चित्तं अकुर्वाणो मन्त्री विधिविलङ्घनात्। चित्तभ्रंशमवाप्नोति देशिको रोगभाग् भवेत्॥ पुत्रको भुक्तिभाङ्गस्यात् जन्मनैकेन रोधनात्। समयी समयस्थोऽपि नैव यस्मात् पवित्रकम्॥ विधातव्यं प्रयत्नेन येन केन प्रकारतः।

prāyaścittaṃ akurvāṇo mantrī vidhivilaṅghanāt| cittabhraṃśamavāpnoti deśiko rogabhāg bhavet|| putrako bhuktibhāṅgasyāt janmanaikena rodhanāt| samayī samayastho'pi naiva yasmāt pavitrakam|| vidhātavyaṃ prayatnena yena kena prakārataḥ|

The Acharya who is an expert in the science of mantras will be affected by mental derangement, if proper expiatory rituals are not performed by him in order to alleviate the defect of violating the rules. If the expiatory rituals are not performed, the Instructor(Desika) will become a diseased person; the Putraka( the disciple who has been given visesha-diksha) will be rendered to be bereft of any worldly enjoyment, being impeded in each birth; the Samayi(the disciple who has been given samaya- -diksha) will not be considered as the one who is observing the rules pertaining to Samayi, even though he may be observing those rules. Therefore, the purificatory ritual has to be performed inevitably, in a systematic way prescribed for that.

प्रत्यहं वाङ्मनः काय व्यापार जनितादलम्॥ पतनात् त्रायते यस्मात् तस्मादेतत् पवित्रकम्। आषाढादि त्रयो मासा ज्येष्ठमध्यमकन्यसाः ॥ अश्विनी कृत्तिकामासावथवा संप्रकीर्तितौ। पूर्वपक्षे चतुर्दश्यां आषाढे तु पवित्रकम्॥ इतरेषु च मासेषु पक्षयोः शुक्लकृष्णयोः। चतुर्दश्यां अथवाष्टम्यां पवित्रं विधिनाचरेत्॥

pratyahaṃ vāṅmanaḥ kāya vyāpāra janitādalam|| patanāt trāyate yasmāt tasmādetat pavitrakam| āṣāḍhādi trayo māsā jyeṣṭhamadhyamakanyasāḥ || aśvinī kṛttikāmāsāvathavā saṃprakīrtitau| pūrvapakṣe caturdaśyāṃ āṣāḍhe tu pavitrakam|| itareṣu ca māseṣu pakṣayoḥ śuklakṛṣṇayoḥ| caturdaśyāṃ athavāṣṭamyāṃ pavitraṃ vidhinācaret||

Many violations and omissions are being committed every day by word, mind and body and these push down the sadhakas to the hellish worlds. Since this sacred activity protects the sadhaka from falling down into the miserable worlds, it is characteristically called 'pavitraka'. Ashadha, Sravana and Kanya(July-Aug; Aug-Sept; Sept-Oct) are the three months recommended for the performance of Pavitra-festival. To perform it in the month of Ashadha is superior; to perform it in the month of Sravana is of medium type; to perform it in the month of Kanya is of inferior type. Or, in the least, it may be performed in the month of Tula and Kruttika. The Pavitra should be performed on the fourteenth day of the first half of the lunar month. In all other months, it may be performed in both the bright half and the dark half of the lunar month. Either on the fourteenth lunar day or on the eighth lunar day(of the bright half and the dark half) the Pavitra-festival should be performed according to the prescribed directions.

कृत्तिका दीपतः पश्चान् नैव कार्यं पवित्रकम्। शुक्लपक्षे गृहस्तस्य यतेरुभयपक्षयोः॥ कर्तुः कारयितुश्चानुकूल वा न वा मतम्।

kṛttikā dīpataḥ paścān naiva kāryaṃ pavitrakam| śuklapakṣe gṛhastasya yaterubhayapakṣayoḥ|| kartuḥ kārayituścānukūla vā na vā matam|

After the performance of the light-festival in the month of Kartika, the Pavitra-festival should never be performed in that year. For the house-holders, the bright half of the lunar month is preferable. For the ascetics, both the bright half and the dark half of the lunar month are suitable. The exact nakshatra for the Pavitra-festival may be fixed so as to be favorable to the birth-star of the Acharya or that of the chief sponsor. Or, such compatibility may not be observed.

क्षौमकार्पासजं सूत्रं मौज्जं वा तदसंभवे॥ दर्भ सवल्कलोत्थं वा समाहृत्याधिवासयेत्। त्रिगुणं त्रिगुणीकृत्य शोधयेदस्त्र मन्त्रतः॥ रोमाद्यं शुद्धतोयैश्च क्षालयेदस्त्रमन्त्रतः। शुष्कं कृत्वा हृदा तेन पवित्रं कारयेद्रुः॥

kṣaumakārpāsajaṃ sūtraṃ maujjaṃ vā tadasaṃbhave|| darbha savalkalotthaṃ vā samāhṛtyādhivāsayet| triguṇaṃ triguṇīkṛtya śodhayedastra mantrataḥ|| romādyaṃ śuddhatoyaiśca kṣālayedastramantrataḥ| śuṣkaṃ kṛtvā hṛdā tena pavitraṃ kārayedruḥ||

The thread to be used for making the pavitra may be made of silk or cotton. If such thread is not available, it may be made of maunja-grass, darbha or bark of sacrificial trees. Having collected sufficient thread, the Guru should observe the ritual of ‘adhivasa' (staying in the temple precints and being on fast in the previous night). First, the thread should be folded thrice and again the three-folded thread should be made so as to be three-folded. If the thread is to be made from wool, first the collected wool should be sprinkled with pure water and purified with the recital of astra mantra. Then it should be dried with the recital of hrudaya mantra. Having done these, the Guru should make the threads from the consecrated wool.

शक्तयो नव वामाद्या नवसुत्राधिपा मताः।। द्विगुणास्तन्तवो हास्ते दशवृद्ध्या ततः क्रमात्॥ शतमष्टोत्तरं तेषां तन्तूनामुत्तमोत्तमम्।। द्वादशोत्तरया वृद्ध्या द्वादशाभ्यस्तदन्तिकाः॥ तन्तवो वाथ संसिद्धाः कन्यसादिषु सिद्धिषु। यवीयसां कलासंख्या मध्यानां वर्णलक्षिताः॥ ज्येष्ठानां पदसंख्यातास्तन्तवो मानुषे मताः।।

śaktayo nava vāmādyā navasutrādhipā matāḥ|| dviguṇāstantavo hāste daśavṛddhyā tataḥ kramāt|| śatamaṣṭottaraṃ teṣāṃ tantūnāmuttamottamam|| dvādaśottarayā vṛddhyā dvādaśābhyastadantikāḥ|| tantavo vātha saṃsiddhāḥ kanyasādiṣu siddhiṣu| yavīyasāṃ kalāsaṃkhyā madhyānāṃ varṇalakṣitāḥ|| jyeṣṭhānāṃ padasaṃkhyātāstantavo mānuṣe matāḥ||

Vama and other eight Saktis(Nava Sakitis) are the presiding Deities of the nine threads. Starting from 18threads and increasing the number by 10 each time, the Guru can take 108 threads to make the pavitra. Such kind of pavitra is considered to be the foremost among the superior kind(uttamottama). In a different way, it is held that the pavitra made of 12 threads is of inferior type; made of 24 threads, medium type; and 36 threads, superior type. Alternately, it is also held that the pavitra made of 16 threads is of inferior variety, made of 51 threads, medium variety; and 81 threads, superior variety. Such pavitras should be offered to the Linga installed by a human-devotee.

स्वायम्भुवादि लिङ्गेषु बाणे वा रत्नजेऽपि वा। स्थण्डिले मण्डले वापि चले वा प्रतिमासु च। संख्यास्सर्वाश्च संग्राह्यास्समा वा विषमाश्च वा॥ समा एव गृहस्तस्य परिवारामरादिषु। तथैव हीनवित्तेषु लिङ्गादिषु मुनीश्वराः॥

svāyambhuvādi liṅgeṣu bāṇe vā ratnaje'pi vā| sthaṇḍile maṇḍale vāpi cale vā pratimāsu ca| saṃkhyāssarvāśca saṃgrāhyāssamā vā viṣamāśca vā|| samā eva gṛhastasya parivārāmarādiṣu| tathaiva hīnavitteṣu liṅgādiṣu munīśvarāḥ||

For the self-manifest Linga(svayambhu) and other Lingas, bana-linga, linga designed with gems, sthandila-linga, mandals, festival icons, installed images – for all these, the number of threads may be in even number or odd number. For the house-holders and the retinue-deities, the threads should be in even number. O, the Lords of the Sages!, even for the lingas worshipped by those who are not so wealthy, the number of threads may be in even nuber.

एकाद्येकैक वृद्ध्या तु तन्तवो द्वादशान्तकाः।। ग्रन्तयस्तन्तु संख्याताः स्निग्धगर्भा नवा मताः॥ यथेष्ट ग्रन्थयो वापि समास्सर्वत्र संस्थिताः। एकादि त्र्यङ्गुलं वापि ग्रन्थिमानं इहागमे॥ ग्रन्थयो वेष्टदेशेऽथ विधातव्या विचक्षणैः।

ekādyekaika vṛddhyā tu tantavo dvādaśāntakāḥ|| grantayastantu saṃkhyātāḥ snigdhagarbhā navā matāḥ|| yatheṣṭa granthayo vāpi samāssarvatra saṃsthitāḥ| ekādi tryaṅgulaṃ vāpi granthimānaṃ ihāgame|| granthayo veṣṭadeśe'tha vidhātavyā vicakṣaṇaiḥ|

Starting from one and increasing by one each time, the knots to be provided in the threads may be up to 12. The number of the knots should be according to the number of the threads and the knots should be smooth, shiny, tight and evenly spaced. Or, the number of knots may be as desired by the Guru. Under all circumstances, the knots should be with equal size. In this Agama, it is held that the measure of the knot may be from one digit to three digits. The knots should be made perfectly by the experts as desired by them according to the situation.

रक्तचन्दन काश्मीर गैरिकागरुचन्दनैः॥ कुष्टकर्पूर संयुक्तं हरिद्रा कृष्णगन्धयुक्। रञ्जयेद् हृदयेनैव रक्तसूत्रादिभिस्तु वा॥ त्रितयं मूर्ध्नि कर्तव्यं आत्मविद्याशिवात्मकम्। पिण्डिकास्पृक् चतुर्थं तु पवित्रं सर्वतात्त्विकम्॥ यज्ञसूत्राख्यमाला च बाहुमाला ततः परम्। मुखलिङ्गे विधेया स्यात् सकलेऽप्यथवा मता॥ आजानुशोभि व्यक्तेषु त्रिपूर्वं स्वेष्टतन्तुयुक्। यन्त्रलिङ्ग प्रमाणं वा पुष्पलिङ्गमितं तु वा॥ क्षुद्रलिङ्गे पवित्रं स्यात् स्थण्डीलादौ यथा मतम्।

raktacandana kāśmīra gairikāgarucandanaiḥ|| kuṣṭakarpūra saṃyuktaṃ haridrā kṛṣṇagandhayuk| rañjayed hṛdayenaiva raktasūtrādibhistu vā|| tritayaṃ mūrdhni kartavyaṃ ātmavidyāśivātmakam| piṇḍikāspṛk caturthaṃ tu pavitraṃ sarvatāttvikam|| yajñasūtrākhyamālā ca bāhumālā tataḥ param| mukhaliṅge vidheyā syāt sakale'pyathavā matā|| ājānuśobhi vyakteṣu tripūrvaṃ sveṣṭatantuyuk| yantraliṅga pramāṇaṃ vā puṣpaliṅgamitaṃ tu vā|| kṣudraliṅge pavitraṃ syāt sthaṇḍīlādau yathā matam|

The threads should be smeared with the aromatic paste prepared with red sandal, saffron, ores available in the mountains, agaru-sandal, bulb of blue lilly, camphor, turmeric powder and krishna-gandha, with the recital of hrudaya mantra. With such threads or with red-colored threads, three pavitra should be made. These are of the nature of atma tattva, vidya tatva and siva tattva and these should be placed on the top of the Linga. The fourth pavitra made of such threads, representing all the tattvas, should be placed on the pedestal. Pavitras known as 'yajna sutra' and 'bahu mala’ should be offered to the mukha-linga and even to the fully-formed images(sakala bimbas). For the images whose hands are so long as to touch the knees (indicating the prefect frame of the body) and whose limbs are perfectly exposed, pavitra made of three threads or more than three, as desired by the Guru, should be offered. For the Lingas which are very small , the pavitra whose size may be equal to yantra-linga or pushpa-linga should be offered. Pavitra made as desired by the Guru may be offered to the sthandila-linga.

आशृङ्गमेकं वृषभो ककुदः खुरगं परम्॥ पवित्रमेकं सर्वेषां आवृतानां विधीयताम्। एकैकमेव दातव्यं चण्डेश क्षेत्रपालयोः॥ क्षेत्रनेम्यां लोकभृब्यस्सूत्रमेकं प्रदक्षिणम्। यागधाम वृषस्थान प्रासादालय संश्रयान्॥ कारकाणि च सर्वाणि त्रिवृत्सूत्रेण वेष्टयेत्। एवं निश्चित्य पुर्वेद्युः अधिवासनं आरभेत् ॥

āśṛṅgamekaṃ vṛṣabho kakudaḥ khuragaṃ param|| pavitramekaṃ sarveṣāṃ āvṛtānāṃ vidhīyatām| ekaikameva dātavyaṃ caṇḍeśa kṣetrapālayoḥ|| kṣetranemyāṃ lokabhṛbyassūtramekaṃ pradakṣiṇam| yāgadhāma vṛṣasthāna prāsādālaya saṃśrayān|| kārakāṇi ca sarvāṇi trivṛtsūtreṇa veṣṭayet| evaṃ niścitya purvedyuḥ adhivāsanaṃ ārabhet ||

One pavitra should be offered to the Bull in such a way that it lies between the horns and hoofs, passing over the hump. One pavitra should be offered to each of the retinue Deities installed in the enclosures. For Candesa and Kshetrapala, one pavitra should be offered. Similarly, for the Deities installed in the boundary of the village and for the Directional Deities(Indra and others), one pavitra should be offered to each of them, proceeding in clockwise direction. For the yajna mandapa, the shrine of the Bull and the Deities (Karakas, who execute the orders of the Presiding Deity) installed in the vimana and other parts of the temple, pavitra made of three threads should be wound around each of them. Having planned systematically in this way, the Guru should begin to observe the ‘adhivasa' rite.

प्रासादस्याग्रदेशे वा तद्वामे दक्षिणेऽपि वा। मण्डपे पञ्चहस्तादि चतुर्विंशत्करान्तके॥ षोडशस्तम्भ संयुक्ते रविस्तम्भयुतेऽपि वा। मध्यमे वेदिकायुक्ते सर्वलक्षण संयुते॥ त्रिभागायामयुक्ते वा विंशतिस्तम्भ संयुते। मण्डपे पूर्वक्लप्ते वा द्विगुणायत वेदिके॥ तत्समन्तात्संक्लप्त नवपञ्चैककुण्डके। तत्संख्ये स्थण्डिले वापि वेदिकारोहितेऽपि वा।

prāsādasyāgradeśe vā tadvāme dakṣiṇe'pi vā| maṇḍape pañcahastādi caturviṃśatkarāntake|| ṣoḍaśastambha saṃyukte ravistambhayute'pi vā| madhyame vedikāyukte sarvalakṣaṇa saṃyute|| tribhāgāyāmayukte vā viṃśatistambha saṃyute| maṇḍape pūrvaklapte vā dviguṇāyata vedike|| tatsamantātsaṃklapta navapañcaikakuṇḍake| tatsaṃkhye sthaṇḍile vāpi vedikārohite'pi vā|

A fitting pavilion(mantapa) should be constructed in front of the front hall(mukha mantapa) or to the right or left of that hall. The pavilion may be with a length of 5 hastas to 24 hastas, provided with 16 or 12 pillars through out and an altar(vedika) associated with all features and lineaments, at its middle. Or, the pavilion, already built, associated with an altar at its middle, having a length of 2 or 3 hastas may be used for the intended rituals. There may be nine or five fire-pits around the altar or one fire-pit in the east of the altar. If not fire-pits, same number of sthandilas may be designed around the altar. Or, there may a sthandila over the altar also.

पश्चिमे मण्डलं कुर्यात् पवित्रं प्राचि विन्यसेत्। कृतशौचविधिस्नान सन्ध्यावन्दन तर्पणः॥ कृतनित्यार्चनो मन्त्री सूर्यार्चन समन्वितः। अविसृज्य रविं शुद्धो मन्त्रसन्नद्ध देहयुक्॥

paścime maṇḍalaṃ kuryāt pavitraṃ prāci vinyaset| kṛtaśaucavidhisnāna sandhyāvandana tarpaṇaḥ|| kṛtanityārcano mantrī sūryārcana samanvitaḥ| avisṛjya raviṃ śuddho mantrasannaddha dehayuk||

In west side of the fire-pit, the Guru should place the relevant mandala and place the pavitra in its east side. Having done the morning purification, ceremonial bath, sandhya-worship, special tarpana(offering of water and akshata to various Deities), personal daily worship associated with the worship of Sivasurya, the Guru should farewell the Sivasurya, purify himself once again and render his body to be constituted of samhita mantras associated with kala mantras.

परिगृह्य भुवं द्वारं द्वारपान् वास्तुनायकम्। लक्ष्मी यागेश वर्धन्यौ लोकपान् गणपं गुरून्॥ इष्ट्वा संप्रार्थ्य तत्पश्चात् मण्डलेऽपि च शङ्करम्। संपूज्यविधिवद्देव समीपे स्वासने स्थितः॥ आसनार्चनमारभ्य कुर्यादावाहनान्तकम्। कर्म पञ्चामृतोपेतं विशेष स्नपनान्वितम्॥ नानागन्धान्वितां नाना भक्ष्यभोज्यान्न संयुताम्। पूजां विशेषतः कृत्वा गत्वा कुण्डान्तिकं गुरुः॥ कुण्डसंस्कारमारभ्य पूर्णान्तं होममाचरेत्।

parigṛhya bhuvaṃ dvāraṃ dvārapān vāstunāyakam| lakṣmī yāgeśa vardhanyau lokapān gaṇapaṃ gurūn|| iṣṭvā saṃprārthya tatpaścāt maṇḍale'pi ca śaṅkaram| saṃpūjyavidhivaddeva samīpe svāsane sthitaḥ|| āsanārcanamārabhya kuryādāvāhanāntakam| karma pañcāmṛtopetaṃ viśeṣa snapanānvitam|| nānāgandhānvitāṃ nānā bhakṣyabhojyānna saṃyutām| pūjāṃ viśeṣataḥ kṛtvā gatvā kuṇḍāntikaṃ guruḥ|| kuṇḍasaṃskāramārabhya pūrṇāntaṃ homamācaret|

Having ceremonially acquired the sacrificial ground, the Guru should worship the entrances of the yaga mantapa, the guardians of the entrances, Vastu Brahma, Lakshmi, Yagesvara invoked in the kalasa, Lokapalas, Ganesa and the seven Gurus. Having entreated for the auspiciousness of the proposed ritual, he should worship Lord Siva present in the mandala also according to the directions set forth in the Agama. Then he should go near the Sivalinga and having squatted himself on his seat, should worship the Linga right from the ideation of Lord's seat up to invoking His immediate presence. He should perform this worship in a special manner with the mixture of five fruits, special snapana, various kinds of perfumes, various kinds of sweets, dishes and foods, cooked rice and such other preparations. Then, he should come back to the pavilion, sit near the fire-pit and perform all the deeds related to the fire-ritual, right from the consecration of the fire-pit up to the offering of the consummate oblation.

समिदाज्य चरू लाजां तिलसस्येन्द्र संयुतान्॥ पलाशोदुम्बराश्वत्थ वटाः प्रागादि दिक्षु च। शमी खादिर श्रीवृक्ष प्लक्षास्स्युर्वह्नि कोणतः॥ प्रधाने तु पलाशस्स्याच्छतं वार्धं शिवस्य तु। शिवाद्दशांशतोऽङ्गानां कुण्डे प्राधानिके भवेत्॥ तदर्थं अन्यकुण्डेषु नरादिषु हृदादिषु। स्थालीपाक हविः कृत्वा तद्धृदा विभजेत् त्रिधा॥

samidājya carū lājāṃ tilasasyendra saṃyutān|| palāśodumbarāśvattha vaṭāḥ prāgādi dikṣu ca| śamī khādira śrīvṛkṣa plakṣāssyurvahni koṇataḥ|| pradhāne tu palāśassyācchataṃ vārdhaṃ śivasya tu| śivāddaśāṃśato'ṅgānāṃ kuṇḍe prādhānike bhavet|| tadarthaṃ anyakuṇḍeṣu narādiṣu hṛdādiṣu| sthālīpāka haviḥ kṛtvā taddhṛdā vibhajet tridhā||

He should make oblations with faggots, clarified butter, cooked rice, parched paddy, sesame associated with wheat. The faggots got from the palasa, udumbara, asvattha and vata trees should be offered into the fire-pits of east, South, west and north respectively. The faggots got from sami, khadira, srivruksha and plaksha trees should be offered into the fire-pits of south-east, south-west, north-west and north-east respectively. The faggots of palasa tree should be offered into the main fire-pit. In the main fire-pit, oblations should be offered for 100 or 50 times with the accompaniment of siva-mula-mantra. One tenth of the oblations made with the mula mantra should be done with the recital of anga-mantras, into the main fire-pit. Half of this number of oblations should be offered into the other fire-pits pertaining to Tatpurusha and others, and hrudaya and others. Having cooked the rice for the sake of ‘sthali-paka', the havis should be divided into three parts, with the recital of hrudaya mantra.

शिवांशं अग्निभागं च मध्वाज्याभ्यां तु मिश्रितम्। कुर्यादात्मीयभागं तु केवलेन च घृतेन च॥ हृदा देवांशं अभ्यर्थ्य तमादाय शिवान्तिकम्। गत्वा संपूज्य देवेशं व्रताङ्गानि निवेदयेत्॥

śivāṃśaṃ agnibhāgaṃ ca madhvājyābhyāṃ tu miśritam| kuryādātmīyabhāgaṃ tu kevalena ca ghṛtena ca|| hṛdā devāṃśaṃ abhyarthya tamādāya śivāntikam| gatvā saṃpūjya deveśaṃ vratāṅgāni nivedayet||

One part is for Siva; another part is for the fire; and the remaining part is for the self(for the offering priest). The parts belonging to Siva and the fire should be mixed with honey and clarified butter. The part belonging to the priest atma bhaga) should be mixed with clarified butter alone. Having worshipped the part belonging to Siya with the recital of hrudaya mantra, he should take it to the main shrine and go near the Linga. Having gone there, he should worship the Lord of the Devas well and humbly inform the essential parts of the ensuing observance(vrata).

दन्तकाष्ठं न्यसेत् प्राच्यां विध्युक्तं पुरुषं स्मरन्। भस्म दक्षिणतश्शुद्ध पात्रेऽघोरेण मन्त्रवित्॥ पश्चाद्दद्यान्मृदं शुद्धां सद्योजातं च तां स्मरन्। धात्रीफलं उदक्पूर्वे पञ्चभक्ष्यं निवेदयेत्॥

dantakāṣṭhaṃ nyaset prācyāṃ vidhyuktaṃ puruṣaṃ smaran| bhasma dakṣiṇataśśuddha pātre'ghoreṇa mantravit|| paścāddadyānmṛdaṃ śuddhāṃ sadyojātaṃ ca tāṃ smaran| dhātrīphalaṃ udakpūrve pañcabhakṣyaṃ nivedayet||

The sticks prepared according to the rules for brushing the teeth should be placed in the east, reciting the tatpurusha mantra. Bhasma should be placed in a cleaned vessel kept in the south, reciting the aghora mantra. Soft and pure earth(clay) should be placed in the west, reciting the sadyojata mantra. The dhatri fruit should be placed in the north(reciting the vamadeva mantra). Five kinds of dishes should be arranged in the east.

होमद्रव्याणि सर्वाणि सकुशान्यपरानने। दण्डाक्षमाला कौपीन भिक्षापात्राणि दक्षिणे॥ रोचनं कुङ्कुमं तैलं शलाका केशशोधिनीम्। दर्पणं कर्विकां दन्तनखशोधनं अञ्जनम्॥ तत्पात्रं अपरं दद्याद्वामदेव मनुस्मरन्। ताम्बूलं भस्मसंमिश्रं दद्यात्तत्पुरुषं स्मरन्।

homadravyāṇi sarvāṇi sakuśānyaparānane| daṇḍākṣamālā kaupīna bhikṣāpātrāṇi dakṣiṇe|| rocanaṃ kuṅkumaṃ tailaṃ śalākā keśaśodhinīm| darpaṇaṃ karvikāṃ dantanakhaśodhanaṃ añjanam|| tatpātraṃ aparaṃ dadyādvāmadeva manusmaran| tāmbūlaṃ bhasmasaṃmiśraṃ dadyāttatpuruṣaṃ smaran|

All the materials collected for the homa associated with kusa-grass should be placed in the west. Bamboo staff, rosary of rudraksha, loin-cloth and the begging bowl should be placed in the south. Rocana(yellow pigment), saffron-powder, sesame oil, small stick, comb to be used for cleaning the hair, mirror, scissors, sticks to be used for cleaning the teeth and nail , collyrium and another vessel should be placed(in the north), reciting the vamadeva mantra. Tambula associated with Bhasma should be placed in the east, reciting the tatpurusha mantra.

ऐशान्यां आसनं छत्रं पादुके योगपट्टिकाम्। स्थण्डिले सूत्रनिकटे परितश्चाधिवास्य वा॥ अस्त्रेण प्रोक्षितं वर्मकुण्ठितं हृदयार्चितम्। धेनुमुद्रामृतीभूतं शिवांशं विनिवेदयेत्॥ ब्रह्मभिर्देवदेवाय पवित्राण्याहरेत्ततः।

aiśānyāṃ āsanaṃ chatraṃ pāduke yogapaṭṭikām| sthaṇḍile sūtranikaṭe paritaścādhivāsya vā|| astreṇa prokṣitaṃ varmakuṇṭhitaṃ hṛdayārcitam| dhenumudrāmṛtībhūtaṃ śivāṃśaṃ vinivedayet|| brahmabhirdevadevāya pavitrāṇyāharettataḥ|

Seat, umbrella, foot-stool(paduka) and yogic-band(yogapattika) should be placed in the north-east. All the items mentioned above may be placed around and near the pavitras kept on the sthandila. These should be sprinkled over with the recital of astra mantra; offered protection with the recital of kavaca mantra; worshipped with the recital of hrudaya mantra; and rendered to be with the quality of nectar by displaying the dhenu-mudra. Having done all these, the Guru should make known that all these are set right so as to be owned by Siva. Then, he should take hold of the pavitras to be offered to the Lord of the Devas, reciting the brahma mantras.

स्थण्डिलं वेदिको स्यादृष्टद्रोणेन शालिना॥ तदर्ध तण्डुलोपेतं तिललाज समन्वितम्। तत्र संस्थापयेत् पात्रे पवित्राण्यथ देशिकः॥ मण्डले वेदिको चेत् अत्र कुम्भान्तिकेऽपि वा। संस्थाप्यार्थ्यांदकेनैव प्रोक्ष्य संहितयालभेत् ॥ मृगाजिनादिनाच्छाद्य स्थापयेत् पावकान्तिके।

sthaṇḍilaṃ vediko syādṛṣṭadroṇena śālinā|| tadardha taṇḍulopetaṃ tilalāja samanvitam| tatra saṃsthāpayet pātre pavitrāṇyatha deśikaḥ|| maṇḍale vediko cet atra kumbhāntike'pi vā| saṃsthāpyārthyāṃdakenaiva prokṣya saṃhitayālabhet || mṛgājinādinācchādya sthāpayet pāvakāntike|

A sthandila should be designed over the altar, with eight dronas of sali-paddy, four dronas of unhusked rice associated with sesame and parched paddy. The Guru should place a vessel on the sthandila and the pavitras in that vessel. If there is mandala over the altar, then the vessel containing the pavitras may be kept near the kumbha. Having sprinkled the arghya-water over the pavitras, he should take out the pavitras, reciting the samhita mantras. Having covered them with the purified skin of black antelope, he should place them near the fire-pit.

संवत्सरात्मकं सर्व कृत्यसाक्षिणं अव्ययम्॥ गोप्तारं संश्रयं कर्मफलप्राप्ति निबन्धनम्। अनुस्मरन् शिवं ब्रह्म षडङ्गं शिवमन्त्रतः॥ त्रिस्सप्तकृत्वः संपातं तथैव जुहुयात्ततः।। दत्वा गन्ध पवित्रं तु भानोराचम्य देशिकः॥ यागधाम वृषस्थान प्रासादानल संश्रयान्। कारकान् पञ्चसूत्रेण वर्मणा परिवेष्टयेत्॥

saṃvatsarātmakaṃ sarva kṛtyasākṣiṇaṃ avyayam|| goptāraṃ saṃśrayaṃ karmaphalaprāpti nibandhanam| anusmaran śivaṃ brahma ṣaḍaṅgaṃ śivamantrataḥ|| trissaptakṛtvaḥ saṃpātaṃ tathaiva juhuyāttataḥ|| datvā gandha pavitraṃ tu bhānorācamya deśikaḥ|| yāgadhāma vṛṣasthāna prāsādānala saṃśrayān| kārakān pañcasūtreṇa varmaṇā pariveṣṭayet||

Having contemplated Lord Siva to be in the form and nature of the year, as the witness of all the deeds performed in the course of a year, imperishable, protector of systematic order of the events, the regulator who, considering the way in which various deeds have been carried out, metes out the fruits of those deeds to be experienced by the doers, the Guru should offer the oblations known as sampata-homa' for 21 times, recting the mula mantra, brahma mantras and anga mantras. Having offered the ‘gandha pavitra' to the Sun, he should do 'acamana' and offer pavitras designed with five threads to the Deities who are present in the yaga mantapa, bull-mantapa, vimana and the enclosures. Such pavitras should be wound around the Deities.

दद्याद्गन्ध पवित्रं तु नन्द्यादिभ्यः प्रदक्षिणम्। प्रविश्य पूर्ववच्चान्तः ब्रह्मणे च पवित्रकम्॥ तदेतानि पवित्राणि भगवन् संस्कृतानि हि। अर्पयामि घटस्थाय शिवायाध्येषयेदिति॥ समर्थ्य रक्षणायास्मै तेभ्यो गन्ध पवित्रकम्। आदौ वा कुम्भवर्धन्योः दत्वा यायाच्छिवान्तिकम्॥

dadyādgandha pavitraṃ tu nandyādibhyaḥ pradakṣiṇam| praviśya pūrvavaccāntaḥ brahmaṇe ca pavitrakam|| tadetāni pavitrāṇi bhagavan saṃskṛtāni hi| arpayāmi ghaṭasthāya śivāyādhyeṣayediti|| samarthya rakṣaṇāyāsmai tebhyo gandha pavitrakam| ādau vā kumbhavardhanyoḥ datvā yāyācchivāntikam||

Then, he should offer the gandha pavitra to the retinue Deities - Nandi and others – proceeding in clockwise direction. As done before, he should go inside the shrine and offer the gandha pavitra to Brahma. *O,Lord!, these are the pavitras which have been consecrated well through sacramental rites. Now I am offering these to Lord Siva, who is present in the kumbha. Let these be accepted by Him” – having entreated in this way, he should offer the pavitras to Him for the sake of protecting the purity and divinity of the temple. Or, he may offer the gandha pavitras first to the Kumbha Siva) and the Vardhani(Sakti). Having offered, he should enter into the main shrine and go near the Linga.

स्वमूर्ती गुरुपङ्कौ च दद्याद्गन्ध पवित्रकम्। एकग्रन्थि समायुक्तं अल्पतन्तु विनिर्मितम्॥ धूपितं पुष्पसंयुक्तं समादायाञ्जलौ गुरुः। आमन्त्रण पवित्रं तत् सुधामुद्रा प्ररोचितम्॥ शिवायारोप्य तन्मूर्ध्नि रेचकेन शिवाणूना। आमन्त्रणात्मकं मन्त्रं पठेद्देवेश सन्निधौ॥

svamūrtī gurupaṅkau ca dadyādgandha pavitrakam| ekagranthi samāyuktaṃ alpatantu vinirmitam|| dhūpitaṃ puṣpasaṃyuktaṃ samādāyāñjalau guruḥ| āmantraṇa pavitraṃ tat sudhāmudrā prarocitam|| śivāyāropya tanmūrdhni recakena śivāṇūnā| āmantraṇātmakaṃ mantraṃ paṭheddeveśa sannidhau||

He should wear the gandha pavitra on his own body, and offer the gandha pavitras to the row of seven Gurus. Then holding his hands to be in anjali-mdura(hand gesture indicating obeisance), the Guru should take the ‘amantrana-pavitra' designed with a minimum number of threads and associated with only one knot, perfumed with aromatic fumes, worshipped with flowers and energized with amruta-mudra' and simultaneously breathing out and reciting the mula mantra of Siva, he should place it on the top of Sivalinga. In the immediate presence of the Supreme Lord, he should recite the “amantrana mantra”.

समस्तविधिवच्छिद्र पूरणेश मखं प्रति। प्रभो वामन्त्रयामि त्वां त्वदिच्छावाप्ति कारकः॥ तत्सिद्धिमनुजानीहि यजतश्चिदचित्पते। सर्वथा सर्वदा शंभो नमस्तेऽस्तु प्रसीद मे॥ जप्त्वा निवेद्य देवाय स्तुत्वा नत्वा क्षमापयेत्।

samastavidhivacchidra pūraṇeśa makhaṃ prati| prabho vāmantrayāmi tvāṃ tvadicchāvāpti kārakaḥ|| tatsiddhimanujānīhi yajataścidacitpate| sarvathā sarvadā śaṃbho namaste'stu prasīda me|| japtvā nivedya devāya stutvā natvā kṣamāpayet|

"O,the Supreme Lord!, You are Isvara who could render all those activities which have remained unfulfilled and defective by violating the prescribed rules, to be perfect and defectless. In view of this yajna, now I, being the one who has obtained all those needed for this yajna thorugh your gracious order, address You and greet You . Being worshipped , You know well the beneficient effects of this yajna. O, the Lord of all beings and of all the worlds and the worldly objects, O, Sambhu!, You are the giver of all in all possible ways and in all times. My salutations to You. Bestow Your grace upon me.” – having recited this amantrana-mantra and dedicated the recital to Him(in his right hand), the Guru should praise Him, prostrate before Him and request His pardon.

दद्यादाशाधिपालानां तदस्त्राणां पवित्रकम्॥ दत्वा वह्निस्थ देवाय तृतीयांशं चरोर्गुरुः।

dadyādāśādhipālānāṃ tadastrāṇāṃ pavitrakam|| datvā vahnistha devāya tṛtīyāṃśaṃ carorguruḥ|

Then, he should offer the paviras to the Lokapalas (Directional Deities) and their weapons. Having offered the third part of the 'caru'(sacrificial food) to Siva who is present in the heart of the fire of the principal firepit), he should offer the amantrana pavitra' to Him, as done before. “Om Indraya Namah balim gruhana - this is the mantra to be recited for offering the bali to Indra. Similarly, for all ther Lokapalas, the mantra should be recited, changing the name of the Deity.(Om Agnaye Namah, balim gruhana.... Om Yamaya Namah...)Bali should be offered to all the Lokapalas and the Astras in the due order, in clockwise direction.

वायव्यां क्षेत्रपालाय दत्वाचम्य बलिं पुनः। प्रायश्चित्तै ततो हुत्वा पूर्णां दत्वा ततो गुरुः॥ भूर्भुवस्स्वः पदैर्व्यस्तैस्समस्तैरपि होमयेत्। अग्नये त्वथ सोमाय ताभ्यां स्विष्टं कृदाहुतिम्॥ स्वाहान्तैर्दीपपूर्वैस्तु हुत्वा मन्त्रैः यथोदितैः।

vāyavyāṃ kṣetrapālāya datvācamya baliṃ punaḥ| prāyaścittai tato hutvā pūrṇāṃ datvā tato guruḥ|| bhūrbhuvassvaḥ padairvyastaissamastairapi homayet| agnaye tvatha somāya tābhyāṃ sviṣṭaṃ kṛdāhutim|| svāhāntairdīpapūrvaistu hutvā mantraiḥ yathoditaiḥ|

Then, having offered the bali to Kshetrapala in the north-west, he should do acamana and offer the oblations for the sake of expiation and finally he should offer the consummate oblation. Then he should do the ‘vyahruti homa, reciting the words om bhuh, bhuvah, svah..' separately and then collectively as Com bhurbhuvassvah..'. Following this he should do the sampata homa, reciting the mantras: Om agnaye svaha, Om somaya svaha, Om agnishomabhyam svaha, and Om agnaye sivshtakrute svaha.

मण्डलस्थ शिवेनैव पावकस्थं शिवं ततः॥ नाडीसन्धान मार्गेण योजयेद्भावयेच्छिवम्। सिद्धान्त पुस्तके दत्वा स्वगुरौ च पवित्रकम्॥

maṇḍalastha śivenaiva pāvakasthaṃ śivaṃ tataḥ|| nāḍīsandhāna mārgeṇa yojayedbhāvayecchivam| siddhānta pustake datvā svagurau ca pavitrakam||

Then, he should unite the Lord present in the heart of the fire with Siva whose presence is invoked in the mandala, through ‘nadi sandhana'( joining the fire-pit and the mandala with a string designed with darbha, silken thread or thread made of silver or gold) and meditate on Lord Siva. Then, he should offer the pavitra to the Agama Scriptures and his own Guru.

निस्सृत्य यागधाम्नस्तु समाचम्य गुरुश्शुचिः। पञ्चगव्यं च दन्तधावनं च क्रमाद्भजेत्॥ आचम्य पुनरप्यन्ते स्वपेच्छिवमनुस्मरन्।

nissṛtya yāgadhāmnastu samācamya guruśśuciḥ| pañcagavyaṃ ca dantadhāvanaṃ ca kramādbhajet|| ācamya punarapyante svapecchivamanusmaran|

Having come out of the yaga mantapa and having taken the acamana-water, the Guru should purify himself. Brushing the teeth, taking the sips of pancha gavya and eating the caru – these should be done in th Having taken acamana-water once again, he should sleep there, contemplating the greatness of Siva.

अथ प्रातः कृतावश्यस्नान सन्ध्याणु तर्पणः॥ अविसर्जित देवेशात् पवित्राण्यवरोपयेत्। तानीश मण्डले पात्रे चण्डेशार्थ प्रकल्पयेत्॥ दत्वाष्ट पुष्पकं देवे लिङ्गाद्देवं विसर्जयेत्।

atha prātaḥ kṛtāvaśyasnāna sandhyāṇu tarpaṇaḥ|| avisarjita deveśāt pavitrāṇyavaropayet| tānīśa maṇḍale pātre caṇḍeśārtha prakalpayet|| datvāṣṭa puṣpakaṃ deve liṅgāddevaṃ visarjayet|

Then, in the next morning, having done the purificatory activities, ceremonial bath, sandhya-worship and mantra-tarpana, the Guru should enter into the main shrine and take out tha pavitras from Siva who has not been farewelled and place them in the vessel kept in the mandala designed in the north-east of the shrine. This should be done for the sake of Candesvara. Then, having offered eight flowers to the Lord, he should farewell Him from the Linga.

समाचम्य कृतन्यासस्सामान्य करो गुरुः॥ कृत्वा नित्यविधिं सम्यगाचान्तो मन्त्रविग्रहः। द्वार द्वाराधिपान् इष्ट्वा प्रविश्यास्त्राणि कुम्भयोः॥ दिक्पालानां च सास्त्राणां क्रमेणाभ्यर्चनं नयेत्।

samācamya kṛtanyāsassāmānya karo guruḥ|| kṛtvā nityavidhiṃ samyagācānto mantravigrahaḥ| dvāra dvārādhipān iṣṭvā praviśyāstrāṇi kumbhayoḥ|| dikpālānāṃ ca sāstrāṇāṃ krameṇābhyarcanaṃ nayet|

Having done the acamana and nyasa, the Guru should take the samanya-arghya in his hand, perform the the daily course of worship, do the acamana and render his body to be constituted of mantras through proper nyasa. Then he should worship the entrance, guardians of the entrance, enter into the yaga mantapa and worship the astras(of Siva), kumbhas, Lokapalas and the astras of the Lokapalas in the prescribed order.

स्वासने दीपसंक्लप्ते सौम्यास्योर्ध्वस्थितस्थितिः॥ मन्त्रकायो विशेषार्घ्य द्रव्यशुद्धि समन्वितः। शिवहस्तं च संकल्प्य पञ्चगव्यं च पूर्ववत्॥ विशेषस्नपनोपेतं पञ्चामृत समन्वितम्।। पञ्चगव्य समायुक्तं विशेषेण शिवं यजेत्॥

svāsane dīpasaṃklapte saumyāsyordhvasthitasthitiḥ|| mantrakāyo viśeṣārghya dravyaśuddhi samanvitaḥ| śivahastaṃ ca saṃkalpya pañcagavyaṃ ca pūrvavat|| viśeṣasnapanopetaṃ pañcāmṛta samanvitam|| pañcagavya samāyuktaṃ viśeṣeṇa śivaṃ yajet||

Having squatted on his seat being north-faced, he should keep his body straight and assume a convenient posture. Then, having assumed the body energized with mantra-nyasa, he should preapare visesha arghya and purify the paraphernalia. Having rendered his hands to be the hands of Siva through nyasa, he should prepare the pancha gavya. He should worship Lord Siva elaborately in a special manner, making use of special snapana , mixture of five fruits and pancha gavya.

जपंकृत्वा समावेद्य यायात कुण्डान्तिकं गुरुः। कुण्डमत्रेण संप्रोक्ष्य मेखला परिधिस्थितान्॥ संपूज्य सुक्खुवावाज्यं संस्कृत्य च विधानवित्। दत्वा पूर्णाहुतिं देवं आवाह्यभ्यर्थ्य तर्पयेत्॥ प्रायश्चित्तं ततो हुत्वा पूर्णहुतिं अथाचरेत्।

japaṃkṛtvā samāvedya yāyāta kuṇḍāntikaṃ guruḥ| kuṇḍamatreṇa saṃprokṣya mekhalā paridhisthitān|| saṃpūjya sukkhuvāvājyaṃ saṃskṛtya ca vidhānavit| datvā pūrṇāhutiṃ devaṃ āvāhyabhyarthya tarpayet|| prāyaścittaṃ tato hutvā pūrṇahutiṃ athācaret|

Having done the incantation of mula mantra, the Guru should dedicate it to Lord Siva and come back to the place where fire-pits are designed. Having sprinkled the arghya water over the main fire-pit with the recital of astra mantra, he should worship the Deities invoked in the mekhalas and paridhis. Having consecrated the ladles, sruk and sruva, and the clarified butter, the Guru who is expert in the sacrificial process and rituals should offer the consummate oblation. Then, having invoked the Lord, he should worship Him and make Him pleased and delighted. Then, having offered oblations for the sake of expiation, he should offer the consummate oblation.

दत्वा भानोः पवित्रं तु समाचम्याणुदेहयुक्॥ नन्द्यादिभ्यो पवित्रं तु दत्वान्तः संप्रविश्य च। ब्रह्मणे कुम्भवर्धन्योः क्रमाद्दद्यात् पवित्रकम्॥ गत्वा देवान्तिकं स्वस्य चासने सूपविश्य च। कृत्वा विशेष पूजां च विभवस्यानुसारतः॥ स्वमूर्ती गुरुपौ च दत्वा सूत्रं शिवं स्मरन्।

datvā bhānoḥ pavitraṃ tu samācamyāṇudehayuk|| nandyādibhyo pavitraṃ tu datvāntaḥ saṃpraviśya ca| brahmaṇe kumbhavardhanyoḥ kramāddadyāt pavitrakam|| gatvā devāntikaṃ svasya cāsane sūpaviśya ca| kṛtvā viśeṣa pūjāṃ ca vibhavasyānusārataḥ|| svamūrtī gurupau ca datvā sūtraṃ śivaṃ smaran|

Having offered the pavitra to Sun, the Guru should do the acamana and assume the mantra-form. Then he should offer the pavitras to Nandi and other retinue Deities and enter into the shrine. He should then offer the pavitras to Brahma, kumbha and vardhani in the due order. Then, having gone near the Sivalinga, he should squat himself on his seat and perform the special worship in an elaborate way according to the resources collected abundantly. Then having worn a pavitra on his own body, he should offer the pavitra to the row of seven Gurus and contemplating the form of Siva, he should remain there.

Paṭala 18 — श्रावण मासे पवित्रारोहण विधिः (part 2/2)

वर्ष मास पक्षाहर्नाडीप्राणादि विग्रहम्॥ सर्वेन्द्रिय शरीरार्थ व्यवहारैक कारणम्। कृताकृत समुत्सृष्ट क्लिष्टकर्मीक साक्षिणम्॥ क्षेत्रगोप्तारं ईशानं शरण्यं शुचिमानसः। प्रब्रूयादीश्वराशास्यस्सपवित्रकरो विभुम्॥

varṣa māsa pakṣāharnāḍīprāṇādi vigraham|| sarvendriya śarīrārtha vyavahāraika kāraṇam| kṛtākṛta samutsṛṣṭa kliṣṭakarmīka sākṣiṇam|| kṣetragoptāraṃ īśānaṃ śaraṇyaṃ śucimānasaḥ| prabrūyādīśvarāśāsyassapavitrakaro vibhum||

Being in the presence of Siva who is in the form of varsha(year), ritu (duration of two months), month, half-month, day, nadi, breathing and other such minute durations, who is the sole cause for all the activities related to all the organs, the body and the objects earned through these, who is the sole witness to all those activities which have been done excessively, which have been omitted, which have been left out unfinished and which have been done in contradictory and disorderly way, who is the protector of the temple-site, who is the controlling Lord, who is the ultimate resort for all and who is all-pervasive, the Guru should entreat. Turnining towards the Lord and holding the pavitra in his hands and being with pure heart, he should make the following request:

कालात्मना त्वया देव यदृष्टं मामके विधौ। कृतं क्लिष्टं समुत्सृष्टं हृतं गुप्तं चमत्कृतम्॥ तदस्तु क्लिष्टमक्लिष्टं कृतं पुष्टमसत्कृतम्। सर्वात्मनामुना शम्भो पवित्रेण त्वदिच्चया॥ पूरयेति द्विरुच्चार्य मखव्रतफलं ततः। नियमेश्वरायेति पदं स्वाहेत्यन्तं समुच्चरन्॥

kālātmanā tvayā deva yadṛṣṭaṃ māmake vidhau| kṛtaṃ kliṣṭaṃ samutsṛṣṭaṃ hṛtaṃ guptaṃ camatkṛtam|| tadastu kliṣṭamakliṣṭaṃ kṛtaṃ puṣṭamasatkṛtam| sarvātmanāmunā śambho pavitreṇa tvadiccayā|| pūrayeti dviruccārya makhavrataphalaṃ tataḥ| niyameśvarāyeti padaṃ svāhetyantaṃ samuccaran||

“O, Lord!, you are of the nature of Time. Whatever is seen by you in this yajna being done by me, deed which has been done in contradictory way, which has been left out unfulfilled, which has been done as not related to the present activity, which has been done secretly, let it become faultless. Let the abandoned activity become the accomplished; let the defective acitivity become defectless; let the fruitless activity become fruitful. Kindly make all my activities as the perfectly accomplished deeds. 0, Sambhu! , you are all and all are you. With your grace and with this pavitra, make the fruits of this observance(vrata) to be abundant and purposeful. You are the controlling Lord of all the vratas. "makhavrata phalam puraya puraya, niyamesvaraya svaha" – he should recite this mantra at the end.

आत्मतत्त्वाधिपतये शिवाय नम इत्यपि। तत्त्वविद्या शिवाख्यं च मुक्तिकाम पदं पठेत्॥ पवित्रकत्रयं मूर्ध्नि दद्याद्भोगी शिवादिकम्। शिवाणुमादावुच्चार्य शिवविद्यात्मकं पुनः॥ सर्वतत्त्वेश्वरायेति दद्याद्गङ्गावतारकम्।

ātmatattvādhipataye śivāya nama ityapi| tattvavidyā śivākhyaṃ ca muktikāma padaṃ paṭhet|| pavitrakatrayaṃ mūrdhni dadyādbhogī śivādikam| śivāṇumādāvuccārya śivavidyātmakaṃ punaḥ|| sarvatattveśvarāyeti dadyādgaṅgāvatārakam|

** Om atma tattvadhipataye sivaya namah”, “Om vidya tattvadhipataye sivaya namah","Om siva tatvadhipataye sivaya namah” - the sadhaka who is intent on obtaining the liberation should recite the mantras in this order and place three pavitras on the head of the Linga. The sadhaka who wishes for the worldly enjoyments should recite these mantras in the reverse order. Having recited the Siva mula mantra first, he should recite the mantras beginning with “Om siva tattvadhipataye sivaya namah” and place three pavitras on the head of the Linga. Then he should offer the fourth pavitra known as “gangavatara pavitra' recting the mantra “Om sarva tattvesvaraya sivaya namah”.

पुष्पाञ्जलिपुटो भूत्वा भक्त्या विज्ञापयेत्प्रभुम्॥ त्वं गतिस्सर्वभूतानां संस्थितस्त्वं चराचरे। अन्तश्चारेण भूतानां द्रष्टा त्वं परमेश्वर॥ कर्मणा मनसा वाचा त्वत्तो नान्यो गतिर्मम। मन्त्रहीनं क्रियाहीनं द्रव्यहीनं च यत्कृतम्॥ जपहोमार्चना हीनं कृत्यं नित्यं मया तव। अकृतं वाक्यहीनं च तत्पूरय महेश्वर॥ सुपूत त्वं सुरेशान पवित्रं पापनाशनम्।। त्वया पवित्रतं सर्वं जगत्स्थावरजङ्गमम्॥ खण्डितं यन्मया देव व्रतवैकल्य योगतः। एकीभवतु तत्सर्वं तवाज्ञा सूत्रगुम्भितम्॥

puṣpāñjalipuṭo bhūtvā bhaktyā vijñāpayetprabhum|| tvaṃ gatissarvabhūtānāṃ saṃsthitastvaṃ carācare| antaścāreṇa bhūtānāṃ draṣṭā tvaṃ parameśvara|| karmaṇā manasā vācā tvatto nānyo gatirmama| mantrahīnaṃ kriyāhīnaṃ dravyahīnaṃ ca yatkṛtam|| japahomārcanā hīnaṃ kṛtyaṃ nityaṃ mayā tava| akṛtaṃ vākyahīnaṃ ca tatpūraya maheśvara|| supūta tvaṃ sureśāna pavitraṃ pāpanāśanam|| tvayā pavitrataṃ sarvaṃ jagatsthāvarajaṅgamam|| khaṇḍitaṃ yanmayā deva vratavaikalya yogataḥ| ekībhavatu tatsarvaṃ tavājñā sūtragumbhitam||

With his hands held in anjali mudra' and filled up with flowers, the Guru should entreat the Supreme Lord: “ You are the ultimate resort for all the beings. Such state of being the ultimate resort for all the moving and non-moving existents of the worlds always exists in you. O, the Supreme Isvara!, being the indweller of all the beings and all the objects, you exist as the Seer of all. Apart from you there is no other resort for me, for my deeds, mind and words. Whatever be the deficiency and imperfection committed by me in the recital of mantras, in my rituals, in the materials collected for the worship, let all these deeds be fulfilled and perfected by you. Deficiency committed daily by me in incantation, homa and worship be rectified by you and let all such activities become perfect. Whatever has been left out, whatever defect has been committed in my speech, O, Mahesvara!, let all these become fulfilled and defectless. O, the Lord of all the Devas!, you are the absolute purity. Such purity is capable of destroying the effects of sinful deeds. All these moving and non-moving existents of the world become purified by you. Whatever has been committed by me to be irrelevant due to deficiency in my observances, O, Lord, let all these become relevant and perfect, being strung and unified together with the thread of your gracious order.

जपं कृत्वा निवेद्यास्मै स्तुत्वा नियममीश्वरात्। गृह्णीयात्प्रणतो भक्त्या चतुस्त्रिव्येक मासकम्॥ अर्धमासं च सप्ताहं पञ्चाहं तु त्र्यं तु वा। अथवैकाहमारब्ध कर्मान्तं नियमं नयेत्॥ एकभुक्त्यादि यत्सर्वं शक्त्यानुष्ठेयं ईश्वरात्। व्रतं गृहीत्वा कर्तव्यं यावत्सूत्रावरोहणम्॥

japaṃ kṛtvā nivedyāsmai stutvā niyamamīśvarāt| gṛhṇīyātpraṇato bhaktyā catustrivyeka māsakam|| ardhamāsaṃ ca saptāhaṃ pañcāhaṃ tu tryaṃ tu vā| athavaikāhamārabdha karmāntaṃ niyamaṃ nayet|| ekabhuktyādi yatsarvaṃ śaktyānuṣṭheyaṃ īśvarāt| vrataṃ gṛhītvā kartavyaṃ yāvatsūtrāvarohaṇam||

The Guru, having done the incantation and dedicated it to the Lord, should praise Him and accept the resolution to observe the vows from the Lord. Then having prostrated before Him with devotion, he should observe the vows for an intended period of 4, 3 or 2 months or one month, 15 days, 7 days, 5 days, 3 days or one day(as instructed by his Guru). He should observe the restrictions related to the vows up to the completion of the vrata( observance). All the restrictions such as limiting his food to only one time a day, should be observed by him according to his capability. Having accepted such vrata from Isvara, he should observe the vows until the pavitra is removed from the Lord.

सास्त्रेभ्यो दिक्पतिभ्यस्तु सूत्रं दत्वाग्नि संस्थिते। शिवे पवित्रं तुर्यं तु दत्वा व्याहृतिभिर्गुरुः॥ वह्नि संरोध्य स्विष्टान्तं हुत्वान्तस्संप्रविश्य च। देवं संपूज्य गुरवे सैद्धान्ते पुस्तकेऽपि च॥ दत्वा पवित्रं दिक्पाल बलिमाचम्य देशिकः। प्रायश्चित्तं ततो दत्वा पूर्णां वै छिद्रपूरणीम्॥

sāstrebhyo dikpatibhyastu sūtraṃ datvāgni saṃsthite| śive pavitraṃ turyaṃ tu datvā vyāhṛtibhirguruḥ|| vahni saṃrodhya sviṣṭāntaṃ hutvāntassaṃpraviśya ca| devaṃ saṃpūjya gurave saiddhānte pustake'pi ca|| datvā pavitraṃ dikpāla balimācamya deśikaḥ| prāyaścittaṃ tato datvā pūrṇāṃ vai chidrapūraṇīm||

Having offered the pavitra-thread to the weapons and the Directional Deities, the Guru should offer the fourth pavitra to Siva who is present in the fire kept in fire-pit and offer the oblation with the recital of vyahruti mantras. Having instilled a restraint to the fire, he should perform the ‘svishta kruta' homa. Then, having gone into the shrine, he should worship the Lord and offer the pavitras to his own Guru and to the Agama- manuscripts. Having offered the bali to the Directional Deities, he should do acamana and proceed to perform the fire-ritual for the sake of expiation. Then, he should offer the consummate oblation which is capable of fulfilling all those activities which have become defective and deficient.

मण्डलस्थं च संपूज्य ततो देवं क्षमापयेत्। तदन्ते भोजनाच्छाद पात्रोप करणादिभिः॥ संपूज्य दीक्षितान् ब्रूयात् प्रीयतां मे सदाशिवः। लिङ्गात्पवित्रमुद्रास्य निर्माल्यापनये कृते॥ स्नातेऽर्चिते तदारोप्य मा विसज्र्य दिने दिने। व्रतान्ते प्राग्वदभ्यर्थ्य चातीतदिनवच्छिवम्॥

maṇḍalasthaṃ ca saṃpūjya tato devaṃ kṣamāpayet| tadante bhojanācchāda pātropa karaṇādibhiḥ|| saṃpūjya dīkṣitān brūyāt prīyatāṃ me sadāśivaḥ| liṅgātpavitramudrāsya nirmālyāpanaye kṛte|| snāte'rcite tadāropya mā visajrya dine dine| vratānte prāgvadabhyarthya cātītadinavacchivam||

Having worshipped the Lord who is present in the mandala, he should request pardon from Him for the defects committed by him unintentionally. Then, he should honor the initiated assisting priests with food, clothes for covering, vessels and tools and say: 'Let Lord Sadasiva be pleased and delighted by my vrata'. Having removed the pavitra from the Linga, ha should keep it as nirmalya in the appropriate place. Having bathed the Linga and worshipped it in the next day, he should offer that pavitra to the Linga. He need not remove the pavitra daily. Upon the completion of the vrata, he should worship the Lord as done before, in the past days.

व्रतं निवेदयेदुत्वा ममास्तु फलसाधकम्। भुक्तिकामो व्रती कामो कर्मबन्धक इत्यपि॥ मन्त्र तर्पण कर्मान्तं कृत्वा निष्कृतिमाचरेत्। भसितं वन्दयित्वाऽथ वह्निस्थं योजयेच्छिवे॥

vrataṃ nivedayedutvā mamāstu phalasādhakam| bhuktikāmo vratī kāmo karmabandhaka ityapi|| mantra tarpaṇa karmāntaṃ kṛtvā niṣkṛtimācaret| bhasitaṃ vandayitvā'tha vahnisthaṃ yojayecchive||

Having completed the vrata and dedicated it to the Lord, he should say: ‘Let this vrata be capable of accomplishing the intended fruit for me '. The one who wishes for the worldly enjoyments should say in this way. But, the ascetic who is intent on obtaining the fruit of liberation(vrati) should say: “Let not this vrata become a karmic bond for me; let it lead me to liberation.' Then, having performed the rituals up to mantra tarpana, he should do the expiatory rites. Having offered the vibhuti and worshipped, he should unite the Lord present in the fire with the Lord present in the Sivalinga.

वहेर्मन्त्रांश्च संहृत्य नीत्वा तां द्वादशान्तके। हृदये संनिवेश्याग्निं विसृज्योद्वास्य विष्टरात्॥ परिधींश्च बलिं दत्वा समाचम्य गुरुश्शुचिः। शिवकुम्भास्त्रवर्धन्योः मनून् संहृत्य योजयेत्॥

vahermantrāṃśca saṃhṛtya nītvā tāṃ dvādaśāntake| hṛdaye saṃniveśyāgniṃ visṛjyodvāsya viṣṭarāt|| paridhīṃśca baliṃ datvā samācamya guruśśuciḥ| śivakumbhāstravardhanyoḥ manūn saṃhṛtya yojayet||

The Guru should draw back the mantras from the fire and leading them up to dvadasanta level(12 digits above the head) he should install them within his heart. Having bid farewell to the Agnideva, he should send off the Deities invoked on the vishtaras. Having offered the bali to the Deities on the paridhis, the Guru should do acamana, purify himself and draw back the mantras from the Sivakumbha and Vardhani kalasa and unite them with Siva present in the Linga.

ईशे सापेक्षमुक्त्वैवं क्षमस्वेति विसर्जयेत्। दिक्पालानस्त्र संयुक्तान् द्वारपान् द्वार संस्थितान्॥ रव्यन्तं तु विसृज्याऽथ पवित्राणि महेश्वरात्। आदाय सति चण्डेशे तस्मै दद्यात् पवित्रकम्॥

īśe sāpekṣamuktvaivaṃ kṣamasveti visarjayet| dikpālānastra saṃyuktān dvārapān dvāra saṃsthitān|| ravyantaṃ tu visṛjyā'tha pavitrāṇi maheśvarāt| ādāya sati caṇḍeśe tasmai dadyāt pavitrakam||

Having expressed the sapeksha visarjana'(bidding farewell associated with an intention; half-farewell, retaining His presence until the consecrated water of the Kumbha is poured over the Linga) to the Lord, he should request pardon from Him. Having bid farewell to the Directional Deities associated with weapons, gaurdians of the entrance, other Deities who are present in the entrance and the Sun, the Guru should take out the pavitras from the Lord and if there is a shrine for Candesa, he should offer those pavitras to him.

निर्माल्यादिकं अन्यं च पवित्रं न कृतं यदि। लक्षं त्वघोरमावृत्या दशांशं होममाचरेत्॥ पवित्रं नित्य पूजाङ्गं पुष्पाद्यैः परिकल्पयेत्। दत्ते नित्यपवित्रे वा सांवत्सरिकमाचरेत्॥

nirmālyādikaṃ anyaṃ ca pavitraṃ na kṛtaṃ yadi| lakṣaṃ tvaghoramāvṛtyā daśāṃśaṃ homamācaret|| pavitraṃ nitya pūjāṅgaṃ puṣpādyaiḥ parikalpayet| datte nityapavitre vā sāṃvatsarikamācaret||

If pavitra is not treated as nirmalya and as such other substance, the Guru should do the incantation of aghora mantra for hundred thousand times and offer the oblations for one tenth of that number. In the course of daily worship, the Guru may design the pavitra with flower and other such substances and offer it as the part of daily worship. The daily pavitra may be offered in this way and the yearly pavitra-festival should be conducted every year.

Paṭala 19 — नव नैवेद्य विधि पटलः

अतः परं प्रवक्ष्यामि नवनैवेद्य लक्षणम्। मार्गशीर्षमथाषाढां माघमासं विवर्य च॥ अन्येषु सर्वमासेषु नवनैवेद्यमाचरेत्।

ataḥ paraṃ pravakṣyāmi navanaivedya lakṣaṇam| mārgaśīrṣamathāṣāḍhāṃ māghamāsaṃ vivarya ca|| anyeṣu sarvamāseṣu navanaivedyamācaret|

Next, I am giving the directions for the offering of the fresh yields of the crops. Leaving out the months of Mrugasirsha(Dec-Jan), Ashadha(July-Aug) and Magha(Feb-March), the Acharya may perform the offering of the fresh yields in all other months.

निश्चित्य शुभ नक्षत्रं तत्पूर्वेऽङ्कुरमाचरेत्॥ विनावङ्कुर कार्यं तु सुमुहूर्ते सुलग्नके। शङ्ख दुन्दुभि नादैश्च गीतनृत्तादि मङ्गलैः॥ नानाध्वज वितानैश्च धूपदीपाङ्कुरैर्युतम्। ममभक्त जनैस्साधं त्रिशूलेन समन्वितम्॥ चण्डेश्वर समायुक्तं देवक्षेत्रं समाविशेत्।

niścitya śubha nakṣatraṃ tatpūrve'ṅkuramācaret|| vināvaṅkura kāryaṃ tu sumuhūrte sulagnake| śaṅkha dundubhi nādaiśca gītanṛttādi maṅgalaiḥ|| nānādhvaja vitānaiśca dhūpadīpāṅkurairyutam| mamabhakta janaissādhaṃ triśūlena samanvitam|| caṇḍeśvara samāyuktaṃ devakṣetraṃ samāviśet|

Having ascertained the auspicious nakshatra lunar mansion) suitable to the occasion, the Acharya should first perform the 'sprout offering'.Then he should enter the field(dedicated to the temple) with the accompaniment of the blowing of the conch, drum-beating, auspicious rendering of the musical songs and dances, various kinds of flags and canopies, incense and lighted lamps, my devotees, Trident Astra Rja) and Candesvara festival icon).

चण्डेशास्त्रं विना वापि क्षेत्रं गत्वा विचक्षणः॥ हविषा दधियुक्तेन भूतानां तु बलिं क्षिपेत्। पूर्वाद्यष्ट दिशास्वेवं गन्धपुष्पादि संयुतम्॥ सलक्षणेन दात्रेण पूजितेनैव हेतिना। प्राङ्मुखोदङ्मुखो भूत्वा शस्त्र मन्त्रमनुस्मरन्। शूकं लूत्वा तु युग्मे तु स्थलिको निवेशयेत्।

caṇḍeśāstraṃ vinā vāpi kṣetraṃ gatvā vicakṣaṇaḥ|| haviṣā dadhiyuktena bhūtānāṃ tu baliṃ kṣipet| pūrvādyaṣṭa diśāsvevaṃ gandhapuṣpādi saṃyutam|| salakṣaṇena dātreṇa pūjitenaiva hetinā| prāṅmukhodaṅmukho bhūtvā śastra mantramanusmaran| śūkaṃ lūtvā tu yugme tu sthaliko niveśayet|

Or, the expert Guru may go to the field without being accompanied by Candesvara. There, he should offer the balis associated with havis and curd to the Bhutas Deities occupying the field and the surroundings). He should offer such balis in all the eight directions starting from the east, associated with sandal, flowers and other substances. Then, with the recital of kavaca mantra , he should worship the sickle which should be with prescribed lineaments. Having taken the sickle reciting the kavaca mantra and facing the east or north direction, he should reap the ears of paddy,corn and others along with the stalks and having collected all of them, he should place them over the dry and raised ground(sthalika).

तच्छूकेन समायुक्तं नवव्रीहि समायुतम्॥ तण्डुलैश्च समोपेतं नाना व्यञ्जन संयुतम्। नालिकेर फलोपेतं नवपूग फलान्वितम्॥ मरीच गुलखण्डायैः इक्षुभिश्च समन्वितम्। नानाशाक समायुक्तं नानाव्यञ्जन संयुतम्॥ पृथक्कन्धफलोपेतैः पूजाद्रव्यैस्तथाविधैः। आश्चर्य कारकैरन्यैः सर्वातोद्य समन्वितम्॥ नृत्तगान समायुक्तं नानाध्वज समन्वितम्। नानाछत्र समायुक्तं प्रविश्य नगरादिकम्॥ ग्रामं प्रदक्षिणं कृत्वा प्रविशेदालयं प्रति।

tacchūkena samāyuktaṃ navavrīhi samāyutam|| taṇḍulaiśca samopetaṃ nānā vyañjana saṃyutam| nālikera phalopetaṃ navapūga phalānvitam|| marīca gulakhaṇḍāyaiḥ ikṣubhiśca samanvitam| nānāśāka samāyuktaṃ nānāvyañjana saṃyutam|| pṛthakkandhaphalopetaiḥ pūjādravyaistathāvidhaiḥ| āścarya kārakairanyaiḥ sarvātodya samanvitam|| nṛttagāna samāyuktaṃ nānādhvaja samanvitam| nānāchatra samāyuktaṃ praviśya nagarādikam|| grāmaṃ pradakṣiṇaṃ kṛtvā praviśedālayaṃ prati|

Then, he should collect those ears and stalks and proceed towards the village. In addition to the collected ears, fresh grains(husked paddy), rice and other unhusked grains, various kinds of sweet dishes, coconut-fruits, fresh areca-nuts, pepper, pieces of molasses, pieces of sugarcane, various kinds of fresh greens and vegetables, various kinds of spiced and seasoned dishes, varieties of roots kept separately in each vessel, paraphernalia and such other substances which could arouse wonderment – all these should be taken. Being accompanied by the sounding of all kinds of musical instruments, rendering of melodious songs and dances, various kinds of flags and umbrellas, he should enter the village and circumambulating the main streets he should enter into the temple.

पूर्णकुम्भ समायुक्तं नानादीप समन्वितम्॥ कदलीस्तम्भ संयुक्तं नाना मङ्गल मण्डितम्। विमोच्य व्रीहिं शूकेभ्यश्शोषयेदातपेन वै॥ वेत्रादि निर्मिते पात्रे भूतले केवलेऽपि वा। गोमयालेपिते पिष्टचित्रिते दीप संयुते॥ चूर्णोत्सव क्रमप्रोक्त मार्गेणाकुठ्य वर्जयेत्। तुषादीन् तण्डुलान् शुद्धान् संग्राह्य क्षालयेत्ततः॥

pūrṇakumbha samāyuktaṃ nānādīpa samanvitam|| kadalīstambha saṃyuktaṃ nānā maṅgala maṇḍitam| vimocya vrīhiṃ śūkebhyaśśoṣayedātapena vai|| vetrādi nirmite pātre bhūtale kevale'pi vā| gomayālepite piṣṭacitrite dīpa saṃyute|| cūrṇotsava kramaprokta mārgeṇākuṭhya varjayet| tuṣādīn taṇḍulān śuddhān saṃgrāhya kṣālayettataḥ||

Purna kumbha(vessel of fulfillment), lighted lamps designed in various forms, plantain trees, various kinds of auspicious materials – these should be well arranged. Having separated the grains from the husk, the Guru should dry them under the sunlight. Then he should keep them in the vessels made of rattan and such other materials. These vessels should be placed over the plain ground or over the place besmeared with diluted cowdung and beautified with ornamental lines and figures drawn with rice-flour. Lighted lamps should be kept on that ground. Having pounded the grains in the prescribed manner explained under the context of 'powder-festival', he should remove the husks, stones and other substances from the grains, collect the unhusked grains and rinse them with pure water .

मरीचि जीरकोपेतं गुळसार समन्वितम्॥ नाळिकेर फलोपेतं संस्कुर्यात् तण्डुलं पुरा। स्नपनं कारयेद्देवं भूषयेद्भूषणार्हकैः॥ मुहूर्ते समनुप्राप्ते ब्रीहीनास्तीर्य भूतले। पटं तदूर्वे विन्यस्य रम्भा पत्राणि विन्यसेत् ॥

marīci jīrakopetaṃ guḷasāra samanvitam|| nāḷikera phalopetaṃ saṃskuryāt taṇḍulaṃ purā| snapanaṃ kārayeddevaṃ bhūṣayedbhūṣaṇārhakaiḥ|| muhūrte samanuprāpte brīhīnāstīrya bhūtale| paṭaṃ tadūrve vinyasya rambhā patrāṇi vinyaset ||

First he should purify them well, along with pepper, cumin, sugar-candy and coconut fruit. Then he should perform ‘snapana-bath' to the Lord and adorn the image with ornaments suitable to the occasion. Upon the approach of the auspicious time(muhurta) fixed earlier, he should spread the cleaned paddy grains over the ground. Having spread a cloth over the grains, he should place the plantain leaves over the cloth.

अस्त्रतोयेन संप्रोक्ष्य मृत्युञ्जयमनुस्मरन्। तण्डुलं तत्र निक्षिप्य गुळतोयेन सेचितम्॥ कवचेनावकुण्ठ्यान्ते हृदा संपूजयेद्गुरुः। धेन्वाख्ययामृतीकृत्य ब्रह्मभिः पुरुषेण वा॥ नैवेद्यं परमेशाय पानीयं दापयेत् क्रमात्। तैर्मन्त्रैर्देवदेवाय ताम्बूलं विनिवेदयेत्॥ नवपूग फलोपेतं देव्यै च विनिवेदयेत्। सर्वेभ्यस्सकलेभ्यश्च प्रागुक्त विधिना गुरुः॥ अथवा स्थलिकायां वा सर्वेभ्यो विनिवेदयेत्।

astratoyena saṃprokṣya mṛtyuñjayamanusmaran| taṇḍulaṃ tatra nikṣipya guḷatoyena secitam|| kavacenāvakuṇṭhyānte hṛdā saṃpūjayedguruḥ| dhenvākhyayāmṛtīkṛtya brahmabhiḥ puruṣeṇa vā|| naivedyaṃ parameśāya pānīyaṃ dāpayet kramāt| tairmantrairdevadevāya tāmbūlaṃ vinivedayet|| navapūga phalopetaṃ devyai ca vinivedayet| sarvebhyassakalebhyaśca prāgukta vidhinā guruḥ|| athavā sthalikāyāṃ vā sarvebhyo vinivedayet|

The Guru should sprinkle the arghya water over the rice with the recital of astra mantra, and reciting the Mrutyunjaya mantra mantra of the Conquerer of the God of Death), he should place the grains on the plantain leaves after drenching them with the water of molasses. Having given protection with the recital of kavaca mantra avakunthana), he should worship them with the recital of hrudaya mantra. Then, having induced the quality of nectar to them by displaying the dhenu mudra', he should offer them to the Supreme Lord and offer the water for drinking, recting the brahma mantras or the tatpurusha mantra. Then, he should offer the 'tambula' (betel leaf , arecanut and others) to the Lord of the Gods with the recital of those mantras. He should offer these along with freshly plucked arecanuts to Sivasakthi also. The Guru should offer such consecrated fresh grains to all the Deities installed in various shrines(sakala murtis) according to the procedure explained earlier. Or, he may offer them to all the Deities, after placing them over the raised ground.

वृषादि परिवारेभ्यो होमकर्म समाचरेत्॥ नैवेद्यं दापयेदन्ते ताम्बूलं विनिवेदयेत्। बलिदान समोपेतं अतिथीनां समर्पणम्॥ निवेद्य तण्डुलं चान्नं पश्चाद्धोमो ऽथवा भवेत्। तदन्ते चोत्सवं कुर्यात् तं विना वा समाचरेत्॥

vṛṣādi parivārebhyo homakarma samācaret|| naivedyaṃ dāpayedante tāmbūlaṃ vinivedayet| balidāna samopetaṃ atithīnāṃ samarpaṇam|| nivedya taṇḍulaṃ cānnaṃ paścāddhomo 'thavā bhavet| tadante cotsavaṃ kuryāt taṃ vinā vā samācaret||

The Guru should perform the fire-ritual for the sake of the Bull and other retinue Deities, offer the grains and at the end, offer the 'tambula' in addition to the offering of the 'bali'. Then he should distribute the grains to those who have come there as travellers. Or, the Guru may perform the fire-ritual after offering the grains and the tambula. At the end of that, he should conduct the festival. Or, he may conduct the festival without such offering and the fire-ritual.

हित्वा क्षेत्रबलिं वाथ हित्वा वोलूकल क्रियाम्। सर्वमन्यत्समानं स्यात् तदन्ते पूजयेद्गुरुम्॥ वस्त्रहेमाङ्गुलीयाद्यैः दक्षिणां दापयेत्ततः।। एवं यः कुरुते मर्त्यस्स पुण्यां गतिमाप्नुयात्॥

hitvā kṣetrabaliṃ vātha hitvā volūkala kriyām| sarvamanyatsamānaṃ syāt tadante pūjayedgurum|| vastrahemāṅgulīyādyaiḥ dakṣiṇāṃ dāpayettataḥ|| evaṃ yaḥ kurute martyassa puṇyāṃ gatimāpnuyāt||

Such offering of the fresh grains may be performed without the offering of bali to the Kshetrapala or without the activities concerned with the mortar. All other activities are very common as applicable to all occasions. At the end of such offering of the fresh grains, the sponsor should honor the Guru by presenting to him new cloth, gold ring and others and offer the ceremonial fees to him. The one who arranges for such offering of the fresh grains in this way would be blessed with meritorious auspicious state.

Paṭala 20 — समय विशेष दीक्षा विधिः (part 1/2)

अथेदानीं प्रवक्ष्यामि दीक्षां समय संश्रिताम्। आचार्यः कृतनित्यस्तु कृतमन्त्रादि तर्पणः॥ कृतभान्वर्चनश्शुद्धः कृतमन्तर परिग्रहः। सामान्यार्थ्यकरो भूत्वा प्रविशेद्यागमण्टपम्॥

athedānīṃ pravakṣyāmi dīkṣāṃ samaya saṃśritām| ācāryaḥ kṛtanityastu kṛtamantrādi tarpaṇaḥ|| kṛtabhānvarcanaśśuddhaḥ kṛtamantara parigrahaḥ| sāmānyārthyakaro bhūtvā praviśedyāgamaṇṭapam||

Now, I proceed to give instructions for performing the preparatory initiation(diksha) for those who are to observe the religious conducts, first. The Guru, having completed the daily activities of the early morning, offered 'trapana' (water along with unbroken rice) for the mantras and others, performed the worship of the Sun(Sivasurya), attained purity and fitness to do the worship of Siva and having designed his body to be identical with the mantras of Siya, should take the vessel containing the samanya-arghya water and enter the pavilion meant for the yajna.

द्वाराण्यस्त्रेण संप्रोक्ष्य द्वारद्वाराधिपान्यजेत्। आदौ शान्तिकला शब्द द्वाराय नम इत्यपि॥ पठित्वा पूजयेत्पूर्वद्वारं विद्याख्य दक्षिणम्। वारुणं च निवृत्याख्यं प्रतिष्ठाख्यं उदग्गतम्॥

dvārāṇyastreṇa saṃprokṣya dvāradvārādhipānyajet| ādau śāntikalā śabda dvārāya nama ityapi|| paṭhitvā pūjayetpūrvadvāraṃ vidyākhya dakṣiṇam| vāruṇaṃ ca nivṛtyākhyaṃ pratiṣṭhākhyaṃ udaggatam||

Having sprinkled the samanya-arghya water over the entrances, he should worship the entrances and the gaurding Deities(Adhipas) of the entrances. Having recited the mantra ‘om santikala dvaraya namah' first, he should worship the east entrance. He should worship the vidya kala in the south entrance; nitya kala in the west entrance and pratishtha kala in the north.

प्राच्यां नन्दिमहाकालौ याम्ये भृङ्गिविनायकौ। पश्चिमे तु वृषस्कन्दौ देवीचण्डाबुदग्दिशि॥ प्रणवादि नमोन्तं तु चतुर्थ्यन्तं क्रमाद्यजेत्। तोरणस्थान् घटस्थान् वा भित्तिस्थान् वापि पूजयेत्॥

prācyāṃ nandimahākālau yāmye bhṛṅgivināyakau| paścime tu vṛṣaskandau devīcaṇḍābudagdiśi|| praṇavādi namontaṃ tu caturthyantaṃ kramādyajet| toraṇasthān ghaṭasthān vā bhittisthān vāpi pūjayet||

In the east, he should worship Nandi and Mahakala, the Gauring Lords of the east entrance; should worship Bhrungi and Vinayaka in the south entrance; Vrushabha and Skanda in the west entrance and Devi(Durga) and Candesvara in the north. Starting with the Pranava(Om) and ending with ‘namah', each of these names should be pronounced as associated with the fourth case, in the due order. These Deities may be worshipped as present in the arch provided in each entrance , in the vessels(Ghatas) or in the encircling wall.

पशिमद्वारमाश्रित्य पुष्पक्षेपं विधाय च। अस्त्रेण पार्णिघातस्य त्रयं कृत्वाथ भूगतान्॥ कृत्वा ताळत्रयं मन्त्री विघ्ावाकाशवर्तिनः। छोटिकात्रयतो विघ्नान् धाम्नः प्रोत्सारयेद्वहिः॥

paśimadvāramāśritya puṣpakṣepaṃ vidhāya ca| astreṇa pārṇighātasya trayaṃ kṛtvātha bhūgatān|| kṛtvā tāḷatrayaṃ mantrī vighाvākāśavartinaḥ| choṭikātrayato vighnān dhāmnaḥ protsārayedvahiḥ||

Having approached the west entrance, he should throw some flowers above and having striked the ground three times with his right heel reciting the astra mantra, he should ward off the obstacles present over the ground. The Guru who is an expert in the science of mantras should ward off the obstacles assembled in the space by making the 'tala' (striking over the left palm with the index, middle and the ring fingers) three times. And, he should ward off the obstacles present in precints of the temple by snapping the fingers of the right hand three times(chotika mudra).

दक्षजह्वां समुत्क्षिप्य वामशाखाश्रयी विशेत्। अस्त्रेणोदुम्बरे पुष्पं क्षिप्त्वा धाम्नश्च मध्यमे॥ वास्तोष्पतये चेति ब्रह्मणे नम इत्यपि। संपूज्य गन्धपुष्पाद्यैः अस्त्रप्राकार कल्पनात्॥ वर्मावकुण्ठनाद्यागगेहं संरक्ष्य देशिकः। उपविष्ट उदग्वक्रो भूतशुद्धिं समाचरेत्॥

dakṣajahvāṃ samutkṣipya vāmaśākhāśrayī viśet| astreṇodumbare puṣpaṃ kṣiptvā dhāmnaśca madhyame|| vāstoṣpataye ceti brahmaṇe nama ityapi| saṃpūjya gandhapuṣpādyaiḥ astraprākāra kalpanāt|| varmāvakuṇṭhanādyāgagehaṃ saṃrakṣya deśikaḥ| upaviṣṭa udagvakro bhūtaśuddhiṃ samācaret||

Having well raised above his right shin and moving close to the left threshold, the Guru should enter inside the shrine. Having tossed a flower over the middle of the upper beam of the entrance with the recital of astra mantra, he should worship Vastu Brahma' with sandal, flowers and other substances,reciting the mantra ‘om vastoshpataye brahmane namah'. Ideating an enclosure formed of the astra weapon) and making 'avakunthana' (safeguard) with the recital of kavaca mantra, the Guru should ensure the protection of the 'yaga mantapa'. Being north-faced, he should occupy a fitting seat and perform the purification of his body constituted of the five gross elements.

सकलीकरणं कृत्वा कृतान्तर्यजनो गुरुः। विशेषार्थ्यं ततः कुर्याद्यवसिद्धार्थकाक्षतैः॥ अद्भिस्तिलकुशाग्रौश्च क्षीरपुष्पैः समन्वितम्। तदम्बसा तु संप्रोक्ष्य स्वशिरो द्रव्यसंहितम्॥ अस्त्रमन्त्रेण तत्सर्वं कवचेनावकुण्ठयेत्। हृदाभिमन्त्र्य प्रत्येकं तिलकं चन्दनं नयेत्॥

sakalīkaraṇaṃ kṛtvā kṛtāntaryajano guruḥ| viśeṣārthyaṃ tataḥ kuryādyavasiddhārthakākṣataiḥ|| adbhistilakuśāgrauśca kṣīrapuṣpaiḥ samanvitam| tadambasā tu saṃprokṣya svaśiro dravyasaṃhitam|| astramantreṇa tatsarvaṃ kavacenāvakuṇṭhayet| hṛdābhimantrya pratyekaṃ tilakaṃ candanaṃ nayet||

Having rendered his body so as to be identical with the form of Siva(sakalikarana), the Guru should worship the Lord within his own self and prepare the special-arghya, making use of yava, siddhartha, akshata, water, sesame, tips of darbhas, milk and flowers. He should sprinkle the special-arghya water over his own body and over the collection of various materials meant for the worship, with the recital of astra mantra. Then, he should ensure the protection(avakunthana), reciting the kavaca mantra. Having energized each substance separately with the recital of hrudaya mantra, he should apply a dot of sandal in his forehead.

शिवहस्तं च संकल्प्य तदारोपितमस्तकः। ज्ञानासि तत्त्वसंख्यातैः चतुरूनैः अथापि वा। दभैः प्रादेशमात्रं तु निर्मितं शस्त्रमन्त्रितम्। कल्पयेत् पञ्चगव्यं तु तद्विधानं इहोच्यते॥

śivahastaṃ ca saṃkalpya tadāropitamastakaḥ| jñānāsi tattvasaṃkhyātaiḥ caturūnaiḥ athāpi vā| dabhaiḥ prādeśamātraṃ tu nirmitaṃ śastramantritam| kalpayet pañcagavyaṃ tu tadvidhānaṃ ihocyate||

Having rendered his hands to be identical with the hands of Siva, he should join both the hands and keep them over his head. He should design the sword of knowledge(jnana khadga) with 36 or 32 darbhas whose length should be one span and energize it with the recital of astra mantra. Then he should prepare the mixture of five substances got from the cows. Its procedure is now explained.

मण्टपस्य शुभे भागे क्षेत्रे नवपदीकृते। पञ्चतत्त्वकृतन्यासे पञ्चपात्राणि विन्यसेत्॥ शिवे सदाख्ये विद्यायां काले पुंसि च देशिकः। सुप्रतिष्ठं सुशान्तं च तेजोवदमृतात्मकम्॥ रत्नोदकं च संकल्प्य क्षीरं दधि घृतं न्यसेत्। गोमयं चैव गोमूत्रं ईशानायैस्तु मन्त्रितम्॥ एकद्वित्रिचतुष्पञ्च वाष्पङ्किः कुशोदकम्। अमृतीकृत्य संपूज्य शिवेनैकत्वं आचरेत्॥

maṇṭapasya śubhe bhāge kṣetre navapadīkṛte| pañcatattvakṛtanyāse pañcapātrāṇi vinyaset|| śive sadākhye vidyāyāṃ kāle puṃsi ca deśikaḥ| supratiṣṭhaṃ suśāntaṃ ca tejovadamṛtātmakam|| ratnodakaṃ ca saṃkalpya kṣīraṃ dadhi ghṛtaṃ nyaset| gomayaṃ caiva gomūtraṃ īśānāyaistu mantritam|| ekadvitricatuṣpañca vāṣpaṅkiḥ kuśodakam| amṛtīkṛtya saṃpūjya śivenaikatvaṃ ācaret||

In an auspicious portion within the sacrificial pavilion, the Guru should make a square mandala and reticulate it in such a way that nine squares are formed within the mandala. He should place five vessels ith five tattvas. Siva, sadakhya, vidya, kaala and purusha - these are the five tattvas which are to be identified with the squares. Supratishtha, susanta, tejovat, amrutatmaka and ratnodaka – these are names of the five vessels to be placed over these squares. The Guru, who is the knower of mantras, should keep milk, curd, clarified butter, cow-dung and cow-urine in these five vessels respectively in the order mentioned. He should energize these in the same order reciting the isana mantra one time, tatpurusha mantra two times, aghora mantra three times, vamadeva mantra four times and sadyojata mantra five times. Then, he should place darbhas into the vessel containing water and enrgize the water, reciting the mula mantra six times. Then he should induce the quality of nectar into them by displaying the amruta mudra and mix all of these to form a mixture and make it to be in oneness with Siva.

विकीर्य विकिरानीशे कुश कू समाहरेत्। वेद्यां वा मण्टपे वापि ईशाने वापि पश्चिमे।। हेमाद्येकतमं कुम्भं आनीय गलिताम्भसा। पूरितं पल्लवोपेतं स्वर्णवस्त्रादि संयुतम्॥

vikīrya vikirānīśe kuśa kū samāharet| vedyāṃ vā maṇṭape vāpi īśāne vāpi paścime|| hemādyekatamaṃ kumbhaṃ ānīya galitāmbhasā| pūritaṃ pallavopetaṃ svarṇavastrādi saṃyutam||

Starting from the north-east, he should throw the seven substances meant for scattering over the interior in all directions. Then he should collect them back with kusa-grass and bunch of darbhas.Then he should place a kumbha(for Siva) on the altar designed inside the pavilion in the north-east or the west, having brought around it from the north-east following the stream of water flowing from the vardhani kalasa. The kumbha may be the one made of gold and such other metals. The kumbha should be filled up with pure water and provided with bunch of tender mango-leaves. It should be with gold coin, and covered with fresh cloth and associated with all other lineaments.

संहृतौ विकिरास्त्राणां आसनं तु चलाचलम्। संकल्प्य मूर्तिमन्त्रेण मूर्तीभूतं घटं न्यसेत्॥ वर्धनीं सोदकां वस्त्रसूत्रवर्णादि संयुताम्। विन्यसेदस्त्रभूतां तां प्रत्यङ्काल समन्विताम्॥

saṃhṛtau vikirāstrāṇāṃ āsanaṃ tu calācalam| saṃkalpya mūrtimantreṇa mūrtībhūtaṃ ghaṭaṃ nyaset|| vardhanīṃ sodakāṃ vastrasūtravarṇādi saṃyutām| vinyasedastrabhūtāṃ tāṃ pratyaṅkāla samanvitām||

Having collected back the scattered substances which are the weapons, the Guru should arrange them to form the seat of the vardhani kalasa. This seat is to be worshipped as moveable and immoveable seat according to the context. He should invoke the presence of Siva in the kumbha reciting the mantras pertaining to murti and vidya-deha and the mula mantra. The vardhani kalasa should be associated with water, cloth, threads, gold coin and others. It should be considered as the form of Astra. It should be provided with a tube-like protrusion at its base. The vardhani should be kept in such a way that the tube-like protrusion is facing the west.

संपूज्य गन्धपुष्पाद्यैः घटास्त्रालू गुरूत्तमाः। इन्द्रमग्निं यमं चैव निऋतिं वरुणं तथा॥ वायुं सोमं तथैशानं पूजयेत्प्राग्दिगादितः।। विरिञ्चिमीश दक्षस्थं विष्णु निऋति वामगम्॥

saṃpūjya gandhapuṣpādyaiḥ ghaṭāstrālū gurūttamāḥ| indramagniṃ yamaṃ caiva niṛtiṃ varuṇaṃ tathā|| vāyuṃ somaṃ tathaiśānaṃ pūjayetprāgdigāditaḥ|| viriñcimīśa dakṣasthaṃ viṣṇu niṛti vāmagam||

0,the foremost among the Gurus!, having worshipped Siva in the kumbha and the Astra Sakthi in the yardhani with sandal, flowers and other substances, the Guru should worship the Directi Yama, Nirruti, Varuna, Vayu, Kubera and Isana - from the east to the north-east respectively in clockwise direction. In the right of Isana, Brahma should be worshipped and in the left of Nirruti, Vishnu should be worshipped. He should worship these Deities as invoked in the ghatas or kalasas or in the fire-pits. In the same location, he should worship ten weapons of the Lokapalas Directional Deities) -vajra, sakthi and others.

भो भो शक्र त्वया स्वस्यां दिशि विघ्न प्रशान्तये। सावधानेन यागान्तं स्थातव्यं तु शिवाज्ञया॥ सर्वेषां लोकपालानां अनेन क्रमयोगतः। शिवाज्ञां श्रावयेत् कुम्भं भ्रामयेदग्रतोऽस्त्रकम्॥ विन्यसेत्कुम्भवर्धन्यौ पूर्ववत्तदनन्तरम्। स्थिरासनं च संपूज्य देवमत्रं च पूजयेत्॥

bho bho śakra tvayā svasyāṃ diśi vighna praśāntaye| sāvadhānena yāgāntaṃ sthātavyaṃ tu śivājñayā|| sarveṣāṃ lokapālānāṃ anena kramayogataḥ| śivājñāṃ śrāvayet kumbhaṃ bhrāmayedagrato'strakam|| vinyasetkumbhavardhanyau pūrvavattadanantaram| sthirāsanaṃ ca saṃpūjya devamatraṃ ca pūjayet||

"O, Indra!,with all your attention and force, be present in the east up to the completion of this yajna to ward off the obstacles, as ordered by Lord Siva.” In this way, the Guru should inform the inviolable order of Siva to Indra. In the same way and with the same words and changing the name of the Deity, he should inform the inviolable order of Siva to all other Directional Deities. Then, having lifted first the vardhani and letting the water to flow out from it, he should take up the Sivakumbha and come around the pavilion (interior side) and place the Sivakumbha first in its place and the vardhani, next. Having worshipped the immoveable seat now, he should worship Siva in the kumbha and the Astra in the vardhani.

मूर्तिविद्यातनं साङ्गं शिवं सावरणास्त्रकम्। पूजयित्वा तयौरैक्यं कल्पयेद्भगमुद्रया॥ सव्यमुष्टिरुमापिण्डी लिङ्गमङ्गुष्ठको हरः। भूतये कलशं स्पृष्ट्वा पूर्वमङ्गुष्ठ पर्वणा॥ संस्पृशेद्वर्धन पश्चान् मुष्टिना हृदयाणुना। मुक्तये च पुरस्स्पृष्ट्वा वर्धनी मुष्टिनैव तु॥ स्पृशेदङ्गुष्ठकाग्रेण चरमं च घटं तथा।।

mūrtividyātanaṃ sāṅgaṃ śivaṃ sāvaraṇāstrakam| pūjayitvā tayauraikyaṃ kalpayedbhagamudrayā|| savyamuṣṭirumāpiṇḍī liṅgamaṅguṣṭhako haraḥ| bhūtaye kalaśaṃ spṛṣṭvā pūrvamaṅguṣṭha parvaṇā|| saṃspṛśedvardhana paścān muṣṭinā hṛdayāṇunā| muktaye ca purasspṛṣṭvā vardhanī muṣṭinaiva tu|| spṛśedaṅguṣṭhakāgreṇa caramaṃ ca ghaṭaṃ tathā||

Having worshipped murti, vidya-deha and the limbs of the body of Siva, the Guru should worship Siva and His retinue Lords and the weapons present in the five enclosures duly and establish the union of Siva and Sakthi(Astra) by displaying the yoni-mudra. The fist of the right hand represents Uma(Sakthi) and the pedestal of the Linga ; the raised right thumb represents Siva. In view of the attainment of worldly benefits(enjoyments), the Guru should first touch the kumbha(Siva) with the tip of the right thumb and then touch the vardhani with the fist, reciting the hrudaya mantra. In view of the attainment of final liberation, he should first touch the vardhani with the fist and touch the kumbha with the tip of right thumb, at the end.

उमायै भगरूपिण्यै लिङ्गरूप धराय च॥ ३७ शङ्कराय नमस्तुभ्यं इति स्तुत्वा ऽनुमोद्य च। यज्ञस्याय पतिस्त्वं हि मूर्तिरेषा तवाचला॥ एतत्ते ज्ञाननिस्त्रिंशद् गृहाण स्वमायुधम्।। मया प्रवर्तितश्चायं यज्वना भवतः क्रतुः॥ रक्षणीयं त्वयैतद्धि समाप्तिर्यावदस्य हि। यज्ञरक्षाधुरं तस्मिन्नेवमारोप्य देशिकः॥ अर्ध्वपात्रं विधायाथ दद्यादयं अथाम्भसा। निरोधनाय तत्पात्रं तथैव स्थापयेद्गुरुः॥

umāyai bhagarūpiṇyai liṅgarūpa dharāya ca|| 37 śaṅkarāya namastubhyaṃ iti stutvā 'numodya ca| yajñasyāya patistvaṃ hi mūrtireṣā tavācalā|| etatte jñānanistriṃśad gṛhāṇa svamāyudham|| mayā pravartitaścāyaṃ yajvanā bhavataḥ kratuḥ|| rakṣaṇīyaṃ tvayaitaddhi samāptiryāvadasya hi| yajñarakṣādhuraṃ tasminnevamāropya deśikaḥ|| ardhvapātraṃ vidhāyātha dadyādayaṃ athāmbhasā| nirodhanāya tatpātraṃ tathaiva sthāpayedguruḥ||

0, Umal, you appear in the form of bhaga(female genital organ); 0, Lord Sankara!, you appear in the form of linga(male genital organ). Salutations to both of You" – having praised in this way, he should delight them and obtain their approval: " You are the Lord of this yajna. This form is indeed your own unassailable form. This is the sword of knowledge, your own weapon. Kindly take hold of this weapon. During this yajna which is your own sacrificial performance and undertaken by me, this yajna remains to be wholly protected by You only until it gets finished.” Having entrusted the protection of the yajna with the Lord in this way, the Guru should place the arghya vessel there and offer the arghya water to Him. For the sake of averting His departure from the place, he should keep that arghya vessel there itself.

वर्धनी विकिरोत्थाब्रैस्समन्ताद्यागमण्टपम्। अपसारित विघ्नं तु भावयेद्भूपरिग्रहम्॥ मण्डले स्थण्डिले वापि लिङ्गे वा शिवमर्चयेत्। विशेषपूजयोपेतं पावके शिवमर्चयेत्॥

vardhanī vikirotthābraissamantādyāgamaṇṭapam| apasārita vighnaṃ tu bhāvayedbhūparigraham|| maṇḍale sthaṇḍile vāpi liṅge vā śivamarcayet| viśeṣapūjayopetaṃ pāvake śivamarcayet||

The Guru should conceive firmly that the yajna-pavilion has been completely divested of all kinds of obstacles by coming around with the flowing of water from the vardhani, scattering of the seven substances which are of the nature of weapons and the reciting of the astra mantra and then ideate that the sacrificial ground has been taken possession of ceremoniously. Then he should worship Lord Siva as present in the mandala, sthandila or Linga. He should worship Siva as present in the fire kindled in the principal fire-pit, with the accompaniment of special offerings and rituals.

भगवन् देहमाविश्य मदीयमनुकम्पया। कर्तव्योऽनुग्रहस्तेषां शिष्याणां भावितात्मनाम्॥ संप्रायैवं करोमीति लब्धानुज्ञः शिवानुरुः। मन्त्रितं मूलमन्त्रेण सप्तकृत्वः सितं शुभम्॥ उष्णीषं शिरसि न्यस्य शिवेनैक्यं तु भावयेत्।

bhagavan dehamāviśya madīyamanukampayā| kartavyo'nugrahasteṣāṃ śiṣyāṇāṃ bhāvitātmanām|| saṃprāyaivaṃ karomīti labdhānujñaḥ śivānuruḥ| mantritaṃ mūlamantreṇa saptakṛtvaḥ sitaṃ śubham|| uṣṇīṣaṃ śirasi nyasya śivenaikyaṃ tu bhāvayet|

"O, Lord(Bhagavan), with your abounding grace, kindly enter into my form and bestow your grace upon these disciples who have become competent enough to be blessed through diksha.” – Having entreated in this way, he should think of that Lord is giving permission by saying "I do so". Having obtained permission from Lord Siva, the Guru should take a white and auspicious turban head-band) and purify and energize it by reciting the mula mantra seven times, place it on the head of the disciple and conceive his oneness with Siva.

सर्वेषां कर्मणां साक्षी मण्डले समुपस्थितः॥ यज्ञस्य रक्षकत्वेन शिवकुम्भे व्यवस्थितः। होमाधिकरणत्वेन पावकस्थस्सदाशिवः।। शिष्यदेहे तु तच्छिष्य पाशमोचन कारकः। अनुग्रहकरो देवो मम देहे व्यवस्थितः॥ पञ्चाधिकरणो देवस्सोऽहमेव सदाशिवः। अपृथग्भूतमात्मानं तत्समानगुणं स्मरेत्॥ ममापि हृदयादीनि साधनानि न संशयः। स्वातन्त्र्यमेव संभाव्य शिवं विज्ञापयेदिति॥

sarveṣāṃ karmaṇāṃ sākṣī maṇḍale samupasthitaḥ|| yajñasya rakṣakatvena śivakumbhe vyavasthitaḥ| homādhikaraṇatvena pāvakasthassadāśivaḥ|| śiṣyadehe tu tacchiṣya pāśamocana kārakaḥ| anugrahakaro devo mama dehe vyavasthitaḥ|| pañcādhikaraṇo devasso'hameva sadāśivaḥ| apṛthagbhūtamātmānaṃ tatsamānaguṇaṃ smaret|| mamāpi hṛdayādīni sādhanāni na saṃśayaḥ| svātantryameva saṃbhāvya śivaṃ vijñāpayediti||

"Lord Siva is seated in the mandala as the sole witness of all the deeds performed by all the beings; He is present in the sivakumbha as the sole authority for the protection of the yajna; He who is known as Sadasiva is present in the fire(kindled in the fire-pit) as the sole authority for performing the fire-rituals and for offering the oblations; He is present in the body of the disciple as the Lord of Deliverance, undoing the binding factors(three bonds) which are constricting the essential nature of that disciple; He is present in my own body as the bestower of grace. In this way, Lord Siva is present as the performer of five functions related to diksha. Such Sadasiva is indeed myself(sohameva sadasivah).” Having conceived in this way, the Guru should think of his insepearble identity with Siva and contemplate that he has become endowed with the same attributes as those of Siva. “ All of my instruments such as the heart and others are indeed the instruments of Siva Himself; there is no doubt about this.” – Having conceived perfect and absolute Lordship in this way, he should entreat Lord Siva in the following manner:

यदर्थोऽयं मया देव भवद्यागः प्रवर्तितः। त इमे पशवश्शान्ता द्वारि तिष्ठन्ति वारिताः॥ अविसंवादिभिर्लिभैरुद्भूत ध्वान्तवृत्तयः। भवतीयकरैज्ञत्वा चिरं युष्मत्प्रचोदितैः॥ विहितावश्यकाः स्नाता निवर्तित दिनक्रियाः। सितवस्त्रोत्तरीयास्त्वत् पादपद्म दिदृक्षवः॥ तत् करोतु प्रसादं मे तत्प्रवेशाय शङ्कर। प्रवेशयामि तानेतान् भवत्पादाम्बुजान्तिकम्॥ कुरुष्वं वचनं भद्र प्रवेशाय किलेत्यहम्। उक्तश्शिवेन संभाव्य ततश्शिष्यान् प्रवेशयेत्॥

yadartho'yaṃ mayā deva bhavadyāgaḥ pravartitaḥ| ta ime paśavaśśāntā dvāri tiṣṭhanti vāritāḥ|| avisaṃvādibhirlibhairudbhūta dhvāntavṛttayaḥ| bhavatīyakaraijñatvā ciraṃ yuṣmatpracoditaiḥ|| vihitāvaśyakāḥ snātā nivartita dinakriyāḥ| sitavastrottarīyāstvat pādapadma didṛkṣavaḥ|| tat karotu prasādaṃ me tatpraveśāya śaṅkara| praveśayāmi tānetān bhavatpādāmbujāntikam|| kuruṣvaṃ vacanaṃ bhadra praveśāya kiletyaham| uktaśśivena saṃbhāvya tataśśiṣyān praveśayet||

"O, Lord!, for which reason this yajna has been commenced by me is indeed your own yajna. In order to be fully benefited, these disciples whose bonds are yet to be severed are standing at the entrance, awaiting your permission. They have been well examined through their unfailing diligence, sense of non-violation and such other qualities. Their minds have shaken off all the desires born of ignorance. Having known through your brilliant rays and having been urged and kindled by you for a very long time, these disciples have come here. They have fulfilled all the essential duties of the morning such as taking bath and others and have completed the daily duties. They are attired in white dress and are wearing the white upper garment. They are desirous of seeing your lotus-like feet. Bestow your grace upon me to allow them to enter into the pavilion. O, Sankara!, now I am letting them enter into the pavilion to come near your lotus-like feet. O, the auspicious Lord, kindly utter the words “ Do as you wish”, permitting me to enable them enter into the pavilion." Having well conceived that the same words have been spoken by the Lord, the Guru should ask those disciples to enter into the sacrificial hall.

द्वारस्य संमुखं बाह्ये प्रणवे कुश मण्डले। शिष्यं तत्रैव संस्थाप्य स्थित्वा स्वयमुदङ्मुखः॥ विलोकयेच्छिकान्ताच्च यावत्पदनखाग्रकम्। नखाग्राचूळिकां यावत् तत्त्वज्ञान दृशा गुरुः॥

dvārasya saṃmukhaṃ bāhye praṇave kuśa maṇḍale| śiṣyaṃ tatraiva saṃsthāpya sthitvā svayamudaṅmukhaḥ|| vilokayecchikāntācca yāvatpadanakhāgrakam| nakhāgrācūḷikāṃ yāvat tattvajñāna dṛśā guruḥ||

Then he should make them stand on the mandala designed with kusa-grass and identified with pranava(Om). They should stand outside the entrance, but facing the entrance. The Guru should stand facing the north and with his eyes fully charged with the impeccable knowledge of the tattvas, he should look at the whole body of the disciple from his crest up to the tip of the nails of the feet and then from the tip of the feet-nails up to his crest.

अयमात्मा शिवत्वार्हश्शिथिलीकृत बन्धनः। पतिशक्त्या निवेशाय पाशव्रातश्च मद्वशः॥ तदामुं ताम्रसंस्थानं स्वगुणोदय योग्यकम्। स्पर्शवेधि मणिप्रख्यं चोदितोऽहं च शम्भुना॥ संस्पर्शाद्विमलीकृत्य कलधौतमिवाचिरात्। करोमि गुणसंपन्नं सतां मस्तकभूषणम्॥

ayamātmā śivatvārhaśśithilīkṛta bandhanaḥ| patiśaktyā niveśāya pāśavrātaśca madvaśaḥ|| tadāmuṃ tāmrasaṃsthānaṃ svaguṇodaya yogyakam| sparśavedhi maṇiprakhyaṃ codito'haṃ ca śambhunā|| saṃsparśādvimalīkṛtya kaladhautamivācirāt| karomi guṇasaṃpannaṃ satāṃ mastakabhūṣaṇam||

“This soul(disciple) , being the one who has severed the fettering bonds, has become fit enough to attain the exalted qualities of Siva(sivatva). The host of bonds which has hitherto been keeping this soul under its sway has now come under my control so that the Sakthi of the Lord could directly enter into this soul. The sparsa vedhi' (philosopher's stone) is capable of changing the copper, which has become impure by the verdigris, into pure and bright gold. I have been enlightened and enabled by Siva to function like the celebrated sparsa vedhi'. Having made this disciple to become pure and effulgent by my touch, I will instantly make him shine forth like a pure gold. I will make him to be endowed with all the essential qualities of Siva and elevate him to the exalted state of being a crest-jewel of the saintly persons”.

ततस्संप्रोक्ष्य दर्भेण शिरस्याताड्य भस्मना। दर्भमूलाग्र भागाभ्यां हृत्प्रदेशाधोर्ध्वयोः॥ उल्लिखेत् पाशसंतानं प्रवृत्त करणोन्मुखम्। सकलीकृत्य तं शिष्यं नेत्रबन्धं विधाय च॥ अस्त्रेण प्रोक्षितेनैव कुण्ठितेनैव वर्मणा। संस्तुतेनैव मूलेन सितवस्त्रेण देशिकः॥ प्रवेश्य पुष्पक्षेपं तु कारयित्वा तु दर्शयेत्।

tatassaṃprokṣya darbheṇa śirasyātāḍya bhasmanā| darbhamūlāgra bhāgābhyāṃ hṛtpradeśādhordhvayoḥ|| ullikhet pāśasaṃtānaṃ pravṛtta karaṇonmukham| sakalīkṛtya taṃ śiṣyaṃ netrabandhaṃ vidhāya ca|| astreṇa prokṣitenaiva kuṇṭhitenaiva varmaṇā| saṃstutenaiva mūlena sitavastreṇa deśikaḥ|| praveśya puṣpakṣepaṃ tu kārayitvā tu darśayet|

Having contemplated in this way, the Guru should sprinkle the consecrated water with darbhas over the disciple and gently strike his head with bhasma. Moving the tip of the darbhas from the heart down to the feet and moving the bottom of the darbhas from the heart up to the crest , he should scrap out the host of bonds which is intent on impelling the soul towards worldly pursuits. Having performed ‘sakalikarana' (making the body to be identical with the form of Siva) to that disciple, he should cover his eyes with a strap of cloth. Having sprinkled the water with the recital of astra mantra, given protection with the recital of kavaca mantra and worshipped him with recital of the mula mantra, he should cover his eyes with a white band of cloth and leading him into the sacrificial hall, he should make him throw a flower on the mandala and enable him see the form of Siva depicted in the mandala.

शिवमण्डल दक्षस्थे मण्डले पूर्ववन् नयेत्॥ प्रणवं तत्र संस्थाप्य शिष्यमुन्नत देहकम्। धारणाद्यैश्च संशोध्य सकलीकृत्य तत्तनुम्॥ गन्धादि वासितं कृत्वा स्वसव्यकरपल्लवम्। सासनेन सदेहेन शिवेन समधिष्ठितम्॥

śivamaṇḍala dakṣasthe maṇḍale pūrvavan nayet|| praṇavaṃ tatra saṃsthāpya śiṣyamunnata dehakam| dhāraṇādyaiśca saṃśodhya sakalīkṛtya tattanum|| gandhādi vāsitaṃ kṛtvā svasavyakarapallavam| sāsanena sadehena śivena samadhiṣṭhitam||

On the right side of the siva mandala, he should design a new mandala as before and make the disciple stand on that, with his body kept straight and raised. Then he should purify him through the process of dharana(yoga discipline) and other techniques and render his body to be identical with the form of Siva. Having perfumed his own right palm with sandal paste and such other substances, he should touch his body with his right hand and make it to be occupied with Siva along with his seat and his form.

शिवहस्तमिति ध्यात्वा सापेक्ष निरपेक्षकम्। हृद्देशाद् भूप्रदेशान्तं नीत्वा वै चूलिकान्तकम्॥ सह प्रासादोच्चारेण समस्त ग्रन्थि भेदिना। रुद्रेश्वर पदावाप्ति दायकं शिरसि न्यसेत्॥

śivahastamiti dhyātvā sāpekṣa nirapekṣakam| hṛddeśād bhūpradeśāntaṃ nītvā vai cūlikāntakam|| saha prāsādoccāreṇa samasta granthi bhedinā| rudreśvara padāvāpti dāyakaṃ śirasi nyaset||

Having contemplated his right hand to be the hand of Siva, the Guru should move over his hand from the heart of the disciple to the level of the eyebrows or to the level of the crest. For those who are desirous of worldly pleasures, he should move over his hand from the heart to the level of eyebrows. For those who are desirous of liberation and who are without worldly desires, he should move over his hand from the heart to the crest. Having untied the knots formed in the path of sushmna and made them ineffective, he should recite the 'prasada mantra' and place his ‘siva hasta' on the head of the disciple. Such utterance of the prasada mantra and the placing of siva hasta on the head would enable the disciple attain the position of Rudresvara.

कुर्याच्छिष्यस्य सर्वाङ्गालम्भनं च विशेषतः। ततस्तस्याञ्जलौ पुष्पं गन्ध धूपादि वासितम्॥ न्यस्य सर्वात्मना शम्भोः प्रत्येकं प्रार्थयेत् स्थितम्। अपनीत दृगालोकाच्छादनं वसनं क्रमात्॥ सहसालोकितेशान शिववक्र सरोरुहम्। ब्रूयात्तमङ्गमुञ्चेति प्रसूनं शिवसम्मुखम्॥

kuryācchiṣyasya sarvāṅgālambhanaṃ ca viśeṣataḥ| tatastasyāñjalau puṣpaṃ gandha dhūpādi vāsitam|| nyasya sarvātmanā śambhoḥ pratyekaṃ prārthayet sthitam| apanīta dṛgālokācchādanaṃ vasanaṃ kramāt|| sahasālokiteśāna śivavakra saroruham| brūyāttamaṅgamuñceti prasūnaṃ śivasammukham||

Especially, the Guru should touch and see all parts of the body of the disciple. Then he should place a flower scented by sandal, incense and others in the hands of the disciple held in anjali mudra(cavity formed by folding and joining the palms) and entreat Siva uttering the words “om namas sarvatmakaya”. For every disiple he should do these separately. Then, having removed the white band covering the eyes from the

स्फुटभक्तिशिवाम्भोज परागमिव पुञ्जितम्। तत्पात सूचिते स्थाने पूर्व शिवपदोत्तरम्॥ नामावधार्यं विप्रस्य देवकण्ठ गणात्मकम्। क्षत्रविडूद्र जातीनां स्त्रीणां शक्त्यन्त संज्ञकम्॥ शिवनामाथ सर्वेषां सर्वं सर्वत्र वा मतम्।

sphuṭabhaktiśivāmbhoja parāgamiva puñjitam| tatpāta sūcite sthāne pūrva śivapadottaram|| nāmāvadhāryaṃ viprasya devakaṇṭha gaṇātmakam| kṣatraviḍūdra jātīnāṃ strīṇāṃ śaktyanta saṃjñakam|| śivanāmātha sarveṣāṃ sarvaṃ sarvatra vā matam|

The flower dropped by the disciple is , in reality, a lotus flower of well expressed devotion to Siva, containing the mass of pollen within it. The face or limb of the form of Siva indicated by the dropped flower should be taken as the name of the initiated disciple and the word ‘sivam' should be added at the end of that name. This is the name applicable to the disciples belonging to the brahmin caste. The words deva', 'kantha' and gana should be added as suffix for the disciples belonging to the kshatriya, vaisya and sudra community, repectively. For the ladies, the word 'sakthi should be added at the end. Or, for all the disciples belonging to all castes, the namesiva' may be added at the end.

सप्रदक्षिणमष्टाङ्गं प्रणामं चोपदिश्य च॥ नीत्वा कुण्डान्तिकं स्वस्य दक्षिणे प्रणवासने। संस्थाप्य शिष्यं तद्धस्ते दत्वा दर्भस्य मूलकम्॥ दर्भाग्रं स्वस्य जङ्घायास्सन्धौ संयोज्य देशिकः। पिङ्गलामध्य देहस्थां विनिःसृत्य शिशोस्ततः॥ स्वस्य नाड्यां विलीनेति भावयेन्मूलमन्त्रतः। दत्वाहुतित्रयं नाडी सन्धानार्थतया गुरुः॥

sapradakṣiṇamaṣṭāṅgaṃ praṇāmaṃ copadiśya ca|| nītvā kuṇḍāntikaṃ svasya dakṣiṇe praṇavāsane| saṃsthāpya śiṣyaṃ taddhaste datvā darbhasya mūlakam|| darbhāgraṃ svasya jaṅghāyāssandhau saṃyojya deśikaḥ| piṅgalāmadhya dehasthāṃ viniḥsṛtya śiśostataḥ|| svasya nāḍyāṃ vilīneti bhāvayenmūlamantrataḥ| datvāhutitrayaṃ nāḍī sandhānārthatayā guruḥ||

Having instructed the process of doing the circumambulation and the prostration involving the eight limbs, the Guru should lead him to the fire-pit and make him sit in his right side on the mantric seat designed with prvanava(Om). Then he should give a darbha to the disciple and ask him to hold the bottom of that darbha. The Guru should keep the tip of that darbha under his shin and contemplate the joining of his own self and the soul of the disciple. Having brought out the central channel(sushumna nadi) which is between ida and pingala from the disciple through his inbreath, he should contemplate: ‘let the sushumna of the disciple be merged with my own sushumna', reciting the mula mantra. Then, the Guru should offer three oblations for the sake of stabilizing the joining of his sushumna and the sushumna of the disciple and bringing out the full effect such union.

प्रवेश निर्गमौ कार्यों चैतन्य ग्रहणाय च। शतमष्टोत्तरं हुत्वा शिवमङ्गानि वै दश॥ पूर्णी हुत्वा शिवेनैव प्रायश्चित्त निमित्ततः। शतमष्टोत्तरं हुत्वा तेनैव शिवमन्त्रतः॥ विप्रादयोऽपि शूद्रास्स्युर्गुणतस्तान् समुद्धरेत्। शूद्रादिजातिं उद्धृत्य स्वाहान्तेनैव मूलतः॥ हुत्वाहुतित्रयं पश्चाच्छिवं प्रति वदेदिति। आहारभाव दोषाभ्यां योनिबीज शरीरतः॥ शुद्धो द्विजो भवत्वात्मा भगवन् परमेश्वर।

praveśa nirgamau kāryoṃ caitanya grahaṇāya ca| śatamaṣṭottaraṃ hutvā śivamaṅgāni vai daśa|| pūrṇī hutvā śivenaiva prāyaścitta nimittataḥ| śatamaṣṭottaraṃ hutvā tenaiva śivamantrataḥ|| viprādayo'pi śūdrāssyurguṇatastān samuddharet| śūdrādijātiṃ uddhṛtya svāhāntenaiva mūlataḥ|| hutvāhutitrayaṃ paścācchivaṃ prati vadediti| āhārabhāva doṣābhyāṃ yonibīja śarīrataḥ|| śuddho dvijo bhavatvātmā bhagavan parameśvara|

For drawing the soul of the disciple into his own soul and heart through inbreath and re-installing the soul in the body of the disciple through outbreath, the Guru should offer the oblations for 108 times with the recital of the mula mantra and offer the oblations with the recital of anga mantras for one tenth of the number of oblations done with the recital of mula mantra. Then he should offer the consummate oblation with the recital of siva mula mantra. For the sake of expiation, he should once again offer the oblations for 108 times with the recital of sivamantra. Even those who belong to brahmin and other castes are considered on par with the sudras, as far as their qualities and modes of life are concerned. The Guru should relieve them from the affiliation with the caste and uplift them. Having uplifted from the state of being the sudras, the Guru should offer three oblations and then entreat the Lord: "O, Lord Bhagavan! Paramesvara!, from the body which originated from the union of female and male genital organ and vitiated with many defects owing to the food system, attitudes and worldly perseverences, let this soul come out, become pure , assume a pure body and thereby become a twice-born.”

रुद्रांशापादनेऽप्येवं आहुतित्रयं आचरेत्॥ अयं रुद्रो भवत्वात्मा भगवन् त्वत्प्रसादतः। इत्येवं प्रार्थनां कृत्वा कुर्यात्प्रोक्षणताडने॥ प्रविश्य शिष्यदेहे तु रेचकेनात्मनो गुरुः। विधायास्त्रेण विश्लेषच्छेदनं चाङ्कुशाख्यया॥ मुद्रया शिष्यचैतन्यं आकृष्य द्वादशान्तके। समानीय धृवेणैव संपूज्य शिशुमस्तकात्॥

rudrāṃśāpādane'pyevaṃ āhutitrayaṃ ācaret|| ayaṃ rudro bhavatvātmā bhagavan tvatprasādataḥ| ityevaṃ prārthanāṃ kṛtvā kuryātprokṣaṇatāḍane|| praviśya śiṣyadehe tu recakenātmano guruḥ| vidhāyāstreṇa viśleṣacchedanaṃ cāṅkuśākhyayā|| mudrayā śiṣyacaitanyaṃ ākṛṣya dvādaśāntake| samānīya dhṛveṇaiva saṃpūjya śiśumastakāt||

For the sake of bringing about the attainment of the position of Rudra, he should offer three oblations in this way. *0, Bhagavan!, with your abounding grace, let this soul become Rudra - having entreated in this way, he should sprinkle the consecrated water over the disciple(with astra mantra) and gently strike him with bhasma. Then the Guru should enter into the body of the disciple through his outbreath and separate his soul from the body and take it out with the recital of astra mantra. Displaying the ankusa mudra' (hand gesture looking like a goad), he should draw and lead the separated soul up to the plane of dvadasnata and instantly worship it well.

संहारमुद्रया स्वस्य हृदये पूरकेण तु। प्रविश्य कुम्भकेनैव स्मृत्वा समरसं शिशोः॥ रेचकेन प्रयोगेण केशेशान सदाशिवान्। नीत्वात्मानं समावर्त्य द्वादशान्ते ततश्शिवम्॥ संहारमुद्रया शिष्य देहे संयोजयेद्रुः।

saṃhāramudrayā svasya hṛdaye pūrakeṇa tu| praviśya kumbhakenaiva smṛtvā samarasaṃ śiśoḥ|| recakena prayogeṇa keśeśāna sadāśivān| nītvātmānaṃ samāvartya dvādaśānte tataśśivam|| saṃhāramudrayā śiṣya dehe saṃyojayedruḥ|

Displaying the samhara mudra', he should take out the soul of the disciple from the plane of dvadasanta and lead it into his own heart through his inbreath. Then, being in the kumbhaka state, he should of his own self and the soul of the disciple. Through his outbreath, he should lead the soul upwards, crossing the planes pertaining to Vishnu, Isvara and Sadasiva and reach the plane of dvadasnata and unite it with Siva. Then, displaying the samhara mudra', the Guru should reinstall the soul in the body of the disciple, through his outbreath.

Paṭala 20 — समय विशेष दीक्षा विधिः (part 2/2)

दद्याद्यज्ञोपवीतं तु मूलमन्त्राभिमन्त्रितम्॥ शतं सहस्रं वा हुत्वा पूर्णं दद्याच्छिवेन तु। एवं समय संस्कारयुतो यश्शिवपूजने॥ होमे चाध्ययने चैव मन्त्राणां श्रवणेऽपि च। योग्यस्स्यान्मुनयो रौद्रं पदं प्राप्नोति मानवः॥

dadyādyajñopavītaṃ tu mūlamantrābhimantritam|| śataṃ sahasraṃ vā hutvā pūrṇaṃ dadyācchivena tu| evaṃ samaya saṃskārayuto yaśśivapūjane|| home cādhyayane caiva mantrāṇāṃ śravaṇe'pi ca| yogyassyānmunayo raudraṃ padaṃ prāpnoti mānavaḥ||

The Guru should give the sacrificial thread purified and energized with the recital of the mula mantra to the disciple and make him wear it. Haing offered the oblations for 1000 or 100 times with the recital of mula mantra, he should offer the consummate oblation with the same mula mantra. The disciple who has been given the preparatory initiation(samaya diksha) in this way becomes qualified to perform the personal worship of Siva, to render assistance for the performance of fire ritual; becomes competent for the systematic study of the Scriptures; becomes qualified for listening to the recital of mantras. O, the Sages!, such disciple attains the position of Rudra.

ततो निर्वाण दीक्षायां अधिकारी भवेद् द्विजः। शूद्रं हि दीक्षयित्वा तु विधानेनाग्र जन्मनः॥ सोऽपि शूद्रत्वमाप्नोति दीक्षादानान्न संशयः॥

tato nirvāṇa dīkṣāyāṃ adhikārī bhaved dvijaḥ| śūdraṃ hi dīkṣayitvā tu vidhānenāgra janmanaḥ|| so'pi śūdratvamāpnoti dīkṣādānānna saṃśayaḥ||

Then the initiated person, who has become now a twice-born, gains authoritative state to be blessed with nirvana diksha(the initiation of final liberation). If a Guru perfoms samaya and visesha dikshas to the sudras, following the process prescribed for the brahmins, even such Guru attains the state of being a sudra because of such performance of diksha. There is no doubt about this.

Paṭala 21 — स्थाली पाक विधिः

स्थाली पाक विधिं वक्ष्ये नैवेद्यचरु कल्पने। स्थालीं ताम्रमयीं वाथ मृण्मयीं लक्षणान्विताम्॥ प्रक्षाल्य पात्रमत्रेण कवचेनावकुण्ठ्य च। निरीक्ष्य प्रोक्ष्य चाभ्युक्ष्य संताड्यालिप्य गन्धतः॥ कण्ठे संवेष्ट्य कौशेन रज्जुना वर्मरूपिणा।

sthālī pāka vidhiṃ vakṣye naivedyacaru kalpane| sthālīṃ tāmramayīṃ vātha mṛṇmayīṃ lakṣaṇānvitām|| prakṣālya pātramatreṇa kavacenāvakuṇṭhya ca| nirīkṣya prokṣya cābhyukṣya saṃtāḍyālipya gandhataḥ|| kaṇṭhe saṃveṣṭya kauśena rajjunā varmarūpiṇā|

Now I will give the directions for cooking the sacrificial food in a ‘sthali' (vessel) with regard to the preparation of fnaivedya'(food-offering) and caru'(cooked rice meant for oblations). Having taken the vessel(sthali) made of copper or earth and associated with specific lineaments, the Guru should sprinkle the consecrated water crosswise(kshalana) with the recital of astra mantra and give protection with the recital of kavaca mantra, cast a look charged with the knowledge of tattvas and mantras over it, sprinkle the consecrated water with the right palm turned upwards(prokshana) and with the right palm turned downwards(abhyukshana),

मण्डले गोमयालिप्ते प्रोक्षिते शस्त्रवारिणा॥ वर्मावकुण्ठिते पात्रे मन्त्रविन्यस्त दर्भके। षडुत्थमासनं चेष्ट्वा तां न्यसेन्मूर्तिरूपिणीम्॥

maṇḍale gomayālipte prokṣite śastravāriṇā|| varmāvakuṇṭhite pātre mantravinyasta darbhake| ṣaḍutthamāsanaṃ ceṣṭvā tāṃ nyasenmūrtirūpiṇīm||

On the mandala designed with cow-dung and sprinkled over with the water taken from the astra-kalasa, the Guru should place a darbha charged with the essential mantra. Then he should woship the sixfold seat (shadutthasana, seat comprising ananta, dharma, jnana, vairagya, aisvarya and padma) on the darbha and place the sthali-vessel whose form is of the nature of sivamurti, on the darbha-seat.

शिवं सावरणं तत्रावाह्य संपूज्य संत्यजेत्। पुष्पाद्यमाज्येनाभ्यज्य वस्त्रपूतं पयो न्यसेत्॥ चुल्लीमस्त्रेण चोल्लिख्य तेन प्रोक्ष्यावकुण्ठ्य च। संपूज्य चोपलिप्याथ धर्माधर्मद्वयं यजेत्॥ दक्षवामस्थभुजयोश्शिवाग्निं मध्यमे न्यसेत्। आसनं प्रणवं कृत्वा तां तस्यामधिरोपयेत्॥

śivaṃ sāvaraṇaṃ tatrāvāhya saṃpūjya saṃtyajet| puṣpādyamājyenābhyajya vastrapūtaṃ payo nyaset|| cullīmastreṇa collikhya tena prokṣyāvakuṇṭhya ca| saṃpūjya copalipyātha dharmādharmadvayaṃ yajet|| dakṣavāmasthabhujayośśivāgniṃ madhyame nyaset| āsanaṃ praṇavaṃ kṛtvā tāṃ tasyāmadhiropayet||

Having invoked the presence of Siva along with His retinue Lords inside the vessel, the Guru should worship Him and request Him to depart from the vessel. Having taken out the flowers offered to Siva from the vessel, he should anoint the vessel with clarified butter and pour the milk filtered with a cloth into the vessel. Then he should draw lines over the 'culli' (fireplace made of earth, provided with three projections to support the vessel) with the recital of astra mantra and sprinkle the consecrated water over it with astra mantra and give protection with the recital of kavaca mantra. Then he should worship it, anoint it with diluted cow-dung and worship dharma and adharma represented by the right arm(projected structure) and left arm of the fireplace respectively. He should invoke the presence of sivagni on the middle projection. Having provided a seat of pranava(Om) inside the fireplace , he should mount the vessel over it.

द्विप्रस्थमाढकं वापि पञ्चप्रसृति निर्मितम्। चतुर्थं कल्पयेद्धीमान् शालीतण्डुलकादिकम्॥ चालनोद्धाटनेऽत्रेण कृत्वाघोरमनुस्मरन्। विपचेत्पूर्ववक्रस्सन् मध्यपक्कं यथा भवेत्॥ उष्णे तप्ताभिघारस्स्यात् शीते शीताभिघारणम्।

dviprasthamāḍhakaṃ vāpi pañcaprasṛti nirmitam| caturthaṃ kalpayeddhīmān śālītaṇḍulakādikam|| cālanoddhāṭane'treṇa kṛtvāghoramanusmaran| vipacetpūrvavakrassan madhyapakkaṃ yathā bhavet|| uṣṇe taptābhighārassyāt śīte śītābhighāraṇam|

For the preparation of caru, the Guru should take two measures (prasthas) of adhaka-grain or five handfuls. The rice got from the sali kind of paddy and other grains should be in four handfuls. Having washed the grains with the recital of astra mantra and gathered them with the recital of same mantra, he should cook them, being north-faced and recting the aghora mantra. When the cooking comes to a perfect stage, being neither over cooked or not cooked up to the right level, he should perform ‘tapta abhighara' (letting the drops of ghee, for heating) and sita abhighara' (letting the drops of ghee, for cooling).

स्वान्तया मन्त्रसंहत्या शिवहव्यवहे पुरा॥ हविष्यान्ते च हेत्युक्त्वा सुस्विन्नो भव इत्यपि। तप्ताभिघार एवं स्याद् द्वितीये मण्डले ततः॥ प्रोक्षणादि समायुक्ते पूजितेऽप्यवरोप्य ताम्। सुशीतलो भवेत्येवं वौषट्ल्ल्वया तथा॥ शीताभिघार एवं स्यान्मन्त्रसंहितया भवेत्।

svāntayā mantrasaṃhatyā śivahavyavahe purā|| haviṣyānte ca hetyuktvā susvinno bhava ityapi| taptābhighāra evaṃ syād dvitīye maṇḍale tataḥ|| prokṣaṇādi samāyukte pūjite'pyavaropya tām| suśītalo bhavetyevaṃ vauṣaṭllvayā tathā|| śītābhighāra evaṃ syānmantrasaṃhitayā bhavet|

First, he should offer the oblations into the siva-fire with recital of samhita mantras, reciting each mantra as ending with ‘sva' and at the end of the offering of havis, he should pronounce ‘ha' and utter the words “susvinno bhava”. This is known as tapta abhighara'. Then, he should design the second mandala and do the sprinkling and other rituals and worship it. He should dismount the vessel from the fireplace and place it on the mandala uttering the words "susitalo bhava" joining the word ‘vaushat' at the end. This is known as 'sita abhighara'. This is performed with the recital of samhita mantras.

संमृज्य च मृदम्भोभ्यां स्थालीं सुरभि मुद्रया॥ अमृतीकृत्य कुण्डस्य पश्चिमे पूर्व मण्डले। पूजिते हृदयेनेवा चाङ्गैरेकैकशः क्रमात्॥ शिवेनाष्टोत्तरशतं संपातं पूर्ववन्नयेत्। एवं संपातितेनैव चरुणा होम इष्यते॥

saṃmṛjya ca mṛdambhobhyāṃ sthālīṃ surabhi mudrayā|| amṛtīkṛtya kuṇḍasya paścime pūrva maṇḍale| pūjite hṛdayenevā cāṅgairekaikaśaḥ kramāt|| śivenāṣṭottaraśataṃ saṃpātaṃ pūrvavannayet| evaṃ saṃpātitenaiva caruṇā homa iṣyate||

Having anointed the sthali-vessel with clay and water, the Guru should instill the quality of nectar into the cooked rice by displaying the ' dhenu mudra'. He should place it on the first mandala designed and worshipped on the west side of the main fire-pit and worship the sthali, reciting the hrudaya mantra and worship it separately with each anga mantra in the due order. As done before, he should offer the oblations for 108 times, with the recital of siva mantra, the oblation being in the mode of 'sampata'. It is emphasized in the Agamas that the homa should be done with the caru which has been consecrated with ‘sampata' in this way.

तण्डुलेनाम्भसा चाथ चतं नित्यं विपाचयेत्। हविष्य चतुरंशेन होमकर्माथवा मतम्॥ होमावशिष्टं देयं स्यादाचार्याय प्रयत्नतः। पञ्चगोचर संस्थाय समस्तागम वेदिने॥ शिष्टमन्यप्रदत्तं चेत् होमो निष्फल एव हि। शेषहीने चरोहमे स होमस्स्यादनिष्टदः॥

taṇḍulenāmbhasā cātha cataṃ nityaṃ vipācayet| haviṣya caturaṃśena homakarmāthavā matam|| homāvaśiṣṭaṃ deyaṃ syādācāryāya prayatnataḥ| pañcagocara saṃsthāya samastāgama vedine|| śiṣṭamanyapradattaṃ cet homo niṣphala eva hi| śeṣahīne carohame sa homassyādaniṣṭadaḥ||

The Guru should cook the caru making use of rice and water, daily. The caru should be divided into four parts and one part should be kept for the activities related to homa. The remaining part of the havis after the performance of homa should be given to the Acharya, with all care and efforts. The Acharya should belong to one of the five gocaras and he should have studied and known all the Agamas. If the remnant of the havis is given to other person, certainly the homa-ritual would become ineffective. If no remnant of the havis is left out at the end of homa, then such homa-ritual would not yield the desired benefits.

हविषो न्यूनवेदांशश्चरुर्वा होमकर्मणि। आद्यांशो दैविकः प्रोक्तो द्वितीयो होमकर्मणि॥ परिवारे तृतीयः स्याच्चतुर्थो देशिकाय हि। पृथक् चरुश्चेन्नैवेद्यं सर्वमीशे निवेदयेत्॥

haviṣo nyūnavedāṃśaścarurvā homakarmaṇi| ādyāṃśo daivikaḥ prokto dvitīyo homakarmaṇi|| parivāre tṛtīyaḥ syāccaturtho deśikāya hi| pṛthak caruścennaivedyaṃ sarvamīśe nivedayet||

Caru which is less than one part out of four parts of the havis may be used for the homa-related activities. Among the four parts, the first part is for the Main Deity. The second part is for the homa-related activities. The third part is for the retinue Deities. The fourth part is for the Acharya. If the caru is prepared separately for each Deity, all carus should be first offered as `naivedya' to Siva.

प्राणाग्निहोत्रं कर्तव्यं साधकैः फलकाङ्खिभिः। एतेषामन्यथाभावे सर्वं भवति चान्यथा॥

prāṇāgnihotraṃ kartavyaṃ sādhakaiḥ phalakāṅkhibhiḥ| eteṣāmanyathābhāve sarvaṃ bhavati cānyathā||

The 'prana-agni-hotra' should be performed without fail by the sadhakas who are desirous of obtaining various benefits. If these rituals are performed in a different way, all such rituals would yield different benefits; the benefits would not be as desired by the sadhakas.

Paṭala 22 — स्वप्नाध्याय विधिः (part 1/2)

अथ वक्ष्ये विशेषेण स्वप्नाध्यायं द्विजोत्तमाः। दिक्षा पूर्वे च काम्ये वा लक्षयेत् स्वप्नमुत्तमम्॥ तत्र हि प्रथमे यामे स्वप्नो यदि भविष्यति। लक्षयेदात्मनः काले फलभाक्त्वं द्विजोत्तमाः।। संवत्सरे तु सिद्धिस्स्यात् द्वितीये यामके यदि। षण्मासेन तु सिद्धिस्स्यात् तृतीये यामके यदि॥ मासेनैव तु सिद्धिस्स्यात् चतुर्थे यामके यदि। शीघ्रमेव फलं तस्य भविष्यति न संशयः॥

atha vakṣye viśeṣeṇa svapnādhyāyaṃ dvijottamāḥ| dikṣā pūrve ca kāmye vā lakṣayet svapnamuttamam|| tatra hi prathame yāme svapno yadi bhaviṣyati| lakṣayedātmanaḥ kāle phalabhāktvaṃ dvijottamāḥ|| saṃvatsare tu siddhissyāt dvitīye yāmake yadi| ṣaṇmāsena tu siddhissyāt tṛtīye yāmake yadi|| māsenaiva tu siddhissyāt caturthe yāmake yadi| śīghrameva phalaṃ tasya bhaviṣyati na saṃśayaḥ||

Now, I will reveal to you the contents of the chapter dealing with the effects of various dreams. O, the foremost among the twice-born sages!, normally a disciple could have supremely auspicious visions in dreams, during the night prior to the performance of initiation(diksha) or any other special ritual opted by a devotee. If such dream occurs in the first quarter of the night, the disciple would reap its benefit during its own course of time within one year. If it occurs in the second quarter of the night, the effect of the dream would materialize within six months. If it occurs in the third quarter of the night, the effect of the dream would be seen within one month. If the dream occurs in the fourth quarter of the night, its effect would manifest immediately. There is no doubt about such occurrence of the effects of the dreams.

रश्मिमन्तं विवस्वन्तं शशाङ्क तारकावृतम्। प्रदीप्तमग्निहोत्रञ्च प्रदीपमतिभास्वरम्॥ मातरं पितरं दारान् पुत्रान् मातृन् सुहृज्जनान्। यदि पश्येन्नरः स्वप्ने विपुलां श्रियमाप्नुयात्॥

raśmimantaṃ vivasvantaṃ śaśāṅka tārakāvṛtam| pradīptamagnihotrañca pradīpamatibhāsvaram|| mātaraṃ pitaraṃ dārān putrān mātṛn suhṛjjanān| yadi paśyennaraḥ svapne vipulāṃ śriyamāpnuyāt||

The sun, highly radiant with resplendent rays, moon enclosed by the stars, fire blazing forth with flames nourished by daily oblations, lighted lamps shining forth with exceeding brilliance, mother, father, wife, sons or daughters, mother of known persons), good-hearted persons - if these objects or persons are seen by the disciple in his dream, then he will attain ineaxhaustible weath.

चन्द्रार्कतारग्रसनं परिमार्जनमेव च। भक्षणं धारणं तेषां राज्यं संप्राप्नुयान्नरः॥ श्वेतपुष्पजमालानां धवलानां च पक्षिणाम्। सौवर्णानां खगानां च दर्शनाल्लभते श्रियम्॥ गन्धर्वनगरं वापि देवगन्धर्व योषिताम्। दर्शनात्प्रापणात्स्वप्ने विपुलां श्रियमाप्नुयात्॥

candrārkatāragrasanaṃ parimārjanameva ca| bhakṣaṇaṃ dhāraṇaṃ teṣāṃ rājyaṃ saṃprāpnuyānnaraḥ|| śvetapuṣpajamālānāṃ dhavalānāṃ ca pakṣiṇām| sauvarṇānāṃ khagānāṃ ca darśanāllabhate śriyam|| gandharvanagaraṃ vāpi devagandharva yoṣitām| darśanātprāpaṇātsvapne vipulāṃ śriyamāpnuyāt||

Eclipsed moon, eclipsed sun, shadowed stars, dish of honey and oil, consuming that dish, holding that dishif these are seen in dream by a person, then he will be led to attain a kingdom. Garlands made of white folwers, white birds, gold-colored birds-if these are seen in dream, then he will attain wealth. If a person sees in his dream the city of Gandharvas(celestial musicians), celestial ladies belonging to the groups of Devas and Gandharvas or if he reaches that city or appraoach the celestial ladies, then he he would attain great wealth.

जातरूपमयं छत्रं श्वेतमाला विभूषितम्। चूतादि पुण्यवृक्षाणां सफलानां तु दर्शनम्॥ तेषां आरोहणं शस्तं तत्फलानां च सङ्ग्रहः। तेषां च भक्षणं शस्तं शैलहश्व हस्तिनाम्॥ गोसिंहवृषभाणां च वीक्षणारोहणे हिते। सिंहासन चतुर्दन्ति शिबिकारोहणं शुभम्॥

jātarūpamayaṃ chatraṃ śvetamālā vibhūṣitam| cūtādi puṇyavṛkṣāṇāṃ saphalānāṃ tu darśanam|| teṣāṃ ārohaṇaṃ śastaṃ tatphalānāṃ ca saṅgrahaḥ| teṣāṃ ca bhakṣaṇaṃ śastaṃ śailahaśva hastinām|| gosiṃhavṛṣabhāṇāṃ ca vīkṣaṇārohaṇe hite| siṃhāsana caturdanti śibikārohaṇaṃ śubham||

Umbrella completely designed with superior kind of gold and decorated with garlands made of white flowers or pearls, auspicious trees such as mango and others, fruits of such auspicious trees, climbing on those trees, plucking the fruits of those trees, eating those fruits – such visions in a dream is considered to be auspicious. Vision of a mountain, palace, elephants, cows, lion and bull, mounting on the lion, elephant or bull- is considered to be auspicious. Mounting on a lion-throne, on an elephant or on a palanquin - vision of such happenings is considered to be auspicious.

सूर्येन्द्वग्नयुधति व्योम धरित्री शैलवीक्षणम्। तरणं निम्नगाम्भोधि काननानां जलस्य च॥ प्रशस्तं दोहनं कर्म महिषीणां गवामपि। सिंहीनां हस्तिनीनां च बान्धवानां स्ववेश्मनि॥ प्रसवो वाथ चैतासां भूतिलिङ्गमिति स्मृतम्। पयसः पाटलाया गोः पानं यद्वत्स लीलया॥ दश्चापक मांसानां विष्ठापायस भक्षणम्। एतेषामपि लाभश्च प्रशस्तो मुनिपुङ्गवाः॥

sūryendvagnayudhati vyoma dharitrī śailavīkṣaṇam| taraṇaṃ nimnagāmbhodhi kānanānāṃ jalasya ca|| praśastaṃ dohanaṃ karma mahiṣīṇāṃ gavāmapi| siṃhīnāṃ hastinīnāṃ ca bāndhavānāṃ svaveśmani|| prasavo vātha caitāsāṃ bhūtiliṅgamiti smṛtam| payasaḥ pāṭalāyā goḥ pānaṃ yadvatsa līlayā|| daścāpaka māṃsānāṃ viṣṭhāpāyasa bhakṣaṇam| eteṣāmapi lābhaśca praśasto munipuṅgavāḥ||

Sun, moon, fire, ocean, sky, earth, mountain, crossing the mountain-stream, ocean or forest-river - vision of these in the dream is declared to be auspicious. Milking the buffaloes or cows, presence of lioness, femaleelephant, presence of relatives in one's own house – vision of these in the dream and of these animals giving birth to the calves is considered to be indicative of the immediate attainment of wealth and greatness. O, the supreme sages!, drinking the streams of milk right from the udder of a cow whose color is whitish-red, sportively like its calf , consuming of curd, half-cooked meat, ordures, milk boiled with sugar and pulses - vision of such incidents in the dream is praised for its goodness.

सुधारुधिरमद्यानां पानं मत्स्यस्य भक्षणम्। एतेषां वीक्षणं वापि स्नानं वा रुधिरेण यत्॥ अम्भसा त्वभिषेकस्तु गवां शृङ्गसृतेन च। चन्द्रसृतेन वा राज्याभिषेकस्श्शुभमिष्यते॥

sudhārudhiramadyānāṃ pānaṃ matsyasya bhakṣaṇam| eteṣāṃ vīkṣaṇaṃ vāpi snānaṃ vā rudhireṇa yat|| ambhasā tvabhiṣekastu gavāṃ śṛṅgasṛtena ca| candrasṛtena vā rājyābhiṣekasśśubhamiṣyate||

Drinking of nectar, blood or toddy, eating of fish – vision of such incidents in the dream, taking bath with blood, a king being anointed with streams of consecrated water flowing from the cow-horn or with the stream of cool water issuing from the moon-stone( a special vessel made of moon-stone) – vision of such events in the dream is considered to be auspicious.

पशुसिंहगजानां च लाभो युद्धे विशेषतः। अध्यापनं च शास्त्राणां अन्नलेपनमेव च। तृणदारूद्भवौ नाभौ कुसुमस्योदकस्य च। बर्हिशीर्षकहस्तत्वं सितमाल्यानुलेपनम्॥ सिताम्बरत्वं विप्रस्य दर्शनं चाशिषश्शुभाः। श्वेताभस्य फलस्यापि व्यजनस्य ध्वजस्य च॥ सरोजस्यातपत्रस्य मणीनां दर्पणस्य च। दीपस्य चामरस्यापि शस्त्रस्य कमलस्य च॥ विमलस्याम्भसशस्तं दर्शनं हाटकस्य च। राज्ञश्च दर्शनं तेन भाषणं शुभदं मतम्॥

paśusiṃhagajānāṃ ca lābho yuddhe viśeṣataḥ| adhyāpanaṃ ca śāstrāṇāṃ annalepanameva ca| tṛṇadārūdbhavau nābhau kusumasyodakasya ca| barhiśīrṣakahastatvaṃ sitamālyānulepanam|| sitāmbaratvaṃ viprasya darśanaṃ cāśiṣaśśubhāḥ| śvetābhasya phalasyāpi vyajanasya dhvajasya ca|| sarojasyātapatrasya maṇīnāṃ darpaṇasya ca| dīpasya cāmarasyāpi śastrasya kamalasya ca|| vimalasyāmbhasaśastaṃ darśanaṃ hāṭakasya ca| rājñaśca darśanaṃ tena bhāṣaṇaṃ śubhadaṃ matam||

It is specifically good to see in the dream the capturing of cows, lions and elephants of the enemy in a battle field. Stydying the Vedas and the Agamas, being smeared with food, sprouting of grass or tree from his navel, hand holding flower, water and the tips of kusa-grass, being smeared with the unguent of white sandal, being attired in white cloth, seeing a brahmin and hearing his words of blessings, white fruits, hand-fan, flag, umbrella made of lotus flowers and leaves, mirror studded with diamonds, light, chowrie, weapon, lotus-shaped insignia, pure water-sheath, superior kind of gold, seeing the king and holding a talk with him – vision of all these in the dream is considered to be conducive to the attainment of auspicious benefits.

देवालयं सप्रतिमं दृष्ट्वा श्वेतां च गामपि। सागरं सरितो वापि तोययुक्ताः श्रियं लभेत्॥ एतेषामपि पानेन राज्यं संप्राप्नुयान्नरः। शङ्खमाभरणं श्वेतवस्त्रं पुरुषमेव च।। रूपयौवन संपन्नां स्त्रियं वा तादृशीमपि। उत्तमां श्रियमाप्नोति स्वप्ने दृष्ट्वा तु मानवः॥

devālayaṃ sapratimaṃ dṛṣṭvā śvetāṃ ca gāmapi| sāgaraṃ sarito vāpi toyayuktāḥ śriyaṃ labhet|| eteṣāmapi pānena rājyaṃ saṃprāpnuyānnaraḥ| śaṅkhamābharaṇaṃ śvetavastraṃ puruṣameva ca|| rūpayauvana saṃpannāṃ striyaṃ vā tādṛśīmapi| uttamāṃ śriyamāpnoti svapne dṛṣṭvā tu mānavaḥ||

Temple dedicated to the God and installed with divine images, white cows, ocean and rivers associated with upsurging tides and waves – if a person sees these in his dream, he would attain wealth. If he sees focean and river, he would attain kingdom. Conch, ornaments, white cloth, man dressed in white cloth, ladies endowed with beautiful form and youthfulness - if a person sees these in his dream, he would attain superior kind of wealth equaling the superiority of those beautiful ladies.

कुमारं सर्पमुक्षाणं गजं दृष्ट्वा सुतं लभेत्। तृणं च विपुलं धान्यं गृहमग्नियुतं तथा॥ दृष्ट्वा स्वप्ने लभेल्लक्ष्मीं दृष्ट्वा शक्रध्वजं तथा। भूयम्बुवैरिग्रसनं शतृणां च वधक्रियाम्॥ जयं विवादद्यूतादौ सङ्ग्रामे विजयं तथा। कृत्वा तु श्रियं आप्नोति भूमौ चन्द्र निवेशनम्॥ निर्मलं गगनं दृष्ट्वा ह्योदनाप्तिं मृतिं तथा।। दृष्ट्वाग्निं सङ्ग्रहं कृत्वा लब्ध्वा वै राजचिह्नकम्॥ नरस्सुखमवाप्नोति तन्त्रीवाद्यस्य वादनम्।। तयोरुल्लङ्घनं चैव रोदनं च शुभावहम्॥

kumāraṃ sarpamukṣāṇaṃ gajaṃ dṛṣṭvā sutaṃ labhet| tṛṇaṃ ca vipulaṃ dhānyaṃ gṛhamagniyutaṃ tathā|| dṛṣṭvā svapne labhellakṣmīṃ dṛṣṭvā śakradhvajaṃ tathā| bhūyambuvairigrasanaṃ śatṛṇāṃ ca vadhakriyām|| jayaṃ vivādadyūtādau saṅgrāme vijayaṃ tathā| kṛtvā tu śriyaṃ āpnoti bhūmau candra niveśanam|| nirmalaṃ gaganaṃ dṛṣṭvā hyodanāptiṃ mṛtiṃ tathā|| dṛṣṭvāgniṃ saṅgrahaṃ kṛtvā labdhvā vai rājacihnakam|| narassukhamavāpnoti tantrīvādyasya vādanam|| tayorullaṅghanaṃ caiva rodanaṃ ca śubhāvaham||

A boy seizing a snake, elephant-if a person sees these in his dream, he would attain a state of well-being. Grass-covered field, large quantity of grains, house associated with fire-ritual-if these are seen in his dream, he would attain prosperity and wealth. A field associated with water, enemies being captured by his troups, enemies being tortured and killed by them, gaining victory in debate, gambling and such other events, gaining victory in the battle - if such events are seen in the dream, he would attain wealth. Moon entering into the earth, clean sky, the dead man eating the food and taking hold of the fire, being honored with the presentation of insignia of the king- if such events are seen in his dream, he would attain happiness. The stringed musical instruments such as vina)being palyed well, jumping over such stringed instruments, hearing the harsh sounds of crying - such dreams would lead to auspiciousness.

परस्त्रीणां च तथा लाभस्तस्यालिङ्गनं एव च। निगलैर्बन्धनं धान्यं स्वदेहदहनं तथा॥ निकृत्य च तनुं दिक्षु क्षेपणं शुभदं मतम्। स्वागतेनोरगेणाथ सिंहेनैवाथ भक्षणम्॥ हृन्मू दर्शनं शस्तं सस्यानां च विशेषतः। पात्रे मणिमये वाथ राजते वाथ भोजनम्॥ सौवर्णे पद्मपत्रे वा दम्रो वान्यस्य भोजनम्। लाभो वा हयशब्दस्य जय भुब्बति शब्दयोः॥ मुद्राभृङ्गारवृष्टीनां दर्शनं शुभदं द्विजाः।

parastrīṇāṃ ca tathā lābhastasyāliṅganaṃ eva ca| nigalairbandhanaṃ dhānyaṃ svadehadahanaṃ tathā|| nikṛtya ca tanuṃ dikṣu kṣepaṇaṃ śubhadaṃ matam| svāgatenorageṇātha siṃhenaivātha bhakṣaṇam|| hṛnmū darśanaṃ śastaṃ sasyānāṃ ca viśeṣataḥ| pātre maṇimaye vātha rājate vātha bhojanam|| sauvarṇe padmapatre vā damro vānyasya bhojanam| lābho vā hayaśabdasya jaya bhubbati śabdayoḥ|| mudrābhṛṅgāravṛṣṭīnāṃ darśanaṃ śubhadaṃ dvijāḥ|

O, the twice-born sages!,seeing and approaching the ladies other than his own spouse, embracing them, being fettered with iron chains and put behind the bars, heaps of grains and his own body being consumed by the flames of fire, severing of his own body, convulsive movements of the directions – seeing these in the dream would give auspicious benefits. His own body being eaten by the snake which has entered into his place of its own accord or eaten by the lion which has come there casually, viewing his own heart and head and crops, eating the curd-rice or other food kept in the vessel made of diamonds or silver or in the lotus-leaf made of gold, hearing the neighing of horses, high sounds hailing the victory, sounds such as ‘eat this... eat that', keyshaft, flock of bees, downpour of rain – seeing these in the dream would give auspicious result.

पिण्याको गोशकृत् शस्ता चोच्छितं स्वात्मने गृहम्॥ बन्धुभिस्संवृतं दीप्तमात्मानं वेश्म संस्थितम्। शिवाङ्कुराणि बीजानि तथा विद्याधरागमम्॥ छिन्नाभ्यां रुधिराक्ताभ्यां पादाभ्यां स्वं च पश्यति। ऐश्वर्यं शीघ्रमाप्नोति पुत्रांश्च लभते बहून्॥

piṇyāko gośakṛt śastā cocchitaṃ svātmane gṛham|| bandhubhissaṃvṛtaṃ dīptamātmānaṃ veśma saṃsthitam| śivāṅkurāṇi bījāni tathā vidyādharāgamam|| chinnābhyāṃ rudhirāktābhyāṃ pādābhyāṃ svaṃ ca paśyati| aiśvaryaṃ śīghramāpnoti putrāṃśca labhate bahūn||

Oil-cakes, dried cowdung, his house being raised to much higher level, being in his own house illumined by lighted lamps and surrounded by his relatives, auspicious fresh sprouts and seeds, arrival of the celestial beings known as ‘vidyadharas', his own legs severed and associated with streams of blood – if these are seen in the dream, then that person would attain great riches within a short time and be blessed with many children.

छिन्नः स्याद्दक्षिणो हस्तः स्वप्ने यस्य सशोणितः। पुत्रं च लभते शीघ्रं आयुष्मन्तं यशस्विनम्॥ छिन्नं यस्य शिरः स्वप्ने दृश्यते रुधिराप्लुतम्। लभते क्षिप्रमारोग्यं धनं चास्य विवर्धते॥

chinnaḥ syāddakṣiṇo hastaḥ svapne yasya saśoṇitaḥ| putraṃ ca labhate śīghraṃ āyuṣmantaṃ yaśasvinam|| chinnaṃ yasya śiraḥ svapne dṛśyate rudhirāplutam| labhate kṣipramārogyaṃ dhanaṃ cāsya vivardhate||

If a person sees in his dream his own right hand being cut down and associated with shedding of blood streams, then he would be quickly blessed with a child and he would be with longevity and wide-spread fame. If a person sees in his dream his own head being severed and covered with glushing blood, he would attain good health within a short period and his wealth would be increasing further.

सुवर्णाकृतिभिर्गाचं स्वप्ने यस्य विशीर्यते। धनधान्यमवाप्नोति सर्वाभरणभूषितः॥ आपणाजीवमात्मानं स्वप्नान्ते यस्तु पश्यति। वृद्धिं तस्य विजानीयाद् आयुश्चास्य विवर्धते॥ चक्रं च पूर्णकुम्भं च श्रीवत्सं स्वस्तिकं तथा। सोमपानं तथा प्राश्य लभते वाञ्चितं फलम्॥

suvarṇākṛtibhirgācaṃ svapne yasya viśīryate| dhanadhānyamavāpnoti sarvābharaṇabhūṣitaḥ|| āpaṇājīvamātmānaṃ svapnānte yastu paśyati| vṛddhiṃ tasya vijānīyād āyuścāsya vivardhate|| cakraṃ ca pūrṇakumbhaṃ ca śrīvatsaṃ svastikaṃ tathā| somapānaṃ tathā prāśya labhate vāñcitaṃ phalam||

If a person sees in his dream a body which is in the likeness of a golden structure being crushed and scattered, then he would attain wealth and abundance of varieties of grains and he would have the fortune of being adorned with all kinds of ornaments. A person who sees in his dream that he is making his livelihood by maintaining a retail shop should know that his wealth will be augmenting more and more and that the duration of his life would be increased. If a person sees in his dream wheel, vessel of fulfillment(purna kumbha), srivatsa or svastika and if he sees that he is drinking the blissful soma-juice, then he would attain all those desired by him.

शिवागमादि शब्दानां श्रवणं धनदं भवेत्। गुरुप्राज्ञागमश्चापि शुभो वृश्चिक दर्शनम्॥ देवद्विजमरुत्श्रीभिः भषण शुभदं मतम्। ताम्बूलं अञ्जनं बिल्वपत्रं कुङ्कुम मण्डले॥ पश्येदिष्ट्यादिकरणं कुड्यगोत्रक्रियामपि। उद्यानाराम करणं शुभप्रदं इहोच्यते॥

śivāgamādi śabdānāṃ śravaṇaṃ dhanadaṃ bhavet| guruprājñāgamaścāpi śubho vṛścika darśanam|| devadvijamarutśrībhiḥ bhaṣaṇa śubhadaṃ matam| tāmbūlaṃ añjanaṃ bilvapatraṃ kuṅkuma maṇḍale|| paśyediṣṭyādikaraṇaṃ kuḍyagotrakriyāmapi| udyānārāma karaṇaṃ śubhapradaṃ ihocyate||

Hearing the words such as ‘Sivagama' and others in the dream would lead to the attainment of richness. To see in his dream the arrival of Guru or a much enlightened scholar in his house would yield a state of well-being and auspiciousness. Seeing a scorpion, conversing with the celestial ladies, brahmin ladies and the ladies belonging to the celestial group known as the ‘Maruts' would yield auspicious benefits. It is said that seeing the tambula', collyrium, leaves of bilva-tree, saffron powder, mandala-design and doing the works such as constructing a wall, cow-shed and others, raising a flower garden – would yield auspicious benefits.

अगम्यागमनं चैव सर्वगात्रेषु बन्धनम्। बन्धुभिर्घर्षणं धन्यं कन्यायाः पतिसङ्ग्रहः॥ स्नानं शिवार्चनं वह्नस्तर्पणं दर्शनं सताम्। गणानां विबुधानां च सुधापानं नभोगतिः॥ इत्येवमादिकं स्वप्ने दर्शनं शुभ सूचकम्।

agamyāgamanaṃ caiva sarvagātreṣu bandhanam| bandhubhirgharṣaṇaṃ dhanyaṃ kanyāyāḥ patisaṅgrahaḥ|| snānaṃ śivārcanaṃ vahnastarpaṇaṃ darśanaṃ satām| gaṇānāṃ vibudhānāṃ ca sudhāpānaṃ nabhogatiḥ|| ityevamādikaṃ svapne darśanaṃ śubha sūcakam|

Going to a place where one should not go, body fastened completely with chains or ropes, sharing his wealth with his relatives, enabling a virgin to get married with a suitable young man, bathing, worshipping Lord Siva, offering oblations into the fire, seeing the good-hearted saintly persons and the group of highly learned persons, drinking the nectar, flying across the sky – occurrence of these in the dream indicate the attainment of auspicious benefits.

भूवस्त्रलाभः पर्यङ्क शय्यादाहोऽम्बरस्य च॥ आसनस्य च दाहो वा नावारोहणमेव च। नवशुक्लाम्बरत्वं च तथा शुद्धोदनाशनम्॥ मधुनः पङ्कजस्येव जननं हननं स्वकम्। शङ्खपद्मनिधेर्लाभः शुभस्वप्नोऽयमीरितः॥

bhūvastralābhaḥ paryaṅka śayyādāho'mbarasya ca|| āsanasya ca dāho vā nāvārohaṇameva ca| navaśuklāmbaratvaṃ ca tathā śuddhodanāśanam|| madhunaḥ paṅkajasyeva jananaṃ hananaṃ svakam| śaṅkhapadmanidherlābhaḥ śubhasvapno'yamīritaḥ||

Obtaining a ground and new clothes, burning of cot, bed, clothes and the seat, mounting on the boat, himself being dressed with new and white clothes, eating the pure and unmixed cooked rice, fresh appearance of honey-bees and lotus flower, injuring his own body, attaining the conch-treasure(sankha nidhi) and the lotus-treasure(padma nidhi) - these are said to be auspicious dreams.

दृष्टानामपि चैतेषां प्राप्तानां न कथञ्चन। अप्राप्तिरपहारश्च स्वप्नेऽनिष्टार्थ सूचकः॥ लिङ्गस्य प्रतिमाया वा भङ्गादौ नृपतेर्मृतिः। पिण्डिकाया महिष्यास्तु धाम्नो राष्ट्रस्य विभ्रमः॥ बन्धूनां च क्षयः पुत्रनाशस्त्वग्नि प्रवेशनम्। हस्तध्वस्तफलं भस्म गुलशाकस्त्वनिष्टदः॥

dṛṣṭānāmapi caiteṣāṃ prāptānāṃ na kathañcana| aprāptirapahāraśca svapne'niṣṭārtha sūcakaḥ|| liṅgasya pratimāyā vā bhaṅgādau nṛpatermṛtiḥ| piṇḍikāyā mahiṣyāstu dhāmno rāṣṭrasya vibhramaḥ|| bandhūnāṃ ca kṣayaḥ putranāśastvagni praveśanam| hastadhvastaphalaṃ bhasma gulaśākastvaniṣṭadaḥ||

If such treasures are only seen and not obtained, and if such treasures are obtained but stolen by the thieves – such occurrences in the dream would indicate undesirable effects. Linga or an image getting damaged and deformed, death of the king, linga-pedestal moving around itself, shaking of the palace of the queen and the kingdom, death of the relatives, death of his son, entering into the piled logs set on fire, spoiling of the fruit, bhasma, pieces of molasses, vegetables held in hand – such dreams would yield undesirable effects.

विदेशगमनं जातिस्थौल्यं व्याधि प्रपीडनम्। उद्दन्तता विनाश्श्च मलिनत्वं अशोभनम्॥ सुवर्ण रजताङ्गार मूत्रविष्ठोद्गमोऽशुभः। चूर्णानां मूर्ध्नि कांस्यानां नग्नता मलिनाम्बरः॥ अभ्यङ्गः पतनं चोच्चाड्डोलारोहस्त्वनिष्टदः।

videśagamanaṃ jātisthaulyaṃ vyādhi prapīḍanam| uddantatā vināśśca malinatvaṃ aśobhanam|| suvarṇa rajatāṅgāra mūtraviṣṭhodgamo'śubhaḥ| cūrṇānāṃ mūrdhni kāṃsyānāṃ nagnatā malināmbaraḥ|| abhyaṅgaḥ patanaṃ coccāḍḍolārohastvaniṣṭadaḥ|

Going to a foreign country, doing the deeds violating the restrictions of one's own caste, being affected by diseases, death of a person who is with projected tooth, being affected with pollution – seeing these in the dream is inauspicious. Passing urine and evacuating the bowels in a place where gold or silver vessel or burning charcoal is kept ,falling the pounded pieces of bronze over the head, being naked, being attired with a dirty cloth, his body being oiled, his body falling down, mounting on the swing raised to abnormal height – seeing these in the dream would yield undesirable effects.

रक्तपुष्प द्रमाणां च चण्डालव्याध दर्शनम्॥ भक्षणं पक्वमांसानां तैलस्य रुधिरस्य च। नर्तनं ग्रसनं चैव विवाह गीतमेव च।। तन्त्रीवाद्य विहीनानां वाद्यानामपि वादनम्। स्रोतोनिमज्जनं यच्च स्नानं गोमयवारिणा॥ पङ्कोदेनाथवा मातुः प्रवेशो जठरेऽशुभः। चितायां रोहणं शक्रध्वजस्य पतनं तु वा॥ सुर्याचन्द्रमसोस्तारा पतनं चाशुभप्रदम्। दिव्यान्तरिक्ष भौमानां उत्पातानां च दर्शनम्॥ देवद्विजादि भूपाल गुरुणां क्रोध एव च। आलिङ्गनं कुमारीणां पुरुषाणां च मैथुनम्॥ हानिश्चैव स्वगात्राणां विरेकवमनक्रिये। दक्षिणाशाभिगमनं व्याधिनाभिभवस्तथा। गृहाणां चैव पातश्च गृह संमार्जनं तथा। पीडा पिशाचक्रव्यादैः वानरैश्च नरैरपि॥ परादभिभवश्चैव तस्माच्च व्यसनोद्भवः। काषायवस्त्र धारित्वं तद्वत्स्त्री क्रीडनं द्विजाः॥ स्नेहपानावगाहौ च रक्तमाल्यानुलेपनाम्। क्रीडनं च लिहा स्फोटः क्षुत्पिपासापरिश्रमः॥

raktapuṣpa dramāṇāṃ ca caṇḍālavyādha darśanam|| bhakṣaṇaṃ pakvamāṃsānāṃ tailasya rudhirasya ca| nartanaṃ grasanaṃ caiva vivāha gītameva ca|| tantrīvādya vihīnānāṃ vādyānāmapi vādanam| srotonimajjanaṃ yacca snānaṃ gomayavāriṇā|| paṅkodenāthavā mātuḥ praveśo jaṭhare'śubhaḥ| citāyāṃ rohaṇaṃ śakradhvajasya patanaṃ tu vā|| suryācandramasostārā patanaṃ cāśubhapradam| divyāntarikṣa bhaumānāṃ utpātānāṃ ca darśanam|| devadvijādi bhūpāla guruṇāṃ krodha eva ca| āliṅganaṃ kumārīṇāṃ puruṣāṇāṃ ca maithunam|| hāniścaiva svagātrāṇāṃ virekavamanakriye| dakṣiṇāśābhigamanaṃ vyādhinābhibhavastathā| gṛhāṇāṃ caiva pātaśca gṛha saṃmārjanaṃ tathā| pīḍā piśācakravyādaiḥ vānaraiśca narairapi|| parādabhibhavaścaiva tasmācca vyasanodbhavaḥ| kāṣāyavastra dhāritvaṃ tadvatstrī krīḍanaṃ dvijāḥ|| snehapānāvagāhau ca raktamālyānulepanām| krīḍanaṃ ca lihā sphoṭaḥ kṣutpipāsāpariśramaḥ||

Seeing the trees which are with red flowers, an outcaste, fowler, eating the well-cooked meat and sesame and drinking the blood, dancing, swallowing, marriage, singing, playing of the musical instruments except the stringed instrument, plunging into the stream, taking bath with cow-dung and cow-urine or with muddy substance, lying on the stomach of his mother, climbing over the funeral pyre, falling of the lightning and thunder, falling of the sun, moon and stars, occurrence of portentous phenom space and the earth, wrath of the Devas, brahmins, king and the Guru, embracing of the young ladies, copulation of the male persons, his own body being tortured, being purgative, vomiting, proceeding towards the southern direction, being highly affected by disease , falling down of the house, smearing and cleaning the house, being seized and tormented by ghost, demon and such other cruel spirits, by monkey and by men, being inflicted with disrespect by other persons, outburst of mental worry due to that disrespect, being dressed up with ochre cloth, enjoying with a lady, being smeared with oil, drinking, plunging, wearing the garland made of red flowers, freely palying in the ground, licking, shouting, being fatigued with hunger and thirst,

नक्षत्राणां ध्वजानां च स्रोतसां गमनं च वा। रज्जुच्छेदः प्रतापे तु वपनं श्मसुकेशयोः॥ नखस्य दीर्घता सेवा सेवनं च स्त्रियोऽपि वा। विरूपेण नरेणाङ्गमर्दनं चोत्सवेऽपि वा। पशुक्रीडाण्डजानां च स्तब्धस्य च मृतस्य च। प्लवने भग्नयानत्वं अशुभाय भविष्यति॥

nakṣatrāṇāṃ dhvajānāṃ ca srotasāṃ gamanaṃ ca vā| rajjucchedaḥ pratāpe tu vapanaṃ śmasukeśayoḥ|| nakhasya dīrghatā sevā sevanaṃ ca striyo'pi vā| virūpeṇa nareṇāṅgamardanaṃ cotsave'pi vā| paśukrīḍāṇḍajānāṃ ca stabdhasya ca mṛtasya ca| plavane bhagnayānatvaṃ aśubhāya bhaviṣyati||

Displacement of stars, flags and streams, severing of rope, beard and head being shaved as the mark of inflicted punishment, nails being very long, doing service to the ladies, parts of the body being tied and crushed by a deformed person during a festival, paralysed state of the cows, worms and birds, bathing of the dead, travelling in a broken vehicle – seeing these in the dream would result in inauspicious effects.

सरसि क्रीडनं नृत्तं जतुहाण्डेन च द्विजाः। द्रव्यस्य नाशः सुहृदो वियोगः श्यामवस्त्रता॥ छेदः पाण्योः सरोजस्यापहारो जीर्णवस्त्रता। प्रासाद वेश्म शृङ्गानां अवतारस्तु नेष्यते॥ कर्णे च नासिकादौ वा सर्पवेशप्रवेष्टने। कार्पासतिलमूलादि लोहानि लभते च यः॥ स्वस्थश्च लभते व्याधि व्याधितो मृत्युमृच्छति। भग्न ध्वजादिकं भग्नं छत्रं दृष्ट्वाऽशुभं लभेत्॥

sarasi krīḍanaṃ nṛttaṃ jatuhāṇḍena ca dvijāḥ| dravyasya nāśaḥ suhṛdo viyogaḥ śyāmavastratā|| chedaḥ pāṇyoḥ sarojasyāpahāro jīrṇavastratā| prāsāda veśma śṛṅgānāṃ avatārastu neṣyate|| karṇe ca nāsikādau vā sarpaveśapraveṣṭane| kārpāsatilamūlādi lohāni labhate ca yaḥ|| svasthaśca labhate vyādhi vyādhito mṛtyumṛcchati| bhagna dhvajādikaṃ bhagnaṃ chatraṃ dṛṣṭvā'śubhaṃ labhet||

0, the twice-born sages! joyfully playing and dancing in the pool using the vessel made of lac, destruction of the useful substances, death of a friend or a good-hearted person, being attired in smoky colored cloth, severing of the hands, plundering the lotus flowers, being dressed with a worn-out cloth, coming down from the upper floor of temple, house and others and from the top of a summit – seing these in the dream is not desirable. Snake entering into ears or nose or entwining them, attaining cotton-made itmes, sesame, roots of plants or metals, a healthy person becoming a diseased one, a diseased person becomg a deceased one, flags and such others becoming damaged, breaking of umbrella – the person who sees all these in his dream would be afflicited with inauspicious effects.

एकस्य पुण्डरीकस्य धारणं तद्वदीरितम्। तथैव हसनं भुक्तिरोदनस्य तिलैस्सह॥ अधः शिरस्तया स्नानं तैले दन्तविदारणम्। कुञ्जरस्य पृथिव्याश्च ज्वलनं जातवेदसा॥ दारूणां पर्वतानां च पीठे कृष्णायसे द्विजाः। संस्थानं कृष्णवर्णत्वं रथे खर समन्विते॥ यानं च कण्ठबन्धश्च शिंशुमाराहि पीडनम्। हीननृत्त समाजश्च नाभेरन्यप्रदेशके॥ तृण वृक्ष पशूनानां प्रोद्भवः क्रीडयापि च। खरेण कपिरोष्टेण भोगो व्यालेन रौद्रकैः॥ सत्वैरन्यैरनिष्टाय भवेत्कायस्य लेपनम्।

ekasya puṇḍarīkasya dhāraṇaṃ tadvadīritam| tathaiva hasanaṃ bhuktirodanasya tilaissaha|| adhaḥ śirastayā snānaṃ taile dantavidāraṇam| kuñjarasya pṛthivyāśca jvalanaṃ jātavedasā|| dārūṇāṃ parvatānāṃ ca pīṭhe kṛṣṇāyase dvijāḥ| saṃsthānaṃ kṛṣṇavarṇatvaṃ rathe khara samanvite|| yānaṃ ca kaṇṭhabandhaśca śiṃśumārāhi pīḍanam| hīnanṛtta samājaśca nābheranyapradeśake|| tṛṇa vṛkṣa paśūnānāṃ prodbhavaḥ krīḍayāpi ca| khareṇa kapiroṣṭeṇa bhogo vyālena raudrakaiḥ|| satvairanyairaniṣṭāya bhavetkāyasya lepanam|

0, the twice-born sages!, wearing a single white lotus - to see this in the dream is , likewise, inauspicious. In the same way, to have the vision smiling , of eating the food along with sesame, taking oil-bath keeping the head down on the floor, breaking of the tooth, elephant and the ground glowing with flames of fire, being seated on a tree or mountain or on the seat made of black iron, to appear with blue-black color, chariot associated drawn by an ass, vehicle tied up with his neck, being grasped and wounded by porpoise, imperfect dancing of untrained foolish persons, appearance of grass, tree and animals from the navel, the mating of worms, ass, monkey, camel, snake and other ferocious beings would lead to undesirable effects.

स्नेहेन गोमयेनापि पर्छः कलुषवारिभिः॥ नेष्टं जिह्वा भुजानां च रोम्णा विच्छेदतं नखैः। व्यालस्यारोहणं नेष्टं तदाघ्राणं न संमतम्॥ आघ्रायते यश्च भृशं श्वापदैर्विकृताननैः। स च दुःखमवाप्नोति पङ्कमग्नस्तथैव च।

snehena gomayenāpi parchaḥ kaluṣavāribhiḥ|| neṣṭaṃ jihvā bhujānāṃ ca romṇā vicchedataṃ nakhaiḥ| vyālasyārohaṇaṃ neṣṭaṃ tadāghrāṇaṃ na saṃmatam|| āghrāyate yaśca bhṛśaṃ śvāpadairvikṛtānanaiḥ| sa ca duḥkhamavāpnoti paṅkamagnastathaiva ca|

Smearing the body with oil, cow-dung, mud, turbid water -seeing this in the dream is not favorable. Wounding the tongue and shoulder with nails, snake crawling over the body or smelling the body – seeing these in the dream is not desirable or agreeable. One who sees in his dream that he is frequently smelt by wild beasts associated with deformed face would be afflicted with distress. Being submerged in the mire – seeing this in the dream is, likewise, would lead to difficulties.

परिष्वङ्गोऽथ यस्यापि प्रेतैः प्रव्रजितैरपि। अन्तावसायिभिर्यो वा कृष्यते यमदूतकैः॥ शाल्मली किंशुकं यूप चैत्यं वा पारिभद्रकम्। पुष्पाढ्यं कोविदारं वा योऽध्यारोहति मानवः॥ शोषणं कथिताख्यं च तोयपानं प्रमेहिणः। हरिद्राभोजनं चापि यद्भवेत्पाण्डुरोगिणः॥ रक्तपित्तं पिबेत्यश्च शोणितं स विनस्यति। भग्नयानावरोहश्च स्वप्नेऽलक्ष्मी प्रदो भवेत्॥

pariṣvaṅgo'tha yasyāpi pretaiḥ pravrajitairapi| antāvasāyibhiryo vā kṛṣyate yamadūtakaiḥ|| śālmalī kiṃśukaṃ yūpa caityaṃ vā pāribhadrakam| puṣpāḍhyaṃ kovidāraṃ vā yo'dhyārohati mānavaḥ|| śoṣaṇaṃ kathitākhyaṃ ca toyapānaṃ pramehiṇaḥ| haridrābhojanaṃ cāpi yadbhavetpāṇḍurogiṇaḥ|| raktapittaṃ pibetyaśca śoṇitaṃ sa vinasyati| bhagnayānāvarohaśca svapne'lakṣmī prado bhavet||

Being embraced by corpse or a mendicant or by the neighbour or a disciple of a Guru, being forcibly drawn by the messenger of Yama(God of death), having the vision as climbing on the trees such as salmali, kimsuka, yupa caitya, paribhadraka, kovidara with abundant flowers, the trees mentioned here becoming dried up, drinking the water given by a person afflicted with urinal disease, eating the cooked rice mixed with turmeric powder- if these are seen in the dream by a person, he will be affected by jaundice. One who sees in his dream that he is drinking the red colored mix of blood and bile, would die soon. If he sees in his dream that he is alighting from a broken vehicle, such vision would lead to poverty.

आदित्यचन्द्र ताराणां मलिनत्वं अशोभनम्। पद्म हव्यं च कन्या वा भवत्याकाशतो यदि॥ ग्रहाणां ग्रहणेनापि राज्ञो मरणमादिशेत्। दर्शनं चाशुभानां वा तैरेवालिङ्गनं तु यत्॥ काकं गृधं तथा श्येनं पिशाचं राक्षसं तथा। पतन्तीं प्रतिमां वापि दृष्ट्वा व्यसनं आप्नुयात्॥

ādityacandra tārāṇāṃ malinatvaṃ aśobhanam| padma havyaṃ ca kanyā vā bhavatyākāśato yadi|| grahāṇāṃ grahaṇenāpi rājño maraṇamādiśet| darśanaṃ cāśubhānāṃ vā tairevāliṅganaṃ tu yat|| kākaṃ gṛdhaṃ tathā śyenaṃ piśācaṃ rākṣasaṃ tathā| patantīṃ pratimāṃ vāpi dṛṣṭvā vyasanaṃ āpnuyāt||

Seeing in the dream the darkened and defiled state of the sun, moon and the stars is inauspicious. Appearance of lotus, havis cooked rice meant for fire ritual) and virgin in the space, planets becoming shrouded by other planets – if such visions occur in the dream, the king would die. Inauspicious beings and being embraced by such beings, the falling down of the crow, Vulture, falcon, ghost, demon, idol from the sky - if such visions appear in the dream of a person, then he would be afflicted with distress.

पतन्तं उच्छितं केतुं पर्वतं वृषमेव वा।। गृहं महत्तरं कुड्यं प्रधानमरणं भवेत्॥ निर्वाणदीपं रजतं श्वित्रिणं तकारकम्।। म्लेच्छं दृष्ट्वान्त्यजं वापि कृष्णदन्तं च दुर्मुखम्॥ कपलोन्मत्तवेषं च पुरुषं वा स्त्रियं च वा।। कृष्णां सशूलां स्वप्नान्ते सद्यो मरणमश्नुते॥

patantaṃ ucchitaṃ ketuṃ parvataṃ vṛṣameva vā|| gṛhaṃ mahattaraṃ kuḍyaṃ pradhānamaraṇaṃ bhavet|| nirvāṇadīpaṃ rajataṃ śvitriṇaṃ takārakam|| mlecchaṃ dṛṣṭvāntyajaṃ vāpi kṛṣṇadantaṃ ca durmukham|| kapalonmattaveṣaṃ ca puruṣaṃ vā striyaṃ ca vā|| kṛṣṇāṃ saśūlāṃ svapnānte sadyo maraṇamaśnute||

Falling down of a highly raised flag, hill and bull, very large house and wall becoming damaged – if such visions appear in the dream, death will occur to the chief of the family. Seeing an extinguished lamp, silver, a person affected with leprosy, messenger, foreigner, person born in the lowest caste, person having black teeth, person with ugly face, male or female dressed as a kapalika or an insane person, antelope bearing a mark of trident – if such visions occur in the dream of a person, he would instantly die.

निहतं च तथात्मानं ताभ्यां दृष्ट्वा तथा भवेत्। अश्वमुष्टुं खरं वापि महिषं श्वानं एव च। सृगालं महिषीं तैलं दुर्वणं वायसं वृकम्। वृषं वराहं मार्जारं उलूकं कृष्णसर्पकम्॥ कृष्णकीटं च गां कृष्णां पश्येच्चेद्भयमाप्नुयात्। एतेषां स्पर्शने वापि ग्रहणे रोहणे तथा॥ काञ्चनस्यापि वृक्षस्य दर्शनं मरणप्रदम्।

nihataṃ ca tathātmānaṃ tābhyāṃ dṛṣṭvā tathā bhavet| aśvamuṣṭuṃ kharaṃ vāpi mahiṣaṃ śvānaṃ eva ca| sṛgālaṃ mahiṣīṃ tailaṃ durvaṇaṃ vāyasaṃ vṛkam| vṛṣaṃ varāhaṃ mārjāraṃ ulūkaṃ kṛṣṇasarpakam|| kṛṣṇakīṭaṃ ca gāṃ kṛṣṇāṃ paśyeccedbhayamāpnuyāt| eteṣāṃ sparśane vāpi grahaṇe rohaṇe tathā|| kāñcanasyāpi vṛkṣasya darśanaṃ maraṇapradam|

A person being killed, himself being killed- seeing such events in the dream, likewise, would lead to his death. Horse, camel, ass, buffaloe, dog, jackal, female-buffaloe, sesame-oil, inauspicious colors, crow, wolf, Ox, pig, cat, owl, black-snake, black-worm, black-cow - if these are seen in the dream by a person, that person would be affected with fearfulness. If he sees that these beings are touched by him or grasped by him or he is mounting on them, if he sees a golden tree, such dreamy visions would lead him to death.

वह्नियान रथादीनां छत्रादीनां च भग्नता॥ विधवा दर्शनं वापि तत्सङ्घन धनक्षयः। धूमायमानमात्मानं शिरोमुण्डनमेव च। बद्धमन्यैर्निरुद्धं वा पश्येच्चेद्भयमाप्नुयात्। यवागूमारनालं वा पिबेद्धनविनाशनम्॥ तण्डुलं पक्वमांसं वा तुषमङ्गारकोषरे। मुद्रं माषं मरीचं च सर्षपं पश्यतोऽशुभम्॥

vahniyāna rathādīnāṃ chatrādīnāṃ ca bhagnatā|| vidhavā darśanaṃ vāpi tatsaṅghana dhanakṣayaḥ| dhūmāyamānamātmānaṃ śiromuṇḍanameva ca| baddhamanyairniruddhaṃ vā paśyeccedbhayamāpnuyāt| yavāgūmāranālaṃ vā pibeddhanavināśanam|| taṇḍulaṃ pakvamāṃsaṃ vā tuṣamaṅgārakoṣare| mudraṃ māṣaṃ marīcaṃ ca sarṣapaṃ paśyato'śubham||

A load-bearing cart, vehicle, chariot, umbrella and such others getting damaged, seeing a widow, having others sion occur in the dream, such dreams would lead to loss of wealth. Himself being thickly covered by smoke and fire, his head being cut off, himself being tied up or obstructed by– if such visions occur in the dream, he would be subjected to fearful effects. If a person sees in his dream that he is drinking rice-gruel or arrack, then such dream would lead to decay of his wealth and fortunes. ce, well-cooked meat, chaff, burning charcoals, green gram, black gram, pepper, mustard-if these are seen in the dream, such dream would yield inauspicious effects.

कुण्डातौ पतनं नेष्टं तथा केश विकीर्णता। वर्तितैलतिलादीनां अञ्जनालेपनं तथा॥ अन्धकारनिवेशस्तु महामार्ग गतिस्तु वा। संन्यासि प्रेतकैः सार्धं कण्टकादिषु वेशनम्॥ तारं च भक्षयेद्वाथ शवं वा भक्षयेद्यदि। रक्तवर्णं तु यद्रव्यं कृष्णं वा न प्रशस्यते॥

kuṇḍātau patanaṃ neṣṭaṃ tathā keśa vikīrṇatā| vartitailatilādīnāṃ añjanālepanaṃ tathā|| andhakāraniveśastu mahāmārga gatistu vā| saṃnyāsi pretakaiḥ sārdhaṃ kaṇṭakādiṣu veśanam|| tāraṃ ca bhakṣayedvātha śavaṃ vā bhakṣayedyadi| raktavarṇaṃ tu yadravyaṃ kṛṣṇaṃ vā na praśasyate||

Falling into the fire-pit and such others, disheveled hair - seeing these in the dream is not favorable. Being smeared with oil meant for the wicks, sesame-oil and such others and with black unguent – such vision in the dream is also not good. Entering into a place engulfed in dense darkness, walking on the highways, entering into a thorny area along with mendicants and corpse, swallowing a silvery substance, eating a corpse, black object turning into a red object – seeing these in the dream is not good.

Paṭala 22 — स्वप्नाध्याय विधिः (part 2/2)

अशुभं च भवेद्रक्तं कृष्णवस्तु प्रदर्शनम्। अन्यत्र शोणितात पद्मात् पलशाद्रक्त चन्दनात्॥ तथा च रजकाश्चित्रि तकलेच्छकारिणः। पश्येत्पाषण्डिनो वापि न शुभं तस्य जायते॥ वल्मीक दर्शनं शुष्क विषवृक्षस्य दर्शनम्। भूतानां रोदनं नेष्टं वृक्षाणां पतनं क्षणात्॥ देवताश्च द्विजातिश्च पितरो योगिनो नृपः। यद्वदन्ति नरं स्वप्ने तत्तथैव भविष्यति॥

aśubhaṃ ca bhavedraktaṃ kṛṣṇavastu pradarśanam| anyatra śoṇitāta padmāt palaśādrakta candanāt|| tathā ca rajakāścitri takalecchakāriṇaḥ| paśyetpāṣaṇḍino vāpi na śubhaṃ tasya jāyate|| valmīka darśanaṃ śuṣka viṣavṛkṣasya darśanam| bhūtānāṃ rodanaṃ neṣṭaṃ vṛkṣāṇāṃ patanaṃ kṣaṇāt|| devatāśca dvijātiśca pitaro yogino nṛpaḥ| yadvadanti naraṃ svapne tattathaiva bhaviṣyati||

Seeing in the dream a red object turning into a black object is inauspicious. Seeing in the dream a black substance coming out from red substance, lotus, palasa tree and red sandal, seeing in the dream a washerman, drawing artist, messenger, foreigner or heretical persons would not lead to auspicious effects. Seeing an ant-hill, dried and emaciated tree, poisonous tree, crying of various beings, sudden falling of the trees – is not for favorable effects. If a person sees in his dream that a deity, a brahmin, ancestor, yogi or king is revealing some messages to him, whatever has been told by them would materialize actually.

एष्यत्कर्मविपाकस्य शुभस्याप्यशुभस्य वा। लिङ्गं स्वप्नो विधिस्तस्य न क्वचिद्धातुदोषजः॥ यद्धातु प्रकृतिर्येन धातुना वापि दूषितः। तद्विकारानणुः स्वप्ने प्रत्यक्षानिव पश्यति॥ यश्च सुप्तोऽर्थमादृत्य दृष्टं वा यदि वा श्रुतम्। तचिन्ता सन्ततिः स्वप्ने प्रत्यक्षेवाव भासते॥

eṣyatkarmavipākasya śubhasyāpyaśubhasya vā| liṅgaṃ svapno vidhistasya na kvaciddhātudoṣajaḥ|| yaddhātu prakṛtiryena dhātunā vāpi dūṣitaḥ| tadvikārānaṇuḥ svapne pratyakṣāniva paśyati|| yaśca supto'rthamādṛtya dṛṣṭaṃ vā yadi vā śrutam| tacintā santatiḥ svapne pratyakṣevāva bhāsate||

Such dreams would manifest, indicating auspicious or inauspicious effects, according to the mature state of one's own karmic fruits. These dreams are viewd as the indicating factors. They are never manifesting as born of the defects of essential future events. The nature of essential future events which seem defiled by another such events, becomes modified and it is this modified event that is seen by a person in his dream, as if it is perceived or happening actually.If a person continuously think of a seen or heard object and with the same concentrated thinking if he goes to sleep, the same object manifests as actually perceivable.

तद्वयं स्वप्नविज्ञानं नाभिप्रेतमिहागमे। दृष्टाक्षदूरविज्ञेय व्यभिचारि प्रकाशवत्॥ समधातुरतः स्वप्ने यत्पश्यति शुभाशुभं। प्रणिधान विनिर्मुक्तः तत्सत्यं नाविशेषतः॥

tadvayaṃ svapnavijñānaṃ nābhipretamihāgame| dṛṣṭākṣadūravijñeya vyabhicāri prakāśavat|| samadhāturataḥ svapne yatpaśyati śubhāśubhaṃ| praṇidhāna vinirmuktaḥ tatsatyaṃ nāviśeṣataḥ||

With regard to the knowledge of these two kinds of dreams – auspicious and inauspicious, no malicious purpose is intended or aimed at in this Agama. In view of the knowledge of the events or objects lying beyond the actual perception of the eyes, events or objects appear in the dream as perceivable actually, involving some anamolies. The auspicious and the inauspicious dreams seen by a person are equally based on the essential phases of the future events of his life. Its nature of being based equally on the good and bad events of the future is not affected by the actual occurrences. This is specifically true.

अशुभं वा शुभं स्वप्नं आचार्याय निवेदयेत्। द्विजाति प्रक्रमेणैव वयसा वा धनेन वा॥ आचारेणाथ धर्मेण विद्यया वाथ यस्य तु। श्रेष्ठत्वं विद्यते विप्राः स एवादौ निवेदयेत्॥ अनेनैव क्रमेणाथ स्वं स्वं स्वप्नं निवेदयेत्। आचार्यानुज्ञया वाथ ज्येष्ठत्वं तेषु कीर्तितम्॥

aśubhaṃ vā śubhaṃ svapnaṃ ācāryāya nivedayet| dvijāti prakrameṇaiva vayasā vā dhanena vā|| ācāreṇātha dharmeṇa vidyayā vātha yasya tu| śreṣṭhatvaṃ vidyate viprāḥ sa evādau nivedayet|| anenaiva krameṇātha svaṃ svaṃ svapnaṃ nivedayet| ācāryānujñayā vātha jyeṣṭhatvaṃ teṣu kīrtitam||

O, the twice-born sages!, the disciple should inform the details of his dream to the Acharya, whether the dream is auspicious or inauspicious. The state of pre-eminence is determined based on the order of castes such as brahmin and others, age, wealth, austere conducts, orderly behaviour, over-all knowledge and such other qualities. First, the most eminent disciple should inform his dream to the Acharya. All other disciples should inform their dreams to the Acharya, in the order of eminence. Or, this kind of pre-eminence may be observed among them through the guidance and direction of the Acharya.

ब्राह्मणः समयाख्येन संस्कारेण समन्वितः। निर्वाण दीक्षया युक्तः शूद्रो द्वावेकभागिनौ॥ नियोगो यस्य तन्मध्ये स एव गुरुमाश्रयेत्। आदौ समानदिक्षायां सत्यामपि च यत्र तु॥ नियोगः स शिशुः पूर्वं नमस्कुर्याद्रूत्तमम्। जात्यादिसाम्ये संस्कारसाम्ये सत्यपि यत्र तु॥ नियोगो देशिकस्यासीत् स चादौ गुरुमाश्रयेत्।

brāhmaṇaḥ samayākhyena saṃskāreṇa samanvitaḥ| nirvāṇa dīkṣayā yuktaḥ śūdro dvāvekabhāginau|| niyogo yasya tanmadhye sa eva gurumāśrayet| ādau samānadikṣāyāṃ satyāmapi ca yatra tu|| niyogaḥ sa śiśuḥ pūrvaṃ namaskuryādrūttamam| jātyādisāmye saṃskārasāmye satyapi yatra tu|| niyogo deśikasyāsīt sa cādau gurumāśrayet|

A brahmin for whom samaya-diksha has been performed and a sudra for whom visesha-diksha has been performed- between these two, only he who has been ordered and authorized to have the next higher diksha should approach the Guru. If equal state of initiation is noticeable among many disciples, only the disciple who is directed by the Acharya should prostrate before is observed among many disciples with regard to caste and sacraments, only that disciple who has been authorized and instructed by the Acharya should approach the initiating Guru.

परस्पर नमस्कारेऽप्येवमेव क्रमो मतः॥ ज्येष्ठत्वेऽप्यस्य संस्काराद्येषां तैगुर्वनुज्ञया। न संमान्यो नमस्कारप्रमुखैः कारणाद्रोः॥

paraspara namaskāre'pyevameva kramo mataḥ|| jyeṣṭhatve'pyasya saṃskārādyeṣāṃ taigurvanujñayā| na saṃmānyo namaskārapramukhaiḥ kāraṇādroḥ||

With regard to the mutual salutation prostration), the same order should be maintained. Even if there is pre-eminence among them in view of the sacaraments and others, mutual honoring such as prostration and other deeds need not be done, if such instruction comes from the initiating Guru. Under all circumstances, only the instructions and directions of the initiating Guru should be given importance.

एकदेशिक शिष्याणां आचारः परिकीर्तितः। किमत्र बहुनोक्तेन यदुक्तं देशिकेन तु॥ तदेव सर्वदा कार्यं शिष्यैः श्रेयोऽभिकाङ्खिभिः॥

ekadeśika śiṣyāṇāṃ ācāraḥ parikīrtitaḥ| kimatra bahunoktena yaduktaṃ deśikena tu|| tadeva sarvadā kāryaṃ śiṣyaiḥ śreyo'bhikāṅkhibhiḥ||

The austere conducts of the disciples of one and the same Guru have been explained here. What is use of speaking elaborately? Whatever has been instructed by the Guru, only that should be fulfilled always by the disciples who are desirous of most excellent merits and upliftment.

Paṭala 23 — निर्वाण दीक्षा विधिः (part 1/3)

निर्वाणाख्यां प्रवक्ष्यामि दीक्षां परम मोक्षदाम्। आचार्यः कृतनित्यस्तु कृतमन्त्रादि तर्पणः॥ कृत सूर्यार्चनः शुद्धः सकलीकृत विग्रहः। सामान्यार्थ्यकरो द्वार द्वरपार्चन संयुतः॥ पश्चिमद्वार मार्गेण संप्रविश्य मखालयम्। कृतब्रह्मार्चनः क्षेत्ररक्षां कृत्वा विधानतः॥

nirvāṇākhyāṃ pravakṣyāmi dīkṣāṃ parama mokṣadām| ācāryaḥ kṛtanityastu kṛtamantrādi tarpaṇaḥ|| kṛta sūryārcanaḥ śuddhaḥ sakalīkṛta vigrahaḥ| sāmānyārthyakaro dvāra dvarapārcana saṃyutaḥ|| paścimadvāra mārgeṇa saṃpraviśya makhālayam| kṛtabrahmārcanaḥ kṣetrarakṣāṃ kṛtvā vidhānataḥ||

Now I explain the procedure of performing the initiation called ‘nirvana diksha' which is efficacious in yielding the final liberation. Having performed all the daily rituals, offered ‘tarpana' for the mantras and others, completed the sun-worship, the Acharya should purify himself and render his body to be identical with the form of Siva by means of 'sakali karana'. Holding the samanya-arghya(arghya water meant for common purpose) in his hand, he should perform the worship for the entrance of the sacrificial pavilion) and the for the Deities who are guarding the entrances. Having entered into the sacrificial pavilion through the western entrance, he should perform the worship of Vastu-Brahma, ward off the obstacles and ensure the protection of the pavilion according to the scriptural directions.

भूतशुद्धिमणो—सं विशेषार्थ्यं च कृत्यवित्। कृत्वा ज्ञानाख्य खङ्गं च पञ्चगव्यं विधाय च॥ विकिरानभिमन्त्र्याथ भूतशुद्धिं विधाय च। विक्षिप्य विकिरांस्तांश्च कुशैरीशे समाहरेत्॥ कुम्भं च वर्धनीं तत्र संपूज्य परितो गुरुः। लोकपालानथाभ्यर्थ्य तेषामाज्ञां तु श्रावयेत्॥

bhūtaśuddhimaṇo—saṃ viśeṣārthyaṃ ca kṛtyavit| kṛtvā jñānākhya khaṅgaṃ ca pañcagavyaṃ vidhāya ca|| vikirānabhimantryātha bhūtaśuddhiṃ vidhāya ca| vikṣipya vikirāṃstāṃśca kuśairīśe samāharet|| kumbhaṃ ca vardhanīṃ tatra saṃpūjya parito guruḥ| lokapālānathābhyarthya teṣāmājñāṃ tu śrāvayet||

Having performed the purification of his body and soul and done the essential 'nyasas' with the accompaniment of appropriate mantras, the Acharya who has well known the significance and details of the rituals, should prepare the ‘visesha arghya', design the knowledge-sword(jnana khadga) and prepare the mixture of five substances got from the cow(pancha gavya). Having consecrated the substances meant for scattering over the interior ground and purified the interior area, he should scatter those substances around the altar with kusa-grass and collect them back and place the collected things in the north-east of the pavilion. Having worshipped the ‘siva kumbha' and the 'vardhani(astra) kumbha', he should worship the directional Deities who are present in their respective directions and make them hear the order given by Lord Siva.

भ्रामयित्वा घटास्त्रालू ज्ञानखङ्गं समर्थ्य च। मण्डले देवदेवेशं इष्ट्वाग्नौ तर्पयेन्मनून्॥ भगवन् देहमाविश्य मदीयमनुकम्पया। अनुग्रहस्त्वया कार्यः शिष्याणां भावितात्मनाम्॥ इति विज्ञाप्य लब्धाज्ञश्चोष्णीषु शिरसि न्यसेत्।

bhrāmayitvā ghaṭāstrālū jñānakhaṅgaṃ samarthya ca| maṇḍale devadeveśaṃ iṣṭvāgnau tarpayenmanūn|| bhagavan dehamāviśya madīyamanukampayā| anugrahastvayā kāryaḥ śiṣyāṇāṃ bhāvitātmanām|| iti vijñāpya labdhājñaścoṣṇīṣu śirasi nyaset|

He should take the siva-kumbha' and the astra-kumbha'(vardhani) in his hands and circumambulate the interior. Then, having worshipped the knowledge-sword and Siva in the mandala, he should offer tarpana in the fire-pit for the mantras. "O, Bhagavan!, being gracious and kind towards me, kindly enter into my body for bestowing your grace upon this disciple whose soul is in perfect state in all respects.” Having entreated in this way, he should mentally conceive that he has been permitted to perform the initiation and he should place the head-band turban) on the head of the disciple.

सर्वेषां कर्मणां साक्षी मण्डलस्थः सदाशिवः॥ यज्ञस्य रक्षकः कुम्भे पावके होमकारणम्। शिष्ये तु पाशनाशाय मद्देहे पाश मोचकः॥ पञ्चाधिकरणो देवस्त्वं अहमेव सदशिवः। मन्त्राः करणभूता ये शिवस्य हृदयादयः॥ ममापि ते तथैवेह स्वातन्त्र्यं स्वस्य चात्मनि। संभाव्याघ्येषयेद्देवं प्राणैरन्तर्बहिस्स्थितैः॥

sarveṣāṃ karmaṇāṃ sākṣī maṇḍalasthaḥ sadāśivaḥ|| yajñasya rakṣakaḥ kumbhe pāvake homakāraṇam| śiṣye tu pāśanāśāya maddehe pāśa mocakaḥ|| pañcādhikaraṇo devastvaṃ ahameva sadaśivaḥ| mantrāḥ karaṇabhūtā ye śivasya hṛdayādayaḥ|| mamāpi te tathaiveha svātantryaṃ svasya cātmani| saṃbhāvyāghyeṣayeddevaṃ prāṇairantarbahissthitaiḥ||

Lord Sadasiva who is present in the mandala exists as the sole witness for all the deeds performed by the souls; He is present in the kumbha, as the sole protector of this yajna; He is present in the fire as the inspirer and performance of the fire-ritual; He is present in the disciple for the removal of the constricting bonds; He is present in my body as the One who disentangles the disciple from the bonds. O, Lord Sadasiva!, you are the sole authority for all these five deeds and I am one with Sadasiva." Having conceived in this way, the Guru should think of his insepearble identity with Siva and contemplate that he has become endowed with the same attributes as those of Siva. “The mantras of Lord Siva, hrudaya and others, which are the causal sources of all other mantras are indeed present in my hrudaya and other parts in the same way as they are with the Lord. Absolute lordship of Isvara is assumed by me by the grace of Siva.” Having contemplated such a total identity with Siva through the vital airs which are functioning in and out of the body, he should entreat the Lord once again:

परीक्षितः समर्थोऽयं निर्वाणार्थं उपस्थितः। उत्कृष्टजातिरीशांशः समयेषु व्यवस्थितः॥ तदेतस्मिन्विमोक्षाय प्रसादः क्रियतां मम।। पूर्णसंकल्पितार्थः सन् शिवशास्त्रोपबृह्मितः॥ आरभ्य यागधाम्नस्तु प्रवेशं चाग्नि संमुखम्। आत्मनः सव्यभागे तु कृत्वा शिष्यस्य वेशनम्॥ नाडीसन्धान कर्मज्ञः तर्पणं पूर्णया सह। कृत्वा शिवादि मन्त्राणां दीपनं सम्यगाचरेत्॥

parīkṣitaḥ samartho'yaṃ nirvāṇārthaṃ upasthitaḥ| utkṛṣṭajātirīśāṃśaḥ samayeṣu vyavasthitaḥ|| tadetasminvimokṣāya prasādaḥ kriyatāṃ mama|| pūrṇasaṃkalpitārthaḥ san śivaśāstropabṛhmitaḥ|| ārabhya yāgadhāmnastu praveśaṃ cāgni saṃmukham| ātmanaḥ savyabhāge tu kṛtvā śiṣyasya veśanam|| nāḍīsandhāna karmajñaḥ tarpaṇaṃ pūrṇayā saha| kṛtvā śivādi mantrāṇāṃ dīpanaṃ samyagācaret||

“This disciple has been examined well in all possible ways; he has become competent enough. For the sake of obtaining the nirvana diksha', he is beside me. He belongs to the superior class and to superior division. He is strongly established in all the observances prescribed for such attainment. Grace should be bestowed upon him by me for delivering him from the bonds. Being firmly and absolutely resolved to attain liberation, he has become more and more highly qualified through the guided study of the Sivagamas.” Having informed his competency in this way, he should guide the disciple to enter into the sacrificial pavilion and make him seated in his right side, in front of the fire-pit. Having completed the ceremonial entry of the disciple in this way, the Acharya who has known well the rituals related to 'nadi sandhana' (unifying the nadis of the Guru and the disciple), should perform the oblations meant for mantra tarpana along with the purna ahuti'. Then he should offer the oblations for the sake of 'dipana'(making the mantras to be resplendent and vibrant) of the siva manta and other mantras.

अघोरसंपुटं कृत्वा शिवं साङ्गं षडन्तकम्। कुटिलभ्रू समायुक्तं कराल वदनान्वितम्॥ आहुतीनां त्रयं कार्यं मन्त्राणां दीपनं च यत्। कन्याविनिर्मितं सूत्रं त्रिगुणं त्रिगुणीकृतम्॥ अस्त्रेण प्रोक्षितं वर्म कुण्ठितं मूलमन्त्रतः। संपूज्य चोर्ध्वकायस्य शिखायां बन्धयेच्छिशोः॥ अङ्गुष्ठकाग्र पर्यन्तं तत्सूत्रं अवलम्बयेत्।

aghorasaṃpuṭaṃ kṛtvā śivaṃ sāṅgaṃ ṣaḍantakam| kuṭilabhrū samāyuktaṃ karāla vadanānvitam|| āhutīnāṃ trayaṃ kāryaṃ mantrāṇāṃ dīpanaṃ ca yat| kanyāvinirmitaṃ sūtraṃ triguṇaṃ triguṇīkṛtam|| astreṇa prokṣitaṃ varma kuṇṭhitaṃ mūlamantrataḥ| saṃpūjya cordhvakāyasya śikhāyāṃ bandhayecchiśoḥ|| aṅguṣṭhakāgra paryantaṃ tatsūtraṃ avalambayet|

Reciting the siva mantra and the anga-mantras, adding the aghora-bija in the first and the last and ‘vaushat' at the end and displaying the expressions of anger such as keeping the eye-brows crooked and keeping the face with a frightening look, he should offer three oblations. This is the procedure for the mantra-dipana. Then, he should take the thread spun by virgins and make it to be threefolded first and once again threefolded. He should sprinkle the arghya-water with the recital of astra mantra, give protection with the recital of kavaca mantra and worship it with the recital of mula mantra. He should tie up that thread on the tuft of the disciple who is keeping body well raised and straight. The thread should be made to be hanging up to the front of the toe of his right leg.

सूत्रं सुषुम्ना रूपं तु ध्यात्वा शिष्यस्य देहतः॥ सुषुम्नायै नमश्चेति संगृह्यास्मिन् नियोजयेत्। संपूज्य गन्धपुष्पाद्यैः वर्मणा चावकुण्ठयेत्॥ संनिधानाय मुलेन चाहुतित्रयमाचरेत्।

sūtraṃ suṣumnā rūpaṃ tu dhyātvā śiṣyasya dehataḥ|| suṣumnāyai namaśceti saṃgṛhyāsmin niyojayet| saṃpūjya gandhapuṣpādyaiḥ varmaṇā cāvakuṇṭhayet|| saṃnidhānāya mulena cāhutitrayamācaret|

Having contemplated the thread to be in the form of 'sushumna nadi', the Guru should draw out the sushumna nadi from the body of the disciple reciting the mantra ‘om suhumnaayai namah' and unite it with the thread. Having worshipped the thread with sandal, flowers and other substances, he should ensure its protection with the recital of kavaca mantra. Then , for the sake of unified existence of the sushuna in the thread he should offer three oblations into the fir-pit with the recital of the mula mantra.

शिष्यस्य हृत्प्रदेशं तु संप्रोक्ष्यास्त्रेण पुष्पतः॥ संताड्य हृदयं तस्य रेचकेन प्रविश्य च। हुङ्कारमुच्चरंस्तस्य चैतन्यं तारकाकृतिम्॥ हृद्रन्थिमस्त्र मन्त्रेण छिद्वा संगृह्य मूलतः। द्वादशान्ते न्यसेच्छिष्य जीवं हृदय संपुटम्॥

śiṣyasya hṛtpradeśaṃ tu saṃprokṣyāstreṇa puṣpataḥ|| saṃtāḍya hṛdayaṃ tasya recakena praviśya ca| huṅkāramuccaraṃstasya caitanyaṃ tārakākṛtim|| hṛdranthimastra mantreṇa chidvā saṃgṛhya mūlataḥ| dvādaśānte nyasecchiṣya jīvaṃ hṛdaya saṃpuṭam||

Having sprinkled over the heart(middle of the chest) of the disciple with the recital of astra mantra and striked over it with a flower, reciting the astra mantra, the Guru should should enter into the disciple through his outbreath(and through the disciple's inbreath), reciting the mantra ‘hum'. Reciting the astra mantra, he should unlock and cut asunder the knot of the heart and draw out his conscious-soul which is in the form of a star, reciting the mula mantra(atma mula mantra) and enter the plane of dvadasanta and place that soul keeping it between the seed-letters ham' and 'ham'.

सान्तं बीजं समुच्चार्य तस्मिन् संहारमुद्रया। सूत्रे नियोजयेद्वर्म मन्त्रेणैवावकुण्ठयेत्॥ हुत्वाहुतित्रयं तस्य संनिधानाय मूलतः। मलं च कर्म मायेयं भोक्तभोग शरीरजम्॥ शान्त्यतीतादिकं सूत्रे योजयेत्स्वस्वमन्त्रतः। शान्त्यतीतं चतुर्थ्यन्तां हुंफङ्कारां शिवादिकाम्॥

sāntaṃ bījaṃ samuccārya tasmin saṃhāramudrayā| sūtre niyojayedvarma mantreṇaivāvakuṇṭhayet|| hutvāhutitrayaṃ tasya saṃnidhānāya mūlataḥ| malaṃ ca karma māyeyaṃ bhoktabhoga śarīrajam|| śāntyatītādikaṃ sūtre yojayetsvasvamantrataḥ| śāntyatītaṃ caturthyantāṃ huṃphaṅkārāṃ śivādikām||

Reciting the seed-letter ‘ham' and displaying the samhara mudra, the Guru should unite the soul with the thread and give protection to it with the recital of kavaca mantra avakunthana). Then he should offer three oblations into the fire-pit for the sake of 'sannidhana'( stabilizing the unified existence of the soul with the thread), reciting the mula mantra. Subsequent to this, he should unite mala, karma and maya which yield 'bhoktrutva' (experiencing state), enjoyments and body respectively to the soul and then santyatita and other kalas with the thread, reciting the mantra pertaining to each of these. "om haum santyatita kalayai hum phat”- this is the mantra to be recited for the santyatita kala to be united with the thread. Similarly for ther kalas).

पुष्पास्त्रेणैव संताड्य शिष्यस्य शिरसि स्थिताम्। संहारमुद्रयाकृष्य शिवं प्रणवपूर्वकम्॥ शान्त्यतीतां चतुर्थ्यन्तां नमस्कार समन्विताम्। उच्चार्य योजयेत्सूत्रे भ्रूमध्यान्तोपलक्षिते॥ अनेनैव क्रमेणाथ भूतशुद्ध्युक्त मार्गतः। कलाचतुष्टये कुर्यात्ताडन ग्रहयोजनम्॥ गलश्वभ्रान्त नाभ्यन्त जान्वन्ताङ्गुष्ठकान्तिकम्। व्याप्यव्यापक भावं च कुर्यात्तत्र विचक्षणः॥

puṣpāstreṇaiva saṃtāḍya śiṣyasya śirasi sthitām| saṃhāramudrayākṛṣya śivaṃ praṇavapūrvakam|| śāntyatītāṃ caturthyantāṃ namaskāra samanvitām| uccārya yojayetsūtre bhrūmadhyāntopalakṣite|| anenaiva krameṇātha bhūtaśuddhyukta mārgataḥ| kalācatuṣṭaye kuryāttāḍana grahayojanam|| galaśvabhrānta nābhyanta jānvantāṅguṣṭhakāntikam| vyāpyavyāpaka bhāvaṃ ca kuryāttatra vicakṣaṇaḥ||

Having striked over the head of the disciple with the recital of astra mantra and with a flower, he should draw the soul through samhara mudra, and reciting the mantra ‘om haum santaytita kalayai namah', he should unite the santyatita kala with the thread, looking the thread from the brama randhra down to the middle of the eye-brows. In the same order, as explained under the context of purification of the gross and subtle body, he should unite all other four kalas with the thread, repeating tadana(striking), grahana(drawing out) and yojana(uniting) for each kala, looking the thread down to the neck (heart), navel, knee and toe. The Guru who is well-skilled in performing the initiation should contemplate the state of pervading(vyapaka) and that of pervaded(vyapya) existing between the kalas.

मन्त्राः पदानि वर्णाश्च तत्त्वानि भुवनानि च। व्याप्यानि व्यापकाः कर्म मलमायेय बन्धनाः॥ व्याप्या मलादयश्चापि व्यापकास्तु कलाः स्मृताः।। तासां च संग्रहे तस्मात् सर्वेस्युः स्वीकृतास्त्विह॥ स्थापिताभिश्च शुद्धाभिरिहोपस्थापिता अपि। शुद्धा भवन्ति सर्वेस्युस्तस्मात्तच्छुद्धिरिष्यते॥

mantrāḥ padāni varṇāśca tattvāni bhuvanāni ca| vyāpyāni vyāpakāḥ karma malamāyeya bandhanāḥ|| vyāpyā malādayaścāpi vyāpakāstu kalāḥ smṛtāḥ|| tāsāṃ ca saṃgrahe tasmāt sarvesyuḥ svīkṛtāstviha|| sthāpitābhiśca śuddhābhirihopasthāpitā api| śuddhā bhavanti sarvesyustasmāttacchuddhiriṣyate||

Mantras are pervaded by padas; padas are pervaded by varnas; varnas are pervaded by bhuvanas; bhuvanas are pervaded by tattvas and tattvas are pervaded by kalas ; karma, mala and maya are those which pervade mantra and others. In another aspect, mala, karma and maya are the pervaded; five kalas are those which pervade them. So, if the pervasive kalas are taken for purification, all other categories which are pervaded by the kalas remain there eventually for purification. The kalas function in two ways: as set in action and as kept in pure state, being free from any action. When the kalas are set in action, all others which are pervaded by them, such as mantras, tattvas and so on, also set in action. When the kalas are kept in pure state, all others which remain pervaded by the kalas also remain in pure state, without binding the soul. So, in this supreme initiation, the purification of the kalas is essentially needed.

तासां च दीपनं कार्यं ओङ्कारादि षडन्तकम्। अघोरबीजं मूलं च शान्त्यतीत कलामपि॥ चतुर्थ्यन्तं समुच्चार्य हुङ्कारं तु समुच्चरन्। त्यक्त्वान्यासां च मूलं तु स्वस्वबीजं स्मरन् नयेत्॥ आहुतीनां त्रयं हुत्वा पाशबन्धनं आचरेत्।

tāsāṃ ca dīpanaṃ kāryaṃ oṅkārādi ṣaḍantakam| aghorabījaṃ mūlaṃ ca śāntyatīta kalāmapi|| caturthyantaṃ samuccārya huṅkāraṃ tu samuccaran| tyaktvānyāsāṃ ca mūlaṃ tu svasvabījaṃ smaran nayet|| āhutīnāṃ trayaṃ hutvā pāśabandhanaṃ ācaret|

The 'dipana' of these kalas should be done reciting the mantra which begins with 'om' and ends with 'vaushat'. First, the seed-letter of aghora(hum), then the seed-letter haum, then santyatita kalayai', then, hum phat' (om hum haum santyatita kalayai hum phat). This is for santyatita kala. For all other kalas, except the seed letter belonging to each kala, all other words are to be retained as they are. Having offered three oblations into the fire, the Guru should control the binding power of the bonds.

शिरः संताड्य चास्त्रेण शिवमन्त्रं त्रिधा स्मरन्॥ भगवन् शान्त्यतीताख्यं मलकर्म समन्वितम्। व्यापकं शान्तितत्त्वादेः पाशं बन्ध पदद्वयम्॥ हुम्फडन्तं समुच्चार्य सूत्रे ग्रन्थिं समाचरेत्। शिवं संपुटितं स्वस्व बीजं च भगवत्पदम्॥ कला चतुष्टयं पाशं मलतत्त्वादि व्यापकम्। बन्ध बन्ध पदं चोक्त्वा हुम्फडन्त समन्वितम्॥ पृथक्पृथक् समुच्चार्य सूत्रे ग्रन्थिं समाचरेत्।

śiraḥ saṃtāḍya cāstreṇa śivamantraṃ tridhā smaran|| bhagavan śāntyatītākhyaṃ malakarma samanvitam| vyāpakaṃ śāntitattvādeḥ pāśaṃ bandha padadvayam|| humphaḍantaṃ samuccārya sūtre granthiṃ samācaret| śivaṃ saṃpuṭitaṃ svasva bījaṃ ca bhagavatpadam|| kalā catuṣṭayaṃ pāśaṃ malatattvādi vyāpakam| bandha bandha padaṃ coktvā humphaḍanta samanvitam|| pṛthakpṛthak samuccārya sūtre granthiṃ samācaret|

Reciting the astra mantra and displaying the naraca mudra), the Guru should strike on the head of the disciple and reciting the siva mantra' in three modes, he should entreat: *0,Bhagavan!, this kala called santyatita is । associated with mala, karma and maya and is pervading santi and other kalas. Arrest firmly the binding power of this kala. Arrest, hum phat." (om hraum haum hraum santyatita kala pasamalakarma maayaasaakta tattva bhuvanaadi vyapakam bandha bandha hum phat). Recitng this mantra, he should make a knot on the thread at the crest level of the head. Similarly, he should recite the mantra for all other four kals, placing the seed-letter of Siva between 'hraum' and 'hraum', changing the seed letter pertaining to each kala, stating its pervasion over mala and others, reciting the words bandha bandha' and 'hum phat' and make a knot on the thread at the middle point of the eye-brows, at the neck, at the navel and at the knee.

तत्सूत्रं च समादाय शराव युग संपुटम्॥ कृत्वा संपातहोमं च तत्सूत्रं मण्डलाधिपे। निवेद्य तस्य रक्षार्थं शिवकुम्भान्तिकं न्यसेत् ॥ प्रणतिं कारयित्वा च शिवेन शिवकुम्भके। आचार्यः शिष्य सहितो निःसृत्य मखमण्डपात्॥ पञ्चगव्यं चरु तेभ्यः प्रदद्याद्दन्तधावनम्।।

tatsūtraṃ ca samādāya śarāva yuga saṃpuṭam|| kṛtvā saṃpātahomaṃ ca tatsūtraṃ maṇḍalādhipe| nivedya tasya rakṣārthaṃ śivakumbhāntikaṃ nyaset || praṇatiṃ kārayitvā ca śivena śivakumbhake| ācāryaḥ śiṣya sahito niḥsṛtya makhamaṇḍapāt|| pañcagavyaṃ caru tebhyaḥ pradadyāddantadhāvanam||

Having taken up the thread from the disciple, the Guru should place it in a hollowed plate made of earth (sarava) and close it by another such vessel. He should perform the sampata homa' and offer the thread (kept in the vessel)to the Lord presiding over the mandala and place it beneath the siva kumbha to be protected by the Lord present in the kumbha. Having directed the disciple to prostrate before Siva present in the siva kumbha, the Acharya should come out of the sacrificial pavilion along with the disciple. Then, he should give 'pancha gavya', 'caru' and the stick meant for brushing the teeth to the disciples.

शुचौ सावरणे देशे विविक्ते लेपिते भुवः॥ पृथङमण्डलकस्थेभ्यो भुक्तिमुक्ति व्यपेक्षया। भूतये पूर्वेवक्रेभ्यः सौम्यास्येभ्यो विमुक्तये॥ निर्णिक्त पादपाणिभ्यः प्रयेतेभ्यो यथाक्रमम्। अन्तर्जानू प्रविष्टेभ्यः सकुशे दक्षिणे करे॥ उद्धृत्य दक्षिणेनैव सपवित्रेण पाणिना। चुळुकं पञ्चगव्यस्य दद्यादेकं हृदान्वितम्॥

śucau sāvaraṇe deśe vivikte lepite bhuvaḥ|| pṛthaṅamaṇḍalakasthebhyo bhuktimukti vyapekṣayā| bhūtaye pūrvevakrebhyaḥ saumyāsyebhyo vimuktaye|| nirṇikta pādapāṇibhyaḥ prayetebhyo yathākramam| antarjānū praviṣṭebhyaḥ sakuśe dakṣiṇe kare|| uddhṛtya dakṣiṇenaiva sapavitreṇa pāṇinā| cuḷukaṃ pañcagavyasya dadyādekaṃ hṛdānvitam||

In a pure place located within the enclosure, kept separated and smeared with cow-dung, mandala should be designed separately for each disciple. In view of the motivation towards liberation and enjoyable wordly life, the disciples who are intent on enjoyable worldly life should be directed to sit, facing the east and the disciples who are intent on attaining liberation should be directed to sit, being north-faced. With their legs and hands washed well, the disciples should sit on the mandala , keeping their knees bent up close to their body taking efforts to maintain the order in occupying the seat. They should be hoding kusa-grass in their right hand. The Acharya, raising his right hand wearing the pavitra-ring, should give a handful of panchagavya to each disciple with the recital of hrudaya mantra.

तत्पीत्व प्रयतेभ्योऽथ तद्वदेव द्वितीयकम्। चुळुकं चापरं चापि दत्वा दद्यात्ततश्चरुम्॥ अष्टग्रास प्रमाणं तु पुटके ब्रह्मवृक्षके। मुमुक्षुभ्यो भुभुक्षुभ्यः कृते पिप्पल पत्रके॥

tatpītva prayatebhyo'tha tadvadeva dvitīyakam| cuḷukaṃ cāparaṃ cāpi datvā dadyāttataścarum|| aṣṭagrāsa pramāṇaṃ tu puṭake brahmavṛkṣake| mumukṣubhyo bhubhukṣubhyaḥ kṛte pippala patrake||

After the disciple has drunk the panchagavya, the Acharya should give another handful of panchagavya to the disciple and give the same for the third time. Then, he should give the caru-food to each disciple.ru should be given. For the disciples intent on liberation, the caru-balls should be given in a plate made of asvattha-leaves. For the disciples intent on worldly life, the caru-balls should be given in a plate made of pippala-leaves.

अद्विजस्पर्शमेतस्य भक्षणानन्तरं पुनः। शुचिभ्यो दन्तकाष्ठं च क्षीरवृक्ष समुद्भवम्॥ कनिष्ठिकाङ्गुलस्थूलं ऋजु सरसमव्रणम्। मङ्गलार्कालान्मुक्ति भुक्तिलिङ्गप्रकाशकम्॥ राजदन्ताय सन्दंश चर्वितं धौतमग्रतः। आमुक्तं निपतेद्यत्र तेन विद्याच्छुभाशुभम्॥

advijasparśametasya bhakṣaṇānantaraṃ punaḥ| śucibhyo dantakāṣṭhaṃ ca kṣīravṛkṣa samudbhavam|| kaniṣṭhikāṅgulasthūlaṃ ṛju sarasamavraṇam| maṅgalārkālānmukti bhuktiliṅgaprakāśakam|| rājadantāya sandaṃśa carvitaṃ dhautamagrataḥ| āmuktaṃ nipatedyatra tena vidyācchubhāśubham||

The disciples should swallow the caru-balls, taking care to see that the caru does not touch the teeth. After the swallowing of caru, the Acharya should give a tooth-stick got from the auspicious trees which have milky sap, to each disciple. The tooth-sticks should be with a thickness of little-finger, straight, containing sap and without scars or bubble-like protrusions. For the disciples who are motivated to the attainment of liberation, the length of the tooth-stick should be eight angulas and for the disciples who are intent on enjoyable wordly life, the length of the tooth-stick should be twelve angulas. They should brush well the tip of the front teeth, pressing the rows together and removing the chewed bits left out in the rows, and brighten the teeth. After the tooth-wash has been finished, the disciple should throw away the tooth-stick. Observing the direct in which the thrown out stick falls down, the Guru should know the auspiciousness or inauspiciousness of the forthcoming event.

अन्यन्तक पलाशानां दिक्षु वायौ न शोभनम्। मुखपातोऽस्य शेषासु शोभनः कर्मणां वशात्॥ इति ज्ञात्वा तु तत्पातमाचान्तांस्तान् समाहितान्। स्वप्नाधिगमनेनैव सरक्षान् स्वापयेन्निशि॥ सद्योगोमय संस्पृष्ट भूतलस्पर्शनीषु च। पूर्वयाम्योत्तमाङ्गासु शय्यासु कुशभस्मना॥ परस्परमलग्नासु सोपधानासु पार्श्वतः। चतुर्दण्डिकयात्रेण गुप्तासु वितमस्सु च॥

anyantaka palāśānāṃ dikṣu vāyau na śobhanam| mukhapāto'sya śeṣāsu śobhanaḥ karmaṇāṃ vaśāt|| iti jñātvā tu tatpātamācāntāṃstān samāhitān| svapnādhigamanenaiva sarakṣān svāpayenniśi|| sadyogomaya saṃspṛṣṭa bhūtalasparśanīṣu ca| pūrvayāmyottamāṅgāsu śayyāsu kuśabhasmanā|| parasparamalagnāsu sopadhānāsu pārśvataḥ| caturdaṇḍikayātreṇa guptāsu vitamassu ca||

Falling of the tooth-stick in the south-east, south and south-west is not indicative of auspiciousness. Falling of the stick just in front of the face, and in directions not mentioned before is indicative of auspiciousness tuned to the fruit of his karmas. Having noticed the direction in which the tooth-stick has fallen, the Guru should direct the disciples assembled there to take acamana-water. He should make them sleep there in that night, after giving them protection with astra mantra), in order to know the auspiciousness orir dreams. They should sleep on the ground which has been smeared with diluted cow-dung with the recital of sadyojata mantra and purified with suitable substances. The disciples oriented towards wordly life should keep their head in the east, while sleeping. The mukti-oriented disciples should keep their head in the south. They should sleep in the bed strewn with kusa-grass and vibhuti. The beds should be arranged in such a way that they are not touching each other. Pillows should be kept on the two sides of the bed. The beds should be guarded by four sticks or ropes placed around with the recital of astra mantra. The place where the beds are arranged should not be in darkness.

अस्त्राभिरक्षितास्वस्त्र जप्तासु शतसंख्यया। हृदारोप्य शिखाबद्ध शिखान् वर्माभिमन्त्रितैः॥ वस्त्रैराच्छादिताञ्छिष्यां स्तिलसर्षप भूतिभिः। अस्त्राभिमन्त्रितैस्तिस्रो रेखाः संकल्प्य बाह्यतः॥ स्वप्नमाणवकं मन्त्रमनुज्ञाय च तानथ। दत्वा बाह्यबलिं दिक्षु दिक्पतिभ्यो यथाक्रमात्॥ चरु दन्तधवादिष्ट प्रतिकूलोपशान्तये। विषमार्चिषमादीप्य हुत्वा चैकैकतः शतम्॥

astrābhirakṣitāsvastra japtāsu śatasaṃkhyayā| hṛdāropya śikhābaddha śikhān varmābhimantritaiḥ|| vastrairācchāditāñchiṣyāṃ stilasarṣapa bhūtibhiḥ| astrābhimantritaistisro rekhāḥ saṃkalpya bāhyataḥ|| svapnamāṇavakaṃ mantramanujñāya ca tānatha| datvā bāhyabaliṃ dikṣu dikpatibhyo yathākramāt|| caru dantadhavādiṣṭa pratikūlopaśāntaye| viṣamārciṣamādīpya hutvā caikaikataḥ śatam||

The Acharya should direct the disciples to lie on the bed protected by the astra-weapon through the incantation of astra mantra for 100 times. The tuft of each disciple should be tied up with the recital of sikha mantra. Having covered the disciple with a cloth consecrated by the recital of kavaca mantra, the Acharya should draw three lines around and outside the bed with sesame, mustard and vibhuti consecrated by the incantation of astra mantra. Then he should instruct the mantras and prayer related to the the Deity of Dream to the disciples awaiting the visions of dreams and direct them to go to sleep. Then, he should offer ‘bali' to the Directional Deities present in the ten directions, in the due order. Having known the unfavorable or inauspicious effects indicated by the falling of the tooth-stick and caru, the Acharya should enkindle the fire which has become dormant so as to be bright and blazing and offer oblations into the fire 100 times for the sake of appeasement. In view of the nature of the dreams, he should offer 100 oblations for each kind of appeasement.

प्रायश्चित्तं ततो हुत्वा मूलेनाष्टोत्तरं शतम्। प्रक्षालिताङ्ग्रिहस्तस्तु स्वाचान्तः स्नानमम्भसा॥ निर्वर्त्य भस्मना वापि परिवर्त्य सितांशुके। शिवीकृत तनुर्ध्यात्वा समस्ताध्वतनुं शिवम्॥ चरुकं पञ्चगव्यं च प्राशयेद्दन्तधावनम्। पूर्ववत् प्रयतो भूत्वा शुद्धः स्वयमपि स्वपेत्॥

prāyaścittaṃ tato hutvā mūlenāṣṭottaraṃ śatam| prakṣālitāṅgrihastastu svācāntaḥ snānamambhasā|| nirvartya bhasmanā vāpi parivartya sitāṃśuke| śivīkṛta tanurdhyātvā samastādhvatanuṃ śivam|| carukaṃ pañcagavyaṃ ca prāśayeddantadhāvanam| pūrvavat prayato bhūtvā śuddhaḥ svayamapi svapet||

After offering the oblations for appeasement, he should offer the oblations for 108 times with the accompaniment of the mula matra of Siva. Then, having washed his feet and hands, he should take acamana-water and take a bath with pure water. If not with water, he may take the bath with bhasma, by besmearing the vibhuti over his body with the accompaniment of relevant mantras. Having wiped his body with white cloth, he should render his body to be identical with the form of Siva and meditate on Lord Siva whose form is constituted of six adhvas. Then ke should take pancha gavya and caru and brush his teeth with the tooth-stick as done by the disciples earlier. Having purified himself, he himself should sleep there.

अथ प्रातद्वितीयेऽह्नि कृतनित्यक्रियो गुरुः। शिष्यान् पृष्ट्वा निशास्वप्नान् दुःस्वप्ने शान्तिमाचरेत्॥ घृतदूर्वे मधुक्षीरैः शतहोमं च कापिलैः। शुभे तु पूर्ववच्छिष्य प्रवेशादिकं आचरेत्॥

atha prātadvitīye'hni kṛtanityakriyo guruḥ| śiṣyān pṛṣṭvā niśāsvapnān duḥsvapne śāntimācaret|| ghṛtadūrve madhukṣīraiḥ śatahomaṃ ca kāpilaiḥ| śubhe tu pūrvavacchiṣya praveśādikaṃ ācaret||

Then, in the morning of the second day, the Guru should complete all the daily activities to be performed in the morning and ask the disciples to inform what they have seen in their dream last night. If the dreams indicate inauspicious effects, the Guru should perform the appeasing rites. He should offer the oblations of milk got from the tawny colored cows, clarified butter, durva-grass and honey for the sake of appeasement. If the dreams are indicative of auspiciousness, the entering of the disciples into the sacrificial pavilion and other routine rituals should be performed as done before.

आहूय शिष्यान् कुण्डस्य समिपे स्वस्य दक्षिणे। अवलम्ब्य च तत्सूत्रं शिष्यदेहेऽधिवासितम्॥ करोम्यनुग्रहं देव शिशोरध्येषयेदिति। लब्धानुज्ञो न्यसेदग्नौ शक्तिं आधाररूपिणीम्॥

āhūya śiṣyān kuṇḍasya samipe svasya dakṣiṇe| avalambya ca tatsūtraṃ śiṣyadehe'dhivāsitam|| karomyanugrahaṃ deva śiśoradhyeṣayediti| labdhānujño nyasedagnau śaktiṃ ādhārarūpiṇīm||

Having directed the disciples to assemble there inside the sacrificial hall, the Guru should instruct them to be near the fire-pit, standing by his right side. Having hung the thread kept in the hollwed plate made of earth from the tuft of each disciple, he should entreat Lord Siva:“0,Deva!, now I am proceeding o bestow my grace in the form of diksha upon this disciple. I humbly inform this to you.” Having obtained the kind permission from the Lord, the Guru should invoke and install the Adhara Sakti in the fire blazing forth in the fire-pit.

निवृत्तिं विन्यसेच्छक्तौ कलातत्त्वादि संयुताम्। पृथ्वी तत्त्वं क्षकारश्च मन्त्रो हृदयसद्यकौ॥ कालाग्निरथ कूश्माण्डं हाटकं ब्राह्मवैष्णवौ। रौद्रं च भुवनान्यन्तर्ब्रह्माण्डस्य स्थितानि षट्॥

nivṛttiṃ vinyasecchaktau kalātattvādi saṃyutām| pṛthvī tattvaṃ kṣakāraśca mantro hṛdayasadyakau|| kālāgniratha kūśmāṇḍaṃ hāṭakaṃ brāhmavaiṣṇavau| raudraṃ ca bhuvanānyantarbrahmāṇḍasya sthitāni ṣaṭ||

With Sakti, the Guru should unite the nivrutti kala associated with tattva and others. The tattva, bhuvanas, mantras, padas and varnas associated with the nivrutti kala are: pruthvi tattva, ksha-varna(letter), hrudaya mantra and sadyojata mantra, 108 bhuvanas which are- Kalagni, Kushmanda, Hataka, Brahma bhuvana , Vaishnava bhuvana, Rudra bhuvana –these six are within lower plane of the Great Universe (brahmanda).

कपालीशो ह्यजो बुद्धो वज्रदेहः प्रमर्दनः। विभूतिरव्ययः शास्ता पिनाकी त्रिदशाधिपः॥ अग्निरुद्रो हुताशश्च पिङ्गलः खादको हरः। ज्वलनो दहनो बभ्रुः भस्मान्तकः क्षयान्तकः॥ याम्यो मृत्युर्हरो धाता विधाता कर्तृसज्ञकः। संयोक्ता च वियोक्ता च धर्मो धर्मपतिस्तथा।

kapālīśo hyajo buddho vajradehaḥ pramardanaḥ| vibhūtiravyayaḥ śāstā pinākī tridaśādhipaḥ|| agnirudro hutāśaśca piṅgalaḥ khādako haraḥ| jvalano dahano babhruḥ bhasmāntakaḥ kṣayāntakaḥ|| yāmyo mṛtyurharo dhātā vidhātā kartṛsajñakaḥ| saṃyoktā ca viyoktā ca dharmo dharmapatistathā|

Kapalisa, Aja, Budhha, Vajradeha, Pramardana, Vibhuti, Avyaya, Sasta, Pinaki and Tridasadhipa - these ten worlds ; Agnirudra, Hutasa, Pingala, Khadaka, Hara, Jvalana, Dahana, Babhruh, Bhasmantaka and Kshayantaka-these ten worlds; Yamya, Mrutyu, Hara, Dhata, Vidhata, Kartru, Samyokta, Viyokta, Dharma and Dharmapati - these ten worlds;

निऋतिमरणो हन्ता क्रूरदृष्टिर्भयानकः। ऊर्ध्वकेशो विरूपाक्षो धूम्रलोहितदंष्ट्रिणः॥ बलो ह्यतिबलश्चैव पाशहस्तो महाबलः। श्वेतोऽथ जयभद्रश्च दीर्घबाहुर्जलान्तकः॥ मेघनादः सुनादश्च दशमः परिकीर्तितः। शीघ्रो लघुर्वायुवेगस्तीक्ष्णः सूक्ष्मः क्षयान्तकः॥ पञ्चान्तकः पञ्चशिखः कपर्दी मेघवाहनः।

niṛtimaraṇo hantā krūradṛṣṭirbhayānakaḥ| ūrdhvakeśo virūpākṣo dhūmralohitadaṃṣṭriṇaḥ|| balo hyatibalaścaiva pāśahasto mahābalaḥ| śveto'tha jayabhadraśca dīrghabāhurjalāntakaḥ|| meghanādaḥ sunādaśca daśamaḥ parikīrtitaḥ| śīghro laghurvāyuvegastīkṣṇaḥ sūkṣmaḥ kṣayāntakaḥ|| pañcāntakaḥ pañcaśikhaḥ kapardī meghavāhanaḥ|

Nirruti, Marana, Hantru, Kruradrushti, Bhayanaka, Urdhvakesa, Virupaksha, Dhumra, Lohita and Dhamshtrina- these ten worlds; Bala, Atibala, Pasahasta, Mahabala,Sveta, Jayabhadra, Dirghabahu, Jalantaka, Meghanada and Sunada - these ten worlds ; Sighra, Laghu, Vayuvega, Tikshna, Sukshma, Kshayantaka, Panchantaka, Panchasikha, Kapardi and Meghavahana - these ten worlds;

निधीशो रूपवान् धन्यः सौम्यदेहो जटाधरः॥ लक्ष्मीधृक् रत्नधृक् श्रीधृक् प्रसादश्च प्रकामदः। विद्यधपेशौ सर्वज्ञो ज्ञानभुम् वेदपारगः॥ सुरेशः शर्वो ज्येष्ठश्च भूतपालो बलिप्रियः। वृषो वृषधरोऽनन्तः क्रोधनो मारुताशनः॥ ग्रसनोदुम्बरेशौ च पणीन्द्रो वज्रदंष्ट्रणौ। शंभुर्विभुर्गणाध्यक्षः त्रियक्षः त्रिदशेश्वरः॥ संवाहश्च विवाहश्च नबो लिप्सुस्त्रिलोचनः। वीरभद्रो भद्रकाली सर्वोर्वे भुवनद्वयम्॥

nidhīśo rūpavān dhanyaḥ saumyadeho jaṭādharaḥ|| lakṣmīdhṛk ratnadhṛk śrīdhṛk prasādaśca prakāmadaḥ| vidyadhapeśau sarvajño jñānabhum vedapāragaḥ|| sureśaḥ śarvo jyeṣṭhaśca bhūtapālo balipriyaḥ| vṛṣo vṛṣadharo'nantaḥ krodhano mārutāśanaḥ|| grasanodumbareśau ca paṇīndro vajradaṃṣṭraṇau| śaṃbhurvibhurgaṇādhyakṣaḥ triyakṣaḥ tridaśeśvaraḥ|| saṃvāhaśca vivāhaśca nabo lipsustrilocanaḥ| vīrabhadro bhadrakālī sarvorve bhuvanadvayam||

Nidhisa, Rupavan, Dhanya, Saumyadeha, Jatadhara, Lakshmidhara, Ratnadhara, Sridhara, Prasadaka and Prakamada-these ten worlds ; Vidyadhipa, Isana, Sarvajna, Jnanabhug, Vedaparaga, Suresa, Sarva, Jyeshta Bhutapala and Balipriya - these ten worlds ; Vrushabha, Vrushadhara, Ananta, Krodhana, Marutasana, Grasana, Udumbarisa, Phanindra, Vajra and Damshtrina – these ten worlds ; Sambhu, Vibhu, Ganadhyaksha, Triyaksha, Tridasesvara, Samvaha, Vivaha, Nabha, Lipsu and Trilocana – these ten worlds . Virabhadra and Bhadrakali – these two worlds are above all the worlds mentioned before.

कपालीशादयः प्राच्यामग्निरुद्रादयोऽनले। याम्याद्या दक्षिणे भागे निऋत्याद्याश्च नैऋते॥ बलाद्या वारुणे भागे शीघ्राद्या वायु गोचरे। उत्तरे तु निधीशाद्या ईशे विद्याधिपादयः॥ वृषादयस्त्वधो भागे शम्भुमुख्या नभोगताः। भुवनानां शतं चाष्टाधिकमेवं तु विन्यसेत्॥

kapālīśādayaḥ prācyāmagnirudrādayo'nale| yāmyādyā dakṣiṇe bhāge niṛtyādyāśca naiṛte|| balādyā vāruṇe bhāge śīghrādyā vāyu gocare| uttare tu nidhīśādyā īśe vidyādhipādayaḥ|| vṛṣādayastvadho bhāge śambhumukhyā nabhogatāḥ| bhuvanānāṃ śataṃ cāṣṭādhikamevaṃ tu vinyaset||

Ten worlds from Kapali are in the east. Ten worlds from Agnirudra are in the south-east. Ten worlds from Yamya are in the south. Ten worlds from Nirruti are in the south-west. Ten worlds from Bala are in the west. Ten worlds from Sighra are in the north-west. Ten worlds from Nidhisa are in the north. Ten worlds from Vidyadhipa are in the north-east. Ten worlds from Vrusha are below the Earth. Ten worlds from Sambhu are above the Earth. In this way, 108 bhuvanas (worlds) should be united with nivrutti kala.

Paṭala 23 — निर्वाण दीक्षा विधिः (part 2/3)

एकाशीतिपदेष्वन्त्य प्रणवादि विलोमतः। नमोद्वयं च प्रणवं षडक्षरं अतःपरम्॥ सर्वदश्च ततः शर्व शिवसूक्ष्मद्वयं तथा। शब्दद्वयं तथा ज्ञानद्वयं पिङ्गद्वयं तथा॥ पतङ्गं च द्विरभ्यस्तं तुरुयुग्मपदं भवेत्। साक्षियुग्मपदं पश्चात् पूर्वस्थितं अतःपरम्॥ अस्तुतास्तुत इत्येवं ततश्चानर्चितार्चित। ब्रह्मविष्णुरुद्रपर सर्वसान्निध्यकारक॥ सर्वभूत सुखप्रद भवोद्भवपदं ततः। भवयुग्मं तथा शर्वयुग्मं च प्रथमद्वयम्॥ मुञ्च मुञ्च पदं योगाधिपते च पदं भवेत्। महातेजः पदं सद्भावेश्वरं चेति कीर्तितम्॥ महदेवपदं पश्चात् पदान्यष्टौ च विंशतिः। निवृत्या व्याप्तमध्वानं तत्त्वाचं कलया स्मरेत्॥

ekāśītipadeṣvantya praṇavādi vilomataḥ| namodvayaṃ ca praṇavaṃ ṣaḍakṣaraṃ ataḥparam|| sarvadaśca tataḥ śarva śivasūkṣmadvayaṃ tathā| śabdadvayaṃ tathā jñānadvayaṃ piṅgadvayaṃ tathā|| pataṅgaṃ ca dvirabhyastaṃ turuyugmapadaṃ bhavet| sākṣiyugmapadaṃ paścāt pūrvasthitaṃ ataḥparam|| astutāstuta ityevaṃ tataścānarcitārcita| brahmaviṣṇurudrapara sarvasānnidhyakāraka|| sarvabhūta sukhaprada bhavodbhavapadaṃ tataḥ| bhavayugmaṃ tathā śarvayugmaṃ ca prathamadvayam|| muñca muñca padaṃ yogādhipate ca padaṃ bhavet| mahātejaḥ padaṃ sadbhāveśvaraṃ ceti kīrtitam|| mahadevapadaṃ paścāt padānyaṣṭau ca viṃśatiḥ| nivṛtyā vyāptamadhvānaṃ tattvācaṃ kalayā smaret||

ds (which constitute pada-adhva), 28 words starting from ‘OM’ in the reverse order are associated with nivrutti kala. These are: Om, namo namah, om sivaya namah, om namo namah, sarvada, sarva, sukska sukshma, sabda sabda, jnana jnana, pinga pinga, patanga patanga, turu turu, sakshin sakshin, purvasthita purvasthita, asamstuta asamstuta, anarcita anarcita, brahma-Vishnu-rudrapara, sarva sannidhyakara, sarvabhuta sukhaprada, bhavodbhava, bhava bhava, sarva sarva, prathama prathama, muncha muncha, yogadhipataye, mahatejah, sadbhavesvara and mahadeva. The Guru should contemplate that the pruthvi tattva, varna and others mentioned above are pervaded by the adhva related to nivrutti kala.

क्लां निवृत्तिकलायै च नमोऽन्तं प्रणवादिकम्। इत्युच्चार्य निवृत्तिं तु सूत्रात् संग्राह्य पावके॥ आवाह्येष्वाहुतीनां तु त्रयं सवाहान्तं आचरेत्। मलः कर्म च मायाख्यं भोक्तभोग शरीरजम्॥ भावयन् कल्पयेद्योनीरनन्ता देविगर्भगाः। तयापिकां च वागीशी समाबाह्य प्रपूजयेत्॥

klāṃ nivṛttikalāyai ca namo'ntaṃ praṇavādikam| ityuccārya nivṛttiṃ tu sūtrāt saṃgrāhya pāvake|| āvāhyeṣvāhutīnāṃ tu trayaṃ savāhāntaṃ ācaret| malaḥ karma ca māyākhyaṃ bhoktabhoga śarīrajam|| bhāvayan kalpayedyonīranantā devigarbhagāḥ| tayāpikāṃ ca vāgīśī samābāhya prapūjayet||

Reciting the mantra “ om hlam nivrutti kalayai hah hum phat", the Guru should take out the nivrutti kala from the thread, install it in the fire and offer three oblations with the recital of the mantra "om hlam nivrutti kalayai svaha". Then, contemplating on mala, karma and maya which are causing the state of enjoying bhoktrutva), enjoyments(bhoga) and bodies(sarira) to the souls respectively, he should conceive that innumerable embodiments are assumed in the womb of the Sakti and Vagisvari is pervading such embodiment, invoke and install this Vagisvari in the fire and worship Her.

वागीश्वर्यै नमश्चेति हृत्पूर्वं प्रणवादिकम्। हुत्वाहुतित्रयं पश्चात् स्वाहान्तेनैव मन्त्रतः॥ संनिधीभव देवेशि पश्वनुग्रह कर्मणि। प्रायॆवं शिष्यमत्रेण संप्रोक्ष्य हृदि ताडयेत्॥ अस्त्राणुना फडन्तेन प्रणवेनान्वितेन च। स्वात्मनो रेचकेनैव तस्य देहे प्रविश्य च॥ अस्त्रमन्त्रेण हृच्छेदं कृत्वा चाङ्कुश मुद्रया। आकृष्य मूलमन्त्रेण चाहुतित्रयं आचरेत्॥

vāgīśvaryai namaśceti hṛtpūrvaṃ praṇavādikam| hutvāhutitrayaṃ paścāt svāhāntenaiva mantrataḥ|| saṃnidhībhava deveśi paśvanugraha karmaṇi| prāyaॆvaṃ śiṣyamatreṇa saṃprokṣya hṛdi tāḍayet|| astrāṇunā phaḍantena praṇavenānvitena ca| svātmano recakenaiva tasya dehe praviśya ca|| astramantreṇa hṛcchedaṃ kṛtvā cāṅkuśa mudrayā| ākṛṣya mūlamantreṇa cāhutitrayaṃ ācaret||

He should worship Vagisvari, reciting the mantra “om vagisvaryai namah” and offer three oblations, reciting the mantra om vagisvaryai svaha”. “O, Devi, Isvari!, be present here with your gracious form in the the rituals related to the diksha-grace' are being performed for the disciple.” - having entreated in this way, he should sprinkle the consecrated arghya-water over the disciple with the recital of astra mantra and strike at his heart , reciting the mantra “ om hah hum phat”. Through his outbreath and through the inbreath of the disciple, he should enter into the body of the disciple and cut asunder the knot at the heart, separate the conscious soul displaying the ankusa-mudra and recting the atma mantra 'om haam ham haam atmane namah' and offer three oblations.

तृणाग्रबिन्दुवच्यात्वा प्रणवेन पुटीकृतम्। सान्तबीजं समुच्चार्य शिशु संहारमुद्रया॥ पूरकेण हृदि स्वस्य संनिवेश्य च कुम्भकम्। कृत्वा मूलं स्मरन् स्वस्य द्वादशान्ते नियोज्य च॥ आदाय तस्माच्चैतन्यं मुद्रयोद्भव संज्ञया। सर्वासु योनिषु शिशोः संयोगं युगपन्नयेत्॥

tṛṇāgrabinduvacyātvā praṇavena puṭīkṛtam| sāntabījaṃ samuccārya śiśu saṃhāramudrayā|| pūrakeṇa hṛdi svasya saṃniveśya ca kumbhakam| kṛtvā mūlaṃ smaran svasya dvādaśānte niyojya ca|| ādāya tasmāccaitanyaṃ mudrayodbhava saṃjñayā| sarvāsu yoniṣu śiśoḥ saṃyogaṃ yugapannayet||

Having conceived the conscious-soul of the disciple to be in the form of a drop at the tip of a grass-blade, the Guru should draw out the soul from the disciple with the recital of the atma mantra ‘om haam ham haam atmane namah' and displaying the samhara-mudra and bring it into his heart through his inbreath. Having retained his breath(kumbhaka), he should recite the atma mantra, raise it to his dvadsanta plane and unite it with Siva. Then having taken it out from the plane of dvadasanta by displaying the udbhava mudra, he should contemplate the simulataneous conjoining of the disciple with the wombs of all beings.

स्वाहान्त मूलमन्त्रेण चाहुतित्रयं आचरेत्। भगवन् देवदेवेश शिशोः सर्वासु योनिषु॥ संयोगं कुरु कुर्वत्र दिक्षाकर्मणि मोक्षदम्। निष्पत्यै सर्वगर्भाणां दद्यान्मुलाहुतित्रयम्॥ भगवन्नस्य शिष्यस्य गर्भनिष्पत्तिमत्र च। सर्वासु योनिषु कुरु कुर्वित्येवं नयेद्विजाः॥

svāhānta mūlamantreṇa cāhutitrayaṃ ācaret| bhagavan devadeveśa śiśoḥ sarvāsu yoniṣu|| saṃyogaṃ kuru kurvatra dikṣākarmaṇi mokṣadam| niṣpatyai sarvagarbhāṇāṃ dadyānmulāhutitrayam|| bhagavannasya śiṣyasya garbhaniṣpattimatra ca| sarvāsu yoniṣu kuru kurvityevaṃ nayedvijāḥ||

To actualize such simulataneous conjoining, he should offer three oblations, reciting the mula mantra ending with ‘svaha'. "O,Bhagvan!, Lord of all Gods!, do the conjoining of the disciple with all the wombs in this activity of diksha which is capable of yielding the final liberation." Having entreated in this way and obtained His permission, the Guru should offer three oblations for the sake of taking birth in all the wombs, with the recital of mula mantra. O, the twice-born Sages!, he should pray to the Lord while offering the oblations in this way: "O, Bhagavan!, do the actual formation of embryo within all the wombs for this disciple, here in this diksha."

ततस्तु जननार्थं तु दद्यान्मूलाहुतित्रयम्। भगवन् सर्वगर्भाणां जननं कुरु कुवणोः॥ इत्युक्त्वा जननार्थं च पशोवृद्ध्यर्थमेव च।। मूलाहुतित्रयं दत्वा शिवं प्रति वदेदिदम्॥ भगवन् शिष्य देहानाम् प्रवृद्धिं कुरु कुर्विति। कर्मार्जनाय मुलेन चाहुतित्रयं आचरेत्॥ भगवन्नात्मनो नानाभोगदं कुरु कुर्वथ। कर्मार्जनं पठित्वैवं विशेष लोकधर्मणि॥ प्राक्कर्मागामिकं धर्मरूपं कर्मार्जनं कुरु।

tatastu jananārthaṃ tu dadyānmūlāhutitrayam| bhagavan sarvagarbhāṇāṃ jananaṃ kuru kuvaṇoḥ|| ityuktvā jananārthaṃ ca paśovṛddhyarthameva ca|| mūlāhutitrayaṃ datvā śivaṃ prati vadedidam|| bhagavan śiṣya dehānām pravṛddhiṃ kuru kurviti| karmārjanāya mulena cāhutitrayaṃ ācaret|| bhagavannātmano nānābhogadaṃ kuru kurvatha| karmārjanaṃ paṭhitvaivaṃ viśeṣa lokadharmaṇi|| prākkarmāgāmikaṃ dharmarūpaṃ karmārjanaṃ kuru|

Then, he should offer three oblations with the recital of mula mantra for the sake of simulaneous birth of the disciple from all the wombs. "O, Bhagavan!, enable the birth of this disciple from all the wombs.” – he should pray thus, for the incidence of birth of the disciple . Then he should offer three oblations with a for the sake of full growth of the born disciple and pray to the Lord: "O, Bhagavan!, enable the full growth of the body of this disciple.” Then, he should offer three oblations with the recital of mula mantra for the sake of acquiring the karmas pertaining to those births and pray to the Lord: "O, Bhagavan!, enable this disciple to earn the karmic effects which yield various kinds of enjoyments." Having recited the mantra for the sake of earning of the karmas, he should recite the mantra for the resolving of the effects of virtuous worldly deeds: “O, Bhagavan, enable the acquiring of the meritorious effects of the karmas which are yet remaining(sancita) and which are earned afresh(agamika).”

देशतः कालतश्चैव देहेन विषयेण च॥ संचितागामि भेदेन भोगं नानाविधं स्मरन्। भोक्तृत्वलिङ्गिते पुंसि सुखदुःखात्म वेदनम्॥ मूलाहुतित्रयं दत्वा शिवं संप्रार्थयेदिति।। भगवन् भोगनिष्पत्तिं सर्वत्र कुरु कुर्वणोः॥ परमप्रीति रूपं च लयं भोगेषु संस्मरन्। शिवाहुतित्रयं दत्वा परमप्रीति रूपकम्॥ लयं च कुरुकुर्वत्र शिशोर्निर्वाण कर्मणि। जात्यायुर्भोगसंस्कार शुद्ध्यर्थं निष्कृतावणोः॥ हृदाहुतिशतं हुत्वा नयेन्मूलाहुतित्रयम्।

deśataḥ kālataścaiva dehena viṣayeṇa ca|| saṃcitāgāmi bhedena bhogaṃ nānāvidhaṃ smaran| bhoktṛtvaliṅgite puṃsi sukhaduḥkhātma vedanam|| mūlāhutitrayaṃ datvā śivaṃ saṃprārthayediti|| bhagavan bhoganiṣpattiṃ sarvatra kuru kurvaṇoḥ|| paramaprīti rūpaṃ ca layaṃ bhogeṣu saṃsmaran| śivāhutitrayaṃ datvā paramaprīti rūpakam|| layaṃ ca kurukurvatra śiśornirvāṇa karmaṇi| jātyāyurbhogasaṃskāra śuddhyarthaṃ niṣkṛtāvaṇoḥ|| hṛdāhutiśataṃ hutvā nayenmūlāhutitrayam|

Contemplating the karmas done according to the locations and time, done with body and wordly objects, which remain differentiated as sancita and agamika and contemplating various kinds of enjoyments and which are of the nature of instilling the feeling of pleasure and pain and which exist in the soul in the form of motivation towards enjoyment(bhoktrutva), the Guru should offer three oblations with the recital of mula mantra and entreat: "O, Bhagavan!, bring out the manifestation of enjoyments for this soul.” Contemplating the dissolved state of propensity which is present in the form of intensified fondness towards enjoyments, he should offer three oblations with the recital of siva mula mantra and pray: "O, Bhagavan, bring out the dissolved state of the propensity in the form of intensified fondness for this soul involved in the performance of diksha.” Then, for the sake of purification of the working and maturation of the karmas which mete out caste, longevity and enjoyments to the souls, he should contemplate the collective power(nishkruti) of the soul to perform all the deeds pertaining to all births and should offer 100 oblations with the recital of hrudaya mantra and three oblations with the recital of mula mantra.

सर्वकर्मसु शुद्धिं च निष्कृत्या कुरु कुर्वणोः॥ भगवन्निति विश्लेषं भोगाभावादणोरिह। बहिर्निष्क्राम रूपं तु मायापाशात् स्मरन्नयेत्॥ मूलाहुतित्रयं पश्चान् मलविश्लेषं आचरेत्। मलकार्यं च भोक्तृत्वं स्मृत्वा शुद्ध्यर्थमाहुतीः॥ दश दत्वा हृदा पश्चाद्दद्यान् मूलाहुतित्रयम्।। मलविश्लेषं एवं स्यात् कर्म विश्लेष उच्यते॥

sarvakarmasu śuddhiṃ ca niṣkṛtyā kuru kurvaṇoḥ|| bhagavanniti viśleṣaṃ bhogābhāvādaṇoriha| bahirniṣkrāma rūpaṃ tu māyāpāśāt smarannayet|| mūlāhutitrayaṃ paścān malaviśleṣaṃ ācaret| malakāryaṃ ca bhoktṛtvaṃ smṛtvā śuddhyarthamāhutīḥ|| daśa datvā hṛdā paścāddadyān mūlāhutitrayam|| malaviśleṣaṃ evaṃ syāt karma viśleṣa ucyate||

"O, Bhagavan!, perform the the purification of all kinds of karmas for this soul in view of the collective power of the soull to do all the deeds." Having entreated in this way, the Guru should contemplate on the removal of the bondage of maya. Since no enjoyment is left out now, the Guru should contemplate that the soul is coming out of the entanglement of the bondage of maya and should offer three oblations with the recital of mula mantra. Then, he should proceed to disentangle the soul from the bondage of mala. Contemplating on the motivation towards enjoyment bhoktrutva) rooted in the soul because of anava mala, he should offer ten oblations with the recital of hrudaya mantra and three oblations with the reciatal of mula mantra for the sake of purification of bhoktrutva. This is the process of severing the bondage of mala. Subsequently, the removal of the bondage of karma is now told.

अत्यन्ताभाव रूपं तु विश्लेषं कर्मणामिह। स्मृत्वाहुतित्रयं दद्यान् मूलमन्त्रं समुच्चरन्॥ भगवन्नात्मनो माया मलकर्मात्मनस्त्विह। विश्लेषं कुरु कुर्वत्र तेभ्यो निर्वाण संस्कृतौ ॥ ततो निवृत्तिपाशस्य व्यापिनस्तु मलादिषु। अस्त्राहुतित्रयं दत्वा शुद्धये तस्य मूलतः॥ आहुतीनां त्रयं दत्वा निवृत्तिच्छेदनं त्विह। भगवन् कुरु कुर्वत्रेत्याज्ञां प्रायैवं आचरेत्॥ अशेषाणां शरीराणां नाशे त्वेकत्वमात्मनः। संभाव्य वौषडन्तेन दद्यात्पूण शिवाणुना॥ ओं ब्रह्मणे नमश्चेत्यावाह्य संपूज्य तर्पयेत्। शब्दस्पर्शी गृहाणात्र ब्रह्मन् स्वाहेति मन्त्रतः॥ आहुतीनां त्रयं दत्वा शिवाज्ञां श्रावयेत् ततः।

atyantābhāva rūpaṃ tu viśleṣaṃ karmaṇāmiha| smṛtvāhutitrayaṃ dadyān mūlamantraṃ samuccaran|| bhagavannātmano māyā malakarmātmanastviha| viśleṣaṃ kuru kurvatra tebhyo nirvāṇa saṃskṛtau || tato nivṛttipāśasya vyāpinastu malādiṣu| astrāhutitrayaṃ datvā śuddhaye tasya mūlataḥ|| āhutīnāṃ trayaṃ datvā nivṛtticchedanaṃ tviha| bhagavan kuru kurvatretyājñāṃ prāyaivaṃ ācaret|| aśeṣāṇāṃ śarīrāṇāṃ nāśe tvekatvamātmanaḥ| saṃbhāvya vauṣaḍantena dadyātpūṇa śivāṇunā|| oṃ brahmaṇe namaścetyāvāhya saṃpūjya tarpayet| śabdasparśī gṛhāṇātra brahman svāheti mantrataḥ|| āhutīnāṃ trayaṃ datvā śivājñāṃ śrāvayet tataḥ|

Removal of the bondage of karma here means effecting the absolute non-existence of the karmic effects in the soul. Contemplating on the absolute non-existence of the karmic effects, the Guru should offer three oblations with the recital of mula mantra and entreat the Lord: “O, Bhagavan!, bring out the removal of the bondage which is of the nature of mala, karma and maya for this soul which is involved in the sacramental activities related to nirvana-diksha.” Then, for the purification of the bondage of nivrutti kala which is pervading over mala and other factors, the Guru should offer three oblations with the recital of mula mantra and entreat the Lord: 0, Bhagavan!, perform here the separation of nivrutti kala from this Soul.” Having obtained order and direction from the Lord, the Guru should contemplate: “The soul has now been dissociated from all kinds of bonds upon the dissolution of all kinds of embodiment and it is now existing in its own state of singleness(ekatvam).” Contemplating in this way, he should offer the consummate oblation(purna ahuti) with the recital of siva mula mantra ending with ‘vaushat'. Then he should invoke the presence of Brahma reciting the mantra “om brahmane namah”, worship Him and perform ‘tarpana' for Him.” * sabdasparsau grahanatra brahman Svaha" - (Brahman!, take back the sound and touch , svaha)reciting this mantra, he should offer three oblations and infom the order of Lord Siva to Him.

कारणेश त्वया नास्य यातुः पदमनामयम्॥ प्रतिबन्धो विधातव्यस्त्वाइँषा पारमेश्वरी। ब्रह्माणं संविसृज्याथ शुद्धतत्त्वाग्र संस्थितम्॥ निवृत्तिपाश निर्मुक्तं शुद्धस्फटिक सन्निभम्। ध्यात्वाहुतित्रयं दद्यान् मूलमन्त्रं समुच्चरन्॥ निवृत्तिपाशादुद्धारं भगवन्नस्य चात्मनः। कुरु कुर्वेति संहारमुद्रया पूरकेण तु॥ कृत्वात्मस्थं ततस्सूत्रे कवचेन निवेशयेत्। आहुतीनां त्रयं दद्याच्छिशोः स्थित्यै शिवाणुना॥ वागीश्वर्यै नमश्चेति संपूज्यैनां तु तर्पयेत्। आहुतीनां त्रयेणाझेः कार्यमस्या विसर्जनम्॥

kāraṇeśa tvayā nāsya yātuḥ padamanāmayam|| pratibandho vidhātavyastvāim̐ṣā pārameśvarī| brahmāṇaṃ saṃvisṛjyātha śuddhatattvāgra saṃsthitam|| nivṛttipāśa nirmuktaṃ śuddhasphaṭika sannibham| dhyātvāhutitrayaṃ dadyān mūlamantraṃ samuccaran|| nivṛttipāśāduddhāraṃ bhagavannasya cātmanaḥ| kuru kurveti saṃhāramudrayā pūrakeṇa tu|| kṛtvātmasthaṃ tatassūtre kavacena niveśayet| āhutīnāṃ trayaṃ dadyācchiśoḥ sthityai śivāṇunā|| vāgīśvaryai namaśceti saṃpūjyaināṃ tu tarpayet| āhutīnāṃ trayeṇājheḥ kāryamasyā visarjanam||

"O, Brahman!, you are the one who maintains nivrutti kala. This soul has now reached a pure world free from any defilement. Let no impediment be caused by you. This is the order coming from the Supreme Lord” Having informed this, he should bid farewell to Barhma and contemplate the soul to be at the lower plane of suddha tattva, being disentangled from the nivrutti kala and having the brilliance of pure crystal. Having contemplated in this way, he should offer three oblations with the recital of mula mantra and entreat: "O, Bhagavan!, perform the deliverance of this soul from the bondage caused by nivrutti kala." Then, he should draw out the conscious-soul of the disciple which is placed within himself through his inbreath and by diaplaying the samhara mudra and unite it with the thread with the recital of kavaca mantra. He should offer three oblations with the recital of siva- mula mantra for the sake of existence of that soul. Reciting the mantra "om vagisvaryai namah”, the Guru should worship Her and perform ‘tarpana' for Her. In order to send back Vagisvari, he should offer three oblations into the fire.

अथ सूत्रे प्रतिष्ठायां शुद्ध्यर्थं अवलोकयेत्। त्रयो विंशति तत्त्वानि चापस्तेजो मरुद्वियत्॥ गन्धो रसो रूपस्पर्शी शब्दोपस्थौ च पायु च।। पादौ पाणी च वाङ्गासा जिह्वा चक्षुस्त्वचश्श्रुतिः॥ मनोऽहङ्कार बुद्धी च प्रकृतिः स्यात्ततः परम्।

atha sūtre pratiṣṭhāyāṃ śuddhyarthaṃ avalokayet| trayo viṃśati tattvāni cāpastejo marudviyat|| gandho raso rūpasparśī śabdopasthau ca pāyu ca|| pādau pāṇī ca vāṅgāsā jihvā cakṣustvacaśśrutiḥ|| mano'haṅkāra buddhī ca prakṛtiḥ syāttataḥ param|

Then the Guru should look at the stretch of the thread (between knee and the navel) for the sake of purification of pratishtha kala. In this pratishtha kala , there are 23 tattvas. They are: jala, tejas, marut, akasa, gandha, rasa, rupa, sparsa, sabda, upastha, payu, pada, pani, vak, nasa, jihva, cakshu, tvak, sruti, manas, ahankara, buddhi and prakruti.

तत्त्वानि कथितान्येवं ळादिटान्ता द्विजोत्तमाः॥ चतुर्विंशति वर्णाः स्युः शिरोवामस्तथैव च। अघोर इति मन्त्रास्स्युष्पञ्चाशत् पुराणि तु॥ tattvāni kathitānyevam lāditāntā dvijottamāḥ|| caturvimśati varnāḥ syuḥ śirovāmastathaiva cal aghora iti mantrāssyuşșatpañcāśat purāņi tull

tattvāni kathitānyevaṃ ḷādiṭāntā dvijottamāḥ|| caturviṃśati varṇāḥ syuḥ śirovāmastathaiva ca| aghora iti mantrāssyuṣpañcāśat purāṇi tu|| tattvāni kathitānyevam lāditāntā dvijottamāḥ|| caturvimśati varnāḥ syuḥ śirovāmastathaiva cal aghora iti mantrāssyuşșatpañcāśat purāņi tull

Thus, the tattvas pervaded by pratishtha kala have been told. There are 24 letters in this kala, from La to Ta, in the reverse order of the letters. Siro mantra , vamadeva mantra and aghora mantra - these three mantras are in the pratishtha kala. There are 56 worlds in this pratishtha kala.

अमरेशः प्रभासश्च नैमिशः पुष्करोऽवधिः। डिण्डिमुण्डिस्तथा भारभूतिश्च लकुलीश्वरः॥ हरिश्चन्द्रश्च श्रीशैलो जल्पेशाम्रातकेश्वरौ। मध्यमेशो महाकालः केदारो भैरवस्तथा। गया चैव कुरुक्षेत्रं नाखलो नखलस्तथा। विमलेशोऽट्टहासश्च महेन्द्रो भीम संज्ञकः॥ वस्त्रापदो रुद्रकोटिः अविमुक्तो महालयः।। गोकर्णो भद्रकर्णश्च स्वर्णाक्षः स्थाणुरित्यपि॥ छगलण्डो द्विरण्डश्च माकोटो मण्डलेश्वरः। कालञ्जरः शङ्कुकर्णः स्थूलेश्वरः स्थलेश्वरः॥ पैशाच राक्षसं याक्षं गान्धर्व चैन्द्रमेव च। सौम्यं चैव तथा ज्ञेयं प्राजेशं ब्राह्ममेव च ॥ अकृतश्च कृतश्चैव भैरवो ब्राह्मवैष्णवौ। कौमारमौमं शैकण्ठं अष्टसप्त भवन्ति हि॥ अमरेशादि चाप्तत्त्वे हरिश्चन्द्रादि तेजसि। गयादि वायुतत्त्वे च व्योम्नि वस्त्रापदादि च॥ छगण्दलाद्यहङ्कारे पैशाचाद्यं मनौ स्थितम्। प्रकृतावकृताद्येवं षञ्चाशत् पुराणि तु॥

amareśaḥ prabhāsaśca naimiśaḥ puṣkaro'vadhiḥ| ḍiṇḍimuṇḍistathā bhārabhūtiśca lakulīśvaraḥ|| hariścandraśca śrīśailo jalpeśāmrātakeśvarau| madhyameśo mahākālaḥ kedāro bhairavastathā| gayā caiva kurukṣetraṃ nākhalo nakhalastathā| vimaleśo'ṭṭahāsaśca mahendro bhīma saṃjñakaḥ|| vastrāpado rudrakoṭiḥ avimukto mahālayaḥ|| gokarṇo bhadrakarṇaśca svarṇākṣaḥ sthāṇurityapi|| chagalaṇḍo dviraṇḍaśca mākoṭo maṇḍaleśvaraḥ| kālañjaraḥ śaṅkukarṇaḥ sthūleśvaraḥ sthaleśvaraḥ|| paiśāca rākṣasaṃ yākṣaṃ gāndharva caindrameva ca| saumyaṃ caiva tathā jñeyaṃ prājeśaṃ brāhmameva ca || akṛtaśca kṛtaścaiva bhairavo brāhmavaiṣṇavau| kaumāramaumaṃ śaikaṇṭhaṃ aṣṭasapta bhavanti hi|| amareśādi cāptattve hariścandrādi tejasi| gayādi vāyutattve ca vyomni vastrāpadādi ca|| chagaṇdalādyahaṅkāre paiśācādyaṃ manau sthitam| prakṛtāvakṛtādyevaṃ ṣañcāśat purāṇi tu||

Amaresa, Prabhasa, Naimisa, Pushkara, Avadhi, Dindimundi, Bharabhuti, Lakulisavara, Harischandra, Srisaila, Jalpesvara, Amratakesvara, Madhyamesa, Mahakala, Kedara, Bhairava, Gaya, Kurukshetra, Naakhala, Nakhala, Vimalesa, Attahasa, Mahendra, Bhima, Vastraapada, Rudrakoti, Avimukta, Mahalaya, Gokarna, Bhadrakarna, Svarnaaksha, Sthaanu, Chagalanda, Dviranda, Makota, Mandalesvara, Kalanjara, Sankukarna, Sthulesvara, Sthalesvara, Paisacha, Rakshasa, Yaaksha, Gandharya, Aindra, Saumya, Prajesa, Braahma, Akruta, Kruta, Bhairva, Brahma, Vaishnava, Kaumara, Auma, Srikantha – these 56 worlds are contained in the pratishtha kala. Eight worlds from Amaresa are in the jala tattva. Eight worlds from Hariscandra are in the tejas tattva. Eight worlds from Gaya are in the vayu tattva. Eight worlds from Vastraapada are in the vyoma tattva. Eight worlds from Chagalanda are in the ahankara tattva. Eight worlds from Paisaca are in the manas tattva. Eight worlds from Kruta are in the prakruti tattva. In this way, 56 worlds exist distributed over seven tattvas.

महेश्वराद्यरूप्यन्ता पदनां एकविंशतिः। महेश्वर पदं चाद्यं परमात्मा द्वितीयकम्॥ ततश्शर्वपदं चोक्तं शिवेति च ततः परम्। निधनोद्भव संज्ञं च निधनाख्यपदं ततः॥ अनिधनपदं चैवं ओं स्वः पदमतः परम्। ओं भुवश्च पदं चान्यदोंभूः पदमतः परम्॥ चतुर्भु निर्मितं चान्यन् नानानाना पदं ततः। अनादे तु पदं चान्यदभस्मेति पदं ततः ॥ अधूमपदं अन्यच्च अनग्नीति पदं ततः। अरूप पदं अन्यच्च ज्योतिर्योतिस्तथैव च। तेजस्तेजः पदं प्रोक्तं प्रथम प्रथमेत्यपि। अरूपिन्पदयुग्मं च पदान्येकं च विंशतिः॥ प्रतिष्ठाकलया चैतत् सर्वं व्याप्तं तु भावयेत्।

maheśvarādyarūpyantā padanāṃ ekaviṃśatiḥ| maheśvara padaṃ cādyaṃ paramātmā dvitīyakam|| tataśśarvapadaṃ coktaṃ śiveti ca tataḥ param| nidhanodbhava saṃjñaṃ ca nidhanākhyapadaṃ tataḥ|| anidhanapadaṃ caivaṃ oṃ svaḥ padamataḥ param| oṃ bhuvaśca padaṃ cānyadoṃbhūḥ padamataḥ param|| caturbhu nirmitaṃ cānyan nānānānā padaṃ tataḥ| anāde tu padaṃ cānyadabhasmeti padaṃ tataḥ || adhūmapadaṃ anyacca anagnīti padaṃ tataḥ| arūpa padaṃ anyacca jyotiryotistathaiva ca| tejastejaḥ padaṃ proktaṃ prathama prathametyapi| arūpinpadayugmaṃ ca padānyekaṃ ca viṃśatiḥ|| pratiṣṭhākalayā caitat sarvaṃ vyāptaṃ tu bhāvayet|

Twenty one padas from mahesvara to arupa(in the reverese order of vyoma vyapi mantra) are in the pratishtha kala. Mahesvara, paramatman, sarva, siva, nidhanodbhava, nidhana, anidhana, Suvah, bhuvah, bhuuh, dhuu dhuu dhuu dhuu, naa naa naa naa, anade, abhasma, adhuuma, anagni, arupa, jtyotirjyotih, tejastejah,prathama prathama and arupin arupin – these are the twenty one padas.

इत्युक्त संख्यतत्त्वार्ण पदमन्त्रैस्त्रिविष्टपैः॥ गर्भितां तामनुस्मृत्य संततीतोपभुक्तया। शुद्धं पाशं लघु स्मृत्वा शोध्यं च गुरुमेतयोः॥ वाचकं तद्वदुच्चार्य शोध्ये शुद्धिं विलोकयेत्। सर्वसन्धान योगाय चोपदिष्टश्शिवद्विजाः॥ ॐ ह्रां ह्रीं पूर्वमुच्चार्य चतुर्थ्यन्तं कलाद्वयम्। नमस्कारान्तमिष्ट्वान्ते दद्यान्मूलाहुतित्रयम्॥ कलोपस्थापनाद्यं तु सर्वं पूर्ववद् आचरेत्। निष्कृतिं शिरसा दद्याच्छतहोमेन देशिकः॥ हरेश्शुल्कं रसं दत्वा कलां विद्यां समाश्रयेत्।

ityukta saṃkhyatattvārṇa padamantraistriviṣṭapaiḥ|| garbhitāṃ tāmanusmṛtya saṃtatītopabhuktayā| śuddhaṃ pāśaṃ laghu smṛtvā śodhyaṃ ca gurumetayoḥ|| vācakaṃ tadvaduccārya śodhye śuddhiṃ vilokayet| sarvasandhāna yogāya copadiṣṭaśśivadvijāḥ|| ॐ hrāṃ hrīṃ pūrvamuccārya caturthyantaṃ kalādvayam| namaskārāntamiṣṭvānte dadyānmūlāhutitrayam|| kalopasthāpanādyaṃ tu sarvaṃ pūrvavad ācaret| niṣkṛtiṃ śirasā dadyācchatahomena deśikaḥ|| hareśśulkaṃ rasaṃ datvā kalāṃ vidyāṃ samāśrayet|

The afore mentioned 23 tattvas, 24 varnas, 3 mantras, 21 padas and the 56 worlds remain compactly arranged and stored and pervaded by the pratishtha kala. Having conceived the pratishtha kala in this way, the Guru should contemplate the series of births and enjoyments related to the pratishtha kala(as done for nivrutti kala), and the purified and the dissociated state of the prathishtha kala. Having recited the relevant words of mantras and prayers in the same way as done for the nivrutti kala in the process of purification, the Guru should contemplatively look at the purified state of the pratishtha kala. O, the twice-born sages in the lineage related to Siva!, the mantra for effecting the total union of the two kalas – nivrutti and pratishtha – is now instructed. "om hlaam hviim nivrutti pratishthaabhyaam namah". He should offer three oblations with the recital of mula mantra. All other activities such as invoking, worship and others should be in the same way as done before for the nivrutti kala. The oblation for the sake of 'nishkruti' (collective power of peforming all the deeds) should be done by the Guru with the recital of sikha mantra. Having given the 'rasa' as gift-money to Vishnu, the Guru should proceed further and reach the vidya kala.

कलया विद्यया व्याप्तः पुरुषश्चादिमो भवेत्॥ रागो नियति विद्ये च कला काले च मोहिनी। अकारादि घकारान्ता वर्णस्सप्त विलोमतः॥ मन्त्रश्शिखा पुराणीह सप्तविंशति संख्यया।

kalayā vidyayā vyāptaḥ puruṣaścādimo bhavet|| rāgo niyati vidye ca kalā kāle ca mohinī| akārādi ghakārāntā varṇassapta vilomataḥ|| mantraśśikhā purāṇīha saptaviṃśati saṃkhyayā|

Tattvas from prusha ( to maya) are pervaded by the vidya kala. Purusha, raga, vidya, kala, niyati, kaala and mohini(maya) – these seven tattvas are in the vidya kala. Seven letters from ña to gha in the reverse order of the alphabet and the sikha mantra are in this vidya kala. There are 27 worlds in this kala.

वामो भीमस्तथोग्रश्च भवेशानैकवीरकः॥ प्रचण्डोमापती चाजोऽनन्तैक शिवसंज्ञकौ। क्रोधेशश्चैव संवर्ती ज्योतिः पिङ्गश्च शूरकः॥ पञ्चान्तकैकवीरौ च शिखेदश्च महाद्युतिः। वामदेवो भवश्चैवोद्भवश्चाप्येकपिङ्गलः॥ एकेक्षणस्तथैशानस्तथैवाङ्गुष्ठमात्रकः। षट् च पञ्चकं चैवं युग्मं युग्मं द्वयं द्वयम्॥ अष्टकं पुरुषादौ च मायान्ते तु पुराणि हि।

vāmo bhīmastathograśca bhaveśānaikavīrakaḥ|| pracaṇḍomāpatī cājo'nantaika śivasaṃjñakau| krodheśaścaiva saṃvartī jyotiḥ piṅgaśca śūrakaḥ|| pañcāntakaikavīrau ca śikhedaśca mahādyutiḥ| vāmadevo bhavaścaivodbhavaścāpyekapiṅgalaḥ|| ekekṣaṇastathaiśānastathaivāṅguṣṭhamātrakaḥ| ṣaṭ ca pañcakaṃ caivaṃ yugmaṃ yugmaṃ dvayaṃ dvayam|| aṣṭakaṃ puruṣādau ca māyānte tu purāṇi hi|

Vama, Bhima, Ugra, Bhava, Isana, Ekavira, Prachanda, Umapati, Aja, Ananta, Ekasiva, Krodhesa, Samvarta, Jyotish, Pinga, Sura, Panchantaka, Ekavira, Sikheda, Mahadyuti, Vamadeva, Bhava, Udbhava, Ekapingala, Ekekshana, Isana, Angushthamatra-these are the 27 worlds existing in the vidya kala. Six worlds from Vama are in the purusha tattva; Five worlds from Prachanda are in the raga tattva. Krodhesa and Samyarta are in the vidya tattva. Jyotish and Pinga are in the kala tattva. Sura and Panchantaka are in the niyati tattva. Ekavira and Sikheda are in the kaala tattva. Eight worlds from Mahadyuti are in the maya tattva.

पदानि विंशतिर्व्यापिन् व्यापिन्नेति पदं भवेत्॥ व्योमिन् व्योमिन् पदं पश्चादीप्सितं स्यादचेतनम्। परमेश्वरपरायेति पदं चैव पुनर्भवेत्॥ ज्योतीरूपाय संज्ञं च सर्वयोगाद्यमेव च। पदं चानिधनायेति पदं गोत्रे प्रकीर्तितम्॥ गुह्याय चातिगुह्याय पदं स्यादों नमो नमः। पदं ब्रह्माणि पञ्चात्र सद्यादीनि क्रमेण तु॥ शिवायेति पदं सर्वप्रभवेति पदं ततः। शिवायेति पदं पश्चाद् ओं नमः पदमन्ततः॥ ध्यानाहाराय संज्ञं च कीर्तितानि पदानि च। संधानं पुर्ववत् कृत्वा विद्यामग्नौ निवेशयेत्॥

padāni viṃśatirvyāpin vyāpinneti padaṃ bhavet|| vyomin vyomin padaṃ paścādīpsitaṃ syādacetanam| parameśvaraparāyeti padaṃ caiva punarbhavet|| jyotīrūpāya saṃjñaṃ ca sarvayogādyameva ca| padaṃ cānidhanāyeti padaṃ gotre prakīrtitam|| guhyāya cātiguhyāya padaṃ syādoṃ namo namaḥ| padaṃ brahmāṇi pañcātra sadyādīni krameṇa tu|| śivāyeti padaṃ sarvaprabhaveti padaṃ tataḥ| śivāyeti padaṃ paścād oṃ namaḥ padamantataḥ|| dhyānāhārāya saṃjñaṃ ca kīrtitāni padāni ca| saṃdhānaṃ purvavat kṛtvā vidyāmagnau niveśayet||

In this vidya kala, there are 20 padas(of vyoma vyapi mantra, reckoned in the reverse order). They are: vyapin vyapin, Vyomin Vyomin, acetana acetana, paremesvarapara, jyotirupaya, sarva vidhyadhipaya, sarva yogadhikrutaya, anidhanaya, goptre, guhyatiguhyaya, namo namah, sadyojata murtaye, vamadeva guhyaya, aghora hrudayaya, tatpurusha vaktraya, isana murdhaya, sivaya, sarva prabhave, namassivaya and dhyanaharaya. Having joined the pratishtha kala with vidya kala, the Guru should install the vidya kala in Adharasakti invoked in the fire.

निष्कृतिं शिखया दत्वा शतहोमं विधाय च। रूपगन्धौ गृहाणेति रुद्रे शुल्कं समर्पयेत्॥ भवाख्यं पदमेतत्तु कलात्रितय गोचरम्। भवोत्तीर्णमथात्मानं आत्मतत्त्वोपरि स्थितम्॥ अधिकारमलाविष्टं उद्भवैश्वर्य भाजनम्। बुभोजयिषुराचार्यो भोगं शुद्धाक्ष साधनम्॥ अनुकूलमसङ्कीर्णं अनासक्तिनिबन्धनम्। विलोक्य मनसा शान्तिं तस्यामन्तर्गतानि च।

niṣkṛtiṃ śikhayā datvā śatahomaṃ vidhāya ca| rūpagandhau gṛhāṇeti rudre śulkaṃ samarpayet|| bhavākhyaṃ padametattu kalātritaya gocaram| bhavottīrṇamathātmānaṃ ātmatattvopari sthitam|| adhikāramalāviṣṭaṃ udbhavaiśvarya bhājanam| bubhojayiṣurācāryo bhogaṃ śuddhākṣa sādhanam|| anukūlamasaṅkīrṇaṃ anāsaktinibandhanam| vilokya manasā śāntiṃ tasyāmantargatāni ca|

Having offered 100 oblations with the recital of sikha mantra for the sake of ‘nishkruti', the Guru should submit 'rupa' and 'gandha' as gift-money to Rudra (who is in His abode in the path of adhva), reciting the mantra ‘bhagavan rudra rupagandhau grahana". The state reached now includes in itself all the three kalas-nivrutti, pratishtha and vidya and it is called Bhava. The soul has to be raised above this state so as to be above the plane of atma tattva comprising 31 tattvas. The soul stationed at this level exists being seized by ‘adhikara mala' (being intent on wielding the authority over the impure worlds), having attained great sources of enjoyments produced there. These sources of enjoyments are helpful to the further upliftment of the soul, unmixed and not restrained by the attitude of intentness. The Guru should enable the soul to experience these bhogas, enjoyment of which is accomplished by the organs and instruments compatible to the pure adhva. Having mentally conceived the soul to be at this higher plane, he should contemplate the santi kala and all those which are contained in it.

तत्त्वानि त्रीणि विद्येश सादाख्यानि द्विजोत्तमाः। वर्णास्तु गखकाः प्रोक्ता मन्त्रो वक्रतनुच्छदौ॥ वामा ज्येष्ठा च रौद्री च काळी कलविकरणी। बलविकरिणी चैव बलप्रमथनीत्यपि॥ सर्वभूतदमन्येव मनोन्मन्यपरा भवेत्। पुराणि नव विद्यायां अनन्तस्सूक्ष्म संज्ञकः॥ शिवोत्तमैकनेत्रौ चाप्येकरुद्रस्त्रिमूर्तिकः। श्रीकण्ठश्च शिखण्डी चेत्येवमीशे पुराष्टकम्॥ सादाख्यभुवनं तस्मिन् पुराण्यष्टादशैव तु।

tattvāni trīṇi vidyeśa sādākhyāni dvijottamāḥ| varṇāstu gakhakāḥ proktā mantro vakratanucchadau|| vāmā jyeṣṭhā ca raudrī ca kāḷī kalavikaraṇī| balavikariṇī caiva balapramathanītyapi|| sarvabhūtadamanyeva manonmanyaparā bhavet| purāṇi nava vidyāyāṃ anantassūkṣma saṃjñakaḥ|| śivottamaikanetrau cāpyekarudrastrimūrtikaḥ| śrīkaṇṭhaśca śikhaṇḍī cetyevamīśe purāṣṭakam|| sādākhyabhuvanaṃ tasmin purāṇyaṣṭādaśaiva tu|

O, the foremost among the twice-born sages!, there are three tattvas in this santi kala - suddha vidya, isvara and sadhakhya. Three letters - ga, kha and ka are there. The mantras pervaded by the santi kala are tatpurusha vaktra and kavaca mantra. Vama, Jyeshtha, Raudri, Kaali, Kalavikarani, Balavikarini, Balapramathani, Sarvabhutadamani and Manonmani – these nine worlds are in the suddha vidya tattva. Ananta, Sukshma, Sivottama, Ekanetra, Ekarudra, Trimurti, Srikantha and Sikhandi – these eight worlds are in the isvara tattva. Sadahkya - this one world is in the sadakhya tattva. On the whole, there are eighteen worlds in the santi kala.

एकादशपदान्यासन्नित्ययोगिन इत्यपि॥ योगपीठाद्यमन्यत् स्याच्छाश्वताय पदं पुनः।। ध्रुवायेति पदं चैवानाश्रिताय पदं ततः॥ अनाथाय पदं प्रोक्तं अनन्ताय पदं पुनः। शिवायेति पदं सर्वव्यापिने च पदं ततः॥ व्योमादि व्योमरूपाय पदं व्योमाद्यमेव च।

ekādaśapadānyāsannityayogina ityapi|| yogapīṭhādyamanyat syācchāśvatāya padaṃ punaḥ|| dhruvāyeti padaṃ caivānāśritāya padaṃ tataḥ|| anāthāya padaṃ proktaṃ anantāya padaṃ punaḥ| śivāyeti padaṃ sarvavyāpine ca padaṃ tataḥ|| vyomādi vyomarūpāya padaṃ vyomādyameva ca|

Nityayogine, yogapitha samsthitaya, sasvatava, dhruvava, a

निष्कृतौ शतहोमं तु कवचेन समाचरेत्॥ १७६ सर्वं पूर्ववदुद्दिष्टं शुल्कार्थं बुद्ध्यहङ्कती।। ईश्वरः कारणेशस्स्यात् प्राग्वत्सर्वं अतःपरम्॥

niṣkṛtau śatahomaṃ tu kavacena samācaret|| 176 sarvaṃ pūrvavaduddiṣṭaṃ śulkārthaṃ buddhyahaṅkatī|| īśvaraḥ kāraṇeśassyāt prāgvatsarvaṃ ataḥparam||

For the sake of ‘nishkruti', the guru should offer 100 oblations with the recital of kavaca mantra. All other rituals and mantras are the same as told before for the previous kalas. Buddhi and ahankara should be submitted as gift-money to Isavra who is the Chief Maintainer of the Santi kala. All other activities which are to be performed after this, should be done in the same way as done before.

शान्त्यतीत कलायां तु शिवतत्त्वं व्यवस्थितम्। बीजं षोडशकं मन्त्राश्चास्त्रेशान शिवास्त्रयः॥ ओमित्येकं पदं ज्ञेयं पुराणि दश पञ्च च। निवृत्तिश्च प्रतिष्ठा च विद्या शान्तिश्च नाभसी॥ पुराणि बैन्दवानीह पञ्चप्रोक्तान्यतःपरम्। इन्धिका दीपिका चैव रोचिका मोचिका तथा॥ तथोर्ध्वगामिनी चेति नादोत्थ भुवनानि तु। व्यापिनी व्योमरूपा चाप्यनन्ता च ततः परम्॥ अनाथा च तथा प्रोक्तानाश्रिता पञ्चमीरिता। भुवनानि तु शाक्तानि पञ्चैव कथितानि च।

śāntyatīta kalāyāṃ tu śivatattvaṃ vyavasthitam| bījaṃ ṣoḍaśakaṃ mantrāścāstreśāna śivāstrayaḥ|| omityekaṃ padaṃ jñeyaṃ purāṇi daśa pañca ca| nivṛttiśca pratiṣṭhā ca vidyā śāntiśca nābhasī|| purāṇi baindavānīha pañcaproktānyataḥparam| indhikā dīpikā caiva rocikā mocikā tathā|| tathordhvagāminī ceti nādottha bhuvanāni tu| vyāpinī vyomarūpā cāpyanantā ca tataḥ param|| anāthā ca tathā proktānāśritā pañcamīritā| bhuvanāni tu śāktāni pañcaiva kathitāni ca|

The only one tattva in the santyatita kala is siva tattva. Varnas in this kala are the sixteen vowels from ah to a. Astra mantra, isana mantra and siva mantra - these three mantras are here. Only one pada, ‘om is in the santyatita kala. There are 15 worlds here. Nivrutti, Pratishtha, Vidya, Santi and Santyatita are the five worlds related to the bindu. Indhika, Dipika, Rocika, Mocika, Urdhvagamini - these are the five worlds evolved from the nada. Vyapini, Vyomarupa, Ananta, Anatha and Anasrita - these are the five worlds related to sakti tattva.

Paṭala 23 — निर्वाण दीक्षा विधिः (part 3/3)

एभिश्च गर्भिणी ज्ञात्वा संधानं शुद्धया नयेत्। मैं हौं युक्तं चतुर्थ्यन्तं कलाद्वयं उदाहरन्। संपूज्य मनसा युक्तं दद्यान्मूलाहुतित्रयम्। कलोपस्थापनाद्यं तु सर्वं पूर्ववदाचरेत्॥ निष्कृतौ शतहोमं तु शिवमन्त्रेण कारयेत्। अस्त्रं त्यक्त्वा तु दीपेन पाशच्छेदाय होमयेत्॥

ebhiśca garbhiṇī jñātvā saṃdhānaṃ śuddhayā nayet| maiṃ hauṃ yuktaṃ caturthyantaṃ kalādvayaṃ udāharan| saṃpūjya manasā yuktaṃ dadyānmūlāhutitrayam| kalopasthāpanādyaṃ tu sarvaṃ pūrvavadācaret|| niṣkṛtau śatahomaṃ tu śivamantreṇa kārayet| astraṃ tyaktvā tu dīpena pāśacchedāya homayet||

Having known that the santyatita kala is the one in which siva tattva, 16 varnas, 3 mantras, 1pada and 15 worlds are compactly stored, the Guru should perform the joining of the two kalas - santi and santyatitawith the recital of the mantras pertaining to the pure plane . The mantra to be recited for joining the kalas is: 'om hyaim haum santi santyatitabhyaam namah'. Having wroshipped well with attentive mind, he should offer three oblations. All the activities such as the kala-upasthapana should be peformed in the same way as done before. For the sake of nishkruti', he should offer 100 oblations with the recital of siva mantra. Then he should offer the oblations with the recital of the prescribed mantras , keeping the seed-letter ‘hrum' and leaving out the seed-letter of the astra mantra.

ततो निर्बीज दीक्षायां पूर्णान्ते कारयेदिदम्। समयं समयाचारं शक्तौ पाशात्मके न्यसेत् ॥ समयं समयाचार पाशशुद्धिं महेश्वर। शिष्यस्य कुरु कुर्वत्रेत्युक्त्वा शुल्कं समर्पयेत्॥ शिवबीजं समुच्चार्य सदाशिवपदं पुनः। मनो गृहाण स्वाहेति चाहुतित्रयमाचरेत्॥ पूर्ववत् संविसृज्याथ सूत्रं संगृह्य निर्मलम्। रेचकेनात्म संस्थं तु शिष्यदेहे निवेशयेत्॥

tato nirbīja dīkṣāyāṃ pūrṇānte kārayedidam| samayaṃ samayācāraṃ śaktau pāśātmake nyaset || samayaṃ samayācāra pāśaśuddhiṃ maheśvara| śiṣyasya kuru kurvatretyuktvā śulkaṃ samarpayet|| śivabījaṃ samuccārya sadāśivapadaṃ punaḥ| mano gṛhāṇa svāheti cāhutitrayamācaret|| pūrvavat saṃvisṛjyātha sūtraṃ saṃgṛhya nirmalam| recakenātma saṃsthaṃ tu śiṣyadehe niveśayet||

Then, in the performance of ‘nirbija diksha' (initiation not involving the recital of seed-letters), the Guru should do the following at the end of the offering of the consummate oblation puranahuti). He should unite samaya' (preliminary initiation) and 'samaya acara'(conducts related to the preliminary initiation) with 'tirodhana sakti' which is of the nature of bond and pray: 0, Mahesvara!, perform the purification of the bondage related to samaya' and 'samya acara' to this disciple.” Then he should offer the sulka (gift-money) in the form of manas' to Sadasiva, reciting the mantra, “om ham sadasiva mano grahana svaha”. Then he should offer three oblations with the recital of mula mantra. Having requested Sadasiva to retire to his place, he should take out the thread free from defilements. Taking out the soul of the disciple from his own body through his outbreath, he should re-istall it within the body of the disiple through the inbreath(of the disciple).

शिरस्युदकबिन्दु च दत्वा वागीश्वरी यजेत्। संत पावकस्थां तु ततो विज्ञापयेदिति॥ पश्वर्थं खेदितासि त्वं देवि गच्छ स्वगोचरम्। शान्त्यतीतां कलां शक्तितत्त्वे लीनां विचिन्त्य च॥ आत्मतत्त्वं च मायान्तं उपस्थाप्य गुरूत्तमः। आत्मतत्त्वं चतुर्थ्यन्तं आदौ मूलसमन्वितम्॥ नमः प्रणव संयुक्तं उक्त्वा संपूज्य सन्निधौ। विधिवैकल्य शुद्ध्यर्थं स्वाहान्तं शिवमन्त्रतः॥ सशब्दं तु शतं हुत्वा विद्यातत्त्वं उपांशुवत्। सदेशान्तं उपस्थाप्य हुत्वा चाष्टोत्तरं शतम्॥ मन्त्रोच्चारण वैकल्याच्छिवमन्त्रेण शुद्ध्यति। शिवतत्त्वं उपस्थाप्य शक्त्यन्तं मानसं स्मरेत्॥ शतमष्टोत्तरं हुत्वा मनोवैकल्य मात्रतः। मुच्यते शिवमन्त्रेण शिखाच्छेदं अथारभेत्॥

śirasyudakabindu ca datvā vāgīśvarī yajet| saṃta pāvakasthāṃ tu tato vijñāpayediti|| paśvarthaṃ kheditāsi tvaṃ devi gaccha svagocaram| śāntyatītāṃ kalāṃ śaktitattve līnāṃ vicintya ca|| ātmatattvaṃ ca māyāntaṃ upasthāpya gurūttamaḥ| ātmatattvaṃ caturthyantaṃ ādau mūlasamanvitam|| namaḥ praṇava saṃyuktaṃ uktvā saṃpūjya sannidhau| vidhivaikalya śuddhyarthaṃ svāhāntaṃ śivamantrataḥ|| saśabdaṃ tu śataṃ hutvā vidyātattvaṃ upāṃśuvat| sadeśāntaṃ upasthāpya hutvā cāṣṭottaraṃ śatam|| mantroccāraṇa vaikalyācchivamantreṇa śuddhyati| śivatattvaṃ upasthāpya śaktyantaṃ mānasaṃ smaret|| śatamaṣṭottaraṃ hutvā manovaikalya mātrataḥ| mucyate śivamantreṇa śikhācchedaṃ athārabhet||

Having sprinkled a few drops of arghya water over the head of the disciple, he should worship Vagisvari invoked in the fire and offer tarpanas for Her. Then he should entreat: O, Devi! you have become fatigued for the sake of this disciple. Kindly retire to your own place.” Then he should contemplate the dissolution of santyatita kala into the sakti tattva. The foremost Guru should conceive the presence of atma tattva as extending up to the upper limit of maya and worship it reciting the mantra ‘om ham atma tattvaya namah'. For propitiating the defects which could have occurred in applying the prescribed rules, he should offer the oblations for 100 times, reciting audibly the siva mula mantra ending with svaha'. Then he should conceive the presence of vidya tattva as extending up to the upper limit of its own realm and offer the oblations for 108 times, reciting the mantra in low tone. The defects occurred in the recital of the mantras get nullified by the recital of siva mula mantra. Then he should conceive the presence of siva tattva as extending up to the sakti tattva(siva tattva includes here all the five tattvas of the pure adhya) and offer the oblations for 108 times, reciting the mantra mentally(inaudibly). The defects occurred in the mind and thought get nullified through the incantation of siva mula mantra. Then, the Guru should proceed to cut the tuft of the disciple.

अध्वान्तस्थां च सर्वाध्व व्यापिकां अध्वकारणाम्। ध्यात्वा शिखां तदग्रस्थं शुद्धस्फटिकसन्निभम्॥ संचिन्त्य शिष्यचैतन्यं कर्तरी शिखया लभेत्।। छिन्द्याच्छिखां तु शिखया ततस्संस्नापयेच्छिशुम्॥ आचम्य सकलीकृत्य गुरुर्गोमयवेष्टिताम्। सुगग्रस्थां शिखां पूर्ण हुत्वाहुत्या च पावके॥ ततो बहिर्विनिःसृत्य सुक्खुवौ कर्तरीमपि। प्रक्षाल्याचम्य शुद्धस्तु शिवमिष्ट्वा वदेदिदम्॥

adhvāntasthāṃ ca sarvādhva vyāpikāṃ adhvakāraṇām| dhyātvā śikhāṃ tadagrasthaṃ śuddhasphaṭikasannibham|| saṃcintya śiṣyacaitanyaṃ kartarī śikhayā labhet|| chindyācchikhāṃ tu śikhayā tatassaṃsnāpayecchiśum|| ācamya sakalīkṛtya gururgomayaveṣṭitām| sugagrasthāṃ śikhāṃ pūrṇa hutvāhutyā ca pāvake|| tato bahirviniḥsṛtya sukkhuvau kartarīmapi| prakṣālyācamya śuddhastu śivamiṣṭvā vadedidam||

Having meditated on the tuft as within the fold of adhva, as pervading over all the adhvas and as the source of the adhvas and having conceived the conscious-soul of the disciple as present on the tip of the tuft with the brilliance of pure crystal, the Guru should take the scissors with the recital of sikha mantra. Then he should cut out the tuft with the recital of sikha mantra and bathe the disciple. Having sipped the acamanawater and completed ‘sakali karana' (rendering the body to be identical with Siva), the Guru should wrap up the severed tuft with cow-dung, place it on the tip of the ‘sruk'(ladle) and offer it as oblation into the fire. Then he should offer the consummate oblation purna ahuti). Then having come out of the sacrificial hall, he should purify the sruk, sruva and the scissors by sprinkling the consecrated arghya-water over them. Then, having done the acamana once again and having worshipped the Lord, he should supplicate:

अध्वशुद्धिशिशखाच्छेदस्त्वत्प्रसादान् मयाकृतः। यात्वयं परमं धाम भगवन् परमेश्वर॥ शिष्यं संयोजयाम्येनं आज्ञेदानीं विधायताम्। एवं कुर्वित्यनुज्ञातः प्रकृष्टोऽर्थ्यकरो गुरुः॥ समाहूय शिशु यायाच्छिष्ययुक्तोऽग्नि संमुखम्। शिष्यस्य प्रोक्षणं चैव सकलीकरणं ततः॥ अन्तर्यागं ततो नाड्योस्सन्धानं मन्त्रतर्पणम्।

adhvaśuddhiśiśakhācchedastvatprasādān mayākṛtaḥ| yātvayaṃ paramaṃ dhāma bhagavan parameśvara|| śiṣyaṃ saṃyojayāmyenaṃ ājñedānīṃ vidhāyatām| evaṃ kurvityanujñātaḥ prakṛṣṭo'rthyakaro guruḥ|| samāhūya śiśu yāyācchiṣyayukto'gni saṃmukham| śiṣyasya prokṣaṇaṃ caiva sakalīkaraṇaṃ tataḥ|| antaryāgaṃ tato nāḍyossandhānaṃ mantratarpaṇam|

O, Bhagavan!, Paramesvara!, guided by your grace the purification of adhva and the tuft-cutting have been performed by me. Now I am going to raise this disciple to reach your supreme abode. For this, your kind permission may kindly be accorded to me.” Contemplating the Lord saying " You do as you wish”, the highly eminent Guru should take the arghya-vesssel in his hand and call the disciple to come near him and reach the fire-pit along with the disciple. Having sprinkled over the disciple, he should direct him to do sakali karana', ‘antar yaga', 'nadi sandhana' and mantra tarpana.

सकलीकृतमन्त्राणां एकैकाहुतिदानतः॥ सकलीकरण शुद्धिं च कृत्वा संयोजयेच्छिवे। विद्यातत्त्वास्पदाचार्यो बिन्दुक्लप्तासनस्थितः॥ इन्धिका दीपिका चैव रोचिका मोचिका तथा। तथोर्ध्वगामिनी चेति सूक्ष्मा सूक्ष्मामृता मता॥ बिन्दुशक्तिरिति प्रोक्ता नादशक्तिः कला द्विजाः। आभिः कलाभिस्संक्लप्त देहयुग्देशिकोत्तमः॥

sakalīkṛtamantrāṇāṃ ekaikāhutidānataḥ|| sakalīkaraṇa śuddhiṃ ca kṛtvā saṃyojayecchive| vidyātattvāspadācāryo binduklaptāsanasthitaḥ|| indhikā dīpikā caiva rocikā mocikā tathā| tathordhvagāminī ceti sūkṣmā sūkṣmāmṛtā matā|| binduśaktiriti proktā nādaśaktiḥ kalā dvijāḥ| ābhiḥ kalābhissaṃklapta dehayugdeśikottamaḥ||

He should offer one oblation , reciting each of the mantras with which sakali karana was performed. Having done the purification of sakali karana, he should unite the disciple with Siva. At this stage, the place for the Acharya is suddha vidya tattva; seat for the Acharya is the one designed with the kalas of bindu. Indhika ,dipika, rocika, mocika, urdhvagamini, sukshma, sukshmamruta - these are known as the bidu-saktis. 0, the twice-born sages!, nivrutti, pratishtha, vidya, santi and santyatita are known as the nada-saktis. The foremost and eminent Acharya, being seated on the seat designed with bindu kalas, should render his body as designed with these bindu-saktis and nada-saktis.

व्यापिनी व्योमरूपा चाप्यनन्ता ह्यपरा मता। अनाथानाश्रिता चेति बहिःकरण संयुतः॥ अन्तःकरण संयुक्तस्समनाकल्पितं च तत्। आत्मतत्त्वोन्मनश्शर्वे समापूरित देहयुक्॥ कृत्वा पूरककुम्भौ तु जिह्वा संबद्ध तालूयुक्। ईषयावृतवक्रस्तु दन्तैर्दन्तान् न संस्पृशन्॥ सम्यगुन्नत गात्रस्तु शिशु संयोज्य चात्मनि। नाडीं सुषुम्नां प्राणाख्य वायुनैकीकृतां स्मरन्॥

vyāpinī vyomarūpā cāpyanantā hyaparā matā| anāthānāśritā ceti bahiḥkaraṇa saṃyutaḥ|| antaḥkaraṇa saṃyuktassamanākalpitaṃ ca tat| ātmatattvonmanaśśarve samāpūrita dehayuk|| kṛtvā pūrakakumbhau tu jihvā saṃbaddha tālūyuk| īṣayāvṛtavakrastu dantairdantān na saṃspṛśan|| samyagunnata gātrastu śiśu saṃyojya cātmani| nāḍīṃ suṣumnāṃ prāṇākhya vāyunaikīkṛtāṃ smaran||

With such a kala-designed body, the Guru becomes associated with vyapini, vyomarupa, ananta, anatha, and anasrita which serve as external organs; becomes associated with samana, atma tattva, unmana and sarva which serve as the internal instruments. Thus, his body becomes perfectly filled up with such potential Saktis. He should do puraka(inbreath) and kumbha(retention of breath) and keep his tongue in such a way that it is closely pressing the palate. Keeping his mouth slightly opened, keeping the rows of his teeth without touching each other and keeping his body well raised, the Guru should unite the disciple with his own self and contemplate the oneness of the sushumna of his disciple with his own sushumna, through the movement of the vital air.

समन्त्रं शिष्यचैतन्यं शुद्धस्फटिक सन्निभम्। संभाव्य मन्त्रमुच्चार्य कारणत्याग योगतः॥ शिवे संयोजयेच्छिष्यं पूर्णया कुम्भकेन तु। व्यावर्तित मनःप्राण नादशक्ति कलात्मनः॥ समीपे सुक्खुवौ मुक्त्वा मृतं संहारमुद्रया। शुद्धमुद्यच्छिखाकल्पं वह्वरादाय पुद्गलम्॥ योजयेदस्त्रबीजेन शरीरे तस्य पूर्ववत्। तत्र युक्तोऽप्यसौ तेन न समानगुणीकृतः॥

samantraṃ śiṣyacaitanyaṃ śuddhasphaṭika sannibham| saṃbhāvya mantramuccārya kāraṇatyāga yogataḥ|| śive saṃyojayecchiṣyaṃ pūrṇayā kumbhakena tu| vyāvartita manaḥprāṇa nādaśakti kalātmanaḥ|| samīpe sukkhuvau muktvā mṛtaṃ saṃhāramudrayā| śuddhamudyacchikhākalpaṃ vahvarādāya pudgalam|| yojayedastrabījena śarīre tasya pūrvavat| tatra yukto'pyasau tena na samānaguṇīkṛtaḥ||

Having well contemplated the consciousness of the disciple to be with the brilliance of a pure crystal along with the mantra pertaining to it, the Guru should steadily recite the 'prasada mantra' of Siva through the yoga-process of ‘kaarana tyaga'(leaving out Brahma, Vishnu, Rudra and others in their respective planes contained in the sushumna) and unite the disciple with Siva shining forth in dvadasnata. He should do this maintaining inbreath(puraka) and retention (kumbha). With his mind, vital air, kalas pertaining to the nada-sakti duly restrained, he should place the sruk and sruva near by his side, take back the soul which is pure and bright comparable to the flame of fire displaying the samhara mudra from the fire and unite it with the body of the disciple with the recital of the seed-letter of astra, as done before. Upon such unification, this disciple is rendered to be with matchless qualities.

यावत्तावत् प्रयातस्य तत्त्वप्राप्तिर्यथा विभोः। साम्राज्याधिगमेऽप्युच्चैर्नृपसूनोः कृतार्थता॥ न घाझुण्यानभिज्ञस्य शतस्यापि न राजते। स्वगुण व्यक्तये तेन सुवेणाज्याहुतीस्तु षट्॥ होमयेद् देशको धीमान् प्रयोगेणामुना यथा। सर्वज्ञो नित्यसंबोधः स्वतन्त्रस्तृप्तिमान् भव॥ अलूप्तानन्तशक्तिस्त्वं ह्रस्वप्रासाद पूर्वकम्। आत्मन्निति पदोपेतं स्वाहान्तं दीपसंयुतम्॥

yāvattāvat prayātasya tattvaprāptiryathā vibhoḥ| sāmrājyādhigame'pyuccairnṛpasūnoḥ kṛtārthatā|| na ghājhuṇyānabhijñasya śatasyāpi na rājate| svaguṇa vyaktaye tena suveṇājyāhutīstu ṣaṭ|| homayed deśako dhīmān prayogeṇāmunā yathā| sarvajño nityasaṃbodhaḥ svatantrastṛptimān bhava|| alūptānantaśaktistvaṃ hrasvaprāsāda pūrvakam| ātmanniti padopetaṃ svāhāntaṃ dīpasaṃyutam||

He becomes pervasive up to the plane of higher tattvas reached by him through the upliftment done by the Guru. He becomes a well-accomplshed powerful person like a prince who has attained the whole kingdom after he has been anointed as the successor of the king. In a person who has not known the significance of six peerless qualities of Siva, such qualities do not shine forth even after a lapse of 100 years. For the sake of manifestation of six peerless qualities in the disciple , the Guru who is an expert and well-learned should offer six oblations into the fire, taking clarified butter in the sruva. He should employ these mantras for such oblations: 'om hrum haam atman sarvajno bhava svaha', 'om hrum him atman paritrupto bhava svaha', 'om hrum hum atman anadibodho bhava svaha', 'om hrum haim atmansvatantro bhava svaha', om hrum haum atman aluptasaktir bhava svaha', 'om hrum hah atman anantasaktir bhava svaha'. These should be recited precded by the recital of prasada mantra in shortened mode.

इत्येवं कथिता दीक्षा सर्वपाप विमोचनी। चत्वारो ब्राह्मणाद्याश्चाप्यनुलोमाश्च ये मताः॥ न्यायजा गूढजाता वा दीक्षायां अधिकारिणः। जामातृपितृपल्याद्या योग्यास्स्युर्मोक्षकाङ्णिः॥ दीक्षाकर्ता शिवो यस्मात्तेषां तस्मान् न पुत्रता। अन्त्यजानां न होत्री स्यात् किन्तु तेषां तु चाक्षुषी॥

ityevaṃ kathitā dīkṣā sarvapāpa vimocanī| catvāro brāhmaṇādyāścāpyanulomāśca ye matāḥ|| nyāyajā gūḍhajātā vā dīkṣāyāṃ adhikāriṇaḥ| jāmātṛpitṛpalyādyā yogyāssyurmokṣakāṅṇiḥ|| dīkṣākartā śivo yasmātteṣāṃ tasmān na putratā| antyajānāṃ na hotrī syāt kintu teṣāṃ tu cākṣuṣī||

Thus, the significance of nirvana diksha which is efficacious in warding off the effects of all the negative deeds has been told to you. Those who belong to all the four castes, those who are born in mixed caste, those who bave born in righteous way, those whose birth could not be identified with any caste - all of these are eligible for attaining nirvana diksha. Son-in-law, father, wife and such others who are desirous of attaining the final liberation are eligible for attaining this nirvana diksha. The Acharya who performs nirvana diksha is , indeed, Siva Himself. So, for a disciple who is blessed with nirvana diksha, there does not prevail the quality of being a son to the Guru(He becomes a sadhaka). For those who have born in the lowest caste, diksha related to fire-ritual should not be performed. But they are eligible for 'cakshushi' diksha(initiation performed through the concentrated and highly charged looks of the Guru).

Paṭala 24 — ज्ञानदीक्षा विधिः

ज्ञानदीक्षां अहं वक्ष्ये शृणुध्वं द्विजसत्तमाः। सुवारे सुदिने पक्षे सुमुहूर्ते विशेषतः॥ एकान्ते निर्जने स्थाने मध्यरात्रावुपक्रमे। सच्छिष्याणां सदाचार्यो बोधं कुर्याद्विशेषतः॥

jñānadīkṣāṃ ahaṃ vakṣye śṛṇudhvaṃ dvijasattamāḥ| suvāre sudine pakṣe sumuhūrte viśeṣataḥ|| ekānte nirjane sthāne madhyarātrāvupakrame| sacchiṣyāṇāṃ sadācāryo bodhaṃ kuryādviśeṣataḥ||

The eminent Acharya should perform the jnana-diksha for the competent disciples through the perfect instruction on the essence of knowledge-section of the Agamas. He should do this in an auspicious bright-side of a lunar month, in an auspicious day and nakshatra and in an auspicious duration(muhurta), giving attention to all specific rituals. Especially, he should perform this jnana-diksha, during the last phase of midnight. This jnana-diksha should be done in a solitary place, in a place not frequented by the people.

शिवालये गुरुस्थाने शक्तिपीठे मठे गृहे। शुद्धदेशे सुखासीनः पञ्चगोचर संभवः॥ दर्भासने व्याघ्रचर्मे षड्दे पीठमध्यमे। सद्गुरूणां सुखावासे वसेज्ज्ञानमनुस्मरन्॥

śivālaye gurusthāne śaktipīṭhe maṭhe gṛhe| śuddhadeśe sukhāsīnaḥ pañcagocara saṃbhavaḥ|| darbhāsane vyāghracarme ṣaḍde pīṭhamadhyame| sadgurūṇāṃ sukhāvāse vasejjñānamanusmaran||

Siva-temple, residence of the Guru, sakthi-pitha, monastery, house, sacred place frequented by the saints - these are the places suitable for the performance of jnana-diksha. The Acharya may select any one of such auspicious places. The disciple born in the lineage related to five gocaras' should stay in his Guru's residence, contemplating the attainment of the essence of knowledge-section of the Agamas. He may sit on a seat designed with darbha-grass or tiger-skin or on a seat made of wood based on the vastu mandala consisting of 36 square grids( small squares).

स्नानोपचारकाद्यैश्च दुकूलाभरणैरपि। गन्धपुष्पादिभिः पूज्य योगपीठस्य मध्यमे॥ पायसं चाप्यपूपं च ताम्बूलं च निवेदयेत्। षोडशेनोपचारेणाभ्यर्चयेद् गुरुपादयोः॥

snānopacārakādyaiśca dukūlābharaṇairapi| gandhapuṣpādibhiḥ pūjya yogapīṭhasya madhyame|| pāyasaṃ cāpyapūpaṃ ca tāmbūlaṃ ca nivedayet| ṣoḍaśenopacāreṇābhyarcayed gurupādayoḥ||

The disciple should honor his Guru seated on the yoga-pitha , offering all kinds of services such as bathing and others. He should adorn him with silken cloth and ornaments. Having worshipped him with sandal, flowers and such other substances, he should offer ‘payasa' (milk boiled with green gram and sugar), sweet cakes and tambula(betel leaf and areca nut) to him. Then he should worship the feet of the Guru, with the accompaniment of sixteen kinds of honoring.

ज्ञानदीक्षां विशेषेण कुर्यात्सद्देशिकोत्तमः। शरीरमर्थं प्राणं च सद्रुभ्यो निवेदयेत्॥ दीर्घदण्डं नमस्कुर्यान् निर्लज्जो गुरुसन्निधौ। सच्छिष्ये तु विशेषेण बोधं कुर्यात् सदेशिकः॥

jñānadīkṣāṃ viśeṣeṇa kuryātsaddeśikottamaḥ| śarīramarthaṃ prāṇaṃ ca sadrubhyo nivedayet|| dīrghadaṇḍaṃ namaskuryān nirlajjo gurusannidhau| sacchiṣye tu viśeṣeṇa bodhaṃ kuryāt sadeśikaḥ||

The most eminent Acharya should perform jnana-diksha giving attention to specific aspects of this kind of diksha. The disciple should spontaneously come forward to surrender his body, wealth and prana to such a great Guru. Without showing any sign of shyness, he should prostrate before the Guru, casting himself down on the floor like a fallen long staff. To such a competent disciple, the Acharya should give instructions on the essence of the knowledge-section(jnana pada).

गन्धपुष्पकरः स्थित्वा शिष्यमूर्ध्नि च कारयेत्। अर्चितं तु शिरोमध्ये पादं कारुण्यदेशिकः॥ तत्पश्चाज्ज्ञानसद्भावं इदम् शिष्यस्य बोधयेत्।

gandhapuṣpakaraḥ sthitvā śiṣyamūrdhni ca kārayet| arcitaṃ tu śiromadhye pādaṃ kāruṇyadeśikaḥ|| tatpaścājjñānasadbhāvaṃ idam śiṣyasya bodhayet|

The Guru should place his right palm holding the fragrant flowers on the head of the disciple. Then the compassionate Guru should place his feet, which were worshipped before, on the head of the disciple. After this, he should instruct the eternal principles which are to be essentially contemplated and which enable the sadhaka to be in a state of total absorption, to that disciple. The eternal principles are:

प्रथमं तत्त्वरूपं च द्वितीयं तत्त्वदर्शनम्॥ तृतीयं तत्त्वशुद्धिश्च चतुर्थं चात्मलक्षणम्। पञ्चमं चात्मसंदर्श षष्ठं स्यादात्मशोधनम्॥ सप्तमं शिवरूपाख्यं अष्टमं शिवदर्शनम्। नवमं शिवयोगं च दशमं शिवभोगकम्॥

prathamaṃ tattvarūpaṃ ca dvitīyaṃ tattvadarśanam|| tṛtīyaṃ tattvaśuddhiśca caturthaṃ cātmalakṣaṇam| pañcamaṃ cātmasaṃdarśa ṣaṣṭhaṃ syādātmaśodhanam|| saptamaṃ śivarūpākhyaṃ aṣṭamaṃ śivadarśanam| navamaṃ śivayogaṃ ca daśamaṃ śivabhogakam||

Tattvarupa(nature and function of the tattvas) is the first; tattva darsana(knowing the dependent sate of tattavas) is the second; tattva suddhi(to be dissociated from the tattvas) is the third; atma lakshana(the state of the self in which it takes cognizance of Pati, pasu and pasa)is the fourth; atma darsanal cognizance of the exact nature of the self) is the fifth; atma suddhi(being immersed in the grace of the Lord) is the sixth; siva rupa being motivated towards the attainment of Sivajnana) is the seventh; siva darsana(the state in which Siva reveals Himself to the self) is the eighth; siva yoga (the state in which the self transcends the triple state, triputi, knower, known and the knowledge )is the ninth; siva bhoga(the state in which Siva grants the ineffable bliss to the self, by showing the exact path to the self and himself seeing that path) is the tenth.

त्रित्रिभेदैश्चतुष्केण पतिपाशपशुत्रयम्। गुरोर्वचनमात्रेण जीवन्मुक्तिप्रकाशकम्॥ इत्यर्थदशकं ज्ञानमर्गेणास्य विधीयते॥

tritribhedaiścatuṣkeṇa patipāśapaśutrayam| gurorvacanamātreṇa jīvanmuktiprakāśakam|| ityarthadaśakaṃ jñānamargeṇāsya vidhīyate||

The impeccable knowledge of the three realities Pati, pasu and pasa is woven in these ten eternal principles which remain grouped in three sets. The first three constitute one set; the next three constitute the second set; the last four constitute the third set. By mere instruction of such principles done by the Guru, the state of jivan mukti(being in a liberated state, even while living as an embodied being) gets fully unfolded with all its effulgence. Continued contemplation on these ten eternal principles is essentially prescribed for those who are following the jnana marga(sanmarga).

Paṭala 25 — आचार्याभिषेक विधिः

अभिषेकं अथो वक्ष्ये येनस्याद् देशको भुवि। आर्यावतोयः श्रीमान् सर्वलक्षण लक्षितः॥

abhiṣekaṃ atho vakṣye yenasyād deśako bhuvi| āryāvatoyaḥ śrīmān sarvalakṣaṇa lakṣitaḥ||

Now I am giving the directions for the ablution of a sadhaka(who has been given the ‘nirvana diksha) to empower him to assume the position of Acharya. Only by such ablution , one becomes the fully arya). Such Acharya is the native of Aryavarta-land. He is endowed with the richness of wisdom and spiritual disciplines and is associated with all kinds of etiquette.

यत्र विप्राः सदाचाराः यतयश्च तपोधनाः। सन्ति देवाः तथा वेदाः आर्यावर्त इति स्मृतः॥ एषदेशो समादिष्टो न च विन्द्याब्धिमध्यगः। ककाराष्टक निर्मुक्तः प्रसङ्गात् सोऽपि कथ्यते॥ कर्णाटश्च कलिङ्गाख्यः कच्छः काश्मीर संज्ञकः। कोङ्कणः करहाटश्च कुक्कुटः काङ्क ईरितः॥

yatra viprāḥ sadācārāḥ yatayaśca tapodhanāḥ| santi devāḥ tathā vedāḥ āryāvarta iti smṛtaḥ|| eṣadeśo samādiṣṭo na ca vindyābdhimadhyagaḥ| kakārāṣṭaka nirmuktaḥ prasaṅgāt so'pi kathyate|| karṇāṭaśca kaliṅgākhyaḥ kacchaḥ kāśmīra saṃjñakaḥ| koṅkaṇaḥ karahāṭaśca kukkuṭaḥ kāṅka īritaḥ||

The extensive land in which the brahmins, good and disciplined persons who are observing the ennobling conducts, mendicants, good people who are doing penance are living and where the gods and celestial beings are present and where the Vedas are being followed is considered to be Aryavarta. But, within this extensive land of afore mentioned qualities, the eight territories whose names begin with the letter ‘ka' and which are in the area lying between the Vidhya mountains and the ocean are not to be considered as belonging to the Aryavarta. By the way, the names of these eight territories are mentioned now: Karnata, Kalinga, Kacca, Kahsmira, Konkana, Karahata, Kukkuta and Kanka.

आदिशैवकुलो जातः श्रेष्ठस्यात् स्थापनदिषु। विप्रादयश्चतुर्वर्णाः अपि योग्याः स्वकर्मणि॥ दीक्षायां सर्वमर्थ्यानाम् प्रतिष्ठायां अथोत्सवे। स्नपने प्रोक्षणेऽन्यत्र प्रायश्चित्तेऽभिषेचने॥ व्याख्यानादौ च शास्तस्यात् स्वार्थे वाथ परार्थके। सर्व देवार्चने विप्रास्त्वादिशैवो गुरूत्तमः॥

ādiśaivakulo jātaḥ śreṣṭhasyāt sthāpanadiṣu| viprādayaścaturvarṇāḥ api yogyāḥ svakarmaṇi|| dīkṣāyāṃ sarvamarthyānām pratiṣṭhāyāṃ athotsave| snapane prokṣaṇe'nyatra prāyaścitte'bhiṣecane|| vyākhyānādau ca śāstasyāt svārthe vātha parārthake| sarva devārcane viprāstvādiśaivo gurūttamaḥ||

Those who are born in the lineage of Adisaivas are considered to be highly qualified and competent priests for the performance of installation, consecration and such other activities. All those who are born in the four castes, brahmin and others, are also competent to do such activities of installation and others for their own personal shrines. In performing the diksha for the people of all castes, installation, abhisheka(ceremonial bath), expounding the import of the scriptutres and such other activities, the Adisaiva is considered to be the foremost Guru. O, the twice-born Sages!, he is the most qualified one in both the personal and public worship and in the performance of the worship of all Deities.

विप्रादयस्त्रयो वर्णाः दीक्षायां स्थापनेऽपि च। ब्राह्मणक्षत्रियादीनां क्षत्रियः शूद्रवैश्ययोः॥ वैश्यः शूद्रस्य दीक्षायां स्वस्यजातावपीष्यते। स्वार्थेष्टौ चललिङ्गस्य प्रतिष्ठायां त्रयस्विम्॥ शूद्रेऽपि शूद्रदीक्षायां स्वार्थे च चलसंज्ञके। बाणलिङ्गे क्षणे वापि स्थापको यदि नैष्ठिकः॥

viprādayastrayo varṇāḥ dīkṣāyāṃ sthāpane'pi ca| brāhmaṇakṣatriyādīnāṃ kṣatriyaḥ śūdravaiśyayoḥ|| vaiśyaḥ śūdrasya dīkṣāyāṃ svasyajātāvapīṣyate| svārtheṣṭau calaliṅgasya pratiṣṭhāyāṃ trayasvim|| śūdre'pi śūdradīkṣāyāṃ svārthe ca calasaṃjñake| bāṇaliṅge kṣaṇe vāpi sthāpako yadi naiṣṭhikaḥ||

The common brahmins are competent to perform the initiation(diksha) and installation(sthapana) for the people of three castes brahmins, kshatriyas and vaisyas. Kshatriyas are competent to do these for the kshatriyas, the vaishyas and the sudras. Vaishyas are competent to do these for the vaishyas and the sudras. These should be performed for the personal worship alone. The sudras are competent to perform the diksha and sthapana for their own caste, that too for the purpose of worshipping the moveable image (cala linga) only. A mendicant, devoted to constant contemplation, is competent for performing these for the worship of the bana-linga or the momentary-linga(kshanika-linga).

शिव सिद्धान्त संसिद्ध ज्ञानयोग क्रियासु च। चर्यायां च स्वसंसिद्ध प्रमेय शिवभाषिते॥ शैवार्थ देशको हित्वा विचारं सन्ततं नरः। योध्यत्र कुरुते न्यासं दुर्मतिं च विवर्जयेत्॥

śiva siddhānta saṃsiddha jñānayoga kriyāsu ca| caryāyāṃ ca svasaṃsiddha prameya śivabhāṣite|| śaivārtha deśako hitvā vicāraṃ santataṃ naraḥ| yodhyatra kurute nyāsaṃ durmatiṃ ca vivarjayet||

Let the devotees discard a person who appoints a different priest, leaving out the Adisaiva-priest who has followed the instructions set forth the jnana-section, yoga section, kriya-section and the carya-section of the Kamika and the other Agamas known as the Saiva Siddhanta sastras which were revealed by Lord Siva Himself and in which well-established principles have been declared. A person who invites a different priest leaving out the Adisaiva who is always involved in the deep contemplation of the truths set forth in the Agamas is a man invested with stupidity. One should not move with such a foolish person.

इत्युक्त लक्षणोपेतं शुद्धलग्नोदयेऽहनि। अभिष्कं ततः कुर्यात् अङ्रार्पण पूर्वकम्॥ पूर्वस्यां वाथ वैशान्यां पश्चिमायां चोदीत्य च। मण्डपे सौम्यवक्रे तु वितानेनोपशोभितं॥ अर्धहस्तोच्छ्रयं तद्वद्युगात्रं वेदिकाद्वयम्। चतुर्हस्त प्रविस्तारं दक्षिणोत्तर दिग्गतम्॥ स्वस्तिकेन चतुर्दिक्षु रञ्जितं दीपराजितम्। भुवः परिग्रहं कृत्वा मण्डपेऽग्नौ शिवं यजेत्॥

ityukta lakṣaṇopetaṃ śuddhalagnodaye'hani| abhiṣkaṃ tataḥ kuryāt aṅrārpaṇa pūrvakam|| pūrvasyāṃ vātha vaiśānyāṃ paścimāyāṃ codītya ca| maṇḍape saumyavakre tu vitānenopaśobhitaṃ|| ardhahastocchrayaṃ tadvadyugātraṃ vedikādvayam| caturhasta pravistāraṃ dakṣiṇottara diggatam|| svastikena caturdikṣu rañjitaṃ dīparājitam| bhuvaḥ parigrahaṃ kṛtvā maṇḍape'gnau śivaṃ yajet||

The foremost Acharya should perform the ‘acharya abhsisheka' to the competent sadhaka enodowed with qualifying characteristics mentioned before, in an auspicious day and auspicious ‘lagna'. Such abhisheka should be preceded by the offering of fresh sprouts. A pavilion should be erected in the east, north-east or north, having its main entrance in the north. It should be provided with a well-designed covering roof and . Two altars should be designed inside the pavilion, each one having a height of half-hasta and having four equal sides whose length should be four hastas. One should be in the south and the other, in the north. The pavilion should be beautified with savstika-design on all the four sides and should be illumined with the lighted lamps. Having performed the ritual known as 'bhu parigraha'(taking possession of the selected ground), the Acharya should worship Siva invoked in the fire kindled in the fire-pit.

लुप्तक्रियान्वितश्शिष्यो यदि संस्कृत्य दीक्षया। बहिरन्तर्बलिं दत्वा विधानं इदं आचरेत्॥ काञ्जिकोदन मृद्भस्म दूर्वा गोमय गौलकैः। सिद्धार्थ दधि तोयैश्च निर्मूज्य तदनन्तरम्॥ नवधा पञ्चधा वापि सर्वधान्योपरिस्थितान्। घटान् वा कलशान् वाथ सकूर्चान् सपिधानकान्॥ ससूत्रान् सोदकान् गन्ध रत्न स्वर्णवरान्वितान्। चूताश्वत्थ पलाशास्यान् बीजापूर फलावहान्॥ सदेशानेन विद्येशैः नवपञ्च पवित्रकैः। पञ्चप्क्षे निवृत्यादि कलाभिस्त्वपि मन्त्रयेत्॥

luptakriyānvitaśśiṣyo yadi saṃskṛtya dīkṣayā| bahirantarbaliṃ datvā vidhānaṃ idaṃ ācaret|| kāñjikodana mṛdbhasma dūrvā gomaya gaulakaiḥ| siddhārtha dadhi toyaiśca nirmūjya tadanantaram|| navadhā pañcadhā vāpi sarvadhānyoparisthitān| ghaṭān vā kalaśān vātha sakūrcān sapidhānakān|| sasūtrān sodakān gandha ratna svarṇavarānvitān| cūtāśvattha palāśāsyān bījāpūra phalāvahān|| sadeśānena vidyeśaiḥ navapañca pavitrakaiḥ| pañcapkṣe nivṛtyādi kalābhistvapi mantrayet||

If the disciple has been initiated by another Guru and if it seems that he has failed to perform some of the rituals which are to be essentially done after initiation, the present Guru should set right his defects by performing the diksha centered on the purification of six adhvas and offer the exterior and the interior ‘balis'. Then he should do the rituals prescribed below. He should prepare a mixture of gruel, cooked rice, earth, bhasma, durva-grass, cowdung, pieces of molasses, white mustard, curd and pure water. Then he should arrange in due order nine or five pots(kalasas) over the spread of all the recommended grains. These kalasas should be provided with bunch of darbhas and a fitting lid, should be wound around with thread, filled up with water and deposited with perfumes, gems, gold coins, leaves of mango, asvattha and palasa trees and with the pomegranate fruit. In the case nine kalasas, Sadasiva and eight Vudyesvaras are to be worshipped in them. In the case of five kalasas, the presiding Lords of the five kalas – nivrutti and others – should be worshiped. With the relevant mantras of these Lords, the kalasas should be energized.

शिवेन शतधा लब्धान् पूजितान् स्नपनोचितान्। अथवा कलशान् एक घटं वा शिवसंयुतम्॥ दक्षवेद्यां तु संस्थाप्य सौम्यायां तु शिशुं न्यसेत्। भद्रपीठे शिवेनैव साङ्गेनाधिष्ठितं यथा॥ स्वासनेन तथा संयक् अर्चितं विभवेन वा।

śivena śatadhā labdhān pūjitān snapanocitān| athavā kalaśān eka ghaṭaṃ vā śivasaṃyutam|| dakṣavedyāṃ tu saṃsthāpya saumyāyāṃ tu śiśuṃ nyaset| bhadrapīṭhe śivenaiva sāṅgenādhiṣṭhitaṃ yathā|| svāsanena tathā saṃyak arcitaṃ vibhavena vā|

As described under the section dealing with snapana', one hundred kalasas may be arranged and worshipped with the recital of siva-mula-mantra or only one kalasa may be placed and worshipped with the same mantra of Siva. Such kalasas should arranged over the south altar. He should directe the disciple to be seated near the north altar. Contemplating Lord Siva surrounded by His retinue Lords is present on the seat in the same way as He is seated on the bhadra-pedestal, he should worship Him with all kinds of offerings.

वर्णभक्त शरावैस्तु निर्मज्य वा जलेन वा॥ शुद्धोदकेन संस्नाप्य तस्माद् देशान्तरे पुनः। परिवर्तित सूत्राद्यं सोत्तरीयं समालकम्॥ सितचन्दन दिग्धाङ्ग भस्मोद्धूलितमेव च। आनीयं दक्षवेदिस्थो भद्रपीठे निवेशयेत्॥ पूर्वास्यं गन्धपुष्पाद्यैः पूजयित्वा प्रवर्तयेत्। आरात्रिकं ज्वलद्दीपैः सद्वर्या प्रतिबोधितैः॥

varṇabhakta śarāvaistu nirmajya vā jalena vā|| śuddhodakena saṃsnāpya tasmād deśāntare punaḥ| parivartita sūtrādyaṃ sottarīyaṃ samālakam|| sitacandana digdhāṅga bhasmoddhūlitameva ca| ānīyaṃ dakṣavedistho bhadrapīṭhe niveśayet|| pūrvāsyaṃ gandhapuṣpādyaiḥ pūjayitvā pravartayet| ārātrikaṃ jvaladdīpaiḥ sadvaryā pratibodhitaiḥ||

Having cleaned the 'saravas' (hollowed earth plate) differentiated in various colors with a wet cloth or with water, the Guru should bathe the disciple well and should lead him to another pure place. Then he should give him new cloth, well-made sacred thread and others along with the upper garment and garlands. Having directed the disciple to besmear himself with white sandal paste and apply the bahsma over his body, he should make him sit on the bhadra-pedestal near the south altar. Being east-faced, he should worship him with sandal, flowers and other substances and perform all other rituals related to the honouring and perform the light-offering(aratrika) by waving the rounded plate at whose center the well-designed wicks are lighted and glowing brightly.

ततोऽस्य दद्याद् आचार्यः शिष्यस्सोष्णीकादिभिः। करणीं कर्तरीं तद्वत् घटिकां सुक्खुवौ पुनः॥ दर्भ च पुस्तान्यक्ष सूत्रमामकुटं गुरुः। पादुकां चामर छत्रं हस्तिनं शिबिकादिकम्॥ राजाङ्गमन्यत्तत्काले दद्याच्छ्रद्धा समन्वितः।

tato'sya dadyād ācāryaḥ śiṣyassoṣṇīkādibhiḥ| karaṇīṃ kartarīṃ tadvat ghaṭikāṃ sukkhuvau punaḥ|| darbha ca pustānyakṣa sūtramāmakuṭaṃ guruḥ| pādukāṃ cāmara chatraṃ hastinaṃ śibikādikam|| rājāṅgamanyattatkāle dadyācchraddhā samanvitaḥ|

Then the Acharya should present to that disciple the head-strip(ushnisha) and other cloths, fire-producing device(arani), scissors, small water-jar, sruk and sruva(ladles), darbhas, Agama book, rosary of rudraksha , crown, foot-stool(paduka), camaras, royal umbrella, elephant, palanquin and other such royal insignia at that time, with diligence and blessings, wishing him a bight future.

आज्ञा च श्रद्धया यावद्द्य प्रभृति देशिकः॥ दीक्षा व्याख्यादिकं ज्ञात्वा परीक्ष्य विधिना वुथ। तथैवं देवदेवाय देशिकाय मयाकृतम्॥ त्वत्प्रसादाद् अविघ्न चाधिकारं करोत्विति। विज्ञापयेत् ततः कुण्ड सन्निधिं प्राप्य देशिकः॥ निवृत्यादि कलानां तु पृथगेवाहुतिं नयेत्।

ājñā ca śraddhayā yāvaddya prabhṛti deśikaḥ|| dīkṣā vyākhyādikaṃ jñātvā parīkṣya vidhinā vutha| tathaivaṃ devadevāya deśikāya mayākṛtam|| tvatprasādād avighna cādhikāraṃ karotviti| vijñāpayet tataḥ kuṇḍa sannidhiṃ prāpya deśikaḥ|| nivṛtyādi kalānāṃ tu pṛthagevāhutiṃ nayet|

The Guru should state: “Having known well the exact process of giving initiation and the fruits of initiation, exact procedure of the rituals prescribed for the initiated disciples, process of installation and consecration and such other activities related to all these, from today onwards you shall perform all these activities, diksha and others, after thoroughly examining the disciples and the contexts. To this effect, now I am conferring the full authority upon you.” In the same way, he should entreat Lord Siva and his own Gu conferred by me upon this disciple be fulfilled without any obstacles and interruptions through your grace." Then, the Guru should lead him to the fire-pit and offer the oblations to each one of the five kalas -nivrutti and others - separately.

स्व स्व मन्त्रैः ततः पूर्णं कृत्वा तद्दक्षिणे करे॥ दर्भाल्मुखेन पञ्चाङ्गैः कनिष्ठादिषु लाञ्चयेत्। हरहस्तं च संकल्प्य स्वाधिकारं समर्पयेत्॥ तदर्थं विधिनानेन प्रायश्चित्तं समाचरेत्। शिवासनाङ्गमन्त्रैश्च पूज्य देवस्य नामभिः॥ अङ्गैर्दशाहुतिर्तुत्वा शिवेनान्ते दशाहुतीः। तेनैव पूर्णां दत्वान्ते भगवन्तं क्षमापयेत्॥ अनेनैव प्रकारेण साधकं चाभिषेचयेत्। किन्तु साध्याणुना लब्धैर्घटैरस्याभिषेचयेत्॥

sva sva mantraiḥ tataḥ pūrṇaṃ kṛtvā taddakṣiṇe kare|| darbhālmukhena pañcāṅgaiḥ kaniṣṭhādiṣu lāñcayet| harahastaṃ ca saṃkalpya svādhikāraṃ samarpayet|| tadarthaṃ vidhinānena prāyaścittaṃ samācaret| śivāsanāṅgamantraiśca pūjya devasya nāmabhiḥ|| aṅgairdaśāhutirtutvā śivenānte daśāhutīḥ| tenaiva pūrṇāṃ datvānte bhagavantaṃ kṣamāpayet|| anenaiva prakāreṇa sādhakaṃ cābhiṣecayet| kintu sādhyāṇunā labdhairghaṭairasyābhiṣecayet||

The oblations should be offered with the recital of the mantra pertaining to each kala. At the end, he should offer the consummate oblation. Then, the Guru should make a mark on his fingers, from the little finger to the thumb, with the burnt tips of the darbhas, reciting the five brahma-mantras. Having made the hands of the disciple to be identical with the hands of Siva according to the prescribed procedure, the Guru should bestow his authority upon his disciple. For the sake of such bestowal and to regain his own authoritative power, the Guru should offer the oblations for atonement according to the rules. Having worshipped Lord Siva with brahma-mantras , anga-mantras and the mula-mantra, he should offer ten oblations with the recital of anga-mantras and ten oblations reciting the mula-mantra of Siva. Having offered the consummate oblation with the recital of same mantra, he should entreat the Lord to pardon him for any defect or violation that could have occurred while performing these rituals. In this way, he should bathe his disciple. In addition to this, he may bathe him with the kalasas energized with the sadhya-mantras(mantras, specifically selected for the accomplishment of certain goals, considering the nature of the disciple).

सामान्य समयी यस्तु स तु माहेश्वरस्स्मृतः॥ जात्युद्धार विहीनोयस्सामान्य समयी भवेत्।। तद्युक्तस्तु विशेषस्यात् चाक्षुष्याद्यास्तु या स्मृताः॥ दीक्षास्ताभिस्समायुक्ताः परिचारक नामकाः। न तु लिङ्गार्चने योग्याः किमु दीक्षादि कर्मणि॥ शिवेन दीक्षिताः पूर्वं सृष्ट्यादौ सर्व एव ते। मदर्चनार्थं तेषां च दीक्षा शुद्ध्यर्थमिष्यते॥

sāmānya samayī yastu sa tu māheśvarassmṛtaḥ|| jātyuddhāra vihīnoyassāmānya samayī bhavet|| tadyuktastu viśeṣasyāt cākṣuṣyādyāstu yā smṛtāḥ|| dīkṣāstābhissamāyuktāḥ paricāraka nāmakāḥ| na tu liṅgārcane yogyāḥ kimu dīkṣādi karmaṇi|| śivena dīkṣitāḥ pūrvaṃ sṛṣṭyādau sarva eva te| madarcanārthaṃ teṣāṃ ca dīkṣā śuddhyarthamiṣyate||

The disciple who has been duly initiated by a Guru is called 'putraka' (son). The one who has been purified by common sacraments is called ‘samayi'. The disciple who is known as ‘samanya samayi' is characterized as 'Maahesvara'. The disciple for whom the sacrament for relieving him from the limited state of caste is not performed is also known as 'samanya samayi'. The disciple for whom the sacrament for delivering him from the state conditioned by caste has been performed is known as 'visesha samayi'. Those who have been initiated by the Guru's eyes(cakshu diksha) and such other processes are called 'paricarakas' (those qualified to do various services related to the worship). At the beginning of the creation, all Adisaivas have already been initiated by Lord Siva Himself. But, initiation in this birth is recommended for them for the sake of purity and competency for my worship.

संहिता स्याच्चतुष्पादयुक्ता कामिक पूर्विका। शैवं चतुर्विधं प्रोक्तं शैवं पाशुपतं तथा।। सोमसिद्धान्तकं चैव लाकुलं च चतुर्विधम्। चतुर्वक्रान्महेशाच्च पुरुषाद्याननोद्भवम्॥ पूर्वं पूर्व गुणोत्कृष्टं तत्रत्वेवं चतुर्विधम्।। प्रत्येकं त्रिविधं प्रोक्तं वामदक्षिण भेदतः॥ सिद्धान्तास्येन तेषां च सिद्धान्तः श्रेष्ठ उच्यते। तत्रापि शैवसिद्धान्तः सर्वेभ्यो ह्युत्तमोत्तमः॥

saṃhitā syāccatuṣpādayuktā kāmika pūrvikā| śaivaṃ caturvidhaṃ proktaṃ śaivaṃ pāśupataṃ tathā|| somasiddhāntakaṃ caiva lākulaṃ ca caturvidham| caturvakrānmaheśācca puruṣādyānanodbhavam|| pūrvaṃ pūrva guṇotkṛṣṭaṃ tatratvevaṃ caturvidham|| pratyekaṃ trividhaṃ proktaṃ vāmadakṣiṇa bhedataḥ|| siddhāntāsyena teṣāṃ ca siddhāntaḥ śreṣṭha ucyate| tatrāpi śaivasiddhāntaḥ sarvebhyo hyuttamottamaḥ||

A samhita is a well-settled scripture which is associated with four sections. The Agamas, Kamika and others, are known as the samhitas. The Saiva System is differentiated into four denominations – Saiva, Pasupata, Soma Siddhanta and Lakula. These four systems emerged from the four faces - Tatpurusha and others - of Lord Mahesvara. Of these, the one which precedes is superior to the one which succeeds, in its contents and satandard. In this way, there are four systems. Each of these systems is differentiated into three kinds - Vama, Dakshina and Siddhanta. Of these three, Siddhanta is declared to be the foremost one. Even among all these Siddhantas, it is declared that Saiva Siddhanta is the most supreme.

शैवं तु मूलभूतं स्यात् चतुर्वेदास्तमुद्भवाः। तदापि वैदिकं वेदसारं इत्यादि वाक्यतः॥ शैवे प्रोक्तं च सर्वत्र तदर्थोक्त्या मुनीश्वराः। सर्वेषां कमिकादीनां शिवदेहत्वं इष्यते॥

śaivaṃ tu mūlabhūtaṃ syāt caturvedāstamudbhavāḥ| tadāpi vaidikaṃ vedasāraṃ ityādi vākyataḥ|| śaive proktaṃ ca sarvatra tadarthoktyā munīśvarāḥ| sarveṣāṃ kamikādīnāṃ śivadehatvaṃ iṣyate||

The Saiva Scripture is the root-scripture. All the four Vedas have sprouted from it. So, even the Saiva Agams are sometimes stated as Vaidika Sastras', 'Vedasara' and such other appellations. 0, Munisvaras!, all principles have been stated in the primary sense under all circumstances, in the Saiva Scripture. The competency of being the form(body) of Lord Siva has been declared to exist in the Kamika and other Agamas by those who have realized the Truth.

स शिवो द्विविधः प्रोक्तः सृष्टि संहार इष्यते। कामिकाद्वातुलान्तेन वातुलात् कामिकान्तकः॥ कामिकं तूर्ध्व मकुटं योगजं पुरुषाह्वयम्। अघोरमकुटं चिन्त्यं वामगं कारणं भवेत्॥ अजितं सद्य मकुटं दीप्तमीशान वक्रकम्। सूक्ष्मं तु पुरुषास्यं स्यात् सहस्रं दक्षिणाननम्॥ अंशुमान् वामवक्रं स्यात् सद्यास्यं सुप्रभेदकम्। विजयं कर्ण इत्युक्तो निश्वासं गळमुच्यते॥ स्वायंभुवं च हृदयं नाभिरत्रानलं भवेत्। वीरं कटिप्रदेशस्यात् रौरवं गुदमुच्यते॥ मकुटं तूरूप्रदेशः स्यात् विमलं वामगो भवेत्। चन्द्रज्ञानं तद्ग्रं स्यात् दक्षस्थं बिम्बमन्यतः॥ प्रोद्गीतं दक्षजानुस्यात् वामाङ्घर्ललितं भवेत्। जङ्घा सिद्धमिति प्रोक्तं संतानं वामगं भवेत्॥ जण्घाग्रं स्याच्च शर्वोक्तं वामकं पारमेश्वरम्। किरणं तलमित्युक्तं वातुलं वामकं तलम्॥ सृष्टिभेदः शिवः प्रोक्तः संहारे विपरीततः॥

sa śivo dvividhaḥ proktaḥ sṛṣṭi saṃhāra iṣyate| kāmikādvātulāntena vātulāt kāmikāntakaḥ|| kāmikaṃ tūrdhva makuṭaṃ yogajaṃ puruṣāhvayam| aghoramakuṭaṃ cintyaṃ vāmagaṃ kāraṇaṃ bhavet|| ajitaṃ sadya makuṭaṃ dīptamīśāna vakrakam| sūkṣmaṃ tu puruṣāsyaṃ syāt sahasraṃ dakṣiṇānanam|| aṃśumān vāmavakraṃ syāt sadyāsyaṃ suprabhedakam| vijayaṃ karṇa ityukto niśvāsaṃ gaḷamucyate|| svāyaṃbhuvaṃ ca hṛdayaṃ nābhiratrānalaṃ bhavet| vīraṃ kaṭipradeśasyāt rauravaṃ gudamucyate|| makuṭaṃ tūrūpradeśaḥ syāt vimalaṃ vāmago bhavet| candrajñānaṃ tadgraṃ syāt dakṣasthaṃ bimbamanyataḥ|| prodgītaṃ dakṣajānusyāt vāmāṅgharlalitaṃ bhavet| jaṅghā siddhamiti proktaṃ saṃtānaṃ vāmagaṃ bhavet|| jaṇghāgraṃ syācca śarvoktaṃ vāmakaṃ pārameśvaram| kiraṇaṃ talamityuktaṃ vātulaṃ vāmakaṃ talam|| sṛṣṭibhedaḥ śivaḥ proktaḥ saṃhāre viparītataḥ||

The Agamic form of Siva is said to be of two kinds – form in the order of creation and the form in the order of dissolution. The 28 Agamas from the Kamika to the Vatula constitute the form in the order of creation. The Agamas from the Vatula to the Kamika constitute the form in the order of dissolution. In the form of creative order, Kamika is the top crown adorning the Isana-face. Yogaja is the crown of Tatpurusha. Cintya is the crown of Aghora. Karana is the crown of Vamadeva. Ajita is the crown of Sadyojata. Dipta is the face of Isana. Sukshma is the face of Tatpurusha. Sahasra is the face of Aghora. Amsuman is the face of Vamadeva. Suprabheda is the face of Sadyojata. Vijaya constitutes the ears of Siva. Nisvasa is the neck. Svayambhuva is the heart. Anala is the navel. Vira is the hip. Raurava is the anus. Makuta is the stretch of right thigh. Vimala is the stretch of left thigh. Candrajnana is the lower end of right thigh. Bimba is the lower end of the left thigh. Prodgita is the right knee. Lalita is the left knee. Siddha is the right shin. Santana is the left shin. Sarvokta is the lower end of the right shin. Paramesvara is the lower end of the left shin. Kirana is the right foot. Vatula is the left foot. Thus, the Agamic form manifested in the order of creation has been told. In the order of dissolution, these Agamas are constituting the form in the reverse order.

ऋषय ऊचुः। पूर्वं तन्त्रावतारे तु कामिकं पादयुग्मकम्। इत्यादि कथितं देव परस्पर विरोधनम्॥

ṛṣaya ūcuḥ| pūrvaṃ tantrāvatāre tu kāmikaṃ pādayugmakam| ityādi kathitaṃ deva paraspara virodhanam||

The Sages: O, Lord!, earlier, in the chapter dealing with the transmission of the Agamas, it was told that the Kamika constitutes the two feet and the succeeding Agams constitute various parts above the feet of the Lord. But, the Agamic form described just now seems to be different. These two descriptions are mutually contradicting.

ईश्वर उवाच । बहुधा कथितं विप्राः भवद्भिरवधारितं। मम सर्वत्र मकुटं तथा नेत्रं तथाप्यकम्॥ तदा पादौ च हस्ताश्च किं तु ध्यातु विभेदतः॥ सृष्टि संहार मार्गेण ममदेहो विभिद्ययत्। भोगमोक्ष प्रसिद्ध्यर्थं ज्ञानदेहो ममाग्रजाः॥

īśvara uvāca | bahudhā kathitaṃ viprāḥ bhavadbhiravadhāritaṃ| mama sarvatra makuṭaṃ tathā netraṃ tathāpyakam|| tadā pādau ca hastāśca kiṃ tu dhyātu vibhedataḥ|| sṛṣṭi saṃhāra mārgeṇa mamadeho vibhidyayat| bhogamokṣa prasiddhyarthaṃ jñānadeho mamāgrajāḥ||

The Lord: O, the twice-born sages!, manifestation of my forms has been declared in many different ways. What I am going to tell you now is to be listened to by you with concentrated mind. My head adorned with crown is everywhere; similarly, my eyes are everywhere, my feet and hands are everywhere. These forms get variegated based on the difference observed in the sadhakas who meditate on me. On this ground, my form is differentiated in the order of creation and dissolution. O, the first-born sages, my form of consciousness(jnana deha) has manifested for the attainment of enjoyments and for the attainment of final liberation.

ऐश्वरं यद्भवेद्वाक्यं तत्पूज्यं मतमुत्तमैः। न पुम्भिरार्षकं वाक्यं दैविकं ऋषिभिस्तथा॥ न देवैः ब्राह्मणो वाक्यं वैष्णवं पद्मजेन वा। न शैवं विष्णुना वाक्यं बाध्यते न कदाचन। उत्तरोत्तर वैशिष्यं सर्वेषां परिकीर्तितम्।

aiśvaraṃ yadbhavedvākyaṃ tatpūjyaṃ matamuttamaiḥ| na pumbhirārṣakaṃ vākyaṃ daivikaṃ ṛṣibhistathā|| na devaiḥ brāhmaṇo vākyaṃ vaiṣṇavaṃ padmajena vā| na śaivaṃ viṣṇunā vākyaṃ bādhyate na kadācana| uttarottara vaiśiṣyaṃ sarveṣāṃ parikīrtitam|

The statement revealed by Isvara is considered to be the most revered and unexcellable by the enlightened supreme saints. The statement issued by an enlightened seer(Rishi) could never be refuted by a common man. The statement issued by a divine being could never be refuted by a seer. The statement revealed by Brahma could never be refuted by a divine being. The statement revealed by Vishnu could never be refuted by Brahma. The statement issued by Siva could never be refuted by Vishnu. In this way, each succeeding one is superior to the preceding one. So it is declared that the Agamas which are the embodiment of the statements of Siva are superior to all others scriptures. They are irrefutable, always and at all times.

कामिकाद्यजितान्ताश्च ईशवक्र समुद्भवाः॥ दीप्तादि सुप्रभेदान्ताः पुरुषाख्याननोद्भवाः। विजयाद्वीरतन्त्रान्ताः पञ्चैतेऽघोरवक्रकाः॥ रौरवान्मुखबिम्बान्ताः वामदेव मुखोद्भवाः। प्रोद्भिताद्यष्ट तन्त्रं च सद्यवक्र समुद्भवम्॥ तन्त्रावतारे सद्यादि शब्दै ईशादयो मताः।

kāmikādyajitāntāśca īśavakra samudbhavāḥ|| dīptādi suprabhedāntāḥ puruṣākhyānanodbhavāḥ| vijayādvīratantrāntāḥ pañcaite'ghoravakrakāḥ|| rauravānmukhabimbāntāḥ vāmadeva mukhodbhavāḥ| prodbhitādyaṣṭa tantraṃ ca sadyavakra samudbhavam|| tantrāvatāre sadyādi śabdai īśādayo matāḥ|

m the Kamika to Ajita, emerged from the Isana face. Five Agamas, from the Dipta to Suprabheda emanated from the Tatprusha face. Five Agamas, from the Vijaya to Vira , emerged from the Aghora face. Five Agamas, from the Raurava to Mukhabimba, emanated from the Vamadeva face. The eight Agamas, from the Prodgita to Vatula, emanated from the Sadyojata face. Pereviously, in the chapter dealing with the emanation of the Agamas, the revelation of the Kamika and others has been told beginning with the Sadyojata face and ending with Isana.

अष्टाविंशति तन्त्रं तु सोपभेदं च वेत्ति यः॥ स गुरुश्शिव एवस्यात् श्रुणुयात्तं प्रयत्नतः। अन्येन गुरुणारब्धे तस्य स्यादधिकारिता॥ विशिष्ट गुरुणारब्धे न हीनस्यधिकारिता। हीनारब्धे विशिष्टस्याधिकार कर्मणीरितः॥

aṣṭāviṃśati tantraṃ tu sopabhedaṃ ca vetti yaḥ|| sa guruśśiva evasyāt śruṇuyāttaṃ prayatnataḥ| anyena guruṇārabdhe tasya syādadhikāritā|| viśiṣṭa guruṇārabdhe na hīnasyadhikāritā| hīnārabdhe viśiṣṭasyādhikāra karmaṇīritaḥ||

The one who has systematically studied and understood all the 28 Agamas along with their corresponding Upagamas is considered to be a Guru. Such a person is , indeed, Lord Siva Himself. One should assiduously take efforts to hear the instructions from such a foremost Guru. Such a supreme Guru is considered to be the competent authority for the rituals which have been commenced by another Guru who is not so qualified as that supreme Guru. But, in the rituals commenced by a well-qulaified Guru, an ordinary priest has no authority to intervene and continue the work. In the rituals commenced by an ordinary Guru, the wellqualified supreme Guru could intervene and continue the work.

विशिष्ट मरणादौ स्याद् गुर्वन्तर निवेशयेत्। विशिष्टे विद्यमाने च हठादज्ञेन कारिते॥ साहानिस्तन्महांश्छिद्र समूहश्चान्धमूखता। तेन राज्ञो भवेद्दोषो राष्ट्रस्यापि भयं भवेत्॥ कर्तुः कारयितुश्चापि ग्रामस्यापि च दोषकृत्।

viśiṣṭa maraṇādau syād gurvantara niveśayet| viśiṣṭe vidyamāne ca haṭhādajñena kārite|| sāhānistanmahāṃśchidra samūhaścāndhamūkhatā| tena rājño bhaveddoṣo rāṣṭrasyāpi bhayaṃ bhavet|| kartuḥ kārayituścāpi grāmasyāpi ca doṣakṛt|

Participation of another Guru is allowed only at the cessation of the bodily existence of the supreme Guru. If another Guru is forcibly commissioned to perform the temple rituals , being ignorant of the severe ill-effects, even while the well-qualified suprme Guru is alive and working in the temple, such kind of pressurizing would lead to destruction, misfortunes and divisions among the people of the village. Children will be born blind or dumb in that village. The king would become a great sinner. Continuous fear would strike his country, without any reason or source. The one who does such improper activity and the one who directs him to do so would be considered as the sinners. Even the whole village is considered to have committed such a sinful deed.

लोकप्रख्यात विद्याय गुरवे दत्तमण्वपि॥ द्रव्यं करोति सुमुखं सर्वलोकसमं यशः। ततो हि राज्ञो विज्ञेयं तद्दानं चोत्तमोत्तमम्॥ तद्वित्तं आहृतं येन स पापी स दुर्मतिः।। नराधमस्स विज्ञेयः सर्वलोक बहिष्कृतः॥

lokaprakhyāta vidyāya gurave dattamaṇvapi|| dravyaṃ karoti sumukhaṃ sarvalokasamaṃ yaśaḥ| tato hi rājño vijñeyaṃ taddānaṃ cottamottamam|| tadvittaṃ āhṛtaṃ yena sa pāpī sa durmatiḥ|| narādhamassa vijñeyaḥ sarvaloka bahiṣkṛtaḥ||

Even if an insignificant object is dedicated to the supreme Guru for the sake of attaining the fame widespread over the world and great knowledge, such dedication would yield a beatific state of being desired by all and great fame widespread over all the worlds. Evn the king should be known as the one who has attained these benefits. Honoring the Guru with significant donations is considered to be the most supreme virtuous deed. The one who forcibly takes away the wealth of such Guru is a sinner; an evil-minded. He should be known as the most despicable among the human beings. He is the one, to be neglected by the whole world.

Paṭala 26 — शताभिषेक विधिः

शताभिषेकं वक्ष्येऽहं संक्षेपाद् द्विजोत्तमाः। अकालमृत्युमथनं आयुरारोग्य वर्धनम्॥ वृद्धिदं धनधान्यानां पुत्रपौत्र विवर्धनम्। दीक्षितानां पुरा चन्द्रसहस्रस्यावलोकिनाम्॥ उत्तरायण काले तु शुक्लपक्षे विशेषतः। सुलझे च सुवारे च सुतिथौ शोभने दिने। स्नापयेद्देशिकः शान्तः सर्वलक्षण संयुतः।

śatābhiṣekaṃ vakṣye'haṃ saṃkṣepād dvijottamāḥ| akālamṛtyumathanaṃ āyurārogya vardhanam|| vṛddhidaṃ dhanadhānyānāṃ putrapautra vivardhanam| dīkṣitānāṃ purā candrasahasrasyāvalokinām|| uttarāyaṇa kāle tu śuklapakṣe viśeṣataḥ| sulajhe ca suvāre ca sutithau śobhane dine| snāpayeddeśikaḥ śāntaḥ sarvalakṣaṇa saṃyutaḥ|

0, the foremost twice-born sages!, now I speak on the performance of satabhisheka'( great ablution performed at the fulfilled stage of life). Such ablution is capable of averting the untimely death, of augmenting the longevity and health, effecting the abundant growth of the sources of grains and wealth and conducive to the healthy growth of sons and grandsons. For those who have been given the highest kind of initiation and who have seen the crescent for one thousand times, the auspicious ablution of fulfillment should be performed. During the northern course of the sun, preferably in the bright half of the lunar month, in an auspicious lunar day, in an auspicious star, in an auspicious day of a week and in an auspicious ‘lagna', the Guru whose mind is calm and composed and who is associated with all the characteristic lineaments should perform this great ablution.

मङ्गलाङ्कर संयुक्ते मण्डपे समलङ्कते॥ कूटे वाथ प्रपायां वा शुद्धदेशे मनोरमे। पञ्चादि पञ्चपञ्चाशत्करसिमा समन्विते॥ मुखायामयुते वापि चतुर्दार समन्विते। एकादि पञ्चपञ्चान्त भक्तिभिः परिमण्डिते॥

maṅgalāṅkara saṃyukte maṇḍape samalaṅkate|| kūṭe vātha prapāyāṃ vā śuddhadeśe manorame| pañcādi pañcapañcāśatkarasimā samanvite|| mukhāyāmayute vāpi caturdāra samanvite| ekādi pañcapañcānta bhaktibhiḥ parimaṇḍite||

This ablution may be performed in a common hall which is associated with auspicious fresh sprouts, which is beautifully decorated or in a square pavilion or in a thatched shed which is designed in a pure location and which is charming to the mind. The breadth of such pavilion may be from 5 hastas to 55 hastas, the increment being 5 hastas each time. The pavilion may be rectangular in shape and it should be provided with four entrances. It may be with a single section or may be provided with 25 sections.

ब्राह्मणं क्षत्रियं वाथ वैश्यं शूद्रमथापि वा। अनुलोमसमुद्भूतं विशेषाद्भूपतिं द्विजाः॥ राजस्त्रियं वा सामन्तममात्यं वा पुरोहितम्। तत्तज्जाति समुद्भूत स्त्रियं वा शिवविप्रकाः॥ पञ्चाङ्गभूषणोपेतस्त्वभिषेकं समाचरेत्।

brāhmaṇaṃ kṣatriyaṃ vātha vaiśyaṃ śūdramathāpi vā| anulomasamudbhūtaṃ viśeṣādbhūpatiṃ dvijāḥ|| rājastriyaṃ vā sāmantamamātyaṃ vā purohitam| tattajjāti samudbhūta striyaṃ vā śivaviprakāḥ|| pañcāṅgabhūṣaṇopetastvabhiṣekaṃ samācaret|

This auspicious ablution of fulfillment may be performed for those who have born in the four castes - brahmana, kshatriya, vaisya and sudra - and in the mixed caste. 0, the twice-born sages!, especially this may performed for the king, spouses of the king, ministers, councilors and royal priests. 0, the the Sivabrahmins!, this may be performed for the ladies who have born in each caste. Being adorned with five specific ornaments to be worn in five parts of the body, the Guru should perform this ablution.

अभिषेकदिनात्पूर्व रात्रौ कौतुकबन्धनम्॥ कारयेद्यजमानस्य दक्षहस्ते गुरूत्तमः। तत्पल्याश्च प्रधानाया वामहस्ते तु बन्धयेत्॥ प्रधानपढ्यो बहृयश्चेत् सर्वासामेव कल्पयेत्। तद्रात्रौ तु पयः पीत्वा शय्यायां कम्बलादिभिः॥ कल्पितायामथैकेन स्वपेद्दक्षिणमस्तकः।।

abhiṣekadinātpūrva rātrau kautukabandhanam|| kārayedyajamānasya dakṣahaste gurūttamaḥ| tatpalyāśca pradhānāyā vāmahaste tu bandhayet|| pradhānapaḍhyo bahṛyaścet sarvāsāmeva kalpayet| tadrātrau tu payaḥ pītvā śayyāyāṃ kambalādibhiḥ|| kalpitāyāmathaikena svapeddakṣiṇamastakaḥ||

In the night prior to the auspicious day fixed for the 'satabhisheka', the Guru should perform the 'raksha bandhana' (tying up the protective thread) for the ‘yajamana' (the main person for whom the abhisheka is to be performed). The foremost Guru should tie up the protective thread in the right hand of the yajamana and in the left hand of his chief spouse(if he is married to more than one lady). If the chief spouses are in more number, he should tie up the protective thread for all of them. Having drunk the milk for his food, he should sleep there on the bed made of wool and such other materials, keeping his head in the south during that night.

मण्डपं कारयित्वाथ पूर्वोक्त विधिनायुतम्॥ विसृज्य शिल्पिनं पश्चात् पुण्याहं वाचयेद्गुरुः। पूर्वाग्रं उत्तराग्रं च मनुसूत्रं प्रकल्पयेत्॥ शतं षष्ट्युत्तरं नन्दपदयुक्तं भवेत् स्फुटं। तेषां मध्ये गृहीत्वा तु पदानां पञ्चविंशतिम्॥ परितस्संत्यजेदेकपदं द्वाराष्टकान्वितम्। चतुर्दिक्षु चतुर्दारं पदद्वय विलोपनात्॥ अष्टोत्तर शतानिस्युः पदान्यत्र विचक्षणाः।

maṇḍapaṃ kārayitvātha pūrvokta vidhināyutam|| visṛjya śilpinaṃ paścāt puṇyāhaṃ vācayedguruḥ| pūrvāgraṃ uttarāgraṃ ca manusūtraṃ prakalpayet|| śataṃ ṣaṣṭyuttaraṃ nandapadayuktaṃ bhavet sphuṭaṃ| teṣāṃ madhye gṛhītvā tu padānāṃ pañcaviṃśatim|| paritassaṃtyajedekapadaṃ dvārāṣṭakānvitam| caturdikṣu caturdāraṃ padadvaya vilopanāt|| aṣṭottara śatānisyuḥ padānyatra vicakṣaṇāḥ|

Having constructed the pavilion with the help of a silpi according to the directions set forth earlier, the Guru should send off the silpi with due honors and perform the ritual known as 'punyaha vacana' (declaring the auspiciousness of the selected day, time and the event). Then, he should draw 14 lines from west to east and 14 lines from south to north over the interior ground of the pavilion. By Such reticulation, 169 square grids would be formed over the ground. Having left out 25 grids at the central region, he should leave out one row around the 25 grids, providing 8 entrances in that row. There should be four entrances for the pavilion, in all the four directions. Such entrances could be formed by eracing two square grids. O, the sages highly skilled in such rituals! the remaining grids after such designing would be 108 in number.

तन्मध्ये स्थण्डिलं कार्यं शालिभिर्दोणसंमितैः॥ वर्धन्याश्च तदर्थं स्यात् कलशेष्वादकं भवेत्। अधमं त्वेकमाख्यातं द्विगुणं मध्यमं भवेत्॥ त्रिगुणं चोत्तमं विद्याच्छ्रेष्ठक्रमं उदाहृतः। आढकं वा तदर्थं वा तदर्थं वा दरिद्रके॥ अयं क्षुद्रक्रमः प्रोक्तो व्रीहिमाने द्विजोत्तमाः। शाल्यभावे च ब्रीहिः स्याद् व्रीह्यर्थं तण्डुलं क्षिपेत्॥ तदर्थं तु तिलं प्रोक्तं चतुर्थांशं तु वा क्षिपेत्। अष्टांशं क्षीनवित्तस्तु क्षिपेत् स्थण्डिलशुद्धये॥

tanmadhye sthaṇḍilaṃ kāryaṃ śālibhirdoṇasaṃmitaiḥ|| vardhanyāśca tadarthaṃ syāt kalaśeṣvādakaṃ bhavet| adhamaṃ tvekamākhyātaṃ dviguṇaṃ madhyamaṃ bhavet|| triguṇaṃ cottamaṃ vidyācchreṣṭhakramaṃ udāhṛtaḥ| āḍhakaṃ vā tadarthaṃ vā tadarthaṃ vā daridrake|| ayaṃ kṣudrakramaḥ prokto vrīhimāne dvijottamāḥ| śālyabhāve ca brīhiḥ syād vrīhyarthaṃ taṇḍulaṃ kṣipet|| tadarthaṃ tu tilaṃ proktaṃ caturthāṃśaṃ tu vā kṣipet| aṣṭāṃśaṃ kṣīnavittastu kṣipet sthaṇḍilaśuddhaye||

The Guru should make a 'sthandila' (a raised platform) at its center with sali' kind of paddy whose measure should be one ‘drona'. This is for the sivakumbha. For the vardhani kalasa, half of this measure should be used. Sali-rice measuring one adhaka should be used for placing the kalasas.For the inferior type of sthandila, basic measure is one; for the medium type, two measures; for the superior type three measures. This is the order set forth for three levels of the superior type. If enough paddy is not available, one adhaka, half of an adhaka or one quarter of an adhaka of rice may be used for the inferior order. O, the foremost twice-born sages!, this is the measure of paddy in general. If sali-rice is not available, vrihi-rice may be used. The measure of unhusked rice should be half the measure of paddy. He should place the sesame whose measure should be half the measure of unhusked rice. Or, it may be with a measure of one quarter of unhusked rice. If the yajamana is with a least quantity of resources, the Guru may take one eighth of the aforesaid measure for the complete designing of the sthandila.

मध्यमे शिवकुम्भं तु द्वात्रिंशत्प्रस्थ पूरितम्। वर्धनी च तदर्धेन पूरिता शिवपूरिताः॥ बाह्यस्थ कलशा ज्ञेयास्त्वाढकेनाथ पूरिताः। त्रिसूत्र्या वेष्टनं कुम्भे द्विसूत्र्या करके भवेत्॥ अन्येषामपि सर्वेषां एकसूत्रेण वेष्टनम्। पृथग्वस्त्र समोपेतं पृथक्स्वर्ण समायुतम्॥ चन्दनागरु कर्पूर कुष्ठोशीरज कल्कयुक्। नादेयाम्भः प्रशस्तं स्याच्छिवकुम्भादि पूरणे॥

madhyame śivakumbhaṃ tu dvātriṃśatprastha pūritam| vardhanī ca tadardhena pūritā śivapūritāḥ|| bāhyastha kalaśā jñeyāstvāḍhakenātha pūritāḥ| trisūtryā veṣṭanaṃ kumbhe dvisūtryā karake bhavet|| anyeṣāmapi sarveṣāṃ ekasūtreṇa veṣṭanam| pṛthagvastra samopetaṃ pṛthaksvarṇa samāyutam|| candanāgaru karpūra kuṣṭhośīraja kalkayuk| nādeyāmbhaḥ praśastaṃ syācchivakumbhādi pūraṇe||

Sivakumbha filled up with 32 ‘prastas' of pure water should be placed at the center. Vardhani kalasa should be placed by its side, filled up with 16 prastas' of pure water. The kalasas placed outside, around the siva-kumbha and vardhani-kalasa, should be filled up with one adhaka' of water. The siva-kumbha should be wound around with three stranded thread; vardhani, with two stranded thread; all other kalasas, with a single thread. Each kalasa should be adorned with separate cloth. After pouring the water collected from the sacred rivers into the siva-kumbha and other kalasas, the Guru should place the gold coin, sandal, agaru, karpura, kushtha, usira and kalka inside these vessels.

नानागन्ध समायुक्तं नानाबीज समन्वितम्। नानाधातु समायुक्तं नानालोह समन्वितम्॥ नानादिगौषधोपेतं नानाफल समन्वितम्। नानापुष्प समायुक्तं नानागव्य समायुतम्॥ संस्थाप्य कलशं सर्वं पूजयेत् पत्र पुष्पकैः। अष्टोत्तर शतानां तु रुद्राणां नाम कीर्तयेत्॥ पृथग्द्रव्य निवेद्येनमानयेद्देशिकोत्तमः। वस्त्रयुग्मेन संवेष्ट्य शिवकुम्भं च वर्धनीम्॥ नवपञ्चादिकं रत्नं शिवे शक्तौ च विन्यसेत्।

nānāgandha samāyuktaṃ nānābīja samanvitam| nānādhātu samāyuktaṃ nānāloha samanvitam|| nānādigauṣadhopetaṃ nānāphala samanvitam| nānāpuṣpa samāyuktaṃ nānāgavya samāyutam|| saṃsthāpya kalaśaṃ sarvaṃ pūjayet patra puṣpakaiḥ| aṣṭottara śatānāṃ tu rudrāṇāṃ nāma kīrtayet|| pṛthagdravya nivedyenamānayeddeśikottamaḥ| vastrayugmena saṃveṣṭya śivakumbhaṃ ca vardhanīm|| navapañcādikaṃ ratnaṃ śive śaktau ca vinyaset|

The kalasas should be deposited with different kinds of perfumes, different kinds of seeds, various kinds of ores, various kinds of metals, various kinds of herbs collected from various directions, various kinds of fruits, various kinds of flowers, various kinds of panca gavya'(mixture of five substances got from different cows). Having well arranged the kalasas in this way, the Guru should worship them with leaves and flowers. He should recite the mantric-names of 108 Rudras who are the presiding Lords of these 108 kalasas. For the sake of ‘naivedya' the foremost Guru should place a separate collection of things in front of each kalasa. The siva-kumbha and the vardhani-kalasa should be dressed with two clothes. In the sivakumbha, nine gems should be placed and in the vardhani, five gems should be placed.

प्रथमावरणे विद्वान् अष्टलोहादि विन्यसेत्॥ हिरण्यं रजतं तानं आरकूटं च सीसकम्। आयसं त्रपु कांस्यं चाप्यष्टविद्येश्वरान् न्यसेत्॥ द्वितीयावरणे चैवं धातूनेतांश्च विन्यसेत्।। अगरुं गन्ध्कं तालं माक्षिकं च मनश्शिलाम्॥ रसमभ्रद्वयं चैव गैरिकाञ्जनमेव च। जातिलिङ्गं च सिन्धूरं तुत्थं च विमलद्वयम्॥ कान्तं च षोडशैतानि द्वितीयावरणे न्यसेत्।

prathamāvaraṇe vidvān aṣṭalohādi vinyaset|| hiraṇyaṃ rajataṃ tānaṃ ārakūṭaṃ ca sīsakam| āyasaṃ trapu kāṃsyaṃ cāpyaṣṭavidyeśvarān nyaset|| dvitīyāvaraṇe caivaṃ dhātūnetāṃśca vinyaset|| agaruṃ gandhkaṃ tālaṃ mākṣikaṃ ca manaśśilām|| rasamabhradvayaṃ caiva gairikāñjanameva ca| jātiliṅgaṃ ca sindhūraṃ tutthaṃ ca vimaladvayam|| kāntaṃ ca ṣoḍaśaitāni dvitīyāvaraṇe nyaset|

The learned Guru should place the following eight metals in the eight kalasas arranged in the first enclosing row: gold, silver, copper, brass, lead, iron, tin and bell-metal. In the same way, he should place following 16 ‘dhatus' (metallic ores) inside the 16 kalasas arranged in the second enclosure. The 16 ‘dhatus' are: agaru, gandhaka, tala, maakshika, manassila, rasa, two kinds of abhraka, gairika, anjana, jatilinga, sindhura, tuttha, two kinds of vimala and kanta.

ऐन्द्रे द्वादश कोष्ठेषु विन्यसेद् द्वारपार्श्वयोः॥ पालाशाः खादिरश्चाम्र प्लक्षन्यग्रोध सम्भवाः। बैल्वाश्चैव शमीजाताः शिरीषाश्वत्थ सम्भवाः॥ औदुम्बरी च नारङ्ग मातुलङ्ग समुद्भवाः। वृक्षाणां च त्वचस्त्वेतास्त्वन्तर्वामादितो मताः॥ आग्नेयां नवके संयग् विन्यसेन्मृत्तिकाः पराः। नदीतटे तथा गोष्ठे वल्मीके गजदन्तके॥ सागरे च हृदे क्षेत्रे पर्वतेऽश्वत्थमूलके।

aindre dvādaśa koṣṭheṣu vinyased dvārapārśvayoḥ|| pālāśāḥ khādiraścāmra plakṣanyagrodha sambhavāḥ| bailvāścaiva śamījātāḥ śirīṣāśvattha sambhavāḥ|| audumbarī ca nāraṅga mātulaṅga samudbhavāḥ| vṛkṣāṇāṃ ca tvacastvetāstvantarvāmādito matāḥ|| āgneyāṃ navake saṃyag vinyasenmṛttikāḥ parāḥ| nadītaṭe tathā goṣṭhe valmīke gajadantake|| sāgare ca hṛde kṣetre parvate'śvatthamūlake|

Inside the kalasas arranged in the 12 grids formed in the east and arrayed on the two sides of the east entrance, the pieces of the bark got from the following 12 trees should be placed: palasa, khaadira, amra, plaksha, nyakrodha, bilva, sami, sirisha, asvattha, udumbara, naranga, and matulanga. In the nine kalasas arranged in the nine grids formed in the south-east, earth collected from the following auspicious places should be placed: river bank, cow-shed, ant-hill, tusk of the elephant, ocean, natural pond, sacred place, bottom of the hill and the root of the asvattha tree.

उत्पलस्य द्वयं चैव पङ्कजस्य द्वयं तथा॥ वकुलं करवीरं च पाटलं कुरवं तथा। मालतीं मुनिपुष्पं च नन्दिकावर्तमेव च। चम्पकं द्वादशैतानि विन्यसेद्दक्षिणे गुरुः। चन्दनोशीर कुष्ठं च कुङ्कुमं च नरं तथा॥ तक्कोलमगरं चैव पत्रं चैव लवङ्गकम्। नैऋते नवकं ज्ञेयं वारुण्यां अथ कथ्यते॥

utpalasya dvayaṃ caiva paṅkajasya dvayaṃ tathā|| vakulaṃ karavīraṃ ca pāṭalaṃ kuravaṃ tathā| mālatīṃ munipuṣpaṃ ca nandikāvartameva ca| campakaṃ dvādaśaitāni vinyaseddakṣiṇe guruḥ| candanośīra kuṣṭhaṃ ca kuṅkumaṃ ca naraṃ tathā|| takkolamagaraṃ caiva patraṃ caiva lavaṅgakam| naiṛte navakaṃ jñeyaṃ vāruṇyāṃ atha kathyate||

Two kinds of utpala flower, two kinds of lotus flower, vakula, karavira, paatala, kurava, maalati,

वैणवं माषनीवार गोधूमं यवमेव च। अपामार्गं तिलं मुद्रं प्रियङ्गु सर्षपं तथा॥ श्यामाकमाढकं चैव विन्यसेदानुपूर्वशः। लक्ष्मीश्च शङ्खपुष्पी च विष्णुक्रान्तिश्च हंसिनी॥ तुलसी सहदेवी च इन्द्रवल्ली च पद्मिनी। सूर्यावर्तं च कथ्यन्ते वायव्यां नवके मताः॥

vaiṇavaṃ māṣanīvāra godhūmaṃ yavameva ca| apāmārgaṃ tilaṃ mudraṃ priyaṅgu sarṣapaṃ tathā|| śyāmākamāḍhakaṃ caiva vinyasedānupūrvaśaḥ| lakṣmīśca śaṅkhapuṣpī ca viṣṇukrāntiśca haṃsinī|| tulasī sahadevī ca indravallī ca padminī| sūryāvartaṃ ca kathyante vāyavyāṃ navake matāḥ||

Vainava, masha, nivara, godhuma, yava, apamarga, tila, mudga, priyangu, sarshapa, syamaka and aadhaka - these are the 12 grains which should be placed in the due order inside the 12 kalasas arranged in the west entrance. Lakshmi, sankha, Vishnukranti, hamsini, tulasi, sahadevi, indravalli, padmini and suryavarta - these nine flowers should be placed inside the nine kalasas arranged in the north-west.

पञ्चगव्यं तथा क्षीरं दधि गोमूत्रमेव च। गोमयं नालिकेरं च मातुलुङ्गफलं तथा॥ नारङ्गं बिल्वकं चैव पनसं ताम्रमेव च। दाडिमी संभवं चैव न्यस्तव्याः क्रमशस्ततः॥ गन्धोदकं अथैशान्यां कलशेषु नवस्वपि। एवं द्रव्याणि विन्यस्य शिवादीन् अर्चयेत् क्रमात्॥

pañcagavyaṃ tathā kṣīraṃ dadhi gomūtrameva ca| gomayaṃ nālikeraṃ ca mātuluṅgaphalaṃ tathā|| nāraṅgaṃ bilvakaṃ caiva panasaṃ tāmrameva ca| dāḍimī saṃbhavaṃ caiva nyastavyāḥ kramaśastataḥ|| gandhodakaṃ athaiśānyāṃ kalaśeṣu navasvapi| evaṃ dravyāṇi vinyasya śivādīn arcayet kramāt||

Pancagavya, milk, curd, cow-urine, cow-dung, coconut fruit, matulunga-fruit(citron), naranga, bilva, panasa, tamra and pomegranate fruit - these 12 substances should be placed inside the 12 kalasas arranged in the north, in the due order. Into the nine kalasas arranged in the north-east, water perfumed with sandal and other such fragrant materials should be poured. Having deposited in this way the substances mentioned above in the kalasas, the Guru should worship Lord Siva and other Deities in the due order.

आचार्यो मूर्तिपैस्साधं स्नानं कृत्वा विभूषितः। वसानो नूतनं वासस्सोष्णीषस्सोत्तरीयकः॥ पञ्चाङ्ग भूषणोपेतस्साङ्गुलीयक एव च। मण्डपे द्वारपूजादि सर्वं कर्म समाचरेत्॥ पूजयेन्मध्यमे कुम्भे शिवं सर्वाङ्ग संयुतम्। मनोन्मनीं च वर्धन्याम् एकपत्नी भवेद्यदि॥ बह्वश्चेद् बङ्ख्येवास्युः तासु तामेव पूजयेत्। दीक्षितश्चेन्न चेद्दीक्षा तस्मिन्कालेऽथ दीक्षयेत्॥

ācāryo mūrtipaissādhaṃ snānaṃ kṛtvā vibhūṣitaḥ| vasāno nūtanaṃ vāsassoṣṇīṣassottarīyakaḥ|| pañcāṅga bhūṣaṇopetassāṅgulīyaka eva ca| maṇḍape dvārapūjādi sarvaṃ karma samācaret|| pūjayenmadhyame kumbhe śivaṃ sarvāṅga saṃyutam| manonmanīṃ ca vardhanyām ekapatnī bhavedyadi|| bahvaśced baṅkhyevāsyuḥ tāsu tāmeva pūjayet| dīkṣitaścenna ceddīkṣā tasminkāle'tha dīkṣayet||

The Acharya, along with his assisting priests(murtipas), should take bath as usual, wear the new garments and apply three stripes of bhasma. He should wear the head-strip and the upper garment and adorn himself with five specific ornaments relevant to the five parts of his body and wear the gold ring. Then he should perform the worship at the entrances and do all other related rituals. He should worship Lord Siva in the siva-kumbha kept at the center, associated with the retinue Lords of all the five enclosures. He should worship Manonmani invoked in the vardhani-kalasa, if the spouse of the yajamana is only one. If there are several spouses for him, he should worship the same Manonmani in several vardhani-kalasas. This is the process, if the yajamana has already been initiated. If he is not initiated so far, the Guru should initiate him, performing the rituals related to the diksha.

मण्डले पूर्वदिक्स्थाने कल्पयेच्चैशदेशके। उत्तरे दक्षिणे वाथ वह्निकुण्डेन संयुते॥ अथवैतत् परित्याज्यं शंभुकुम्भस्थिते भवेत्। पुष्पपातादिकं कृत्वा होमं कुर्याद् विशेषतः॥ गन्धैः पुष्पैश्च दीपैश्च धूपैरन्यैः विशेषतः।

maṇḍale pūrvadiksthāne kalpayeccaiśadeśake| uttare dakṣiṇe vātha vahnikuṇḍena saṃyute|| athavaitat parityājyaṃ śaṃbhukumbhasthite bhavet| puṣpapātādikaṃ kṛtvā homaṃ kuryād viśeṣataḥ|| gandhaiḥ puṣpaiśca dīpaiśca dhūpairanyaiḥ viśeṣataḥ|

He should design a fire-pit in the east, north-east, north or south and perform the fire rituals. Or, such fire ritual may be left out and the Guru may simply worship Lord Siva invoked in the siya-kumbha. Having performed such deeds as letting the flower to fall down on the linga depicted in the mandala through the yajamana, the Guru should perform the fire-ritual, attending to all specific rules. Then, he should worship Siva with sandal, flowers, light, incense and such other substances, in a specific way suitable to the context.

नवाग्निं वाथ पञ्चाग्निं एकाग्निं वाथ कल्पयेत्॥ समिदाज्य चरूम् लाज तिलवैणवमाषकम्। जुहुयात् क्रमशो विद्वान् होमयोग्यांश्च संभवान्॥ उदुम्बर वटाश्वत्थ प्लक्षा इन्द्रादि दिक्षु च। शमी खदिर मायूर श्रीवृक्षास्स्युर्विदिक्षु च। पलाशस्तु प्रधाने स्याच्छिवब्रह्माङ्गकैः क्रमात्। सर्वद्रव्याणि जुहुयाद् देव्याश्चापि प्रधानके॥

navāgniṃ vātha pañcāgniṃ ekāgniṃ vātha kalpayet|| samidājya carūm lāja tilavaiṇavamāṣakam| juhuyāt kramaśo vidvān homayogyāṃśca saṃbhavān|| udumbara vaṭāśvattha plakṣā indrādi dikṣu ca| śamī khadira māyūra śrīvṛkṣāssyurvidikṣu ca| palāśastu pradhāne syācchivabrahmāṅgakaiḥ kramāt| sarvadravyāṇi juhuyād devyāścāpi pradhānake||

The learned Guru may construct nine or five fire-pits or only one fire-pit. He should offer the oblations with faggots, caru(rice cooked in the sacrificial pavilion), parched paddy, sesame, bamboo-rice and mashaka in the mentioned order and with all available substances which are fit for such fire ritual. The faggots got from the udmbara, vata, asvattha, plaksha should be offered in the fire-pits designed in the east, south, west and north respectively. The faggots got from the sami, khadira, maayuura and srivruksha should be offered in the fire-pits in the south-east, south-west, north-west and north-east. The faggots of palasa tree should be offered in the principal fire-pit. The oblations should be offered with the recital of the mula mantra, brahma-mantras and anga-mantras, in the due order. Such oblations should be offered with all the substances mentioned before even in the principal fire-pit designed for Sivasakti.

शतमधं तदर्थं वा जुहुयान्मूलमन्त्रतः। ब्रह्माङ्गानां दशांशं तु जुहुयात्तु पृथक् पृथक्॥ होमं कृत्वा क्रमेणैव रात्रिशेषं व्यपोह्य च।। गुरूत्तमः प्रधानाग्नौ तेषां दिक्षां समाचरेत्॥

śatamadhaṃ tadarthaṃ vā juhuyānmūlamantrataḥ| brahmāṅgānāṃ daśāṃśaṃ tu juhuyāttu pṛthak pṛthak|| homaṃ kṛtvā krameṇaiva rātriśeṣaṃ vyapohya ca|| gurūttamaḥ pradhānāgnau teṣāṃ dikṣāṃ samācaret||

Oblations with the recital of mula-mantra should be offered for 100 or 50 times. One tenth of such oblations should be offered with the recital of brahma-mantras and anga-mantras, separately for each mantra. Having completed the fire-ritual in this way, the Guru should spend the remaining period of the night there. In the next morning, the foremost Guru should perform the necessary rituals in the principal fire-pit and do the activities concerned with the initiated yajamana.

अदीक्षिताश्चेत् कर्तारश्शिवकुम्भे शिवं यजेत्। किंतु पञ्चाक्षरेणैव शिवायै नम इत्यपि॥ वर्धन्यां च यजेद् गौरी अशेषकलशेषु च। पञ्चाक्षरेण मन्त्रेण रुद्रमेव समर्चयेत्॥ दीक्षार्थं तु शतं ह्येतन्मण्डलं दर्शनार्थकम्। कल्पयेत् सर्वतोभद्रं सर्वपाप विमुक्तये॥ सर्वाभीष्ट प्रसिद्ध्यर्थं दिव्यादिव्यरजोमयम्।

adīkṣitāścet kartāraśśivakumbhe śivaṃ yajet| kiṃtu pañcākṣareṇaiva śivāyai nama ityapi|| vardhanyāṃ ca yajed gaurī aśeṣakalaśeṣu ca| pañcākṣareṇa mantreṇa rudrameva samarcayet|| dīkṣārthaṃ tu śataṃ hyetanmaṇḍalaṃ darśanārthakam| kalpayet sarvatobhadraṃ sarvapāpa vimuktaye|| sarvābhīṣṭa prasiddhyarthaṃ divyādivyarajomayam|

If the yajamana has not been initiated previously, the Guru should worship Lord Siva invoked in the siva-kumbha, recting the five syllabled mula mantra only. He should worship Gauri(Sivasakti), reciting the mula mantra ‘Om sivayai namah'. He should worship Rudras invoked in all other kalasas, reciting the five syllabled mantra. Such worship should be done for the fulfillment of diksha, in the case of the yajamana who has not been initiated before. For the same purpose, he should preapare a specific mandala known as 'sarvatobhadra' beautified with strong and ligt colors. Such mandala should be designed for the deliverance from the effects of all the sinful deeds and for the attainment of all the desired fruits.

प्रातस्स्नान विलिप्ताङ्गम् भूषितं भूषणार्हकैः॥ सर्वालङ्कार संयुक्तं आनयेन्मण्डपान्तिकम्। पादप्रक्षालनोपेतं आचान्तं शान्तमानसम्॥ आनयेद्दक्षिणद्वारं संप्रोक्ष्य प्रणवेन तु। पुष्पाञ्जलिं तेनैव प्रदक्षिण नमस्कृती॥

prātassnāna viliptāṅgam bhūṣitaṃ bhūṣaṇārhakaiḥ|| sarvālaṅkāra saṃyuktaṃ ānayenmaṇḍapāntikam| pādaprakṣālanopetaṃ ācāntaṃ śāntamānasam|| ānayeddakṣiṇadvāraṃ saṃprokṣya praṇavena tu| puṣpāñjaliṃ tenaiva pradakṣiṇa namaskṛtī||

The Guru should lead the yajamana who has taken the ceremonial bath in the early morning, who has besmeared the bhasma over his body, well adorned with the fitting ornaments and who is associated with all kinds of adorning materials, to the sacrificial pavilion. He should direct the yajamana to wash his feet and hands and to take three sips of water(acamana). The yajamana who is now with calm and composed mind should be led to the south entrance of the sacrificial pavilion. The Guru should sprinkle the consecrated water over him reciting the pranava-mantra and direct him to offer the handful of flowers at the feet of Siva, to circumambulate and to prostrate before the Lord.

कारयित्वाथ कुम्भस्थे शिवे मण्डल संस्थिते। कुण्डस्थेऽपि ततःस्नान वेद्यां संस्थाप्य देशिकः॥ भद्रपीठे पयोवृक्षजाते वाघ्र समुद्भवे।। पानसे बिल्वजे वाथ जम्बुजे ब्रह्मवृक्षजे॥ सहस्रधारयोपेतं राज्ञां चेदभिषेचनम्। अन्येषामपि सर्वेषां शतधारावटेन वा॥ हैमेन राजतेनापि तयोरन्यतरेण वा। सर्वालङ्कार संयुक्तं अन्ते चामलकादिभिः॥ स्नात्वैवान्यैरपि द्रव्यैः प्रमृजेच्छुद्ध वाससा। गात्रस्थं तोयमत्रैव वस्त्रोद्यं परिवर्त्य च॥

kārayitvātha kumbhasthe śive maṇḍala saṃsthite| kuṇḍasthe'pi tataḥsnāna vedyāṃ saṃsthāpya deśikaḥ|| bhadrapīṭhe payovṛkṣajāte vāghra samudbhave|| pānase bilvaje vātha jambuje brahmavṛkṣaje|| sahasradhārayopetaṃ rājñāṃ cedabhiṣecanam| anyeṣāmapi sarveṣāṃ śatadhārāvaṭena vā|| haimena rājatenāpi tayoranyatareṇa vā| sarvālaṅkāra saṃyuktaṃ ante cāmalakādibhiḥ|| snātvaivānyairapi dravyaiḥ pramṛjecchuddha vāsasā| gātrasthaṃ toyamatraiva vastrodyaṃ parivartya ca||

He should direct him to worship Lord Siva who is present in the kumbha, the mandala and in the fire-pit in the manner prescribed above and the make him seated on the altar meant for the performance of ceremonial bath. He may be seated on the bhadra-pitha made of the timber got from the trees known for their juicy sap or from the mango, panasa, bilva, jambu trees or from the brahma vruksha. For the King, a specific hallowed plate provided with 1000 holes should be used for performing the ablution. For all others, such a plate provided with 100 holes should be used. Such a holed plate may be made of gold, silver or other metals so as to be associated with all sorts of decorative patterns. At the end, the ablution should be made with the water mixed with myrobalan fruit and other substances. Having been bathed with other substances, the yajamana should wipe his body with a cleaned cloth and remove the drops and streaks of water spread over his body and attire himself with new clothes.

विलिप्य चन्दनाद्यैश्च गन्धपुष्पैरलङ्कृतम्। तदन्यत्र शुभे देशे विलिप्तेऽलङ्कृते गुरुः॥ स्थण्डिलं कारयित्वा तु तस्मिन् भद्रासनं क्षिपेत्। सवैयाघ्रं सवत्रं च सहेमाम्बुजमस्य तु॥ स्थापयित्वाभिषिक्तं तु मध्यमे भार्ययायुतम्। आचान्तं मन्त्रदेहान्तं गन्धाद्यैर्बाहु मालया॥ गन्धपुष्पैरलङ्कृत्य सर्वालङ्कार संयुतम्। पटेन महताच्छाद्य तद्ग्रेऽथ विलिप्तके॥ स्थाने सर्वाणि धान्यानि मधुपात्रं सहैमकम्। स्थापयित्वा सवत्सं गां दर्शयेच्च पयस्विनीम्॥

vilipya candanādyaiśca gandhapuṣpairalaṅkṛtam| tadanyatra śubhe deśe vilipte'laṅkṛte guruḥ|| sthaṇḍilaṃ kārayitvā tu tasmin bhadrāsanaṃ kṣipet| savaiyāghraṃ savatraṃ ca sahemāmbujamasya tu|| sthāpayitvābhiṣiktaṃ tu madhyame bhāryayāyutam| ācāntaṃ mantradehāntaṃ gandhādyairbāhu mālayā|| gandhapuṣpairalaṅkṛtya sarvālaṅkāra saṃyutam| paṭena mahatācchādya tadgre'tha viliptake|| sthāne sarvāṇi dhānyāni madhupātraṃ sahaimakam| sthāpayitvā savatsaṃ gāṃ darśayecca payasvinīm||

The yajamana who has besmeared his body with sandal paste and other perfumes and has adorned with fragrant flowers and garlands, should be seated on the pedestal. The Guru, having arranged for the designing of a sthandila over the ground besmeared with cow-dung and decorated with various depictions drawn with rice flour, should place a specific seat known as 'bhadrasana' over the sthandila. Then, he should place the tiger-skin along with a new cloth and a lotus-flower made of gold over the bhadrasana and seat the yajamana and his spouse who have now been bathed in all dignified ways, at the center of the bhadrasana. He should give them three sips of consecrated water and make them to be with mantric-body through the nyasa of the relevant mantras and offer them sandal paste and garlands to be worn on the shoulders. He should make them to be adorned with fragrant flowers, garlands and such other materials and to appear with all sorts of adornment. Then he should cover them with a long and valuable sheet of cloth. He should place several vessels containing all kinds of grains to be in front of them on the ground besmeared with cow-dung and fragrant pastes. He should also place a vessel containing the honey along with a gold flower. Next, he should enable them see the milk-yielding cow associated with its calf.

बन्धुभिः पूजितं हृष्टं वस्त्रहेमाङ्गुलीयकैः। सुवर्णपुष्पैरन्यैश्च गेयवाद्य समन्वितम्॥ आरोग्य शिबिकादौ तु कृत्वा ग्राम प्रदक्षिणम्। गृहद्वारे पुरस्ताच्च विलिप्ते मङ्गलाङ्कुरे॥ पूर्णकुम्भयुते दीप संयुते फलकोपरि। स्थापयित्वा तु तत्पादौ क्षीरैः प्रक्षालनं जलैः॥ कारयित्वा ततः स्त्रीभिः रजनी जलधारया। दीपेन सहिताभिश्च कारयेत् त्रिःप्रदक्षिणम्॥ ततः पादुकां आस्थाय प्रविशेत् स्वगृहं प्रति।

bandhubhiḥ pūjitaṃ hṛṣṭaṃ vastrahemāṅgulīyakaiḥ| suvarṇapuṣpairanyaiśca geyavādya samanvitam|| ārogya śibikādau tu kṛtvā grāma pradakṣiṇam| gṛhadvāre purastācca vilipte maṅgalāṅkure|| pūrṇakumbhayute dīpa saṃyute phalakopari| sthāpayitvā tu tatpādau kṣīraiḥ prakṣālanaṃ jalaiḥ|| kārayitvā tataḥ strībhiḥ rajanī jaladhārayā| dīpena sahitābhiśca kārayet triḥpradakṣiṇam|| tataḥ pādukāṃ āsthāya praviśet svagṛhaṃ prati|

The yajamana and his spouse should be there, being with much delighted heart, being honored and worshipped by their relatives and being gifted with new clothes, gold ring, gold flower and such other valuable things. Then they should be mounted on the palanquin or on a decorated car accompanied by the rendering of musical songs and the sounding of various musical instruments and they should be led to circumambulate the city or village. Having reached the entrance of the house, the front of which has been besmeared with cow-dung and other pastes , decorated with auspicious fresh sprouts, ‘purna kumbha', lighted lamps placed over wooden stool, the Guru should direct them to get down from the palanquin or the decorated car and stand in front of the entrance. Then he should direct a competent person to wash their feet with milk and water. Then he should direct the competent ladies to circumambulate them three times while letting down the continuous flow of water mixed with turmeric powder and holding the lighted lamp. Finally, with their feet on the foot-stool, they should enter their own house.

श्रेष्ठमार्गोऽयं एकोनपञ्चाशत् कलशैस्तु वा॥ पञ्चविंशति कलशैः नवभिः पञ्चभिस्तु वा। एकेनवाभिषेकं तु कारयेदभिषेचनम्॥

śreṣṭhamārgo'yaṃ ekonapañcāśat kalaśaistu vā|| pañcaviṃśati kalaśaiḥ navabhiḥ pañcabhistu vā| ekenavābhiṣekaṃ tu kārayedabhiṣecanam||

This is the supreme process of performing the ablution of fulfillment. This ablution may be performed with 49 kalasas, 25 kalasas, 9 kalasas or 5 kalasas. Or, at the least, with only one kalasa, this great and auspicious ablution may be performed.

दक्षिणां च गुरोर्दद्यादुत्तमादिषु संभवाम्। दासी दासं भुवं गां च गृहोपकरणानि च। मूर्तिपानां तदन्ते च तदन्ते जापिनामपि। स्तोतृणामपि भक्तानां दक्षिण पूर्ववद्भवेत्॥ पूजयेत्कल्पयेद्वित्तरूपानुसरणाय च।

dakṣiṇāṃ ca gurordadyāduttamādiṣu saṃbhavām| dāsī dāsaṃ bhuvaṃ gāṃ ca gṛhopakaraṇāni ca| mūrtipānāṃ tadante ca tadante jāpināmapi| stotṛṇāmapi bhaktānāṃ dakṣiṇa pūrvavadbhavet|| pūjayetkalpayedvittarūpānusaraṇāya ca|

The yajamana should honor the Guru by presenting him the sacrificial fees in a superior scale, medium scale or lower scale, according to his resources. He may present him the female servants, male servants, suitable field for cultivation, cows and various instruments and utensils fit for the household utility. Then, he should honor the assisting priests followed by those who were engaged in the incantation of mantras. Next, he should honor those who were reciting the Vedic and devotional hymns and then honor all the devotees who have assembled there on this auspicious occasion. He may honor them and present the honorific fees to all of them according to his resources, as told earlier.

एवं यः कारयेन्मर्त्यस्तस्य धर्मे मतिर्भवेत्॥ इहैव धनवानाढ्यः पुत्रवान् विजयी भवेत्। आयुरारोग्यमिष्टाः स्त्रीभुक्त्वाप्नोति परां गतिम्॥

evaṃ yaḥ kārayenmartyastasya dharme matirbhavet|| ihaiva dhanavānāḍhyaḥ putravān vijayī bhavet| āyurārogyamiṣṭāḥ strībhuktvāpnoti parāṃ gatim||

To a person who arranges for the performance of such great and auspicious ablution for himself, a perfect mind engrossed in the performance of virtuous deeds would occur. In this very birth itself, he would become the one blessed with abundant wealth and good descendents. He would be victorious always and everywhere. He would be blessed with longevity, good health and the fulfillment of the fruits as desired by him. Having enjoyed the family life along with his spouse, sons, daughters and other descendents, he would finally attain the supreme abode of bliss.

यत्रैव क्रियते राज्ये त्वभिषेकविधिक्रमः। नाकालमृत्युस्तत्रास्ति नालक्ष्मीः पापकृत्स्वपि॥ नोपसर्गभयं तत्र न परागमविप्लवः। स्वकालवर्षी पर्जन्यः सुभिक्षं विजयी नृपः॥ शान्तानि सर्वभूतानि पयस्विन्यः पयोभृतः॥

yatraiva kriyate rājye tvabhiṣekavidhikramaḥ| nākālamṛtyustatrāsti nālakṣmīḥ pāpakṛtsvapi|| nopasargabhayaṃ tatra na parāgamaviplavaḥ| svakālavarṣī parjanyaḥ subhikṣaṃ vijayī nṛpaḥ|| śāntāni sarvabhūtāni payasvinyaḥ payobhṛtaḥ||

In a country where the directions for the performance of such ablution of fulfillment(satabhisheka) are observed and executed, untimely death will not occur there. There will be no poverty; no the evil-doers; no misfortunes and calamities ; no encroachment by the enemies and no devastation. The clouds would shower the rains in appropriate seasons in that country. There would be abundance of food and grains. The king would be always victorious. All the beings would be with pacified and fulfilled heart. The lakes and such other sources would be with full of water.

Paṭala 27 — सामान्य प्रायश्चित्त विधिः

प्रायश्चित्त विधिं वक्ष्ये सामान्यं द्विजसत्तमाः। विधिर्निषेध इत्येवं चोदना द्विविधा मता॥ अनुष्ठितायां तस्यां स्याद्यथावद्धर्म संग्रहः। वैपरित्ये त्वधर्मस्स्यात् तेन पापं महद्भवेत्॥ तेनाधोगमने प्राप्ते कर्तुरूर्वं परं पदम्। यत्कर्मनयतीत्युक्तं प्रायश्चित्तं इहागमे॥

prāyaścitta vidhiṃ vakṣye sāmānyaṃ dvijasattamāḥ| vidhirniṣedha ityevaṃ codanā dvividhā matā|| anuṣṭhitāyāṃ tasyāṃ syādyathāvaddharma saṃgrahaḥ| vaiparitye tvadharmassyāt tena pāpaṃ mahadbhavet|| tenādhogamane prāpte karturūrvaṃ paraṃ padam| yatkarmanayatītyuktaṃ prāyaścittaṃ ihāgame||

O, the foremost twice-born sages!, now I speak on the directions for performing certain rites to atone for the defects and violations, in a general way. The Agamic injunctions are of two kinds – those which command to do without fail(vidhi) and those which command not to do, which command to desist from certain deeds (nishiddha). By observing and following the vidhis, one could earn the accumulation of virtuous effects. Performance of the deeds in a contradictory way, violating the rules, lead to non-vituous effects; by such performance, there would occur great sin. When an inevitable downfall has occurred due to violations and omissions, the rite by doing which a person who has committed such violation and omission is relieved of such defects and is enabled to reach the supreme abode of bliss is called 'prayascitta'. Thus, it is held in this Agama.

प्रकृष्टायास्समानत्वाद्दोषः प्रायः प्रकीर्तितः। चिदात्मा कथितश्शास्त्रे तरणं तु तकारतः॥ सदोषस्यात्मनो यस्मात् तरणं पततो ह्यधः। तस्मात्प्रकीर्तितं विप्राः प्रायश्चित्तं शिवाश्रिताः॥

prakṛṣṭāyāssamānatvāddoṣaḥ prāyaḥ prakīrtitaḥ| cidātmā kathitaśśāstre taraṇaṃ tu takārataḥ|| sadoṣasyātmano yasmāt taraṇaṃ patato hyadhaḥ| tasmātprakīrtitaṃ viprāḥ prāyaścittaṃ śivāśritāḥ||

It is set forth in this Agama that the word ‘praya' denotes a defect which has been committed very intensely or in a general way; 'cit' denotes the individual self; ‘ta' denotes crossing over. O, the twice-born sages who have always resorted to Lord Siva!, a deed by doing which the individual self which is associated with the defect of violation is rescued from falling down to the hellish worlds is declared to be 'prayascitta'.

विधिर्निषेधो वा नास्ति यस्मिन् कर्मण्यनुष्ठिते। तस्मिन् पुण्यं च पापं वा नेति शास्त्रार्थ निश्चयः॥ आवश्यके कृते पूर्वमुखेनैव प्रतिक्रिया। कर्तव्या पश्चिमास्येन कोणास्येन न वेति च॥

vidhirniṣedho vā nāsti yasmin karmaṇyanuṣṭhite| tasmin puṇyaṃ ca pāpaṃ vā neti śāstrārtha niścayaḥ|| āvaśyake kṛte pūrvamukhenaiva pratikriyā| kartavyā paścimāsyena koṇāsyena na veti ca||

If the deeds, for which the directions as to "should do" or "should not do" are not prescribed in the authentic Scriptures, are performed, there would be neither merit(punya) nor demerit(papa). This is the truth ascertained in the authentic Scriptures. If the deeds which are to be essentially done are performed facing the east, there is no need for ‘prayscitta'. But, if the same deeds are performed facing the west or any one of the corner directions, 'prayascitta' has to be inevitably done.

प्रायश्चित्तं विभेदेन न शक्यं वक्तुमग्रजाः। कर्मणामप्यनन्तत्वाद् ग्रन्थविस्तारदोषतः॥ ततो निगद्यते लेशात् प्रायश्चित्तं सनातनम्।

prāyaścittaṃ vibhedena na śakyaṃ vaktumagrajāḥ| karmaṇāmapyanantatvād granthavistāradoṣataḥ|| tato nigadyate leśāt prāyaścittaṃ sanātanam|

O, the first-born sages!, since the rites of atonement have been told elaborately in many different ways, it is not possible to explain all these to you now. Even the deeds are endless. If all these are told, there would occur the defect of elaborating the text unnecessarily. So the details of ‘prayscitta' which are coming down through the ages are now told briefly.

स्नानं जपश्शिवध्यानं प्राणायामः प्रदक्षिणम्॥ लिङ्गबेरागमादीनां स्वगुरोर्देशिकस्य च। शिवज्ञान रतानां च दर्शनं तन्निरीक्षणम्॥ नमस्काराचं एतेषां शिवधाम निषेवणम्। शिवाग्नि गुरुपूजा च भोजनं दीक्षितात्मनाम्॥ पुण्यतीर्थावगाश्च पञ्चगव्याशनं ततः। शिवाखाम्भस्ततो दीक्षा पुण्यक्षेत्राधिवासनम्॥

snānaṃ japaśśivadhyānaṃ prāṇāyāmaḥ pradakṣiṇam|| liṅgaberāgamādīnāṃ svagurordeśikasya ca| śivajñāna ratānāṃ ca darśanaṃ tannirīkṣaṇam|| namaskārācaṃ eteṣāṃ śivadhāma niṣevaṇam| śivāgni gurupūjā ca bhojanaṃ dīkṣitātmanām|| puṇyatīrthāvagāśca pañcagavyāśanaṃ tataḥ| śivākhāmbhastato dīkṣā puṇyakṣetrādhivāsanam||

Bathing, incantation, meditation on Siva, breath-regulation(pranayama), circumambulation, reverentially seeing the Sivalinga, images of Deities, Agamas, one`s own Guru, Guru of the Guru and the great souls who are taking delight in reading the saivagamas, being graciuosly looked by such great souls, prostrating in front of all those mentioned now and doing such other reverential deeds, doing services in the Siva-temple, worshipping the Sivagni and performing the Gurupuja, offering delicious food to those who have been blessed with siva-diksha, bathing in the sacred waters, taking the panca-gavya, sipping the consecrated water used in the worship of Sivastra and in the performance of Siva-diksha, living in a sacred place (punya kshetra) for a certain period,

उपवासश्चरोद्भुक्तिः पात्रशेषाशनं च यत्। शान्तिश्च शान्तिहोमश्च दिशाख्यः संहिताहुतिः॥ मूर्तिहोमो घृतक्षौद्र क्षीरस्नानाद्यनेकधा। एकाहाद्युत्सवश्शीतकुम्भो वैशेषिकार्चनम्॥ एवमादि समुद्दिष्टं प्रायश्चित्तं सनातनम्।

upavāsaścarodbhuktiḥ pātraśeṣāśanaṃ ca yat| śāntiśca śāntihomaśca diśākhyaḥ saṃhitāhutiḥ|| mūrtihomo ghṛtakṣaudra kṣīrasnānādyanekadhā| ekāhādyutsavaśśītakumbho vaiśeṣikārcanam|| evamādi samuddiṣṭaṃ prāyaścittaṃ sanātanam|

Being on fast, eating the special food which remains after the performance of homa, eating the residuum left out in the sacrificial vessel, doing the recommended deeds to pacify, performing the santi-homa', *disa-homa, samhita-homa and murti-homa, performing the abhisheka' for Siva with clarified butter, honey and milk and doing many such activities, performing the one-day festival and the grand festival which lasts for several days, performing the ablution with 'cool-pot', performing the recommended and specific worship - these and such other acitivities have been told for the sake of atonement, right from the time immemorial.

विभज्य लक्षणं तेषां केषाञ्चिदिह कथ्यते॥ पञ्चगोचर संभूतश्शिवद्विज कुलोद्भवः। सोष्णीषस्सोत्तरीयश्च नवम्बर समावृतः॥ पञ्चाङ्ग भूषणोपेतो देशिको निष्कृतिं चरेत्।

vibhajya lakṣaṇaṃ teṣāṃ keṣāñcidiha kathyate|| pañcagocara saṃbhūtaśśivadvija kulodbhavaḥ| soṣṇīṣassottarīyaśca navambara samāvṛtaḥ|| pañcāṅga bhūṣaṇopeto deśiko niṣkṛtiṃ caret|

The features of certain rites of atonement, having selected such rites from those which are elaborated in re told here. The Guru who has born in the lineage of Siva-brahmins, the lineage which manifested as realated to the five ‘siva-gocaras', who is adorned with head-strip, upper garment and attired in new clothes, who is wearing the five significant ornaments on the five parts of his body, should perform the rites of atonement.

प्रायश्चित्तेऽद्भुते वापि शान्तिं सद्यस्समाचरेत्॥ दिनपक्ष% लग्नादि प्रेक्षणं नात्र संमतम्। प्रायश्चित्तं कृतं सद्यो यदि श्रेष्ठं प्रकीर्तितम्॥ मध्यं सप्त दिनादर्वाक् पक्षाहादधमं भवेत्। तस्मान्मासावसानं तु हीनमित्यभिधीयते॥ मासो नैव कर्तव्यं यदि शान्त्या समाचरेत्।

prāyaścitte'dbhute vāpi śāntiṃ sadyassamācaret|| dinapakṣa% lagnādi prekṣaṇaṃ nātra saṃmatam| prāyaścittaṃ kṛtaṃ sadyo yadi śreṣṭhaṃ prakīrtitam|| madhyaṃ sapta dinādarvāk pakṣāhādadhamaṃ bhavet| tasmānmāsāvasānaṃ tu hīnamityabhidhīyate|| māso naiva kartavyaṃ yadi śāntyā samācaret|

The rites of atonement recommended for alleviating the evil effects of supernatural occurrences(adbhuta santi) should be done immediately, without postponing the time. While performing the rites of atonement, there is no need to look into the features of the day, half-month, lunar mansion, lagna and such other factors. The prayscitta' which is done immediately is considered to be the foremost. Performance of prayascitta within 7 days is considered to be of medium type; within 15 days is considered to be of inferior type; within one month is considered to be in lower grade. Prayscitta should not be performed beyond the lapse of one month. If it is to be inevitably done beyond one month, it should be performed along with 'santi-homa'.

लिङ्गपीठ विमानादि प्रायश्चित्तादिकं नयेत्॥ आदौ मध्ये तदन्ते वा सन्धानार्थं द्विजोत्तमाः। प्रायश्चित्ते समुत्पन्ने कर्ता वा देशकोऽथ वा॥ स्थानिको वा यदा कुर्युरौदासीन्यं क्रियां प्रति। वित्ताभावान्मनः क्षोभाद् रागद्वेषादिहेतुभिः॥ पापकर्माभिघाताद्वा एते मद्देषिणो नराः। नृपभङ्गायजातास्ते राष्ट्रविक्षोभ कारिणः॥ अनुशास्याश्च मद्भक्तैः वीतरागैस्तपस्विभिः। देवस्वहारिणो मर्त्या येऽप्येवं शासनार्हकाः॥

liṅgapīṭha vimānādi prāyaścittādikaṃ nayet|| ādau madhye tadante vā sandhānārthaṃ dvijottamāḥ| prāyaścitte samutpanne kartā vā deśako'tha vā|| sthāniko vā yadā kuryuraudāsīnyaṃ kriyāṃ prati| vittābhāvānmanaḥ kṣobhād rāgadveṣādihetubhiḥ|| pāpakarmābhighātādvā ete maddeṣiṇo narāḥ| nṛpabhaṅgāyajātāste rāṣṭravikṣobha kāriṇaḥ|| anuśāsyāśca madbhaktaiḥ vītarāgaistapasvibhiḥ| devasvahāriṇo martyā ye'pyevaṃ śāsanārhakāḥ||

O, the foremost among the twice-borns!, the rites of atonement should be performed under the context of installation of Linga, pedestal, super structure vimana) and such others (because, knowingly or unknowingly, some defects or violations could have occurred). When the Linga and the pitha(pedestal) are being joined, if the situation for prayascitta occurs in the beginning, in the middle or in the end of the event , it should be done immediately. If the yajamana(main sponsor, karta), Guru or the assisting priest neglects the performance of prayscitta, due to unavailability of enough resources or due to cofusion of the mind or due to the defect of likes and dislikes or being smitten by the effects of evil deeds committed previously, such persons are considered to be those who are opposing me. They have born to bring discredit to the king and they are responsible for the much agitated and disturbed state of the country. They are to be punished and instructed by my devotees and by the mendicants who are free from the vices of desire and delusion. Even those persons who plunder the assets and the belongings of the temple and the lands dedicated to the Lord, are fit for such punishment.

सश्रद्धं निष्कृतिं कुर्युः मदीयास्ते नरोत्तमाः। राज्ञो हितकराः पुण्यकर्माणो राष्ट्रपोषकाः॥ तद्भामर्द्धिकराःस्थान मत्पूजा वृद्धिहेतवः। इति ज्ञात्वा तु यत्नेन प्रायश्चित्तं समाचरेत्॥

saśraddhaṃ niṣkṛtiṃ kuryuḥ madīyāste narottamāḥ| rājño hitakarāḥ puṇyakarmāṇo rāṣṭrapoṣakāḥ|| tadbhāmarddhikarāḥsthāna matpūjā vṛddhihetavaḥ| iti jñātvā tu yatnena prāyaścittaṃ samācaret||

Those who perform the rites of atonement with whole hearted involvement and diligence are considered to be my devotees, to be foremost among the people. The are cosdiered to be those who do good deeds for the welfare of the king, to be the doers of meritorious deeds, good-minded persons devoted to the nourishment of the country; to be those who toil for the sustained growth of the city or village and to be those who are responsible for the growth of the temple site and for the continued performance of my worship. Having understood the greatness of such devotees, the Guru should perform the rites of atonement, taking all the possible efforts.

अथ मन्त्रजपं कुर्यात् स्नानं चोदितभस्मना। मन्त्रकायो ह्युदग्वक्रः पूर्वास्यः साक्षमालिकः॥ शिवाणुमथवाघोरं यद्वा पाशुपतं वरम्। अघोरात्रं शिवास्त्र वा ब्रह्माण्यङ्गानि वा पुनः॥

atha mantrajapaṃ kuryāt snānaṃ coditabhasmanā| mantrakāyo hyudagvakraḥ pūrvāsyaḥ sākṣamālikaḥ|| śivāṇumathavāghoraṃ yadvā pāśupataṃ varam| aghorātraṃ śivāstra vā brahmāṇyaṅgāni vā punaḥ||

For the sake of prayscitta, the guru should do the incantation of the mantras, after doing the bhasma-snana (bath done with vibhuti) according to the prescribed rules. Having rendered his body to be identical with the mantras and facing the north or east and wearing the rosary of rudraksha , he should do the incantation of siva-mula- mantra, aghora mantra, pasupata-astra mantra, aghora-astra mantra, sivastra mantra or the brahma-mantras and the anga-mantras.

अनाहारोऽथ भिक्षाशी चरुभुक् क्षीरपोऽपि वा। शाकयावक पिण्याक कन्दमूल फलाशनः॥ स्मरंस्तद्देवतारूपं जपंस्तस्मै निवेदयेत्।

anāhāro'tha bhikṣāśī carubhuk kṣīrapo'pi vā| śākayāvaka piṇyāka kandamūla phalāśanaḥ|| smaraṃstaddevatārūpaṃ japaṃstasmai nivedayet|

Or, he may do the japa of ‘mela mantra', from one hundred times to one parardha times, contemplating his body to be identical with the form of mantra, taking moderate food or taking the 'havis' for his food. He may do the incantation without taking any food, or eating the food obtained as alms or taking the milk. Vegetables, leaves, grains of barley collected from the cow-dung, oil-cakes, bulbous roots, roots of plants, fruits – taking any one of these for his food and meditating on the form of the corresponding Deity, he should do the incantation and dedicate the japa to the Lord.

जप एवं समाख्यातः प्रदक्षिणमथोच्यते॥ नानाविधं तदाख्यातं अन्तर्बाह्य विभेदतः। लिङ्गप्रासादयोर्मध्ये श्रेष्ठाश्रेष्ठं प्रकीर्तितम्॥ अन्तर्मण्डल शालादावन्तः श्रेष्ठं प्रकीर्तितम्। गर्ने प्रदक्षिणं कर्तुं न शक्यं बहुदोषकृत्॥ गर्भगेहे भवेल्लिङ्गच्छाया निर्माल्य सङ्करः। सोमसूत्रस्य मूलं च देवसामीप्यमेव च।

japa evaṃ samākhyātaḥ pradakṣiṇamathocyate|| nānāvidhaṃ tadākhyātaṃ antarbāhya vibhedataḥ| liṅgaprāsādayormadhye śreṣṭhāśreṣṭhaṃ prakīrtitam|| antarmaṇḍala śālādāvantaḥ śreṣṭhaṃ prakīrtitam| garne pradakṣiṇaṃ kartuṃ na śakyaṃ bahudoṣakṛt|| garbhagehe bhavelliṅgacchāyā nirmālya saṅkaraḥ| somasūtrasya mūlaṃ ca devasāmīpyameva ca|

The process of incantation has been told. Now, the the process of circumambulation is explained. Different processes of circumambulation have been set forth in the Agams. Mainly, circumambulation is of two kinds - interior and the exterior. The superior and moderate type of circumambulation done between the Linga and the outer enclosure of the temple have been told in the Agamas.From the circumambulation done in the first enclosure(antar mandala) to the one done in the fifth enclosure, the succeeding one is superior to the previous one. (That is, circumambulation done in the fifth enclosure is the most supreme) . It is not possible to do the circumambulation inside the main shrine(garba geha). Such performance within the main shrine would yield adverse effects. Because, the shadow of the Linga will always be there in the main shrine and there would be the flowers and garlands removed from the Linga and heaped on the interior ground. Moreover, the main shrine is associated with the beginning of the ‘somasutra' (meant for draining the ablution-water) and the close proximity of Siva. So, circumambulation inside the main shrine should be avoided.

परिहृत्य कृतं सर्वं यदि सर्व फलावहम्। अन्तर्मण्डलदेशोऽपि सोमसूत्रं च विद्यते॥ प्रासादार्धप्रमाणं वा प्रासाद सममेव वा। निर्माल्य सङ्करोऽपि स्याद्धामचाया च विद्यते॥ परिहृत्य तु तत्सर्वं प्रदक्षिणमथाचरेत्।

parihṛtya kṛtaṃ sarvaṃ yadi sarva phalāvaham| antarmaṇḍaladeśo'pi somasūtraṃ ca vidyate|| prāsādārdhapramāṇaṃ vā prāsāda samameva vā| nirmālya saṅkaro'pi syāddhāmacāyā ca vidyate|| parihṛtya tu tatsarvaṃ pradakṣiṇamathācaret|

Avoiding the main shrine, circumambulation done in all other places are conducive to the attainment of all the desired fruits. Even in the antar mandala first enclosure), one could see the soma sutra(ablution drain). The heaps of nirmalya(removed flowers and garlands) and the shadow of the vimana and other structures of the temple could be seen up to half the extent of the temple or up to the whole extent of the temple. Having left out all such areas of nirmalya and shadow, one should do the circumambulation in clockwise direction.

सव्यापसव्य मार्गेण कर्तव्यं वा प्रदक्षिणम्॥ सव्यं चण्डप्रदेशः स्यादपरं सोमसूत्रतः। सव्यापसव्य मार्गेण मृद्गत्या समाचरेत्॥ सव्यापसव्यं एवं स्यादन्तर्नित्योत्सवेऽपि च। छाया लङ्घनं धाम्नो देवदेवोत्सवेऽपि च॥ तत्कालकृत सेवस्य नैव दोषप्रदं भवेत्। तद्वाह्ये नैव दोषस्य प्रवेशोऽस्ति मनागपि॥

savyāpasavya mārgeṇa kartavyaṃ vā pradakṣiṇam|| savyaṃ caṇḍapradeśaḥ syādaparaṃ somasūtrataḥ| savyāpasavya mārgeṇa mṛdgatyā samācaret|| savyāpasavyaṃ evaṃ syādantarnityotsave'pi ca| chāyā laṅghanaṃ dhāmno devadevotsave'pi ca|| tatkālakṛta sevasya naiva doṣapradaṃ bhavet| tadvāhye naiva doṣasya praveśo'sti manāgapi||

The circumambulation may be done in the left to right mode(savya) as well as in the right to left mode apa savya). The 'savya' is going up to the shrine of Candesvara. The ‘apasavya' is going up to the soma sutra. Placing the steps in slow phase, one should do the right and left circumambulation, taking care to see that the soma sutra is never crossed over. This is the process of doing the right and left circumambulation. During the daily festival and during the grand festival, walking over the shadow fallen inside the temple and doing other services do not become defective. The circumambulation being done outside the soma sutra would never become defective.

प्रयत्नोऽपि महान् बाह्ये बहूनिस्युः पदानि च। पदे पदेऽश्वमेधस्य फलं दशगुणं भवेत्॥ अङ्गप्रदक्षिणं चान्यद् उदयास्तमनान्तकम्। अनयोः पुण्य माहात्म्यं न शक्तुं वक्तुमग्रजाः॥

prayatno'pi mahān bāhye bahūnisyuḥ padāni ca| pade pade'śvamedhasya phalaṃ daśaguṇaṃ bhavet|| aṅgapradakṣiṇaṃ cānyad udayāstamanāntakam| anayoḥ puṇya māhātmyaṃ na śaktuṃ vaktumagrajāḥ||

In the circumambulation to be done in the outside, with great care and effort, one has to place innumerable steps. In such circumbulation, for each step the devotee attains the benefit equal to ten times the benefit to be derived by the performance of a horse-sacrifice. There is another superior type of circumambulation known as 'anga pradakshina'( stretching one's own body over the ground like a fallen staff and rolling around the temple in clockwise direction). O, the first-born sages!, no one is capable of speaking on the greatness of the merit derived from doing the ‘anga pradakshina' through the whole day,from the sunrise to the sunset.

Paṭala 28 — कृच्छादि प्रायश्चित्त विधिः

अथ वक्ष्ये द्विजश्रेष्ठाः शिवाम्बश्च कृच्छादि च। कुम्भे वा कलशे वाथ स्थण्डिलोपरि संस्थिते॥ सूत्रवस्त्र सुवर्णाम्बु कूर्च चन्दन संयुते। शिवेनाङ्गैस्समभ्यर्थ्य ब्रह्मभिस्तत्स्थितोदकम्॥ शिवाम्भ इति निर्दिष्टं अस्त्रोदं चास्त्रजापतः।।

atha vakṣye dvijaśreṣṭhāḥ śivāmbaśca kṛcchādi ca| kumbhe vā kalaśe vātha sthaṇḍilopari saṃsthite|| sūtravastra suvarṇāmbu kūrca candana saṃyute| śivenāṅgaissamabhyarthya brahmabhistatsthitodakam|| śivāmbha iti nirdiṣṭaṃ astrodaṃ cāstrajāpataḥ||

O, the foremost among the twice-born sages!, now I will explain the rites of atonement to be performed with siva-amba (siva tirtha, siva-water) and krucchra(a kind of fasting penance) and such others. The Guru should design a sthandila making use of the recommended grains and place a kumbha or kalasa over it. The kalasa or kumbha should be wound around with suitable thread and adorned with new cloth and it should be furnished with gold coin, water, bunch of darbha-grass, sandal and others. Having worshipped the kalasa with the recital of siva-mantra, brahma mantras and anga mantras, the Guru should inspirit the water contained in the kalsa with the incantation of siva-mantra, brahma mantras and anga mantras. Such consecrated water is declared as ‘sivamba'.(This w the disciple for whom the rite of atonement is being done and sprinkled over the hall). If the water of the kalasa is inspirited with the inacantation of astra-mantra, then it is called 'astrodam'.

ततः कृच्छादयः प्रोक्ताः कृच्छोऽन्यस्तप्त संज्ञकः॥ अतिकृच्छपराकौ द्वौ चान्द्रायण विधिस्ततः। त्रिरात्रं एकभुक्तिस्स्यात् त्रिदिनं लङ्घनं भवेत्॥ एवं कृच्छः समाख्यातः प्राजापत्य इति स्मृतः। पिबेत्सोष्णं त्र्यहं वारि त्रिदिनं क्षीरभोजनम्॥ सोष्णमाज्यं त्र्यहं चाद्यात् त्रिदिनं केवलो यदा। तप्तकृच्छं इति ख्यातं त्वतिकृच्छश्च कथ्यते॥

tataḥ kṛcchādayaḥ proktāḥ kṛccho'nyastapta saṃjñakaḥ|| atikṛcchaparākau dvau cāndrāyaṇa vidhistataḥ| trirātraṃ ekabhuktissyāt tridinaṃ laṅghanaṃ bhavet|| evaṃ kṛcchaḥ samākhyātaḥ prājāpatya iti smṛtaḥ| pibetsoṣṇaṃ tryahaṃ vāri tridinaṃ kṣīrabhojanam|| soṣṇamājyaṃ tryahaṃ cādyāt tridinaṃ kevalo yadā| taptakṛcchaṃ iti khyātaṃ tvatikṛcchaśca kathyate||

Then, the details related to various kinds of krucchra are told. Prajapatya krucchra, tapta krucchra, ati krucchra, paraka krucchra, candrayana krucchra – these are various kinds of krucchra. Taking the food only at night for three consecutive days and being on fast without taking any food for three consecutive days – this is called “prajapatya krucchra'. Taking hot water for three consecutive days, milk for the next three consecutive days , taking the hot ghee for the next three consecutive days and being on fast without taking any food for the next three consecutive days - this is considered as 'tapta krucchra'. Then, the procedure for the ‘ati krucchra' is told.

द्वादशाहर्निराहारः पराक इति संस्मृतः। मासार्धं ग्रासवृद्धिस्स्याच्छुक्ले कृष्णे च ह्रासयेत्॥ चान्द्रायण विधिः प्रोक्तो जलेनैव जलात्मकः। सायामाद्यन्तयोरह्नौ सायं प्रातश्च मध्यमे॥ चरिष्णुरुपवासं च त्यजेत् भुक्ति चतुष्टयम्। मध्यमद्वितयं वाथ तदर्थं दानमेव वा॥ उपवासः समाख्यातः शान्तिस्त्यत्र निगद्यते।

dvādaśāharnirāhāraḥ parāka iti saṃsmṛtaḥ| māsārdhaṃ grāsavṛddhissyācchukle kṛṣṇe ca hrāsayet|| cāndrāyaṇa vidhiḥ prokto jalenaiva jalātmakaḥ| sāyāmādyantayorahnau sāyaṃ prātaśca madhyame|| cariṣṇurupavāsaṃ ca tyajet bhukti catuṣṭayam| madhyamadvitayaṃ vātha tadarthaṃ dānameva vā|| upavāsaḥ samākhyātaḥ śāntistyatra nigadyate|

Being on fast without taking any kind of food for twelve consecutive days is considered as 'paraka kruchhra'. Increasing one mouthful of food day by day during the bright half of the lunar month and decreasing one mouthful of food day by day during the dark half of the same lunar month – this is called candrayana krucchra'. Instead of food, one may resolve to drink water alone by increasing and decreasing in the same manner. One may commence the complete fast(upavasa) either in the evening, in the beginning of a day , in the end of a day or in a time between morning and evening. On such fast, he should desist from taking all the four kinds of food. For the sake of atonement, one may opt for offering donations and gifts when the fast is being observed in the beginning of a day or the end of a day. The procedure of being on fast has been told. Then, the rite of atonement known as ‘santi' is explained.

मण्डपं तु शुभाशायां अग्नौ वा पूर्ववर्मना॥ तन्मध्ये कुण्डमापाद्य वृत्तं हस्तमितं यथा। शिल्पिनं च विसृज्याथ पुण्याहप्रोक्षणं नयेत्॥ देवं संशोध्य विधिना स्नपनं प्रत्यहं नयेत्। गन्धाद्यैः पुष्कलैरिट्वा शान्तिकर्म समारभेत् ॥

maṇḍapaṃ tu śubhāśāyāṃ agnau vā pūrvavarmanā|| tanmadhye kuṇḍamāpādya vṛttaṃ hastamitaṃ yathā| śilpinaṃ ca visṛjyātha puṇyāhaprokṣaṇaṃ nayet|| devaṃ saṃśodhya vidhinā snapanaṃ pratyahaṃ nayet| gandhādyaiḥ puṣkalairiṭvā śāntikarma samārabhet ||

A pavilion should be erected in the auspicious direction or in the south-east, following the rules set forth earlier for such construction. At the center of the pavilion, the Guru should design a fire-pit whose shape should be circular, its diameter being one hasta. Having sent off the Silpi who has assisted in the construction of the pavilion and the fire-pit, the Guru should perform the 'punyaha vacana' (ascertaining and declaring the auspiciousness of the day, time and event) and purification of the ground. Having consecrated the image of the Deity, he should perform 'snapana abhisheka' on each day of prayascitta. Having worshipped the Deity with abundance of perfumes, flowers and such other paraphernalia, the Guru should commence the rite known as 'santi'.

संस्कृत्य कुण्डं वह्नि च शिवं साङ्गं च तर्पयेत्। अघोरं अथवा शैवं अस्त्रं पाशुपतं तु वा॥ अघोरात्रं अथान्यं वा सुसिद्धं देशिकात्मना। कर्णिकायां समभ्यर्त्य साङ्गं संतर्पयेथ॥

saṃskṛtya kuṇḍaṃ vahni ca śivaṃ sāṅgaṃ ca tarpayet| aghoraṃ athavā śaivaṃ astraṃ pāśupataṃ tu vā|| aghorātraṃ athānyaṃ vā susiddhaṃ deśikātmanā| karṇikāyāṃ samabhyartya sāṅgaṃ saṃtarpayetha||

Having purified and consecrated the fire-pit and the fire enkindled in it with essential sacramental rituals, the Guru should offer the oblations for the siva-mantra and the samhita mantras. He should install the aghora astra, siva-astra, pasupata-astra or another kind of aghora-astra, near the fire-pit. Having worshipped the main Deity at the pericarp of the lotus conceived in the fire, he should offer the oblations.

समिदाज्यं च गव्यं च मधुरत्रय संयुतम्। तिलदूर्वाक्षतैर्युक्तं शुद्धानं वाथ पायसम्॥ सहस्रं वा तदर्थं वा शतमष्टाधिकं तु वा। प्रत्यहं होमयेदेतैर्मन्त्रमादौ समुच्चरन्॥ स्वाहान्ते भगवन् सर्वक्षोभनाश पदं ततः। कुरुकुर्विति संयुक्तं प्रतिमन्त्रं दशान्तरम्॥ पञ्चादशान्तरं वापि शतमन्त्रान्तरं तु वा। पठेन् होमं समाप्यैवं पूर्णामन्ते समाचरेत्॥

samidājyaṃ ca gavyaṃ ca madhuratraya saṃyutam| tiladūrvākṣatairyuktaṃ śuddhānaṃ vātha pāyasam|| sahasraṃ vā tadarthaṃ vā śatamaṣṭādhikaṃ tu vā| pratyahaṃ homayedetairmantramādau samuccaran|| svāhānte bhagavan sarvakṣobhanāśa padaṃ tataḥ| kurukurviti saṃyuktaṃ pratimantraṃ daśāntaram|| pañcādaśāntaraṃ vāpi śatamantrāntaraṃ tu vā| paṭhen homaṃ samāpyaivaṃ pūrṇāmante samācaret||

The oblations should be made with the recommended faggots, clarified butter, five substances got from the cow, three kinds of honey(trimadhu), sesame, durva-grass, unbroken rice grains and with unmixed food or with “payasa'. The oblations may be offered for 1000, 500 or 108 times, on each day making use of the substances listed now. Reciting the relevant mantra first, he should offer these oblations. At the interval of every 10, 15 or 100 recital of the mantra, he should recite the specific mantra “bhagavan, sarvakshoba nasam kuru kuru svaha". Having completed the offering of oblations, he should offer the consummate oblation purnahuti).

मुखवास समायुक्तं ताम्बूलं च निवेद्य च। कामिकादि शिवज्ञानं पञ्चदिक्षु व्यवस्थितम्॥ तत्तद्दिङ्मुख संजातं पठेयुश्शास्त्रपारगाः। प्राचि तत्पुरुषं घोरं दक्षिणे वाममुत्तरे॥ पश्चिमे जातमीशानं जपेयुस्तत्र दीक्षिताः।

mukhavāsa samāyuktaṃ tāmbūlaṃ ca nivedya ca| kāmikādi śivajñānaṃ pañcadikṣu vyavasthitam|| tattaddiṅmukha saṃjātaṃ paṭheyuśśāstrapāragāḥ| prāci tatpuruṣaṃ ghoraṃ dakṣiṇe vāmamuttare|| paścime jātamīśānaṃ japeyustatra dīkṣitāḥ|

He should offer ‘tambula' associated with mukhavasa' to the Deity invoked in the fire. Arrangement should be made by the Guru for the recital of 'Sivajnana Sastras' – Kamika and other Mulagamas - in the five directions. Having seated in each direction, the priests who have well mastered these Agamas should recite the Agamas which emanated in each direction from the faces of Lord Siva. In the east, the Agamas which were revealed through Tatpurusha face should be recited. The Agamas which were revealed through Aghora face should be recited in the south. The Agamas which were revealed through Vamdeva face should be recited in the north. The Agamas which were revealed through Sadyojata face should be recited in the west. The Agamas which were revealed through Isana face should be recited in the north-east. Such recital should be done by the initiated priests.

ऋगाद्यध्ययनं कुर्युश्चत्वारो वेदपारगाः॥ स्तोतारो बहवोवैकः पठेयुः स्तोत्र संहतिम्। तदर्थ भावनोपेतासंस्कृताश्शिवदीक्षया॥ एतत् सर्वं प्रकर्तव्यं स्नातैमप्रवर्तकैः।

ṛgādyadhyayanaṃ kuryuścatvāro vedapāragāḥ|| stotāro bahavovaikaḥ paṭheyuḥ stotra saṃhatim| tadartha bhāvanopetāsaṃskṛtāśśivadīkṣayā|| etat sarvaṃ prakartavyaṃ snātaimapravartakaiḥ|

Four priests who have well mastered the four Vedas should recite the Rg Veda and others, seated in the four directions beginning from the east. One or many persons may recite various hymns selected from the compilation of sacred hymns. Such persons should have been consecrated with 'siva-diksha' and their mind should be in oneness with the core meaning of the hymns. All these rites should be done by the well-trained priests who have taken the ceremonial bath duly and who are experts in promoting the systematic performance of homa.

होमरक्षां च संगृह्य दत्वा च पराङ्मुखम्॥ निरोध्य तत्र देवेशं दद्यादन्तर्बहिर्बलिम्। समाचम्य कृतन्यासः प्रविशेद्देवसंनिधिम्॥ होमकर्म निवेद्यास्मै प्रार्थयेदुरितक्षयम्। एवं शान्तिस्समादिष्टा नवधा सा समीरिता॥ एकत्रिपञ्चसप्ताह नवाहैश्च द्विसप्तकैः। पक्षत्रिसप्त नक्षत्रैः अविच्छिन्ना यतस्ततः॥

homarakṣāṃ ca saṃgṛhya datvā ca parāṅmukham|| nirodhya tatra deveśaṃ dadyādantarbahirbalim| samācamya kṛtanyāsaḥ praviśeddevasaṃnidhim|| homakarma nivedyāsmai prārthayeduritakṣayam| evaṃ śāntissamādiṣṭā navadhā sā samīritā|| ekatripañcasaptāha navāhaiśca dvisaptakaiḥ| pakṣatrisapta nakṣatraiḥ avicchinnā yatastataḥ||

Having collected the protective ashes (homa raksha) from the fire, the Guru should offer the paranmukha arghya' (arghya water offered to make the Deity turned away) to the Deity invoked in the fire and then the 'nirodha arghya' (arghya water to arrest the departure of the Deity). Then, he should offer the inerior bali and the exterior bali. Having taken the acamana water, the Guru should render his body to be identical with the Deity through relevant nyasa and enter into the main shrine of the Deity. Having dedicated the benefits of the fire-ritual and the entire process of the atonement to the Deity, he should entreat the Deity for nullifying the ill-effects of all the misdeeds. Thus the process of santi' has been told. Such santi is of nine kinds based on the number of the days it is prformed. Santi performed in one day, three days, five days, seven days, nine days, fourteen days, fifteen days, twenty-one days and twenty-seven days. In all through these days, the homa should be done continuously, without any interruption.

कुण्डे विसर्जनं नोक्तं देवस्याग्नेः पुरा विधेः। विसर्जनं तु वा देवे पावकस्य न सर्वथा॥ शान्तिरेवं समाख्याता सर्वदोष निकृन्तनी॥

kuṇḍe visarjanaṃ noktaṃ devasyāgneḥ purā vidheḥ| visarjanaṃ tu vā deve pāvakasya na sarvathā|| śāntirevaṃ samākhyātā sarvadoṣa nikṛntanī||

Visarjana' (sending off the Fire-deity) from the fire-pit is not recommended here, as is usually done in the fire-pit constructed in other occasions for the Lord according to the settled rules. There may be ‘visarjana' for the Deity; but not for the fire, here. Thus, the process of santi' which is capable of annihilating all the ill-effects of the defective deeds has been told.

Paṭala 29 — शान्तिहोम विधिः

अथो दोष निवृत्यर्थं शान्तिहोमो विधीयते। स च द्विविध उद्दिष्टश्श्रेष्ठः पूर्वं निगद्यते॥ शुभाशास्वग्निदेशे वा मण्डपे समलङ्कते। स्थण्डिलं तत्र संकल्प्य तन्मध्ये विन्यसेद्धटम्॥ ससूत्रं सोदकं कूर्च वस्त्रहेमाम्बुजान्वितम्। सितचन्दन दिग्धाङ्गं फलपल्लव संयुतम्॥ परितः कलशानष्टौ वस्त्रकूर्चादि संयुतान्। विन्यस्य मध्यमे कुम्भे यजेत्पाश्पताह्वयम्॥

atho doṣa nivṛtyarthaṃ śāntihomo vidhīyate| sa ca dvividha uddiṣṭaśśreṣṭhaḥ pūrvaṃ nigadyate|| śubhāśāsvagnideśe vā maṇḍape samalaṅkate| sthaṇḍilaṃ tatra saṃkalpya tanmadhye vinyaseddhaṭam|| sasūtraṃ sodakaṃ kūrca vastrahemāmbujānvitam| sitacandana digdhāṅgaṃ phalapallava saṃyutam|| paritaḥ kalaśānaṣṭau vastrakūrcādi saṃyutān| vinyasya madhyame kumbhe yajetpāśpatāhvayam||

Then, the directions for the performance of santi homa for the sake of warding off the ill-effects born of defective deeds are set forth. This santi homa is of two kinds. Details of the superior one are explained first. In a sacrificial pavilion erected in an auspicious direction or in the south-east and decorated well with canopies and garlands, the Guru should design a sthandila and place a ghata(pot) at its center. This ghata should have been wound around with thread, filled up with water, adorned with new cloth and furnished with bunch of darbhas and lotus flower made of gold. Its sides, neck and other parts should have been besmeared with the paste of white sandal. It should be furnished with fruit and tender leaves. Around this central pot, he should place eight kalasas, one in each direction, furnished with cloth, bunch of darbhas and other materials. Then he should invoke the presence of ‘pasupata-astra' in the central pot and wordhip it with due honors.

प्रणवासन समारूढं दुराधर्षं महाबलम्। पञ्चास्यं दशकर्णं च प्रतिवॐ त्रिलोचनम्॥ दंष्ट्राकराळमत्युग्रं मुक्तनादं सुदुर्जयम्। कपालमालाभरणं चन्द्रार्धकृत शेखरम्॥ केकराक्षं महामाला नागाभरण लेलिहम्। सूर्यकोटियुताभं च विघ्नसङ्घात मर्दकम् ॥ भुजैर्दशभिरत्युग्रेभैंरवास्बैस्समन्वितम्। खद् चाप महाशूलाभयपाशांश्च दक्षिणे॥ खेटबाणकपालांश्च वरप्रासौ च वामतः। पिङ्गाभ श्मश्रुसंयुक्तं तथाविध शिरोरुहम्॥ ध्यात्वैवं उच्चरन् मन्त्रं आवाह्यर्चनं आरभेत्।

praṇavāsana samārūḍhaṃ durādharṣaṃ mahābalam| pañcāsyaṃ daśakarṇaṃ ca prativaॐ trilocanam|| daṃṣṭrākarāḷamatyugraṃ muktanādaṃ sudurjayam| kapālamālābharaṇaṃ candrārdhakṛta śekharam|| kekarākṣaṃ mahāmālā nāgābharaṇa leliham| sūryakoṭiyutābhaṃ ca vighnasaṅghāta mardakam || bhujairdaśabhiratyugrebhaiṃravāsbaissamanvitam| khad cāpa mahāśūlābhayapāśāṃśca dakṣiṇe|| kheṭabāṇakapālāṃśca varaprāsau ca vāmataḥ| piṅgābha śmaśrusaṃyuktaṃ tathāvidha śiroruham|| dhyātvaivaṃ uccaran mantraṃ āvāhyarcanaṃ ārabhet|

The form of Pasupata-astra- Deva should be meditated upon as: Mounted on the pedestal of Omkara(OM), the unassialble Lord with great strength, associated with five faces, ten ears, three eyes in each face, having large fangs in his wide-opened mouth, face and looks expressing excessive anger and force, emitting the sounds of loud roaring, invincible, adorned with the garland of skulls, his head adormed with the digit of half-moon, squint-eyed, adorned with big garlands and the serpent-ornament, wearing snakes on various parts of his body, appearing with the resplendence of ten millions of sun, capable of crushing down the multitudes of obstacles, holding in his right hands bhairva-astra, sword, bow, great trident, abhaya-mudra and noose, holding in his left hands shield, arrow, skull, varada-mudra, and the dart-weapon, appearing with tawny colored beard and moustache and tawny-colored matted hairs. Having contemplated the terrific form of Pasupata-astra-Deva in this way, the Guru should commence the worship of this Astra , reciting the relevant mantra.

ओं श्लीङ्कार समायुक्तं पं शुं हुंफण्णमस्त्विति॥ प्रणवं वह्रिदिग्भागेश्लीङ्कारं शाङ्करे यजेत्। पङ्कारं नैऋते भागे शुङ्कारं वायुगोचरे॥ ओङ्कारादि फडन्ताश्च वर्णाः स्थाने हृदादयः। सर्वे पाशुपतोपेत हृदयादि समन्विताः॥ फडन्तान् प्रणवोपेतान् वज्रादीन् कलशेषु तान्। इष्ट्वा गन्धादिभिर्देवं नैवेद्यान्तं समर्चयेत्॥

oṃ ślīṅkāra samāyuktaṃ paṃ śuṃ huṃphaṇṇamastviti|| praṇavaṃ vahridigbhāgeślīṅkāraṃ śāṅkare yajet| paṅkāraṃ naiṛte bhāge śuṅkāraṃ vāyugocare|| oṅkārādi phaḍantāśca varṇāḥ sthāne hṛdādayaḥ| sarve pāśupatopeta hṛdayādi samanvitāḥ|| phaḍantān praṇavopetān vajrādīn kalaśeṣu tān| iṣṭvā gandhādibhirdevaṃ naivedyāntaṃ samarcayet||

The mantra for the pasupata-astra is associated with the words om', 'slim', 'pam', 's'um', 'hum' and 'phat'. The seed letter om' should be worshipped in the south-east; slim' in the north-east; 'pam' in the south-west; 's'um' in the north-west. The six seed letters, from ‘om' to 'phat' should be used for the six mantras, from the hrudaya mantra to the astra mantra. All these six mantras should be associated with the word 'pasupata'. The mantras of the ten retinue-weapons, vajra and others, should end with the word ‘phat' and these should be worshipped in the ten kalasas placed around the main pot. The Guru should worship Pasupata-astra-Deva with sandal, flowers and such other substances and complete the worship by the offering of naivedya.

तद्ग्रे हास्तिके वृत्तकुण्डे वा स्थण्डिलेऽपि वा। संस्कृत्य पूर्ववत् पञ्च संस्कारैस्संस्कृतेऽनले॥ देवं पाशुपतं साङ्गं आवाह्यभ्यर्थ्य तर्पयेत्। समिदाज्य तिलक्षीर सितदूर्वाचस्ततः॥ सहस्रं वा तदर्थं वा शतमष्टोत्तरं तु वा। प्रत्येकं जुहुयान् मन्त्रमुच्चरन् कर्म निर्दिशेत्॥ भगवन् दोषशान्तिं तु कुरुकुर्विति देशिकः। अङ्गानि दश चास्त्राणि दश हुत्वाप्रतोषयेत् ॥

tadgre hāstike vṛttakuṇḍe vā sthaṇḍile'pi vā| saṃskṛtya pūrvavat pañca saṃskāraissaṃskṛte'nale|| devaṃ pāśupataṃ sāṅgaṃ āvāhyabhyarthya tarpayet| samidājya tilakṣīra sitadūrvācastataḥ|| sahasraṃ vā tadarthaṃ vā śatamaṣṭottaraṃ tu vā| pratyekaṃ juhuyān mantramuccaran karma nirdiśet|| bhagavan doṣaśāntiṃ tu kurukurviti deśikaḥ| aṅgāni daśa cāstrāṇi daśa hutvāpratoṣayet ||

Having made a circular fire-pit with an extent of one hasta or a sthandila in front of the kalasas, the Guru should purify it as done before with five sacramental rites. In the fire raised in the fire-pit and purified, he should invoke the presence of Pasupata-astra-Deva along with his retinue, worship him and offer the oblations. The oblations should be made with the recommended faggots, clarified butter, sesame, milk, white grass and cooked rice(caru). Reciting the mula mantra of Pasupata-astra and stating the intended deed of atonement, he should offer each oblation. The oblations may be made in this way for 1000, 500 or 108 times. "Bhagavan, .....dosha santim kuru kuru" – these words declaring the intended deed of atonement should be associated with each recital of the mula mantra. One tenth of the oblations done with the mula mantra shod be offered with the anga-mantras and for the ten weapons. With such oblations, the Guru should make the Deity to be content and delighted.

पूर्णाहुतिं ततो दद्यादत्रं पाशुपतं स्मरन्। प्रायश्चित्ताहुतिं हुत्वा मन्त्रं पाशुपतं स्मरन्॥ पुनः पूर्णां च ताम्बूलं दत्वार्थ्यं च पराङ्मुखम्। कृत्वा लयाङ्गमाकर्म पर्यन्तं परिरक्षयेत् ॥ प्रत्यहं वा तदुत्पाद्य तर्पयेदस्त्र रूपिणम्। अन्तर्बहिर्बलिं दत्वा समाचम्याणु विग्रहः॥ समर्पितक्रिये देवे त्वभीष्टं प्रार्थयेद्गुरुः। कुम्बाद्देवं विसृज्याथ द्वादशान्ते नियोजयेत्॥

pūrṇāhutiṃ tato dadyādatraṃ pāśupataṃ smaran| prāyaścittāhutiṃ hutvā mantraṃ pāśupataṃ smaran|| punaḥ pūrṇāṃ ca tāmbūlaṃ datvārthyaṃ ca parāṅmukham| kṛtvā layāṅgamākarma paryantaṃ parirakṣayet || pratyahaṃ vā tadutpādya tarpayedastra rūpiṇam| antarbahirbaliṃ datvā samācamyāṇu vigrahaḥ|| samarpitakriye deve tvabhīṣṭaṃ prārthayedguruḥ| kumbāddevaṃ visṛjyātha dvādaśānte niyojayet||

Contemplating the form of Pasupata-astra-Deva and reciting the mula mantra of this astra, the Guru should offer the consummate oblation and contemplating the same, he should offer the oblations meant for atonement. Having offered the 'purna ahuti' once again, he should offer the 'tambula' and offer the paranmukha arghya'. Having performed the rituals related to the anga mantras, he should do the necessary deeds to keep the enkindled fire alive and vibrant till the completion of the rites of atonement. Or, the Guru may create the fire afresh on each day till the end of atonmement and offer the oblations to the Lord who has taken the form of Pasupata-astra. Having offered the interior bali and exterior bali, the Guru should take acamana-water and render his body to be identical with the mantra-form of the Lord. Having dedicated the entire course of the rites of atonement to the Lord, he should entreat Him to grant the desired benefit. Having lifted the Lord out of the kumbha, he should install Him within his own self to be always present in his dvadasanta'.

ततस्तत्कुम्भपानीयैः प्रोक्षयेदभितस्ततः। होमो वा समिदाज्यान्नैः कुम्भसंस्थापनं विना॥ कर्तव्यश्शान्तिहोमोऽयं शान्त्युक्त दिनसंख्यया॥

tatastatkumbhapānīyaiḥ prokṣayedabhitastataḥ| homo vā samidājyānnaiḥ kumbhasaṃsthāpanaṃ vinā|| kartavyaśśāntihomo'yaṃ śāntyukta dinasaṃkhyayā||

Then the Guru should sprinkle the consecrated water contained in the kumbha all around the precincts. This fire ritual may be performed with faggots, clarified butter, cooked rice and others, even without installation of kumbha. This ‘santi homa' should be performed according to the number of days prescribed for ‘santi' earlier.

Paṭala 30 — दिशाहोम विधिः

दिशाहोमं ततो वक्ष्ये द्विविधस्स उदाहृदः। प्रायश्चित्तार्थं अन्योऽयम् स्नपनाद्यङ्गभाग्भवेत्॥ लिङ्गे वा प्रतिमायां वा पीठे प्रासाद एव वा। मण्डपे मालिकादौ वा वृक्षादेर्मूल एव वा॥ यदर्थं वर्तते प्रायश्चित्तं तस्य चतसृषु। दिक्षु कूटान् प्रपां वापि कृत्वा कुण्ड चतुष्टयम्॥ वेदाश्रू वा सुवृत्तं वा हस्तमात्रमितं यथा। स्थण्डिलं वा समापाद्य प्रोक्षयेदस्त्रवारिणा॥

diśāhomaṃ tato vakṣye dvividhassa udāhṛdaḥ| prāyaścittārthaṃ anyo'yam snapanādyaṅgabhāgbhavet|| liṅge vā pratimāyāṃ vā pīṭhe prāsāda eva vā| maṇḍape mālikādau vā vṛkṣādermūla eva vā|| yadarthaṃ vartate prāyaścittaṃ tasya catasṛṣu| dikṣu kūṭān prapāṃ vāpi kṛtvā kuṇḍa catuṣṭayam|| vedāśrū vā suvṛttaṃ vā hastamātramitaṃ yathā| sthaṇḍilaṃ vā samāpādya prokṣayedastravāriṇā||

Then I will explain the process of performing the disa homa'. It is two kinds - the one related to atonement (prayascittanga) and the other related to snapana and others (snapnadyanga). The atonement may be related to Linga, image, pedestal, individual shrine or temple building as a whole, hall, malika (a raised structure having two or more floors) and others, the root and bottom part of the temple-tree and such others. For whichever may be the atonement, square pavilion or thatched shed should be erected in all the four directions around the one taken for atonement. Having constructed such a pavilion or shed, the Guru should make four fire-pits, one in each direction. The fire-pits may be square or circular in shape, having an extent of one hasta. Or, he may design a sthandila in each direction. Having done so, he should purify them by sprinkling the consecrated water over them with the recital of astra mantra.

सर्वार्थं वा चतुर्दिक्षु प्रासादस्य तदाचरेत्। एकं वा कूटमापाद्य तत्र सर्व समाचरेत्॥ मध्यमे वेदिकायुक्तं कुम्भसंस्थापनाय च। अथैतद्यागशालायां कर्मसर्वं समापयेत्॥ अथान्यत् कुण्डमैशान्यां ब्रह्माङ्ग सहितस्य च। तर्पणार्थं महेशस्य कल्प्यं वा मुनिपुङ्गवाः॥

sarvārthaṃ vā caturdikṣu prāsādasya tadācaret| ekaṃ vā kūṭamāpādya tatra sarva samācaret|| madhyame vedikāyuktaṃ kumbhasaṃsthāpanāya ca| athaitadyāgaśālāyāṃ karmasarvaṃ samāpayet|| athānyat kuṇḍamaiśānyāṃ brahmāṅga sahitasya ca| tarpaṇārthaṃ maheśasya kalpyaṃ vā munipuṅgavāḥ||

Or, for all the forms or things for which atonement has to be performed, the pavilion may be erected in all the four sides of the temple. Or, there may be only one pavilion or shed and all the concerned rituals may be done there itself. An altar should be designed at the center of the hall for the arrangement of the kalasas. Four fire-pits should be made around the altar, one in each direction. All the preparatory rituals and sacramental rites should be completed in that yagasala. O, the foremost among the sages!,the Guru may make another fire-pit in the north-east of the hall for the offering of oblations to Lord Siva associated with His retinue Lords of brahma mantras and anga mantras.

शिवं संपूज्य विधिवल्लिङ्गे वा स्थण्डिलादिके। तद्ग्रे संयजेदत्रं शिवाख्यं देशिकोत्तमः॥ चतुर्वकं ज्वलत्केशं विद्युत्पुञ्ज समप्रभम्। चन्द्रखण्ड सुमूर्धानं सचतुष्करपल्लवम्॥ अशनिध्वनि संयुक्तं असह्यं भीमविक्रमम्। द्वादशाक्षियुतं शक्तिशूलाभयवरान्वितम्॥ ध्यात्वैवं गन्धपुष्पाद्यैः शिवास्त्रं स्वाणुनार्चयेत्। दक्षेऽघोरास्त्रमभ्यर्थ्य पश्चात् पाशुपतं यजेत् ॥ सौम्ये प्रत्यङ्गिरा पूज्या तयानमन्त्रमुच्यते।

śivaṃ saṃpūjya vidhivalliṅge vā sthaṇḍilādike| tadgre saṃyajedatraṃ śivākhyaṃ deśikottamaḥ|| caturvakaṃ jvalatkeśaṃ vidyutpuñja samaprabham| candrakhaṇḍa sumūrdhānaṃ sacatuṣkarapallavam|| aśanidhvani saṃyuktaṃ asahyaṃ bhīmavikramam| dvādaśākṣiyutaṃ śaktiśūlābhayavarānvitam|| dhyātvaivaṃ gandhapuṣpādyaiḥ śivāstraṃ svāṇunārcayet| dakṣe'ghorāstramabhyarthya paścāt pāśupataṃ yajet || saumye pratyaṅgirā pūjyā tayānamantramucyate|

śivam sampūjya vidhivallinge vā sthandilādikel tadagre samyajedastram śivākhyam dešikottamaḥ || caturvaktram jvalatkeśam vidyutpuñja samaprabham candrakhanda sumūrdhānam sacatuṣkarapallavamll aśanidhvani samyuktam asahyam bhīmavikramaml dvādaśākṣiyutaṁ Śaktiśūlābhayavarānvitamil dhyātvaivam gandhapuspādyaih śivāstram svānunārcayet| dakṣe'ghorāstramabhyarcya paścāt pāśupatam yajet|l saumye pratyangirā pūjyā taddhyānamantramucyatel prowess, having twelve eyes, holding the sakthi-weapon, trident, abhaya-mudra and varada-mudra in his four hands. Having contemplated the form of Sivastra in this way, the Guru should worship it with sandal, flowers and other substances, reciting the mula mantra pertaining to it. Aghora-astra should be worshipped in the south; Pasupata-astra should be worshipped in the west; Pratyangira-astra should be worshipped in the north. Now, the form of Pratyangira-astra to be meditated and the mantra pertaining to it are told.

ओं हीङ्कारं ततः कृष्णवाससे चेति यत्पदम्॥ ततश्च सिम्हवदने महावदन इत्यपि। महाभैरविवर्णं च सर्वशतृपदं ततः॥ कर्मविध्वंसिनीत्येवं परमन्त्रपदं ततः।। छेदिनीत्युद्धरेत्पश्चात् सर्वभूतदमन्यपि॥ सर्वभूतांस्ततो बन्ध बन्धेति पदमुद्धरेत्। सर्वविघ्नानिति पदं छिन्दि छिन्दीतियत्पदम्॥ सर्वव्याधि निकृन्तेति निकृन्तेति पदं च यत्। सर्वदुष्टांस्ततो भक्ष भक्षेति पदमुद्धरेत्॥ ज्वालाजिह्वे करालेति पदं दंष्ट्रे पदं पुनः। प्रत्यङ्गि पदं पश्चाद् हीं नमोऽस्त्विति यत्पदम्॥ ते स्वाहेत्युद्धरेदेष मन्त्रः प्रत्यङ्गिरात्मकः।

oṃ hīṅkāraṃ tataḥ kṛṣṇavāsase ceti yatpadam|| tataśca simhavadane mahāvadana ityapi| mahābhairavivarṇaṃ ca sarvaśatṛpadaṃ tataḥ|| karmavidhvaṃsinītyevaṃ paramantrapadaṃ tataḥ|| chedinītyuddharetpaścāt sarvabhūtadamanyapi|| sarvabhūtāṃstato bandha bandheti padamuddharet| sarvavighnāniti padaṃ chindi chindītiyatpadam|| sarvavyādhi nikṛnteti nikṛnteti padaṃ ca yat| sarvaduṣṭāṃstato bhakṣa bhakṣeti padamuddharet|| jvālājihve karāleti padaṃ daṃṣṭre padaṃ punaḥ| pratyaṅgi padaṃ paścād hīṃ namo'stviti yatpadam|| te svāhetyuddharedeṣa mantraḥ pratyaṅgirātmakaḥ|

“Om hrim krishnavaasase, simhavadane, mahavadane, mahabhairavi, sarvasatru karma vidhvamsini, para mantra chedini, sarvabhuta damani, sarvabhuutaan bandha bandha, sarva vighnaan chindi chindi, sarva vyadhi nikrunta nikrunta, sarva dushtaan bhaksha bhaksha, jvala jihve, karaala damshtre, pratyangire, hrim namo astu te svaha - this is mula mantra of Pratyangira astra.

प्रणवात् सप्तवर्ण हृच्छिरः पञ्चदशाक्षरम्॥ दशाक्षरा शिखा तस्मात् कवचं सप्तवर्णकम्। तथैव तस्मान्नेत्राणुश्चतुत्रिंशद्भिरस्त्रकम्॥ त्रयोदशार्णा गायत्री सावित्री सप्तवर्णतः। नमः स्वाहा वषड् वौषड् हुँफड्युक्ता हृदादयः॥

praṇavāt saptavarṇa hṛcchiraḥ pañcadaśākṣaram|| daśākṣarā śikhā tasmāt kavacaṃ saptavarṇakam| tathaiva tasmānnetrāṇuścatutriṃśadbhirastrakam|| trayodaśārṇā gāyatrī sāvitrī saptavarṇataḥ| namaḥ svāhā vaṣaḍ vauṣaḍ hum̐phaḍyuktā hṛdādayaḥ||

Of this mula mantra, seven letters starting from ‘om' constitute the hrudaya mantra, the next fifteen letters constitute the siro mantra; next ten letters constitute the sikha mantra; next seven letters constitute the kavaca mantra; next seven letters constitute the netra mantra; next thirty letters constitute the astra mantra of Pratyangira. The gayatri mantra of Prtyangira is formed by thirteen letters and her savitri mantra is formed by seven letters of the mula mantra). The six anga mantras, hrudaya to astra, should be ended with namah', svaha', ‘vashat', 'hum', ‘vaushat' and 'phat' respectively.

सिंहवक्रोग्रदंष्ट्राग्नि सप्रभोर्ध्व शिखान्विताम्। कृष्णाञ्जननिभां वृत्त रक्तनेत्रत्रयान्विताम्॥ वहन्तीं सव्यहस्ताभ्यां शूलं डमरुकं पर। वहन्त वामहस्ताभ्यां मुण्डं शेषे तु पल्लवम्॥ कृष्णाम्बरधरां सास्रमांस्यास्यां नर्तने रताम्। मौक्तिकाभरणैर्युक्तां सर्वावयव भूषणाम्॥ अट्टहासरवोपेतां कृष्णाजिन समन्विताम्। ध्यात्वैवं गन्धपुष्पाद्यैः अर्चयेत् परमेश्वरीम्॥

siṃhavakrogradaṃṣṭrāgni saprabhordhva śikhānvitām| kṛṣṇāñjananibhāṃ vṛtta raktanetratrayānvitām|| vahantīṃ savyahastābhyāṃ śūlaṃ ḍamarukaṃ para| vahanta vāmahastābhyāṃ muṇḍaṃ śeṣe tu pallavam|| kṛṣṇāmbaradharāṃ sāsramāṃsyāsyāṃ nartane ratām| mauktikābharaṇairyuktāṃ sarvāvayava bhūṣaṇām|| aṭṭahāsaravopetāṃ kṛṣṇājina samanvitām| dhyātvaivaṃ gandhapuṣpādyaiḥ arcayet parameśvarīm||

The form of Pratyangira Devi is associated with the following lineaments: Lion-face, sharp and terrific fangs, upraised matted hair on the head with the resplendence of fiery flames, complexion like a black collyrium, three eyes in round shape and in blood-like red color, holding the trident and drum in her right hands, holding the severed head and tender mango-leaf in her left hands, attired in black clothes, face appearing with streaks of blood and pieces of flesh, taking delight in dancing, adorned with ornaments made of pearl, all of her limbs beautified with respective ornaments, frequent noises of loud laughter and dressed with the skin of black antelope - having meditated upon such a terrific form of Pratyangira, the Guru should worship her with sandal, flowers and other substances.

अथवा पञ्चकुम्भांस्तु ससूत्रान् वस्त्रवेष्टितान्। गन्धोदकोदरान् कूर्च हेमपङ्कज संयुतान्॥ पृथक्स्थण्डिलकाधारान् सपिधानान्सपल्लवान्। चन्दनालिप्त देहांस्तु विन्यस्य करकेण च॥ तथाविधेन संयुक्तं तत्र मध्ये शिवाम्बिकाम्। प्रागुक्त्या परितोऽस्त्राणि ततः प्रत्यङ्गिरामपि॥ इष्ट्वा विज्ञाप्य होमार्थं विशेयुः पावकालयम्।

athavā pañcakumbhāṃstu sasūtrān vastraveṣṭitān| gandhodakodarān kūrca hemapaṅkaja saṃyutān|| pṛthaksthaṇḍilakādhārān sapidhānānsapallavān| candanālipta dehāṃstu vinyasya karakeṇa ca|| tathāvidhena saṃyuktaṃ tatra madhye śivāmbikām| prāguktyā parito'strāṇi tataḥ pratyaṅgirāmapi|| iṣṭvā vijñāpya homārthaṃ viśeyuḥ pāvakālayam|

If not in this way, the Guru may place five kalasas, each one on a separate sthandila and worship the five astras. The kalasas should be wound around with thread, covered with new cloth, filled up with water perfumed with essential ingredients, furnished with bunch of darbhas and lotus-flower made of gold, associated with a fitting lid and tender mango leaves and their sides and neck besmeared with sandal paste. In the kalasa kept at the center, Prtyangira Devi should be worshipped. As explained before, four astras, aghora astra and others, should be worshipped in the four directions around the central kalasa and the pratyangira-astra should be worshipped at the center. Having worshipped in this way, the Guru should entreat for the permission from the Devi to perform the fire-ritual and enter into the sacrificial hall.

कुण्डं स्वकीयं संस्कृत्य पावकं च यथा पुरा॥ स्वस्वदेवान् समावाह्य साङ्गान् गन्धादिना सह। तर्पयेयुर्यथान्यायं मूर्तिपा गुरुणा सह॥ कुर्युश्चाध्ययनं मन्त्रजपं स्तोत्र जपादिकम्। प्राग्वत् समाहिताः स्वस्वदिक्षु संयग् व्यवस्थिताः॥

kuṇḍaṃ svakīyaṃ saṃskṛtya pāvakaṃ ca yathā purā|| svasvadevān samāvāhya sāṅgān gandhādinā saha| tarpayeyuryathānyāyaṃ mūrtipā guruṇā saha|| kuryuścādhyayanaṃ mantrajapaṃ stotra japādikam| prāgvat samāhitāḥ svasvadikṣu saṃyag vyavasthitāḥ||

Each one of the assisting priest, along with the Guru(Chief Acharya), should first purify the fire-pit allocated to him with sacramental rites and the fire kindled in it, invoke the presence of the concerned Deity and astra belonging to his fire-pit along with the retinue Deities , worship them with sandal, flowers and other substances and offer the oblations according to the directions set forth in the Scripture. As detailed earlier, the learned priests , having seated in the recommended direction and being with collected and concentrated mind, should recite the Vedas and Agamas, do the incantation of mantras, and recite the sacred hymns in praise of the Lord.

प्लक्षोदुम्बरकाश्वत्थवटास्समिध ईरिताः। प्रधानस्य पलाशस्स्यात् स च सर्वत्र वा मतः॥ तिलाज्यदूर्वास्समिधः क्षीराक्तार्काङ्गुलायताः। चरूश्च होमद्रव्याणि शतं पञ्चाशदेव वा॥ प्रत्येकमेतैर्जुहुयुः स्वदेव ध्यानतत्पराः।

plakṣodumbarakāśvatthavaṭāssamidha īritāḥ| pradhānasya palāśassyāt sa ca sarvatra vā mataḥ|| tilājyadūrvāssamidhaḥ kṣīrāktārkāṅgulāyatāḥ| carūśca homadravyāṇi śataṃ pañcāśadeva vā|| pratyekametairjuhuyuḥ svadeva dhyānatatparāḥ|

The recommended faggots for this fire-ritual are: plaksha, udumbara, asvattha and vata for the fire-pits designed in the east, south, west and north respectively and palasa for the principal fire-pit. Or, palasa may be used for all the fire-pits. Sesame, clarified butter, durva-grass, faggots and caru'-these should be used for offering the oblations. Each faggot should be soaked in the milk, its length being 12 angulas. letely involved in the meditation upon the concerned Deva and the astra, each priest should offer these as oblations. With each substance, the oblations should be made separately for 100 or 50 times.

प्रायश्चित्तहुतिं पूर्णा ताम्बूलाहुति संयुताम्॥ रक्षादानं निरोधायूँ लयाङ्गे संनिरोधनम्। अन्तर्बहिर्बलिं पश्चादाचान्ते मन्त्रविग्रहः॥ कर्मविज्ञापनं देवे प्रार्थयंस्तत्प्रसादतः। कर्तुर्भस्मप्रदानं च कुर्यात्सर्वमनुक्रमात्॥

prāyaścittahutiṃ pūrṇā tāmbūlāhuti saṃyutām|| rakṣādānaṃ nirodhāyūm̐ layāṅge saṃnirodhanam| antarbahirbaliṃ paścādācānte mantravigrahaḥ|| karmavijñāpanaṃ deve prārthayaṃstatprasādataḥ| karturbhasmapradānaṃ ca kuryātsarvamanukramāt||

Then, the oblations for the sake of atonement and subsequently the consummate oblation should be made associated with the offering of tambula. The Guru should collect the ashes from the fire-pit to be used for protection and offer it to the main Deity. Having offered the 'nirodha arghya', he should perform the 'layanga' worship and display the 'sannirodhana' mudra. Then he should offer the interior bali and exterior bali and take three sips of water(acamana). Having rendered his body to be one with the mantra, the Guru should enter into the shrine and humbly dedicate the fire-ritual and the related rites to the Lord and entreat Him for the bestowal of His Grace. Having applied the protective ashes on his own body, the Guru should first give the protective ashes to the yajamana(the main person who has arranged for the ritual) and then orderly distribute it to all those devotees who have assembled there.

देवं कुम्भस्थ पानीयैः संस्नाप्याभ्यर्चयेद्गुरुः। देवधाम्नि कृतं चैतद्यदि कुम्भोदकैस्तदा॥ प्रायश्चित्तं समुद्दिश्य वर्तते प्रोक्षयेत्तु तम्। दिशाहोमस्समाख्यातः सर्वारिष्ट निवारणः॥

devaṃ kumbhastha pānīyaiḥ saṃsnāpyābhyarcayedguruḥ| devadhāmni kṛtaṃ caitadyadi kumbhodakaistadā|| prāyaścittaṃ samuddiśya vartate prokṣayettu tam| diśāhomassamākhyātaḥ sarvāriṣṭa nivāraṇaḥ||

The Guru should bathe the Lord with the consecrated water contained in the kalasas and worship Him, if these rituals have been done within the precincts of the temple. If the rite of atonement has been done in the house of an individual, the Guru should sprinkle the consecrated water over the yajamana. Thus, the process of Disa homa which is capable of warding off all misfortunes and distress has been told.

दिशाहोमो द्वितीयोऽसौ विशेषस्तत्र कथ्यते। प्रत्यङ्गिरायाश्चास्त्राणां पूजा नात्र समीरिता॥ समिदाज्यौदनैर्होमस्सुतिलैस्सिततण्डुलैः। होमश्च पुरुषाघोर वामाजैर्दिक्षु संमतः॥ स्नपनादिषु होमोऽयं चतुर्दिक्षु च संमतः॥

diśāhomo dvitīyo'sau viśeṣastatra kathyate| pratyaṅgirāyāścāstrāṇāṃ pūjā nātra samīritā|| samidājyaudanairhomassutilaissitataṇḍulaiḥ| homaśca puruṣāghora vāmājairdikṣu saṃmataḥ|| snapanādiṣu homo'yaṃ caturdikṣu ca saṃmataḥ||

With regard to the second type of Disa homa, a specific variation is now told. In this type, the invocation and worship of Pratyangira and other astras is not recommended. The oblations should be made with the faggots, clarified butter, cooked rice, sesame, pure and unbroken rice grains in the four directions starting from the east, with the recital of tatpurusha, aghora, vama and sadyojata mantras respectively. This kind of Disa homa should be performed as an associate ritual of snapana-abhisheka. Such performance has been recommended in the Agamas.

Paṭala 31 — संहिताहोम मूर्तिहोम विधिः

वक्ष्येऽहं संहिताहोमं सर्वदोषनिकृन्तनम्। शुभाशायां अथान्यस्मिन् नित्याग्नौ यागमण्डपे॥ उत्सवाद्यग्निमध्ये वा स्थण्डिले वा समाचरेत्। सब्रह्माङ्गश्शिवश्शास्त्रे संहितेत्यभिधीयते॥

vakṣye'haṃ saṃhitāhomaṃ sarvadoṣanikṛntanam| śubhāśāyāṃ athānyasmin nityāgnau yāgamaṇḍape|| utsavādyagnimadhye vā sthaṇḍile vā samācaret| sabrahmāṅgaśśivaśśāstre saṃhitetyabhidhīyate||

Then I will explain the process of 'samhita homa' which is capable of annihilating all the ill-effects of defective or improper deeds. This samhita homa may be performed in the fire-pit in which oblations are offered daily or in the fire-pit meant for a grand festival. The fire-pit or the sthandila should be made in an auspicious direction or in the south-east. The brahma mantras and the anga mantras are collectively called samhita mantras in the Agamas.

तैर्मन्त्रैसँस्कृते वह्नौ गन्धाद्यैरर्चितो गुरुः। पलाशसमिदाज्यान्नैः शतसंख्या शिवाणुना॥ शिवाद्दशांशतोऽङ्गानां आहुतिर्ब्रह्मणामपि। ततोऽघोराणुना होमं पञ्चविंशति संख्यया॥ प्रायश्चित्तार्थं आपाद्य पूर्ण कुर्याद्विधानतः। संहिताहोम एष स्यान् मूर्तिहोम विधीयते ॥

tairmantraisam̐skṛte vahnau gandhādyairarcito guruḥ| palāśasamidājyānnaiḥ śatasaṃkhyā śivāṇunā|| śivāddaśāṃśato'ṅgānāṃ āhutirbrahmaṇāmapi| tato'ghorāṇunā homaṃ pañcaviṃśati saṃkhyayā|| prāyaścittārthaṃ āpādya pūrṇa kuryādvidhānataḥ| saṃhitāhoma eṣa syān mūrtihoma vidhīyate ||

In the fire raised and purified with the recital of samhita mantras, the Guru should invoke the presence of Siva and worship Him with sandal, flowers and other substances. Then, he should offer the oblations with the faggots of palasa and cooked rice for 100 times, with the recital of siva-mula-mantra. One tenth of the oblations made with the mula mantra should be offered with the recital of brahma mantras and anga mantras. Then, he should offer these oblations for 25 times, with recital of aghora mantra. Having finished the offering of oblations for the sake of atonement, the Guru should offer the consummate oblation purna ahuti) in the way prescribed for it. This is the process of performing the samhita homa. Next, the process of murti homa' is explained.

हयग्रेऽन्यत्र वा कृत्वा स्थण्डिलं कृतमण्डले। शिवकुंभं न्यसेन्मध्ये वर्धनीं तस्य दक्षिणे॥ अष्टदिक्ष्वष्ट कुम्भांस्तु वज्राद्यायुध संयुतान्। ससूत्रान् सापिधानांश्च सवस्त्रान् सहिरण्यकान्॥ गन्धोदकोदरान् गन्धपुष्पधूप प्रदीपकैः। मध्यकुम्भे शिवं चेष्ट्वाघोरात्रं करके यजेत्॥

hayagre'nyatra vā kṛtvā sthaṇḍilaṃ kṛtamaṇḍale| śivakuṃbhaṃ nyasenmadhye vardhanīṃ tasya dakṣiṇe|| aṣṭadikṣvaṣṭa kumbhāṃstu vajrādyāyudha saṃyutān| sasūtrān sāpidhānāṃśca savastrān sahiraṇyakān|| gandhodakodarān gandhapuṣpadhūpa pradīpakaiḥ| madhyakumbhe śivaṃ ceṣṭvāghorātraṃ karake yajet||

In a pavilion erected in front of the temple or in some other suitable place, the Guru should design a sthandila and install the siva kumbha at its center. He should install vardhani kumbha(sakti kalasa) on the right side of siva kumbha. He should place eight kalasas in eight directions(one in each direction) in which eight weapons, vajra and others, are to be invoked and worshipped. These kumbhas and kalasas should have been wound around with thread, provided with suitable lid and covered with new cloth. These should be filled up with water perfumed with recommended ingredients and furnished with gold coin or gold lotus. Having worshipped Siva in the central kumbha with sandal, flowers, incense and light, he should worship the aghora astra in the vardhani kalasa.

यद्वाघोरास्त्रराजानं मध्यकुम्भे शिवं विना। वर्धनीमपि हित्वैवं साङ्गमभ्यर्चयेद्गुरुः॥ दत्वासनमथास्त्रासनाय हुं फण्णमस्त्विति। दत्वास्त्रमूर्तये हुँ फण्णमो मूर्ति च तामिति॥

yadvāghorāstrarājānaṃ madhyakumbhe śivaṃ vinā| vardhanīmapi hitvaivaṃ sāṅgamabhyarcayedguruḥ|| datvāsanamathāstrāsanāya huṃ phaṇṇamastviti| datvāstramūrtaye hum̐ phaṇṇamo mūrti ca tāmiti||

If not in this way, the Guru may place only one kumbha at the center of the sthandila and worship the aghora- astra-raja along with his retinue Deities in that kumbha, without placing the kumbhas for Siva and Sakti. He should offer the seat for the Astra-raja, reciting the mantra “ astrasanaya hum phan namah”. He should conceive the form of the Astra-raja, reciting the mantra “ astramurtaye hum phan namah'.

ध्यायेत्सूर्य सहस्राभं प्रलयाम्बुद निस्वनम्। प्रदीप्तदशनप्रान्त प्रकाशमुखकन्धरम्॥ त्र्यक्षं तटिल्लताजिह्वा दीप्तभ्रूश्मश्रुमूर्धजम्। सर्पोपवीतं शूलासि शक्तिमुद्र धारिणम्॥ चतुर्भुजं चतुर्वक्रं स्फुरच्चन्द्रार्ध शेखरम्। नृत्यन्तं तं महाकायं नागाभरणभूषितम्॥ देवदानव दैत्यानां दर्पितानां विमर्दकम्। वज्रादिशूल पर्यन्तान्यभितोऽस्त्राणि संयजेत् ॥ पद्म चक्रं तथैशाने नैऋते च क्रमाद्यजेत्।

dhyāyetsūrya sahasrābhaṃ pralayāmbuda nisvanam| pradīptadaśanaprānta prakāśamukhakandharam|| tryakṣaṃ taṭillatājihvā dīptabhrūśmaśrumūrdhajam| sarpopavītaṃ śūlāsi śaktimudra dhāriṇam|| caturbhujaṃ caturvakraṃ sphuraccandrārdha śekharam| nṛtyantaṃ taṃ mahākāyaṃ nāgābharaṇabhūṣitam|| devadānava daityānāṃ darpitānāṃ vimardakam| vajrādiśūla paryantānyabhito'strāṇi saṃyajet || padma cakraṃ tathaiśāne naiṛte ca kramādyajet|

The Guru should meditate on the form of Aghora-astra as appearing with the brilliance of thousand suns, emitting loud sounds like the thundering clouds which arise at the time of final dissolution, his bright teeth illuminating even the extreme end of the directions, his face and neck being very bright, having three eyes, tongue flashing forth like the streak of lighning, shiny beard, moustache and hair, wearing the snake as his sacred thread, his four hands holding the trident, small sword, sakti-weapon and small pestle, having four faces, his head being adorned with resplendent half-moon, appearing in dancing posture and with huge form, adorned with serpent-ornament and subduing the conceited devas, asuras and daityas. In the eight directions around the Aghora-astra, he should worship eight weapons from vajra to trident. In the north-east, he should worship padma-weapon and in the south-west, the cakra-weapon.

तदग्र कल्पिते कुण्डे हास्तिके वृत्तसंनिभे॥ स्थण्डिले संस्कृते वापि वह्नि विन्यस्य देशिकः। संस्कृत्य पञ्चसंस्कारैः वह्निकर्मोक्तवर्मना॥ तत्रावाह्य यजेत्साङ्गं अघोरास्त्रं शिवानले। समिदाज्यतिलक्षीर सितदूर्वा मधुत्रयम्॥ हविष्यान्नं सहस्रं वा तदर्थं शतमेव वा। प्रत्येकं जुहुयाद्देतैरघोरात्रं शिवानले॥

tadagra kalpite kuṇḍe hāstike vṛttasaṃnibhe|| sthaṇḍile saṃskṛte vāpi vahni vinyasya deśikaḥ| saṃskṛtya pañcasaṃskāraiḥ vahnikarmoktavarmanā|| tatrāvāhya yajetsāṅgaṃ aghorāstraṃ śivānale| samidājyatilakṣīra sitadūrvā madhutrayam|| haviṣyānnaṃ sahasraṃ vā tadarthaṃ śatameva vā| pratyekaṃ juhuyāddetairaghorātraṃ śivānale||

The Guru should kindle the fire in the fire-pit desgined in front of kalasas to be circular in shape with an extent of one hasta or kindle the fire over the sthandila designed and consecrated with sacramental rites. Having sanctified the fire with five kinds of sacramental rituals according to the directions given in the chapter dealing with fire-ritual, he should invoke the presence of Aghora-astra-Deva along with his retinue Deities in that siva-fire and woship him. Then he should offer the oblations with the faggots, clarified butter, sesame, milk, white durva-grass, trimadhu and the rice cooked in the sacrificial hall for 1000, 500 or 100 times. With each of the substances mentioned above, he should make 1000, 500 or 100 oblations for the sake of Aghora-astra-Deva invoked in the siva-fire.

कर्मनिर्देश संयुक्तं अङ्गैरस्त्रैश्च तर्पयेत्। पूर्णाहुतिं ततो दत्वा प्रायश्चित्तं समाप्य च॥ पुनः पूर्णां च ताम्बूलं दत्वा स्तुत्वाभिवन्द्य च। अध्येष्याभीष्टमाचार्यो होमरक्षां समाचरेत्॥ स्वार्थं च यजमानार्थं दद्याद पराङ्मुखम्। लयाङ्गं पूजयित्वान्ते शिवं व्याहृतमाचरेत्॥

karmanirdeśa saṃyuktaṃ aṅgairastraiśca tarpayet| pūrṇāhutiṃ tato datvā prāyaścittaṃ samāpya ca|| punaḥ pūrṇāṃ ca tāmbūlaṃ datvā stutvābhivandya ca| adhyeṣyābhīṣṭamācāryo homarakṣāṃ samācaret|| svārthaṃ ca yajamānārthaṃ dadyāda parāṅmukham| layāṅgaṃ pūjayitvānte śivaṃ vyāhṛtamācaret||

He should offer the oblations with the recital of anga mantras and astra mantra associated with the declaration of the purpose of the intended rites of atonement. Then he should offer the consummate oblation and complete the rituals related to the atonement. Once again he should offer the consummate oblation and tambula , eulogize the Astra Deva, bow down before him and entreat him to grant the desired benefit. Then he should collect the homa raksha' (ashes from the fire-pit) for his own use and for the use of yajamana. Having offered paranmukha-arghya, he should perform the ‘layanga' worship and declare the nature and completion of the atonement-ritual to Siva.

तत्रैव रक्षयेन्नित्यं यावत्कर्म समाप्यते। प्रत्यहं जनयेद्वाथ स्थण्डिले होमकर्मणि॥ अन्तर्बहिर्बलिं दत्वा समाचम्याणुविग्रहः। गत्वा कुम्भान्तिकं कर्म विज्ञाप्येशेऽस्त्ररूपिणि॥ ततस्तत्कुम्भपानीयैः स्नापयेत्परमेश्वरम्। गन्धपुष्पस्नगाद्यैश्च नैवेद्यान्तैः प्रपूजयेत्॥ संप्रार्थ्य वाञ्चितं देवाल्लब्धानुज्ञः प्रसादजम्। भस्मापि यजमानाय दातव्यं होमकर्मणि॥ अत्राप्यध्ययनं मन्त्रजपं शान्तिवदाचरेत्। मूर्तिहोमः समाख्यातः प्रायश्चित्तर्थमीरितः॥

tatraiva rakṣayennityaṃ yāvatkarma samāpyate| pratyahaṃ janayedvātha sthaṇḍile homakarmaṇi|| antarbahirbaliṃ datvā samācamyāṇuvigrahaḥ| gatvā kumbhāntikaṃ karma vijñāpyeśe'strarūpiṇi|| tatastatkumbhapānīyaiḥ snāpayetparameśvaram| gandhapuṣpasnagādyaiśca naivedyāntaiḥ prapūjayet|| saṃprārthya vāñcitaṃ devāllabdhānujñaḥ prasādajam| bhasmāpi yajamānāya dātavyaṃ homakarmaṇi|| atrāpyadhyayanaṃ mantrajapaṃ śāntivadācaret| mūrtihomaḥ samākhyātaḥ prāyaścittarthamīritaḥ||

Without doing 'visarjana' (sending off) for the fire, the Guru should keep alive the fire in the fire-pit till the completion of the atonement. Or, if the fire ritual is performed in the sthandila, he may do the 'visarjana' on each day and kindle the fire afresh daily. Having offered the interior bali and exterior bali, he should take three sips of water(acamana) and render his body to be in oneness with the mantra. Having gone to the place where the kumbhas have been arrayed, he should declare the nature and purpose of the ritual undertaken to the Lord who is in the form of Aghora astra and perform the ablution for Lord with the consecrated water contained in the kumbha. He should worship Him with sandal, flowers and such other substances and offer the garlands and other series of paraphernalia up to naivedya. Having entreated the Lord to grant the desired fruits and obtained His gracious permission from Him, he should give the protective bhasma which has formed out of His grace in the fire-pit to the yajamana. Even in this occasion, the recital of the Vedas, Agamas and hymns and the incantation of mantras should be duly performed as done in the ritual of santi'.

अन्येऽपि मूर्तिहोमस्य विशेषस्त्वत्र कथ्यते। यजेत् कुम्भास्त्र वर्धन्योर्मध्यमे शिवमम्बिकाम्॥ संयजेन्मूर्तिमूर्तीशान अष्टकुम्भेषु बाह्यतः। अष्टदिक्षु च शर्वाद मन्त्रैर्हामं समाचरेत्॥ स्थण्डिलेष्वष्टकुण्डेषु वेदिकासहितेषु वा। समिदाज्यतिलक्षीर यवैरष्टोत्तरं शतम्॥ पञ्चाशत्संख्यकं वापि तदर्थं वा पृथक् पृथक्।

anye'pi mūrtihomasya viśeṣastvatra kathyate| yajet kumbhāstra vardhanyormadhyame śivamambikām|| saṃyajenmūrtimūrtīśāna aṣṭakumbheṣu bāhyataḥ| aṣṭadikṣu ca śarvāda mantrairhāmaṃ samācaret|| sthaṇḍileṣvaṣṭakuṇḍeṣu vedikāsahiteṣu vā| samidājyatilakṣīra yavairaṣṭottaraṃ śatam|| pañcāśatsaṃkhyakaṃ vāpi tadarthaṃ vā pṛthak pṛthak|

With regard to another type of ‘murti homa', some specific variations of rituals are told now. The Guru should worship Lord Siva in the kumbha placed at the center and Aghora astra in the vardhani kalasa and worship eight Murtis and Murtisvaras in the eight kalasas kept in eight directions around the siva kumbha and vardhani kalasa. With the rectal of eight mantras starting from 'sarva', he should perform the fire ritual and offer oblations in the eight directions. With the altar designed at the center, this fire ritual may be performed in eight sthandilas or eight fire-pits. The oblations should be offered with the faggots, clarified butter, sesame, milk and barley(yava). With each of these substances, the oblations should be offered separately for 108, 50 or 25 times.

पलाशोदुम्बराश्वत्थ वटा दिक्षु विदिक्ष्वथ॥ शम्यपामार्गश्रीवृक्ष प्लक्षास्समिध ईरिताः। क्षीरसस्येन्द्रहीनैर्वा पञ्चकुण्डघटैस्तु वा॥ पञ्चपक्षेऽष्टपक्षे वा स्थण्डिलं पूर्वदिग्गतम्। विधाय सर्वं मन्त्रैस्तु होमं तत्र समाचरेत् ॥

palāśodumbarāśvattha vaṭā dikṣu vidikṣvatha|| śamyapāmārgaśrīvṛkṣa plakṣāssamidha īritāḥ| kṣīrasasyendrahīnairvā pañcakuṇḍaghaṭaistu vā|| pañcapakṣe'ṣṭapakṣe vā sthaṇḍilaṃ pūrvadiggatam| vidhāya sarvaṃ mantraistu homaṃ tatra samācaret ||

The faggots to be used in this homa are: palasa, udumbara, asvattha and vata for the fire-pits in the main directions starting from the east. Sami, apamarga, srivruksha and plaksha for the fire-pits in the corner directions starting from the south-east. This homa may be performed without making use of milk and paddy grains, may be performed in five fire-pits and five ghatas(pots), eight or five fire-pits or eight or five sthandilas. Or, having designed only one sthandila in the east, all the rituals of homa and oblations may be performed there itself with the recital of all the mantras mentioned above.

पूर्वस्मिन्नीश कुण्डे वा गुरुस्संहितयाहुतिम्। पूर्णाहुतिं ततो दत्वा घटादैः स्नापयेच्छिवम्॥ संपूज्य गन्धपुष्पाद्यैः प्रार्थयेदिष्ट सिद्धये। एवं श्रेष्ठादि भेदेन मूर्तिहोमस्त्रिधा मतः॥

pūrvasminnīśa kuṇḍe vā gurussaṃhitayāhutim| pūrṇāhutiṃ tato datvā ghaṭādaiḥ snāpayecchivam|| saṃpūjya gandhapuṣpādyaiḥ prārthayediṣṭa siddhaye| evaṃ śreṣṭhādi bhedena mūrtihomastridhā mataḥ||

The guru should perfom the fire-ritual in the fire-pit designed in the east or in the north-east with the recital of samhita mantras. Having offered the purna ahuti', he should perform the ablution for Siva with the consecrated water contained in the ghatas and the kalasas. Having worshipped Him with sandal, flowers and other substances, the Guru should entreat Him for the attainment of the desired fruits. Thus, this muti homa is considered to be of three kinds, in view of the difference as to the foremost, medium and lower.

कर्तव्यो मूर्तिहोमोऽन्यं मूर्तीशार्चन होमयुक्। संप्रोक्षण प्रतिष्ठादौ निष्कृत्यै नायमीरितः॥ शान्त्युक्त दिनसंख्याया वशेनैतत्समाचरेत्। मूर्तिहोम इति प्रोक्तो घृतस्नानादिकः पुरा। यतो मया समादिष्टस्ततो नाद्यापि कथ्यते॥

kartavyo mūrtihomo'nyaṃ mūrtīśārcana homayuk| saṃprokṣaṇa pratiṣṭhādau niṣkṛtyai nāyamīritaḥ|| śāntyukta dinasaṃkhyāyā vaśenaitatsamācaret| mūrtihoma iti prokto ghṛtasnānādikaḥ purā| yato mayā samādiṣṭastato nādyāpi kathyate||

The other type of murti homa should be done so as to be associated with the worship of Murtisvaras and fire ritual. This should be done during consecration by sprinkling , installation and such other occasions. This is not recommended as the ritual fit for atonement. This should be performed according to the number of days prescribed for santi' ritual. Since ghruta snana (ablution with ghee) related to atonement has been explained already by me, it is not detailed here.

Paṭala 32 — अद्भुतशान्ति विधिः (part 1/2)

वक्ष्येऽद्भुतानां शान्तिं तु सर्वारिष्ट निवारिणीम्। रजन्यां दर्शनं भानोः परराजभयं भवेत्॥ विप्रभोजन संयुक्तां तत्र शान्तिं समाचरेत्। दशैं चाभ्युदिते चन्द्रे परो राजा भविष्यति॥ पूर्ववत् कल्पयेच्छान्तिं मध्यमेनाधमेन वा।

vakṣye'dbhutānāṃ śāntiṃ tu sarvāriṣṭa nivāriṇīm| rajanyāṃ darśanaṃ bhānoḥ pararājabhayaṃ bhavet|| viprabhojana saṃyuktāṃ tatra śāntiṃ samācaret| daśaiṃ cābhyudite candre paro rājā bhaviṣyati|| pūrvavat kalpayecchāntiṃ madhyamenādhamena vā|

I will explain the process of appeasing the portentous incidents, which process is efficacious in warding off all kinds of misfortunes and distress. The appearance of sun during the night is indicative of the fear that could arise due to the activities of the opponent king. Such portent should be appeased by the performance of the rites of atonement accompanied by the feeding of the brahmins well versed in the Vedas. The appearance of the moon during the newmoon day is indicative of the fact that the country will be ruled over by other king. The rite of atonement should be done as said before, at least in a medium way or inferior way.

संभवे भूमिकंपे तु नृपभङ्गो भवेद् ध्रुवम्॥ मधुक्षीरघृतैस्स्नानं सहस्रप्रस्थ संमितैः। तदर्थैर्वा तदर्थैर्वा शतप्रस्थैस्तदर्धतः॥ स्नपनोक्त्या शिवे कुर्यात् त्रिसप्ताहं द्विसप्तमम्। सप्ताहं वा घृतक्षौद्रैः श्रेष्टमार्गेण कारयेत्॥

saṃbhave bhūmikaṃpe tu nṛpabhaṅgo bhaved dhruvam|| madhukṣīraghṛtaissnānaṃ sahasraprastha saṃmitaiḥ| tadarthairvā tadarthairvā śataprasthaistadardhataḥ|| snapanoktyā śive kuryāt trisaptāhaṃ dvisaptamam| saptāhaṃ vā ghṛtakṣaudraiḥ śreṣṭamārgeṇa kārayet||

The occurrence of earthquake would definitely result in the immediate downfall of the present king. To appease this portent, the Guru should perform abhisheka for Lord Siva with honey, milk and clarified butter, taken in the measure of 1000, 500 or 250 prasthas or 100 or 50 prasthas. This abhisheka should be performed to Lord Siva according to the procedure told for snapana' for 21 days or 14 or 7 days continuously with clarified butter and honey in the foremost pattern.

प्रासाद मण्टपाद्यादि भ्रमणेऽप्येवमाचरेत्। नदीतटाककूपादि क्षोभे दुर्भिक्षता भवेत्॥ तत्तीरे मण्टपं कृत्वा तन्मध्ये स्थण्डिले शिवम्। साम्बं कुम्भे च वर्धन्यां परितोऽष्ट घटेषु च ॥ ससूत्राम्बरहैमेषु सप्ततीर्थं च कन्यया। पूजयेद्गन्धपुष्पाद्यैः दिशाहोमं समाचरेत्॥ कुम्भाम्बः प्रक्षिपेत्तेषु पञ्चाहं ह्येवमाचरेत्।

prāsāda maṇṭapādyādi bhramaṇe'pyevamācaret| nadītaṭākakūpādi kṣobhe durbhikṣatā bhavet|| tattīre maṇṭapaṃ kṛtvā tanmadhye sthaṇḍile śivam| sāmbaṃ kumbhe ca vardhanyāṃ parito'ṣṭa ghaṭeṣu ca || sasūtrāmbarahaimeṣu saptatīrthaṃ ca kanyayā| pūjayedgandhapuṣpādyaiḥ diśāhomaṃ samācaret|| kumbhāmbaḥ prakṣipetteṣu pañcāhaṃ hyevamācaret|

Even on the occurrence of shaking of the whole temple complex or of the halls built inside the temple and such other constructions, the rite of atonement should be done in the same way. The jolting of water-sources such as the river, tank, well and such others would result in the famine and poverty of the country. Having constructed a sacrificial pavilion on the bank of the river or tank, the Guru should design a sthandila at its center, place a kumbha and vardhani(kalasa) for Siva and Sakti and arrange eight vessels ghatas) around them. All these kalasas should be wound around with thread, covered with new cloth and deposited with gold coin or lotus. The Guru should invoke the presence of seven sacred rivers personified as virgins into the kalasas and worship them with sandal, flowers and such other substances and subsequently perform the 'disa homa'. Upon the completion of the ritual, the Guru should pour down the consecrated water contained in the kalasas into the river or tank. The alleviating ritual should be done in this way for five consecutive days.

प्रतिमारोदने स्वेदे नृपस्य मृतिमाचरेत्॥ सर्वेषां प्राणिनां नाशं सद्यः कुर्यात् प्रतिक्रियाम्। कृत्वा तु प्रतिमा शुद्धिं श्रेष्टां शान्तिं समाचरेत्॥ शान्तिहोमं च विप्राणां भोजनं नित्यमाचरेत्। तदन्ते चोत्सवं कुर्याद्यथावित्तं मुनीश्वराः॥

pratimārodane svede nṛpasya mṛtimācaret|| sarveṣāṃ prāṇināṃ nāśaṃ sadyaḥ kuryāt pratikriyām| kṛtvā tu pratimā śuddhiṃ śreṣṭāṃ śāntiṃ samācaret|| śāntihomaṃ ca viprāṇāṃ bhojanaṃ nityamācaret| tadante cotsavaṃ kuryādyathāvittaṃ munīśvarāḥ||

If the images installed in the temple appear as weeping or as soaked in sweat, such incidence indicates the impending death of the king and the immediate destruction of all the living beings. On such incidence, the Guru should perform the appeasing rite immediately. Having purified the image, he should perform the foremost kind of santi' ritual. He should perform the santi homa' and the feeding of the learned brahmins daily. O, the lords of sages!,then, at the end, he should perform the concerned festival for the image according to the available resources.

जाते शोणितवर्षे तु सर्वेषां नाशनं भवेत्। प्रासाद मण्टपादीनि रुधिराक्तानि शोधयेत्॥ गोमया लेपनं कृत्वा पर्यग्निकरणं नयेत्। पुण्याहं वाचयित्वा तु मध्वाद्येस्स्नपनं नयेत्॥ भूमिकम्पोक्त मार्गेण शान्तिहोमं तु कारयेत्। सप्ताहमेवं कुर्याद्वा द्वित्रिसप्ताहमेव वा॥

jāte śoṇitavarṣe tu sarveṣāṃ nāśanaṃ bhavet| prāsāda maṇṭapādīni rudhirāktāni śodhayet|| gomayā lepanaṃ kṛtvā paryagnikaraṇaṃ nayet| puṇyāhaṃ vācayitvā tu madhvādyessnapanaṃ nayet|| bhūmikampokta mārgeṇa śāntihomaṃ tu kārayet| saptāhamevaṃ kuryādvā dvitrisaptāhameva vā||

If the downpour of blood occurs, such portent indicates the destruction of all things and living beings. The enclosures and the halls of the temple which are stained with blood streaks should be cleaned well. Having besmeared the entire ground with cowdung, the Guru should perform the ritual known as ‘paryagni karana' (going around the complex with burning effigy representing the evil force) related to ‘vastu' and declaring the auspiciousness of the day, time and the event(punyaha vacana), he should do 'snapana abhisheka' with honey and other recommended substances. He should perform the ‘santi homa' according to the procedure mentioned for the earthquake. Such ritual should be performed for 7, 14 or 21 days continuously.

मधुक्षीराज्य वृष्ट्यादौ राष्ट्रक्षोभं समादिशेत्। मृत्तैलाश्मासृगाद्यैर्वा वर्षश्चेत्तद्वदेव हि ॥ तद्दव्यैस्स्नपनं कुर्याद् भूमिकम्पोक्त मार्गितः। विशेषाच्छिवमभ्यर्थ्य भूरिनैवेद्य संयुतम्॥ शैवान् संभोजयेत्पश्चात् एवं सप्ताहमाचरेत्।

madhukṣīrājya vṛṣṭyādau rāṣṭrakṣobhaṃ samādiśet| mṛttailāśmāsṛgādyairvā varṣaścettadvadeva hi || taddavyaissnapanaṃ kuryād bhūmikampokta mārgitaḥ| viśeṣācchivamabhyarthya bhūrinaivedya saṃyutam|| śaivān saṃbhojayetpaścāt evaṃ saptāhamācaret|

The portents such as the downpour of honey, milk, clarified butter and others indicate the immediate occurrence of agitations and disturbances affecting the whole country. The portents such as the downpour of earth-particles, oil, stones, pieces of flesh and others indicate the same agitations and disturbances. The Guru should perform the snapana-abhisheka for Lord Siva making use of the materials recommended for appeasing the effects of earthquake. Having worshipped Lord Siva in a grand scale and special way associated with plenty of ‘naivedya' varieties, he should feed the devotees of Siva. Such rituals should be performed for 7 consecutive days.

लोके मृदादि वृष्टिश्चेत् क्षीरस्नपन संयुतम्॥ लिङ्गबेरमादिभ्यश्शोणितादेः समुद्भवे। संपूज्य गन्धप्रमुखैः वस्त्रयुग्मेन वेष्टयेत्॥ दिशाहोमं नयेत्तेषु शैवान् संभोजयेत्ततः। परचक्राद् भयं ज्ञेयं तद्भीतेर्निवृत्तये॥ लिङ्गबेरादुमाद्यङ्गं शोधयेदस्त्रवारिणा। वास्तुं संपूजयेत्पश्चात् तदन्ते स्नापयेच्छिवम्॥ शान्तिकर्मोक्त नक्षत्र वशादेतत् समाचरेत्।

loke mṛdādi vṛṣṭiścet kṣīrasnapana saṃyutam|| liṅgaberamādibhyaśśoṇitādeḥ samudbhave| saṃpūjya gandhapramukhaiḥ vastrayugmena veṣṭayet|| diśāhomaṃ nayetteṣu śaivān saṃbhojayettataḥ| paracakrād bhayaṃ jñeyaṃ tadbhīternivṛttaye|| liṅgaberādumādyaṅgaṃ śodhayedastravāriṇā| vāstuṃ saṃpūjayetpaścāt tadante snāpayecchivam|| śāntikarmokta nakṣatra vaśādetat samācaret|

If the downpour of earth-particles and others occurs in a widespread area of the country, the Guru should perform the abhisheka' for Lord Siva with milk and snapana. If blood, sweat and others exude from the Linga, installed images, wooden structures and such others, the Guru should worship the Linga, images, wooden structures and others with sandal and other paraphernalia and adorn them with two clothes. He should perform ‘diasa homa' for the sake of all these and at the end he should arrange for the feeding of the devotees of Siva. Such exudation indicates that the country would be terrified by the activities of the groups of enemies. In order to alleviate such terrifying state, this ritual should be done. The Guru should clean Linga and all the images with the water consecrated with astra mantra, worship Vastu Brahma and perform the abhisheka for Lord Siva. These should be done based on the nakshatra recommended for the 'santi homa'.

अकस्मात्पतितं धाम मूलदामस्तकं यदि॥ नृपभङ्गो भवेत्तेन मूर्तिहोमं तु कारयेत्। स्नपनं च शिवे नित्यं कुर्याद्वित्तानुसारतः॥ शान्त्युक्त दिनसंख्याया वशेनैतत् समाचरेत्। प्रासादं अनुकर्मोक्त्याद्येष्टकादियुतं नयेत्॥ त्रिपादेऽधैं तथा पादे तदर्धे वाथ भग्नके। कुर्याद्धाम्नोऽथ सन्धानं सप्तषत्पञ्चवेदभम्॥ प्रायश्चित्तं प्रकर्तव्यं प्रागुक्तं भावितात्मभिः।

akasmātpatitaṃ dhāma mūladāmastakaṃ yadi|| nṛpabhaṅgo bhavettena mūrtihomaṃ tu kārayet| snapanaṃ ca śive nityaṃ kuryādvittānusārataḥ|| śāntyukta dinasaṃkhyāyā vaśenaitat samācaret| prāsādaṃ anukarmoktyādyeṣṭakādiyutaṃ nayet|| tripāde'dhaiṃ tathā pāde tadardhe vātha bhagnake| kuryāddhāmno'tha sandhānaṃ saptaṣatpañcavedabham|| prāyaścittaṃ prakartavyaṃ prāguktaṃ bhāvitātmabhiḥ|

If the whole temple collapses accidentally from the bottom to the top, there would occur misfortunes and troubles to the king by such unexpexted incidence. The Guru should perform ‘murti homa' to alleviate the dreadful effects of the incidence. The 'snapana abhisheka' should be performed daily according to the resources available. This should be done according to the nuber of days metioned for the performance of santi homa. Observing the rules prescribed for the anukarma' (subsequent and atoning rituals), the temple complex should be rebuilt right from laying the first bricks. If three-fourth, half, quarter or one eighth of the portion of the temple breaks down, all the ruined portions should be set right within 7, 6, 5 or 4 days. All the rites of atonement should be performed by the learned priests who are in contemplative oneness with Siva constantly.

स्थूप्याद्यवयवे छिन्नेऽप्येतदेकाहमाचरेत् ॥ नासिकाद्यङ्ग वैकल्ये सन्धानं सम्यगाचरेत्। अकस्माद्धामभेदादौ फलमिन्द्रादि दिग्वशात्॥ निष्कृतिश्च पुरा प्रोक्ता ततस्तद्वत्समाचरेत्।

sthūpyādyavayave chinne'pyetadekāhamācaret || nāsikādyaṅga vaikalye sandhānaṃ samyagācaret| akasmāddhāmabhedādau phalamindrādi digvaśāt|| niṣkṛtiśca purā proktā tatastadvatsamācaret|

If there occurs dilapidation and damages to the finial and other parts of vimana, the Guru should perform these rituals for one day. If the vestibule and other parts of vimana get chopped , such damages should be set right immediately and perfectly. If there occurs splits and cracks in the temple complex, the ill-effects of such damages should be estimated well according to the east and other directions in which such damages have occurred. For such kind of damages, the rites of atonement have already been told and these should be performed in the same way.

धामान्तरस्थ देवानां भग्नादौ समुपस्थिते॥ अनुकर्मविधानोक्तं कुर्यात्कर्म गुरुस्तदा। मण्टपादि निपाते च शान्तिमेकाहं आचरेत्॥ धाम स्थानान्तरं प्राप्तं यदि लिङ्गादि संयुतम्। नृपतेरादिशेद्भङ्गं तेन वै देशिकोत्तमः॥ संपूज्य देवं गन्धाद्यैः श्रेष्ठशान्तिं समाचरेत्। शैवसंभोजनोपेतां विप्रभुक्ति समन्विताम्॥ लिङ्गान्तरं प्रतिष्ठाप्य पूर्वमानसमं यथा। बाणलिङ्गादिकं वाथ प्रासादेन समन्वितम्॥ अथवा पूर्वलिङ्गं चेत् तत्प्रासाद समन्वितम्। अनुकर्म विधानेन पूर्वस्थाने समं नयेत्॥ हीनं प्रासादमानं चेत् पूर्वस्थाने समाचरेत्। स्थानान्तरगतं लिङ्गं उदक्पूर्वत्र विन्यसेत्॥ तत्स्थाने धाम वा कार्य अनुकर्मोक्त वर्मना।

dhāmāntarastha devānāṃ bhagnādau samupasthite|| anukarmavidhānoktaṃ kuryātkarma gurustadā| maṇṭapādi nipāte ca śāntimekāhaṃ ācaret|| dhāma sthānāntaraṃ prāptaṃ yadi liṅgādi saṃyutam| nṛpaterādiśedbhaṅgaṃ tena vai deśikottamaḥ|| saṃpūjya devaṃ gandhādyaiḥ śreṣṭhaśāntiṃ samācaret| śaivasaṃbhojanopetāṃ viprabhukti samanvitām|| liṅgāntaraṃ pratiṣṭhāpya pūrvamānasamaṃ yathā| bāṇaliṅgādikaṃ vātha prāsādena samanvitam|| athavā pūrvaliṅgaṃ cet tatprāsāda samanvitam| anukarma vidhānena pūrvasthāne samaṃ nayet|| hīnaṃ prāsādamānaṃ cet pūrvasthāne samācaret| sthānāntaragataṃ liṅgaṃ udakpūrvatra vinyaset|| tatsthāne dhāma vā kārya anukarmokta varmanā|

If there occurs breakages and such other damages to the images of the Gods installed inside the precincts of the temple, the Guru should perform the rites of atonement according to the procedure told in the 'anukarma vidhi' (directions for doing the subsequent activities). If the halls and such other constructions collapse, he should perform the 'santi homa' for one day. If the whole temple complex gets displaced to another place along with the Linga and other images, such occurrence indicates the downfall of the king. To alleviate the bad effects, the foremost Guru should worship Lord Siva with sandal and others and perform the foremost kind of 'santi homa'. It should be followed by the feeding of devotees and the learned brahmins. Having installed another Linga whose measurements should be the same as those of the previous Linga or installed ‘Bana-linga' and others associated with temple structure, he should perform such rituals. Or, if the previous Linga itself is to be installed associated with the enclosures of the previous temple, these should be done in the previous place itself according to the directions given in the anukarma vidhi', retaining the same previous measures of the temple. If the measures of the new temple complex becomes reduced, such installation should be done in the previous place itself. The Linga which has been displaced to another place should be re-installed in the previous complex, either in the north or in the east. Or, in the place to which the Linga has been displaced, another temple may be constructed according the directions given in the 'anukarma vidhi'.

वृक्षे स्थानान्तरं प्राप्ते सस्यनाशे भविष्यति॥ तद्वृक्षजाति संभूत समिद्भिर्मूर्तिहोमकम्। समाचरेद् द्विसप्ताहं शैवभोजन संयुतम्॥ तत्समीपे स्थिते लिङ्गे स्वयंभूतादिके परम्। स्नपनं कारयेन्नित्यं प्रभूतहविषान्वितम्॥ स्थापयेत् पूर्वदेशेऽन्यवृक्षं तज्जातिसंभवम्।

vṛkṣe sthānāntaraṃ prāpte sasyanāśe bhaviṣyati|| tadvṛkṣajāti saṃbhūta samidbhirmūrtihomakam| samācared dvisaptāhaṃ śaivabhojana saṃyutam|| tatsamīpe sthite liṅge svayaṃbhūtādike param| snapanaṃ kārayennityaṃ prabhūtahaviṣānvitam|| sthāpayet pūrvadeśe'nyavṛkṣaṃ tajjātisaṃbhavam|

If the specific tree(sthala vruksha) of the temple gets displaced to another place, such displacement indicates the immediate occurrence of the destruction of crops and grains. The Guru should perform the fire-ritual making oblations with the faggots got from the other tree of the same variety as that of the sthala-vruksha. This fire-ritual should be performed for 14 days associated with the feeding of the saiva-devotees. Snapana-abhisheka should be performed daily to the Linga, which may the self-manifested Linga(svayambhu) near the sthala-vruksha or other type of Linga installed near that tree. This abhisheka should be associated with prabhuta-havis'. In the previous place where the sthala-vruksha was there, other tree belonging to the same variety of the displaced tree should be installed.

तदन्यकुसुमे जाते तदन्यफलसंभवे ॥ संवत्सरत्रयादर्वाग् वृक्षे पुष्पफलोद्भवे । सप्ताहं वा नवाहं वा पञ्चाहं शान्तिमाचरेत् ॥ तन्मूले शान्तिहोमं च प्रत्यहं गुरुराचरेत्।

tadanyakusume jāte tadanyaphalasaṃbhave || saṃvatsaratrayādarvāg vṛkṣe puṣpaphalodbhave | saptāhaṃ vā navāhaṃ vā pañcāhaṃ śāntimācaret || tanmūle śāntihomaṃ ca pratyahaṃ gururācaret|

If the flowers of other variety of tree blossom in the specific tree of the temple or if the fruits of other tree appear in that tree or if the flowers and fruits appear in the tree of the temple before the lapse of three years, alleviating rituals should be performed for 7,9or 5 days continuously. The Guru should perform ‘santi-homa' at the bottom of that tree, daily.

शिवलिङ्गे च बेरे वा पीठेवोष्णादि संभवे॥ ३९ सर्वे ज्वराभिभूतास्तु नश्यन्ति मनुजा ध्रुवम्। गन्धादैनलिकेराद्यैः विन्यस्तैः स्नपनोक्तितः॥ स्नापयेत् परमेशानं पञ्चामृत समन्वितम्। अथवा क्षीरमध्वाज्यैः प्रस्थैस्संस्स्नापयेच्छिवम्॥ सहस्रादि चतुष्आन्तैराढकादि समन्वितैः। चन्दनागरु कर्पूरीशीरकुङ्कुम संयुतम्॥ गन्धं महत्समालभ्य पुष्पाद्यैः पुष्कलैर्यजेत्। दिशाहोमं ततः कुर्यात् यावदौष्णं निवर्तते॥ शीतकुम्भोऽपि कर्तव्यः शान्तिमिच्छन्नरैस्तदा।

śivaliṅge ca bere vā pīṭhevoṣṇādi saṃbhave|| 39 sarve jvarābhibhūtāstu naśyanti manujā dhruvam| gandhādainalikerādyaiḥ vinyastaiḥ snapanoktitaḥ|| snāpayet parameśānaṃ pañcāmṛta samanvitam| athavā kṣīramadhvājyaiḥ prasthaissaṃssnāpayecchivam|| sahasrādi catuṣāntairāḍhakādi samanvitaiḥ| candanāgaru karpūrīśīrakuṅkuma saṃyutam|| gandhaṃ mahatsamālabhya puṣpādyaiḥ puṣkalairyajet| diśāhomaṃ tataḥ kuryāt yāvadauṣṇaṃ nivartate|| śītakumbho'pi kartavyaḥ śāntimicchannaraistadā|

If heat and other contrary signs such as bubbles and others appear in the Linga, images or in the pedestals, such appearance indicates that the human beings would certainly die being severely affected by fever. The Guru should perform the ablution for Siva with sandal-water, coconut-water and such others contained in the kalasas arranged in a particular pattern as explained in the chaper on 'snapana-abhisheka'. Such ablution should be done associated with panca-amruta. Or, he may perform the ablution for Siva with milk, honey and clarified butter, each one with a measure of one prastha. The measure of these items may be from 1000 adhakas at the maximum level to 4 adhakas at the minimum level. Having besmeared the Linga and the images profusely with paste of perfumes associated with sandal, agaru, karpura, usira and kumkuma, the Guru should worship the Linga and others with flowers and other substances collected in a large scale. He should perform the 'disa-homa' until the heat dissipates. The devotees who are desirous of complete atoned state should make arrangement for the performance of “cool-pot' abhisheka.

नरा मृगाश्च पशवः पक्षिणो वा सरीसृपाः॥ जनयन्ति स्वजात्यन्यं यदि क्षोभो भवेद्भुवि। बहुशीर्षक हस्ताङ्घि नासा देहादि संयुतः॥ स्ववर्णेतरवर्णादि भ्रूविकारादि संयुताः। स्पष्टवर्णायुता अश्वादयो जाता यदि द्विजाः॥ तथाभूतान्परित्यज्य सद्यः कुर्यात्प्रतिक्रियाम्। शिवं संपूज्यविधिवत् दिशाहोमं समाचरेत्॥ शैवान् संपूज्य विधिवच्छन्तिहोम समाचरेत्। शैवान् संभोजयेदेवं नयेद्वा सप्तपञ्चमम्॥

narā mṛgāśca paśavaḥ pakṣiṇo vā sarīsṛpāḥ|| janayanti svajātyanyaṃ yadi kṣobho bhavedbhuvi| bahuśīrṣaka hastāṅghi nāsā dehādi saṃyutaḥ|| svavarṇetaravarṇādi bhrūvikārādi saṃyutāḥ| spaṣṭavarṇāyutā aśvādayo jātā yadi dvijāḥ|| tathābhūtānparityajya sadyaḥ kuryātpratikriyām| śivaṃ saṃpūjyavidhivat diśāhomaṃ samācaret|| śaivān saṃpūjya vidhivacchantihoma samācaret| śaivān saṃbhojayedevaṃ nayedvā saptapañcamam||

If the human beings, deers, sheep, other animals, birds and snakes give birth to those which do not belong to their own class, there would erupt much adverse effects such as quarrels, clashes between various groups of people and disruptive activities in the world. O, the twice-born sages!, if horses are born , their body being associated with many heads, many legs and many noses, associated with colors other than their own natural color, associated with deformed eyebrows and such other defects and not associated with their own specific color, such horses and other animals should be abandoned and driven away immediately and the Guru should perform the expiatory rites. Having worshipped Lord Siva according to the prescribed procedure, he should perform disa-homa'. Having honoured the devotees of Siva according to the prescribed procedure, he should perform ‘santi-homa'. Then he should arrange for the feeding of the devotees of Siva. These rituals should be done continuously for 7 or 5 days.

निष्कृतौ गोगजाश्वानां सत्यां तेषां निकेतने। नित्यं वास्तुबलिं शान्तिहोमं क्षेत्रेश्वरेज्यया॥ युद्धे वा पर्वातादीनां राज्ञो युद्धभयं भवेत्। शिवं संपूज्य विधिवद् दिशाहोमं तु कारयेत् ॥ स्नापयेत् परमेशानं नवसप्ताहमाचरेत्। लिङ्गे बेरे च पीठे वा स्वेदो राष्ट्रभयं भवेत्॥ प्रक्षाल्यास्त्राम्बुनाभ्यर्थ्य शान्तिं सप्ताहं आचरेत्।

niṣkṛtau gogajāśvānāṃ satyāṃ teṣāṃ niketane| nityaṃ vāstubaliṃ śāntihomaṃ kṣetreśvarejyayā|| yuddhe vā parvātādīnāṃ rājño yuddhabhayaṃ bhavet| śivaṃ saṃpūjya vidhivad diśāhomaṃ tu kārayet || snāpayet parameśānaṃ navasaptāhamācaret| liṅge bere ca pīṭhe vā svedo rāṣṭrabhayaṃ bhavet|| prakṣālyāstrāmbunābhyarthya śāntiṃ saptāhaṃ ācaret|

When the rites of atonement are to be done for the cows, elephants and horses, the Guru should perform the 'vastu homa', 'vastu bali' and santi homa associated with the worship of Kshetresvara. When the mountains seem to be dashing against each other as if they are fighting, the whole contry would be subjected to the fear of war. To ward off such fear, the Guru should worship Lord Siva according to the prescribed manner , perform the 'disa-homa' and do the ablution for Paramesvara. Such rituals should be done for 9 or 7 days continuously. Similarly, if drops of sweating appear in the Linga, images or in the pedestal, the country would become afflicted with fear(due to some unknown causes). Having sprinkled the water consecrated with astra mantra over the Linga and others, the Guru should perform santi homa' for 7 days continuously.

लिङ्गे बेरे विमाने वा मण्टपे गोपुरादिषु॥ परिवारालेये साले देवेशास्थानमण्टपे। सभास्वशनिपाते च राज्ञो व्याधिं समादिशेत्॥ नवप्रकारमार्गेण क्रमाच्छन्तिं समाचरेत्। तत्र लिङ्गे च पीठे च बेरे वायं विधिर्भवेत्॥ दिशाहोमं ततः कृत्वा महास्नपन संयुतम्। अष्टोत्तरशतस्नानयुतं पञ्चामृतान्वितम्॥ पञ्चगव्य समोपेतं मधुक्षीरघृतैरपि। सहस्रादि चतुष्आन्तैः प्रस्थामानैर्महेश्वरम्॥ स्नापयित्वार्चयेद्विप्रान् भोजयेच्छान्तिहोमयुक्। एवं कृते तु सप्ताह अन्ते चोत्सवमाचरेत्॥

liṅge bere vimāne vā maṇṭape gopurādiṣu|| parivārāleye sāle deveśāsthānamaṇṭape| sabhāsvaśanipāte ca rājño vyādhiṃ samādiśet|| navaprakāramārgeṇa kramācchantiṃ samācaret| tatra liṅge ca pīṭhe ca bere vāyaṃ vidhirbhavet|| diśāhomaṃ tataḥ kṛtvā mahāsnapana saṃyutam| aṣṭottaraśatasnānayutaṃ pañcāmṛtānvitam|| pañcagavya samopetaṃ madhukṣīraghṛtairapi| sahasrādi catuṣāntaiḥ prasthāmānairmaheśvaram|| snāpayitvārcayedviprān bhojayecchāntihomayuk| evaṃ kṛte tu saptāha ante cotsavamācaret||

If the Linga, images, vimana, halls(mantapas) , gopura or other such structures, shrines situated in the enclosures, enclosures, assembly-hall(asthana mantapa) and stages are struck by the lightning, such occurrence indicates that the king would be afflicted with severe diseases. The Guru should perform the santi-homa in nine different ways in an orderly way according to the procedure set forth for such performance. This procedure is applicable to the Linga, pedestal or the images. Then, having done the ‘disa-homa' accompanied by the ‘maha snapana', he should arrange 108 kalasas in one of the specified patterns and fill them up with panca-amruta, panca-gavya, honey, milk and clarified butter, each substance with a measure of 1000 prasthas to 4 prasthas, and perform abisheka for the Great Lord and worship Him in the specified order. Having performed the 'santi-homa', he should feed the learned brahmins. Having performed such rituals for 7 days continuously, he should arrange for the festival of the Lord.

प्रासादे सर्वधा भिन्ने प्राग्वदेव मुनीश्वराः। अकस्मात्पतिते धाम्नि यदुक्तं तद्वदाचरेत् ॥ प्रायश्चित्तं तथैव स्यान् मण्टपादौ शिवाग्रजाः। शैवान् संभोजयेन्नित्यं शिवशास्त्र विशारदान्॥

prāsāde sarvadhā bhinne prāgvadeva munīśvarāḥ| akasmātpatite dhāmni yaduktaṃ tadvadācaret || prāyaścittaṃ tathaiva syān maṇṭapādau śivāgrajāḥ| śaivān saṃbhojayennityaṃ śivaśāstra viśāradān||

O, lords of the sages!, if all portions of the temple complex become damaged and destructed, the alleviating rituals should be done as explained before. If the whole temple complex collapses to the ground unexpectedly, what has been told already for such occurrence should be performed. O, the firstborn Adisaiva sages!, in the case of pavilions and halls, the expiatory rituals should be done in the same way. The Guru should arrange for the feeding of the Saivas who are experts in the Saiva Sastras. Such feeding should be done daily.

प्रासादे निष्कृतिः प्रोक्ता या सा नृपनिकेतने। चैत्यवृक्षेऽथवाश्वत्थे चान्यस्मिन्देवतात्मके॥ सप्ताहशान्तिः कर्तव्या महाशनि निपातने। प्रत्यहं शान्तिहोमं च कृत्वा तत्वृक्षपूर्वतः॥ तत्रैव तत्समीपे वा तज्जातीयं तरं न्यसेत्।

prāsāde niṣkṛtiḥ proktā yā sā nṛpaniketane| caityavṛkṣe'thavāśvatthe cānyasmindevatātmake|| saptāhaśāntiḥ kartavyā mahāśani nipātane| pratyahaṃ śāntihomaṃ ca kṛtvā tatvṛkṣapūrvataḥ|| tatraiva tatsamīpe vā tajjātīyaṃ taraṃ nyaset|

All the rites of atonement prescribed for the temple are applicable to the royal palace of the king. If heavy lightning strikes the temple-tree, asvattha tree and other such divine trees fit for sacrificial rituals, the santi-homa should be performed in front of the fallen tree for 7 days continuously. Having done this, the Guru should implant the sapling of the same kind of tree in the same place or in the adjacent place.

गृहे कूपे तटाके वा नद्यां वा शान्तिरेकमम्॥ करिणी मदयुक्ता चेद्वाहनानां क्षयो भवेत्। सप्ताहशान्तिः कर्तव्या शान्तिहोमं च तद्हे॥ महावातप्रकोपे तु राष्ट्रक्षोभो भाविष्यति। पञ्चाहं त्रिदिनं वैकदिनं वा शान्तिमाचरेत् ॥

gṛhe kūpe taṭāke vā nadyāṃ vā śāntirekamam|| kariṇī madayuktā cedvāhanānāṃ kṣayo bhavet| saptāhaśāntiḥ kartavyā śāntihomaṃ ca tadhe|| mahāvātaprakope tu rāṣṭrakṣobho bhāviṣyati| pañcāhaṃ tridinaṃ vaikadinaṃ vā śāntimācaret ||

When house, well, tank or the river is hit by the lightning, santi-homa should be performed for one day. If the elephant becomes rutting, there would occur decay to the animals which are being used as mounts. Santi-homa should be performed in the elephant shed for 7 days continuously. When stormy winds hit the country, the whole country would be troubled by violent clashes and struggles. Santi-homa should be performed for 5 or 3 days or for one day.

धूमे समुद्भवे चाग्नौ करोति स्वामिनो भयम्। गव्येन प्रोक्षयत्तत्र धारयाधः खनेद्वम्॥ शुद्धमृद्भिश्च पूर्याथ पञ्चमृद्भिश्च लेपयेत्। पुण्याहप्रोक्षणं कृत्वा ब्राह्मणांस्तत्र भोजयेत्॥ शान्तिस्तत्र विधातव्या नवभेद विभेदिनी। लिङ्गबेरासने धूमे दृष्टे त्वेतच्च कारयेत्॥ क्षीरप्रस्थ सहस्रैर्वा तदर्धेस्स्नापयेच्छिवम्। तदर्थैर्वा तदधैर्वा शीतकुम्भस्तदन्तिके॥

dhūme samudbhave cāgnau karoti svāmino bhayam| gavyena prokṣayattatra dhārayādhaḥ khanedvam|| śuddhamṛdbhiśca pūryātha pañcamṛdbhiśca lepayet| puṇyāhaprokṣaṇaṃ kṛtvā brāhmaṇāṃstatra bhojayet|| śāntistatra vidhātavyā navabheda vibhedinī| liṅgaberāsane dhūme dṛṣṭe tvetacca kārayet|| kṣīraprastha sahasrairvā tadardhessnāpayecchivam| tadarthairvā tadadhairvā śītakumbhastadantike||

If excessive smoke issues out of the sacrificial fire, it would instill a fightened state in the mind of the main person who has arranged for the fire-ritual. The Guru should sprinkle the drops of pancagavya over the fire, dig the ground below the fire-pit, fill it up with pure earth and besmear the mixture of five kinds of earth over it. Having performed “punyaha-vacana' and sprinkling, he should feed the learned brahmins. The santi-homa should be performed there in nine different patterns. When the rising of smoke is observed in the pedestal of Linga or other images, same rituals should be performed. Then he should perform the ablution for the Lord with milk taken in the measure of 1000 prasthas, 500, 250 or 108 prasthas. At the end, he should perform the ablution with cool-pot(sita kumbha).

लिङ्गे बेरे च पीठादौ वर्णान्तरगते सति। राज्ञो व्याधिं विजानीयात् क्षालयेन्निर्मलं यथा॥ पिष्टमृद्विल्वदर्भश्च रजन्यामल वारिभिः। शान्तिस्तत्र प्रकर्तव्या श्रेष्ठमध्यादि भेदतः॥ चन्दनोशीरकर्पूर कुङ्कुमागरु संयुतम्। पुष्कलं गन्धमापाद्य लेपयेद्गन्धमादरात्॥ संपूज्य गन्धपुष्पाद्यैः प्रार्थयेदुरितक्षयम्। शैवान् संभोजयेन्नित्यं सामान्यान् ब्राह्मणानपि॥

liṅge bere ca pīṭhādau varṇāntaragate sati| rājño vyādhiṃ vijānīyāt kṣālayennirmalaṃ yathā|| piṣṭamṛdvilvadarbhaśca rajanyāmala vāribhiḥ| śāntistatra prakartavyā śreṣṭhamadhyādi bhedataḥ|| candanośīrakarpūra kuṅkumāgaru saṃyutam| puṣkalaṃ gandhamāpādya lepayedgandhamādarāt|| saṃpūjya gandhapuṣpādyaiḥ prārthayeduritakṣayam| śaivān saṃbhojayennityaṃ sāmānyān brāhmaṇānapi||

If the color of the Linga, images and the pedestals gets changed into some other different color, such change indicates that the king would be afflicted with diseases. The Guru should sprinkle the consecrated water over them and sprinkle the water mixed with flour, earth, bilva leaves, darbhas, turmeric powder and myrobalan. Santi-homa should be done in the foremost, medium or lower kind. Having prepared a mixture of perfumes with sandal, usira, karpura, kumkuma and agaru in a great measure, he should besmear the paste of perfumes over the Linga and others with love and devotion. Having worshipped them with sandal, flowers and other substances, he should pray for the complete removal of the defects. On each day, he should feed the saiva-devotees and the common brahmins.

भेर्यादीनां स्वयं घोषे महामारी प्रवर्तते। संप्रोक्षयास्त्राम्बुना भेरीप्रमुखान् गन्धपुष्पकैः॥ अभ्यर्थ्य देवदेवेशं शान्तिमिष्टां समाचरेत्। प्रतिसूयोदये वापि प्रतिचन्द्र प्रदर्शने॥ जायते भूपतिस्त्वन्यो यत्र राष्ट्रे भवेद्दिदम्। नवाहाचेकरात्रान्तं शान्तिमिष्टां समाचरेत् ॥

bheryādīnāṃ svayaṃ ghoṣe mahāmārī pravartate| saṃprokṣayāstrāmbunā bherīpramukhān gandhapuṣpakaiḥ|| abhyarthya devadeveśaṃ śāntimiṣṭāṃ samācaret| pratisūyodaye vāpi praticandra pradarśane|| jāyate bhūpatistvanyo yatra rāṣṭre bhaveddidam| navāhācekarātrāntaṃ śāntimiṣṭāṃ samācaret ||

If the bheri(bigger drum) and other such instruments raise their sounds, of their own accord(without being beaten), ‘mahamari' (severe veriety of epidemic striking simulateneously in a larger scale) would spread over the country. Having sprinkled the water consecrated with astra-mantra over the bheri and other instruments and worshipped Lord Siva, the Guru should perform the 'santi-homa', its variety being as desired by him. In a country where the appearance of mock-sun and that of the mock-moon is seen, that country would be subjected to the rule of another king. Santi-homa should be performed, its duration being from 9 days to one day, as desired by the Guru.

रात्राविन्द्रधनुद्दष्टे परचक्राद्भयं भवेत्। शुक्रादिकग्रहं त्यक्त्वा दिवातारक दर्शने ॥ अनावृष्टिर्भुवं लोके ग्रहनक्षत्र पातने। वाहानानां क्षयं विद्यात् तदर्थं शान्तिमाचरेत्॥ नवाहाचेकरात्रान्तं विभवस्यानुरूपतः। अग्निनक्षत्रपाते च जपेद्धोरं शतत्रयम्॥

rātrāvindradhanuddaṣṭe paracakrādbhayaṃ bhavet| śukrādikagrahaṃ tyaktvā divātāraka darśane || anāvṛṣṭirbhuvaṃ loke grahanakṣatra pātane| vāhānānāṃ kṣayaṃ vidyāt tadarthaṃ śāntimācaret|| navāhācekarātrāntaṃ vibhavasyānurūpataḥ| agninakṣatrapāte ca japeddhoraṃ śatatrayam||

If rainbow is seen during the night, the country would be terrified by the groups of enemies. Except the planets such as Venus and others, if the stars become visible during the daytime, the country would be affected by the failure of seasonal downpour of rain. If the planets and stars are seen as if they are falling down, destruction would occur to the animals which are used as mounts and used to pull on the carts. To alleviate the bad effects, the Guru should perform the santi-homa for 9 nights to one night, according to the resources available. If agni-nakshatra is seen to be falling down, the Guru should do the incantation of aghora-mantra for 300 times.

प्रत्यहं षड् दिनादूर्ध्वं अशनेः पतने सति। राज्ञो दोषः प्रजायेत तदर्थं तु दिशाहुतिम्॥ सप्ताहं वाथ पञ्चाहं तत्पातदिनसंख्यकम्। स्नपनेन समोपेतं राज्ञो दोषनिवृत्तये॥ क्षीराद्यैः स्नपनं कुर्यात् सप्ताहाशनि संभवे। चन्द्रार्क मण्डले पञ्चदिनोर्ध्व परिवेष्टिते॥ तन्मण्डलाधिपो राजा शत्रुभिश्चाभिभूयते। शान्तिं कुर्याद्विशेषेण श्रेष्ठमध्यादि भेदिनीम्॥

pratyahaṃ ṣaḍ dinādūrdhvaṃ aśaneḥ patane sati| rājño doṣaḥ prajāyeta tadarthaṃ tu diśāhutim|| saptāhaṃ vātha pañcāhaṃ tatpātadinasaṃkhyakam| snapanena samopetaṃ rājño doṣanivṛttaye|| kṣīrādyaiḥ snapanaṃ kuryāt saptāhāśani saṃbhave| candrārka maṇḍale pañcadinordhva pariveṣṭite|| tanmaṇḍalādhipo rājā śatrubhiścābhibhūyate| śāntiṃ kuryādviśeṣeṇa śreṣṭhamadhyādi bhedinīm||

If the lightning strikes daily for more than 6 days continuously, misfortunes would occur to the king. In order to alleviate the bad effects, disa homa' should be performed for 7 or 5 days or according to the number of days on which the lightning has struck. If the lightning strikes for 7 days continuously, the Guru should perform snapana-abhisheka with milk and other substances, to ward off the ill-effects. If the sun or moon is seen surrounded by a halo for more than 5 days, the king of that region would be overpowered by the enemies. The Guru should perform the santi-homa in a special way, suitable to the foremost, medium or inferior kind, as desired by him.

वह्निदाहे दिशां जाते दुर्भिक्षं भुवि जायते। क्षीराभिषेचनं देवे स्नपनोक्त्या ततो नयेत्॥ तदन्ते शान्तिहोमं च पञ्चाहं ह्येवमाचरेत्। लिङ्गादावर्चिते गन्धपुष्पाचै त्वन्यवर्णके॥ सर्वेषामपि वर्णानां मसूरीरोगमादिशेत्। शिवं संपूज्य विधिवद् दिशाहोमं तु कारयेत् ॥ पञ्चाहं त्रिदिनं वापि प्रभूतं तु हविर्नयेत्।

vahnidāhe diśāṃ jāte durbhikṣaṃ bhuvi jāyate| kṣīrābhiṣecanaṃ deve snapanoktyā tato nayet|| tadante śāntihomaṃ ca pañcāhaṃ hyevamācaret| liṅgādāvarcite gandhapuṣpācai tvanyavarṇake|| sarveṣāmapi varṇānāṃ masūrīrogamādiśet| śivaṃ saṃpūjya vidhivad diśāhomaṃ tu kārayet || pañcāhaṃ tridinaṃ vāpi prabhūtaṃ tu havirnayet|

If conflagration occurs in some directions, the country would be afflicted with famine and scarcity of foods. At that time the Guru should perform ablution for Siva with milk according to the procedure explained for snapana-abhisheka. Athe the end of this, he should perform the santi-homa. He should continue these rituals for 5 days. If the color of the sandal, flowers and other substances offered to Lord Siva gets altered, the people of all castes would be afflicted with severe epidemic known as ‘masuri'. Having worshipped Lord Siva according to the procedure mentioned for that, the Guru should perform ‘disa homa' for 5 or 3 days and at the end he should offer prabhuta havis'.

Paṭala 32 — अद्भुतशान्ति विधिः (part 2/2)

अकस्माच्चैत्य वृक्षे तु पतिते बोधिसंज्ञिते॥ समूले नृपतेर्व्याधिमादिशेन्मृतिसूचनम्। शिवं संपूज्य विधिवच्छेष्ठां शान्तिं समाचरेत्॥ तद्दिशे शान्तिहोमं च यद्देशे पतितस्तरुः। तज्जातीयं तरुं तत्र न्यसेद्वा तत्समीपके॥ तच्चाखाः पतितश्चेद्धि राष्ट्रक्षोभो महान्भवेत्। शान्तिं श्रेष्ठस्य मध्यं तु दिशाहोमं तु कारयेत्॥ तदेकशाखा पतने कलहो भुवि जायते। शान्तिं श्रेष्ठाधमां कुर्यात् क्रमादेवं त्रिधा मतम्॥ द्विसप्ताहं नवाहं वा सप्तपञ्चाग्निभं तथा। शान्तिं समाचरेद्वाथ पक्षेषु त्रिषु वाग्रजाः॥ एवमेवान्य वृक्षाणां प्रधानानां समाचरेत्।

akasmāccaitya vṛkṣe tu patite bodhisaṃjñite|| samūle nṛpatervyādhimādiśenmṛtisūcanam| śivaṃ saṃpūjya vidhivaccheṣṭhāṃ śāntiṃ samācaret|| taddiśe śāntihomaṃ ca yaddeśe patitastaruḥ| tajjātīyaṃ taruṃ tatra nyasedvā tatsamīpake|| taccākhāḥ patitaśceddhi rāṣṭrakṣobho mahānbhavet| śāntiṃ śreṣṭhasya madhyaṃ tu diśāhomaṃ tu kārayet|| tadekaśākhā patane kalaho bhuvi jāyate| śāntiṃ śreṣṭhādhamāṃ kuryāt kramādevaṃ tridhā matam|| dvisaptāhaṃ navāhaṃ vā saptapañcāgnibhaṃ tathā| śāntiṃ samācaredvātha pakṣeṣu triṣu vāgrajāḥ|| evamevānya vṛkṣāṇāṃ pradhānānāṃ samācaret|

If the bodhi-tree which happens to be the temple-tree falls down with its roots unexpectedly, such incidence indicates that the king would be afflicted with diseases leading to his death. Having worshipped Lord Siva according to the procedure set forth in the Agama, the Guru should perform the rites of atonement in the foremost scale. He should perform the santi-homa in the direction in which the tree has fallen and implant the sapling of the same kind of tree in that place or in the adjacent place. If some branches of the bodhi-tree(temple tree) break and fall down unexpectedly, clashes and struggles would erupt in the country. Santi-homa should be performed either in the foremost scale, medium scale or in the inferior scale. This may be continued for 14, 9, 7,5 or 3 days .0, the first-born sages!, such santi-homa may be continued for 45 days. Same rituals should be performed, even if other principal trees of the temple or their branches fall down unexpectedly.

शलभादि समुत्पन्ने दुर्भिक्षं जायते भुवि॥ मूर्तिहोमं त्रिसप्ताहं कारयेच्छैवभुक्तियुक्। नरा मृगाश्च पशवः पक्षिणो वा सरीसृपाः॥ उन्मत्ताश्चेत्तु सप्ताहं दिशाहोमं त्र्यहं तु वा। कारयेत्रिदिनं वाथ गजाश्व मरणोद्भवे॥ अतिवृष्टि समुत्पत्तौ भुवो दुर्भिक्षतां वदेत्। सक्तुप्रस्थसहतैश्च रात्रिचूर्णैस्तथा मतैः॥ तदर्धेर्वा तदर्थैर्वा शतप्रस्थैस्तदर्धतः। अधैर्वा स्नापयेद्देवं स्नपनोक्त प्रकारतः॥ अलोढ्य रजनीं पश्चात् कर्पूरेण विमिश्रिताम्। षड्वेदनेत्रमात्रं तु वेष्टयेल्लिङ्गपिण्डिके॥ बेरं वागरुकर्पूर वर्तिदीपान् अनेकशः। मुद्रान्नं दापयेत्पश्चात् शान्तोहोमं तु कारयेत्॥ एवं कुर्यात्तु सप्ताहं पञ्चाहं त्रिदिनं तु वा।

śalabhādi samutpanne durbhikṣaṃ jāyate bhuvi|| mūrtihomaṃ trisaptāhaṃ kārayecchaivabhuktiyuk| narā mṛgāśca paśavaḥ pakṣiṇo vā sarīsṛpāḥ|| unmattāścettu saptāhaṃ diśāhomaṃ tryahaṃ tu vā| kārayetridinaṃ vātha gajāśva maraṇodbhave|| ativṛṣṭi samutpattau bhuvo durbhikṣatāṃ vadet| saktuprasthasahataiśca rātricūrṇaistathā mataiḥ|| tadardhervā tadarthairvā śataprasthaistadardhataḥ| adhairvā snāpayeddevaṃ snapanokta prakārataḥ|| aloḍhya rajanīṃ paścāt karpūreṇa vimiśritām| ṣaḍvedanetramātraṃ tu veṣṭayelliṅgapiṇḍike|| beraṃ vāgarukarpūra vartidīpān anekaśaḥ| mudrānnaṃ dāpayetpaścāt śāntohomaṃ tu kārayet|| evaṃ kuryāttu saptāhaṃ pañcāhaṃ tridinaṃ tu vā|

If the swarm of locusts and grass-hoppers get originated, famine and scarcity would affect the country. To alleviate the bad effects, murti-homa should be performed for 21 days continuously followed by the feeding of the saiva-devotees. If men or women, short-tailed animals, long-tailed animals, birds or nals become insane, disa-homa should be performed for 7 or 3 days continuously. On the occurrence of the sudden death of elephants and horses, such homa should be performed for 3 days. If excessive and untimely downpour of heavy rains occurs, the country would be affected by famine and scarcity of grains. The Guru should perform abhiskeka' for Siva with flour of rice and turmeric powder, their measure being 1000, 500, 250, 100, 50 or 25 prasthas according to the procedure mentioned for snapana-abhisheka. Having grounded the turmeric pieces well and mixed it with camphor, the Guru should apply this paste around the pedestal of the Linga or around the image to a thickness of 6,4 or 3 matras. He should arrange in an orderly way many lamps lighted with the wicks soaked in agaru and karpura. Then he should offer the ‘mudga anna' as naivedya and perform the santi-homa. In this way, he should continue these rituals for 7, 5 or 3 days.

राज्ञः प्रधानमहिषी प्रधानाश्वो गजोऽथ वा॥ गुरुः पुरोहितो वाथ मृतश्चेन्नृपतेर्भयम्। संपूज्य देवदेवेशं सप्ताहं शान्तिमाचरेत्॥ पञ्चाहं त्रिदिनं वाथ गजाश्व मरणे नयेत्। मृत्युजिन्मनुना साष्टसहस्रालब्धकेन तु॥ तोयेन सेचयेद्राज्ञो मस्तके तं मनु स्मरन्। शेषोदं स्नानपानार्थं दद्यादायुष्य सिद्धये ॥ प्रत्यहं होमरक्षां च देवदेवप्रसादजम्।। भस्मापि नेयमाचार्यैश्शैवसिद्धान्त पारगैः॥ सप्ताहाभ्यन्तरे तांश्च वरयेन्मतिमान्नृपः। गुरुं पुरोहितं वाथ महिषीं गजमेव च ॥ वाजिनं वा तदप्येवं राजराजाङ्गमाहरेत्।

rājñaḥ pradhānamahiṣī pradhānāśvo gajo'tha vā|| guruḥ purohito vātha mṛtaścennṛpaterbhayam| saṃpūjya devadeveśaṃ saptāhaṃ śāntimācaret|| pañcāhaṃ tridinaṃ vātha gajāśva maraṇe nayet| mṛtyujinmanunā sāṣṭasahasrālabdhakena tu|| toyena secayedrājño mastake taṃ manu smaran| śeṣodaṃ snānapānārthaṃ dadyādāyuṣya siddhaye || pratyahaṃ homarakṣāṃ ca devadevaprasādajam|| bhasmāpi neyamācāryaiśśaivasiddhānta pāragaiḥ|| saptāhābhyantare tāṃśca varayenmatimānnṛpaḥ| guruṃ purohitaṃ vātha mahiṣīṃ gajameva ca || vājinaṃ vā tadapyevaṃ rājarājāṅgamāharet|

If death occurs unexpectedly to the chief queen of the king, principal horse, principal elephant, personal Guru of the king or the royal priest(purohita), the king would be affected with constant fear of death. Having worshiped Siva, the Supreme Lord of all Gods, the Acharya should perform the santi-homa for 7 days. On the occurrence of the death of the elephant and the horse, santi homa should be performed for 5 or 3 days. Having consecrated the water kept in the kalasa with the incantation of Mrutyunjaja mantra for 1008 times, the Achraya should sprinkle that consecrated water over the head of the king, reciting the Mrutyunjaya mantra. To accomplish longevity to the king, he should mix the remaining consecrated water with the water kept for the king`s bath and drinking. Daily, the Acharya should offer the burnt darbhas(homa raksha) conceiving it as born of the Grace of Lord Siva. The sacred Bhasma should be offered to the king by the Acharyas who have completely mastered the Scriptures of Saiva Siddhanta. The learned king should invite another Guru or purohita to take charge of the respective duty within seven days; should have a queen; should have a principal royal elephant and the principal royal horse within 7 days, since Guru and others belong to the intimate retinue of the king.

प्रासादे मण्टपादौ वा प्राकारे गोपुरेऽथवा॥ परिवारालयोर्वे वा नृपस्य भवनोपरि।। गृहेषु मालिकादौ वा श्वारोहस्तस्य रोदनम्॥ मार्जार प्रमुखानां वा रोदनं यदि जायते। स्थानभ्रंशं तदा मर्याः प्राप्नुयुस्तन्निवृत्तये॥ तं हृत्वाथ ततस्त्यक्त्वा पुण्याहं वाचयेत्ततः। शान्तिं तत्र नयेदिष्टां रोहणे रोदनेऽपि च॥ शान्तिहोमोऽथवा घोरजपो मार्जार रोदने। शिवारोहे विशेषेण शान्तिमेकाहमाचरेत्॥

prāsāde maṇṭapādau vā prākāre gopure'thavā|| parivārālayorve vā nṛpasya bhavanopari|| gṛheṣu mālikādau vā śvārohastasya rodanam|| mārjāra pramukhānāṃ vā rodanaṃ yadi jāyate| sthānabhraṃśaṃ tadā maryāḥ prāpnuyustannivṛttaye|| taṃ hṛtvātha tatastyaktvā puṇyāhaṃ vācayettataḥ| śāntiṃ tatra nayediṣṭāṃ rohaṇe rodane'pi ca|| śāntihomo'thavā ghorajapo mārjāra rodane| śivārohe viśeṣeṇa śāntimekāhamācaret||

If the dogs enter the temple precincts and enclosures and climb over the pavilions, gopura, shrines of the retinue Deities or over the palace of the king, houses, malika-constructions and such others and raise their cries or if the cats and such other animals climb over such constructions and raise their eople residing in the surrounding area would be impelled to move out of their own place and to settle in some other inconvenient place. To alleviate such bad effects, those who are maintaining the temple should catch such animals and leave them in a distant place. The Guru should perform the 'punyaha vacana' and do the santi-homa suitable to one of the three modes - foremost, medium and inferior - as desired by him under such context as climbing and crying. If the cats raise their cries, the Guru should perform santi-homa or do the incantation of aghora mantra. If jackal climbs over such constructions, the Guru should perform the santi-homa in a special way for one day.

अश्वालयेऽग्नौ संजाते सप्ताह शान्तिमाचरेत्। लिङ्गे बेरे च पीठादौ खद्योतारोहणे सति॥ राज्ञी वा तन्महिष्यादौ चान्यस्मिन् पुरुषेऽथवा। तेषां रोगं विजानीयद् देवे चेद्राजदोषदम्॥ तं हत्वा तांश्च संस्नाप्य शान्तिहोम समाचरेत्। स्नपनं च शिवे कुर्यादेकाहं त्रिदिनं तु वा॥ नृपतेश्च मनुष्याणां देहे घोरं जपेत्तु वा।

aśvālaye'gnau saṃjāte saptāha śāntimācaret| liṅge bere ca pīṭhādau khadyotārohaṇe sati|| rājñī vā tanmahiṣyādau cānyasmin puruṣe'thavā| teṣāṃ rogaṃ vijānīyad deve cedrājadoṣadam|| taṃ hatvā tāṃśca saṃsnāpya śāntihoma samācaret| snapanaṃ ca śive kuryādekāhaṃ tridinaṃ tu vā|| nṛpateśca manuṣyāṇāṃ dehe ghoraṃ japettu vā|

If fire breaks out in the horse-shed, santi-homa should be performed for 7 days. If fireflies are seen swarming over the Linga, images, pedestals and such others, such vision indicates that the king, queen or other officials would be inflicted with diseases. Particularly, if they are seen swarming over the Linga, such incidence would lead to misfortunes for the king. Having destroyed such insects, the Guru should do abhisheka for all these and perform the santi-homa. Snapana-abhisheka should be performed for Lord Siva for one day or three days. If they are seen swarming over the body of the king and men or women, the Guru may do the incantation of aghora mantra.

लिङ्गमूले च पीठे वा बेरे वा गर्भगेहके॥ परिवारेऽथ जायेरञ्जन्तवो वाथ मक्षिकाः। प्रचुराश्चेद् भुवःक्षोभो भवेत्तद्दोषशान्तये॥ तत्स्थानं शोधयित्वाष्टबन्धाद्यैर्बन्धयेद् दृढम्। पुण्याहं वाचयित्वान्ते शान्तिं युक्त्या समाचरेत्॥

liṅgamūle ca pīṭhe vā bere vā garbhagehake|| parivāre'tha jāyerañjantavo vātha makṣikāḥ| pracurāśced bhuvaḥkṣobho bhavettaddoṣaśāntaye|| tatsthānaṃ śodhayitvāṣṭabandhādyairbandhayed dṛḍham| puṇyāhaṃ vācayitvānte śāntiṃ yuktyā samācaret||

If multitudes of insects or bees appear at the bottom of the Linga, pedestal or image or in the main shrine or in the shrines of retinue Deities, the country would be troubled by clashes and fightings. In order to alleviate the defects, the Guru should purify that place and make the Linga and other images to be firm and steady by applying the eightfold bond(ashta bandhana). Having performed ‘punyaha vacana', he should do the santi-homa according to the situation, suitable to the foremos

कवाटोद्धाटने वाथ पिधाने स्वयमेव च। संजाते राष्ट्रविक्षोभश्शान्तिं सप्ताहमाचरेत् ॥ चरन्ति केतवो व्योम्नि नानारूपाः समन्ततः। सूर्ये वास्तङ्गते तस्मिन्नुदयात्पूर्वमेव वा॥ दृश्यन्ते श्वेतरक्तादिवर्णा नक्षत्रसन्निभाः। दीर्घपुच्चा यदा विद्याद्राष्ट्रक्षोभं महत्तरम्॥ शान्तिं कुर्यात्तदा श्रेष्ठमध्यमाधम मार्गतः॥

kavāṭoddhāṭane vātha pidhāne svayameva ca| saṃjāte rāṣṭravikṣobhaśśāntiṃ saptāhamācaret || caranti ketavo vyomni nānārūpāḥ samantataḥ| sūrye vāstaṅgate tasminnudayātpūrvameva vā|| dṛśyante śvetaraktādivarṇā nakṣatrasannibhāḥ| dīrghapuccā yadā vidyādrāṣṭrakṣobhaṃ mahattaram|| śāntiṃ kuryāttadā śreṣṭhamadhyamādhama mārgataḥ||

If the doors of the main shrine get opened or closed of their own accord, lot of confusing and violent activities would affect the normal life of the country. On such incidence, santi homa should be performed for 7 days. If flags in various designs and forms are seen moving through the sky and if luminous spots appear in the sky in white or red color having the brightness of a star after the sunset or before the sunrise, or if a long-tailed falling star is seen in the sky,the country would be much disturbed nultuous incidents and quarrels. The Guru should perform the santi-homa in the foremost, medium or inferior scale, as ascertained by him according to the resources.

Paṭala 33 — अनुकर्म विधिः

अनुकर्मविधिं वक्ष्ये सर्वेषां च सनतनम्। प्रासादे पतिते भिन्ने वझे जीर्णं च दिग्भ्रमे॥ हीने जात्यादि संस्थाने मानोन्मानादि हीनके। तत्तद्रव्यैः अथोत्कृष्टैः मानयुक्तं तथा नयेत्॥ मानयुक्तं तु यद्वस्तु तत्सर्वं पूर्ववन् नयेत्।

anukarmavidhiṃ vakṣye sarveṣāṃ ca sanatanam| prāsāde patite bhinne vajhe jīrṇaṃ ca digbhrame|| hīne jātyādi saṃsthāne mānonmānādi hīnake| tattadravyaiḥ athotkṛṣṭaiḥ mānayuktaṃ tathā nayet|| mānayuktaṃ tu yadvastu tatsarvaṃ pūrvavan nayet|

I will now explain the procedure for doing the subsequent and related activities concerned with different structures, designs and all other rituals of the temple. This procedure belongs to the ancient tradition and is kept alive through the ages without any interruption. If the temple complex collapse or gets damaged, if the entrance of the temple becomes decayed or ruined, if its original direction gets altrered, if there occurs defects and reductions in the existing members and measures of 'jati' and other types of constructions, if the measures of their perimeter and interspace get reduced, all the parts of the temple should be reconstructed immediately using the same materials as used for the original temple, applying the same proportionate measures of that temple. Whatever be the construction, the proportionated measures given to it should be maintained very accurately when it is to be reconstructed.

मानयुक्तमधिष्ठानाद्यङ्गं यद्विपरीतजम्॥ तदप्यलक्षणं तस्याप्यन्यथाभाव इष्यते। स्वायम्भुवादि लिङ्गेषु कल्पितं पूर्ववन्नयेत्॥ शास्त्रोक्तं वाथ तन्नेयं तत्र दोषो न विद्यते। अथवाश्ममयं बाह्येऽबाह्य स्यादिष्टकामयम्॥ मानयेन्मानवे धाम्नि कूटपञ्जरकोष्ठकाः। अस्थानस्था विधातव्याः स्वस्थानस्था विशेषतः॥

mānayuktamadhiṣṭhānādyaṅgaṃ yadviparītajam|| tadapyalakṣaṇaṃ tasyāpyanyathābhāva iṣyate| svāyambhuvādi liṅgeṣu kalpitaṃ pūrvavannayet|| śāstroktaṃ vātha tanneyaṃ tatra doṣo na vidyate| athavāśmamayaṃ bāhye'bāhya syādiṣṭakāmayam|| mānayenmānave dhāmni kūṭapañjarakoṣṭhakāḥ| asthānasthā vidhātavyāḥ svasthānasthā viśeṣataḥ||

The base and other parts of the temple are to be associated with accurate proportionate measures. The temple in which the base and such other important parts have been built without proportionate measures is bereft of any characteristic lineament and feature. Therefore, the base and such other parts should be redesigned so as to be with accurate measures. While renovating the temple of svayambhu-linga, the design and measures of the temple should be retained in tact. The same measures should be applied while reconstructing that temple. Or, that temple may be renovated according to the directions given in the Agamas. No defect is there, in such Agama-based reconstruction. Or, the outer parts of the temple may be fully built with stones and the inner parts, with bricks. In the temple built by the human being, variuos parts of the temple such as the square four-pillared hall, cage-like niche, elongated four pillared hall and others should be well measured, ensuring the exact application of accurate measurements. The shrines which are not in accurate and recommended locations within the temple should be rebuilt so as to be in accurate locations and to be with specific features.

नागरे नागरं कुर्याद्वेसरे वेसरं मतम्। द्राविडे च तथा कार्यं वराटादौ तथा मतम्॥ घनेऽघने विमाने तु तथा भवनमिष्यते। भवनं जीर्णमन्यस्मिन् कुर्वन्दिक्षु च कारयेत्॥ पूर्वस्मिन्नुत्तरे वापि कुर्यात्कोणेषु बुद्धिमान्। द्वारं पूर्ववदिष्टं स्यात् पश्चिमद्वारमेव वा॥

nāgare nāgaraṃ kuryādvesare vesaraṃ matam| drāviḍe ca tathā kāryaṃ varāṭādau tathā matam|| ghane'ghane vimāne tu tathā bhavanamiṣyate| bhavanaṃ jīrṇamanyasmin kurvandikṣu ca kārayet|| pūrvasminnuttare vāpi kuryātkoṇeṣu buddhimān| dvāraṃ pūrvavadiṣṭaṃ syāt paścimadvārameva vā||

While renovating, the nagara type of building should be rebuilt in the nagara type only; vesara type of building should be reconstructed to be in the vesara type only. Similarly, with regard to dravida type of building also, it should be redesigned so as to be in darvida type only. Even for varata and other types of building, the same type should be maintained, while renovating. The solid structures should be rebuilt so as to be in solid category and the hallow building to be in hallow category. The building which has become dilapidated and ruined should be rebuilt in another place in an appropriate direction and such new building may be constructed either in the east or in the north of the ruined building. If the entrance has been provided in any one of intermediary direction for the previous building, the same direction should be maintained or the entrance may be provided in the west for the new building.

नष्टे संस्थापयेद्गर्भ तथा चाद्येष्टकामपि। नासिकाद्यङ्गहीने तु पुनस्तद्वत् समाचरेत्॥ अप्रमाणेऽन्यथा चेद्धि सप्रमाणं यथा नयेत्। सुस्थितं दुस्थितं वापि शिवलिङ्गं न चालयेत्॥ जीर्णादि दोष संयुक्तं पूजायुक्तं तु सुस्थितम्। जीर्णादि दोषरहितं पूजाहीनं तु दुःस्थितम्॥

naṣṭe saṃsthāpayedgarbha tathā cādyeṣṭakāmapi| nāsikādyaṅgahīne tu punastadvat samācaret|| apramāṇe'nyathā ceddhi sapramāṇaṃ yathā nayet| susthitaṃ dusthitaṃ vāpi śivaliṅgaṃ na cālayet|| jīrṇādi doṣa saṃyuktaṃ pūjāyuktaṃ tu susthitam| jīrṇādi doṣarahitaṃ pūjāhīnaṃ tu duḥsthitam||

If the main shrine has collapsed, it should be rebuilt immediately. If the first-brick which was deposited at the beginning of the construction of the existing temple has become crushed, it should be replaced. If essential parts of the vimana such as the vestibule and others have become damaged, such parts should be rebuilt. All those parts which have been built previously without proportionated measures should be rebuilt so as to be with proportionate measures. Whether the temple is in a properly maintained state or is in a bad condition lacking in mantenance, the Sivalinga should never be displaced. A temple associated with defects such as the ruined state, dilapidated state and such others, it is considered to be in good condition, if the daily worship is being performed . A temple which is perfect, being free from the mentioned defects is considered to be in bad condition, if the daily worship is not performed.

जीर्णोद्धारे कृते कर्तुमॅलिकं फलमिष्यते। जीर्णाचं पूजितं हन्ति निहन्ति तदपूजितम्॥ तस्मात्समुद्धरेज्जीर्णं यथाशास्त्रं सुखाय च।

jīrṇoddhāre kṛte kartumaॅlikaṃ phalamiṣyate| jīrṇācaṃ pūjitaṃ hanti nihanti tadapūjitam|| tasmātsamuddharejjīrṇaṃ yathāśāstraṃ sukhāya ca|

If renovation has been perfectly done, the main person who has undertaken such renovation gets the exalted and the highest fruit comparable to the coronation. If worship is done in a temple impaired with decay and other defects, that would lead to whole destruction. If worship is not properly performed in that temple, that would lead to annihilation. In either way, the decayed temple leads to misfortunes. So, the decayed temple should be renovated according to the directions set forth in the Agamas for the goodness and welfare of the society.

जीर्णं दग्धं कृशं स्थूलं हीनं मानाधिकं तथा॥ भग्नं च सक्षतं लिङ्गमसमं यच्च दृश्यते। लक्ष्मोज्झितं वज्रहस्तं संपुटं स्फुटितं तथा॥ आभिचारकं गर्भाढ्यं व्यङ्गाङ्गं चेति कीर्तितम्। त्याज्यानि सर्वथैतानि लिङ्गानि षोडशैव तत्॥

jīrṇaṃ dagdhaṃ kṛśaṃ sthūlaṃ hīnaṃ mānādhikaṃ tathā|| bhagnaṃ ca sakṣataṃ liṅgamasamaṃ yacca dṛśyate| lakṣmojjhitaṃ vajrahastaṃ saṃpuṭaṃ sphuṭitaṃ tathā|| ābhicārakaṃ garbhāḍhyaṃ vyaṅgāṅgaṃ ceti kīrtitam| tyājyāni sarvathaitāni liṅgāni ṣoḍaśaiva tat||

The linga or image which has become decayed, burnt, thinned, thickenned and massive, reduced in measure, increased in measure, broken, scratched, unevenly shaped, bereft of characteristic lineaments, which is with forked hands, whose parts are joined, whose parts have become mutilated, which has been used for malevolent effects, has been made of stone associated with the defect of 'garbha'(cavity containing some small living beings), which is with deformed parts or in which some parts are missing – all these sixteen kinds of defective lingas should be abandoned by all means.

जीर्णचैस्संयुतं त्याज्यं पीठं वा कशिला वृषः। अत्युच्चनिम्नदिङ्मूढमध्यस्थं विषमस्थितम्॥ चलितं चालितं लिङ्गं पतितं पातितं तथा। अज्ञेन स्थापित लिङ्ग तथा मन्त्रक्रियेतरम्॥ परित्यक्तशिलायोगमपि न स्थापितं भवेत्। तथैव स्थापनीयानि यद्येतान्यव्रणानि हि॥

jīrṇacaissaṃyutaṃ tyājyaṃ pīṭhaṃ vā kaśilā vṛṣaḥ| atyuccanimnadiṅmūḍhamadhyasthaṃ viṣamasthitam|| calitaṃ cālitaṃ liṅgaṃ patitaṃ pātitaṃ tathā| ajñena sthāpita liṅga tathā mantrakriyetaram|| parityaktaśilāyogamapi na sthāpitaṃ bhavet| tathaiva sthāpanīyāni yadyetānyavraṇāni hi||

The pedestal, the square base(brahma sila) or the Bull – if these are in decayed condition, these should be abandoned. The linga with excessive height, with much decreased height, the linga for which the direction faced by it seems to be cofusing, the linga installed in a defective place, the linga which is shaky or which has been rendered to be shaky, the linga which has broken and fallen to the ground or which has been made to fall down to the ground, the linga installed by ignorant person, linga installed with the recital of mantras other than the Agamic mantras or the mantras of other system, linga which has been made with the stone abandoned already by the sculptor – all these are not to be considered as duly installed. Only those lingas which are bereft of scars and scratches should be installed.

असुरैर्मुनिभिदेवैः तत्त्वविद्भिः प्रतिष्ठितम्। जीर्ण वाप्यथवा भग्नं विधिनापि न चालयेत्॥ नृपतस्करवह्निभ्यो भयादन्यत्र धारयेत्। ह्रियमाणं जलेनापि हृतं तेन च यद्भवेत्॥ न विरोधोऽस्ति लिङ्गस्य लक्षार्ध जपतश्शुचिः। स्थापनं तेषु वान्यत्र कर्तव्यं पूर्ववन्मुखम्॥ शतदण्डान्तरे स्थाप्यं जलबाधा समन्वितम्। सहस्र कार्मुखान्तं वा स्थापयेल्लिङ्गमादरात्॥

asurairmunibhidevaiḥ tattvavidbhiḥ pratiṣṭhitam| jīrṇa vāpyathavā bhagnaṃ vidhināpi na cālayet|| nṛpataskaravahnibhyo bhayādanyatra dhārayet| hriyamāṇaṃ jalenāpi hṛtaṃ tena ca yadbhavet|| na virodho'sti liṅgasya lakṣārdha japataśśuciḥ| sthāpanaṃ teṣu vānyatra kartavyaṃ pūrvavanmukham|| śatadaṇḍāntare sthāpyaṃ jalabādhā samanvitam| sahasra kārmukhāntaṃ vā sthāpayelliṅgamādarāt||

If the linga installed by asuras, sages, Devas and knowers of tattvas has become decayed or broken, it should not be displaced and re-installed even according to the rules. But, due to the fear of being taken away by the king or stolen by a thief or burnt by fire, that linga may be installed in another place. The linga which has been carried away to a distant place by the flowing water or which has been seized by thief or enemy becomes purified by the inacantation of mula mantra for 50,000 times and there is nothing wrong in re-installing it. It should be re-installed in another place so as to face the direction towards which it was facing earlier. The linga which has been affected by the water should be re-installed with devotion, beyond 100 dandas or 1000 bows.

बेरेऽप्येतत्समानं स्याद् दुष्टे त्वन्यत्प्रयोजयेत्। बेरे शिलामये मार्दै पक्के वार्कोऽथ रत्नजे॥ पक्ष्मभूवास्यरेखादि हीने तु परिवर्जयेत्। अङ्गहीने तु तत्त्याज्यं इत्यत्र न विचारणा॥

bere'pyetatsamānaṃ syād duṣṭe tvanyatprayojayet| bere śilāmaye mārdai pakke vārko'tha ratnaje|| pakṣmabhūvāsyarekhādi hīne tu parivarjayet| aṅgahīne tu tattyājyaṃ ityatra na vicāraṇā||

These directions are common to the images whose limbs are fully manifest). If an image is seen associated with many defects, another image should be installed. If the images made of stone, well suitable clay, wood and gems are deprived of the eyebrows, eyelids, and embellishing lines of the face, they should be abandoned. The image which is with mutilated limbs should be abandoned. There is no dispute in this regard.

लोहजे मृण्मये बेरे हस्तनास्यङ्ग भूषणैः। कर्णदन्तादिभिहने ततद्रव्यैर्हढं नयेत्॥ उत्तमाङ्ग विहीने तु तयक्त्वान्यद्योजयेन्नवम्। पद्वाहुहीने त्याज्यं वा सन्धानं वा समाचरेत् ॥

lohaje mṛṇmaye bere hastanāsyaṅga bhūṣaṇaiḥ| karṇadantādibhihane tatadravyairhaḍhaṃ nayet|| uttamāṅga vihīne tu tayaktvānyadyojayennavam| padvāhuhīne tyājyaṃ vā sandhānaṃ vā samācaret ||

If the images made of metal and suitable clay are bereft of ornaments of the hands and nose, bereft of ears, teeth and such other members, these missing parts and ornaments should be made with the same kind of material as used for the image and should be glued firmly. If the head of an image is missing, that image should be abandoned and another image shold be made afresh with the same material. If the feet and shoulders are missing in an image, that image may be abandoned or the missing limbs may be suitably designed and joined firmly with the image.

उपाङ्गमङ्गं प्रत्यङ्गं शरीराङ्गं त्रिधा स्मृतम्। अङ्गं प्रधान शूलं स्याद् ब्रह्मदण्डस्तु कथ्यते॥ वक्षोदण्डः कटिस्थश्च बाहुकूर्पर कोष्ठगाः। ऊरुस्थे जानुजवे च उपाङ्गान्युदितानि च ॥ शेषं दण्डाद्विजानीयात् प्रत्यङ्ग इति बुद्धिमान्। ब्रह्मदण्ड विहीने तु शूलस्थापनमारभेत् ॥ प्रत्यङ्गोपाङ्गहीने तु पुनस्सन्धानमाचरेत्।

upāṅgamaṅgaṃ pratyaṅgaṃ śarīrāṅgaṃ tridhā smṛtam| aṅgaṃ pradhāna śūlaṃ syād brahmadaṇḍastu kathyate|| vakṣodaṇḍaḥ kaṭisthaśca bāhukūrpara koṣṭhagāḥ| ūrusthe jānujave ca upāṅgānyuditāni ca || śeṣaṃ daṇḍādvijānīyāt pratyaṅga iti buddhimān| brahmadaṇḍa vihīne tu śūlasthāpanamārabhet || pratyaṅgopāṅgahīne tu punassandhānamācaret|

The parts of the main frame of an image are classified into three – upanga(major limbs), anga(main limb) pratyanga(minor limbs). The main limb(anga) is the principal wooden stake(pradhana sula). It is also called ‘brahma danda'. The wooden frames joined with the sula at the torso, hip, shoulder, fore arms, thigh, knee and shank are called upangas(major limbs). All other frames not associated with the main stake are known as pratyngas(minor limbs). This is the classification known well to the wise sculptors. If the brahma danda is missing in an image, the work should be commenced with the designing of the sula. If the pratyangas and the upangas are missing, they should be made afresh and joined firmly with the image.

पूर्वसंस्थापितो ब्रह्मदण्डचेल्लक्षणान्वितः॥ तमेव स्थापयेत्तत्र पुनरापादनं विना। भङ्गादीनां समुत्पत्तौ पुनस्संस्थापनं नयेत्॥ शैलं वा मृण्मयं पक्कमगाधेऽम्भसि निक्षिपेत्। रत्नजं ज परित्याज्यं ग्राह्य वा घटनाय च ॥ वाक्षं शिवाग्नौ निक्षिप्य भूमौ वा निखनेज्जले। लोहं द्रवीकृतं तत्र योजयेद्वेरकर्मणि॥

pūrvasaṃsthāpito brahmadaṇḍacellakṣaṇānvitaḥ|| tameva sthāpayettatra punarāpādanaṃ vinā| bhaṅgādīnāṃ samutpattau punassaṃsthāpanaṃ nayet|| śailaṃ vā mṛṇmayaṃ pakkamagādhe'mbhasi nikṣipet| ratnajaṃ ja parityājyaṃ grāhya vā ghaṭanāya ca || vākṣaṃ śivāgnau nikṣipya bhūmau vā nikhanejjale| lohaṃ dravīkṛtaṃ tatra yojayedverakarmaṇi||

If the brahma danda which has been already fixed is associated with all characteristic lineaments, the same brahma danda could be fixed for the image to be made afresh, without making a new brhama danda. But, if damages and splits are seen in the existing brahma danda, a new brahma danda should be designed retaining the previous measures. The mutilated images made of stone and suitabl should be dropped into the water contained in a very deep pit or pond. The mutilated images made of gems should be abandoned or may be used for making other images with gems. The mutilated images made of wood may be thrown into the fire, may be buried under the ground or thrown into the water. The mutilated images made of metal should be melt and liquefied and used for making other metal images.

तत्प्रपा पीठिकां वापि तत्र वान्यत्र योजयेत्। अप्रतिष्ठित देवश्चेत् तत्पीठादौ नियोजयेत्॥ तस्योपकरणार्थं वा योज्यं देवान्तरेऽपि वा। सलक्षणा तु पीठी चेत् तद्ब्रह्मशिला वृषः॥ ते सर्वत्र प्रयोज्यास्स्युस्त्याज्या वा मुनिपुङ्गवाः।

tatprapā pīṭhikāṃ vāpi tatra vānyatra yojayet| apratiṣṭhita devaścet tatpīṭhādau niyojayet|| tasyopakaraṇārthaṃ vā yojyaṃ devāntare'pi vā| salakṣaṇā tu pīṭhī cet tadbrahmaśilā vṛṣaḥ|| te sarvatra prayojyāssyustyājyā vā munipuṅgavāḥ|

The prapa(a curved elongated structure enclosing the image) and the pedestal of the image to be abandoned may be used for the newly made image or used for another image. If the image which is in good condition has not been duly installed earlier , those prapa and the pedestal may be used for that uninstalled image. Or, they may be used for making the image of another Deity. O, the foremost sages!, if the pedestal, brahmasila and the Bull are associated with all lineaments, they may be used for another image under all circumstances or may be abandoned.

शैलपीठस्य चोद्धारं कृत्वा शैलं तु योजयेत् ॥ अलाभे चेष्टकाभिश्च तथा पीठं सुयोजयेत्। पश्चाच्छैलं समायोज्यं आकृतिः पूर्ववद्भवेत्॥

śailapīṭhasya coddhāraṃ kṛtvā śailaṃ tu yojayet || alābhe ceṣṭakābhiśca tathā pīṭhaṃ suyojayet| paścācchailaṃ samāyojyaṃ ākṛtiḥ pūrvavadbhavet||

The damaged pedestal made of stone should be redesigned so as to be free from any defect and it should be joined with the image made of stone only. If the pedestal made of stone is not available for the existing stone-image, it may be made of bricks for the time being and joined with the stoneimage. Then, another pedestal should be made with stone so as to be in the same form and measure of the existing brick-pedestal and joined with the image.

चतुरश्रे तु वृत्तं वा न वृत्ते चतुरश्रकम्। मण्टपे परिवारे च परिवारालयेऽप्यथ॥ अनुकर्मविधिं प्राग्वद्विधिना कल्पयेत्ततः। अन्तर्मण्डलसालाद्यं पूर्ववत् परिकल्पयेत्॥

caturaśre tu vṛttaṃ vā na vṛtte caturaśrakam| maṇṭape parivāre ca parivārālaye'pyatha|| anukarmavidhiṃ prāgvadvidhinā kalpayettataḥ| antarmaṇḍalasālādyaṃ pūrvavat parikalpayet||

The square pedestal should not be replaced by a circular pedestal. Similarly, the circular pedestal should not be replaced by a square pedestal. The directions for performing the subsequent activities related to mantapa, retinue Deities and the shrines of the retinue Deities are the same as explained before and all such activities should be done according to those directions. While renovating, the form and measurements of the antar mandala first enclosure) and other enclosures should be maintained to be in the previous form and measurements.

ततो वृद्धिक्षयौ वास्तोर्नृपतेर्विपदाकरौ। सप्रमाणे यथा शास्त्रं विहितालङ्कतान्विते॥ अप्रमाणोऽन्यथा चेत्तु तत्र दोषो न विद्यते। प्रशस्ता प्रागुदग्वृद्धिः प्रतीच्यां रिपुभिः क्षयः॥ दक्षिणे मरणं कर्तुस्तस्माद्बुद्धिर्न चेष्यते। तद्वास्तु परितो वृद्धिः समा वा विषमापि वा। गोपुरेऽप्यनुकमुँवं प्रासादोक्तवदाचरेत्।

tato vṛddhikṣayau vāstornṛpatervipadākarau| sapramāṇe yathā śāstraṃ vihitālaṅkatānvite|| apramāṇo'nyathā cettu tatra doṣo na vidyate| praśastā prāgudagvṛddhiḥ pratīcyāṃ ripubhiḥ kṣayaḥ|| dakṣiṇe maraṇaṃ kartustasmādbuddhirna ceṣyate| tadvāstu parito vṛddhiḥ samā vā viṣamāpi vā| gopure'pyanukamum̐vaṃ prāsādoktavadācaret|

Any increase or decrease in the existing measurements of the palace or of the forts and such other constructions would yield misfortunes and calamities to the king. If the constructions associated with embellishments have been built with accurate measurements according to the Silpa sastras and Agama sastras, the same measurements should be retained while repairing them. The constructions for which the system of proportionate measurements has not been applied may be repaired by increasing or decreasing the existing measures. There is nothing wrong in such renovation. The existing measurement of a building may be increased towards east or north. Such increase is highly recommended in the Sastras. But the measurement should not be increased towards west. If increased in the west, the owner of the building would be ruined by the enemies. If increased in the south, it would lead to untimely death of the owner. Therefore, increasing the length or breadth in the south side is not recommended in the Sastras. Even extention in all directions around the building evenly or unevenly is not recommended. All the subsequent activities related to gopura also should be done as prescribed for the temple complex.

ग्रामादीनां गृहादीनां शालानां च विशेषतः॥ आरम्भव्यासदीर्घाभ्यां हीनं नेष्टं मुनीश्वराः। समं वा योजयेत्तस्मादधिकं वापि योजयेत्॥ युक्तितः परितो वापि प्रागुदग्दिशि वर्धयेत्। गृहमालिकयोभूमि संख्येया परिकल्पयेत्॥ सर्वथा नोचितं हीनं कुर्यादुक्तक्रमेण तु।

grāmādīnāṃ gṛhādīnāṃ śālānāṃ ca viśeṣataḥ|| ārambhavyāsadīrghābhyāṃ hīnaṃ neṣṭaṃ munīśvarāḥ| samaṃ vā yojayettasmādadhikaṃ vāpi yojayet|| yuktitaḥ parito vāpi prāgudagdiśi vardhayet| gṛhamālikayobhūmi saṃkhyeyā parikalpayet|| sarvathā nocitaṃ hīnaṃ kuryāduktakrameṇa tu|

0, the lords of the sages!, especially with regard to the village and such other settlements, houses, mansions and such others, sala-type of constructions series of premises within one complex), decrease either in the previous breadth or in the previous length is not recommended. While redesigning, either the length and breadth may be equal to the previous measures or they may be greater than the previous measures. The length and the breadth may be increased on either sides, either in the east or in the north as suitable to the needs after analysing the pros and cons. For the houses and the malika-type of constructions, the measurements should be adjusted according to the number of the upper floors. By all means, decrease in the existing measures is not agreeable. Increase in the existing measures should be done according to the procedure explained before.

उक्तानामपि सर्वेषां विशेषः कश्चिदिष्यते॥ हीनं कुर्याद्वरद्रव्यैस्सम वा तत्र पूर्ववत्। जीर्णे पिधाने धामाद्यां आसनस्थादिभिस्समम्॥ किं तु खङ्गमये मन्त्रान्विन्यस्यापरमाहरेत्। लिङ्गादौ च घटे पूर्णे पीठे वा प्रत्यहं यजेत् ॥ स्थापयेदपरं यद्वा विसर्जन पुरस्सरम्। यदूपं यत्प्रमाणं च यन्मयं यदनुधृतम्॥

uktānāmapi sarveṣāṃ viśeṣaḥ kaścidiṣyate|| hīnaṃ kuryādvaradravyaissama vā tatra pūrvavat| jīrṇe pidhāne dhāmādyāṃ āsanasthādibhissamam|| kiṃ tu khaṅgamaye mantrānvinyasyāparamāharet| liṅgādau ca ghaṭe pūrṇe pīṭhe vā pratyahaṃ yajet || sthāpayedaparaṃ yadvā visarjana purassaram| yadūpaṃ yatpramāṇaṃ ca yanmayaṃ yadanudhṛtam||

For all the constructions and images mentioned above, some specific directions are now given. If renovation is carried out making use of the materials which are superior to those used for the construction earlier, the previous measurements may be decreased if needed or they may be retained as they are. If the roof of the main shrine and others has collapsed down to the level of the image installed on a raw the mantras from the image and invoke them in a structure designed in the form of sword and take another image to be installed there. He should worship daily the previous Deity invoked in the sword and such other structures, or in the purna-kalasa or in the pedestal. Or, he may install another image of the same kind, preceded by the disposal of the previous image done according to the procedure mentioned for that. He should take care to see that the features of the form, proportionate measures, material of the previous image are maintained throughout in making the new image.

Paṭala 34 — संप्रोक्षण विधिः

संप्रोक्षण विधिं वक्ष्ये सर्वदोष निकृन्तनम्। आवर्त चेत्यनावर्त पुनरावर्तनं तथा॥ ततोऽन्तरिकं चेति प्रोक्षणं तु चतुर्विधम्। मूलबालगृहान्मूलस्थाने यत् स्थापनं मतम्॥ तदावर्तमिति प्रोक्तं अनावर्त ततो भवेत्। पतितैः पातकैः स्पृष्टे चण्डालरन्त्यजैस्तथा। मासोर्ध्वपूजाहीने च विश्लिष्टे स्थलकर्मणि। लिङ्गे पीठे च चलिते त्वनावर्तमिति स्मृतम्॥ मूलालयात्समादाय स्थाप्य बालालये पुनः। तस्मात्संस्थापनं मूले पुनरावर्तनं स्मृतम्॥

saṃprokṣaṇa vidhiṃ vakṣye sarvadoṣa nikṛntanam| āvarta cetyanāvarta punarāvartanaṃ tathā|| tato'ntarikaṃ ceti prokṣaṇaṃ tu caturvidham| mūlabālagṛhānmūlasthāne yat sthāpanaṃ matam|| tadāvartamiti proktaṃ anāvarta tato bhavet| patitaiḥ pātakaiḥ spṛṣṭe caṇḍālarantyajaistathā| māsordhvapūjāhīne ca viśliṣṭe sthalakarmaṇi| liṅge pīṭhe ca calite tvanāvartamiti smṛtam|| mūlālayātsamādāya sthāpya bālālaye punaḥ| tasmātsaṃsthāpanaṃ mūle punarāvartanaṃ smṛtam||

Now I will instruct the directions for the performance of consecration which is efficacious in nullifying all the defects. Avarta, Anavarta, Punaravartana, Antarika - these are the four kinds of consecration. Taking the image installed in the original miniature temple and installing it in the main shrine of the newly built temple is considered to be 'Avarta'. Re-installing the image touched by wicked and immoral person, criminal, outcast and a person born of the lowest caste, the image for which the daily worship has not taken place for more than one month, the image which has been dislocated during some activities carried out in adjacent enclosures of the temple, re-installing the Linga when the Linga and the pedestal become shaky - is considered to be 'Anavarta'. Having taken out the image from the main shrine and installing it again in a miniature temple and re-installing that image in the main shrine (having taken out from the miniature temple after the completion of renovation) - is considered to be “Punaravartana'.

प्रतिमानां च मिश्राणां शक्तीनां आयुधादिभिः। स्फोटने वर्णहीने च अङ्गोपाङ्ग विहीनके॥ चर्मच्छेदेऽस्त्रहीने च भूषणादि विहीनके। अम्बुजासन हीने च स्थलकर्म विहीनके॥ विश्लिष्टे पीठबन्धे तु तदन्तरितमुच्यते।

pratimānāṃ ca miśrāṇāṃ śaktīnāṃ āyudhādibhiḥ| sphoṭane varṇahīne ca aṅgopāṅga vihīnake|| carmacchede'strahīne ca bhūṣaṇādi vihīnake| ambujāsana hīne ca sthalakarma vihīnake|| viśliṣṭe pīṭhabandhe tu tadantaritamucyate|

When the fully manifest image(sakala), manifest and unmanifest image(sakala nishkala) and the images of Sakti become deformed or damaged by weapons and such other instruments, when they become split or broken, when their original color has faded away, when they become bereft of major or minor limbs, when the lotus-like pedestal is damaged, when the activities of maintenance of the temple have not been duly performed, when the eightfold bond applied to the pedestal and the image gets damaged and disjoined, re-installing them after setting right the defects is considered to be 'Antarita'.

यात्राहोमयुगावर्त अन्ये स्युस्तद्विहीनकाः॥ आवर्ते तु द्विजास्सर्वान् मासपक्षक्षकादिकान्। लिङ्गसंस्थापनस्योक्त मार्गेणैव समाचरेत् ॥ न तीर्थेनं च नक्षत्रं न वाराचंशकादिकाः। कालापेक्षां विना कुर्याच्छेषाण्यन्यानि सुव्रताः॥

yātrāhomayugāvarta anye syustadvihīnakāḥ|| āvarte tu dvijāssarvān māsapakṣakṣakādikān| liṅgasaṃsthāpanasyokta mārgeṇaiva samācaret || na tīrthenaṃ ca nakṣatraṃ na vārācaṃśakādikāḥ| kālāpekṣāṃ vinā kuryāccheṣāṇyanyāni suvratāḥ||

0, the twice-born sages!, the ‘avarta' consecration is associated with yatra dana homa'. For all other types consecration, the yatra dana homa need not be performed. In the ‘avarta' type of consecration, the suitable and auspicious month, half-month(paksha), nakshatra and other factors should be duly ascertained only in the way as told in the chapter dealing with the installation of Sivalinga. O, the sages of austere vows and observances!, all other types of consecration could be performed without analysing the suitability of time for ‘tirtha' and analysing the suitability of nakshatra, week, amsa and such other factors.

आवर्तवदनावर्तं कुर्यादेभिर्विहीनकम्। लक्षणोद्धारणं तोयाधिवासः शयनं तथा॥ अनावर्तमिति ज्ञेयं पुनरावर्तनं त्विह। सर्वमावर्तवत्कुर्यात् किं तु मूलद्वयान्वितम्॥

āvartavadanāvartaṃ kuryādebhirvihīnakam| lakṣaṇoddhāraṇaṃ toyādhivāsaḥ śayanaṃ tathā|| anāvartamiti jñeyaṃ punarāvartanaṃ tviha| sarvamāvartavatkuryāt kiṃ tu mūladvayānvitam||

The anavarta' type consecration should be performed like the avarta' without looking into various factors mentioned above. Rituals such as making the characteristic marks and lines over the image (lakshanaoddhara), keeping the image in water(toya adhivasa), keeping the image on the bed(sayana adhivasa) should be inevitably performed in the ‘anavarta' type of consecration. Now, listen to the performance of punaravartana'. All the rituals to be performed in the ‘avarta' should be done in the punaravartana' also. But,the difference is that the punaravartana' is associated with two main shrines(main miniature temple and the main shrine of the temple).

ततोऽन्तरितकं विप्रास्संक्षेपेण वदाम्यहम्। रत्नन्यासाक्षिमोक्षौ च जले चैवाधिवासनम्॥ शय्याधिवासनं विप्रा विना वै बेरकर्मणि। नववस्त्रेण संवेष्ट्य बेरस्य सकलाङ्गकम्॥ प्रागुक्त विधिना कुम्भन्यासं होमं च कारयेत्। स्नपनं कारयेदन्ते चान्यत्सर्वं समानकम्॥ एवं यः कारयेन्मर्त्यः स पुण्यां गतिमाप्नुयात्॥

tato'ntaritakaṃ viprāssaṃkṣepeṇa vadāmyaham| ratnanyāsākṣimokṣau ca jale caivādhivāsanam|| śayyādhivāsanaṃ viprā vinā vai berakarmaṇi| navavastreṇa saṃveṣṭya berasya sakalāṅgakam|| prāgukta vidhinā kumbhanyāsaṃ homaṃ ca kārayet| snapanaṃ kārayedante cānyatsarvaṃ samānakam|| evaṃ yaḥ kārayenmartyaḥ sa puṇyāṃ gatimāpnuyāt||

O, the learned sages!, then I will instruct briefly the procedure for the performance of ‘antarita' consecration. The rituals related to the installation of images such as fixing the gems(ratna nyasa), opening of the eyes(akshi moksha), keeping the image in the water(jala adhivasana), keeping the image on the bed(sayana adhivasana) may be left out undone, in the case of antarita'. Having covered the image completely including all the limbs with a new cloth, the Acharya should array the kumbhas and perform the fire ritual according to the directions given earlier for such rituals and at the end, he should perform snapana-abhisheka. All other rituals are common, as usual. The person who sponsors for the performance of such consecration gets elevated to a higher state to be attained through virtuous deeds.

Paṭala 35 — उद्धार विधिः

सर्वेषामपि चैतेषां उद्धार विधिरुच्यते। तदये मण्टपं कुर्याद्दझे वैशानकोणके॥ पूर्वद्वार समोपेतं एकतोरण संयुतम्। सर्वालङ्कारसंयुक्तं दर्भमालादि संयुतम्॥

sarveṣāmapi caiteṣāṃ uddhāra vidhirucyate| tadaye maṇṭapaṃ kuryāddajhe vaiśānakoṇake|| pūrvadvāra samopetaṃ ekatoraṇa saṃyutam| sarvālaṅkārasaṃyuktaṃ darbhamālādi saṃyutam||

Then, the directions for performing the rituals for the disposal of the deformed images and for the installation of new images are told. For the performance of such rituals, suitable pavilion should be erected either in front of the shrine, south side or north-east side of shrine. The pavilion should be associated with an east-entrance furnished with a single arch. The pavilion should be beautified with all kinds of decoration and with rows of darbhas and such other decorating materials.

तत्रापि द्वारपूजादि स्थण्डिले तु शिवार्चनम्। मन्त्रसन्तर्पणं कृत्वा वह्नौ कुण्डादिकल्पिते॥ समिदाज्यतिलोपेतं हविषा च समन्वितम्। वास्त्वन्तर्दिग्बलिं कृत्वा समाचम्य गुरूत्तमः॥ सकलीकरणं कृत्वा भोजयेच्छिवलिङ्गिनः।

tatrāpi dvārapūjādi sthaṇḍile tu śivārcanam| mantrasantarpaṇaṃ kṛtvā vahnau kuṇḍādikalpite|| samidājyatilopetaṃ haviṣā ca samanvitam| vāstvantardigbaliṃ kṛtvā samācamya gurūttamaḥ|| sakalīkaraṇaṃ kṛtvā bhojayecchivaliṅginaḥ|

Even here, worship of the entrance and other related rituals should be performed. Worship of Lord Siva should be done in a raised platform(sthandila). Having performed the rite of 'mantra tarpana' in the fire kindled in the duly designed fire-pit, the foremost Acharya should offer the oblations with the faggots, clarified butter, sesame and with duly prepared 'havis' and offer the 'balis' for Vastu Brahma and for the interior Deities and Directional Deities. Then, having done 'acamana', he should perform 'sakalikarana and arrange for the feeding of the devotees who are adorned with 'siva-ornaments such as the three stripes of bhasma and rudraksha beads.

ततो विज्ञापयेद्देवं प्रभो दोषावहं त्विदम्॥ अस्योद्धारे कृते शान्तिर्भवतीति भवद्वचः। अस्योद्धाराय मां तस्मादधितिष्ठस्सदाशिवः॥ एवं कर्म किलोक्वेशं शान्तिहोम समाचरेत्।

tato vijñāpayeddevaṃ prabho doṣāvahaṃ tvidam|| asyoddhāre kṛte śāntirbhavatīti bhavadvacaḥ| asyoddhārāya māṃ tasmādadhitiṣṭhassadāśivaḥ|| evaṃ karma kilokveśaṃ śāntihoma samācaret|

"In order to set right the defects concerned with the deformed images, appeasing rituals(santi) should be done - this is the direction given by You earlier. For the purpose of the removal of the present defects, Lord Sadasiva has assumed my form." Having informed the purpose of the proposed ritual to the Lord in this way, the Acharya should perform the 'santi homa'.

क्षीराज्यमधुदूर्वाभिश्शिवेनाष्टसहस्रकम्॥ दत्वा तदन्तिकं मन्त्री हृदा स्नाप्य प्रपूजयेत्। व्यापकेश्वर शब्दं तु चतुर्थ्यन्तं प्रयोजयेत्॥ प्रणवादि नमोऽन्तं तु मूलमन्त्रोऽयमीरितः। व्यापकेश्वर शब्दं तु हृदयादिपदं ततः॥ चतुर्थ्यन्तं प्रयोक्तव्यं प्रणवादि समन्वितम्। नमस्कारान्तसंयुक्तं हृदयाद्यङ्ग पञ्चकम्॥ न बीजं योजयेत्तैस्तु लिङ्गं च प्रणवासने। स्थण्डिलस्थं यजेन्मन्त्री गन्धपुष्पस्रगादिभिः॥

kṣīrājyamadhudūrvābhiśśivenāṣṭasahasrakam|| datvā tadantikaṃ mantrī hṛdā snāpya prapūjayet| vyāpakeśvara śabdaṃ tu caturthyantaṃ prayojayet|| praṇavādi namo'ntaṃ tu mūlamantro'yamīritaḥ| vyāpakeśvara śabdaṃ tu hṛdayādipadaṃ tataḥ|| caturthyantaṃ prayoktavyaṃ praṇavādi samanvitam| namaskārāntasaṃyuktaṃ hṛdayādyaṅga pañcakam|| na bījaṃ yojayettaistu liṅgaṃ ca praṇavāsane| sthaṇḍilasthaṃ yajenmantrī gandhapuṣpasragādibhiḥ||

Having offered the oblations of milk, clarified butter, honey and durva-grass for 1008 times with the recital of mula -mantra of Lord Siva, the Guru who is proficient in the proper application of mantras should bathe the image reciting the hrudaya-mantra and worship it with all the essential paraphernalia. "Om Vyapakesvaraya Namah" - this is the mula-mantra to be recited in this specific ritual. Then, for the hrudaya mantra and other anga-mantras, he should recite the following mantras: Om Vyapakesvaraya hrudayaya namah', 'Om Vyapakesvaraya sirese namah', 'Om Vyapakesvaraya sikhayai namah', 'Om Vyapakesvaraya kavacaya namah', 'Om Vyapakesvaraya astraya namah'. The seed letters(normally used for the mula-mantra of Siva) need not be added with these mantras. The Guru should worship the Lord contemplating Him as seated on the 'pranava-seat' visualized at the center of the sthandila. He should worship Him with sandal, flowers, garlands and such other materials.

ततस्तदाश्रितं सत्त्वं श्रावयेदस्त्रमुच्चरन्। सत्त्वः कोपीह यः कश्चिदिदमाश्रित्य तिष्ठति ॥ लिङ्गं त्यक्त्वा शिवाज्ञाभिर्यथेष्टं तत्र गच्छतु। विद्याविद्येश्वरैर्युक्तः शम्भुरत्र भविष्यति॥ एवमुक्त्वा महात्रेण दत्वायूँ तु पराङ्मुखम्। तस्माद्देवं समावाह्य कुम्भे संस्थापयेद्गुरुः॥

tatastadāśritaṃ sattvaṃ śrāvayedastramuccaran| sattvaḥ kopīha yaḥ kaścididamāśritya tiṣṭhati || liṅgaṃ tyaktvā śivājñābhiryatheṣṭaṃ tatra gacchatu| vidyāvidyeśvarairyuktaḥ śambhuratra bhaviṣyati|| evamuktvā mahātreṇa datvāyūm̐ tu parāṅmukham| tasmāddevaṃ samāvāhya kumbhe saṃsthāpayedguruḥ||

Then, the Guru should appeal to the indefinable power which has occupied that image(and deformed it), reciting the astra-mantra: "Having occupied this image, some indefinable power exists here. Let this indefinable power leave out of this image as per the order issued by Lord Siva and let it go to some other place as desired by it. And let Lord Sambhu be present here in this image associated with Vidyas and Vidyesvaras." Having uttered in this way, the Guru should offer the 'paranmukha-arghya'(arghya water to be offered to send off the Deity) with the recital of the great astra-mantra. Then, having invoked the Lord to come out of the image, the Guru should install Him in the Kumbha.

अग्रे स्थण्डिल संयुक्ते स्वर्णवस्त्रसमन्विते। सकूर्चे सापिधाने च ससूत्रे पल्लवान्विते॥ तथाविधायां वर्धन्यां अम्बिकां स्थापयेद्गुरुः। संपूज्य गन्धपुष्पाद्यैस्त्वनुगुप्तं निधापयेत्॥

agre sthaṇḍila saṃyukte svarṇavastrasamanvite| sakūrce sāpidhāne ca sasūtre pallavānvite|| tathāvidhāyāṃ vardhanyāṃ ambikāṃ sthāpayedguruḥ| saṃpūjya gandhapuṣpādyaistvanuguptaṃ nidhāpayet||

In front of the 'sthandila' in which the Lord has been invoked, the Guru should place 'Siva kumbha' adorned with a new cloth, deposited with gold coin and furnished with a bunch of darbhas(kurca), lid and tender leaves of mango tree) and wound around with thread. He should place a kalasa(vardhani) associated with the same features as those of Siva-kumbha by the side of Siva-kumbha. Having duly worshipped these two kalasas, the Guru should keep them safely.

प्रत्यहं चार्चनं कार्य शान्तिहोम समन्वितम्। ततः पाशुपतास्त्रेण प्रतिभागं सहस्रकम्॥ हुत्वा शान्त्यम्भसा प्रोक्ष्य कुशैः स्पृष्ट्वा जपेद्गुरुः। विलोमायूँ ततो दत्वा विसृजेत्तत्त्वतत्त्वपान्॥ तदन्ते मूर्तिमूर्तीशान् लिङ्गपिण्ड्यादि संस्थितान्। सुवर्णान्तरया रज्वा वृषभेण प्रचालयेत्॥ शिवमस्तु गृणन् लोकैः प्रक्षिपेत्तु जले गुरुः।

pratyahaṃ cārcanaṃ kārya śāntihoma samanvitam| tataḥ pāśupatāstreṇa pratibhāgaṃ sahasrakam|| hutvā śāntyambhasā prokṣya kuśaiḥ spṛṣṭvā japedguruḥ| vilomāyūm̐ tato datvā visṛjettattvatattvapān|| tadante mūrtimūrtīśān liṅgapiṇḍyādi saṃsthitān| suvarṇāntarayā rajvā vṛṣabheṇa pracālayet|| śivamastu gṛṇan lokaiḥ prakṣipettu jale guruḥ|

The worship for the kumbhas should be done daily, followed by 'santi homa'. Then, having offered oblations for 1000 times for the sake of each part of the deformed image, the Guru should sprinkle the consecrated water contained in the santi-kumbha over the image and do the incantation of the mantra pertaining to the Deity, touching the image with darbhas. Having offered the 'paranmukha arghya', he should send off the Tattvas, Tattvesvaras, Murtis and Murtisvaras who are present in the pedestal and other parts of the image. Making use of the rope made of gold, silver or other material, he should displace the image slowly and carefully, reciting the 'vrushabha' mantra. "Let all auspiciousness be taken hold of by the world"- uttering these words, the Guru should gently drop the deformed image into the river water.

भूयः पुष्ट्यर्थकं हुत्वा दिग्पतीनां प्रतर्पणम्॥ प्रासादवास्तुशुद्ध्यर्थं होतव्यं तु शतं शतम्। महापाशुपतास्त्रेण प्रासादं तत्र रक्षयेत्॥ तन्मानमपरं चात्र स्थापयेद्देशिकोत्तमः।

bhūyaḥ puṣṭyarthakaṃ hutvā digpatīnāṃ pratarpaṇam|| prāsādavāstuśuddhyarthaṃ hotavyaṃ tu śataṃ śatam| mahāpāśupatāstreṇa prāsādaṃ tatra rakṣayet|| tanmānamaparaṃ cātra sthāpayeddeśikottamaḥ|

Having offered oblations for the attainment of plenitude, the Guru should offer the oblations for the contentment of the Directional Deities and for the purity of the 'vastu' aspect of the temple comlex. All these homas should be done for 100 times. Then, he should ensure the protection and safety of the temple complex through the worship of Maha Pasupata Astra and the incantation of Pasupata Astra mantra. After this, the supreme Acharya should install another image (in place of the disposed image), having made it to be in the same measurements as those of the disposed image.

स्वयमुद्भूतलिङ्गानां दैविके वार्षिकेऽपि वा। गाणपे लोहजे चैव नदीप्रस्रवणादिषु। एवमादिष्टलिङ्गेषु नैव कार्या घटस्थितिः॥ मानुषाणां च लिङ्गानां घटकार्यं तदुच्यते। सप्ताहान्तं च पक्षान्तं मासान्तं चेद्धटस्थितिः॥ तदूर्ध्वं कुम्भसंस्थश्चेद् देवेशस्सर्वदोषकृत्। तस्मात्सर्वप्रयत्नेन मासान्ते वाथ पूर्वके॥ संस्थाप्य बाललिङ्गाद्यं तन्मध्ये विन्यसेन्मनुम्।।

svayamudbhūtaliṅgānāṃ daivike vārṣike'pi vā| gāṇape lohaje caiva nadīprasravaṇādiṣu| evamādiṣṭaliṅgeṣu naiva kāryā ghaṭasthitiḥ|| mānuṣāṇāṃ ca liṅgānāṃ ghaṭakāryaṃ taducyate| saptāhāntaṃ ca pakṣāntaṃ māsāntaṃ ceddhaṭasthitiḥ|| tadūrdhvaṃ kumbhasaṃsthaśced deveśassarvadoṣakṛt| tasmātsarvaprayatnena māsānte vātha pūrvake|| saṃsthāpya bālaliṅgādyaṃ tanmadhye vinyasenmanum||

With regard to the installation of alternate image(bala linga), there is no need for the placing and worship of ata(vessel) in the case of svayambhu linga, daiva linga, arsha linga, ganapa linga, loha linga(image made of metal) and the lingas which appear in the river water. The placing of ghata is essentially enjoined for the lingas installed by human beings. Such ghata-worship should be performed continuously for seven days, fifteen days or one month. If the duration of the worship of ghata exceeds one month, then the worship would become defective and the concerned Deity of the image would yield inauspicious effects. Therefore, with all efforts, the Guru should install the bala-linga in the prescribed way before the end of one month or before the last day of the month and invoke the presence of the mantra-form of the concerned Deity in that bala-linga.

मासादि द्वादशाब्दान्तं तदन्तर दिनेष्वथ॥ तस्मादादाय देवेशं मूललिङ्गे निवेशयेत्। मूललिङ्गं न लब्धं चेद्देशकालानुरोधतः॥ षद्भिशब्दपर्यन्ते मूललिङ्गे निवेशयेत्।

māsādi dvādaśābdāntaṃ tadantara dineṣvatha|| tasmādādāya deveśaṃ mūlaliṅge niveśayet| mūlaliṅgaṃ na labdhaṃ ceddeśakālānurodhataḥ|| ṣadbhiśabdaparyante mūlaliṅge niveśayet|

Within the period between one month and twelve years, the Guru should take out the power of the mantraform of the Deity from the bala-linga and install it in the mula-linga. If proper material is not available for making the new linga due to the factors of place and time, the Guru should re-unite the power with the existing mula-linga.

बाललिङ्गप्रतिष्ठोक्त दिनपक्षादि होमकम्॥ द्विगुणं त्रिगुणं तस्य चतुर्विंशतिवत्सरे। कृतं चेद् द्विगुणं होमं आचरेद् देशिकोत्तमः॥ षत्रिंशद्वत्सरोर्ध्वं तु मूलस्थानं तदेव हि। तत्रस्थं बाललिङ्गाद्यं त्यक्त्वा मूलं तु विन्यसेत्॥

bālaliṅgapratiṣṭhokta dinapakṣādi homakam|| dviguṇaṃ triguṇaṃ tasya caturviṃśativatsare| kṛtaṃ ced dviguṇaṃ homaṃ ācared deśikottamaḥ|| ṣatriṃśadvatsarordhvaṃ tu mūlasthānaṃ tadeva hi| tatrasthaṃ bālaliṅgādyaṃ tyaktvā mūlaṃ tu vinyaset||

According to the direction given for the installation of bala-linga, the daily homas , fortnight homas and others should be performed. The number of homas should be increased twice or thrice each day. The foremost Guru should offer the oblations for twice the number of previous homas, if the installation of Mula-linga is to be done in the 24th year. Beyond the duration of 36 years, if mula-linga is not installed, the existing bala-linga itself becomes the mula-linga. Having removed the items related to the bala-linga, the Guru should invoke the presence of mula-linga there.

सकलेऽप्येवमेवं स्याद्विशेषः कश्चिदिष्यते। द्वादशाब्दान्तरे ऽवश्यं मूलस्थाने निवेशयेत् ॥ नो चेत्तत्वैव संस्थाप्य मूलबेरं विशेषतः। एष एव विधिः प्रोक्तः प्रासादादौ शिवद्विजाः ॥ किं तु खङ्गेऽमले मन्त्रान् विन्यस्यापरमारभेत्। परिवारामरानेवं घटस्था स्थापयेद्गुरुः॥

sakale'pyevamevaṃ syādviśeṣaḥ kaścidiṣyate| dvādaśābdāntare 'vaśyaṃ mūlasthāne niveśayet || no cettatvaiva saṃsthāpya mūlaberaṃ viśeṣataḥ| eṣa eva vidhiḥ proktaḥ prāsādādau śivadvijāḥ || kiṃ tu khaṅge'male mantrān vinyasyāparamārabhet| parivārāmarānevaṃ ghaṭasthā sthāpayedguruḥ||

These directions are to be observed even for the 'sakala'(imgae with fully manifest limbs and parts) type of images. But, there are some specific rules to be observed here. The power invoked in the alternate image should be shifted and re-installed in the newly made image within 12 years. If not done in this way, the main image should be installed in the same place itself where the alternate image has been installed. O, the foremost twice-born sages!, these are the rules declared here for the reconstruction of shrines and temples. Or, alternely, the Guru may make use of sword for the sake of alternate image and invoke the presence of the concerned Deity in that sword and the mantras pertaining to it and may commence the rituals related to re-installation. The Guru should re-install the retinue Deities who have been invoked to be present in the ghatas, in the same way.

शिवलिङ्गादि यद्वस्तु यदज्ञेन प्रतिष्ठितम्। दैवज्ञैः शिल्पिनान्यैर्वा शिवदीक्षा विवर्जितैः॥ भूयोऽपि तत्र संस्कारं कुर्यात्पूर्वोक्तवद्रुः। शैवसिद्धान्त मार्गस्थादन्ये पाशुपतादयः॥ तैरपि स्थापितं लिङ्ग पुनस्संस्कृत्य पूजयेत्।

śivaliṅgādi yadvastu yadajñena pratiṣṭhitam| daivajñaiḥ śilpinānyairvā śivadīkṣā vivarjitaiḥ|| bhūyo'pi tatra saṃskāraṃ kuryātpūrvoktavadruḥ| śaivasiddhānta mārgasthādanye pāśupatādayaḥ|| tairapi sthāpitaṃ liṅga punassaṃskṛtya pūjayet|

Those images such as Sivalinga and others consecrated and installed by those who are ignorant of the Agamic rules, by daivajnas(a class of Visvakarmas), Silpins and others and by those who have not been duly initiated into Siva-worship should again be purified through the prescribed sacramental rites by the Guru as detailed earlier. Similarly, even the images installed according to the systems other than the system of Saiva Siddhanta, such as Pasupata and other systems, should again be purified through the relevant sacramental rites by the Guru. Only then, he should worship them.

आदौ पाशुपताः प्रोक्ताः सोमसिद्धान्तकाः परे॥ लाकुलास्त्वपरे ज्ञेयाः प्रत्येकं त्रिविधाः स्मृताः। वामदक्षिणसिद्धान्त भेदेन नवभेदिनः॥ शैवाश्चतुर्विधास्त्वन्ये मन्त्रतन्त्र व्यवस्थिताः। गारुडा भैरवा वाम भूततन्त्र व्यवस्थिताः॥ प्रत्येकं त्रित्रिभेदेन पूर्ववत् संव्यवस्थिताः। तैरपि स्थापित लिङ्गं आदिशैवस्समर्चयेत्॥

ādau pāśupatāḥ proktāḥ somasiddhāntakāḥ pare|| lākulāstvapare jñeyāḥ pratyekaṃ trividhāḥ smṛtāḥ| vāmadakṣiṇasiddhānta bhedena navabhedinaḥ|| śaivāścaturvidhāstvanye mantratantra vyavasthitāḥ| gāruḍā bhairavā vāma bhūtatantra vyavasthitāḥ|| pratyekaṃ tritribhedena pūrvavat saṃvyavasthitāḥ| tairapi sthāpita liṅgaṃ ādiśaivassamarcayet||

With regard to the systems other than Saiva Siddhanta, the first one is Pasupata; Soma Siddhanta is the next; and the third one is Lakula. Each of these three sytems is classified into three, as Vama, Dakshina and Siddhanta. In this way, there are nine different systems. The Saiva system which is strongly rooted in the mantras and the tantras is differentiated into four - Garuda, Bhairava, Vama and Bhuta Tantra. As told before, each of these systems is differentiated into three categories - Vama, Dakshina and Siddhanta. Adi Saivas are entitled to worship even the lingas installed according to these systems.

यामलं त्वपरं ज्ञेयं तच्च मिश्रमिहोच्यते। वामदक्षिणसिद्धान्त भेदेन त्रिविधं मतम्॥ वामं पारशिवा स्याद्दक्षिण भैरवाईकम्। सिद्धान्तं यामलं शैवं आदिशैवार्हकं विदुः॥ व्यतितिरिक्तं तु सिद्धान्ताद्रौद्रं सर्वमुदीरितम्।

yāmalaṃ tvaparaṃ jñeyaṃ tacca miśramihocyate| vāmadakṣiṇasiddhānta bhedena trividhaṃ matam|| vāmaṃ pāraśivā syāddakṣiṇa bhairavāīkam| siddhāntaṃ yāmalaṃ śaivaṃ ādiśaivārhakaṃ viduḥ|| vyatitiriktaṃ tu siddhāntādraudraṃ sarvamudīritam|

The other system known as Yamala is said to be of mixed category. It is also differentiated into three categories - Vama, Dakshina and Siddhanta. The lingas installed according to the Vama system become fit to be worshipped by the Para-saivas. Those installed according to the Dakshina system become fit to be worshipped by the Bhairavas. Those installed according to the Siddhanta and the Yamala are fit to be worshipped by the Adi Saivas. It has been declared that all those images installed according to the systems other than the Siddhanta belong to the 'Raudra'(harsh or terrific) category.

वामदक्षिणमिश्रादि भेदेन बहुभेदिनम्॥ लौकिकं वैदिकं चान्यदध्यात्ममतिमार्गकम्। तथा पाशुपतं सोम सिद्धान्ताख्यं च लाकुलम्॥ गारुडं भैरवं वामं भूततन्त्रं च यामलम्। कापालं पाञ्चरात्रं च बौद्धमार्हमतं तथा॥ बृहस्पतिमतं सांख्यं योगं वैखानसं तथा।। वेदान्ताख्यं च मीमांसा पुराणं धर्मशास्त्रकम्॥ वास्तुशास्त्र तथा सौत्रं षडङ्गं इतिहासकम्। तथा वेदाश्च चत्वारो यत्तत्र परिचोदितम्॥ सर्वं रौद्रं समादिष्टं सिद्धान्तं सौम्यं इष्यते।

vāmadakṣiṇamiśrādi bhedena bahubhedinam|| laukikaṃ vaidikaṃ cānyadadhyātmamatimārgakam| tathā pāśupataṃ soma siddhāntākhyaṃ ca lākulam|| gāruḍaṃ bhairavaṃ vāmaṃ bhūtatantraṃ ca yāmalam| kāpālaṃ pāñcarātraṃ ca bauddhamārhamataṃ tathā|| bṛhaspatimataṃ sāṃkhyaṃ yogaṃ vaikhānasaṃ tathā|| vedāntākhyaṃ ca mīmāṃsā purāṇaṃ dharmaśāstrakam|| vāstuśāstra tathā sautraṃ ṣaḍaṅgaṃ itihāsakam| tathā vedāśca catvāro yattatra paricoditam|| sarvaṃ raudraṃ samādiṣṭaṃ siddhāntaṃ saumyaṃ iṣyate|

There are many systems differentiated into many categories such as Vama, Dakshina, Misra and others. There are other systems such as Laukika, Vaidika, Adhyatmaka, Atimargaka, Pasupata, Soma Siddhanta, Lakula, Garuda, Vama, Bhairava, Bhuta Tantra, Yamala, Kapala, Pancharatra, Bauddha, Arhata, Bruhaspati Mata, Sankhya, Yoga, Vaikhanasa,Vedanta, Mimamsa, Pauranika, Dharma Sastraka, Vastu Sastra, Sautra, Shadanga, Itihasa, Four Vedas and so on. All those images installed according to these systems are considered to be of 'Raudra' category. The images installed according the system of Siddhanta are considered to be of 'Saumya'(benign) category.

रौद्रेश्च स्थापितं यच्च विष्ण्वादि प्रतिमादिकम्॥ तत्सर्वं शैवमापाद्य शैवस्सर्वं समर्चयेत्। लिङ्गाद्यं आदिशैवेन स्थापितं पूजितं तु वा॥ तद्रूपं पूजितं तैश्चेद्राष्ट्रं राजानं एव च। तद्रामं ग्रामसंस्थांश्च सर्वान् हन्ति न संशयः॥

raudreśca sthāpitaṃ yacca viṣṇvādi pratimādikam|| tatsarvaṃ śaivamāpādya śaivassarvaṃ samarcayet| liṅgādyaṃ ādiśaivena sthāpitaṃ pūjitaṃ tu vā|| tadrūpaṃ pūjitaṃ taiścedrāṣṭraṃ rājānaṃ eva ca| tadrāmaṃ grāmasaṃsthāṃśca sarvān hanti na saṃśayaḥ||

All those images of Vishnu and other Gods which have been installed according to the 'Raudra' procedure should be retrived and re-installed according to the Saiva procedure. The Adi Saivas should worship all such re-installed images. If Lingas and other images of various Gods which have been installed and which are being worshipped by the Adi saivas are worshipped by those who belong to the 'Raudra category, such violated worship would result in the destruction of the kingdom and the king; such improper worship would destroy the village and all the inhabitants of that village. There is no doubt about this.

तैस्तु संस्थापितं पूर्व आदिशैवेन पूजितम्। यदि तैः पूजितं पश्चात् सेनानीं सेनया सह॥ अमात्यं मन्त्रिणं विप्रान् क्षत्रियं वैश्यमेव च। शूद्रान्तरजनान् सर्वान् अचिरान्नाशयिष्यति॥ तस्माद्राराजा प्रयत्नेन वारयेदचिरेण तान्। तैस्तु संस्थापितं पश्चादादिशैवेन पूजितम्॥ राज्ञो विजयदं चायुर्वृद्धिदं फलदं सदा। शान्तत्वाच्छैवमन्त्राणां सर्वेषां शुभदा मताः॥

taistu saṃsthāpitaṃ pūrva ādiśaivena pūjitam| yadi taiḥ pūjitaṃ paścāt senānīṃ senayā saha|| amātyaṃ mantriṇaṃ viprān kṣatriyaṃ vaiśyameva ca| śūdrāntarajanān sarvān acirānnāśayiṣyati|| tasmādrārājā prayatnena vārayedacireṇa tān| taistu saṃsthāpitaṃ paścādādiśaivena pūjitam|| rājño vijayadaṃ cāyurvṛddhidaṃ phaladaṃ sadā| śāntatvācchaivamantrāṇāṃ sarveṣāṃ śubhadā matāḥ||

If those images which were installed by the adherents of the 'Raudra' systems and which have been reinstalled by the Adi Saivas , are again forcibly made to be worshipped by the followers of the 'Raudra' systems, then such worship would destroy the commander of the army along with his troops; destroy the close associates of the king, ministers, brahmins, kahatriyas, vaisyas, sudras and those born in the lowest and mixed castes. Therefore, the king should immediately prevent such improper activities with all efforts. If such images are once again made to be worshipped by the Adi Saivas, then such worship would always yield victory, longevity and all the benefits to the king. Since the mantras of the Siava system are benign and aspicious, it is considered that they are of the nature of yielding auspicious fruits to all the beings of the World.

आभिचारक लिङ्गाद्यं रौद्रश्च स्थापितं च यत्। तन्मन्त्रोद्धारणं वक्ष्ये श्रूयतां द्विजसत्तमाः॥ तत्स्थानं संप्रविश्याथ मृद्भाण्डांश्च विवर्जयेत्। शैलं लोहं च दारूत्थं संशोध्य पुनः पुनः॥ कुड्याचं सुधयालिप्य स्थलं गोमयवारिणा। पुण्याहं वाचयित्वा तु वास्तुहोमं च कारयेत्॥

ābhicāraka liṅgādyaṃ raudraśca sthāpitaṃ ca yat| tanmantroddhāraṇaṃ vakṣye śrūyatāṃ dvijasattamāḥ|| tatsthānaṃ saṃpraviśyātha mṛdbhāṇḍāṃśca vivarjayet| śailaṃ lohaṃ ca dārūtthaṃ saṃśodhya punaḥ punaḥ|| kuḍyācaṃ sudhayālipya sthalaṃ gomayavāriṇā| puṇyāhaṃ vācayitvā tu vāstuhomaṃ ca kārayet||

The lingas and the images meant for yielding malevolent effects which were installed by the followers of the 'Raudra' systems and in which magical spells have been stored should be set right properly to nullify the inauspicious nature of those lingas and the images. I will give the details for the removal of such images. O, the foremost twice-born sages!, listen to these instructions. Having entered into the shrine where such images have been installed, the Guru should remove vessels made of clay from that place. The utensils made of stone, metal and wood should be repeatedly cleaned well by him. He should plaster the walls of the shrine and besmear the ground with cow-dung mixed with cow-urine. Then, having performed 'punyaha'(declaration of auspicious time and purpose),the Guru should perform the 'vastu homa'.

पर्यग्निकरणं कृत्वा पुनः पुण्याहमाचरेत्।। अस्त्रतोयेन संप्रोक्ष्य पञ्चगव्येन शोधयेत्॥ कर्षणादि प्रतिष्ठान्तं क्रियायां ये निवेशिताः। मन्त्रांस्तानुद्धरेन्मन्त्री महापाशुपतेन च॥ महाजाल प्रयोगेण सर्वमन्त्रांश्च संहरेत्। ओं हूं हां हं पुनर्हा हूँ जालमुद्रा च संहृतिः॥ तल्लिङ्गाद्यं च संशोध्य कुशभस्ममृदाम्भसा। कषायोदक संयुक्तं गोमूत्रेणोदकान्तरम्॥ पञ्चगव्येन संस्नाप्य गन्धपुष्पादिभिर्यजेत्।

paryagnikaraṇaṃ kṛtvā punaḥ puṇyāhamācaret|| astratoyena saṃprokṣya pañcagavyena śodhayet|| karṣaṇādi pratiṣṭhāntaṃ kriyāyāṃ ye niveśitāḥ| mantrāṃstānuddharenmantrī mahāpāśupatena ca|| mahājāla prayogeṇa sarvamantrāṃśca saṃharet| oṃ hūṃ hāṃ haṃ punarhā hūm̐ jālamudrā ca saṃhṛtiḥ|| talliṅgādyaṃ ca saṃśodhya kuśabhasmamṛdāmbhasā| kaṣāyodaka saṃyuktaṃ gomūtreṇodakāntaram|| pañcagavyena saṃsnāpya gandhapuṣpādibhiryajet|

Having done the ritual known as 'paryagnikarana'(coming around the complex with the burning effigy which represents the defiled nature of the place), the Guru should once again perform the 'punayaha'. Then, he should sprinkle the arghya water with the recital of astra-mantra over the ground and clean it with the cow-dung. The Guru who is the knower of all mantras should withdraw all those mantras employed by the adherents of 'Raudra' systems during the course of acivities from 'karshana'(ploughin the land) to 'pratishtha' (installation). He should do such withdrawal by recting the mantra of 'Mahapasupata'. Then, a force of 'mahajala' mantra, he should take out all the mantras from the linga. "Om huum haam ham haam huum"- this is known as 'mahajala' mantra. Reciting this mantra with the accompaniment of 'jaala mudra', the Guru should take out all the inauspicious mantras from the linga. Then, having cleaned the linga with darbhas, bhasma and the water mixed with earth collected from various sacred places, he should bathe the linga with cow-urine mixed with 'kashaya' water, with pure water and with 'pancha gavya' and worship it with sandal, flowers and other substances.

लिङ्गस्थ शम्बरे ज्ञाते पूर्ववन्मन्त्रसंहतिः॥ अविज्ञाते च तन्मन्त्रे प्रणवं योजयेद्गुरुः। जन्तुकल्पद्रवार्थं तु मन्त्रमत्रं नियोजयेत्॥ एकीभूतांस्तु दीपेन मन्त्रांस्तल्लिङ्गसंस्थितान्। स्मरन् समुद्धरेद्दीपं तल्लिङ्गाणुभिरन्वितम्॥ पूर्वमन्त्रेण संहृत्य मुद्रया संहरेद्रुः। पुनः संशोध्य तल्लिङ्गं पूर्वद्रव्यैश्शरेण च॥ कर्षणादि प्रतिष्ठान्तं आचरेन्मानसीं क्रियाम्।

liṅgastha śambare jñāte pūrvavanmantrasaṃhatiḥ|| avijñāte ca tanmantre praṇavaṃ yojayedguruḥ| jantukalpadravārthaṃ tu mantramatraṃ niyojayet|| ekībhūtāṃstu dīpena mantrāṃstalliṅgasaṃsthitān| smaran samuddhareddīpaṃ talliṅgāṇubhiranvitam|| pūrvamantreṇa saṃhṛtya mudrayā saṃharedruḥ| punaḥ saṃśodhya talliṅgaṃ pūrvadravyaiśśareṇa ca|| karṣaṇādi pratiṣṭhāntaṃ ācarenmānasīṃ kriyām|

If the Guru is capable of knowning the series of mantras invoked and unified with the linga, then he should disuinte them from the linga and withdraw them with the recital of jaala-mantra as said before and with the display of jaala-mudra. If he is not able to identify them, he should unify the Pranava-mantra with the linga. In order to nullify the evil effect of a mixture prepared with animal substances and deposited in the lingas, he should unify the astra-mantra with the linga. Having unified all those inauspicious mantras into one form with a lamp, the Guru should lift up the lamp associated with the mantras deposited in the linga and contemplating the complete withdrawal, he should take out those mantras reciting the 'jaala-mantra' and showing the 'jaala-mudra' as done before. Then, having once again cleaned the linga with the materials mentioned before and with the recital of astra-mantra, the Guru should perform mentally all those activities from the 'karshana' to 'pratishtha'.

स्वस्वमन्त्र समोपेतां स्वस्वहोम समन्विताम्॥ लिङ्गसंस्थापनोक्तेन प्रतिष्ठामाचरेद्रुः। लक्षणोद्धारणं नेष्टं जले चैवाधिवासनम्॥ शयन स्थापनं चैव हित्वान्यत्सर्वमाचरेत्। गर्भगेहेऽथ तत्सर्वं मण्टपे वा समाचरेत् ॥ देवाग्रे तत्र कुण्डे वा स्थण्डिले वाथ होमयेत्।

svasvamantra samopetāṃ svasvahoma samanvitām|| liṅgasaṃsthāpanoktena pratiṣṭhāmācaredruḥ| lakṣaṇoddhāraṇaṃ neṣṭaṃ jale caivādhivāsanam|| śayana sthāpanaṃ caiva hitvānyatsarvamācaret| garbhagehe'tha tatsarvaṃ maṇṭape vā samācaret || devāgre tatra kuṇḍe vā sthaṇḍile vātha homayet|

The Guru should perform the installation, with the accompaniment of relevant mantras pertaining to each God and with the performance of relevant fire-ritual prescribed for each God. For such installation, 'lakshana uddharana'(carving the specific marks and symbols of the Deity), 'jala adhivasa' (keeping the image immersed in water) and 'sayana sthapana'(placing the image on the couch) need not be performed. Having left out such rituals, the Guru should perform all other rituals. He may perform these rituals in the main shrine or in the front hall. The fire-ritual may be done either in the fire-pit or in the sthandila designed in front of the Deity.

स्वयंभु दैविके बाणे चार्षे गाणाधिपे तथा॥ छिन्ने वा स्पुटिते भिन्ने तत्र शान्तिर्विधीयते। दिशाहोमं ततः कुर्याद् ऋगाद्यध्ययनं तथा॥ अष्टोत्तरशत प्रस्थैः कुर्यात् क्षीराभिषेचनम्। शान्तिहोमं ततः कृत्वा स्नपनं कारयेत् ततः॥

svayaṃbhu daivike bāṇe cārṣe gāṇādhipe tathā|| chinne vā spuṭite bhinne tatra śāntirvidhīyate| diśāhomaṃ tataḥ kuryād ṛgādyadhyayanaṃ tathā|| aṣṭottaraśata prasthaiḥ kuryāt kṣīrābhiṣecanam| śāntihomaṃ tataḥ kṛtvā snapanaṃ kārayet tataḥ||

If savayambhu, daivika, bana, arsha and ganadhipa lingas have become chopped, mutilated with cracks or broken, the Guru should perform appeasing rites. He should do 'disa-homa' and arrange for the recital of the four Vedas- Rg and others. He should perform 'abhisheka' with 108 prasthas of milk. After this, he should perform 'santi-homa' and 'snapana abhisheka'.

ब्राह्मणान् भोजयेत् पश्चाच्छैवान् संभोजयेत्ततः। प्रभूतहविषं दत्वा ताम्बूलं दापयेत् ततः॥ मध्यरात्रे बलिं दद्याद् ग्रामे वा नगरेऽथ वा। मुद्रान्नं पायसं गौलं कदलीफल संयुतम्॥ सप्ताहं एवं कर्तव्यं सर्वदोषापनुत्तये।

brāhmaṇān bhojayet paścācchaivān saṃbhojayettataḥ| prabhūtahaviṣaṃ datvā tāmbūlaṃ dāpayet tataḥ|| madhyarātre baliṃ dadyād grāme vā nagare'tha vā| mudrānnaṃ pāyasaṃ gaulaṃ kadalīphala saṃyutam|| saptāhaṃ evaṃ kartavyaṃ sarvadoṣāpanuttaye|

Then, he should arrange for the feeding of the brahmins who have studied the Vedas) and then for the feeding of the saiva-devotees. Having offered the bali with 'prabhuta havis', he should off Either in the village or in the city, he should offer the bali at midnight with balls of mudga-anna, payasa, rice cooked with molasses and banana fruits. Such rituals should be done daily for seven days in order to nullify all the defects.

आचार्य पूजयेन्नित्यं स्वर्णवस्त्रादिभिस्ततः॥ तदन्ते स्नपनं कुर्यात् प्रभूतं तु हविर्ददेत्। सर्वैरङ्गैर्विशीर्णं चेत् पुनस्संस्थापयेन्नवम्॥ लिङ्गे स्वायम्भुवादौ तु जीर्णादौ शान्तिरीरिता।

ācārya pūjayennityaṃ svarṇavastrādibhistataḥ|| tadante snapanaṃ kuryāt prabhūtaṃ tu havirdadet| sarvairaṅgairviśīrṇaṃ cet punassaṃsthāpayennavam|| liṅge svāyambhuvādau tu jīrṇādau śāntirīritā|

Everyday, the main sponsor(yajamana) should honor the Guru by offering gold coins or ornaments, new clothes and such other valuable items. After such honoring, the Guru should perform 'snapana' and offer the bali with 'prabhuta havis'. If all parts of the image have become decayed or deformed, the Guru should install a new image designed to be with same lineaments as those of the previous image. When svayambu and other lingas have become defiled with decay and other defects, the performance of appeasing rites should be done. These are the directions given in the Agamas.

सर्वलक्षण संयुक्तं अल्पदोषं तु वा भवेत्॥ प्रासादस्य तु विस्तारे रसमात्रान्न दुष्यते। उत्सेधे रविमात्रान्तं क्षन्तव्यं चाङ्गुलादिकम्॥ द्विमात्रं तु स्थले प्रोक्तं स्तम्भाद्यङ्गेषु मात्रकम्। ग्रामखेट पुरादौ तु दण्डान्तं परिकीर्तितम्॥ सालेषु हस्तमानान्तं यवान्तं लिङ्गमानके। चतुर्यवान्तं अर्चासु मात्रान्तं पीठकल्पने॥ द्वाराद्यङ्गेषु मात्रान्तं वालाग्रं ब्रह्मसूत्रके। तदप्यकार्यं लिङ्गाग्रे क्षन्तव्यं मानमीरितम्॥

sarvalakṣaṇa saṃyuktaṃ alpadoṣaṃ tu vā bhavet|| prāsādasya tu vistāre rasamātrānna duṣyate| utsedhe ravimātrāntaṃ kṣantavyaṃ cāṅgulādikam|| dvimātraṃ tu sthale proktaṃ stambhādyaṅgeṣu mātrakam| grāmakheṭa purādau tu daṇḍāntaṃ parikīrtitam|| sāleṣu hastamānāntaṃ yavāntaṃ liṅgamānake| caturyavāntaṃ arcāsu mātrāntaṃ pīṭhakalpane|| dvārādyaṅgeṣu mātrāntaṃ vālāgraṃ brahmasūtrake| tadapyakāryaṃ liṅgāgre kṣantavyaṃ mānamīritam||

In the buildings and in the images which are associated with all kinds of perfect lineaments, some insignificant defects might have occurred. Such insignificant defects may be ignored. If the width of the temple is increased or decreased by 6 matras, there is no defect; no need for the performance of 'santi'. Increase or decrease by 12 matras or one angula in the height, 2 matras in the ground, one matra in the pillars and other parts, one danda in the extent of village , kheta or pura type of city and such other settlements, one hasta in the enclosures, one yava in the measurements of linga, 4 yavas in the measurements of sakala type of images, one matra in the designing of pedestal, one matra in the entrance and such other parts, one valagra(tip of the tail) in the brama sutra - these need not be considered as defects. No need to perform appeasing ritual in front of the linga for such defects. The negligible measure of increase or decrease has been told here.

Paṭala 36 — काम्ययोग विधान विधिः

काम्ययोग विधानं तु प्रवक्ष्यामि समासतः। काम्यसिद्धिश्च मन्त्रैस्स्यान् मन्त्राश्च बहवो मताः॥ सर्वे मन्त्रास्समर्थास्स्युः सर्वे चेष्टफलप्रदाः।

kāmyayoga vidhānaṃ tu pravakṣyāmi samāsataḥ| kāmyasiddhiśca mantraissyān mantrāśca bahavo matāḥ|| sarve mantrāssamarthāssyuḥ sarve ceṣṭaphalapradāḥ|

Now I will tell you briefly the exact and effective procedure of performing the rituals meant for attaining the desired fruits. All the desired fruits are accomplished through the power of mantras and such mantras are innumerable. All mantras are efficacious in accomplishing the intended purpose and all mantras are capable of yielding the desired ends.

तेष्वघोराणुरत्यन्त दोषघ्नः कृष्णवर्णभाक्॥ व्याळबद्ध जटाजूटः कपालदलमण्डितः। सुरपिङ्गेक्षणोऽत्यन्तं श्वेतदंष्ट्रा समन्वितः॥ चन्द्रचूडो विशालास्यो नागयज्ञोपवीतवान्। महाकायो महादंष्ट्री किङ्किणीरवसंयुतः॥ महाशूलाग्र संप्रोत महासुरविनाशनः।। खङ्गखेटधनुर्बाण मुण्डकः कालशक्तिधृत्॥ वराभय कपालाहि पाशप्रासगदाकरः।। दंष्ट्रे द्वे कीलनिर्याते वक्राग्रे भीषणे सिते॥ स्वसेना रक्षको नित्यं परसेनाभयङ्करः। वैरिप्रयुक्त कर्मघ्नस्सर्वव्याधि निवारकः॥ सर्वदोष विनाशे तु समर्थों भक्तवत्सलः।

teṣvaghorāṇuratyanta doṣaghnaḥ kṛṣṇavarṇabhāk|| vyāḷabaddha jaṭājūṭaḥ kapāladalamaṇḍitaḥ| surapiṅgekṣaṇo'tyantaṃ śvetadaṃṣṭrā samanvitaḥ|| candracūḍo viśālāsyo nāgayajñopavītavān| mahākāyo mahādaṃṣṭrī kiṅkiṇīravasaṃyutaḥ|| mahāśūlāgra saṃprota mahāsuravināśanaḥ|| khaṅgakheṭadhanurbāṇa muṇḍakaḥ kālaśaktidhṛt|| varābhaya kapālāhi pāśaprāsagadākaraḥ|| daṃṣṭre dve kīlaniryāte vakrāgre bhīṣaṇe site|| svasenā rakṣako nityaṃ parasenābhayaṅkaraḥ| vairiprayukta karmaghnassarvavyādhi nivārakaḥ|| sarvadoṣa vināśe tu samarthoṃ bhaktavatsalaḥ|

Among such mantras, Aghora Astra Mantra is exceedingly powerful in nullifying the defects and disorder. The Deity of the mantra is black in color. His head is with locks of matted hair tied up with snakes. He is adorned with garland of skulls. His eyes are with a mixed color of yellow and reddish brown and His s with whitish large teeth protruding on two sides of the mouth. His matted hair is adorned with crescent moon. Being with a broad face, He is wearing a snake as the sacred thread. He is with huge body and large damshtra(large fang-like teeth). He is adorned with a waist ornament furnished with tinkling bells.He is holding a trident, the tips of which have pierced into the body of a great demon(asura) killed by Him. He is holding in his hands weapons such as sword, shield, bow, arrow, severed head, kalasakti(lance), boon-giving and fear-dispelling mudras, skull, snake, noose, barbed missile and mace. Two sharp and long fangs which are white and dreadful appear like protruding nails at the front of His mouth. He always remains as the protector of His own troops and as the one who inflicts terror and fear upon the troops of alien forces. He is the destroyer of the magic spells and heinous contrivances imposed by the enemies. He is capable of warding off all sorts of diseases and harms. He is efficacious in nullifying all kinds of sinful effects and danger. And, He is always compassionate towards the devotees.

असिताङ्गादिभिर्नित्यं आवृतो वा निरावृतः॥ असिताङ्गो रुरुश्चण्डः क्रोधश्चोन्मत्तभैरवः। कपाली भीषणश्चैव संहारश्चाष्टमस्स्मृतः॥ चतुर्भुजास्त्रिणेत्राश्च कृष्णवर्णा महाबलाः। त्रिशूलमुण्ड संयुक्ताः हृदयाञ्जलि संयुताः॥ सुदंष्ट्रा भीमवक्राश्च स्वामिचेष्टा समन्विताः।

asitāṅgādibhirnityaṃ āvṛto vā nirāvṛtaḥ|| asitāṅgo ruruścaṇḍaḥ krodhaśconmattabhairavaḥ| kapālī bhīṣaṇaścaiva saṃhāraścāṣṭamassmṛtaḥ|| caturbhujāstriṇetrāśca kṛṣṇavarṇā mahābalāḥ| triśūlamuṇḍa saṃyuktāḥ hṛdayāñjali saṃyutāḥ|| sudaṃṣṭrā bhīmavakrāśca svāmiceṣṭā samanvitāḥ|

He is to be meditated as surrounded by 8 Bhairavas- Asitanga and others - or he may be meditated without surrounded by such Bhairavas. Asitanga, Ruru, Canda, Krodha, Unmatta, Kapali, Bhishana and Samhara - these are the eight Bhairavas by whom Aghora Deva is surrounded. These Bhairvas appear with four hands, three eyes and black complexion. They are with great strenth and vogor. They are holding trident and severed head in their upper hands and they are keeping their lower two hands in 'anjali' mudra in front of their chest. They appear with dreadful face and fang-like large teeth. They always function as directed by their Lord Aghora Deva.

ओं जुस इति मन्त्रोऽयं देवो मृत्युञ्जिदाह्वयः॥ एष एवामृतेशस्स्यादादौ कूटयुतो न वा। रसादिशुक्लपर्यन्त धातुसप्ताक्षरान्वितम्॥ हकारेण शरीरं तु रसमित्यादितः पठेत्। अन्ते च रक्ष रक्षेति वीप्सितं च पदं पठेत्॥ आदौ स्याद्देवदेवेशेति द्विपदां च समुद्धरेत्। प्राणं च देवदत्तस्य मूलमन्त्रं नियोजयेत् ॥

oṃ jusa iti mantro'yaṃ devo mṛtyuñjidāhvayaḥ|| eṣa evāmṛteśassyādādau kūṭayuto na vā| rasādiśuklaparyanta dhātusaptākṣarānvitam|| hakāreṇa śarīraṃ tu rasamityāditaḥ paṭhet| ante ca rakṣa rakṣeti vīpsitaṃ ca padaṃ paṭhet|| ādau syāddevadeveśeti dvipadāṃ ca samuddharet| prāṇaṃ ca devadattasya mūlamantraṃ niyojayet ||

"Om Jum Sah" - this is said to be the mula-mantra of the God of Immortality known as Mrutyunjaya. The same is the mantra pertaining to Lord Amrutesvara. The incantation of this mantra could be done either as associated with the 'kuta' letter('am') or not associated with this. This mantra should be repeated as associated with seven letters reperesenting the seven ingredients of the body, from 'rasa' to 'sukla'. The body of the mantric form is composed of the letter 'ham'. The seven letters should be recited first. At the end of the mantra, the words 'raksha, raksha' should be recited and then the words which imply the desired fruit should be recited. In the beginning, the words 'Devadevesa', 'Devatattasya praanam' should be joined with the mula mantra.

पीठं जुङ्कार क्लप्तं स्यान् मूर्तिरों जुसतो भवेत्। मध्ये निवेशयेत् कूटं प्रासादं वा नवात्मकम्॥ कण्ठोष्ठ्यं वा हकाराद्यं ब्रह्माण्यङ्गानि कल्पयेत्। अनेन सदृशो नास्ति मन्त्रो मृत्युञ्जयो द्विजाः ॥

pīṭhaṃ juṅkāra klaptaṃ syān mūrtiroṃ jusato bhavet| madhye niveśayet kūṭaṃ prāsādaṃ vā navātmakam|| kaṇṭhoṣṭhyaṃ vā hakārādyaṃ brahmāṇyaṅgāni kalpayet| anena sadṛśo nāsti mantro mṛtyuñjayo dvijāḥ ||

The seat of Amrutesvara is formed of the letter 'jum'. The form(murti) of the Lord is composed of the words 'Om Jum Sah'. The kuta letter should be placed at the center of the pedestal. This kuta-letter may be considered to be in the form of 'prasada' mantra of the Lord or of the nine-lettered mantra or of the letters related to the neck and lips. The brahma mantras and the anga mantras should be formed of 'ham' and other letters. 0, the twice-born sages!, no mantra is there comparable to the mantra of the Lord of Immortality.

सुधाकलश मध्यस्थः श्वेतपद्मासनस्थितः। चतुर्भुजस्रिणेत्रश्च जटाखण्डेन्दुमण्डितः॥ व्याघ्रचर्म परीधानो नागेन्द्रोरोविभूषणः। त्रिशूलं चाभयं चोर्ध्व सुधाकलशमध्ययोः॥ दधानष्पङ्जश्चेत् स त्रिशूलं चाक्षमालिकाम्। कपालं कुण्डिकां वामे योगमुद्रां करद्वये॥

sudhākalaśa madhyasthaḥ śvetapadmāsanasthitaḥ| caturbhujasriṇetraśca jaṭākhaṇḍendumaṇḍitaḥ|| vyāghracarma parīdhāno nāgendrorovibhūṣaṇaḥ| triśūlaṃ cābhayaṃ cordhva sudhākalaśamadhyayoḥ|| dadhānaṣpaṅjaścet sa triśūlaṃ cākṣamālikām| kapālaṃ kuṇḍikāṃ vāme yogamudrāṃ karadvaye||

The Lord of Immortality is benignly present within the vessel(kalasa) containing the nectar. He is seated on the white lotus. He appears with four hands and three eyes and His matted hair is adorned with the cresecent moon. He is having the tiger-hide as His waist garment and He is having the king of snakes as the ornament adorning the chest. His upper two hands are holding the trident and the fear-dispelling mudra and His lower two hands , joined together and positioned in front of the navel, are holding the nectar-vessel. If He is conceived to be with six hands, the right hands are to be visualized as holding the trident and rosary of rudraksha, the left hands as holding the skull and kundika-vessel. The lower two hands are to be visualized as holding the yoga-mudra.

अनेन सदृशो मन्त्रो नास्ति प्राणादि रक्षणे। न भविष्यति भूतश्च सत्यमेतदुदाहृतम्॥ भोजनं चापि कर्तव्यं त्र्यक्षरेणामृतीकृतम्। तेनामृतं भवत्याशु स्वादितं मृत्युजिद्भवेत्॥ अमृतेशेन देवेन जलं संग्राह्य यत्नतः। शतजप्तं पिबेत्तोयं अमृतीभवति ध्रुवम्॥

anena sadṛśo mantro nāsti prāṇādi rakṣaṇe| na bhaviṣyati bhūtaśca satyametadudāhṛtam|| bhojanaṃ cāpi kartavyaṃ tryakṣareṇāmṛtīkṛtam| tenāmṛtaṃ bhavatyāśu svāditaṃ mṛtyujidbhavet|| amṛteśena devena jalaṃ saṃgrāhya yatnataḥ| śatajaptaṃ pibettoyaṃ amṛtībhavati dhruvam||

In protecting the prana(principal vital air) and other vital parts, there is no mantra comparable to the mantra of the Lord of Immortality. No mantra equal to this mantra has appeared in the past or present or will appear in the future. The food should be consecrated and energized with this three-lettered mantra. By such consecration, the food becomes nectar and if such food is eaten by the sadhaka, he would become the conquerer of the God of Death. The sadhaka should take the water and he should consecrate it with the mantra of Lord Amrutesa with systematic repetition of the mantra of Lord Amrutesvara. By drinking this consecrated water, he would assuredly become the immortal one.

क्षीरेणसह संपृक्त दूर्वाकाण्डमखण्डितम्। ब्रह्मवृक्षेन्धनैर्दीसे वह्नौ जुह्वन् न मृत्युभाक्॥ देवं तूपासते यस्तु नित्यं मृत्युञ्जयात्मकम्।। नाचिरेणैवकालेन मृत्युस्तस्य भविष्यति॥ मासाद्वर्ष शतं प्रोक्तं द्विमासाद् द्विशतं भवेत्। प्रतिमास प्रयोगेण चाब्देनैकेन सुव्रताः॥ कालः प्रदक्षिणं कृत्वा स्तुत्वा संपूज्य साधकम्। गच्छत्यत्र न सन्देहस्सत्यं विप्रा मयोदितम्॥

kṣīreṇasaha saṃpṛkta dūrvākāṇḍamakhaṇḍitam| brahmavṛkṣendhanairdīse vahnau juhvan na mṛtyubhāk|| devaṃ tūpāsate yastu nityaṃ mṛtyuñjayātmakam|| nācireṇaivakālena mṛtyustasya bhaviṣyati|| māsādvarṣa śataṃ proktaṃ dvimāsād dviśataṃ bhavet| pratimāsa prayogeṇa cābdenaikena suvratāḥ|| kālaḥ pradakṣiṇaṃ kṛtvā stutvā saṃpūjya sādhakam| gacchatyatra na sandehassatyaṃ viprā mayoditam||

If unbroken durva-grass soaked in the milk is offered as oblations in the fire kindled with the woods got from special category of trees known as 'brahma-vrukshas', the sadhaka who offers such oblations would never attain death. To the sadhaka who daily worships Lord Amrutesa according to the presribed specific way, untimely and immediate death will not occur. If a sadhaka does the incantation of Mrutyunjaya mantra for 100 times daily in the first month , and does the incantation of that mantra for 200 times daily in the second month and similarly increases the number of incantation in each succeeding month up to the completion one year, the God of Time(Yama) would circumambulate him, praise him and worship him and go back to his place. O, the brahmin sages!, there is no doubt about waht has been told by me now.

स पुनाति दृशा वाचा चरणेन करेण च। नदीजनपदोद्यान पुरादीनि न संशयः॥ किं पुनः प्राणीनं भीतं स्वात्मानं स्वाश्रयं च वा।

sa punāti dṛśā vācā caraṇena kareṇa ca| nadījanapadodyāna purādīni na saṃśayaḥ|| kiṃ punaḥ prāṇīnaṃ bhītaṃ svātmānaṃ svāśrayaṃ ca vā|

With his eyes, words, feet and hands, such a sadhaka purifies the river-flowing areas, villages, cities and other settlements. There is no doubt about this. Then, where is the need to say that he is capable of dispelling the fear settled within himself, within those who are dependent on him or within all the living beings?

अघोरात्रं अतो वक्ष्ये बीजमालात्मकं द्विजाः॥ रक्तवस्त्रधरं देवं भिन्नाञ्जन समप्रभम्।। भुजाष्टक समोपेतं ऊर्ध्वकेशं सुदंष्ट्रिणम्॥ स्पष्टदष्टाधरोष्ठं च दीप्ताग्नि समलोचनम्। किङ्किणीमालया भ्राजत् पादनूपुर संयुतम्॥ सप्तायुध समायुक्तं सर्वाभरण भूषितम्। शुक्लयज्ञोपवीतं च रक्तपुष्पोपशोभितम्॥ धूतवृश्चिक संयुक्तं कण्ठाभरण भूषितम्। मेखलोदरकण्ठेषु कर्णहृत्करबाहुषु॥ पादयोर्हस्तयोर्नोगैश्चतुर्दशभिरुज्वलम्। पङ्कजासन मध्यस्थं त्रिणेत्रं रौद्ररूपिणम्॥ शूलमूलं च वेतालं खङ्गं डमरुकं शुभम्। दधानं दक्षगैर्हस्तैर्वामगैश्शूलमध्यमम्॥ घण्टा खेटे कपालं च शत्रु संक्षयसंमुखम्। अग्रस्थ वामपादं च ध्यात्वाघोरास्त्रमर्चयेत्॥

aghorātraṃ ato vakṣye bījamālātmakaṃ dvijāḥ|| raktavastradharaṃ devaṃ bhinnāñjana samaprabham|| bhujāṣṭaka samopetaṃ ūrdhvakeśaṃ sudaṃṣṭriṇam|| spaṣṭadaṣṭādharoṣṭhaṃ ca dīptāgni samalocanam| kiṅkiṇīmālayā bhrājat pādanūpura saṃyutam|| saptāyudha samāyuktaṃ sarvābharaṇa bhūṣitam| śuklayajñopavītaṃ ca raktapuṣpopaśobhitam|| dhūtavṛścika saṃyuktaṃ kaṇṭhābharaṇa bhūṣitam| mekhalodarakaṇṭheṣu karṇahṛtkarabāhuṣu|| pādayorhastayornogaiścaturdaśabhirujvalam| paṅkajāsana madhyasthaṃ triṇetraṃ raudrarūpiṇam|| śūlamūlaṃ ca vetālaṃ khaṅgaṃ ḍamarukaṃ śubham| dadhānaṃ dakṣagairhastairvāmagaiśśūlamadhyamam|| ghaṇṭā kheṭe kapālaṃ ca śatru saṃkṣayasaṃmukham| agrastha vāmapādaṃ ca dhyātvāghorāstramarcayet||

O, the twice-born sages!, then I will tell you the lineaments of Aghora Astra Deva, which are closely associated with seed letters and 'mala' aspects, for the purpose of visualaization(dhyana). Lord Aghora is attired in reddish clothes and he is with black color like the color of variegated balck appears with eight hands, with straightened hair raised upward on the head and with two fang-like teeth. His lower lip appears as pressed by the fang-like teeth and His eyes are as red as the well-kindled fire. His waist is adorned with the garland of kinkini-bells and His feet, with nupura(anklet worn by male ). His seven hands are holding the relevant weapons and He is adorned with all kinds of ornaments. He is wearing the white sacred thread and being adorned with red flowers ,He is very pleasant to look at. He is adorned with neck-ornament associated with 'dhuta' flowers and scorpions. His stomach , waist , neck, ears, chest, hands, shoulders, feet and fore-arms - all these parts are adorned with 14 snakes. He is seated at the center of lotus seat and He appears with three eyes and dreadful form. His four right hands are holding the lower part of the trident, 'vetala'(demonic spirit), sword and drum and his four left hands are holding the middle part of the trident, bell, shield and skull. His left foot is placed ahead of the right foot. Having meditated the form of Aghora Astra Deva in this way, the Guru should worship Him.

अन्यथाऽप्युच्यते ध्यानं यथावच्छृणुत द्विजाः। ध्यायेत्सूर्य सहस्राभं अघोरात्रं अरिन्दमम्॥ प्रदीप्त दशनप्रान्तं प्रकाश मुखकन्धरम्। त्र्यक्षं तटिल्लताजिहं दीप्तभ्रूश्मश्रुमूर्धनम्॥ सर्पोपवीतं शूलासि शक्तिमुद्रर धारिणम्। चतुर्भुजं चतुर्वकं स्फुरच्चन्द्रार्ध शेखरम्॥ नृत्यमानं महाकायं नागाभरणभूषितम्। देवदानव दैत्यानां दर्पितानां विमर्दकम्॥

anyathā'pyucyate dhyānaṃ yathāvacchṛṇuta dvijāḥ| dhyāyetsūrya sahasrābhaṃ aghorātraṃ arindamam|| pradīpta daśanaprāntaṃ prakāśa mukhakandharam| tryakṣaṃ taṭillatājihaṃ dīptabhrūśmaśrumūrdhanam|| sarpopavītaṃ śūlāsi śaktimudrara dhāriṇam| caturbhujaṃ caturvakaṃ sphuraccandrārdha śekharam|| nṛtyamānaṃ mahākāyaṃ nāgābharaṇabhūṣitam| devadānava daityānāṃ darpitānāṃ vimardakam||

O, the twice-born sages!, next another type of visualaization of Aghora Astra Deva is told as delineated in the Scriptures. Listen to this description. Aghora Astra Deva should be meditated as apperaing with the brilliance of 1000 suns. He is the Lord who subdues and destroys the enemies. With the resplendence of His face and neck, he is illuminating the far end of all directions. He has three eyes and his tongue is shimmering like the lighning. His eye-brows, moustache, matted hair are with glowing resplendence. He is wearing the snake as his sacred thread. He is holding in his four hands trident, long and sharp knife, lance(sakti) and hammer(mudgara). He appears with four arms and four faces and his head is adorned with half-moon. Being with a large body and being adorned with snake-ornaments, he is in dancing posture. He is always intent on subduing the conceited devas, danavas and daityas.

प्रस्फुर स्फुर इत्येवं हृदयं परिकीर्तितम्। घोरघोरतरेत्येतत् तच्छिरस्संप्रकीर्तितम्॥ ततश्च तनुरूपेति शिखामन्त्रः प्रकीर्तितः। चटप्रचट शब्दं तु वीप्सितं कवचं भवेत्॥ ततः कहकहेत्युक्त्वा वम मन्दयेति स्मरेत्। घोरयेति द्विरुच्चार्य पञ्चमाङ्गं प्रकीर्तितम्॥ प्रान्ते स्याद् हुँफडित्येवं चतुर्थ्यन्तं हृदादिकम्। नमस्कारादि संयुक्तं आदौ प्रणव संयुतम्॥

prasphura sphura ityevaṃ hṛdayaṃ parikīrtitam| ghoraghorataretyetat tacchirassaṃprakīrtitam|| tataśca tanurūpeti śikhāmantraḥ prakīrtitaḥ| caṭapracaṭa śabdaṃ tu vīpsitaṃ kavacaṃ bhavet|| tataḥ kahakahetyuktvā vama mandayeti smaret| ghorayeti dviruccārya pañcamāṅgaṃ prakīrtitam|| prānte syād hum̐phaḍityevaṃ caturthyantaṃ hṛdādikam| namaskārādi saṃyuktaṃ ādau praṇava saṃyutam||

For Aghora Astra Deva, the words 'prasphura, prasphure' consitute the hrudaya mantra; the words 'ghora, ghora' constitute the siras mantra; then, the word 'tanurupa' forms the sikha mantra; the words 'cata, pracata' constitute the desired kavaca mantra; then, the words 'kaha kaha, vama, mandaya, ghora ghora' constitute the netra mantra; and, lastly the words 'astraya hum phat' constitute the astra mantra. Thus, the six anga mantras are to be known. All these anga mantras from the hrudaya onwards should be added with 'Om' in the beginning and 'namah' at the end.

परचक्र प्रमथने महाव्याधि प्रकोपने। शान्तिके पौष्टिके वश्ये प्रायश्चित्ते विचिन्तयेत्॥ किमनेन बहूक्तेन भयकालेऽप्युपस्थिते। मन्त्रेणानेन नश्यन्ति ज्वरग्रहविषादयः॥ परैर्यदभिचारादि कर्म मन्त्रौषधादिकम्। यन्त्राणि योगयुक्तानि पावके शलभा यथा॥

paracakra pramathane mahāvyādhi prakopane| śāntike pauṣṭike vaśye prāyaścitte vicintayet|| kimanena bahūktena bhayakāle'pyupasthite| mantreṇānena naśyanti jvaragrahaviṣādayaḥ|| parairyadabhicārādi karma mantrauṣadhādikam| yantrāṇi yogayuktāni pāvake śalabhā yathā||

When threats are imposed and destructions are caused by the troops of enemies, when incurable and prolonged diseases are seriously affecting the people, the Guru should meditate on these forms of Aghora Astra Deva. When the prescribed rituals are to be done for the sake of appeasement, vitality, taking hold of certain power and control and expiation, and when the occurrence of fearful incidents appears to be imminent, these forms are to be meditated. What is the use of speaking elaborately on this? By the power of the incantation of this mantra, prolonged and incurable fever, distress caused by the planetary positions, poisonous effects and such other miseries -all these get eradicated. Magic spells, heinous contrivances, mantric power, medicinal drugs prepared with poisonous herbs and such others, geometrical designs and letters engraved in metallic plates made for causing death and various troubles - all these get destroyed by the power of this mantra, like moths and locusts falling on the blazing flames of fire.

तथा पाशुपतास्त्रं च शिवात्रं क्षुरिकास्त्रकम्। अनेनैव प्रकारेण ध्यात्वा संपूजयेद्गुरुः॥ अघोरमर्चयित्वाथ तदग्रेऽत्रं समर्चयेत्। दक्षिणेऽघोरदेवस्यं मध्ये देवं सदाशिवम्॥

tathā pāśupatāstraṃ ca śivātraṃ kṣurikāstrakam| anenaiva prakāreṇa dhyātvā saṃpūjayedguruḥ|| aghoramarcayitvātha tadagre'traṃ samarcayet| dakṣiṇe'ghoradevasyaṃ madhye devaṃ sadāśivam||

In the same way, the Guru, having contemplated the relevant forms of Pasupata Astra Deva, Siva Astra Deva and Kshurika Astra Deva, should worship them according to the procedure explained here. Having worshipped Aghora Deva, he should worship the Astra invoked and installed in front of Him. Aghora Deva should be worshipped in the south. Lord Sadasiva should be worshipped at the center

विशेषाद्दक्षिणे वक्रे ऽघोरदेवं समर्चयेत्। चतुर्दिक्षु यजेदस्त्रचतुष्कं शिवपूर्वकम्॥ अघोरपूर्वकं पाशुपतास्त्र क्षुरिकास्त्रकम्। एवमभ्यन्तरेष्विष्ट्वा तज्जातीन् परितो यजेत्॥ हित्वा शिवात्रं तत्रैव यजेत् प्रत्यङ्गिरां पराम्। संग्राम विजयं वाथ क्षुरिकास्थान मध्यमे॥

viśeṣāddakṣiṇe vakre 'ghoradevaṃ samarcayet| caturdikṣu yajedastracatuṣkaṃ śivapūrvakam|| aghorapūrvakaṃ pāśupatāstra kṣurikāstrakam| evamabhyantareṣviṣṭvā tajjātīn parito yajet|| hitvā śivātraṃ tatraiva yajet pratyaṅgirāṃ parām| saṃgrāma vijayaṃ vātha kṣurikāsthāna madhyame||

Especially, the Guru should worship Aghora Deva in the south face of Lord Sadasiva. He should worship four Astra Devas in four directions in the order of Siva Astra, Aghora Astra, Pasupata Astra and Kshurika Astra. Having worshipped these Astras in the middle enclosure, he should worship the retinue-astras invoked around the four Astras. Having left out Siva Astra, the Guru may worship Pratyangira Astra in the place of Siva Astra. Similarly, Having left out Kshurika Astra, he may worship Sangrama Vijaya Astra at the center of the place meant for Kshurika Astra.

एवमभ्यर्चयेद्योऽसौ सोऽयं मत्सदृशो मतः। तेन नासाध्यमस्तीह लोके त्रिभुवने द्विजाः॥ सत्यमेतत् समुद्दिष्टं गोपनीयं प्रयत्नतः। पालनीयो विशेषेण साधकाधिपतिस्सदा॥

evamabhyarcayedyo'sau so'yaṃ matsadṛśo mataḥ| tena nāsādhyamastīha loke tribhuvane dvijāḥ|| satyametat samuddiṣṭaṃ gopanīyaṃ prayatnataḥ| pālanīyo viśeṣeṇa sādhakādhipatissadā||

The one who worships the Astras in this way is considered to be in the likeness of myself. O, the twiceborn sages!, either in this world or in the three worlds, there is nothing which could not be accomplished by him. What has been said here is absolutely true. By all means, these details should be safegaurded well and kept secret by the Guru, the Chief of the sadhakas. With all specific care, these should be preserved by him.

दक्षिणामूर्तिमन्त्रस्योद्धारस्त्वत्र निगद्यते। वाक् सिद्धिस्तेनमन्त्रेण जयोत्पादे च शस्यते॥ फलान्यन्यानि सर्वाणि तत्प्रसादात् भवन्ति हि। ओं नमो भगवच्छब्दं संबुद्ध्यन्तं नियोजयेत्॥ दक्षिणामूर्तिशब्दं च तथैव नियोजयेत्। मेधां प्रयच्छ स्वाहेति मूलमन्त्र उदाहृतः॥ स्वरेषु हृदयादीनां उद्धारः परिकीर्तितः। नमस्स्वाह वषट् हुं च फडित्यन्ते नियोजयेत्॥

dakṣiṇāmūrtimantrasyoddhārastvatra nigadyate| vāk siddhistenamantreṇa jayotpāde ca śasyate|| phalānyanyāni sarvāṇi tatprasādāt bhavanti hi| oṃ namo bhagavacchabdaṃ saṃbuddhyantaṃ niyojayet|| dakṣiṇāmūrtiśabdaṃ ca tathaiva niyojayet| medhāṃ prayaccha svāheti mūlamantra udāhṛtaḥ|| svareṣu hṛdayādīnāṃ uddhāraḥ parikīrtitaḥ| namassvāha vaṣaṭ huṃ ca phaḍityante niyojayet||

The full form of the mantra of Lord Dakshinamurti is now revealed to you. Impeccable power of speech could be attained through the incantation of this mantra. It is highly praised as the mantra which is instrumental in gaining victory. Through the grace of Lord Dakshinamurti, all other related fruits also are attained by the sadhaka who does the 'japa' of this mantra. First, Om Namo Bhagavte- these three words are to be pronounced. Then, 'Dakshinamurtaye Medham Prayaccha Svaha' - these words are to be pronounced. This is said to be the mula mantra of Lord Dakshinamurti. The vowels pertaining to hrudaya and others should be pronounced in the actual incantation of the mantra. At the end of these mantras, 'namah', 'svaha', 'vashat', 'hum', 'vaushat' and 'phat' should be added with hrudaya and others respectively.

शुद्धस्फटिक संकाशं प्रसन्न वदनान्वितम्। गङ्गाचन्द्र समोपेतं कुण्डलीकृत मूर्धजम्॥ व्याघ्रचर्म परीधानं चतुर्बाहु समन्वितम्। शुद्धस्फटिक मालां च ज्ञानमुद्रां च दक्षिणे॥ वामे पद्म च वहिं च वरदाभयदं तु वा। पुस्तकेन युतं वाथ दधानं नयनत्रयम्॥ महावृषभ संयुक्तं ऋषिसङ्घस्समावृतम्। ध्यात्वैवं देवदेवेशं सर्वकार्याणि साधयेत्॥

śuddhasphaṭika saṃkāśaṃ prasanna vadanānvitam| gaṅgācandra samopetaṃ kuṇḍalīkṛta mūrdhajam|| vyāghracarma parīdhānaṃ caturbāhu samanvitam| śuddhasphaṭika mālāṃ ca jñānamudrāṃ ca dakṣiṇe|| vāme padma ca vahiṃ ca varadābhayadaṃ tu vā| pustakena yutaṃ vātha dadhānaṃ nayanatrayam|| mahāvṛṣabha saṃyuktaṃ ṛṣisaṅghassamāvṛtam| dhyātvaivaṃ devadeveśaṃ sarvakāryāṇi sādhayet||

The form of Lord Dakshinamurti should be meditated as endowed with following lineaments. He is with the resplendence of pure crystal and His face is serene and delighted. His matted hair on the head associated with Ganga and moon is curled and tied up. His waist is attired with tiger-hide. He is with four hands. His right hands are holding the rosary of pure sphatika and jnana-mudra and His left hands are holding a lotus flower and fire. Or, He may be visualized as holding varada-mudra and abhaya-mudra or the scripture known as Sivajnanabodha in His hands. He appears with three eyes and is associated with the Great Bull. He is surrounded by the group of Rishis. Having meditated on the Lord in this way, the sadhaka should accomplish all the deeds.

यान्तारूढं हकारं च षष्ठस्वर समन्वितम्। चतुर्दशस्वरोपेतं बिन्दुनाद विभूषितम्॥ अथवान्यप्रकारेण भैरवं विकृताननम्। ऊर्ध्वरेफ समायुक्तं भैरवं बीजमुत्तमम्॥ संग्रामविजयो नाम्ना मन्त्रोऽयं परिकीर्तितः। अस्य मन्त्रप्रभावेण त्रैलोक्यविजयी भवेत्॥ यत् किञ्चित् क्रियते कर्म त्रैलोक्ये येन केनचित्। रहितो मन्त्रराजेन नैव सिद्ध्यति साधकः॥

yāntārūḍhaṃ hakāraṃ ca ṣaṣṭhasvara samanvitam| caturdaśasvaropetaṃ bindunāda vibhūṣitam|| athavānyaprakāreṇa bhairavaṃ vikṛtānanam| ūrdhvarepha samāyuktaṃ bhairavaṃ bījamuttamam|| saṃgrāmavijayo nāmnā mantro'yaṃ parikīrtitaḥ| asya mantraprabhāveṇa trailokyavijayī bhavet|| yat kiñcit kriyate karma trailokye yena kenacit| rahito mantrarājena naiva siddhyati sādhakaḥ||

The seed-letters belonging to Bhairava Astra Deva who appears with a dreadful face casting fierce look are formed with 'ra', 'ha', 'u' and 'au' and these letters are adorned with bindu and nada.('hrum', 'hraum') Or, His seed letters may be considered in a different way. Urdhva repha(ra) and 'bha' join together to form the seed letter.('bhrum', 'bhraim', 'bhraum'). These constitute the powerful mantra known as 'Sangrama Vijaya Mantra'. The sadhaka who attains 'siddhi' in the incantation of this powerful mantra becomes the conquerer of all the three worlds through the power and vigor of this mantra. Whichever deed is to be accomplished, be it small or insignificant, in the three worlds by any sadhaka, if that is done without the incantation of this supreme mantra mantra raja), such a deed would never be accomplished to be fruitful.

आरूढाल्लं सशक्तिं हृदयकमलजं भास्करं पद्महस्तं वक़र्युक्तं चतुर्भिः परमरुणचतुश्शक्तिभिर्याप्त दिक्कम्। कायार्धारूढकान्तं शिवमभयवरं साक्षमाला कपालं भूत्यै पाशाङ्कुशाभ्यां ग्रहगण नमितं नौमि खड्वाङ्गहस्तम्॥

ārūḍhāllaṃ saśaktiṃ hṛdayakamalajaṃ bhāskaraṃ padmahastaṃ vakaryuktaṃ caturbhiḥ paramaruṇacatuśśaktibhiryāpta dikkam| kāyārdhārūḍhakāntaṃ śivamabhayavaraṃ sākṣamālā kapālaṃ bhūtyai pāśāṅkuśābhyāṃ grahagaṇa namitaṃ naumi khaḍvāṅgahastam||

Now, the visualaization of Bhaskara Deva Surya) is told. "The Bhaskara Deva who menifests in the heart-lotus of the sadhaka is seated on the lotus flower along with His Sakti. Holding a lotus flower in his hand, he appears with four faces. Associated with his four supreme Saktis who are in red color, he is pervading all directions. Mounted on the half-body (of Aruna), he is attractive and auspicious. He is holding in his eight hands abhaya-mudra, varada-mudra, rosary of rudraksha, skull, noose, goad, khadvanga and shield and he is being worshipped by the group of planets. I prostrate before this Bhaskara Deva for the attainment of wealth and fortunes."

ब्रह्माणि च षडङ्गानि क्रमेणैव समुद्धरेत्। विस्तारादिचतुश्शक्तीश्चतुर्वक्रेषु पूजयेत्॥ भोगाङ्गं पूजयेत्पश्चाद् धृदादीन् अग्निकोणतः।। नेत्रं दक्षिणदिग्भागे गर्भावरण ईरितः॥ दीप्त्यादि शक्तयो बाह्ये ग्रहास्तद्वाह्य मार्गतः। तद्वहिर्लोकपालास्स्युः क्रमेणाभ्यर्चयेद्गुरुः॥ कामाचाररतो वापि भावयेद्भास्करं सदा।

brahmāṇi ca ṣaḍaṅgāni krameṇaiva samuddharet| vistārādicatuśśaktīścaturvakreṣu pūjayet|| bhogāṅgaṃ pūjayetpaścād dhṛdādīn agnikoṇataḥ|| netraṃ dakṣiṇadigbhāge garbhāvaraṇa īritaḥ|| dīptyādi śaktayo bāhye grahāstadvāhya mārgataḥ| tadvahirlokapālāssyuḥ krameṇābhyarcayedguruḥ|| kāmācārarato vāpi bhāvayedbhāskaraṃ sadā|

The sadhaka should conceive the brahama mantras and the anga mantras pertaining to Bhaskara in the prescribed way. He should worship the four Saktis, Vistara and others, in the four faces of Bhaskara. Then he should perform the worship of 'bhoganga'. In all the four corner-directions, south-east and others, the four Saktis, Dhruda and others, are to be worshipped. Netra Mantra should be worshipped in the south. Thus the worship of innermost enclosure(garba avarana) has been told. In the next outer enclosure, Dipti and other Saktis are to be worshipped. In the enclosure which is outside of the previous one, the planets should be worshipped. In the outermost enclosure, the Directional Deities are to be worshipped by the Guru in the precribed order. Even if a sadhaka is intent on attaining the desired wordly benefits, let him always meditate and worship Bhaskara Deva.