Agni Purana

यत्र केशरकिञ्चल्कव्यापिसूर्य्येन्दुदाहिनां । मण्डलन्त्रितयन्तावद् भेदैस्तत्र न्यसेत् क्रमात् ।। ३०३.

Wherever the filaments and pollen spread, with sun, moon, and fire, as many divisions as there are in the mandala, there they are to be placed in order.

गुणाश्च तन्त्रसत्वाद्याः केशरम्थाश्च शक्तयः । विमलोत्कर्षणीज्ञानक्रियायोगाश्च वै क्रमात् ।। ३०३.

The qualities, beginning with the essence of tantra, and the powers as filaments; purity, excellence, knowledge, action, and yoga, in order.

प्रह्वी सत्या तथेशानानुग्रहा मध्यतस्ततः । योगपीठं समभ्यर्च्य समावाह्य हरिं यजेत् ।। ३०३.

Humility, truth, likewise lordship, grace, and in the middle, after worshipping the yoga seat and invoking Hari, one should worship.

वासुदेवादयः पूज्याश्चत्वारो दिक्षु मूर्त्तयः । विदिक्षु श्रईसरस्वत्यै रतिशान्त्यै च पूजयेत् ।। ३०३.

Vāsudeva and the others, the four forms, are to be worshipped in the directions; in the intermediate directions, one should worship Śrī, Sarasvatī, Rati, and Śānti.

शङ्खं चक्रं गदां पद्मं मुषलं खड्गशार्ङ्गिके । वनमालान्वितं दिक्षु विदिक्षु च यजेत् क्रमात् ।। ३०३.

Conch, discus, mace, lotus, pestle, sword, and bow, adorned with the forest garland, are to be worshipped in the directions and intermediate directions, in order.

अब्यर्च्य च चवहिस्तार्क्ष्यं देवस्य पुरतोऽर्च्चयेत् । विश्वक्सेनञ्च सोमेशं मध्ये आवरणाद्वहिः ।। ३०३.

Having worshipped and invoked Garuḍa before the deity, one should worship Viśvaksena and Someśa in the middle, outside the enclosure.

इन्द्रादिपरिचारेण पूज्य सर्व्वमवाप्नुयात् ।। ३०३.

By worship with attendants beginning with Indra, one attains everything.

अग्निरुवाच मेषः संज्ञा विषं साज्यमस्ति दीर्घेदकं रसः । एतत् पञ्चाक्षरं मन्त्रं शिवदञ्च शिवात्मकं ॥ ३०४.

Agni said: The ram is the name, poison is the clarified butter, the long one is the vessel, the essence is the liquid; this five-syllable mantra is auspicious and of the nature of Śiva.

तारकादि समभ्यर्च्च्य देवत्वादि समाप्नुयात् । ज्ञानात्मकं परं ब्रह्म परं बुद्धिः शिवो हृदि ॥ ३०४.

Having worshipped the star and the rest, one attains divinity and the rest; the supreme Brahman is of the nature of knowledge, the supreme intellect, Śiva in the heart.

तच्छक्तिभूतः सर्व्वेशो भिन्नो ब्रह्मादिमूर्त्तिभिः । मन्त्रार्णाः पञ्च भूतानि तन्मन्त्रा विषयास्तथा ॥ ३०४.

He, being the power, is the Lord of all, distinguished by the forms of Brahmā and the rest; the mantra-syllables are the five elements, and their mantras are likewise the objects.

प्राणादिवायवः पञ्च ज्ञानकर्म्मेन्द्रियाणि च । सर्वं पञ्चाक्षरं ब्रह्म तद्वदष्टाक्षरान्तकः ॥ ३०४.

The five vital airs, beginning with prāṇa, and the organs of knowledge and action; all is the five-syllable Brahman, likewise the eight-syllable ending.

गव्येन प्रोक्षयेद्दीक्षास्थानं मन्त्रेण चोदितं । तन्त्रसम्भूतसम्भावः शिवमिष्ट्वा विधानतः ॥ ३०४.

He should sprinkle the place of initiation with cow's milk, as prescribed by the mantra; having prepared what is required according to the tantra, he should worship Shiva in the proper manner.

मूलमूर्त्त्यङ्गविद्याभिस्तण्डुलक्षेपणादिकम् । कृत्वा चरुञ्च यत् क्षीरं पुनस्तद्विभजेत् त्रिधा ॥ ३०४.

Using the root, the form, the limbs, and the vidyās, and by scattering rice and other offerings, he should prepare the caru; whatever milk is used for this, he should then divide it into three parts.

निवेद्यैकं परं हुत्वा सशिष्योऽन्यद् भजेद्‌गुरुः । आचम्य सकलीकृत्य दद्याच्छिष्याय देशिकः ॥ ३०४.

After offering one portion as an oblation, he should present another to the disciple, and the teacher, having sipped water and gathered himself, should give the remaining portion to the disciple.

दन्तकाष्ठं हृदा जप्तंक्षीरवृक्षादिसम्भवम् । संशोध्य दन्तान् संक्षीप्त्वा प्रक्षाल्यैतत् क्षिपेद्भुवि ॥ ३०४.

The tooth-stick, produced from a milk-bearing tree and recited over with the heart-mantra, should be used to clean the teeth; after breaking and rinsing it, he should cast it upon the ground.

पूर्व्वेण सौम्यवारीशगं शुभमतौ शुभम् । पुनस्तं शिष्यमायान्तं शिखाबन्धादिरक्षितं ॥ ३०४.

With auspicious water from before, pure and pleasing, the disciple, protected by tying up his hair and other rites, should again approach.

कृत्वा वेद्यां सहानेन स्वपेद्दर्भास्तरे बुधः । सुषुप्तं वीक्ष्य तं शिष्यः प्रभाते श्रावयेद् गुरुं ॥ ३०४.

Having made a bed of darbha grass on the altar, the wise teacher should sleep there with the disciple; when the disciple observes him in deep sleep, he should awaken the teacher at dawn.

शुभैः सिद्धिपदैर्भक्तिस्तैः पुनर्म्मण्डलार्च्चनम् । मण्डलं भद्रकाद्युक्तं पूजयेत्सर्व्वसिद्धिदं ॥ ३०४.

With auspicious, perfected offerings and devotion, he should again worship the maṇḍala; the maṇḍala, adorned with auspicious marks, should be worshipped as bestowing all accomplishments.

स्नात्वाचम्य मृदा देहं मन्त्रैरालिप्य कल्प्यते । शिवतीर्थे नरः स्नायादघमर्षणपूर्वकम् ॥ ३०४.

Having bathed and sipped water, he should anoint his body with clay and mantras; in the sacred waters of Shiva, a man should bathe, preceded by the aghamarṣaṇa rite.

हस्ताभिषेकं कृत्वाथ प्रायात् पूजादिकं बुधः । मूलेनाब्जासनं कुर्य्यात्तेन पूरककुम्भकान् ॥ ३०४.

After performing the ablution of the hands, the wise one should proceed to worship and related rites; seated on a lotus seat with the root-mantra, he should practice pūraka and kumbhaka breaths.

आत्मानं योजयित्वोर्द्ध्वं शिखान्ते द्वादशाङ्गुले । संशोष्य दग्धवा स्वतनुं प्लावयेदमृतेन च ॥ ३०४.

Having raised his self upward to the end of the hair-tuft, measuring twelve finger-breadths, he should dry up and burn his own body, and then flood it with nectar.

ध्यात्वा दिव्यं वपुस्तस्मिन्नात्मानञ्च पुनर्नयेत् । कृत्वैवं चात्मशुद्धिः स्याद्विन्यस्यार्च्चनमारभेत् ॥ ३०४.१५ क्रमात् कृष्णसितश्यामरक्तपीता नगादयः । मन्त्रार्णा दण्डिनाङ्गनि तेषु सर्व्वास्तु मूर्त्तयः ॥ ३०४.

Meditating on a divine form there, he should then bring his own self into it; doing thus, self-purification is attained, and he should begin the placement and worship. In order, black, white, dark, red, and yellow trees and others; the syllables of the mantra, with staff and limbs, all the forms are in them.

अङ्गुष्ठादिकनिष्ठान्तं विन्यस्याङ्गानि सर्व्वतः । न्यसेन्मन्त्राक्षरं पादगुह्यहृद्वक्त्रमूर्द्धसु ॥ ३०४.

Placing the limbs from the thumb to the little finger in all directions, he should assign the mantra-syllables to the feet, secret parts, heart, mouth, and head.

व्यापकं न्यस्य मूर्द्धादि मूलमङ्गानि विन्यसेत् । रक्तपीतश्यामसितान् पीठपादान् स्वकोणजान् ॥ ३०४.

He should assign the pervasive (mantra) from the head downward, and place the root and limbs; the seats at the corners are red, yellow, dark, and black.

स्वाङ्गान्मन्त्रैर्न्यसेद् गात्राण्यधर्म्मादीनि दिक्षु च । तत्र पद्मञ्च सूर्य्यादिमण्डल त्रितयं गुणान् ॥ ३०४.

He should assign his own limbs with mantras to the body and the directions; there, the lotus, the sun, and the three circles, along with the qualities.

पूर्व्वादिपत्रे वामाद्या नवमी कर्णिकोपरि । वामा ज्येष्ठा क्रमाद्रौद्री काली कलविकारिणी ॥ ३०४.

On the eastern and other petals, beginning with the left, the ninth is above the pericarp; Vāmā, Jyeṣṭhā, in order, Raudrī, Kālī, Kalavikāriṇī.

बलविकारिणी चाथ बलप्रमथनी तथा । सर्व्वभूतदमनी च नवमी च मनोन्मनी ॥ ३०४.

Then Balavikāriṇī, and likewise Balapramathanī; Sarvabhūtadamanī, and the ninth, Manonmanī.

श्वेता रक्ता सिता पीता श्यामा वह्निनिभाषिता । कृष्णारुणाश्च ताः शक्तीर्ज्वालारूपाः स्मरेत् क्रमात् ॥ ३०४.

White, red, pale, yellow, dark, fire-colored, black, and tawny—these are the Śaktis, to be meditated upon in order as having the form of flames.

अनन्तयोगपीठे च आवाह्याथ हृदब्जतः । स्फटिकाभं चतुर्बाहुं फलशूलधरं शिवम् ॥ ३०४.

In the seat of infinite yoga, he should invoke from the lotus of the heart Shiva, crystal-like, four-armed, holding fruit and trident.