75 - Mode of installation of the fire

 The God said:

1. (The worshipper)should enter another room unseen with the vessel containing water for offering in his hand andshould look to the arrangements of the materials essential in the performance of a sacrifice, as it were, with a divine eyesight. 

2. Heshould look at the sacrificial pit with his face turned towards the north. The sprinkling and beating the water with the kusashould be done by (repeating) the mantra of the weapon and the consecrationshould be done with the mantra of the armour. 

3. The digging out (a piece of earth), filling and levelling with the swordshould be done with (the mantra of) the armour and bathing and division into parts (should be done) with the mantra of the arrow. 

4. The (rites of) cleansing, anointing, fixing the crescent form, investiture of the sacred thread and worship (should be done) always by the mantra of the armour. 

5. Three linesshould be drawn in the north and one below them (should be drawn) so as to face the east. Whatever defects in them may be made good by touching them with the kusa and the astramantra ofshiva. 

6. A quadrilateral figureshould be drawn with the kusa by the mantras of vajrikaraña (establishing firmly) and hrud. The vessel for the rosariesshould be laid with the mantra of) the armour. The seatshould be laid with the hrud mantra. 

7-8. The Goddess of speech along with the Godshould be invoked therein and worshipped. The consecrated fire brought from a holy place and placed in a pure receptacle, after leaving aside its parts presided over by the demons and purified by the divine look etc., the three fires audarya, aindava and bhautashould be made into one. 

9-10. Om hüm (salutations) to god of fire. (The deity)should be established with the principal mantra of the fire. The fire which has been lnvoked with the vedic hymns and made immortal byshowing the dhenumudrud (formation with the fingers representing a cow), and protected by mantras of weaponsshould be covered by the armour. Itshould be worshipped by waving over the pit thrice and circumambulation. 

11. Having meditated upon (the fire) as an element of Lordshiva, (the worshipper)should contemplate it as lying dormant in the womb of Goddess of speech and cast by the Lord of speech. 

12. The worshippershould have his knces resting on the ground and put the fire in his front with the hrud mantra. Then the seeds of fire in the vicinityshould be gathered at the centre. 

13. The collection of clothes, purification and offering of water for rinsing the mouth (should be done) with the hrud (mantra). Having worshipped the dormant fire, itshould be protected by (the recitation of) the mantra of theshaft. 

14. The embryo fireshould be contemplated as tied around the wrist of the goddess as a bracelet. The fireshould be worshipped with the sadyojata (mantra) for the impregnation. 

15. Three oblations to the fireshould then be offered with (hrudayamantra. For the pumsavana (rite) (for the determination of the sex of the foetus) (generally performed) in the third month itshould be worshipped on the left side. 

16. Three oblations containing drops of watershould be offered with the head. The simantonnayana (rite) (parting of the hair on the head) (performed) in the sixth monthshould be done after having worshipped the fire. 

17. Three oblationsshould be offered into the fire, after having determined the formation of its face and body by one who wants to restore or open up the face. 

18. As before the jätakarma (the purificatory rite on the birth of a child) and rtukarma (the rite after the first menses) (usually performed) in the tenth monthshould be performed by kindling the fire with darbha etc. (Mental) bathing (should be done) to remove the impurities of the pregnancy. 

19. After having mentally contemplated the golden bracelet of the goddess oneshould worship with the hrud (mantra). Heshould sprinkle with water consecrated by the mantra of the weapon for the immediate removal of impurities after the birth of a child. 

20. The pitcher outside the receptacle for the sacred fireshould be touched with the weapon (mantra) and (water)should be sprinkled over with the (mantra) of the armour. The ends of the kusa which form the boundary (of the sacrificial pit) and placed on the north and east (should be washed with water) with (the mantra of) the weapon. 

21. The periphery of a circle around (the fire)should be determined with the kusa, previously consecrated with the weapon and hrud mantra and then the cushions inscribed within itshould be spread out by (reciting) the weapon mantra. 

22. Five sacrificial sticks dipped in clarified buttershould be offered into the fire with the repetition of the principal mantra. Brahmå, Sarkara, Vishņu and Anantashould be worshipped with the hrud (mantra). 

23. The gods located in the periphery (of that circle)should be worshipped in turn with unbroken rice. The gods Indra to Ishäna who are directly facing the fire and are having their places inside the circleshould be worshipped in their own regions with the hrud (mantra) "Protect this child (fire) by removing all obstacles, that might befall it.” 

24-28. Oneshould then make them hear this command ofshiva. Heshould then take the sacrificial spoon and the ladle, heat them on the fire and touch them with the base, middle and tips of the darbha with face downwards. In the place touched by the kuša the three principles relating to the soul, knowledge and Śivashould be located duly with the sounds hâm, hrim, hüm and sam. Having located the goddess in the sacrificial spoon and Sambhu (Śiva) in the sacrificial ladle with the hrudaya mantra, their necks being girdled with three strings (of thread) and worshipped with flowers etc., kušasshould be placed on them and theyshould be placed on the right side. 

29-32. Having gathered the clarified butter of the cow that has been purified by looking at it and after having contemplated one's own Brahma form and carrying that clarified butter, oneshould wave it over the pit and move it round and round in the south-east. Again having contemplated the Vishņu form, oncshould hold the clarified butter and carry it towards the north-east, itshould be offered to Vishņu (into the fire) with the tips of the kuša and with the mantra of the head ending with sväha. Similarly, oneshould conceive the form of Rudra (Shiva) as a point in one's own navel and meditate. Oneshould sprinkle water over that with two kušas of the length of a span and held with the ring finger and thumb. 

33. Watershould be sprinkled over the fire in front (of the worshipper) (with the two kusas) held (as above) accompanied by the mantra of the weapon. Similarly, the worshippershould again sprinkle water (over the fire) in front of him with the hrud 

(mantra). 

34. The burnt ashes of darbha collected with the hrud (mantra)should be purified by striking with the implements and with the other lighted darbha itshould be taken out and lighted. 

35-36. The darbha burnt by the mantra of the weaponshould again be thrown into the fire. Having put the knotted darbha of the length of a span in the clarified butter, oneshould contemplate the two for nights, the three arteries idå etc. in the clarified butter and offer the clarified butter divided into three parts as oblation unito fire with the sacrificial ladle in order with (the syllable) sva and ha. The remaining part of the clarified buttershould also be offered to the fire successively.

37. Om hãm oblation to god Agni. Om hãm oblation to god Soma. Om hâm 'oblation to the gods Agni and Soma. (The above oblationsshould be offered into the fire) for the purpose of opening (as it were) the three eyes of the fire god in his face. 

38. The fourth oblationshould be offered with the sacrificial ladle filled with clarified butter. Om ham oblation to firegod for the offering of a right sacrifice. After having consecrated in the six parts of one's body, (the fire god)should be invoked with the dhenumudra (posture with the fingers representing a cow). 

39. Having covered it with the armour, the clarified buttershould be protected by the mantra of theshaft. The clarified buttershould be purified by sprinkling water and offering a drop of it into the fire along with the hrud (mantra). 

40. The rites of uniting the mouths of the fireshould be performed as follows. Omh ham oblations to Sadyojāta. Om ham oblations to Vámadeva. On ham oblations to Aghora. Om ham oblations to Tatpurusha. Om hüm oblations to Ishana. Thus with oblations to one by one, oneshould do the union of the (different) faces. 

41-42. Om himn oblations to Sadyojáta and Vamadeva.Om ham oblations to Vámadeva and Aghora. Om ham oblations to Aghora and Tatpurupa. Om ham oblations to Tatpurusa and Ishana. Thus the union is done in order with the recitation of these mantras. With the flow of ghee from the sacrificial ladle taking it from the fire through the angular points such as north-west, south-west, and ending with north-east, oneshould unite the faces. Om hãm oblations to Sadyojäta, Vámadeva, Aghora, Tatpurusha and Iśhäna. Thus its form and other facesshould be contemplated in the face of one's liking. 

43. Having worshipped the fire in the north-east and offering three oblations with the mantra of the weapon, (the worshipper) with his entire soulshould contemplate-"O Agni! you are the divine essence ofshiva.” 

44. Having worshipped the parents with the hrud (mantra) and left them aside, the final oblation which concludes the riteshould be offered as laid down with the principal mantra ending with vaushat. 

45. Then oneshould worship the resplendent, Supreme God attended upon by the attendants and retinue, after having invoked him in the lotus of his heart as before. Heshould offer waters of oblation toshiva after having requested his permission. 

46. Having established a union among the god of the sacrificial fire, godshiva and his soul situated in his arteries, (the worshipper)should offer oblations with the principal mantra befitting one's capacity and using one-tenth of mantras as a supplement. 

47. A kārshika (a particular weight) of the clarified butter, milk and honey and a sukti (twice that of kārshika) of the curd and a handful of sweet porridge (should be) offered. 

48-49. The worshippershould offer as deemed fit the oblation with all the eatables, a handful of fried grains, three pieces of roots and an equal number of fruits. Five half-mouthfuls of cooked rice, bits of sugarcane of the length of a span and stems of sacrificial creepers measuring two fingers in lengthshould be offered into the fire. 

50. The oblations of flowers and leavesshould be according to their own measurc. The sacrificial twigsshould measure ten fingers in length. The camphor, sandal, saffron, musk and an ointment made of camphor, aggallochum and kakkola in equal parts (should also be offered). 

51. (The worshipper)should make an oblation of the kaldya (a legurninous seed) and gaggulu (a fragrant gum-resin) of the size of the kernel of the jujube fruit and eight parts of the roots as laid down. 

52. The oblationshould thus be completed with the (principal mantra) brahmabija (om) with sacrificial ladles filled with clarified butter holding the ladle in such a way as to have its cup part downwards. 

53-56. Having placed a flower at the head of the spoon and then holding it first with the left hand and then with the right hand and (showing) the mudrā denoting the conch heshould stand up half erect with feet evenly placed and eyes fixed upon the end of the ladle and holding the base of ladle pressed against his navel. Then oneshould rouse up the stream of his pure consciousness through the sushumna (nerve centre below the spiral chord) and carry it to the base of his left breast vigilantly and tell the principal mantra ending with the vaushat in a low tone. The clarified buttershould be offered having a flow of the measure of the barley. 

57. Water for rinsing the mouth, sandal, betals etc.should be offered. The worshipper)should meditate in his greatness with devotion and then offer salutation. 

58-59. After having worshipped the fire well with (the mantra of) the weapon ending with phat andshowing the samhara mudra (the posture of the fingers conveying destruction) and uttering "Pardon me", the gods who reside in the periphery (of the mystic circle)should be placed in the lotus of the heart with extreme devotion with the hrud mantra after taking a breath. 

60. All the edibles (got ready for the worship)should be taken and kept in two circular diagrams. Offeringsshould be done both inside and outside in the vicinity of sacrificial pit in the south-east. 

61. Om ham oblations to Rudras in the east and in the same way to the mothers in the south. Ham, oblations to the ganas on the west. This offering is for them. 

62. And hâm to the yakshas on the north, ham to the planets on the north-east, ram to the asuras on the south-east, ham oblations to the rakshasas in the south-west. 

63. And ham to the någas on the north-west, and to the stars at the centre. Ham oblations to the constellations in the south-east, and then to the Visve (devas) in the south-west. 

64-65. It is said that the offering for the guardian of the ground is inside and outside in the west. (Oblationsshould be made) to Indra, Agni, Yama, Nirruti, Varuņa, Váyu, Kubera and Ishäna in the east etc. outside in the second mandala. Salutations to Brahmä on the north-east. 

66. Oblations to Vishņu in the south-west. The offerings for the crows etc. (should be) outside. The mantras for the two offerings in one's soulshould be by the samharamudra (posture with fingers indicating destruction).