25 - The holy rites of fire pertaining to Shiva

Shailadi said:

 1-2. I shall mention the holy rites of fire pertaining to Shiva as defined by Shiva. 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 Angulas in width, the middle one three Angulas, the inner one two. The width of the Kunda 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 Ashvattha in shape and formed higher than the girdle.

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

6. The rite of scratching shall be performed by means of the sixth212 Bija mantra. The rite of sprinkling shall be made with the coat of mail.213 Viewing the Kunda with the eye the devotee shall draw six lines.

212. shashthena — with the sixth, i.e. the astra mantra.

213. Varmana — with the Kavacha mantra.

7. O leading brahmin, the three lines extending towards the east represent Brahma, Vishnu and Mahesha. 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 shami or Pippala tree. It shall be sixteen Angulas long. It shall be churned and fire shall be produced as prescribed repeating the Vahnibija inantra and performing the Shaktinyasa rite by the Hrudaya mantra. The splendid sacrificial twigs shall be a Pradesha in length. They shall put in the fire silently. The rite of Samuhana shall be performed as prescribed, by sprinkling water in the eight quarters beginning with the east in order.

11. The sacrificial Kusha 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 Varuna and Agni shall be invoked.

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

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

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

16-18. He shall put in the water tips of the Kusha grass repeating the mantra “vasoh suryasya ragmibhih.” He then turns with face upwards all the vessels and sprinkles them with water in accordance with the injunctions. He shall take the Pranita vessel and fill it with water. O sage of good holy rites, he covers the other water perfectly with the tips of Kusha 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 Kusha grass and whirl it round the fire three times. After putting Kusha grass into the fire he shall place the ghee vessel above the fire.

21-22. He shall then take two bits of Kusha 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 Kusha 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 tile ghee. With Darbha grass twisted into a ring- like loop in the fingers, he takes the ghee vessels with both the hands. He dips die 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 characterissti cmarks. 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 angulas in girth.

28-32. The neck shall be half of that (i. e. three angulas). The tongue shall be like the root. The stick shall be similar in shape to a cow's tail. 214 The tip of the ladle shall be like a nose with two round holes filled with pearls. If the length is thirty- six angulas, the width shall be eight angulas. The height shall be half of it rendered level by means of a thread. The mouth shall be seven angulas 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 angulas in length and its expanse shall be four angulas. The altar shall be eight angulas in length as well as expanse. In its middle a hole shall be dug four angulas in width.

214. "gobala-sadrusham — in the shape of the cow's tail.

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 ahgula in width. Outside, it shall open out like a full blown lotus embellished with petals. Out- side 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 linger extending upto the mouth. The hole shall be sloping downwards.

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

37. At the root of the Danda there shall be a jar215 thirteen angulas in length. The pot-like dome shall be two angulas in height. The umbilicus shall be ten angulas.

215. ghatam — Shirah ST. the upper part. Of. Vishva: ‘ghatah samadhi bhede na shirah kutakuteshu cha.’

38-39. After making the umbilicus in the middle of the ltar the devotee shall make its foot two angulas 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 Kusha grass twentyfive 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 Hrudaya mantra.

The three vessels, viz. the vessel of ghee, Pranita and Prokshani 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 Abhichara 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 angulas in width.

44. The Prokshani vessel shall be two angulas in height; the height of Pranita shall be two angulas more. The vessel for ghee shall be two angulas 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 thirtytwo angulas in length. Darbha grass thirty in number, each measuring thirty- two ahgulas shall be strewn all round.

47. Darbha grass shall be tied round in the middle by means of Kusha grass four ahgulas in length. In the rites of Abhichara etc. the consecration of Agni pertaining to Shiva shall be avoided.

48-49. O brahmin, in the Abhichara 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 ahgulas shall be taken. Ihcy 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 Shruva measures.

53. Half of that is called Svishtakrut 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 Shiva.

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 Shiva- 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, Shiva- fire can be achieved by means of the tongue alone.

57. Om Svaha (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. Om Shvaha unto the tongue of Ishana, that bestows perfect knowledge, to the golden one, to one that has the lustre of gold.

Om Svaha unto the tongue of Indra, to the golden one, to one resembling gold, to the beautiful one.

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

Om Svaha unto the tongue of Nirruta that is black and destructive.

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

Om Svaha unto the tongue of wind that is fully manifest, and that dispels enemies.

Om Svaha unto fire that is refulgent.

So far the consecration of fire has been mentioned. Or in the rites of fire the devotee shall generate Shiva-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 Bija mantra ending with Phat; the rite of sprinkling by means of the fourth Bija mantra, the rites of digging and scattering upwards by means of the sixth Bija mantra; the rites of filling and levelling by means of the first Bija mantra; the rite of watering by means of the mantra ending with Vaushat; the rite of thrashing by means of the sixth Bija mantra, the rite of sweeping by means of the fourth Bija mantra; the rite of conceiving the sacrificial pit by means of the three Kalas beginning with Nivrutti; the rite of covering up the sacrificial pit by means of the fourth Bija mantra; the rite of worshipping the sacrificial pit by means of the first Bija mantra; the rite of accomplishing the four lines by means of the sixth Bija mantra ending with Phat and the rites of rendering it adamantine and endowed with four feet by means of the first Bija 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 Aksha (?)the fruit of Terenelia Belerica by means of the sixth Blja mantra and the rite of placing of the seat by means of the first Bija mantra shall be performed. Then the goddess of speech is invoked in the adamantine seat.

68. Om Hrim I invoke VagiShvari the Shakti of Vagishvara, whose colour is black, whose eyes are large, whose body is fully agitated due to youth and who is in her menses. 216

216. rtunutim-rtusnatam (meditating upon Vagishvari) as one who has taken bath after the menses. Cf. rtusnatam tato dhyatva— cited in ST.

69-72. I worship Vagishvari. Then the rite of invocation of Vagishvara is performed. I invoke Vagishvara 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.

Om Im obeisance unto Vagishvara. After meditating on Vagishvari 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 Bija mantra. The rite of scaring demons and avoidance of inauspicious things shall be performed by the first Bija mantra. The fire shall be divided into three parts. The fire-god is invoked from the stomach and the middle of the eye-brows. The rite of kindling in the linga, the cause of the universe, shall be performed by the first Bija mantra pertaining to the fire. The rites of Dharana and Dhenumudra shall be performed by the Purusha mantra and Samhita mantras. The vessel shall be covered by the fourth Bija 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 fire by the fourth Bija mantra. He shall meditate on Vagishvari 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 first Bija mantra ending with Vaushat. He shall offer Arghya by mean s of the Kusha grass. The rite of feeding the fuel by the first Blja mantra shall be performed; the rite of kindling and impregnation by Sadya mantra; the rite of worship by the first Bija mantra; the rite of Pumsavana by the Varna mantra; the rite of worship by the second Bija mantra; the rite of simantonnayana by the Aghora mantra and the rite of worship by the third Bija mantra.

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

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

75. The rite of fixing the Paridhi and Vishtara shall be performed with the mantras succeeding the five previous ones with the first Bija mantra. Then the devotee shall worship Brahma, Shiva and Vishnu over the Vishtara (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 Vagishvara and Vagishvari 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 Nirikshana, Prokshana, Tadana, Abhyukshana 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 Bija mantra. The ladles are scraped with the Darbha grass three times with its root, middle and tip. The ladles are then placed on the Kusha grass on the right side of Shiva saying— obeisance to Shakti, obeisance to Shiva.

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

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

82. Thereafter, the rite of consecradon of the ghee is performed. It too has already been mentioned. The rites of Nirikshana, Prokshana, Tidana, Abhyukshana, 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 Bija 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 Bija mantra ending with Svaha. Again he shall take six Darbhas and as before perform the rite of flooding the self with the first Bija Mantra ending with Svaha. The rite of tying the loop with two blades to Kusha grass shall be performed with the first Bija 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 “Svaha unto Agni.” The second part of ghee is offered repeating “Svaha unto Soma”. Repeating “Om Svaha unto Agni and Soma”, “Svaha 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 Kusha grass and inspire it with the Samhita mantras ending with namah. After inspiring it with the mantra the rites of showing Dhenumudra with Kavacha mantra, Avagunthana with Astra mantra and Raksha (according protection) are performed. It shall then be placed on the consecrated ghee. This is the rite of the consecration of the ghee.

217. shaktibija- the same a yonibija

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 Shaktibija217 mantra “Svaha unto Ishanamurti” as before: “Svaha unto the mouth (face) of Purusha”, “Svaha unto the heart of Aghora”, Svaha unto Vamadeva, to the private parts”, “Svaha unto Sadyojatamurti”. Ghee is poured into fire after each Svaha mantra. Thus is the rite of Vaktrodghatana.

91-92. Svaha unto Ishanamurti, unto the face of Tatpurusha, Svaha unto the face of Tatpurusha. unto the heart of Aghora, Svaha unto the heart of Aghora, unto the private parts of Vama, unto Sadyojatamurti.

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

Svahfi unto Ishanamurti, unto Tatpurusha, unto the face, unto the heart of Aghora, unto Vamadeva, unto the private parts, unto Sadyojata. — This is the rite of unifying all the faces.

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

94-95. O unchanging one, in the rites of Garbhadhana, etc. ten offerings shall be made in the fire for each. In the Shivagni the great divine seat shall be conceived in five ways with the Yonibija218 mantra. The rites of Avahana and Nyasa in regard to the lord are in the same way as in the worship.

96-97. The devotee shall repeat the Mula mantra once and bow down to the lord of Devas. Then he shall perform three Pranayamas of the Sagarbha type (i. e. with the repetition of Om) 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.

218. yonibija— see note 2o2 above.

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 arts 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 Brahma, O highly -blessed one, the ghee part on the right and left are the eyes on the left and right of Shiva fire since the lord sits facing west. It is undoubtedly so. Ten offerings are made there with ghee repeating the Mula mantra.

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

103-108. To all the deities surrounding the lord, five offerings are made individually in the order of Ishana, etc. or Shaktibija, etc. The atonement is done with Aghora mantra. The rites ending with Svishhtakrut 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 Dhyanayajna (meditation). After realizing Shiva stationed in the body of all living beings, the lord of universe, he shall devoutly perform the sacrifice by Pranayama perpetually. He who performs the external Homa becomes a frog in the rock.