72 - Mode of bathing and daily worship 

The God said: 

1. O Skanda! Ishall describe the modes of bathing and worship after the installation everyday. Having bathed oneshould dig up eight fingers of earth with the sword. 

2. The pitshould be filled with the earth thus removed and itshould be carried to the river bed and placed there. Itshould then be purified with the weapon. 

3-5. The grassshould be lifted up with the sikha (tuft) (mantra) and divided into three with the armour (mantra). Having washed upto the navel and foot with one part of them, the other partshould be burnt with the astra mantra and sprinkled all over the body. Having pressed the eyes with the hands oneshould remain immersed in the water for some time after controlling the breath. Oneshould contemplate in the heart, the weapon, radiant like the deadly fire. Having finished the mudbath in this way oneshould rise up from waters. 

6-7. Having worshipped the astrasandhya (the union of weapon), oneshould bathe according to the injunctions laid down. The sacred waters of the rivers Sarasvati and othersshould be drawn into the heart with the (formation of) ankušamudra (a formation with the fingers resembling the goad). Having established it (there), oneshould collect the remaining mud formulating the samhäramudrā (posture with the fingers indicating destruction) and enter the navel-deep water. 

8-9. (The remaining mud)should be made into three parts on the left palm facing the north. One part of it on the south once with the anga mantras, the next part with the (previous mantra) seven times and the one on the north with the Siva mantra ten tirnes and duly thus the partsshould be sanctified. After having recited the mantra for the weapon ending with hum phat, the first part (of the earth)should be scattered in all directions. 

10. Having the part on the north and reciting the Sivamantra the waters of Sivashould be accomplished. The part on the south (sanctified with the anga mantra)should be smeared all over the body from head to foot. 

11-12. After having recited the four angamantras and covered all the (nine) apertures (in the body) with the recitation of the sammukhikaraņa mantra (mantra accomplishing the presence), oneshould contemplate Lord Siva or Lord Hari or the Gangesh and plunge into the waters. Then the sadanga mantra (mantra for assigning to the limbs of the body) ending with vausatshould be recited and water poured (over the head). 

13-15. Oneshould place water in the pitchers in the east (and other directions) in order to prevent any harm during ablution. Having bathed oneshould apply sweet perfumes such as emblic myrabolans which are considered as) royal honour. Having bathed and come out, that watershould be made to cease to exist with the samhäriņi (mudrā). Oneshould then bathe from head to foot with the ashes duly purified by the samhità (vedic) mantras or concluding rites with (the recitation) of the mantra hum phat. 

16-17. Having performed the mala snāna, (bathing with mud), the vidhisnāna (bathing with the recitation of mantras), oneshould besmear the head, face, heart, and the genital organ with the (mantras of gods) Isa (Ishana), Tatpurusha, Aghora, Guhyaka and Jäta (Sadyojäta) in the three twilights, night, and before and after the commencement of rainy season. 

18-19. If a person happens to touch a woman, an eunuch, a man of lower caste, a cat, hare or mouse just after getting up from sleep, or eaten food or drunk water oneshould do the ågneyaka bathing, standing up with uplifted arms, the face having turned towards the east, being cleansed by theshower of sun's rays. 

20. The mähendra bathing (consists in the recitation of the) Isha mantra and walking seven steps in the midst of herds of cows being besmeared with the dust (arising) from the hoofs. 

21. The påvana (purifying) bathing (should be done) with the nine mantras or the constituent mantra and the pouring of' water (should be done) with the mantras sadyojāta, etc. 

22. The bathing with the mantrashould be done in this manner in honour of (the gods) Varuņa, Agni and others with (the recitation) of the principal mantra being preceded by the regulation of the breath. 

23. The mental bathing which has been universally enjoinedshould be performed in honour of Lord Vishņu, by uttering the mantra sacred to him. 

24. O Guha (son of Lord Siva)! Ishall describe the rules (relating to) the twilight (worship) (to be performed) with different mantras. After having had a look oneshould drink the water, the Brahma and Sankara tirthas (from the root of different fingers). 

25. (Oneshould pronounce) the different principles constituting one's self ending with the term svadha, touching firmly the (nine) apertures (in the body). After having done the sakalikaraña (accomplishing deed) oneshould remain composed by (the performance of) regulation of breath. 

26. The performershould mentally repeat thrice the Sivasamhita. After having sipped water and performing nyasa (assigning gods or mantras in different parts of the body, oneshould meditate upon the goddess brāhmi and the sandhya in the morning as follows: 

27. (The goddess) having red complexion, has four faces, four arms with hanging garlands in the right arms and a stick and kamandalu (small pitcher) in tine left arms and scated in the crossed-leg posture on the swan. 

28. The midday twilightshould be contemplated as Vaishņavi, white (in complexion), seated with crossed-legs on the Garuda, holding conch and disc in the left arm and the mace and abhaya (mudrā) (handshowing protection) in the right hand. 

29. Raudrishould be meditated upon as seated on the lotus and as riding the bull, possessing three eyes, decorated by the moon and holding trident and rosary in the right arm and the protective posture (abhaya) and mace in the left arm. 

30. The twilight is the witness of deeds of men. The soul (should be known) as following its radiance. The fourth twilight is that of the learned and it is meditated upon in the night. 

31. The supreme sandhya is declared as that which remains invisible in the cavities situated at the heart, and the upper end of the nose and which secures the realization of Siva. 

32. The root of the fore-finger (is known to be) the pitrutirtha and that of the little finger as that of Prajapati. The root of the thumb is known to be) that of Brahma, while the forepart of the hand is held sacred for all gods. 

33. It is the place of sacred fire on the palm of the left hand, and the soma on that of the right hand. All the tips and folds on the fingers (are sacred) for the sages. 

34. After having got ready the sacred waters for Siva with the mantras pertaining to Siva, oneshould sprinkle that water with the samhita mantras. 

35. The water sprinkled from the right handshould drip  down through the left hand and the headshould be sprinkled (with water) with the (repetition of) mantras. 

36. The water remaining in the right palmshould be carried to the tip of the nose andshould be conceived as white in colour and as the embodiment of knowledge. The watershould then be drawn through the right nostril and retained. 

37. That watershould then be ejected into the right palm after having conceived it as black in colour because of the redemption of one's sins. Itshould be thrown on a stone slab. This is known to be the aghamarshaņa (redeeming from sin) rite. 

38. Then oneshould repeat the gayatri Mantra as many times as possible after having offered the respectful arghya consisting, of kuša, flowers and unbroken rice to Śiva with the mantras of Siva ending with (the syllable) svaha (oblation). 

39. Ishall describe the offering of water oblations to the god. Oneshould utter the mantra Sivāya svāha (oblations to Siva) and offer water. (The syllable) svāhāshould be repeated in all cases. 

40. (The nyåsashould be done as) hrām, to the heart; hrim, to the head; hrūm, to the tuft of hair; hraim, to the armour and the weapons, (or in the alternative), the eight gods (can be located) in the heart and other limbs). 

41-44. (The water oblationsshould be performed for the following gods) -hrám, to the Vasus, Rudras, Viśve (devas), (to the sages)-hám to Bhrugus, Angiras, Atri; salutation to Vasishtha, Pulastya, Kratu, Bhäradväja; salutations to Viśvāmitra, to Pracetas; vashaţ to Sanaka; ham vashaţ to Sananda, vashat to Sanatana, vashaţ to Sanatkumara; vashat to Kapila, to Panchasikha, (the ceremony being done) with the fingers of the right hand placed at the elbow joint of the left. 

45. Vaushat to all spirits. Oneshould (offer water of oblations) to the spirits, gods, and manes with the sacred thread placed on the rightshoulder and with the tips of the kuša and sesamum. 

46. (Oblationshould be offered) to the fire, the conveyor of offerings, to Soma, to Yama, to Aryamå, (the mancs), Agnimanes), Agnishvätta (and) Barhishada with the addition of svadha (food). 

47. (Oblationsshould be given) to (the manes) Ajyapa, Soma and to all manes as it would be done for the gods. Om, ham to Ishäna, the svadha (food)should be offered to the (manes) (departed) father and grand-father. 

48. (Oblationsshould be offered) to the great-grand - father and the manes in the form of preta (the form of the manes during the period of obsequies after one's death), the fathers, grandfathers, and great grand-fathers. 

49-50. Food oblations (should be given) to great-great-grand-fathers, mother side relatives such as the maternal grand-fathers, great-grandfathers, great-great-grandfathers and all manes. Food oblation (should be offered) to all departed paternal relatives, preceptors, to different quarters of heaven, to their lords, to the divine mothers and to demons.