The Fire-Rite

Verse 1 (shiva.vayaviya.62.1)

उपमन्युरुवाच । अथाग्निकार्यं वक्ष्यामि कुण्डे वा स्थण्डिलेऽपि वा । वेद्यां वा ह्यायसे पात्रे मृण्मये वा नवे शुभे

upamanyuruvāca | athāgnikāryaṃ vakṣyāmi kuṇḍe vā sthaṇḍile'pi vā | vedyāṃ vā hyāyase pātre mṛṇmaye vā nave śubhe

Upamanyu said: Now I shall describe the fire-rite — performed in a fire-pit, or on a bare earthen altar, on a raised platform, or in an iron vessel, or in a fresh, auspicious vessel of clay.

Verse 2 (shiva.vayaviya.62.2)

आधायाग्निं विधानेन संस्कृत्य च ततः परम् । तत्राराध्य महादेवं होमकर्मसमाचरेत्

ādhāyāgniṃ vidhānena saṃskṛtya ca tataḥ param | tatrārādhya mahādevaṃ homakarmasamācaret

Having established the fire according to rule, and having consecrated it, thereafter he should worship Mahādeva there and perform the fire-oblation rite.

Verse 3 (shiva.vayaviya.62.3)

कुण्डं द्विहस्तमानं वा हस्तमात्रमथापि वा । वृत्तं वा चतुरस्रं वा कुर्याद्वेदिं च मण्डलम्

kuṇḍaṃ dvihastamānaṃ vā hastamātramathāpi vā | vṛttaṃ vā caturasraṃ vā kuryādvediṃ ca maṇḍalam

The fire-pit should measure two cubits, or just one cubit; he should make it round or square, and fashion the altar-ledge and the diagram.

Verse 4 (shiva.vayaviya.62.4)

कुण्डं विस्तारवन्निम्नं तन्मध्येऽष्टदलाम्बुजम् । चतुरङ्गुलमुत्सेधं तस्य द्व्यङ्गुलमेव वा

kuṇḍaṃ vistāravannimnaṃ tanmadhye'ṣṭadalāmbujam | caturaṅgulamutsedhaṃ tasya dvyaṅgulameva vā

The fire-pit should be broad and sunken, with an eight-petaled lotus at its center; its rise should be four fingers, or even two fingers.

Verse 5 (shiva.vayaviya.62.5)

वितस्तिद्विगुणोन्नत्या नाभिमन्तः प्रचक्षते । मध्ये च मध्यमाङ्गुल्या मध्यमोत्तमपर्वणोः

vitastidviguṇonnatyā nābhimantaḥ pracakṣate | madhye ca madhyamāṅgulyā madhyamottamaparvaṇoḥ

With a height twice the span of a vitasti, it is called nābhimat, navel-deep; the middle is measured by the middle joint of the middle finger.

Verse 6 (shiva.vayaviya.62.6)

अङ्गुलैः कथ्यते सद्भिश्चतुर्विंशतिभिः करः । मेखलानां त्रयं वापि द्वयमेकमथापि वा

aṅgulaiḥ kathyate sadbhiścaturviṃśatibhiḥ karaḥ | mekhalānāṃ trayaṃ vāpi dvayamekamathāpi vā

Twenty-four finger-widths, the wise say, make one hasta, a cubit; the ledges may be three, or two, or even one.

Verse 7 (shiva.vayaviya.62.7)

यथाशोभं प्रकुर्वीत श्लक्ष्णमिष्टं मृदा स्थिरम् । अश्वत्थपत्रवद्योनिं गजाधरवदेव वा

yathāśobhaṃ prakurvīta ślakṣṇamiṣṭaṃ mṛdā sthiram | aśvatthapatravadyoniṃ gajādharavadeva vā

He should make it as beauty dictates, smooth, desired, firm with clay; the yoni-shape like a peepal leaf, or also like an elephant's lower lip.

Verse 8 (shiva.vayaviya.62.8)

मेखलामध्यतः कुर्यात् पश्चिमे दक्षिणेऽपि वा । शोभनामग्रतः किञ्चिन्निम्नामुन्मीलिकां शनैः

mekhalāmadhyataḥ kuryāt paścime dakṣiṇe'pi vā | śobhanāmagrataḥ kiñcinnimnāmunmīlikāṃ śanaiḥ

At the middle of the ledge, in the west or also in the south, he should fashion a beautiful shape, slightly lower toward the fire, gently opening —

Verse 9 (shiva.vayaviya.62.9)

अग्रेण कुण्डाभिमुखीं किञ्चिदुत्सृज्य मेखलाम् । नोत्सेधनियमो वेद्याः सा मार्दी वाथ सैकती

agreṇa kuṇḍābhimukhīṃ kiñcidutsṛjya mekhalām | notsedhaniyamo vedyāḥ sā mārdī vātha saikatī

facing the fire-pit in front, leaving a small part of the ledge; there is no fixed rule for the altar's height — it may be of clay or even of sand.

Verse 10 (shiva.vayaviya.62.10)

मण्डलं गोशकृत्तोयैर्मानं पात्रस्य नोदितम् । कुण्डं च मृण्मयं वेदिमालिम्पेद् गोमयाम्बुना

maṇḍalaṃ gośakṛttoyairmānaṃ pātrasya noditam | kuṇḍaṃ ca mṛṇmayaṃ vedimālimped gomayāmbunā

The diagram's measure is marked out with water mixed with cow-dung; no measure is prescribed for the vessel.

Verse 11 (shiva.vayaviya.62.11)

प्रक्षाल्य तापयेत्पात्रं प्रोक्षयेदन्यदम्भसा । स्वसूत्रोक्तप्रकारेण कुण्डादौ विलिखेत्ततः

prakṣālya tāpayetpātraṃ prokṣayedanyadambhasā | svasūtroktaprakāreṇa kuṇḍādau vilikhettataḥ

If the fire-pit is of clay, he should smear the altar with cow-dung water; having washed the vessel, he should heat it, and sprinkle the others with water.

Verse 12 (shiva.vayaviya.62.12)

सम्प्रोक्ष्य कल्पयेद्दर्भैः पुष्पैर्वा वह्निविष्टरम् । अर्चनार्थं च होमार्थं सर्वद्रव्याणि साधयेत्

samprokṣya kalpayeddarbhaiḥ puṣpairvā vahniviṣṭaram | arcanārthaṃ ca homārthaṃ sarvadravyāṇi sādhayet

According to the method taught in his own sūtra, he should draw the lines upon the fire-pit and the rest; then, having duly sprinkled it, he should prepare the seat of fire with darbha grass or with flowers.

Verse 13 (shiva.vayaviya.62.13)

प्रक्षाल्य क्षालनीयानि प्रोक्षण्या प्रोक्ष्य शोधयेत् । मणिजं काष्ठजं वाथ श्रोत्रियागारसम्भवम्

prakṣālya kṣālanīyāni prokṣaṇyā prokṣya śodhayet | maṇijaṃ kāṣṭhajaṃ vātha śrotriyāgārasambhavam

He should prepare all the substances for worship and for the fire-oblation; whatever needs washing he should wash, and purify by sprinkling with the sprinkling-vessel.

Verse 14 (shiva.vayaviya.62.14)

अन्यं वाभ्यर्हितं वह्निं ततः साधारमानयेत् । त्रिःप्रदक्षिणमावृत्य कुण्डादेरुपरि क्रमात्

anyaṃ vābhyarhitaṃ vahniṃ tataḥ sādhāramānayet | triḥpradakṣiṇamāvṛtya kuṇḍāderupari kramāt

Fire born from a fire-drill of gem, or of wood, or born in the house of a learned brāhmaṇa — or another honored fire — or else, an ordinary fire he should bring.

Verse 15 (shiva.vayaviya.62.15)

बह्निबीजं समुच्चार्य त्वादधीताग्निमासने । योनिमार्गेण वा तद्वदात्मनः सम्मुखेन वा

bahnibījaṃ samuccārya tvādadhītāgnimāsane | yonimārgeṇa vā tadvadātmanaḥ sammukhena vā

Having circumambulated thrice, going in due order above the fire-pit, uttering the fire-seed-mantra, he should establish the fire upon its seat —

Verse 16 (shiva.vayaviya.62.16)

योनिप्रदेशगः सर्वं कुण्डं कुर्याद्विचक्षणः । स्वनाभ्यन्तःस्थितं वह्निं तद्रन्ध्नाद्विस्फुलिङ्गवत्

yonipradeśagaḥ sarvaṃ kuṇḍaṃ kuryādvicakṣaṇaḥ | svanābhyantaḥsthitaṃ vahniṃ tadrandhnādvisphuliṅgavat

through the yoni-passage, or likewise directly facing himself; the wise man should set the entire fire-pit within the yoni-region.

Verse 17 (shiva.vayaviya.62.17)

निर्गम्य पावके बाह्ये लीनं बिम्बाकृतिं स्मरेत् । आज्यसंस्कारपर्यन्तमन्वाधानपुरःसरम्

nirgamya pāvake bāhye līnaṃ bimbākṛtiṃ smaret | ājyasaṃskāraparyantamanvādhānapuraḥsaram

He should conceive of the fire abiding within his own navel as issuing, like a spark, from that aperture, and merging, in image-form, into the outer fire;

Verse 18 (shiva.vayaviya.62.18)

स्वसूत्रोक्तक्रमात्कुर्यात् मूलमन्त्रेण मन्त्रवित् । शिवमूर्तिं समभ्यर्च्य ततो दक्षिणपार्श्वतः

svasūtroktakramātkuryāt mūlamantreṇa mantravit | śivamūrtiṃ samabhyarcya tato dakṣiṇapārśvataḥ

up to the consecration of the ghee, preceded by the anvādhāna-rite, the knower of mantra should do all this by his own sūtra's order, with the root-mantra; having duly worshipped the image of Śiva, then from the right side —

Verse 19 (shiva.vayaviya.62.19)

न्यस्य मन्त्रं घृते मुद्रां दर्शयेद्धेनुसंज्ञिताम् । स्रुक्स्रुवौ तैजसौ ग्राह्यौ न कांस्यायससैसकौ

nyasya mantraṃ ghṛte mudrāṃ darśayeddhenusaṃjñitām | sruksruvau taijasau grāhyau na kāṃsyāyasasaisakau

having placed the mantra in the ghee, he should show the mudrā called dhenu, the cow-gesture; the sruk and sruva ladles should be taken of a bright metal, not of bronze or iron.

Verse 20 (shiva.vayaviya.62.20)

यज्ञदारुमयौ वापि स्मार्तौ वा शिल्पसम्मतौ । पर्णे वा ब्रह्मवृक्षादेरच्छिद्रे मध्य उत्थिते

yajñadārumayau vāpi smārtau vā śilpasammatau | parṇe vā brahmavṛkṣāderacchidre madhya utthite

They should be made of sacrificial wood, or as approved by the smṛtis and the treatises on craft; or made from a flawless leaf of the sacred tree, risen from its middle.

Verse 21 (shiva.vayaviya.62.21)

सम्मृज्य दर्भैस्तौ वह्नौ सन्ताप्य प्रोक्षयेत्पुनः । परिषिच्य स्वसूत्रोक्तक्रमेण शिवपूर्वकैः

sammṛjya darbhaistau vahnau santāpya prokṣayetpunaḥ | pariṣicya svasūtroktakrameṇa śivapūrvakaiḥ

Having wiped them with darbha grass and heated them in the fire, he should sprinkle them again; he should perform the sprinkling in the order given in his own sūtra, beginning with Śiva-mantras.

Verse 22 (shiva.vayaviya.62.22)

जुहुयादष्टभिर्बीजैरग्निसंस्कारसिद्धये । भ्रुं स्तुं ब्रुं श्रुं क्रमेणैव पुं ड्रुं द्रुं इत्यतः परम्

juhuyādaṣṭabhirbījairagnisaṃskārasiddhaye | bhruṃ stuṃ bruṃ śruṃ krameṇaiva puṃ ḍruṃ druṃ ityataḥ param

For the accomplishment of the fire's consecration, he should offer oblation with the eight seed-syllables — bhrūṃ, stuṃ, bruṃ, śrūṃ, in order, and puṃ, ḍrūṃ, drūṃ — thus.

Verse 23 (shiva.vayaviya.62.23)

बीजानि सप्त सप्तानां जिह्वानामनुपूर्वशः । त्रिशिखा मध्यमा जिह्वा बहुरूपसमाह्वया

bījāni sapta saptānāṃ jihvānāmanupūrvaśaḥ | triśikhā madhyamā jihvā bahurūpasamāhvayā

The seven seed-syllables of the seven tongues of flame, in due order, should be known; the middle tongue is triśikhā, three-crested, called by the name bahurūpā, many-formed.

Verse 24 (shiva.vayaviya.62.24)

तस्याः शिखा दक्षिणतो ज्वलन्ती वामतः परा । हिरण्या प्रागुदग्जिह्वा कनका पूर्वतः स्थिता

tasyāḥ śikhā dakṣiṇato jvalantī vāmataḥ parā | hiraṇyā prāgudagjihvā kanakā pūrvataḥ sthitā

Its crest blazes in the south, another in the west; the golden tongue, hiraṇyā, stands in the northeast, and kanakā, the golden one, in the east.

Verse 25 (shiva.vayaviya.62.25)

रक्ताग्नेयी नैरृती च कृष्णान्या सुप्रभा मता । अतिरिक्ता मरुज्जिह्वा स्वनामानुगुणप्रभा

raktāgneyī nairṛtī ca kṛṣṇānyā suprabhā matā | atiriktā marujjihvā svanāmānuguṇaprabhā

Raktā, the red one, in the southeast, and in the southwest Kṛṣṇā, the black one, is held to be; the remaining tongue, marut-jihvā in the northwest, has a radiance matching its own name.

Verse 26 (shiva.vayaviya.62.26)

स्वबीजानन्तरं वाच्या स्वाहान्तञ्च यथाक्रमम् । जिह्वामन्त्रैस्तु हुत्वाज्यं जिह्वास्त्वैकैकशः क्रमात्

svabījānantaraṃ vācyā svāhāntañca yathākramam | jihvāmantraistu hutvājyaṃ jihvāstvaikaikaśaḥ kramāt

After each seed-syllable, the word svāhā should be spoken in due order; having offered ghee-oblations with the tongue-mantras, for each tongue separately, in sequence —

Verse 27 (shiva.vayaviya.62.27)

रं वह्नयेति स्वाहेति मध्ये हुत्वाहुतित्रयम् । सर्पिषा वा समिद्भिर्वा परिषेचनमाचरेत्

raṃ vahnayeti svāheti madhye hutvāhutitrayam | sarpiṣā vā samidbhirvā pariṣecanamācaret

saying raṃ vahnaye and svāhā, offering three oblations in between, he should perform the encircling libation with ghee or with sacrificial fuel-sticks.

Verse 28 (shiva.vayaviya.62.28)

एवं कृते शिवाग्निः स्यात्स्मरेत्तत्र शिवासनम् । तत्रावाह्य यजेद्देवमर्धनारीश्वरं शिवम् । दीपान्तं परिषिच्याथ समिद्धोमं समाचरेत्

evaṃ kṛte śivāgniḥ syātsmarettatra śivāsanam | tatrāvāhya yajeddevamardhanārīśvaraṃ śivam | dīpāntaṃ pariṣicyātha samiddhomaṃ samācaret

When this is done, the fire becomes the fire of Śiva — he should there recall the seat of Śiva; having invoked the god Ardhanārīśvara there, he should worship him; having performed the sprinkling up to the lamp-offering, he should thereafter perform the kindling oblation.

Verse 29 (shiva.vayaviya.62.29)

ताः पालाश्यः परा वापि यज्ञिया द्वादशाङ्गुलाः । अवक्रा न स्वयं शुष्काः सत्वचो निर्व्रणाः समाः

tāḥ pālāśyaḥ parā vāpi yajñiyā dvādaśāṅgulāḥ | avakrā na svayaṃ śuṣkāḥ satvaco nirvraṇāḥ samāḥ

Those fuel-sticks should be of the palāśa tree, or other sacrificially fit wood, twelve fingers long, not crooked, naturally dry, bark-covered, without flaw, and uniform.

Verse 30 (shiva.vayaviya.62.30)

दशाङ्गुला वा विहिताः कनिष्ठाङ्गुलिसम्मिताः । प्रादेशमात्रा वालाभे होतव्याः सकला अपि

daśāṅgulā vā vihitāḥ kaniṣṭhāṅgulisammitāḥ | prādeśamātrā vālābhe hotavyāḥ sakalā api

Ten-finger-length sticks too are prescribed, of a thickness equal to the little finger; even those of a mere span's length, if nothing better is available, are all fit for oblation.

Verse 31 (shiva.vayaviya.62.31)

दूर्वापत्रसमाकारां चतुरङ्गुलमायताम् । दद्यादाज्याहुतिं पश्चादन्नमक्षप्रमाणतः

dūrvāpatrasamākārāṃ caturaṅgulamāyatām | dadyādājyāhutiṃ paścādannamakṣapramāṇataḥ

He should offer a ghee-oblation shaped like a dūrvā-blade, four fingers long; and thereafter, grain measured to the size of a die.

Verse 32 (shiva.vayaviya.62.32)

लाजांस्तथा सर्षपांश्च यवांश्चैव तिलांस्तथा । सर्पिषाक्तानि भक्ष्याणि लेह्यचोष्याणि सम्भवे

lājāṃstathā sarṣapāṃśca yavāṃścaiva tilāṃstathā | sarpiṣāktāni bhakṣyāṇi lehyacoṣyāṇi sambhave

Parched rice, mustard-seed, barley, and sesame — foods anointed with ghee, and lickable and suckable delicacies, according to what is available —

Verse 33 (shiva.vayaviya.62.33)

दशैवाहुतयस्तत्र पञ्च वा त्रितयं च वा । होतव्याः शक्तितो दद्यादेकमेवाथ वाहुतिम्

daśaivāhutayastatra pañca vā tritayaṃ ca vā | hotavyāḥ śaktito dadyādekamevātha vāhutim

there he should give ten oblations, or five, or three; he should offer the fire-oblation according to his capacity, or even a single oblation.

Verse 34 (shiva.vayaviya.62.34)

स्रुवेणाज्यं समित्याद्यास्रुचा शेषात्करेण वा । तत्र दिव्येन होतव्यं तीर्थेनार्षेण वा तथा

sruveṇājyaṃ samityādyāsrucā śeṣātkareṇa vā | tatra divyena hotavyaṃ tīrthenārṣeṇa vā tathā

With the sruva, ghee; with the sruk, fuel-sticks and the rest; or, if these remain, even with the hand — there he should offer into a divine fire, or into one hallowed by a holy place or by the sages.

Verse 35 (shiva.vayaviya.62.35)

द्रव्येणैकेन वालाभे जुहुयात् श्रद्धया पुनः । प्रायश्चित्ताय जुहुयान्मन्त्रयित्वाहुतित्रयम्

dravyeṇaikena vālābhe juhuyāt śraddhayā punaḥ | prāyaścittāya juhuyānmantrayitvāhutitrayam

Even with a single substance, if nothing else is at hand, he should again offer with faith; for expiation, having recited the mantra, he should give three oblations.

Verse 36 (shiva.vayaviya.62.36)

ततो होमावशिष्टेन घृतेनापूर्य वै स्रुचम् । निधाय पुष्पं तस्याग्रे स्रुवेणाधोमुखेन ताम्

tato homāvaśiṣṭena ghṛtenāpūrya vai srucam | nidhāya puṣpaṃ tasyāgre sruveṇādhomukhena tām

Thereafter, having filled the sruk with the ghee remaining from the fire-oblation, and having placed a flower at its tip, with the sruva turned downward —

Verse 37 (shiva.vayaviya.62.37)

सदर्भेन समाच्छाद्य मूलेनाञ्जलिनोत्थितः । वौषडन्तेन जुहुयाद्धारां तु यवसम्मिताम्

sadarbhena samācchādya mūlenāñjalinotthitaḥ | vauṣaḍantena juhuyāddhārāṃ tu yavasammitām

having covered it with darbha grass, standing with joined palms and reciting the root-mantra, he should offer, saying vauṣaṭ, a stream the width of a barley-grain.

Verse 38 (shiva.vayaviya.62.38)

इत्थं पूर्णाहुतिं कृत्वा परिषिञ्चेच्च पूर्ववत् । तत उद्वास्य देवेशं गोपयेत्तु हुताशनम्

itthaṃ pūrṇāhutiṃ kṛtvā pariṣiñcecca pūrvavat | tata udvāsya deveśaṃ gopayettu hutāśanam

Having thus performed the full oblation, he should perform the encircling libation as before; then, having taken leave of the Lord of the gods, he should protect the sacrificial fire.

Verse 39 (shiva.vayaviya.62.39)

तमप्युद्वास्य वा नाभौ यजेत्सन्धाय नित्यशः । अथवा वह्निमानीय शिवशास्त्रोक्तवर्त्मना

tamapyudvāsya vā nābhau yajetsandhāya nityaśaḥ | athavā vahnimānīya śivaśāstroktavartmanā

Or, having dismissed that too, he may worship it, ever joining it again to his own navel; or, bringing the fire by the path taught in the Śaiva scripture —

Verse 40 (shiva.vayaviya.62.40)

वागीशीगर्भसम्भूतं संस्कृत्य विधिवद्यजेत् । अन्वाधानं पुनः कृत्वा परिधीन् परिधाय च

vāgīśīgarbhasambhūtaṃ saṃskṛtya vidhivadyajet | anvādhānaṃ punaḥ kṛtvā paridhīn paridhāya ca

born from the womb of Vāgīśī, Sarasvatī, he should duly consecrate and worship it; having again performed the anvādhāna, and having set the enclosing sticks —

Verse 41 (shiva.vayaviya.62.41)

पात्राणि द्वन्द्वरूपेण निक्षिप्येष्ट्वा शिवं ततः । संशोध्य प्रोक्षणीपात्रं प्रोक्ष्य तानि तदम्भसा

pātrāṇi dvandvarūpeṇa nikṣipyeṣṭvā śivaṃ tataḥ | saṃśodhya prokṣaṇīpātraṃ prokṣya tāni tadambhasā

having set the vessels in pairs, and having worshipped Śiva, thereafter, having purified the sprinkling-vessel, he should sprinkle all of them with that water.

Verse 42 (shiva.vayaviya.62.42)

प्रणीतापात्रमैशान्यां विन्यस्यापूरितं जलैः । आज्यसंस्कारपर्यन्तं कृत्वा संशोध्य स्रक्स्रुवौ

praṇītāpātramaiśānyāṃ vinyasyāpūritaṃ jalaiḥ | ājyasaṃskāraparyantaṃ kṛtvā saṃśodhya sraksruvau

Having placed the water-filled praṇītā-vessel in the northeast, and having performed up to the consecration of the ghee, he should purify the sruk and sruva.

Verse 43 (shiva.vayaviya.62.43)

गर्भाधानं पुंसवनं सीमन्तोन्नयनं ततः । कृत्वा पृथक् पृथग्घुत्वा जातमग्निं विचिन्तयेत्

garbhādhānaṃ puṃsavanaṃ sīmantonnayanaṃ tataḥ | kṛtvā pṛthak pṛthagghutvā jātamagniṃ vicintayet

Garbhādhāna, puṃsavana, sīmantonnayana — having offered oblation for each of these separately, he should meditate upon the fire thus produced.

Verse 44 (shiva.vayaviya.62.44)

त्रिपादं सप्तहस्तं च चतुःशृङ्गं द्विशीर्षकम् । मधुपिङ्गं त्रिनयनं सकपर्देन्दुशेखरम्

tripādaṃ saptahastaṃ ca catuḥśṛṅgaṃ dviśīrṣakam | madhupiṅgaṃ trinayanaṃ sakapardenduśekharam

Three-footed, seven-armed, four-horned, two-headed, honey-golden, three-eyed, with matted locks and the moon as his crest —

Verse 45 (shiva.vayaviya.62.45)

रक्तं रक्ताम्बरालेपं माल्यभूषनभूषितम् । सर्वलक्षणसम्पन्नं सोपवीतं त्रिमेखलम्

raktaṃ raktāmbarālepaṃ mālyabhūṣanabhūṣitam | sarvalakṣaṇasampannaṃ sopavītaṃ trimekhalam

red, wearing red garments and red unguent, adorned with garlands and ornaments, possessed of every auspicious mark, wearing the sacred thread and a triple girdle —

Verse 46 (shiva.vayaviya.62.46)

शक्तिमन्तं स्रुक्स्रुवौ च दधानं दक्षिणे करे । तोमरं तालवृन्तं च घृतपात्रं तथेतरैः

śaktimantaṃ sruksruvau ca dadhānaṃ dakṣiṇe kare | tomaraṃ tālavṛntaṃ ca ghṛtapātraṃ tathetaraiḥ

endowed with power, holding the sruk and sruva in his right hand, and in the others a spear, a fan, and a ghee-vessel, together with other things —

Verse 47 (shiva.vayaviya.62.47)

जातं ध्यात्वैवमाकारं जातकर्म समाचरेत् । नालापनयनं कृत्वा ततः संशोध्य सूतकम्

jātaṃ dhyātvaivamākāraṃ jātakarma samācaret | nālāpanayanaṃ kṛtvā tataḥ saṃśodhya sūtakam

having thus meditated on the form of the newly-born fire, he should perform the jātakarma rite; having cut the umbilical cord, and thereafter purified the birth-impurity —

Verse 48 (shiva.vayaviya.62.48)

शिवाग्निरुचिनामास्य कृत्वाहुतिपुरःसरम् । पित्रोर्विसर्जनं कृत्वा चौलोपनयनादिकम्

śivāgnirucināmāsya kṛtvāhutipuraḥsaram | pitrorvisarjanaṃ kṛtvā caulopanayanādikam

before the fire of Śiva he should perform the name-giving rite, preceded by oblation; having taken leave of the parents, he should then perform the tonsure, the sacred-thread investiture, and the rest.

Verse 49 (shiva.vayaviya.62.49)

आप्तोर्यामावसानान्तं कृत्वा संस्कारमस्य तु । आज्यधारादिहोमं च कृत्वा स्विष्टकृतं ततः

āptoryāmāvasānāntaṃ kṛtvā saṃskāramasya tu | ājyadhārādihomaṃ ca kṛtvā sviṣṭakṛtaṃ tataḥ

Having performed the consecration of this fire up to the āptoryāma rite, and having offered the ghee-stream oblation and the rest, he should thereafter perform the sviṣṭakṛt oblation.

Verse 50 (shiva.vayaviya.62.50)

रमित्यनेन बीजेन परिषिञ्चेत्ततः परम् । ब्रह्मविष्णुशिवेशानां लोकेशानां तथैव च

ramityanena bījena pariṣiñcettataḥ param | brahmaviṣṇuśiveśānāṃ lokeśānāṃ tathaiva ca

With the seed-syllable raṃ he should thereafter perform the encircling libation; of Brahmā, Viṣṇu, Śiva, Īśāna, and the world-guardians —

Verse 51 (shiva.vayaviya.62.51)

तदस्त्राणां च परितः कृत्वा पूजां यथाक्रमम् । धूपदीपादिसिद्ध्यर्थं वह्निमुद्धृत्य कृत्यवित्

tadastrāṇāṃ ca paritaḥ kṛtvā pūjāṃ yathākramam | dhūpadīpādisiddhyarthaṃ vahnimuddhṛtya kṛtyavit

and also of their weapons, having worshipped all around in due order, for the accomplishment of incense, lamp, and the rest, having lifted up the fire, the one skilled in ritual —

Verse 52 (shiva.vayaviya.62.52)

साधयित्वाज्यपूर्वाणि द्रव्याणि पुनरेव च । कल्पयित्वासनं वह्नौ तत्रावाह्य यथापुरा

sādhayitvājyapūrvāṇi dravyāṇi punareva ca | kalpayitvāsanaṃ vahnau tatrāvāhya yathāpurā

having again prepared the substances beginning with ghee, and having fashioned a seat in the fire, having invoked the deity there as before —

Verse 53 (shiva.vayaviya.62.53)

सम्पूज्य देवं देवीं च ततः पूर्णान्तमाचरेत् । अथवा स्वाश्रमोक्तं तु वह्निकर्म शिवार्पणम्

sampūjya devaṃ devīṃ ca tataḥ pūrṇāntamācaret | athavā svāśramoktaṃ tu vahnikarma śivārpaṇam

having duly worshipped the god and the goddess, he should thereafter proceed up to the full oblation; or else the fire-rite offered to Śiva as taught for his own order of life —

Verse 54 (shiva.vayaviya.62.54)

बुद्ध्वा शिवाश्रमी कुर्यान्न च तत्रापरो विधिः । शिवाग्नेर्भस्म सङ्ग्राह्यमग्निहोत्रोद्भवं तु वा

buddhvā śivāśramī kuryānna ca tatrāparo vidhiḥ | śivāgnerbhasma saṅgrāhyamagnihotrodbhavaṃ tu vā

knowing this, one who lives the Śaiva order of life should perform it thus; beyond this there is no other rule; the ash of the fire of Śiva alone is to be gathered, or else that born of the agnihotra —

Verse 55 (shiva.vayaviya.62.55)

वैवाहाग्निभवं वापि पक्वं शुचि सुगन्धि च । कपिलायाः शकृच्छस्तं गृहीतं गगने पतत्

vaivāhāgnibhavaṃ vāpi pakvaṃ śuci sugandhi ca | kapilāyāḥ śakṛcchastaṃ gṛhītaṃ gagane patat

or even that born of the marriage-fire, provided it is well-baked, pure, and fragrant; the excellent ash made from the tawny cow's dung, gathered as it flies through the air —

Verse 56 (shiva.vayaviya.62.56)

न क्लिन्नं नातिकठिनं न दुर्गन्धं न शोषितम् । उपर्यधः परित्यज्य गृह्णीयात्पतितं यदि

na klinnaṃ nātikaṭhinaṃ na durgandhaṃ na śoṣitam | uparyadhaḥ parityajya gṛhṇīyātpatitaṃ yadi

it should not be damp, not too hard, not foul-smelling, and not over-dried; discarding the top and bottom portions, if it has fallen to the ground he should take only the clean part.

Verse 57 (shiva.vayaviya.62.57)

पिण्डीकृत्य शिवाग्न्यादौ तत्क्षिपेन्मूलमन्त्रतः । अपक्वमतिपक्वं च सन्त्यज्य भसितं सितम्

piṇḍīkṛtya śivāgnyādau tatkṣipenmūlamantrataḥ | apakvamatipakvaṃ ca santyajya bhasitaṃ sitam

Having made it into a lump, he should cast it into the fire of Śiva and the like with the root-mantra; discarding under-baked and over-baked ash, only the white ash —

Verse 58 (shiva.vayaviya.62.58)

आदाय वा समालोड्य भस्माधारे विनिःक्षिपेत् । तैजसं दारवं वापि मृण्मयं शैलमेव च

ādāya vā samāloḍya bhasmādhāre viniḥkṣipet | taijasaṃ dāravaṃ vāpi mṛṇmayaṃ śailameva ca

having taken it and thoroughly stirred it, he should place it in the ash-container; that container may be of bright metal, or of wood, or of clay, or even of stone.

Verse 59 (shiva.vayaviya.62.59)

अन्यद्वा शोभनं शुद्धं भस्माधारं प्रकल्पयेत् । समे देशे शुभे शुद्धे धनवद्भस्म निःक्षिपेत्

anyadvā śobhanaṃ śuddhaṃ bhasmādhāraṃ prakalpayet | same deśe śubhe śuddhe dhanavadbhasma niḥkṣipet

Or he may fashion some other beautiful, pure ash-container; in a level, auspicious, pure place he should deposit the ash as though it were a treasure.

Verse 60 (shiva.vayaviya.62.60)

प्रस्थितो भस्म गृह्णीयात् स्वयं चानुचरोऽपि वा । न चायुक्तकरे दद्यान्नैवाशुचितले क्षिपेत् । न संस्पृशेच्च नीचाङ्गैर्नोपेक्षेत न लङ्घयेत्

prasthito bhasma gṛhṇīyāt svayaṃ cānucaro'pi vā | na cāyuktakare dadyānnaivāśucitale kṣipet | na saṃspṛśecca nīcāṅgairnopekṣeta na laṅghayet

When setting out on a journey he should take the ash, himself or through an attendant; he should not give it into an unfit hand, nor cast it upon impure ground; he should not touch it with lowly limbs, nor neglect it, nor step over it.

Verse 61 (shiva.vayaviya.62.61)

तस्माद्भसितमादाय विनियुञ्जीत मन्त्रतः । कालेषूक्तेषु नान्यत्र नायोग्येभ्यः प्रदापयेत्

tasmādbhasitamādāya viniyuñjīta mantrataḥ | kāleṣūkteṣu nānyatra nāyogyebhyaḥ pradāpayet

Therefore, having taken the ash, he should apply it only with mantra; only at the times prescribed, not otherwise, and he should not give it to those unfit to receive it.

Verse 62 (shiva.vayaviya.62.62)

भस्मसङ्ग्रहणं कुर्याद्देवेऽनुद्वासिते सति । उद्वासने कृते यस्माच्चण्डभस्म प्रजायते

bhasmasaṅgrahaṇaṃ kuryāddeve'nudvāsite sati | udvāsane kṛte yasmāccaṇḍabhasma prajāyate

He should gather the ash only while the deity has not been dismissed; once the dismissal has been made, the ash becomes Caṇḍa's ash, and is unfit for ordinary use.

Verse 63 (shiva.vayaviya.62.63)

अग्निकार्ये कृते पश्चात् शिवशास्त्रोक्तमार्गतः । स्वसूत्रोक्तप्रकाराद्वा बलिकर्म समाचरेत्

agnikārye kṛte paścāt śivaśāstroktamārgataḥ | svasūtroktaprakārādvā balikarma samācaret

After the fire-rite has been performed, by the path taught in the Śaiva scripture, or according to the method given in his own sūtra, he should perform the bali-rite.

Verse 64 (shiva.vayaviya.62.64)

अथ विद्यासनं न्यस्य सुप्रलिप्ते तु मण्डले । विद्याकोशं प्रतिष्ठाप्य यजेत्पुष्पादिभिः क्रमात्

atha vidyāsanaṃ nyasya supralipte tu maṇḍale | vidyākośaṃ pratiṣṭhāpya yajetpuṣpādibhiḥ kramāt

Then, having established the seat of the Vidyā on a well-anointed diagram, and having installed the Vidyākośa, he should worship it in due order with flowers and the rest.

Verse 65 (shiva.vayaviya.62.65)

विद्यायाः पुरतः कृत्वा गुरोरपि च मण्डलम् । तत्रासनवरं कृत्वा पुष्पाद्यैर्गुरुमर्चयेत्

vidyāyāḥ purataḥ kṛtvā gurorapi ca maṇḍalam | tatrāsanavaraṃ kṛtvā puṣpādyairgurumarcayet

Having made a diagram before the Vidyā, and also one for the guru, and having placed an excellent seat there, he should worship the guru with flowers and the rest.

Verse 66 (shiva.vayaviya.62.66)

ततोऽनुपूजयेत् पूज्यान् भोजयेच्च बुभुक्षितान् । ततः स्वयं च भुञ्जीत शुद्धमन्नं यथासुखम्

tato'nupūjayet pūjyān bhojayecca bubhukṣitān | tataḥ svayaṃ ca bhuñjīta śuddhamannaṃ yathāsukham

Then he should honor those worthy of worship, and feed those who are hungry; then he himself should also partake, at ease, of pure food.

Verse 67 (shiva.vayaviya.62.67)

निवेदितं च वा देवे तच्छेषं चात्मशुद्धये । श्रद्दधानो न लोभेन न चण्डाय समर्पितम्

niveditaṃ ca vā deve taccheṣaṃ cātmaśuddhaye | śraddadhāno na lobhena na caṇḍāya samarpitam

Whatever has been offered to the deity, or its remainder, is for self-purification, to be eaten with faith, not out of greed — and it should not be that which was offered to Caṇḍa.

Verse 68 (shiva.vayaviya.62.68)

गन्धमाल्यादि यच्चान्यत्तत्राप्येष समो विधिः । न तु तत्र शिवोऽस्मीति बुद्धिं कुर्याद्विचक्षणः

gandhamālyādi yaccānyattatrāpyeṣa samo vidhiḥ | na tu tatra śivo'smīti buddhiṃ kuryādvicakṣaṇaḥ

For fragrant substances, garlands, and other such things, this same rule applies; but the wise man should never entertain the thought, 'there, I myself am Śiva.'

Verse 69 (shiva.vayaviya.62.69)

भुक्त्वाचम्य शिवं ध्यात्वा हृदये मूलमुच्चरेत् । कालशेषं नयेद्योग्यैः शिवशास्त्रकथादिभिः

bhuktvācamya śivaṃ dhyātvā hṛdaye mūlamuccaret | kālaśeṣaṃ nayedyogyaiḥ śivaśāstrakathādibhiḥ

Having eaten, sipped water, and meditated on Śiva, he should utter the root-mantra in his heart; the remaining time he should pass with worthy people in the recounting of Śaiva scriptural tales and the like.

Verse 70 (shiva.vayaviya.62.70)

रात्रौ व्यतीते पूर्वांशे कृत्वा पूजां मनोहराम् । शिवयोः शयनं त्वेकं कल्पयेदतिशोभनम्

rātrau vyatīte pūrvāṃśe kṛtvā pūjāṃ manoharām | śivayoḥ śayanaṃ tvekaṃ kalpayedatiśobhanam

When the first watch of the night has passed, having performed a lovely worship, he should prepare a single, most beautiful bed for both Śiva and Śivā.

Verse 71 (shiva.vayaviya.62.71)

भक्ष्यभोज्याम्बरालेपपुष्पमालादिकं तथा । मनसा कर्मणा वापि कृत्वा सर्वं मनोहरम्

bhakṣyabhojyāmbarālepapuṣpamālādikaṃ tathā | manasā karmaṇā vāpi kṛtvā sarvaṃ manoharam

Food to be eaten, food to be consumed, garments, unguents, garlands and the rest — making everything delightful, both in mind and in deed —

Verse 72 (shiva.vayaviya.62.72)

ततो देवस्य देव्याश्च पादमूले शुचिः स्वपेत् । गृहस्थो भार्यया सार्द्धं तदन्येऽपि तु केवलाः

tato devasya devyāśca pādamūle śuciḥ svapet | gṛhastho bhāryayā sārddhaṃ tadanye'pi tu kevalāḥ

then, near the feet of the god and the goddess, he should sleep, having purified himself; the householder together with his wife, others alone.

Verse 73 (shiva.vayaviya.62.73)

प्रत्यूषसमयं बुद्ध्वा मन्त्रमाद्यमुदीरयेत् । प्रणम्य मनसा देवं साम्बं सगणमव्ययम्

pratyūṣasamayaṃ buddhvā mantramādyamudīrayet | praṇamya manasā devaṃ sāmbaṃ sagaṇamavyayam

Having awakened at dawn, he should utter the first mantra; with his mind he should bow to the imperishable Sāmba, Śiva together with Umā, along with his gaṇas.

Verse 74 (shiva.vayaviya.62.74)

देशकालोचितं कृत्वा शौचाद्यमपि शक्तितः । शङ्खादिनिनदैर्दिव्यैर्देवं देवीं च बोधयेत्

deśakālocitaṃ kṛtvā śaucādyamapi śaktitaḥ | śaṅkhādininadairdivyairdevaṃ devīṃ ca bodhayet

Having performed the purifications and the rest, suited to place and time, according to his capacity, he should awaken the god and the goddess with the sounds of divine conches and the like.

Verse 75 (shiva.vayaviya.62.75)

ततस्तत्समयोन्निद्रैः पुष्पैरतिसुगन्धिभिः । निर्वर्त्य शिवयोः पूजां प्रारभेत पुरोदितम्

tatastatsamayonnidraiḥ puṣpairatisugandhibhiḥ | nirvartya śivayoḥ pūjāṃ prārabheta puroditam

Then, with flowers blossoming at that hour, exceedingly fragrant, having completed the worship of Śiva and Śivā, he should begin again the rite previously described.