Agni Purana

ब्रह्मादिकारणत्यागक्रमान्नीत्वा शिवास्पदं। गर्भाधानार्थमादाय युगपत् सर्वयोनिषु

By the sequence of renouncing the domains of Brahma and others, lead to the abode of Śiva; for the purpose of conception, take simultaneously in all wombs.

क्षिपेद्वागीश्वरीयोनौ वामयोद्भवमुद्रया। ओं हां हां हां आत्मने नमः । पूजयेदप्यनेनैव तर्पयेदपि पञ्चधा

Cast into the womb of Vāgīśvarī with the left-hand emergence gesture: 'Om hām hām hām, homage to the self.' Worship likewise, and satisfy in five ways.

अन्ययोनिषु सर्व्वासु देहशुद्धिं हृदा चरेत्। नात्र पुंसवनं स्त्र्यादिशरीरस्यापि सम्भवात्

In all other wombs, perform purification of the body in the heart; here, there is no rite for producing a male, since even a female body may arise.

सीमन्तोन्नयनं वापि दैवान्यङ्गानि देहवत्। शिरसा जन्म कुर्व्वीत जुगुप्सन् सर्व्वदेहिनां

Or perform the parting of the hair, or other divine limbs as for a body; one should perform birth with the head, avoiding all embodied beings.

तथैव भावयेदेषामधिकारं शिवाणुना भोगं कवचमन्त्रेण शस्त्रेण विषयात्मना

In the same way, contemplate their domain with the Śiva-syllable; enjoyment with the armor-mantra, and with the weapon, in the form of the sense-object.

मोहरूपमभेदञ्च लयसञ्ज्ञं विभावयेत्। शिवेन स्रोतसां शुद्धिं हृदा तत्त्वविशोधनं

One should contemplate the form of delusion, its indistinguishability, and the state called dissolution; by Śiva, the purification of the streams and the discernment of principles is to be performed in the heart.

पञ्च पञ्चाहुतीः कुर्य्यात् गर्भाधानादिषु क्रमात्। मायया मलकर्मादिपाशबन्धनिवृत्तये

He should perform five sets of five offerings in order, beginning with conception, for the removal of the bonds of impurity, action, and the like, caused by illusion.

निष्कृत्यैव हृदा पश्चाद् यजेत शतमाहुतीः। मलशक्तिनिरोधेन पाशानाञ्च वियोजनं

Having thus purified with the heart, he should then offer a hundred oblations; by restraining the power of impurity, there is separation from the bonds.

स्वाहान्तायुधमन्त्रेण पञ्चपञ्चाहुतीर्यजेत्। मायाद्यन्तस्य पाशस्य सप्तवारास्त्रजप्तया

With the mantra ending in 'svāhā' as the weapon, he should offer five sets of five oblations; for the bond ending with illusion, seven times the weapon-mantra is to be recited.

कर्त्तर्य्या छेदनं कुर्य्यात् कल्पशस्त्रेण तद्यथा। ओं हूं निवृत्तिकलापाशाय हूं फट्। बन्धकत्वञ्च निर्वर्त्य हस्ताभ्याञ्च शराणुना

With a ritual knife, he should perform the cutting, as prescribed by the sacred text: 'oṃ hūṃ, to the bond of the coil of cessation, hūṃ phaṭ'; having completed the act of binding, with both hands and the arrow-mantra.

विसृज्य वर्त्तुलीकृत्य घृतपूर्णे स्रुवे धरेत्। दहेदनुकलास्त्रेण केवलास्त्रेण भस्मसात्

Having released and made circular motions, he should hold the ladle filled with ghee; he should burn with the auxiliary weapon-mantra, and with the sole weapon-mantra reduce to ashes.

कुर्यात् पञ्चाहुतीर्दत्वा पाशाङ्कुशनिवृत्तये। ओं हः अस्त्राय हूं फट्। प्रायश्चित्तं ततः कुर्यादस्त्राहुतिभिरष्टभिः

He should make five oblations, having given them, for the removal of the hook-like bonds: 'oṃ haḥ, to the weapon, hūṃ phaṭ'; then he should perform expiation with eight weapon-oblations.

अथावाह्य विधातारं पूजयेत्तर्पयेत्तथा। तत ओं हां शब्दस्पर्शशुद्धब्रह्मन् गृहाण स्वाहेत्याहुतित्रयेणाधिकारमस्य समर्पयेत् । दग्धनिःशेषपापस्य ब्रह्मन्नस्य पशोस्त्वया

Then, having invoked the Creator, he should worship and offer libations; then, with three oblations using the mantra 'oṃ hāṃ, pure Brahman of sound and touch, receive, svāhā,' he should confer authority; for you are the one by whom all the sins of the sacrificial animal are completely burned away, O Brahman.

बन्धाय न पुनः स्थेयं शिवाज्ञां श्रावयेदिति। ततो विसृज्य धातारं नाड्या दक्षिणया शनैः

One should not remain bound again; let him proclaim Śiva's command; then, having released the Creator, let him gently send him forth through the right channel.

संहारमुद्रयात्मानं कुम्भकेन निजात्मना। पूजयित्वार्घ्यंपात्रस्थतोयबिन्दुसुधोपमं

With the gesture of dissolution, restraining himself with his own breath, having worshipped the libation vessel containing a drop of water as pure as nectar.

आदाय योजयेत् सूत्रे रेचकेनोद्भवाख्यया। पूजयित्वार्घ्यपात्रस्थतोयबिन्दुं सुधोपमं

Taking it, he should join it to the thread with exhalation called 'udbhava'; having worshipped the drop of water in the libation vessel, pure as nectar.

आप्यायनाय शिष्यस्य गुरूः शिरसि विन्यसेत्। विसृज्य पितरौ दद्याद्वौषडन्तशिवाणुना। पूरणाय विधिः पूर्णो निवृत्तिरिति शोधिता

For the nourishment of the disciple, the teacher should place it on his head; having released, he should give it to the parents with the Śiva-mantra ending in 'vauṣaḍ'; the rite is complete for fulfillment, and cessation is thus purified.

ईश्वर उवाच तत्त्वयोरथ सन्धानं कुर्य्याच्छुद्धविशुद्धयोः। ह्रस्वदीर्घप्रयोगेण नादनादान्तसङ्गिना

Īśvara said: Then, one should effect the union of the two principles, pure and purified, by the use of short and long sounds, accompanied by the resonance from the beginning to the end of sound.

ओं हां ह्रूं हाम् अप्तेजोवायुराकाशं तन्मात्रेन्द्रियबुद्धयः। गुणत्रयमहङ्काश्चतुर्विंशः पुमानिति

Oṃ hāṃ hrūṃ hām—earth, water, fire, air, space, the subtle elements, senses, and intellects; the three qualities, ego, and the twenty-fourth, the person—thus.

प्रतिष्ठायां निविष्टानि तत्त्वान्येतानि भावयेत्। पञ्चविंशतिसङ्ख्यानि खादियान्ताक्षराणि च

He should contemplate these principles as established in the support; they are twenty-five in number, along with the letters from 'kha' to 'ya'.

पञ्चाशदधिका षष्टिर्भुवनैस्तुल्यसञ्ज्ञिताः। तावन्त एव रुद्राश्च विज्ञेयास्तत्र तद्यथा

Fifty plus sixty-six are known by the same names as the worlds; just so many Rudras are to be understood there, as follows.

अमरेशः प्रभावश्च नैमिषः पुष्करोऽपि च। तथा पादिश्च दण्डिश्च भावभूतिरथाष्टमः

Amareśa, Prabhāva, Naimiṣa, Puṣkara as well; likewise Pādi, Daṇḍi, Bhāvabhūti, and the eighth is Aṣṭama.

तु. स्कन्दपुराणे (७.१.१०) तीर्थानां महाभूतानुसारेण वर्गीकरणम् नकुलीशो हरिश्चन्द्रः श्रीशैलो दशमः स्मृतः। अन्वीशोऽस्नातिकेशश्च महाकालोऽथ मध्यमः

Nakulīśa, Hariścandra, Śrīśaila is known as the tenth; Anvīśa, Asnātikeśa, Mahākāla, and Madhyama.

केदारो भैरवश्चैव द्वितीयाष्टकमीरितं। ततो गयाकुरुक्षेत्रखलानादिकनादिके

Kedāra and Bhairava, as well as the second group of eight, are mentioned; thereafter, Gayā, Kurukṣetra, Khalāna, and other places are named.

विमलश्चाट्टहासश्च महेन्द्रो भीम एव च। वस्वापदं रुद्रकोटिरवियुक्तो महाबलः

Vimala and Aṭṭahāsa, Mahendra and Bhīma; Vasvāpadā, Rudrakoṭi, mighty and without the sun.

गोकर्णो भद्रकर्णश्च स्वर्णाक्षः स्थाणुरेव च। अजेशश्चैव सर्वज्ञो भास्वरः सूद नान्तरः

Gokarṇa and Bhadrakarṇa, Svarṇākṣa and Sthāṇu; Ajeśa, the all-knowing, radiant, Sūda, and Nāntara.

सुबाहुर्म्मत्तरूपी च विशालो जटिलस्तथा। रौद्रोऽथ पिङ्गलाक्षश्च कालदंष्ट्री भवेत्ततः

Subāhu, of intoxicated form, Viśāla, and Jaṭila; Raudra, and Piṅgalākṣa, then Kāladaṃṣṭrī follows.

विदुरश्चैव घोरश्च प्राजापत्यो हुताशनः। कामरूपी तथा कालः कर्णोऽप्यथ भयानकः

Vidura, Ghora, Prājāpatya, Hutāśana; Kāmarūpī, Kāla, Karṇa, and the terrifying one.

मतङ्गः पिङ्गलश्चैव हरो वै धातृसञ्ज्ञकः। शङ्कुकर्णो विधानश्च श्रीकण्ठश्चन्द्रशेखरः

Mataṅga and Piṅgala, Hara known as Dhātṛ; Śaṅkukarṇa, Vidhāna, Śrīkaṇṭha, and Candraśekhara.