Chapter 25 - The holy rites of fire pertaining to Śiva

Śailādi said:

1-2. I shall mention the holy rites of fire pertaining to Śiva as defined by Śiva. In a well-polished, scrubbed and splendid spot in the form of a square the devotee shall dig the pits assiduously. He shall then make three straight lines pointing to the east and three pointing to the north.

3-4. The perpetual pit in. the altar for the sacred fire of sacrifice shall have three girdles round it. The outer girdle is four Aṅgulas in width, the middle one three Aṅgulas, the inner one two. The width of the Kuṇḍa shall be one cubit. The central portion where the sacrificial offerings are poured shall be about nine inches. The Yoni shall be like the leaf of Aśvattha in shape and formed higher than the girdle.

5. O son of Brahmā, in the middle of the Kuṇḍa the umbilicus shall be duly made.in the form of a lotus. It shall have eight petals and a pericarp, a Prādeśa in width.

6. The rite of scratching shall be performed by means of the sixth^[1] Bīja mantra. The rite of sprinkling shall be made with the coat of mail.^[2] Viewing the Kuṇḍa with the eye the devotee shall draw six lines.

7. O leading brahmin, the three lines extending towards the east represent Brahmā, Viṣṇu and Maheśa. The devotee shall sprinkle water over the lines extending to the north, by means of the Varman mantra.

8-10. The wood for generating fire by attrition shall be from Śamī or Pippala tree. It shall be sixteen Aṅgulas long. It shall be churned and fire shall be produced as prescribed repeating the Vahnibīja mantra and performing the Śaktinyāsa rite by the Hṛdaya mantra. The splendid sacrificial twigs shall be a Prādeśa in length. They shall put in the fire silently. The rite of Samūhana shall be performed as prescribed, by sprinkling water in the eight quarters beginning with the east in order.

11. The sacrificial Kuśa grass with its tip to the north shall be placed in the east. The same with its tip towards the east shall be placed to the south. The same with the tip to the north is placed to the west and the same with the tip towards the east shall be placed in the north.

12. In the vessel belonging to Indra the two deities Indra and the fire-god shall be invoked. In the vessel belonging to Yama the deities Yama and Agni shall be invoked. In the vessel belonging to Soma (moon), the two deities the moon and the fire shall be invoked. Beneath it the two deities Varuṇa and Agni shall be invoked.

13. O sage of good holy rites, the vessels are placed in two on Kuśa grass with faces downwards, to the north of the Kuṇḍa.

14. Darbhas are spread over them. The vessel of Śiva shall be placed to the south. The devotee shall worship them by the Mūla-mantra. Afterwards, he shall perform Homa.

15. He shall take the Prokṣaṇī vessel and fill it with water. He shall place two Darbha grasses, a Prādeśa in length over the water.

16-18. He shall put in the water tips of the Kuśa grass repeating the mantra “vasoḥ sūryasya raśmibhiḥ.” He then turns with face upwards all the vessels and sprinkles them with water in accordance with the injunctions. He shall take the Praṇītā vessel and fill it with water. O sage of good holy rites, he covers the other water perfectly with the tips of Kuśa grass. He lifts the vessel level with the nose, with both the hands and places it in the north-east. Thereafter, he shall perform the splendid rite of warming the ghee in the north-west corner.

19-20. He shall take a small quantity of burning coal mixed with ashes. Taking the vessel from the west to the north he shall warm the ghee. He shall burn the tips of Kuśa grass and whirl it round the fire three times. After putting Kuśa grass into the fire he shall place the ghee vessel above the fire.

21-22. He shall then take two bits of Kuśa grass, wash them duly and perform the rite of burning the tips and whirling them round the fire. He shall perform the rite of Paryagni with nine bits of Kuśa grass. Then he shall take the vessel off the fire taking it from north to west.

23-26. He shall set fire to a twig, wash it and put it to the west. He shall perform the rite of Utpavana over the ghee. With Darbha grass twisted into a ring-like loop in the fingers, he takes the ghee vessels with both the hands. He dips the grassloop into the ghee and then places them over the fire.

O sage of good holy rites, the ladles shall be about a cubit in length. They shall be made of gold or silver and they shall have all characteristic marks. Or the ladles shall be made of a wood worthy of sacrifice.

27. The length of ladles shall be one cubit. In its snout there shall be a hole. O great sage, the root of the handle shall be six aṅgulas in girth.

28-32. The neck shall be half of that (i.e. three aṅgulas). The tongue shall be like the root. The stick shall be similar in shape to a cow’s tail.^[3] The tip of the ladle shall be like a nose with two round holes filled with pearls. If the length is thirty-six aṅgulas, the width shall be eight aṅgulas. The height shall be half of it rendered level by means of a thread. The mouth shall be seven aṅgulas in length and width. After making the tip one-third of the whole in length the remaining part shall be left off. The neck shall be two aṅgulas in length and its expanse shall be four aṅgulas. The altar shall be eight aṅgulas in length as well as expanse. In its middle a hole shall be dug four aṅgulas in width.

33-34. The hole shall be perfectly circular with eight petals and a good pericarp. All round the hole there shall be a fringe on the outside half an aṅgula in width. Outside, it shall open out like a full blown lotus embellished with petals. Outside it, there shall be a fringe two barley grains in width.

35. Through the middle of the altar shall be dug a long groove of the girth of the little finger extending upto the mouth. The hole shall be sloping downwards.

36. The stick shall be six aṅgulas in length and hollow. At the tip of the Daṇḍa, three Daṇḍikās i.e. three long lines in a series, shall be made, the latter ones half an aṅgula more than the former and the last shall be four aṅgulas in length.

37. At the root of the Daṇḍa, there shall be a jar^[4] thirteen aṅgulas in length. The pot-like dome shall be two aṅgulas in height. The umbilicus shall be ten aṅgulas.

38-39. After making the umbilicus in the middle of the altar the devotee shall make its foot two aṅgulas in extent. The foot shall be shaped like the back of the lotus and the leg shall be like the pericarp in shape. The shape of its back shall be like that of the lips of an elephant. In the rites concerning black magic, it shall, be made with an iron. rod.

40-43. The devotee shall wipe the ladle with a bundle of Kuśa grass twenty-five in number. O sage of good holy rites, the tip shall be wiped off with the tip, the middle with the middle, and the root with the root. It shall be warmed in the fire repeating the Hṛdaya mantra.

The three vessels, viz. the vessel of ghee, Praṇītā and Prokṣaṇī may be made of gold, silver, copper or mud. They shall not be made otherwise in the splendid rites conducive to peace and prosperity. In the Abhicāra rites they shall be made of iron. In the rites of peace they shall be of mud. The mouths of the vessels shall be six aṅgulas in width.

44. The Prokṣaṇī vessel shall be two aṅgulas in height; the height of Praṇītā shall be two aṅgulas more. The vessel for ghee shall be two aṅgulas more in height.

45-46. The twigs with which the border is strewn shall be by means of the same twigs as in Homa. They shall be equal to the middle finger in girth. They shall not be bent. There shall be no cracks in them. They shall be of equal length. There are three Paridhis each thirty-two aṅgulas in length. Darbha grass thirty in number, each measuring thirty-two aṅgulas shall be strewn all round.

47. Darbha grass shall be tied round in the middle by means of Kuśa grass four aṅgulas in length. In the rites of Abhicāra etc. the consecration of Agni pertaining to Śiva shall be avoided.

48-49. O brahmin, in the Abhicāra rite the sacrificial twigs shall be firm. They shall not be tender, whole, stout. Twigs of equal length having the girth of the little finger should be collected. O sage of good holy rites, in all other rites, glossy twigs measuring twelve aṅgulas shall be taken. They shall not be curved. They shall be free from cracks.

50. The ghee derived from the cow’s milk is excellent; that derived from the milk of a tawny cow is more excellent. The measure of ghee for each offering is as much as fills the ladle.

51. Cooked rice shall be as big as the fruit of Terminalia belerica; gingelly seeds as much as they contain an oyster shell; barley grains shall be half that in quantity. The fruits shall be of their own respective sizes.

52. The quantity of milk, honey and curds shall be like that of ghee. The final offering shall be made with the sruk ladle which is equal to four śruva measures.

53. Half of that is called Sviṣṭakṛt or all that remains after the offerings have been made which shall be poured together in the sacrificial fire. Homas intended for peace and prosperity shall always be performed in the Agni pertaining to Śiva.

54-56. O highly blessed one, enchanting, exorcising and other rites shall be performed in the secular fire. O sage of good holy rites, in every rite Śiva-fire shall be generated. After making seven flames all holy rites shall be performed. Or all rites can be accomplished by means of one flame only.

O leading brahmins, Śiva-fire can be achieved by means of the tongue alone.

57. Oṃ Svāhā (offering) unto the middle tongue of the flame, to one that has many forms, to one that has many colours, to one that goes to the south, to the north and to the middle, to one that bestows the benefit that is conducive to peace, prosperity, salvation, etc.

58-65. Oṃ Śvāhā unto the tongue of Īśāna, that bestows perfect knowledge, to the golden one, to one that has the lustre of gold.

Oṃ Svāhā unto the tongue of Indra, to the golden one, to one resembling gold, to the beautiful one.

Oṃ Svāhā unto the tongue of the fire that is red, that has the red colour, that has many colours, that incites hatred and that fascinates.

Oṃ Svāhā unto the tongue of Niṛrta that is black and destructive.

Oṃ Svāhā unto the western tongue that has good lustre, that has pearly appearance, that brings about peace and that is conducive to nourishment.

Oṃ Svāhā unto the tongue of wind that is fully manifest, and that dispels enemies.

Oṃ Svāhā unto fire that is refulgent.

So far the consecration of fire has been mentioned. Or in the rites of fire the devotee shall generate Śiva-fire again by means of the mode prescribed for naimittika rites.

66. The rites of surveying (sprinkling) and beating shall be performed by means of the sixth Bīja mantra ending with Phaṭ; the rite of sprinkling by means of the fourth Bīja mantra, the rites of digging and scattering upwards by means of the sixth Bīja mantra; the rites of filling and levelling by means of the first Bīja mantra; the rite of watering by means of the mantra ending with Vauṣaṭ; the rite of thrashing by means of the sixth Bīja mantra, the rite of sweeping by means of the fourth Bīja mantra; the rite of conceiving the sacrificial pit by means of the three Kalās beginning with Nivṛtti; the rite of covering up the sacrificial pit by means of the fourth Bīja mantra; the rite of worshipping the sacrificial pit by means of the first Bīja mantra; the rite of accomplishing the four lines by means of the sixth Bīja mantra ending with Phaṭ and the rites of rendering it adamantine and endowed with four feet by means of the first Bīja mantra. Thus the consecration of the sacrificial pit is of eighteen varieties.

67. After the rite of the consecration of the sacrificial pit the rite of tearing of the Akṣa (?) the fruit of Terenelia belerica [Terminalia bellirica?] by means of the sixth Bīja mantra and the rite of placing of the seat by means of the first Bīja mantra shall be performed. Then the goddess of speech is invoked in the adamantine seat.

68. Oṃ Hrīṃ I invoke Vāgīśvarī the Śakti of Vāgīśvara, whose colour is black, whose eyes are large, whose body is fully agitated due to youth and who is in her menses.^[5]

69-72. I worship Vāgīśvarī. Then the rite of invocation of Vāgīśvara is performed. I invoke Vāgīśvara who has a single face, and four arms, who has the lustre of pure crystal, whose hands show the gesture of offering boons and freedom from fear, who holds the axe and the deer, who is bedecked in matted hairs serving the purpose of a coronet and who is adorned by all ornaments.

Oṃ īm obeisance unto Vāgīśvara. After meditating on Vāgīśvarī till all these rites, viz. invocation, installation, presence, obstruction and worship are performed the rites of impregnation. and consecration of the fire shall be performed.

73. The fire originating from wood or magnet or Agnihotra shall be brought in a copper vessel or in a mud platter. The rite of viewing, beating, sprinkling and washing shall be performed by the first Bīja mantra. The rite of scaring demons and avoidance of inauspicious things shall be performed by the first Bīja mantra. The fire shall be divided into three parts. The firegod is invoked from the stomach and the middle of the eyebrows. The rite of kindling in the liṅga, the cause of the universe, shall be performed by the first Bīja mantra pertaining to the fire. The rites of Dhāraṇā and Dhenumudrā shall be performed by the Puruṣa mantra and Saṃhitā mantras. The vessel shall be covered by the fourth Bīja mantra. The devotee shall kneel on the ground and lift up the platter and place it on the sacrificial pit. It is then whirled around the ñre by the fourth Bīja mantra. He shall meditate on Vāgīśvarī face to face with himself. The rite of impregnation is performed in the vessel of the womb. The rite of offering the lotus is performed by the ñrst Bīja mantra ending with Vauṣaṭ. He shall offer Arghya by means of the Kuśa grass. The rite of feeding the fuel by the first Bīja mantra shall be performed; the rite of kindling and impregnation by Sadya mantra; the rite of worship by the first Bīja mantra; the rite of Puṃsavana by the Vāma mantra; the rite of worship by the second Bīja mantra; the rite of sīmantonnayana by the Aghora mantra and the rite of worship by the third Bīja mantra.

74. The rites of pervading of the limbs, opening of the mouth and removal of the face shall be performed by the third Bīja mantra.

The post-natal rite is performed with the Puruṣa mantra. The rite of worship is performed with the fourth Bīja mantra. For the purification of the post-natal pollution the rite of prokṣaṇa is performed with the sixth Bīja mantra. The rite of according protection is performed by spreading the Kuśa grass with the Vaktra mantra (?). The Kuśa grass is spread thus: The tip of one Kuśa is towards the north-east and its root is towards south-east. The root of one Kuśa is towards the southwest and its tip is towards the north-west. The root of one Kuśa is towards the north-west and its tip is towards the northeast. Thus the rite of Kuśāstaraṇa is performed. Homa shall be performed with the sacrificial turf mentioned before for dispelling spittle. It shall be consigned to fire with the sixth Bīja mantra after soaking its tip and the root in ghee.

75. The rite of fixing the Paridhi and Viṣṭara shall be performed with the mantras succeeding the five previous Ones with the first Bīja mantra. Then the devotee shall worship Brahmā, Śiva and Viṣṇu over the Viṣṭara (seat).

76-80. He shall worship the guardians of the quarters beginning with Indra and the circular diamond jewels at the borders. (?) The worship of Vāgīśvara and Vāgīśvarī shall be performed thus. After ritualistically dismissing them the sacrifice shall be completed.

Henceforth, the rite of consecration of the ladles shall be performed. The rites of Nirīkṣaṇa, Prokṣaṇa, Tāḍana, Abhyukṣaṇa etc. shall be performed in the manner described before. The ladles shall be held in the hands. The rites of installing and striking shall be performed with the first Bīja mantra. The ladles are scraped with the Darbha grass three times with its root, middle and tip. The ladles are then placed on the Kuśa grass on the right side of Śiva saying—obeisance to Śakti, obeisance to Śiva.

Thereafter, the devotee shall bind the ladles with the thread near at hand with the fourth Bīja mantra and worship them.

81. The devotee then shows the Dhenumudrā. He covers them with the fourth Bīja mantra, and performs the rite of according protection with the sixth Bīja mantra. The rite of consecration has already been described to you.

82. Thereafter, the rite of consecration of the ghee is performed. It too has already been mentioned. The rites of Nirīkṣaṇa, Prokṣaṇa, Tāḍana, Abhyukṣaṇa, etc. shall be performed as before.

83. The rite of sanctifying

The rite of warming the ghee is in the north-east with the sixth Bīja mantra. The vessel of ghee shall be placed on the altar. Darbha grass shall be made into a loop a Vitasti long. The devotee holds its tip with the thumb and the ring finger of the left hand and its root with the thumb and the ring finger of the right hand. The rite of blowing of the air over the flame shall be performed with the fourth Bīja mantra ending with Svahā. Again he shall take six Darbhas and as before perform the rite of flooding the self with the first Bīja Mantra ending with Svāhā. The rite of tying the loop with two blades to Kuśa grass shall be performed with the first Bīja mantra. The loop shall be placed in the ghee. This is the rite of sanctifying it.

84. The devotee shall take two blades of Darbha grass and burn them. Then, he shall whirl them round the ghee three times. After sprinkling with water the devotee shall consign them to the fire. This is the rite of waving of light.

85. The devotee then takes the Darbha grass and scrutinises them to find out whether worms are there. He shall then sprinkle them with the Arghya water and place them on. the fire. This is the rite of illuminating.

86-90. The devotee then takes two blades of Darbha grass, lights them and scrutinizes the ghee by means of the flame.

He takes some ghee with the tips of two blades of Darbha grass and remembers two halves one bright and one dark half of the month. He shall divide the ghee into three parts. He takes one part of the ghee with the ladle and consigns it into fire repeating “Svāhā unto Agni.” The second part of ghee is offered repeating “Svāhā unto Soma”. Repeating “Oṃ Svāhā unto Agni and Soma”, “Svāhā unto Agni who brings about the realization of the desired things” he pours the third part of ghee into the fire.

He shall take the ghee again by the blades of Kuśa grass and inspire it with the Saṃhitā mantras ending with namaḥ. After inspiring it with the mantra the rites of showing Dhenumudrā with Kavaca mantra, Avaguṇṭhana with Astra mantra and Rakṣā (according protection) are performed. It shall then be placed on the consecrated ghee. This is the rite of the consecration of the ghee.

Then the rite of opening the mouth is performed as follows:—With the ghee in the ladle he whirls it in the form of a circle repeating the Śaktibīja^[6] mantra “Svāhā unto īśānamūrti” as before: “Svāhā unto the mouth (face) of Puruṣa”, “Svāhā unto the heart of Aghora”, Svāhā unto Vāmadeva, to the private parts”, “Svāhā unto Sadyojātamūrti”. Ghee is poured into fire after each Svāhā mantra. Thus is the rite of Vaktrodghāṭana.

91-92. Svāhā unto Īśānamūrti, unto the face of Tatpuruṣa, Svāhā unto the face of Tatpuruṣa. unto the heart of Aghora, Svāhā unto the heart of Aghora, unto the private parts of Vāma, unto Sadyojātamūrti.

This is the rite of joining or closing of the mouth.

Svāhā unto Īśānamūrti, unto Tatpuruṣa, unto the face, unto the heart of Aghora, unto Vāmadeva, unto the private parts, unto Sadyojāta.—This is the rite of unifying all the faces.

93. The devotee shall perform all holy rites after generating Śivāgni or he shall always perform the rites of Śāntika conducive to peace, etc. by means of tongue alone.

94-95. O unchanging one, in the rites of Garbhādhāna, etc. ten offerings shall be made in the fire for each. In the Śivāgni the great divine seat shall be conceived in five ways with the Yonibīja^[7] mantra. The rites of Āvāhana and Nyāsa in regard to the lord are in the same way as in the worship.

96-97. The devotee shall repeat the Mūla mantra once and bow down to the lord of Devas. Then he shall perform three Prāṇāyāmas of the Sagarbha type (i.e., with the repetition of Oṃ) as approved of by all yogins. After sprinkling water he shall pour ghee on to the sacrificial twig. O great sage, then he shall consign it into the kindled fire.

98-99. Along with the vessels he shall take the ghee, the two parts together, and pour into the fire in accordance with the injunctions in all the six faces. (?) O excellent brahmins, the two parts of ghee in the south-east and north are the two eyes. They are offered unto the fire and unto the moon towards the rite of oneself (?)

100-101. O son of Brahmā, O highly-blessed one, the ghee part on the right and left are the eyes on the left and right of Siva fire since the lord sits facing west. It is undoubtedly so. Ten offerings are made there with ghee repeating the Mūla mantra.

102. The offerings can be duly performed with Caru and the sacrificial twigs also. O sage of good holy rites he shall then offer the Pūrṇāhuti with the Mūla mantra.

103-108. To all the deities surrounding the lord, five offerings are made individually in the order of Īśāna, etc. or Śaktibīja, etc. The atonement is done with Aghora mantra. The rites ending with Sviṣṭakṛt are performed as before. Thus, the splendid rite in the fire of three types has been mentioned by me. O great sage, as opportunity offers, these shall be performed daily. At the end of his life the devotee attains heaven. He attains the power of igniting the gastric fire. He never falls into the hell whatever be his actions. The aspirant who seeks salvation shall perform the non-violent sacrifice. One shall meditate on the fire stationed in the heart and perform sacrifice Dhyānayajña (meditation). After realizing Śiva stationed in the body of all living beings, the lord of universe, he shall devoutly perform the sacrifice by Prāṇāyāma perpetually. He who performs the external Homa becomes a frog in the rock.

Footnotes and references:

[1]:

ṣaṣṭha [ṣaṣṭhena]—with the sixth, i.e. the astra mantra.

[2]:

Varman [varmaṇā]—with the Kavaca mantra.

[3]:

gobāla-sadṛśa [sadṛśam]—in the shape of the cow’s tail.

[4]:

ghaṭa [ghaṭam]—śiraḥ Śivatoṣiṇī, the upper part. Cf. Viśva: “ghaṭaḥ samadhi bhede nā śiraḥ kūṭakuṭeṣu ca”.

[5]:

ṛtumatī [ṛtumatīm]=ṛtusnātā [ṛtusnātām] (meditating upon Vāgīśvarī) as one who has taken bath after the menses. Cf. ṛtusnātām tato dhyātvā—cited in Śivatoṣiṇī.

[6]:

śaktibīja—the same as yonibīja.

[7]:

yonibīja—see note 202 above.