THE

AGNI
PURANAM

VOLUME 1
 87815

REDISCOVERING INDIA

A G N IP U R A N A M

D U T T M .N .

Vol. 8 (i)

COSMO PUBLICATIONS
First Published 1904
This series 1987

Published by
RANI KAPOOR (M rs)
C O S M O P U B LIC A T IO N S
- -2.4JS*An$ari Road, Daiyaganj
N ew Delhi-110002 (In d ia )
 IN T R O D U C T IO N .

TH E Purana which describes the occurrences of the

u Isana K alp a and was related by Aeni to
The subject-matter. . . . . 7 ., _ . 6
Vasistha, is called A gn eya. It consists
of sixteen thousand stanzas distributed in three hundred
and eighty-three chapters. T he Puranas have obtained the
name of Panchalakshana because their contents generally
embrace five topics namely (I) Primary creation, or cosmo
gony, (2) secondary creation, (3) genealogy of gods an d'
patriarchs, (4) reigns of the Manus, (5) history ot the solar
and lunar dynasties. The definition does not however neces
sarily signify that the Puranas exclusively deal with these
topics only. On the contrary, every Purana dwells at length
on one or more particular subjects and in some, these five
prim ary topics occupy a very subordinate position. Our re
mark is particularly applicable to A gni Purana more than
three-fourths of which have no connection however with
the five principal topics. In the introduction Suta describes
the subjects of knowledge, and therefore, the subject matter
of this Purana, is two-fold-namely Pardvtdya, sacred
knowledge or theology and Apart Vedya, profane know
ledge or the arts and sciences known to the people. The
subject matter of the A gni Purana is thus described in the
Introduction
A g n i s a i d Vishnu is the fire of universal dissolution
and 1 am Rudra. I will communicate unto thee the essence of
learnings, the Purana, that is. the cream of all sciences and
the cause of a ll; (13) [Containing an account of] creation
and dissolution, of various families, periods of Manu and
genealogies. T h e Lord Vishnu assumes the forms of fish,
tortoise &. There are two sciences, superior and inferior.
twice-born one, the Vedas, Rik, Yayush, Saman and
1
 [ 3

Atham n, the six auxiliaries of the Vedas, namely (Sikshfi),

the science of proper articulation and pronounciation,
(Kalpa) ritual or ceremonial, (Vyakarana) grammar,
(Nirukta) etymological explanation of difficult Vedic words
(Jyctish) astronomy, (Chhandas) science of prosody,
(AbbidhSna) lexicon, Mimlnsh, Dharma Sastras, *
nakas, Nyaya, medical science, musical science, the science
of archery and Political economy these ail are the inferior
sciences. The superior science is that by which Brahma is
comprehended {14 17). I will describe unto thee the great
Purana, Agni, containing the great and eternal science of
Bra na, that which is invisible, incomprehensible, stable and
eter..il; and is the cause of fish and other forms, recounted
unto me by Vishnu and unto the celestials in the days of yore
b y B ahmSi (18 19).
b. the general treatment of the subjects the author, how*
ever, does not stick to the five principal
The general character. . ........................ . *
' topics which should constitute a Purana.
He even loses sight of the twodold knowledge, divine and
secular set forth by him originally in the introduction. He
has introduced a number of topics, useful to men, without
any system or method. His work is more like an Encyclo
paedia, containing a varilty of useful topics bearing on later
Sanskrit learning for Vedic rituals are seen no where in the
book.
The contents of this Purana clearly show that it has no
sectarial leaning. It impartially treats of Vaishnava, Saiva,
Snd Sakta forms of worship. It is more a compendium of
Sanskrit learning than the advocacy of any particular form
of religion. It is classed among the TamesA or the delusive
division of the Puranas. Professor Wilson thus remarks on
the general character of this Purana.
Fr0 this general sketch of the Agni Purana It is evi
dent that it is a compilation from various' works; that conse
quently it has no claim io itself to any great antiquity,
 t ** 3

although from the absence any exotic materials, it might be

pronounced earlier, with perhaps a few exceptions, than the
Mahomedan invasion. From the absence also of a contro
versial or sectarial spirit, it is probably anterior to the
struggles that took place in 8th and gth centuries of our era
between the followers of Siva and Vishnu. A s a mere com
pilation however, its date is of little importance, except as
furnishing a testimony to that of the materials of which it is
composed, M any of these may pretend no doubt to con
siderable antiquity, particularly the legendary accounts of
the Avataras, the section on regal policy and judicature and
genealogical chapters, how far the rest may be ancient is
perhaps questionable, for there can be little doubt that the
Purana, and comprehending such incongruous admixtures
is not the entire work as it at first stood* It is not unlikely
that many chapters were arbitarily supplied about 8 or 9
centuries ago, and a few perhaps even later, to fill up the
chasms which time and accident had made in the original
A g n e ya Pu ran a/1
He again remarks in his introduction to the Vishnu
Purana
The cyclopaedical character of the A g n i Purana, as it is
now described, excludes it from any legitimate claims to be
regarded as a Purana, and proves that its origin cannot be
very remote. It is subsequent to the Itihasas, to the chief
work on grammar, rhetoric, and medicine, and to the intro
duction of the Tantrik worship of Devi. W hen this tatter
took place, is yet far from determined; but there is every
probability that it dates long after the beginning of our era.
The materials of the A gni Purana are, however, no doubt,
of some antiquity. T he medicine of Susruta is considerably
older than the ninth century; and the grammar of Panini
probably precedes Christianity. The chapters on archery
and arms, and on regal administration, are also distinguished
b y an entirely Hindu character, and must have been written
 i iv i
long anterior to the Mahomedan invasion. S o far the A gn i
Parana is valuable, as embodying and preserving relics of
antiquity, although compiled at a more recent dale.
Professor Wilson gives the following summary of the
contents of this Parana which will give
Summary. our readers some idea of the numerous
subjects treated of in this work.
The early chapters of this Purana describe the Avataras,
and in those of R&ma and Krishna, avowedly follow the
Ramayana and Mahabharata. A considerable portion is
appropriated to instructions for the performance of religious
ceremonies %many of which belong to the Tantrik rituals
and are apparently transcribed from the principal authorities
o f that system. Some belong to mystical forms of Saiva
worship, little known in Hindusthan, though perhaps, still
practised in the south. One of these is the Diksha or inita~
tion o t a novice : by which with numerous ceremonies and
invocation, in which the mysterious monosyllables of Tantras
are constantly repeated, the disciple is transformed into a
living personation of Siva, and receives, in that capacity,
the homage of his Guru. Interspersed with these are chapters
descriptive of the earth and of the universe, which are
same as those of the Vishnu Purana; and Mahatmyas or
legends of the holy places, particularly of Gaya* Chapters
on the duties of kings and on the art of war then occur,
w h ich have the appearance of being extracted from some
older work, as is, undobtedly, the chapter on judicature,
which follows them, and which is the same as he text of the
Mkakshara. Subsequent to these we have an account of the
& tf% o tio n and arrangement of the Vedas and Puranas and,
in a chapter on gifts, we have a description of the Puranas,
which precisely the same and in the same situation, as the
siatflar subject in the Matsya Purana. The genealogical
chapters are meagre lists, differing, in a few respects, from
those commonly received, as hereafter noticed, but un-
 E v ]
accompanied b y any particulars such as those recorded or
invented in the Markandeya. T h e next subject is medicine,
compiled, avowedly, but injudiciously, from the Susruta.
series of chapters on the mystic worship of S iv a and Devi
fo llo w s; and the work winds up with a treatise on rhetoric,
prosody, and grammar according to the Sutras of Pingala
and Panini.
It is extremely difficult to find out exactly the period
when this cyclopaedic work was written.
It was undoubtedly written long before
the Mahomedan invasion. The chapters* twelfth to fifteenth,
in which a synopsis of the Ram ayana and Mahabharata is
given, conclusively prove that the work was written long after
Ram ayana and the Mahabharata and at a time when those
works had become very old and abstracts of them, were
likely to be prized by the general readers/ This is the view
of Dr. Rajendra Lala Mitra, Besides many mystic rites,
mantras and ceremonies, with which this Purana teems and
many of which are entirely obsolete now and thoroughly
inexplicable clearly prove its antiquity. T he mantras are
generally of the Tantric type. It may be that this work
might have been written after Tantric form of worship had
been introduced in this country. T he likely inference is that
this work was written after the Tantric period and as the
author wanted to make a compilation of the history, mytho
logy, rites, ceremonials, & c.t of the Hindus for the informa
tion of the general readers be gave an account of many
obsolete rites and mantrams that were in vogue in very
ancient time.
The numberless obsolete rites, ceremonials an d mantrams
, . described in this Purana, are of no in-
Important topics
terest to a general reader. But th e
chapters on medicine, materia medica and pharm acy as well
as those on the treatment of elephants and horse diseases
are highly interesting. Besides an exhaustive account of
 C Vi ]

Para- Vidya and the science of Brahma occurs in this

Purana. It is a very interesting account and will prove,
without doubt, highly useful.to the readers. The chapters on
Law-Courts, Judicial Officers, evidences, inheritance, boun
dary and other disputes, &c., may not be very useful to those
who are .familiar with the law literature of the Hindus codi
fied by Manu, Mitakarshara &c., but they will afford a very
profitable and interesting study to the general readers who
have not the time and patience to go through those volumi
nous treatises. The subject of training in the use of arms and
armour is treated in four chapters; of these archery is prin
cipally dealt with. These chapters are highly interesting
and their abstracts will be found in Dr. W ilsons u essay on
the Art of W ar as known to the Hindus. Dr. Rajendra
Lala Mitra thus writes on the subject of Gaja Ayurveda
and the veterinary art treated of in this Purana.
The subject is named Gaja Ayurjveda and is explained
by one called PSiakapya and the latter, instead of addressing
Susruta, makes Lomapada, king of Anga, the receiver of
his instructions. At the close of chapter 29 1 Agni dis
tinctly says that the instructions regarding horses had been
imparted by Salihotra to Susruta and those regarding ele
phants had been communicated by Palakapya to the king of
A n ga; the obvious inference is that the two names indicate
not the same but two different persons.
In the next chapters Dhanwantari again takes up the
thread of the discourse and dwells at some length on the
value of the horse as a vehicle, and proper times and modes
of using the animal. He concludes by saying that he would
quote the words of SSllihotra on the good and bad points of
horses and on the veterinary a rt Accordingly chapter 288th
is devoted to the quotation in question. S&lihotra is said
to have been a Risbi of great renown who had acquired
the veterinary art from the celestial horse doctors the two
Aswins and had written the first book on the subject for
 C Vii ]

human use. His work has not yet been met with, but an
abridgment of it by Nakula, the fourth of the Fandu brothers,
is still current and veterinary art is in India indicated by
the name of the Rishi. T h e vernacular form in northern India
and also in Bengal is Saluten and the practitioner of the art
Salt*ter. In the reign of Ghiasuddin Muhammad Shah Ghil-
zai, A . H. 78 3-A .B . 13 8 1, a Sanskrit work, styled Salotar
appeared in a Persian dress under the name of Kurrat*ul-
fHulk and extended to 4 1 pages. Even before that, an Aarabic
version had appeared under the name of Kitabul aitarat,
and subsequently in the reign of Shah Jahan a Persian trans
lation was prepared of a Sanskrit work named Salotorai
which extended to 16,000 slokas. There is nothing however
to show whether the original of any of these three versions
was the work of Salihotra or a later compilation on farrjcry.
Seein g that the word Saloteri is now become a common
noun for farriery, I am of opinion, that the Persian versions
were not taken from the original, work of Salihotra, but froin
a later compilation, and this is confirmed by the fact of the
originals of the three veisions having been of very unequal
lengths. It is doubtful if the verses quoted in the A g n i
Purana retain the ipsissima verba of Salihotra or are para
phrases.^
 CO NTENTS.

C hapter I. Customary Salutation, Conference between Suta and

Sanaka. Suta volunteers a narration of the Afeuipuranam, as disclosed
to him by the holy V yasa, who in his turn learned it from Vashista*
Enumeration of the different branches of learning^4 dealt with in the
present Puranam ... ... ... ...
C h a pter . The Fire-God narrates to the holy Vashistha, all
about the Fish-manifestation of the Supreme Vishnu ... 913
C h a pter I I I .The God of Fire describes the Tortoise incarnation
of Vishnu, and the inHdents of his life on earth ... ... 1 3 -30
C h a pt er I V .The same continued ... ... 20-^25
C h a pter V . The Fire-G od gives a summary of the R am ayanam .
The preparation of the sacrificial PayashaThe birth of Ram and
his four brothers The sending out of Ram and Lakshm ana by their
father to defend the sacrifice of the holy Vishvam itra against depre*
dations by Rakshases R am a destroys the monstress T adaka
Ram a and Lakshm ana accompany the holy sage Vishvam itra to the
bow-sacrifice of Ja n a k a , the king of Mithila, Ram a breaks in twain
the redoubtable bow M arriage of Rama and his brothers with the
princesses of that principality. Their return to A yodhya with their
newly married brides ... ... ... ... 25 34
C hapter V I . N arad a takes up the thread of the narrative. Pro
posed installation of Ram a on the throne of Ayodhya* The necessary
preparation for the inaugaration ceremony Conference between the
queen Kaikeyi and her hand-maid M anthara The evil counsels of
the latterKaikeyi asks Dasaratha to proclaim her son Bh&rata ms the
crown-prince of the realm Dasaratha is forced to comply with her
request as bound by a previous oath Rama, Lakshm ana and S ite
are sent in exile Dasaratha reiates to Koushalya the incident of his
killing a Muni's son in the forest, and of his curse. The death of D asa*
rathaBharat returns to Ayodhya His expostulations with R am a it
the forest to resume his birth-right Ram a's refusal B h aratas stay a t
N an digram as the proconsul of Ram a ... ... ... 343 $
C hapter V I I , N arad a proceeds with the story Ram a receives
celestial weapons from the holy sage A gastya He leaves the hermit-'
age of the latter, and repairs to the forest of D andakaThe monstress
Surpanakha meets Ram a in the forest and courts his love H er desire
to devour Lakshm ana and the beautiful S ita Disfigurement of her
person by Lakshm ana Surpanakha sees her brother K h ara in her
disgrace K hara attacks Ram a with bis R akshases, and is killed*
Surpanakha plans revenge with her brother R avana, who sends Marietta
to entice away Ram a from the cottage, in the form of a golden deer
Havana carries awaya Sita in his island home in the in terim -The bird*
king-Jatayu fights R avan a on the way, and is killedR am a Icltid
Kavandha, who freed of curse, advises him to make a common cause
With Sugriva ... ... ... ... Ml 3S41
 CONTENTS

C h apter V I ! I* R am as lamentation on the banks of the Pampa

His meeting with SugrivaRama pierces the seven T ala trees with a
single shaft, and kills Dundhuvi Rama kills Vali and confers his wife
T a ra and the kingdom of Kiskinda on SugrivaThe latter sends out
soldiers in all directions in quest of SitaThe monkey soldiers return
and disclose to Rama and Sugriva all they have gathered from Jatayu ,
about the whereabouts of the beautiful Sita ... ... 4 1 4 *
C hapter I X . Hanumana leaps over to Lanka, and finds her out
in the forest of AshokaConference between Hanumana and Sita, who
gives him a jewel as a memento Hanumana sees Ravana and per*
petrates heavy damages to the city and her mango-groves Hanumana
crosses over to India and communicates the news to Rama, with
Angada and others Rama repairs, to the ocean-shore, gets a bridge
constructed with the advice of the Ocean-God, makes friend with Bibhi-
shana, and enters Lanka with his troops ... ... 4247
C hapter X . Ram a sends Angada to Ravana demanding the sur*
render of Sita Ravana declares warThe war described Ravana,
in his disaster arouses his brother Kumbhukarna out of sleepThe fail
of the Rakshasa-generals in succession Ravana meets Rama in a single
combat. The fall of Ravana and the meeting of Rama and SitaThe
installation of Bibhishana on the throne of Lanka Ram a's return
10 Ayodhya. with Sita and Lakshmana in the aerial car, Pushpaka
47 5
C hapter X L Agastva sees R am a and narrates to him a history
of the birth of Ravana and his brothers. Lakshmana slays the monster
La van a Bharata slays the Gandharbha ShailashuThe exile of Sita
The birth of the two sons of RamaHis accession to heaven ... 505 1
C hapter X I L The God of Fire describes the birth of Krishna in
the womb of Devaki, Krishna exchanged with the daughter of
Yoshada for fear of KansaThe prophecy relates to Kansa about the
growth of his future destroyerKansa sends Putana, a she-demon to
kill children all roundThe childish freaks of Krishna and Valaram a
in GokttiIncidents illustrating the early prowess of Krishna Krishna
destroys Putana, the serpent Kaliya, the demons Dhenuka, Gardhava,
etc. Krishna revives the Vedtc sacrificesgoes over to Mathura in
the company of Valaram a-at the instance of the pious Akrura Krishna
kills Kansa m a single combat, deteats Jarasandha, and annexes his
kingdom with the domain of, Vasudeva Krishna founds the city of
'warika, and marries sixteen thousand wives Krishna forcibly car
ries away from heaven the mountain of gems, and the Parijata tree,
and plants them in the garden of Satyabhama. Receives lessons from
the holy sage Sandipani, and brings back to life the son c f the latter
List of sons begot ten by Krishna and VafadevaThe marriage of IJsha
and AnirtiddhaThe battle between Hari and Shiva Balabhadra
draws to him the river Yamuna by forceThe happy life ot Krishna
and RukminiInnumerable progeny of Krishna ... ... 5257
C hapter X H I.The God of Fire gives a geneology of the sover- -
eigns of the race of the MoonThe birth of the Kurus and Pandavas
The early and wicked stratagems of Duryodhana The m arriage
of Draupadi Arjuna receives a car and celestial weapons. from the
Fire-GodThe burning down of the forest of Kbandava The conquest
of new kingdoms by the Pandavas Yudhisthira performs a R aiasuya
sacrificeThe jealousy of DurcodhanW Fhe playing of a game of
 CONTENTS. lit

dice Yudhisth ira stakes every thing in the play, and loses all, and
goes in exile Yudhisthira with his brother and wife, lives incognito
in the house of V trata Bhima kills Kichaka for insulting the modesty
of Droupadi, A rjuna defeats the Kurus attempting to lift the cattle
of V irat Abhim anyu, a son of Arjuna, marries U ttara, the daughter
of V irat. Yudhisthira levies soldiersThe embassy of K r is h n a -
Krishna counsels war ... ... ... ... 5760
C haptbr X I V , The armies of the Kurus and the Pandus meet in
the memorable field of Kurukshetra. Krishna exhorts Arjuna to do his
duty by fighting out his consanguinous enemies. The battle ensues with
varied.results to both the partiesThe fall of Duryodhana The assasi-
nation of the five sons of Oroupadi by Ashvatham anArjunas retalia
tion Cessation of hostilities The survivors retire from the field of
strifeYudhisthira performs obsequies to his deceased agn ates; and
receives advice from Bhishma as to the duties of a king, and those
leading to Salvation Yudhisthira confers his crowq on the infant
Parikshit ... ... ... ... 6 163
C hapter X V . The story continued Dhritarastra takes to the
life of a hermit Death of Vidura.Th e annihilation of all the K u rus
and the Ja d av as, the monsters incarnate Death of Krishna and
V aladevaCowherds carry away the wives of Krishna Arjuna
breaks the news of K rish n a's death to Yudhisthira Yudhisthira is
translated to heaven in the car of Indra ' ... ... 6 4 69
C h apter X V I . The God of Fire describes the incidents in the
life of the Buddha incarnation of Vishnu Buddha, an incarnation of
illusion and nescienceThe mission of his life was to wean the hearts
of demons, incarnate as men, from the true faith as revealed in the
Vedas All distinction of caste will ce^se in ^ h e e n d o f Kali Y u g a
K alki, the last incarnation of Vishnu The merit of perusing the life
histories of the divine incarnations ... ... ... 70 75
C hapter X V I I . The God of Fire describes the creation of the
universe Brahm a is unman if est and self-existent Creation of the
subtler principles of M ahat, Ahank^ra, ether, Mind, etc., W ater is the
first material element created, in which the Egg of Brahm a was afloat
Creation of cheated time, speech, and mental propulsions with their
counterpartsCreation of the physical forces, Saddhyas, Devas, and
of the seven immortal sagesThe splitting of the body of Brahm a
(animated cosmic matter) into two Origin of sex ... ... 7581
C hapter X V I I I . The God of Fire describes the ancestry and
birth of Dhruva Dhruva, metamorphosed into a star The sons and
progeny of Dhruva Birth of Prithu, the founder of the race of
KshatriyasMilching of the Earth by PrithuThe sons and progeny
of Prithu The birth of Daksha, the mind-bom D akshas daughter
married to Dharm aThe progeny of Dharm aThe birth of stars
The eight V asus and their progenyThe birth of the Kudras Maha*
deva begets sons on Sati ... ... ... 8 186
C hapter X I X . The sons of Kashyapa The birth of the twelve
A d ilyasThe sons of K ashyapa by his wife Dni Hiranyakashipe
Pralhada, Virochana, V ali The sons of H iranyakshaThe birth of
serpentsThe M antis Appointment of different gods to preside over
different things and beings ... ... ...8 6 S9
IV CONTENTS*

C h apter X X .The successive orders of creation, such as those of

Mahat, Tanm atra, etc., The creation of the sensibles and the senses
The Nitya, Naimittika, and Dainandina CreationsThe sons of Bhrigu
The progeny of hell and viceThe m arriage of S a ti in her second
incarnation ... ... ... ... ... 8991
C h a pter X X I . The procedure of Vishnu-worship ... 9 194
C h a pt er X X I I .The rite of ceremonial ablution to be performed
before undertaking any sort of religious rite ... ... 94 -*95
C h a pt er X X I I I . N arada describes the mode of worshipping the
god VishnuThe rile of purification of the material principles of the
body of the votary, is described The postures to be assumed in the
course of the worshipThe Mantras and the articles, of worshipThe
worship of the weapons and ornaments of the god-^The rites of invo
cation and farewellThe peculiarities of the worship known as the
Nava-Vyuha Archanam ... ... ... ... 9698
C hapter X X I V .The rite of fire Dimensions and structure of
the firepitThe sacrificial spoon and laddie Their dimensionsThe
adjustment of the vessels and utensils around the sacred fire-pitTheir
purificationThe rite of Garbadhanam to be done unto the infant (newly
kindled) Fire-godThe subsequent post-natal rites to the same Pour
ing of libations of clarified butter on the fire The sacrifice of the
sacrificial animalThe rite of the worship of Vishvaksena ... 99 103
C h apter X X V . N arada enumerates the M antras, respectively
held sacred to the different manifestations of Vasudeva, such as San -
karshana etc.,The rites of N yasa in connection with each of the M an
trasThe sacrifice of Vishvaksena ... ... ... 103 107
C h a pter X X V I .The Mudras (the postures of the hands and
fingers) enjoined to be used in the course of a worshipT heir structures
and merit ... ... ... ... ... 107 10 8
C h a pt er X X V I I .The rite of initiation.T h e preparation and
purification of the sacrificial groundThe special procedure of the
worship described The prayer for the release, and spiritualization of
the animal propensities of his desciplesThe transference of pure
spiritual principles into the body of his disciple, by the preceptor The
rite of Adhivasa The mode of completing the ceremonyThe
Mantras to be used on the occasion The mode of completing the
rite of initiationThe process of pouring out the final libationThe
mode of holding in perpetual check the animal propensities of the
discipleThe rite of SaKala Diksha ... ... 108 116
C hapter X X V I I I .The rite of Abhisheka, preparatory to the
attainment of Siddhis^The merit of erecting Pitakas ... lt d
C hapter X X I X .The practice 01 Mantra in a temple, subsequent
to a worship of the God Hari Delineation of the mystic diagram
on the groundAdjustment of the different V ijas in the chambers
of the diagramThe worship of Para-Bram ha (the Supreme Being)
and of the Boar manifestation of Vasudeva/ in the first lotus Division
of the altar into a number of chambers ... ... 11 7 120
C h apter X X X .The mode of worsmpping the different deities
and spiritual beings in the differerent parts of the tnystic diagram The
worship of Vasudeva and the presiding deities of the ten organs of
sense-^The worship of the twenty-six forms of Puru&hottama in the
 CONTENTS, V

plane of the mystic diagramThe rite of R ajapata Colouring

of the petals and causeways of the mystic lotus-shaped diagram.
The M antras of purification, etc., and the number of times they are
to be repeated on the occasion The rite of Purvasiva The rite of
M antra-Puraschara and the monthly V ratas The rite of Dhyanam
{meditation)The forms of the God Hart, the gross, the Param (subtle)
and the V irat (universal)The V ija sacred to the god, supposed to be
implanted in the heart in the form of a Kadam va tree Dhyanam
means an unison of the thinking soul with the absolute spirit (Hari).-
Altainment of Siddhis, such as.Anim a, etc. ... ... 120 123
C hapter ,X X X I . The rite of M arjana (purification), its pro
cess The M antras and the prayer to be practised and recited in
connection with the rite ... ... ... ... 123 126
C hapter X X X I L The forty-eight Sanaskaras, such as ^Garbha-
danam, etc., the seven V ratas, the eight Parvana-Shraddhas, the seven
H ari-yajanasthe seven Somasanstha, such as Agnisthoma, H ira-
nyamitra, etc.,The practice of eight cardinal virtues, Number of times
the principal M antras, such a s the Soura, etc., to be repeated...12 7 128
C hapter X X X I I I . The right of Pavitrarohana (investing the image
of the God Hari with the holy thread)Its season and the characteristic
features of the holy thread The prayer to be repeated on the occasion.
The Gayatri sacred to the godThe mode of offering the articles of
worship to the deity, and the M antras specifically enjoined to be re-
peated on the occasion of restraining, by the votary, each of his twenty-
five- subtle principles of taste, sound, etc. The rite of subsequent
N yasa, and the purification of the body, Prayer, the worship and the
Angapuja, the final in vesture, the rite of , and the completion of
the ceremony ... ... ... ... ... 128 13
C hapter X X X I V . Decoration and purification of the sacri
ficial Mandala The rite of Dvara Y ajn a (sacrificial rites performed
at the doors of the M andala) Planting of different trees a t the
different gates The rites of N yasa, purification, and protection against
evil spirits, and the worship of the guardian deities of the skies, the
adjustment of Sacrificial pitchers, the worship of H ari, and the rite of
final ... ... ... ... ... 133 137
C hapter X X X V * The rite of the Pavitradhivasanam Consecra
tion of the sacrificial pitchers, and the articles of worship, placed on
the different sides of the votary, through the energy of the different
manifestations of VishnuThe worship of Vishnu, the concluding
prayer ... ... ... ... 137 139
C hapter X X X V I . The rite of Pavitrarohanam, sacred to Vishnu.
Collection of the offerings by the votary made by him on the previous
d a y ^ T h e preliminary rites The Namittika worship Consecration
of the pitchers and the VardhiniThe rite of self-protectionThe
offerings made to the minor godsThe final libations The Prayer,
the Visarjanam, and payment of Dakshina to the Preceptor ... 139 141
C hapter X X X V I I , A summary of the procedure to be adopted
in all rites of Pavitrarohanam The rite of purifying the articles of
worshipThe InvocationThe rite of formal in vestureThe same
done unto the minor deities ^ ... ... 14 1__14a
C hapter X X X V I I I . The merit of building and consecrating
temples to 4 he go dsVerna eulogises the merit el suck endowments,
V! CONTENTS.

and exhorts men to faithfully carry out his injunctions. The merit
of building golden temples ... ... 142 146
C h a pter X X X I X .Consecration of divine imagesThe Pun-
charatra school of philosophyQualifications of a priest officiating
at such a consecration ceremonyThe position of the divine images
at the timeLocation of temples, dedicated to the different gods
in the different quarters of the town The rules to be observed in build
ing temples on grounds contiguous to each otherThe rite of Bhupari-
graha (taking possession of a plot for the purposes of a divine edifice)
Purification of the site selected, and the rite of the BhutavaliThe
standard of linear measurement ... ... ... 146149
C hapter X L .The procedure to be adopted in making A rgha
offerings to the God The history of Vastu Purusha The construction
of the mystic diagram (Mandala)The process of worshipping the
gods and the principles within its chambers Description of offerings
to be made to each of themThe location of Vardhini at the centre of
the diagramThe offering of the final ArghaThe excavation of the
foundation of the would-be constructed templesThe rite of removing
the Shalye (charmed bone or metal) from underneath its site... 150 151
C hapter X L I . Rules to be observed in laying down the founda-
tion of a divine edificeReligious ceremonies attending on the act,
are describedThe dimensions of the bricks or stone slabs to be used in
the construction Hymns to the bricks Hymn to the arth G o d d e ss-
Excavations and their measurementsThe accompanying rite of Vastu-
yagaThe merit of building a temple Doors and windows of temples
are to open on different quarters of the sky according to their
varied sites ... ... ...* ... ... 152 156
C hapter X L I I .The structure of a divine temple or edifice. The
plan of the ground-floor, the dimensions of the plinth, wall and the
cornices The rules to be observed in constructing entrance halls
(Mukha Mandapas) and posterior chambers (Paschat Mandapas.)
Dimensions of a temple, built according to the size of an idol to be
installed therein The construction of the vault, dome, top platforms,
and the ornamental appendages of a templeConstruction of Gopuras
Proportionate measures of an idol and its pedestal The Garuda
Mandap with its eight pinnacles ... ... ... 157 159
C hapter X L 1I L The rite of installing an idol in a templeDes
cription of temples of different structures in which the images of
different deities are to be installed Construction of a stone-image of
VishnuThe rite of Sinha-Homa The size of a stone-slab Religious
ceremonies to be performed in the wood before sculpturing the image.
159 162
C hapter X L I V .The essential points in an image of the god Vasu-
deva or of any other deityRules to be observed in sculpturing such^n
image. The measures of its different limbs and parts ... 162 167
C hapter X L V .The essential points of a divine pedestal (Pindifca)
and its dimensions ... ... ... 167 168
C h a pter . X L V I .The characteristic traits of the diffenent classes
at Shalagrama stone ... ... __ ... 169170
C hapter X L V 11.The process of worshipping a Shalagram a.
17 1 73
 CONTENTS. v ii

C hapter X L V i l l . Hymn to the twenty-foor manifestation of the

God Vishnu ... ... ... ... 173
C h a pt er X L I X . T he ten incarnations of Vishnu, the charac
teristic features of th eir im ages ... ... ... 176 184
C h a pt er L . Dimensions of the im ages of goddesses their deco
rations, weapons and accompaniments ... ... 18 1 187
C h a pt er L L Alt image of the sun-god, with those of his com
panion deities The different epithets of the luminary as he progresses
from one to the other sign of the ZodiacThe colours of the goddesses
who represent the energy of the sun The im ages of the regents of the
planets, and their characteristic features, and equipments The gods of
wind, fire and other elements, and the animals they ride upon Des
cription of Kshetrapalas and other minor gods ... 187 1S9
C h a pt er L l l . The Y oginis and the characteristic features of their
im agesThe names of the Yoginis who preside over the different
quarters of the heaven An im age of Krittivasa and its distinctive
traits. Images of the M atrikas ... ... ... 189 191
C h a pt er L I I I . The essential points of a phallic emblem Mode of
sculpturing a phallic emblemIts dimensions The different classes
of the emblem and their measures. The dimensions of the Peetha and
its peculiarities ... ... ... ... 19 1 193
C h a pt er L I V .The merit of worshipping phallic emblems made of
different substances The different classes of phallic emblems, and their
dimensions described in detail,phallic emblems made of precious
stones, their dimensions, and the mode of chiselling them ... 194 195
C h a pt er L V . Pedestals of imagesTheir dimensionsMode of
carving water passages into the pedestalThe region of halo and its
characteristicsThe measures laid down in connection with the images
of Vishnu and Lakshmi, are to hold good in the case of all other gods
and goddesses ... ... ... ... 196 197
C h a pt er L V L The rite of Dikpala Y o g a The five divisions of
the ceremony The mythical significance of putting an image on its
pedestalThe decoration of the doors of the sacrificial shed with the
twigs of trees, and the. disposition of priests at each of them The
M antras and rites of the sacrificeThe invocations and obeisances.
197200
C h a pt er L V I L The rite of taking possession of the sacrificial
ground (B hu-parigra^ia)^lts M antras and rituals Consecration of
sacrificial pitchers ... ... ... ... 200 203
C h a pt er L V I I L T h e rite of consecratory ablutionThe triumphal
leading of the idol from the sculptures shed to the sacrificial chambers.
The installation of the image in the M aodapa accompanied by repeti
tion of the proper M antras Rituals m connection with the divine
toiletteThe ceremonial ablution of the image Its consecrationoffer
ings of fruits, flowers, perfumes and wearing apparels, etc., to the
installed and imaged divinity. Exhibition of the divine insignia,
such as umbrella, etc., by the .PriestT h e repose of the god in bed.
203207
C h a p t e r L 1X . T h e rite of Adhivasanam (act of sitting close)
T h e rite of m erging by an act of spiritual abstraction, the fundamental
principle* of the u niverse one to the other The origin of the soul and
universe described T h e origin of the senses e *d an enumeration of
 viii CONTENTS-

the names of the god* who respectively preside over themThe forma*
tion of the materia) body of a man, and an enumeration of the M antras
which represent tnose material principlesThe rites of N vasa in con*
nection with the Adhivasanam ceremonyThe worship of Keshava and
the different manifestations of the God VishnuOfferings to the minor
deitiesThe rite of Rites completing the ceremony 2082 15
C hapter L X . Rite of installation of the pedestal of a divine image
Insertion of gems and bits of gold-into the body o f the same The rite
of Cleansing of the image with Mantras and religious rites
The construction of a Sthandila (sand cushion for the sacrificial fire)*
The stowing of the sacrificial pitchers into their placesThe rite of
subsequent Hama,Sprinkling of the water of peace over the head of
the imageWomen and Bramhanas are to pour out the contents of the
sacrificial pitchers over its head The formal placing of the image
upon its pedestal Washing of the idol with different substances
Worship and invocationThe rite of Sannidhyakaranam (the act of
making the deity reside in the image)The subsequent rites of wor*
shipping the companion deities of the god Nature of remuneration
to be paid to the Priest officiating at *the ceremony The merit of
installing and consecrating an image of Vishnu ... 2 15 220.
C hapter L X L The rite of Avabhritha Snanam)The rite of
first and worshipping of the spiritual preceptor Worship of
Lakshmi and other divinitiesConsecration or a temple with doors
previously consecratedThe rites of festooning and decorating the
templeThe merit of planting a banner on the top of a divine
templeRods and streamers are but the symbols of God and Nature,
and a temple is but the body of Vishnu Analogy between a temple
and a human bodyThe rite of consecrating a temple by hoisting a
a flag from its topThe characteristic features of the flagThe
placing of Chakras (discus) and Kalasas (conical ornaments) over
the top pinnacle of a temple The rites completing the ceremony.
22 0 226
C haptzr L X I L Rite of consecration of divine im ages in general.
226227
C h aptzr L X lH . The rite of consecrating an image of Garuda,
of Bramha, of N arasinha, etc* The Mantra sacred to each of them
should be used in the ceremonyThe Mantras peculiar to the above*
said godsThe Patftlaksha Mantra sacred to the Narasinha mani
festation of Vishnu The characteristic features of an image of Garuda,
and the Mantra to be used in consecrating such an image Ceremonies
attendant on consecration of hooks, and the mode of writing them
The merit of giving a book to a BramhanaThe merit of presenting
books of the different schools of philosophy and sacred literature.
228232
C h aptzr L X I V .Consecration of tanks and poodsThe religious
ceremony, attendant on such an act, described Remunerations to
be made to the Pri4st'Nature of offerings to be. made to the G od
VaninaThe Adhivasa ceremony in the night The invocation and
the rite of , and the Mantras to be recited in pouring down the
libationsThe driving of the sacrificial post (Yupa) into the centre
of the bed of the tankThe Prayer to all created beings to confer
blesting on its waterThe merit of consecrating a tank or a pond.
232237
 CONTENTS. XX

C h apter L X V . The mode of building1 G oparas, etc.T h e selec

tion of site and the performance of the sacrifice of th e Homstead, inci
dental thereto The models after which the H alls are to be built
The objectionable sites The merit of such an endowmentThe way
of constructing a Saptavoum Hall sacred to the god H ari (which is
similar to that of constructing a royal palace)T h e dimensions and
characteristics of such edificesThe religious rites attending on the
first entrance into such a mansion Invocation to the earth goddess
to bless the mansion ... ... ... 237 239
C hapV^ r L X V I . Consecration of the im ages of gods and spiritual
beings, su ch as the sun, etc. The construction of Jh e principal Mantras,
sacred to each of themThe yow~ of thirty d a y s fast The rite of
accompanying The subsequent rite of worshipping the gods
Brarnha, Vishnu,<and Isa Libations to, be offered to the souls of
mountains, rivers,- and oceansGifts at the close of the ceremony
Another sort of penance, describedEndowment and consecration of
cattle paths, pasturages and fruit gardens Their merit The merit
of W l f t acting monasteries' and buildings for the use of public in
geaaral ... * ... ... ... ... 239243
C h a pt er L X V I I . The rite of Girnoddharam (repairing a n .o ld
image or replacing a disfigured idol by a new onel The merit of per*\
forming such a ceremony, as well a$ those of dredging or re-excavating
old wells, tanks, and reservoirs of water in general ... ... 244
C hapter L X V I I I . Description of the feasts and the parrading
of an idol, etc., that are to be celebrated and made at the close of a
consecration ceremony The time of their celebration.Religious rites
preceding such a -Yatrotasavam (parrading) Hie parrade and its
goal described p ie merit of attending and getting up such a pageant
The immersion of ti e idol iii a river and taking it back to the temple.
245247
C hapter L X I X . The rite of Avabritha Suanam and its rules
Filling up of the sacrificial pitchers with different substances and wheel*
ing them into their proper positions in- tlie\ shed of ablution The
, in connection with the ceremony, after the anointment of the
pitchers with clarified butter The bathing of the god The feast follow
ing close upon the ceremony, and the merit of its performanceThe
subsequent worship of ^the goddess of Gouri ... ... 247249
C h a pt er L X X . The rite of consecrating trees and fruit-gaidens-
The merit of such a performance ...... ... * ... 250251
C h a pt er L X X I . The worship of the god Ganesha ... 251
C h a pt er L X X I I . The rues ofnd.iilv ablution and offering of liba
tions of water to the gods and picesptors The sons of ablution
Their process The ulcs of Mala-Snjm^m. V.shnia-Snjnatn and Vidlii
S , Agneya-Snanam and Mahcndta-Snanam Occasions on which
they are to be performedThe diflcient forms of SnmdKya and the
M antras with which they are to be performed The rites of Sakali-
and Prrmayania The image of the goddess of Sandhya.
* 25*--257
C h a pt er L X X I I I .The worship of the Sun Its religious merit.
258 260
C h a pt er L X X I V .The worship of the god^ Shiva^R vocation of
his spiritual eye-sight by the votary previous to the,worship -the scaring
 X CONTENTS.

4 away of evil spirit? inhabiting the uppermost layer of the earth's

crustThe mode in which the votary would have his ahhitimi pre
liminary to the worship'The rites of Sam adhi-Kaianam (invor <rinn).
Nyasa and Prana yam a (controlling of respiration) 260272
C hapter L X X V .The rite of kindling the sacrificial fire (Vanhi-
Sthapanam) at He close of the preceding worship ... 273 2S0
C h apter L X X V I .The method of worshipping the image of
Shiva ... ... ... ... ... ... 281
C h apter L k x v i l . The process of worshipping the cow
KapiU ... ' ... ....................... ... ( ... 284
C h apters L X X Y I L L to L X X X .The process of investing a divine
image with the holy thread ... ... ... 286
C h apter L X X X I . The rite of spiritual initiation ... 302
C h apter L X X X f L 1S ankskaradiksha or the rite of purifying
initiation - ... ... ... ... ... 314
C hapter L X X X I I I and L X X X I V .The process of illumi
ning ... ... ... ... ... ... 318
C hapter L X X X V . The union of the too fundamental principles of
the universe ... ... ... ... ... 334
' C h a pter L X X X V I.- The union of the V id ya-K ala and Prachina-
Kala ... ... ... ... ... ... 340
C hapter L X X X V I I.The union of a beatific knowledge and abso
lute peace ... ... ... ... ... 343
C hapter L X X X V I I I .The beatific principle of Shantyatra
Kata ... ... ... ... ... 347
C hapter L X X X I X Tbe spiritual initiation of Tattviki ... 354
C hapter X C .The rite of Abhisheka ... ... ... 355
C h apter 1. The worship of Vishnu, the sun and other
gods ... ... ... \ ... ... ... 357
C h a pter . X C II.- installation of a phaiic emblem ... 358
C hapter . The constraction of the divine edifice. ... 366
C hapter X C I V .The worship of Charaki and her compa
nions ... ... ... ... ... ... 372
C hapter X C V and V L The installation of the phaiic emb
lem ... ... ... ... ... 373
C h apter X C V I L The purification of the component principles of
the body ... ... ... .... ... ' ... 396
C h apter X C V I I I .The process of installing the image of
Gouri ... ... ... ... ... 407
- C hapter X C IX *The process of installing an image of the
Sun-God ... ... ... ... ... ... 409
C hapter C .-rT h rite of consecration ... ... ... 410
C h apter C L The process of consecrating a divine edifice ... 4 11
C h a pter O il.The consceratin of the pinnacle and banner ... 413
C hapter CH f>r-TK processv of repairing or replacing a phaiic
emblem ... * ... . ... ... ... ... 416
 CONTENTS

CHAP'"'* C IV .The general characteristics of a divine edi

fice ... ... . ... ... 4*9
C h a pter C V .The worship of the god of the* homestead .. 423
C h a pter C V I. I'he foundation of a city and the rite of worship
ping the Vastu............... - ... ... ... ... 429
C h a pter C V I I .The different continents i f the terrestrial globe.
432
C h a pter C V I I I . The seven great island? ... ... 434
C h a pter C I X . The greatness of the sacrec * Is and places 437
C h apter C X .The sanctity of the river Ganges ... 440
C h a pt er C X I .The sanctity of the confluence of the rivers Ganges
and Yatnuna at Prayag ... ... ... ... 441
C h a pter C X I I . The sanctity of Benares ... ... 443
C h apter . The glory of the sacred stream of Narm ada 444
C h a pt er s C X IV , C X V and C X V I .The glory of the sacred
pilgrimage of G ya ... ... ... ... ... 445
C h a pter C X V I I . The process of performing the Sraddha cere
mony at G ya ... ... ... ... ... 463
C h a pter C X V I I I .The topography of Bharatavarsha ... 473
C h a pter C X I X . The topography of Jamvudwipa ... 474
C h a pter C X X . The extent of the surface of the globtf ...
E* C X X I . The Science of Astrology ... ... 48*
C h apter C X X I I . I'h e Svarodaya-Chakra by which the success
or failure of a particular undertaking should be first determined ... 492
C h apter C X X II I.A Synopsis of the Science of Astrology ... 498
C h a pter C X X I V . The means of bringing about the death of
one's own enemy ... ... ... ... ... 502
C h apter C X X V . The combination of good and, evil asterisms 510
C h apter C X X V I . The description of good and evil hours ... 5 14
C h apter C X X V I I . The contrivance of astrological counting known
as the Kostha Chakra ... ... ... ... 5 17
C h a pter C X X V I I l . The collection of food-grams during the ap
pearance of portends ... ... ... ... 519
C h a pter C X X I X . Physical phenomena taking place under the
influence of the different asterism s ... ... ... 520
C h a pter C X X X . The Astrological Wheel by which victories or
reverses in war can be foretold ... ... ... 522.
C h a pter C X X X I. The Astrological Diagram for taking the nature
and amount of services one would get from his relation ... 524
C h a pter C X X X I I . The differentiating traits in the character of
an infant ... ... ... ... ... ... 528
C h a pt er C X X X I II. The M antra which is irresistible in the three
worlds / ... ... ... ... .. .. 534
C h a pter C X X X I V .The incantation for obtaining v ic t o r ^ in the
three worlds ... ... ... ... 536
XU CONTENTS,

Cbaptbr CXXXV.The Astrologltti for determining the

seccrss or failure of a journey ... 54
C h a pter C X X X V i .The death or pestilence-bringingjcharm 541
C hapter C X X X V I I . The six vis ot charms ... ... 544
C h apter C X X X V I. The sixty different Samvatswras and the
good or evil results thereof ... 547
C h apter C X X X IX .The drugs and articles of mysterious virtues
. 549
C hapter C X L .The names of the thirty-six} polyglot medicinal
drugs ... ... ... ... ... ... 5 5 1
C hapter C X L I.The medicinal or curative incantations ... 553
C h apters C X L II and C X L III. The process of worshipping the
goddess Kuvjika ... ... ... ... 556
C hapter CXLIV.'-r-The rites of Shodanyasa ... ... 563
C hapter C L X V .Tokbandi Mantras ... ... 571
C hapter C X L V II --T h e rite of Shadanga N yasa ... 578
C hapter Q C L V III. Thejpenance which grants victory in war 580
C hapter C X L I X .The different Manus and their periods ... 582
C hapter C L The tenets of faith and the laws of conduct during
different Manwantat&s ... ... ... ... $86
C hapter C L I T it* conduct of a Brahmana ... ... 589
C hapter C L I I. ^5 and ceremonies of a house-holder 590
C hapter C L I I L The various forms of m arriage... ... 592
C hapter C L IV .The various daily rites ... ... 595
C hapter C LV - The substances for purifying house-hold}goods 598
C h apters C L V I and C L V II.The nature and period of impurity.
600
C hapter C L V III.The period of*impurity upon a miscarriage of
a foetus ... ... ... ... ... 608
C hapter C L I X .The condition of a person after death ... 6 15
C hapter C L X . The duties of a Y ati ... ... ... 617
C hapter C L X L The characteristic features fof thelife a Y ati.
617
C hapter C L X I L The various Codes of Dhar-masastras ... 622
C hapter C L X III. Sraddha Kalpa ... 624
C hapters C L X I V and C L X V .S acrifW in tenor o ftlie guardian
deities of the planets ... ... ie. ... 629
C hapter C L X V I.The five virtues of men ^ 634
C hapter C L X V II The process of performing G rah a-Y ajn a 636
C hapter C L X V III . Interdicted rites and foods ... ... 641
C hapter clxix .The atonement for sins ... ... 645*
C hapter clxx . The penances for deadly sinners ... 649
C hapters clxxi and clx xii .The most mysterious of the sin ex
piating rites ... ... ... ... ... 054
 CONTENTS.
CHAPTER CLXXIII.The different acts of atonement ... 659
C hapter clx xiv .The atonement for a sin due to an omission of
worshipping an idol ... ... ... ... 665
C hapter clxxv .The fasts, cereujoniesvartd penances ... 668
C hapter clx xv i .T he Vratas which should be performed during
the first phase of the Moon's wane or increase ... ... 675
C hapter clx xvii The Vratas to be performed on the day of the
second phase of the Moon's wane or increase ... 677
C hapter c ix x v h i .'T he V ratas which should be performed on days
of the third phase of the M oon's wane or increase ... . . . 679
C hapter clxxix The Vratas of the fourth phase ... 684
C hapter clxxx .-The Panchami Vrata ... ... 685
C hapter c lx x x i . The ShasthiV rata ... ... 686
C hapter c lx x x ii . The Saptam i-Vrata ... ... 687
C hapter c l x x x iii .The Asthami V rata ... ... 687
C hapter clxxxi V. The worship of the Eight M atris on the eighth
day .* ... ... _ ... _ ... ... 689
C hapter clxxxv .T he V ratas to be performed on the ninth ph*e
692
C h a pter c e x x x v i .-The Dashami V ratas ... ... 694
C h a pt er c l x x x v ii .T he V ratas to be performed days of the
eleventh phase ... ... .. ... 695
C h a pter c l x x x v iii . T he V ratas to be performed days of the
twelfth phase ... ... ... ... ... 696
C h a pt er C L X X X I X .T h e Shravana Ovadashi V rata ... 699
C h a pt er .T he V ra ta which is complementary to all other
V ratas ... ... ... ... ... 701
C h a pter C X C I.Trayodashi V ratas ... ... ... 702
C h a pter C X C I I. The V ratas to be performed yn d ays of the
fourteenth phase ... ... __ ... 704
C h a pt er C X C I. 11.The Shivaratri V rata ... ... 705
C h a pter C X C I V .The Ash oka Purnima V rata ... ... 706
C h a pt er C X C V . VraUjs ander various asterisms ... 707
C h a pt er CX*CV I.T h e fcshatra V ratas , ... ... 709
C h a pter V I I .The / ) V ratas (during day) ... 7 13
C h a pt er C X C V IIT Monthly vows ... ... ... 7 14
C h a pt er C X C IX .- -R it u V ratas or Season vows ... ... 7 16
C h a pt er C C .~ T h e vow for illuminating a divine edifice ... 718
c h a p t e r C C I. The nine-fold Propitiation ... ... 7 2 1
C h a pt er . The worship of H ari... .. ... 724
c h a p t e r C C I II .The fruits acquired by a man for worshipping
f la r i ... ... ... ^ ... 727
C h a pt er C C IV .-The vow of monthly fasting ... ... 730
C h a pt er C C V . The king of all the vows ... 732
 CONTENTS.

C hapter C C V I.The worship of *he holy sage A gastya ... 734

C h apter C C V II.The practice of the Koumuda Vrata ... 736
C h apter C C V llL The process of making gifts on the occasion
of Vratas ... ... ... ... 737
C hapter C C IX .The piety accruing from making various
Vratas ... ... ... ... 739
C hapter C C X .The sixteen great gifts ... ... 746-
C hapter C C X I.The gift of cows and buffaloes... ... 75^
C hapter C C X II.The gifts made in different months ... 758
C hapter C C X III.The gift of the whole earth ... 763
C hapter C C X IV . Nadichafcra or the system of veins, nerves,
and arteries ... ... ... ... 7^5
C hapter C C X V .The Omkar Mantra ... ... 7^9
C hapter C C X V I.The Gayatri Mantra ... ... 775
C hapter C C X V II.The use of the Gayatri Mantra for worship*
ping the phalic emblem ... ... ... ... 777
C hapter C C X V 1II.The duties incidental to a sovereignty... 779
C hapter C C X IX ,The Mantras to be used on the occasion of the
installation of a king ... ... ... ... 783
C hapter C C X X .The duties of a king ... ... 788
C hapter C C X X I.The duties of the servants of a king ... 793
C hapter .The sites and constructions of forts, 794
C hapter C C X X Ml.Te system of administration ... 79$
C hapter C C X X I V. The duties of a king in the female apart*
ment ... ... ... ... ... ... 804
C hapter C C X X V .The duties of a kin? towards the roya, prince*
*<>4
C hapter C C X X V I.The acts of a man through the innate farces
of his nature ... 807
C hapter C C X X V II.-'The Code of Criminal Law s ... 810
C hapter C C X X V II I.The occasion for an expedition 818
C hapter C C X X IX .The nature and significance pf dreams *?
C h apter C C X X X .The auspicious signs for an expedition P23
C h apter C C X X X I. Birds unfolding the gooa or the evil fate 825
C hapter .Portends presaging danger to a bqsieging
army ... ... ... ........................ ^ B ig
C hapter .-The conditions of journey 833
C hapter C C X X X I V.The nature of penalties ... 536
C hapter C C X X X V .The daily duties of a king .;. 839
C hapter C C X X X V I.The weekly ditties preceding the day of
march ... ... ... ... ... ... 41
C hapter C C X X X V I I.The prayer to lndra ... ... 848
C hapter C C X X X V I II.The Royal duties as disclosed by R am a
to laiksfimana * **t MA 85 *
 CONTENTS. XV

C hapter C C X X X l X .T^p seven factors of government ... 853

C hapter C C X L . The baiance of power. How to treat with the
neighbouring kings ... ... ..* ... 858
C h a pter C C X L L The utility of diplomacy ... ... 863
C hapter C C X L .II. The arrangement of the various divisions of
the army ... ... ... ... ... 871
C h a pter C C X L III.*The art of diviningthe character and the
good 01 the evil fate ... ... ... ... 880
C h a pter C C X L I V .The characteristics of women ... 883
C h a pter C C X L V . The formation of various royal implements
884
C h a pter C C X L V I .The characteristics of the different classes of
gems ... ... ... ... ... ... 887
C h a pter C C X L V 11. I'he characteristics of a homestead ... 889
C h a pter C C X L V f l l . 'I'he realization of heart-felt desires ... 893
C h apter C C X L I X . The science of archery ... ... 894
C h a pter C C L . The worship of arms ... ... 897
C h a pter C C L I. The use of arms on horse-back and riding
animals ... ... ... ... 899
C h apter C C L 1I. The thirty-two sorts of military art ... 900
C h apter C C L i l l . The institution of law-suits ... ... 902
C h a pt er C C L I V . Debts and their repayment ... ... 910
C h a pter C C L V . The citing of witnesses in a legal matter ... 915
C h apter C C L V L The partition of properties ... ... 921
C h a pter C C L V ll. The settlement of boundary disputes ... 926
C h a pter C C L V I I I . I'he punishment for abusing the deformed
and for singing lampoons ... ... ... ... 932
C h apter C C L I X . The rites and ceremonier described in the
Vedas ... ... ... ... ... 943
C h a pter C C L X .-^ T h e verses of the Y ajurveda and the rites where
they are to be used ... ... ... ... ... 954
C h a pter C C L X I.T h e rites and Mantras of the Sam a V eda 966
C h a pt er C C L X I I . The rites and M antras of the Atharvan
Veda ... ... ... ... ... ... 968
C h a pter C C L X I 11.-The Suktas as contained in each of the
Vedas ... ... ... ... 972
C h a pter C C L X I V . How to ward off the dreadful visitations of
Nature ... ... ... ... ... 976
C h a pter C C L X V . The ceremonial ablutions in general ... 979
C h a pt er C C L X V I. The ablution for exercising the malignant
spirit Vinayaka ... ... ... ... ... 98a
C h a pt er C C L X V I I . M aheswara Ablution ... ... 984
C h a pt er C C L X V I I I ,The celebration of the kings birth-day 987
 CONTENTS

C hapter C C L X IJL 'The Mantras for consecrating the royal

umbrella ... ' - 991
C hapter C C L X X .The incantation of Vishnu Panjaram ... 995
C hapter C C L X X L The two divisions of the- Vedic Mantras 997
C hapter C C L X X IL An account of Brahma, Padma, and Varaha
Puranams ... *** * 999
C hapter C C L X X IIL The dynasties of the Solar and lunar races
1003
C hapter C C L X X IV .The names of kings who belonged to the
lunar race ... ... I06
C hapter C C L X X V .An account of Y ad u s family ... 1009
C hapter C C L X X V L An account of Krishna's family and deeds.
10 13
C hapters C C L X X V II and C C L X X V i l l . The lunar race con
tinued ... ... . ... ... ... 1016
C h apter C C L X X IX .--The system of medicine propounded by the
holy Dhamvantari ... ... ... 10 2 1
C hapter C C L X X X . Organic, Mental, Extraneous and Func
tional diseases ... ... ... ... ... 1028
C hapter C C L X X X I.Indian Pharmacopeia ... ... 1033
C hapter C C L X X X I I . Hygenic effects of different trees and
shrubs planted around the dwelling of a man ... ... 1037
C hapter C C L X X X I 11. Medicines for infantile dysentry or for all
diseases brought about by the vitiated state of mothers milk ... 1038
C hapter C C L X X X I V .The Omkar Mantra giving longevity 1044
C hapter C C L X X X V . Infallible celestial medicines as disclosed
by the Rishi Atreya ... ... ... ... 1046
C hapter C C L X X X V I. Medicines .which can avert death, or in
crease the duration of life ... ... ... ... 1054
C hapter C C L X X X V II.The excellence of elephants and the
diseases to which they are subject ... ..." ... 1057
C hapter C C L X X X V I I L Diseases of horses and rules for manag
ing them.. ...' ... ... .... ... 1060
C hapter C C L X X X IX .The ominous marks in the body of a
horse ... ... ... ... ... ... 1065
C hapter C C X C .The religious rites which should be p*erformed
for the good of the stud ... ... ... ... 1071
C hapter C C X C I.The rite for bringing peace on elephants... 1072
C hapter C C X C IL The rite which is beneficial to the cows ... 1075
C hapter C C X C III.The Mantras which . grant all creature
comforts ... ... ... ... ... 1081
Chapter CQ X C IV v- -The different species of snakes : the time when
poison increasesJo . them ... 1087
Chapter ~C X G V .The mode pf treatment by incantations in a
case of snake-bite ... . ... 10Q2
 C O N T E lim x v i*

C h a pt er C C X C V t .T h e rite of five groups of ceremonies caHed

Rudra Vidhanam ... ... ... ... 1098-
C h a pt er C C X C V I I . The worship o f Rudra ... ... 1100
C h a pt er C C X C V I I I .The treatment of Gon^sa snake-bite... 110 2
C h a pt er C C X C I X .T h e mystic rites which prevent the diseases
imperilling the life of a child in the lying-in-Cham ber ... 110 5
C h a pt er C C C . The M antras destroying the baneful influences
of malignantstars ... ... ... ... ... 1 1 1 4
C h a pt er C C C I. The worship of the various G anas lis t
C h a pt er C C C 11. The principal M antras sacred to the lord of
heaven ... ... ... ... .... 112 3
C h a pt er C C C III . The hour when the vital spark of a man would
be extinguished ... ... ... ... ... 112 7
C h a pt er c c c iv .T he M antras sacred to the God Shiva ... 113 0
C h a pt er c c c v . T h e recitation of the fifty names of Vishnu.., 113 4
C h a pt er c c c v i . T he incantations for stupefying the faculties of
adversaries ... ... ... ... ... 113 7
C h a pt er c c c v ii .T he M antras by which the three worlds can be
enchanted ... ... ... ... ... 114 0
C h a pt er c c c v iii . T he Mantram sacred to the goddess of fortune
1145
C h a pt er c c c ix . T he M antra for worshipping the goddess Tvarita
who grants enjoyment of earthly comforts and salvation after death.
H 5
C h a pt er c c c x . T he worship of the goddess T varita by which one
can enjoy all comforts in this life ... ... ... 1 1 5 3
C h a pt er c c c x i . T he rite of initiation with a mystic diagram 115 9
Chapter c c c x ii .T he incantations by which one can acquire
learning ... ... ... ... ... 116 5
Chapter c c c x n i. The process of worshipping the god V inayaka.
116 8
Chapter c c c x iv . The M antras for the goddess Tvarita ... 117 3
Chapter c c c x v . The spells which stupefy the intellectual facul
ties of a man ... ... ... ... ... 117 6
Chapter c c c x v i. The M antra for realizing ones all desires ... 1179.
Chapter c c c x v ii .'T he Prasada-M antra of S h iva... ... 118 0
Chapter c c c x v n i. The same Mantra continued ... ... 118 4
Chapter c c c x v ix . The worship of the Goddess of Learning ... x 186-
Chapter c c c x x . The mystic diagram of Sharvato-Ehadra M an-
dalam ... ... ... ... ... 118 S
Chapter c c c x x i.The ceremony of A stra-Y ajn am ... 119 4
Chapter c c c x x n . The bliss of the same M antra ... ... 96
Chapter c c c x x in . The Mantra for curing diseases and warding off
death ... ... ... ... ... ... 119 9
Chapter c c c x x iv , The peace-giving rite of Shiva-Shanti ... 1204
xviii CONTENTS-

Chapter cccxxv.The Rudraksha seeds ... ... 1209

Chapter cccxxvi .T he worship of the goddess Uma ... 1213
Chapter c c cx x v ii .T he worship of the regents of the religious
vows ... ... 1215
Chapter c c c x x v n i.The Rules of Prosody ... ... 1219
Chapter cccxxix.The metre of the Divine Gayatri ... 1220
Chapter c ccx x x .The metre Ja g a ti ... ... ... 1221
Chapter cccXxxi.The metre Utkriti ... ... ... 1223
Chapter c ccx x x n . Vrittas or metres regulated by the number and
position of syllables in each quarter ... ... ... 1226
Chapter . Ardha-Sama Vrittam or half-equal metres.
1228
Chapter cccxxxiv.Yati or the pause in reciting a verse ... 1229
Chapter c c cx x x v.Miscellaneous metres ... ... 1233
Chapter cccx x x v i.The science of pronounciation and laws of
euphony ... ... ... ... 1234
Chapters cc cx x x v n . to c c cx x x ix Rhetoric, or figure of speech
1236
Chapter cccxir.The four different styles ... ... 1249
Chapter cc cx li .--The different parts and members of the body.
1250
Chapter c c c x lii .T he characters and lessons of the drama ... 1251
Chapter cccxL in .Anuprasa or a alliteration ... ... 1257
Chapter cccxliv .T he figure of speech which is related to the
sense ... ... ... ... ... 1260
Chapter cccxlv .The artistic arrangement of words in a sen
tence ... ... ... ... ... 1270
Chapter cccxlvi .T he point of excellence in a Poem ... 1272
Chapter c c c x l v ii .T he defects of a literary composition ... 1275
Chapter cccxlvii 1.Lexicon of mono-syllabic words ... 1279
Chapter cc cx lix .D ifferent kinds of dissolution ... ... 1283
Chapter c c cl .S piritual dissolution ... ... ... 1287
Chapter c c c l i .P hysiology ... ... ... 1291
Chapter c c cu x. Hells and the passage of the soul described 1294
Chapter c c c l iii .T he eight auxiliary factors of Y oga ... 1299
Chapter c c cliv .T he process of Pranayama, &c., ... 1304
Chapter ccclv .Dhyanam or meditation ... ... 1306
Chapter CCCLVi.Dharana or the faculty of retaining in the mind.
1310
Chapter ccclvi 1.Samadhi ... ... ... 13 13
Chapter ccclvi 1 l T he knowledge of Brahma ... ... 13 17
Chapters cccli X cccl * .'The atiributes of Brahma .M 1322
Chapter c c cx i.Non-QuaHsm ... ... ... 1326
Chapter c c c l x ii .T he Synopsis of the Geeta ... ... 1333
Chapter c c c l x iii .T he summary of Yam a Geeta ... 1339
Chapter cc clxiv .A n account of Agni Purana ... ... 1342
 AGNI PURANAM

C H A P T E R I.

0 - !* Salutation unto the Lord Vasudeva.

Having saluted Narayana and Nara, the foremost of
male beings as well as Saras wati (the goddess of Itrarning)
let us cry success.f

* It is a mystic name of the deity used at the commencement of all

prayers and sacred writings of the Hindus,* who believe that the word
was in existence even at the beginning of the' world. It was first re
vealed to mankind by Brahma. His son again commoiniicwtfed it to
Pippalada, Sanatkuma^ and Angiras,
The Upanishadas, the gnostic portion of the .Vedas, understand the
word as being synonymous with one and expressive of the umty
of the God-head.
The Theological meaning of the word is :The three Vedas,
the Rik, Yayus and S am an ; the three gunas namely the qualities of
goodness, darkness and ignorance; the three worlds, heaven, the earth
and the infernal regions ; the three states of thing?the creation;
preservation and destruction, the three agencies of these personified
as Brahma the Creator, Vishnu the preserver and Shiva* the destroyer;
the three elemental forms, fire, wind and sun ; the three sacrificial fires
called the Daksbinas. Garhapatya and Ahavanya ; thrre-foid learning
contained in the three Vedas.
f This is a benedictory verse which occurs at the commencement of
every p arvan of Mahabharata.
2 AGNI PURANAR

I bow again and again unto S re e * Saras wall, Gourif

Ganeshat the lord Skandha, Brahma, Vanhi.H Ind-a and
* *
other celestials and Vasudeva (i). *
Performing a sacrifice in honor of Hari, in (the forest of)
N aim ish a the R is h is Shounaka and others in the way of a
conversation re la tin g to a pilgrimage, welcomed Su ta^ f and
said to him (2).
T he R isHI said
Suta*, thou art adored by us. Do thou communicate
unto us (an account) of the Truest of the True,** by knowing
which one acquires omniscience (3).
SUTA said : The lord Vishnu, endued with all spiritual
powers,!! the Creator of the celestial region and others is
the Truest of. the True.' By knowing that I am B r a h m a >%%
one acquires omniscience (4). Two Brahmas are to be

* T h e go d d ess of riches.
f G ouri the consort of S iv a .
J T h e son of S iv a . H e is considered a s the m ost au sp ic io u s d e ity
to whom adoration is offered at the b eg in n in g of e v e ry religio u s rite.
N a m e of K a rtik e y a the gen eralissim o of the celestial h o st. It h
also a nam e of S iv a .

|| T h e R e g e n t of F ire . *
1| T h e word sign ifies the offering of a Kskairtya b y a Brahm h:
wom an. T h is m ixed caste used to keep horses, an d d riv e c a rs in th e
d a y s of yo re . A p articu lar fam ily of this c aste ho w ever b ecam e fam o u s
for its know ledge of P u ra n a s and other sacred w ritin gs.
* * T h is refers to the true know ledge o f B ra h m a . A c c o rd in g to th e
A ry a n R ish is this is the kn ow ledge w hich one a sp ire s to a c q u ir e .
f f T h e w ord ip the text is Bhagavan w hich m eans one who is p o s
sessed o f Bhaga or spiritual power which is of six sorts n am e ly , d o m i
nion, m ight, g lo r y splendou r wisdom and d isp assion . .
+* It is a transcendental V ed ic phrase m ean in g I am B ra h m a ; th is
is the h igh est aspiration of a V ed an tin . B y continued sp iritu a l ex e rc ise s
a man a rriv e s at a sta g e of culture when it becom es p sy c h o lo g ic a lly
im possible fo r him to think him self sep arate from B ra h m a . T h is p h ra se
is thus exp lain ed in P an ch a d a si, C h ap ter V .
 AGNI rURANAM.

known na.uely S a v d a B r a h m a * * and P a r a B r a h m a t and

two branches of learning are to be mastered namely rites and
ceremonials} and Sruti (5). Headed by Suka and Paila
I repaired to the hermitage of Badarika. Bowing there
unto Vyasa we accosted him and he communicated unto us
the true Essence (of things) (6).
V ya sa s a id :
Do thou, Suta, headed by Suka and others, hear of the
True Brahma, the greatest of the great, communicated
unto me by Vashistha when he was accosted by the sages (7).
VASHI3THA said : Hear, Vyasa followed by the entire
world, I will describe to you two sciences (Vidya) which
Agni, accompanied by the sages and celestials, communicated
unto me in the days of yore (8). [I will describe unto thee]
the Rik and the othfer Vedas in which is contained the
knowledge of Para Brahma and which'gives satisfaction to
all the celestials, as well as the Purana communicated by
Agni and which is designated by Brahma as A g n e ya . It

T h e p h ra se (Aham Brahmasmi) I am B ra h m a cited in the B rih a d

A r a n y a k a U p a n is h a d of Y a y u r V e d a is thus e x p la in e d : T h e Infinite
In te llig e n ce , the S u p re m e S e lf, resid in g in the b o d y, com posed of the
five elem en ts, by the in herent fo rce p f M a y a , but d isco vered a s a
w itn ess b y p a ssiv ity , self-co n tro l a n d other m ean s for a tta in in g se lf-
kn o w led g e is th e sig n ificatio n o f (Aham.)
B ra h m a re fe rs to ttv=> s e lf-e x iste n t, all p e rv a d in g Su prem e. S e lf. And
(am ) e sta b lish e s the n o n -d ifferen ce o f the tw o in telligen ces exp ressed
b y I am (B ra h m a ). I f th erefo re the id en tity of the in d ivid u al an d
u n iv ersal in te llige n ce b e estab lish ed , then the use of ( am B ra h m a )
b y one lib e ra te d in life n ece ssa rily im p lies no con trad iction , but an
e sta b lish e d tru th,
* T h e V e d a s w hich is h eld in eq u al rev eren ce with B ra h m a b y the
H in d u s fo r its sp iritu a l k n o w le d g e co n sistin g in w ord s.
t T h e S u p re m e B e in g to w hose etern al e x iste n ce the V e d a s testify .
} Srim itis'ov the ru les of rites a n d cerem o n ials. T h e w ord literally
m eans that which is remembered
T h e w ord lite ra lly m ean s that which is heard , It is the know
le d ge :rc v c a le d in the V e d a s ,
 AGftI PUR A NAM.
4

grants heavenly enjoyments and salvation unio men wha

read or hear it (910). And accosted b y sages (l
describe] Vishnu, in the form of the fire of dissolution, the
Krahma of light, the greatest of the great adored through
Jn a n a (knowledge) and K arina (religious rites) ( n ) .
V askistha said :Do thou communicate unto me Brahma,
Iswara, the boat for crossing the ocean of the world the
cream of sciences, by learning which a man becomes
omniscient (12).
AGNI said : Vishnu is the fire of universal dissolution
and I am Rudra. will communicate unto thee the essence of
learnings, the Purana, that is the cream of all sciences and
the cause of a ll; (13) [Containing an account of] creation
and^ dissolution, of various families, periods of Manu and
genealogies. The Lord Vishnu assumes the forms of fi-h,
tortoise &. There are two sciences, superior and inferior.
twice-born one, the Vedas, Rik, Yayush, Saman and
Atharvan, the six auxiliaries of the Vedas, namely (Siksha),
the science of proper articulation and pronunciation,,
(Kalpa) ritual or ceremonial, (Vyakarana) grammar,
(Nirukta) etymological explanation of difficult Vedic words,
(Jvotish) astronomy, (Chhandas) science of prosody,
(Abhidhana) lexicon, Mimansa,* Dharma Sastras/f Pura-

* O ne of the s i x . D arsh an as o r system s, o f In d ian philo sophy. It

w as o rigin ally divided into two system s. P u rv h -M im a n sa or K a rm a
M im ansa founded b y Ja im in i and U tta ra M im a n sa o r B ra h m a
M im ansa founded b y B a d ra y a n a *; but the two system s h a v e v ery little
in common with them , the first concerning it s e lf ch iefly with the secret
interpretation of the ritiial of the V e d a and the settlem ent of the d u biou s
points in regard to V e d ic texts ; and the latter d ealin g w ith the n atu re
of Brahm an or the Su p rem e Sp irit. T h e first p a rt is p op u larly kn ow n
as M im ansa and the latter a s V ed an ta.
f T h e G eneral body of law com prehending achara (ritu al) Vyavahara
(civil acts and rules) an d Prayaschitta (expiation) is denom inated the
Dharma Sastra^
T h e Dharma Skastra is to be sought p rim arily in the Sanhitas
(collections or institutes) of the holy sa g e s, whose num ber acco rd in g to
 AGNI POHANAM. 5

the list g ive n b y J a g n y a v a lk y a is tw enty r n am ely, M an n , /Atri,

V ish n u , M arita, J a g n y a v a l k y a or Y a jn y a v a l'iy a , U sh a n a , A n g ir a ,
Ja m a or * Y a m a , A p a s ta m b a , S a m v a rta , K a ty a y a n a , V r ih a s p a ti,
P arasara, V y a s a , San k h a, and L ik h ita , D a k sh a , G o u ta m a , S a t a t a
and V a sh ish th a P a r a s a r a , whose nam e a p p e a rs in the ab o ve list,
en u m erates also tw en ty select au th o rs ; but in stead of J a m a , an d V y a s a ,
he g iv e s K ash yap a, G argya, and P r a c h e ta , T h e Padm a-purana
om ittin g the nam e of A tr i which is found in J a g n y a v a lk y a 's list,
com pletes the nu m b er o f th irty -six b y a d d in g M arich i, P u la s ty a ,
P rach e ta, B h rig u , N arad a, K a s h y a p a , V ish w a m itra , D e v a la , R is h y a -
srin g a , G a r g y a , B o u d h a y a n a , Poith n ash i, J a b a li, S u m an tu , P a ra sk a ra ,
L o k a k sh i, a n d K u th u m i. Ram-hrishna in his g lo ss to the Grijhya o r
Grijhya-siUras of P a r a s k a r a , m entions th irty-n in e, o f whom nine a re
not to be found in a n y of the ab o v e lists. T h e s e (nine) a re A g n i,
C h y a v a n a , C h h a g a le y a , Ja t u k a r a n a , P ita m a h a , P r a ja p a t i, B uddha,
S a t a y a n a , an d S o m a .
S e v e ra l Sanhitas a re som etim es ascrib e d to one au th o r : his g r e a te r
or less in stitutes, {vrihat or lagliu,) or a latter w ork of the auth or, w hen
old 0vriddha .)
T h e re a p p e a r to h a v e been som e m ore le g isla to rs, n am e ly ,
D h o u m ya, the p rie st of the Pandavas a n d au th o r of a c o m m e n ta ry on
the Ja ja r -v e d a , A s h w a la y a n a , w ho w rote on th e d etails o f re lig io u s
acts an d cerem on ies, B lia g u r i, who is quoted a s the a u th o r of a g fo ss
on the in stitutes of M a n u , a n d D a tta , the son of A tr i.
B y P a r a s a r a , a u th o r of one of the Sanhitas, (re fe rrin g to the H in d o o
division of the w orld into four a g e s ,) are a ssign ed , as a p p ro p ria te to the
K rifa-yuga, or first a ^ e , the institutes of M an u , to the Treta o r second,
the o rd in an ces o c G o u ta m a , to the Dwapara or th ird , those of S a n k h a
an d L ik h ita , an d to the K a li, or fourth, (the presen t sin fu l a g e a s it is
deem.ed,) his ( P a r a s a r a s) own o rd in an ces. T h e distinction, h o w ever,
does not seem e ve r to h a v e been actu ally o b served , the in stitutes o f a ll
an d e v e ry o n e of the s a g e s b ein g respected as of eq u al a u th o rity n ext
to those of M an u .
T h e Manava tDharma Sastra, o r the Sanhita of M an u , is a b o v e a lf
of them : it is re g a rd e d b y us H in d oos a s next in sn n eitity to our s c rip
tures, the Vedas, a n d is the oldest of the m em orial la w s. T h e au th o r o f
the Afanu-sanhita is th at M u n u , who is Swayawbhnva (sp ru n g from the
Self-Existent.) H e is the g ran d so n of B ra h m a an d the first of the
seven M an u s who g o v e rn e d the w orld . It w as he w ho produced the
h oly s a g e s a n d the re st, an d w as not o n ly th e.o ld cst but a lso the g re a te s t
of the' le g isla to rs .
6 AGNI PURANAM.

nakas* Nyaya,t medical science, musical science, the science

Besides the usual m atters treated o f in *a code of law s, the Laghu

Sanhita of M anu, which com prises in all 2, 6S5 shlokas or cou plets, an d
is divided into tw elve ch ap ters, com prehends a system o f co sm ogon y,
the doctrines of m etaphysics, precepts regu latin g the conduct, ru les fo r
religious and cerem onial duties, pious o b servan ces, an d exp iatio n , a n d
abstinence, m oral m axim s, regu latio n s con cern in g thin gs p o litical,
m ilitary, and com m ercial, the doctrine of re w a rd s an d p un ishm ents
afte r death, and the tran sm igratio n o souls to geth er with th e m ean s of
attain in g eternal b eatitu d e.
I h e other sag e s w rote Sanhitas on the sam e m odel, a n d th ey a ll
cited M anu fo r au th ority, whose Sanhita m u st therefore be fa irly
considered to be the b a sis of a ll text-bo o k s on the system of H in d u
jurisprudence. T h e law of M an u w as so m uch re v ered even b y the
sage s that no p art o f their codes was respected if it co n trad icted M anu.
T h e sage V rih asp ati, now supposed to presid e over the plan et Ju p ite r ,
says in the law tract, th at M an u held the first ra n k am o n g leg islato rs,
b ecause he h ad expressed in his code the whole se"nse of the Veda ; th at
*10 code was ap p roved , which con tradicted M an u ,* th at o th er Shastras
an d treatises on g ra m m a r or logic retained sp len d ou r so lo n g o n ly a s
M anu, who taught the w ay to ju st w ealth, to virtu e, a n d to fin al h a p p i
ness, w as not seen in com petition with th em . V y a s a too, the son of
P a r a s a r a before m entioned, h as decided, that the Veda w ith its Angas
o r the six com positions deduced from it, the rev ealed system of m edicine,
the Pttranas or sa cre d h istories, an d the code o f I^Jfanu w ere fo u r w o rk s
of suprem e au th ority, w hich ought n ever to b e sh ak en b y a rg u m en ts
m erely hum an. A b o v e all h e is h igh ly honored b y n am e in the Veda
itself where it is d e clared th at w hat M an u pronounced w as a m ed icin e
for the souk
* P u ran as.
f It is the dialectic philosophy of G o u tam a d e a lin g w ith the m eta
physics o f L o g ic. T h e text of G o u tam as Nyaya Sutras is a collection
o f Sutras in 6ve books o r lectu res each divided into two d a ily lessons
an d these ag^io are su b -d ivid ed into sections.
B esides there a r e o th er im portan t treatises nam ely ( 1 ) Nyaya
Ldavati o f B aH ab h a -a ch a ry a (2) Tarkabkasa o f K e s a v a M is ra (3)
T&kabhasaprakasa of G o v a rd h a n a M is r a (4) Shavartha-dw ipika o f
G o u rikan ta (3 ) Tarkabkasa sara M anjari of M a h a d e v a (6) Nyaya
Saagraka of R am alm gak riti.
 AGNI PURANAM. 7

of archery and Political economy these all are the inferior

sciences. The superior science is that by which Brahma is

T h e re is an o th e r com pendious w ork on In d ian L o g ic Padarthadipika

b y K o n d a -b h a tta a noted g ra m m a ria n . T h e re a re som e m etrical
tre atise s the m ost im p o rtan t o f which a re Kusa??ianjali a n d S y a y a
Sanhshepa .
Doctrine . T h e o rd er ob served both b y G o ta m a a n d K a n a d a , in
d e liv e rin g the p re ce p ts of the science which they e n g a g e to un fold is
enu nciation, definition a n d in vestigation . E n u n ciation ( Uddesa) is the
m ention o f a th in g b y its n am e. D efinition ( Lahshana ) sets forth a
p ecu liar p ro p e rty, con stitutin g the essential ch a ra c te r of a th in g . In
v e stig a tio n (P a rik sh a ) con sists in disquisition upon the p ertin en ce a n d
Sufficiency o f th e definition. C on so n an tly to this the teach ers of p h ilo
so p h y p rem ise the te rm s o f the scien ce, proceed to th e d efinition a n d
then p a s s on to the exam in atio n of subjects so p rem ised .
In a lo gical a rra n g e m e n t the p re d ica m e n ts" padartha o r o b ject
o f p roof a r e s ix a s th ey a re en u m erated b y K a n a d a ,* viz su b sta n ce ,
q u a lity , action , com m unity, p a rtic u la rity , an d a g g r e g a te o r intim ate
relation, to w hich a seven th is a d d e d b y other a u th o r s ; privation o r
n e g a tio n . T h e se a g a in com pose a tw ofold a r r a n g e m e n t ; p o sitive a n d
n e g a tiv e , Bhava a n d abhava, the first com p risin g s ix an d th e la tte r one.
A c c o rd in g to the B u d d h ists this padartha or p red icam en t is k n o w
le d g e (Jn a n a ) a n d a c c o rd in g to the Vedantists the p red icam en t or
o b je c t is Brahm a th e u n iversal b ein g in whom all e xists.

G o ta m a enumerate.., sixteen h ead s or topics : a m o n g w hich, proof

o r evidence a n d th at w hich is to be proven a re c h ie f; the rest a r e
su b sid ia ry o r a c c e sso ry a s con tributing to krii-wledge a n d a scertain m en t
o f tru th. T h e y a r e ( i ) p ro o f (2) that which" is to be known a n d p ro ven
(3) doubt (4) m otive ($) in stan ce (6) dem onstrated truth (7) m em ber
of a re g u la r arg u m e n t or S y llo g ism (8 ) reaso n in g b y redu ction to
ab su rd ity (9) d eterm ination o r ascertain m en t (10 ) d eterm in ation o r
disqu isition ( u ) co n tro v ersy ( 12 ) objecion (13 ) (fallacio u s reason
( 1 4 ) p erversion (15 ) fu tility (16 ) con fu tation . .
T h e re is no d isc re p a n c y between these tw o a rra n g e m e n ts. They
a re h eld to b e re c o n c ilia b le ; the one m ore am ple, the o th er m ore $uc-
c in t; b u t both le a d in g to lik e resu lts,
' a s w ell a s tM San kh ya concur with other schools o f pfeychb-
lo g y in p ro m isin g b eatitu d e a n d moska, d eliveran ce from the evil fo r
the re w a rd o f a thoro ugh know ledge o f the p rin cip les which they te a c h .
 8 AGNl PUgANAM.

comrehealed (14 17). I will describe uuto thee great

Purana, A gn i, containing the- great and eternal science of
Soul then is lh$t w hich is to be known an d pro ven. G o ta m a , h o w
ever, enumerates under this h ead, b esid es soul, it asso ciate b o d y , th e
external senses intellect or un derstanding, m ind of the in ternal o rg a n ,
activity, fault, transmigration,* fruit* o r consequence of d eed s, p ain or
physical evil and lastly liberation, m ak in g togeth er with soul tw elve
objects of proof,
I. Evidence or proof b y which these objects a re known a .id d e m o n
strated is of four kinds: (i) perception (2) in feren ce of th ree so rts
(consequent, antecedent a n d analogous) (3) c o m p a riso n ; a n d (4) a ffir
mation (comprising tradition a n d as well as revelation).
II. (*) The first a n d m ost im portant, of tw eive ob jects o f >evid en ce
or matters to be pro ven enum erated by G o tam a, is sou l. It. is the site
of knowledge or s e n tim e n t; distinct from b o d y a n d from the sen ses
different For each in d iv id u al co-existen t p erson , in finite ete rn a l,
perceived by the m en tal o rg a n . T h is is the liv in g soul Jiu a tm a o r
animating spirit of a n in d ivid u al person. B u t the S u p re m e So u l o r
is one, the se a t of eternal know ledge ; d em o n strated a s th e
maker of all things. T h e in d ivid u al soul is infinite fo r w h e re v e r the
body goes there the soul too is presen t. It exp erien ces the fru its of its
deeds; pain or pleasure.
H ie second o b je ct of evidence is b o d y. I t is site o f effo rt,
of organs of sensation, a n d o f sentim ent of p ain or p le a s u r e . It is a n
ultimate compound; the seat of so u ls enjoym ent. It is e a rtn ly for th e
qualities of the earth a r e p erceived in it.
(e) Next among o b je cts o f pro of a re the o rgan s o f se n sa tio n . A n
organ of sense is defin ed a s an instrum ent o f k n o w led ge, con joined to
the body aad imperceptible to the senses.
There are five e xtern al o r g a n s ; sm ell, taste, sigh t, touch an d h e a r
in g ;they axe not m od ificatio n s o f con sciou sn ess ( a s th e S a n k h y a s
maintain) bet material, con stituted o f the elem ents, e a rth , w a te r , ligh t,
air and ether respectively.
The of the e y e is not the o rg an o f sig h t, nor is th e o u ter e a r
the organ of bearing. B u t a ra y of ligh t p ro ceed in g from th e pupil o f
the eye towards the o b jects view ed is the visu al orgart. T h u s the e th e r
contained m the cavity o f th e e a r a n d co m m u n icatin g b y the in te r-
xne&ate ether with the o b ject h e a rd is the organ ^f h e a rin g .
Thus die organ of visio n is lucid, the o rg a n o f h e a rin g is etherial^
that of taste aqueous, th a t o f feelin g aerial a n d th a t oF s m e llin g
csiildjf
 AGNI PURANAM.

B ra h m a , th a t w h ic h is in v i s i b l e , i n c o m p r e h e n s i b le , s t a b le a n d
e t e r n a l ; a n d is t h e c a u s e o f fi<h a n d o t h e r fo r m s , re c o u n te d
u n t o m e b y V i s h n u a n d u n to th e c e l e s t i a l s in th e d a y s o f y o r e
b y B ra h m a ( 1 8 19 ).

-------- :o;--------

CH APTER II.

V A S H 1 S T H A s a id : D o th o u d e s c r i b e u n to m e th e fish a n d
o t h e r i n c a r n a t i o n s o f V i s h n u th e c a u s e o f c r e a t io n & a s w e ll
as th e A gni P u ran am as h e ard by th e e fr o m V is h n u in
th e d a y s o f y o r e (1).

A gni s a id : H e a r , V a s h i s t h a , I w ill d e s c rib e th e fis h

in c a r n a tio n o f H a ri. The w o rk o f g o in g th ro u g h in c a rn a *

T h e site of the visu a l o rg a n is the pupil of the eye, of the aud itory
o rg a n , the orifice of the e a r, of the o lfacto ry o rg a n , the nostril or tip of
the nose ; o f the ta ste, the tip of the tongue, of the feelin g the sk in .
T h e o b jects, ap p re h e n d e d b y the senses, are odour, flavou r, colour,
touch, an d soun d.
T h e existen ce o f p rg a n s of sense is pro ved b y in feren ce from the
fa c t of the appreh en sion of those objects. F o r appreh en sion im nli^s an
instrum ent to effect it.
T h e o rg a n s a re six in clu d in g an eternal o r g a n , term ed Manas or
m ind. I t is th e instrum ent which affects the apprehension of pain,
p leasu re o r in terio r sen satio n s, an d b y union with e x te rn a l senses,
pro duces k n ow led ge o f exterio r ob jects ap p reh en d ed throu gh them, as
co lo u r, etc.

id) N e x t in G o ta m a s a rra n g e m e n t a re the Artha) o b jects of sen se ;

fyhat is o f s e n s e ; th at is o f internal senses, a n d he enum erate^ odqpr,
4a ste , colour, feel a n d sound^ which a r e the m u jliiji'' 1) njji tjjjih 1m 11
the elem ents re sp e ctiv e ly .
 10 AGNI PURANAM.

tions is intended for the protection of the pious and destruc
tion of the wicked* (2).

* c f. Ceeta.
w % rm \
'^^ '
F o r savin g the piou s, su p p ressin g the w icked a n d pro tectin g r e
ligions, I incarnate m yself a t e v e ry Y u g a .
T h e se incarnations a re ten, m s.t F ish , T o rto ise, B o a r, M a n -lio n ,
D w arf, R am a, P a ra sh u R a m a , K rish n a, B u d d h a a n d K a lk i. T h e fo l
low ing account o f in carn ation s occurs in the Bhagavat P u ra n a m .
T h a t D eity, first of a ll, bent upon the C elib ate creation lo f S a n a t -
ku m ar etc.), practised a se v e re an d flaw less vow o f B ra h m a c h a r y y a a s
a B rah m an a- N e x t, for the d eliveran ce of this w orld , the L o r d o f
Sacrifice, assum ed the form of a b o ar,.w ith the view of h e a v in g u p the
earth sunk into the w atery a b y s s. T h ird ly , pro ceed in g to the creatio n
o f sag e s, in the form o f a d ivin e sa g e , he propounded the scien ce
of devotion, which ro bs action o f its b in d in g pow er. * In the fo u rth the
creation of the Sp iritu a l H a lf (wife) becom in g two s a g e s N a r a a n d
N a r a y a n a , H e perform ed au stere penance, acco m p an ied w ith se lf-
control. T h e fifth em anation w as K a p ila , th e prince of the potent, who
revealed to A su ra , the S a n k h y a Philosophy, w herein a scertain ed the
whole body of essential entities. S ix th ly , p ray ed to that oftect b y
A n a su y a , wife of A tri, H e assu m ed his son sh ip, a n d rev ealed the true
nature of the Soul to A la r k a , P ra h la d a a n d others. In the seven th
em anation, H e was* b o m a s Sacrifice, A k u ti by R uch , a n d in the
com pany of his own o ffsp rin g, the g o d s called Y a m a s , -u led d u rin g th e
S ay am b h u b a cycle. In the eighth, the m ighty L o r d w as born of
M eru d evi b y N a v i, an d revealed to s a g e s the path held in re v eren ce b y
persons in a ll the vario u s sta g e s o f life. P r a y e d to th at effect b y the
sa g e s, H e assu m ed H is ninth form a s K in g Prithu a n d b ro u gh t forth
p la n ts an d a il other th in gs out o f the earth . H en ce is th is em an atio n ,
the fairest of a ll. O n th e occasion of the deluge a t the end o f the
Ckakskusa cycle, H e assu m ed the form of a fish a n d sa v e d V a iv a s v a t a
M a n u , b y enrfbarkmg him on a vessel, which w as but E a r th in d isg u ise .
I n the eleventh in carn ation , the L o rd , in the form of a tortoise,
supported o n h i s b a ck the m ountain called M a n d a ra , a s the g o d s an d
g ia n ts ^ fiu rn e d the ocean* therew ith. In H is tw elfth in carn atio n a s
and thirteenth a s M ohini, he re g a le d the G o d s with
. d isu g tifs of nectar, in fatu atin g thejr rivals with the b e a u ty of H is
universal dissolution the instrumental cause of which was
BrahmS. -There, Muni, the earth and men were submerged
under the rising ocean (3). At that time Manuf Vaivaswata
person in the fe m a le in c arn atio n . A ssu m in g H is fourteenth form a s
N a r a s in g h , H e tore w ith H is n aiis the inflated lord of D em ons, restin g
H im on his own h ip s, even a s a m ak er o f g ra ss-sc re e n s tears g r a ss
devo id o f kn o ts. In 4 is fifteenth in carn ation , desirous of recoverin g
the three w o rld s, H e w en t to the cerem on y in au gu rated b y B a li,
d isgu ised as a D w a r f, p r a y in g for three p a ce s of e arth . In the sixteenth
in carn atio n , e n r a g e d a t the sig h t of the k in g ly caste w arrin g upon the
p rie stly, H e p u r g e d th e w o rld o f K s h a triy a s, as m an y tim es as three
tim es se v e n . In the se ven teen th , b eh o ld in g the d e g e n e ra c y of m en's
intellects, h e w a s b orn of S a ty a b a ti b y P a r a c a r a , a n d d ivided into
b ran c h es the tree o f the V e d a s . N e x t, to a c h iev e the en d of the go d s,
H e a ssu m e d th e form o f N a r a d e v a , a n d perform ed a g r e a t m an y feats
of va lo u r, such a s th e ta m in g of the S e a . In the ninteenth and
tw entieth in carn atio n s, h a v in g birth a m o n g the V rish n is a s R a m a a n d
K r is h n a , the L o r d lig h te n e d the lo a d o f th e E a r th . N e x t, when .K ali'
sets in , H e w ill b e b orn a m o n g the K ik a ta s a s B u d d h a , son of A n ja n a ,
in o rd e r to d elu d e th e fo es o f th e go d s. A fte rw a rd s , in the tw ilight of
K a li% when k in g s sh all h a v e m ostly becom e ro b b ers, the L o rd w iflb e
born o f V is h n u y a s a s , u n d er the n am e o f K alki .
* A d a y a n d n ig h t of B ra h m a , a period of 4,320,000,000, S o la r -
sy d e re a l y e a r s o r y e a r s o f m ortals m easu rin g the du ratio n o f the world
a n d a s m an y, th e in te rv a ls o f its annihilation.
f T h e n am e M a n u is sp e c ia lly applied to fourteen successive m ythical
p ro gen ito rs a n d so v e reig n s o f the e a rth d escrib ed in th e C ode of M an u
a n d in the la te r m y th o lo g y a s c reatin g an d su p p o rtin g this w orld of
m o vin g a n d sta tio n e ry b e in g s throu gh successive Antaras or lon g periods
o f tim e. S w a y a m b h u v a , w ho s p ra n g from S w a y a m b h o , the self-born
o r B ra h m a , w ho a c c o rd in g to on e account d ivid ed h im self into persons,
m ale a n d fe m ale , w h en ce w a s pro d u ced V iraj a n d from him the first
M anu. 'A c c o r d in g to o th ers S w a y a m b h u v a con verted him self into the
first m an c a lle d S w a y a m b h u v a M an u a n d the first w om an called S h a ta -
Rupa. T h e first is th e auth or o f the M an u S a m h ita . H e is
som etim es c a lle d P r a ja p a t i, H ir a n y a g a r b h a an d P ra c h e ta s. T h e n ext
five M a n u s a r e m en tio n ed in th e follow ing o r d e r :
S w a ro c h isa , A u tta m i, T a m a s a , R a iv a la , C h a k sh u sh a , T h e seven th
M a n u , called V a iv a s w a t a , is th e present M an u ,
 12 AGNI PURANAM.

practisea hard penances for attaining objects of enjoyment

and salvation. Once while he was pouring libations un% der a
cassia fistula tree there arose from the water in 1 palms a
small fish and said to him who was about to throw i t : Pray,
do not throw me away, 0 best of men, I fear very much the
acquatic animals. Hearing it (Manu) threw it into a vessel.
Increasing there in size the fish again told him. " Give me
a bigger accomodation. Hearing its words the king threw
it into a water-jar. Increasing there again in size it said
to the King Manu, give me a bigger accomoda
tion (4 -7 ).
Then thrown again into a tank it assumed proportions
according to its size and said Give me a larger room and
the Manu accordingly threw it into the ocean (8). In no
time it assumed a size extending over a hundred thousand
Yojanas. Beholding such a wondrous fish Manu, filled with
surprise, s a i d (9).
Who art thou but Vishnu ? NSrayana, why dost
thou, Janarddana, overcome me wfth thy illusory
power ? (10).
Thus accosted by Manu the Fish said to him engaged in
the work of protection :u I have incarnated myself. for the
protection of the universe and destruction of the wicked
(u ). In the seventh day the ocean will submerge the
earth. When a boat will approach thee do thou take all
the seeds of creation and encircled by the seven Rishis,
spend on it Brahma's night, and bind this boat, with the
huge serpent, to my born (12 13). Having said this the
Fish disappeared. The Manu awaited the appointed hour on
the bark of the surging deep. He then got upon the boat.
That fish had one born of gold ten thousand Yojanas in
length. He tied the ancient boat described by the fish to its
horn (14 15). Keshava killed the D&nava Hayagriva*
* Thb following account about the Matysa or the Fish Incarnation
of Vishnu occurs m the Srimadbh agavaiam.
 AC.Nl PURANAM. *3
who destroyed the Vedas of Brahma. And chanting with
hymn^ his glories he heard from the fish the Vedic mantrams
and preserved them. And when Var&ha Kalpa set in Hari
assumed the r >rm of a tortoise (16 17).

CH APTER III.

jA lGNI
said: 1 will now describe the tortoise incarnation
(of Vishnu) destructive of sins as heard by me. Formerly in
the war between the gods and demons** the former, in con-

A po w erfu l dem o n , b y n am e H a y a g r iv a , pilfered the Vedas from

B ra h m a . V ish n u s a w this sin fu l a c t o f the dem on a n d w anted to k ill
him . S a t y a v r a t a , a ro y a l s a g e , atta in e d th e ra n k o f M a n u . W h ile
he w as p e rfo rm in g ab lu tio n , V ish n u assu m ed the fo r m . of a sm all F is h
an d p asse d into h is h a n d s. T h e account then is the sam e a s described
in this ch a p te r. T h e dem on w as k illed a fte r the d elu ge a n d th e V e d a s
w e re resto red to B r a h m a .
A fu lle r a cco u n t o f this In carn atio n occurs in the Matsya .
T h e re is h o w e ve r a d iv e rg e n t acco unt to be m et with in the Makabharata .
It has no refe re n ce to H a y a g r iv a a s in the B h a g a v a t a n d oth er P u ra n a s.
In the Satpatha Brahm ana of the Fay nr Veda a leg en d ab o u t fish
occurs but th ere ft h as no referen ce to a n y sp ecial d e ity .
* T h e m y th o lo g ic a l account of th is w a r betw een the g o d s a n d
the dem ons o r th e Suras a n d Asuras is a s follow s :
V ish n u , the lo rd o f th e creatio n , w anted to m a k e h is favour*tes th e
g o d s, im m ortal a n d p o w e rfu l. H e a sk e d them to ch u rn th e ocean of
m ilk so th a t a m b ro sia m ig h t b e p ro vid ed . T h e dem ons offered th e ir
se rv ice s to the g o d s w h ich th ey d id not d eclin e. W hen a m b ro sia
w a s p ro d u ce d V ish n u ,' a ssu m in g th e form of a b eau tifu l d am sel,
d istrib u te d the w hole a m o n g st the S u r a s . H e n c e the q u a rre l aro se. It
con tin u ed fo r th o u san d s o f y e a r s . T h e d em o n s w ere v e r y pow erfu l
a n d som e o f them b ec a m e in vincible a n d un con q u erab le b y the g r a c e
of -th eir g o d S i v a . T h o u g h th ey could not e x term in ate th e gods* y e t
th e y d e fe a te d th em o ften , d r o v e them fro m th e ,celestial region a n d to o k
possession o f it.
 AGNI PURANAM.

sequence of an imprecation from 0urv&s3,* were defeated

by the latter and humiliated. Then chanting the glories of
Vishnu who was lying in the ocean of milk they skid Save
ns from the Asuras (I 2). Hari then said to BrahmS and
other gods u Do ye make treaty with the Asuras for churning
the ocean of milk and securing ambrosia for the well-being
of the celestials. In the interest of an important work even
the enemies should be overture*! fur peace. I will make you
partake of the ambrosia and not the DSLnavas (3 4).

T here w ere supposed to be thirty three m illions of g o d s a n d

goddessesbut In d r a w as their k in g and L o rd . A fte r th e d efeat of
the D an avas on the shore of the churned ocean the g o d s lived in
happiness fo r se ve ral y ears till a g r e a t D a n a v a w as born, who w as
known b y the nam e of Vitrasura . H e collected a ll the dem ons un der
his banner a n d declared w ar again st the D ev a s. I t w ent on for y e a r s
an d the god s were g re a tly a ssailed . In d ra then w ent to B ra h m a for
help who advised him to g o to D ad ich i fo r his bones to m ake a n w eapon
with them. D adichi a g reed a n d In d ra drove the dem ons a w a y with th at
dreadful weapon.

M an y ye ars p assed in peace when the dem ons a g a in g a th e re d round a

leader nam ed T arak a. S h iv a helped them and the gods grew
weakened g ra d u a lly . T h e celestials, a fte r h old in g a council, th ought
of arousing S h iv a from his Y o g a -S le e p through the help of M a d a n a ,
the god of love. M a h a d e v a aw oke and b eg at K a rtik e y a o r U m a . He
becam e the com m and er-in -chief of the celestial a rm y a n d d efeated the
demons. r

A g ain the dem ons g r e w powerful under two D a n a v a -c h ie fs n am ed

Shum bha an d N ishu m bh a. A t this tim e D u r g a went to the b a ttle
field an d destroyed the D a n a v a s.

T h e re is how ever a spiritu al significance about the sto ry . The

w ar between the g o d s and dem ons goin g on etern ally means the s tr u g g le
between good an d e vil that we find in this w orld . T h e g o d s a r e the
represen tatives o f good sp irit a n d the dem ons those of the evil. The
trium ph of the go d s m eans the ultim ate victo ry of go o d over evil
in this world. > .* >

* A dreddful R ish i, who w as of a h ig h ly w rathful tem peram ent.

E v e r y one stock! M d rea d of his im precation.
 PURANAM. *5

Making the mount Manuara* the churning rod and VSsukij**

the rbpe do ye vigilantly churn, the ocean of milk with my
help" (5).
Then making the covenant as suggested by VTshnu the
Daityas came to the ocean of milk. Then the celestials
began to churn it where the tail (of the serpent) was (6).
When the celestials were distressed with the sighs of the
serpent they were consoled by Hari ; and when the ocean was
thus churned the mountain could not support itself and
entered into the water (7). Then assuming the form of a
tortoisej Vishnu supported the mount Mandara. From the
churning of the ocean of milk (first) came out a^rlreadful.
venom (8). kept it in his throat and was (accordingly}
called blue-throated. Then arose the goddess Varuoi
n.ext PlrJjatafl and then KbustavaK (Jem) (9). Then came
out celestial Icine and nymphs and then Lakshmi** who went
to the side of Hari. Beholding her and chanting her glories
all the deities regained their (former) beauty (ro). Then
came out Dhanyantari the founder of Ayurvedaft holding an

* T h e first m ountain of the w orld.

f A se rp e n t, th e so vereign o f sn a k e s. In M a b a b h a ra ta V a su k i is the
k in g o f a c lan of b a r b a r ia n s called N a g a s .
X T h is is the K u r m a or T o rto ise in carn ation o f V ish n u .
A kind of w ine which w as a favou rite d rik of the ce le stia ls.
|| A kind of celestial flow er a favourite o f S a c h i, the ,queen of In d ra,
5[ A je w e l worn b y V ish n u on his b reast.
* * G o d d e ss of p ro sp erity the consort of V ish n u .
j- f T h e H in d u system of m edical science the pro m u lgato r o f w hich
w as D h a n w a n ta ri.
T h e m yth o lo gical acco u n t of the H in d u s traces the origin of
Ayurveda, their m ed ical scien ce, in the b eg in n in g o f the K ali yuga,
when Brahm a, ta k in g com passion on m a n 's w eak, d egen erate an d
su ffe rin g state, p ro d u ced the Upaveda or co m m en tary on the sa c re d
Vedas, w hich con sists o f fo u r treatises (1) the Dharmasha$tra,m th e
science o f law (2 ) Dhanurveda, the science of the bow*. (3) Gandkarva
Veda, th e scien ce of m usic, (4) Ayurveda, the science o f life* T h u s a
sy&tertiatic tre a tise o n m edical science is g iven b y Brahma to m ankind
 ! AGMI PURANAM.

earthen pot full of ambrosia (n ). Taking ambrosia from

his hands the Daitysts gave half of it to the gods and went

to teach them properly the m anner of livin g in the w orld b y p re v e n tin g

and curing d iseases. T h is sacred m edical w ork of the H in d u s
resem bles in form and style the fourth sa cre d Veda n am ely the A th arvan .
It describes the m eans of keeping health, the ca u se s of d iseases an d
the w ays of cu rin g them. T h e original work w as d ivid ed into e ig h t
sections.
T h e y are
(1) , Salya or s u r g e r y ; it d eals with the m ethod of rem o vin g
external substances such as g rass, wood, stones & c . ac c id e n tly g e ttin g
into the body : exp lain s the method of rem ovin g d e a d child from the
m others wom b, of h ealin g wounds an d u sing variou s su rg ic a l in stru
ments in operations.
(2) . Salakya ; it d eals with the description an d treatm ent, of the
external and organic d iseases of the eyes, ears, mouth an d nose & c .
(3) Kaya Chikitsa or an account of the d iseases affectin g th e w hole
body as fevers, consum ption, m an ia, epilepsy, leprosy, d ia b e te s a n d
other d iseases.
(4}. Bhuta Vidya o r the m eans of restoring the d e ra n g e d facu lties
o f the mind onaccount of a m an s being possessed b y d evils.
(5) . Kaumarabhritya or the treatm ent of in fan tile d ise a se s.
(6) . Agada or the adm inistration of poisons an d their an ted o tes. .
{7). Rasayana or an account of the m edicines w hich c u re a ll
diseases, restore gen eral health an d youth.
(8). Bajikarna or the m eans of restorin g thett m anhood a n d in
creasin g the rac e.
T h u s we see that Ay urdev a is the first system etic w ork on H in d u
m edicine which w as revealed b y B ra h m a who first in structed the
p atriarch D a k sh a. H e w rote a book nam ed Chikitsa-dnrshnna a n d
com m unicated the m edical science to the two A sh w in is o r o ffsp rin g o f
the sun* O thers s a y th at B ra h m a com m unicated th e A y u r v e d a to
Sttrya* T h e A sh w in is were the m edical atten d an ts of th ^ g o d s-a n d
authors o f several treatises on m edicine one o f which* w as n am ed
Ckikttsa-rainat antra. A s the g o d s w ere e v e r yo u th fu l a n d h e alth y
su fferin g from no d iseases th ey stood in no n e e d o f a p h y sic ia n . The
A s h iin t s however perform ed m an y su rg ical o p eratio n s fo r the g o d s .
B e in g cured o f fus p a ra ly tic arm b y the A ^ b w in isjn d r a le a rn t A y u rv e d a
from th a n .
 A'GNI PUKANAM. *7

atftay with the other half. Vishnu, the root of creation, then
assumed Jhe form of a (beautiful) damsel (12). Beholding

T h u s it is e vid e n t th a t fo r a co n sid erab le tim e the kn o w led g e of

Ayurveda w a s co n fin ed a m o n g st the g o d s. So m etim e a fte r this, h o w
e v e r, w ith th e p re v a le n c e o f w ick ed n ess a n d in iq u ity, m an kin d b e g a n to
G r ie v e d a t this, the s a g e s Varadwaja an d
s u ffe r from v a rio u s d ise a se s.
Atreya co n ven ed a m eetin g o f the Munis in the H im a la y a m ou n tain s.
A c c o rd in g to the acco u n t in C h a r a k a th ere w ere present the s a g e s
A n g ir a , J^ m a d a g n i, V a s is t h a , K asyap a, B h rig u , A tr e y a , G a u ta m a ,
S a h k h y a , P u la sty a , N a r a d a , A s ita , B a m d e v a , M a r k a n d e y a , A s w a n a y a n a ,
P a r ik s h ita , B h ik s h u r a tre y a , B h a ra d w a ja , K a p in ja la , V ish w am itra,
A sw aran y a, B h a r g a v a , C h a y a b a n a , A b h ijit, G a r g y a , S a n d ily a , A b a r -
ksh i, D e v a la , G a la v a , S a u k r it y a , V a ija v a p a y a , K u s ik a , V ad arayn a,
K a ik a s a e y , D haum a, M a ric h i, K asyap a, Sarak sh ya, H ir a n a k s h y a ,
L o k a k s h y a , P a in g i, Saunaka*, S a k u n e y a . G a u ta m a y a n i and oth ers.

A ft e r so m e d e lib e ra tio n s they a ll a rriv e d at the conclusion that the

o n ly m e a n s o f s a v in g h u m a n ity from such a d isa ste r w as to send one
o f th e ir n u m b e r to th e th o u sa n d -e y e d d eity In d r a a n d to ob tain from
h im th e k n o w le d g e o f m ed icin e. V a r a d w a ja w as selected . T h e sage
w ent to th e k in g o f g o d s an d retu rn ed w ith the kn o w led ge o f 'A y u r -
veda. H e re late d to th e 'R is h is the p recep ts that he had learn t from
In d ra . T h e y co n sisted o f (t) Santana or the g e n e ra l c h a ra c te r of
e v e ry th in g , (2) Visesa o r classificatio n , (3) Dravya or elem en ts, (4) Guna
o r q u alitie s, (5) K arm a, o r actio n s, (6) Sanyoga o r com bin ation. Of
th ose R is h is A t r e y a com m u n icated his kn ow ledge of m edicine to his
n u m erou s p u p ils.
T h e n a g a in a fte r the d elu g e -when the V e d a s w ere lost the g o d s an d
d e m o n s ch u rn ed the o cean for fin d in g out the w ater of im m o rtality.
W h e n th e ocean w a s ch u rn e d m a n y precious g ifts or ratnas cam e out.
A m o n g them w a s D b a n w a n ta ri the p hysician o r h o ly s a g e w ho c a m e
out w ifh w a te r o f 1
ife "o r A m rita . H e w as a pupil of I n d r a in A y u r v e d a
a n d p ra c tise d m e d ic in e in h e a v e n . S e e in g th e m iseries an d d iseases of
m a m & n d he c a m e d o w n on ea rth to instruct them in the scien ce of iiFe*
a fte r w a r d s b e c a m e t h e k in g o f K a s i a n d p erfo rm ed m a n y celeb rated
ctfrek. W U n e ssth g ^ fe a m ise ra b le condition o f m an k in d the R ish is sen t
a d e p u t a t i o n ^ D i v a d a s a o r Q h a n w a n ta ri re q u e stin g him to teach them
th e sc ie n c e o K lifo . T h is dep u tatio n co n sisted of O upadhnuha,
* A ufrabhjra, K a r a b ir ja , G o u p u ra , R u k e e ta a n d S u s ru ta w ho
followed ^ e ^khjg to re tirem en t. O f th em S u sru ta w as selected to
abridge the Ajfurveida. ,
 i8 AGN! PURANAM.

her endued with beauty, the Daityas, overcome with facina-

lion, said li f$e our wife, take this ambrosia, fair onfe and
make us partake of it (13).
Saying So be it Hari took it from them and made the
celestials drink of it. Assuming" the form of the moon
Rahu* drank up the portion offered to the sun and moon
and therefore his head was severed off his head by his enemy
Hari. He then said to Hari, the giver of boon. e< By thy
mercy I have attained immortality 14 15). f< Rahu is
mortal still he will possess the sun and the moon during the
ecclipse as well as the other planets. Charities made at
that time will be imperishable (16). To it Vishnu replied
So be it along with all the immortals, casting off his
female form. He was then requested by to show (this
form) unto him (17). The Divine Hari then dis
played his female form unto Rudra. Overpowered by his
(Vishnus) illusory power, Shambhu, renouncing Gouri,
longed for that damsel (ig). He became naked and looked
like a maniac. * He held the woman by the hair and she,
releasing her hairs, ran away. He too followed her (19).
Wherever dropped Haras seminal fluid there sprang up
fields of his phallic emblem and gold (20). Then knowing
that this was her illusory form assumed his owi) real
form. Hari then said to Shiva Rudra, my illusory
power has been overpowered by thee (21). There is no
other male being on earth who is capable of discomfitting
my t
* T h e ascending n o d e ; in m ythology the son of Sinhika, a D & itya,
with the tail of a d ragon wliose head .was severed from his b o d y b y
Vishnu, but being im m ortal the h ead an d tail retain ed their s e p a ra te
existence ai.d being, tran sferred to the stellar sphere, becam e a u th o rs o f
ecclipse the first sp ecially, b y endevouring a t vario u s tim es to sw allo w
the sun and jh e moon.
f F o r a righ t interpretation o f broad outlines o f the V e d a n ta P h ilo
sophy one must b egin with M a y a . It if a term p retty com m on ly used,
* but With w ide distinctions. It h a s a scientific an d a 'p o p u la r sign ification
' both of which will be our purpose to show in the p resen t notice.
 AGNI PURANAM. rp
Thereupon not obtaining the ambrosia the 'Daityas were
defeated by the Devas in battle. The gods then repaired

M a y a h as been d e fin ed as the inherent fo rce re sid in g in the S u p re m e

B r a h m a w hich rs e sse n tia lly e xisten t an d w hich can n ot b e d ifferen tiated .
A s the co n su m in g fla m e of fire im p arts an id ea o f its fo rce, so the
p o te n tiality of fo rce p resen t in S e lf is p la in ly seen in the o b jective w orld .
B u t this M a y a can not be said to be one with P a r a b r a h m a , nor a s so m e
th in g d istin ct, in the sa m e w a y as the co n su m in g force o f a fire cannot
b e s a id to b e the fire itself. T h e n a g a in if yo u ad m it it a s a s e p a ra te
entity you can n o t b y a n y m ean s describe its s e p a r a te existen ce.
(Panchadasi, B o o k I I . V . & 43.)
It w ill thus b e e vid en t th at M a y a a n d P a r a b r a h m a a re but a n o th e r
n am e fo r M a tte r a n d F o rc e. W e a ll know fo rce can not e x ist w ithout
m atter a s a s e p a ra te e n tity, y e t to s a y th at it is the sam e a s m atter, is
a b su rd . H e n ce in th e text quoted w e find the n o n -d u a list a s k in g his
opponent a M a d h y a m ik a B u d d h ist to d escrib e fo rce a s a se p a ra te en tity.
B a t it m a y b e u rg e d th a t P a r a b r a h m a is fo rce, a n d w e h a v e seen M a y a
.0 b e a ls o a fo rce th e refo re w e h ave fo rce x fo rce or fo rce w ithin fo rc e
so m e th in g e q u a lly a b s u r d . A condition which th e m in d fa ils to co m
p re h e n d . B u t such a p p a re n t a m b ig u ity is f a r from re a l. F o r M a y a is
m a tte r in its u n d iffe ren tiated condjtion in which the d ifferen ce betw een
m a tte r a n d its in d w ellirfg p o te n tia lly is m in im ised to the low est n u m eri
c a l fig u re ; it is th e b o u n d a ry line o f m atter a n d fo rce, w h ere m atter
lo sin g its g ro ssn e ss a ssu m e s the s u b tle ty of super eth ereal finis, w here
no m atte r is d istin g u ish a b le a s such, but all is sp irit o r fo rce. A n d su ch
in feren ce is d e rive d from N a tu re . T o quote a fa m ilia r illu stratio n , the
tran sitio n from a m in eral to a ve g e ta b le a n d from v e g e ta b le to animal*
is so g r a d u a l th at it is im possible to distin gu ish J i e one from the o th er.
E v e n a t the p re se n t m om ent scien ce is un decided a s to w hether certa in
c la sse s o f the low est v e g e ta b le s b elo n g to the m in eral class or the la s t
in th e sc a le o f th e a n im a l series b elo n gs to the v e g e ta b le . S o m uch do
th e y re se m b le each o th er. I f such a view b e accep ted the a p p a re n t
in con sisten cy is re m o v e d . V ir tu a lly then d ifferen ce betw een -
P r a k riti (M atte r in its un d ifferen tiated cosm ic con dition) a n d P u n is h
(its sp irit o r P a r a b r a h m a ) fo r a ll p ra c tic a l pu rp o ses is n il. H en ce the
W e ste rn M a te ria lis t, d e n y in g S p irit a ll over, con cen trates his attention
on h is m ate rial atom s which with their in d w ellin g poten tiality su p p ly
h im w ith a sufficien t cau se to an sw er fo r e v e phenom enon . T h e
V e d a n tis t therefore p re sen ts the sh arp poin t of adcw b U fe-ed ged sw ord
 70 AGNI FURANAM.

to.tbefr celestial home. He who rea<Js this account goes to

the celestial region (22).

to his opponent which tak es the ground fio m u n d -r his feet a n d makes^
his own position invincible.
Now M a y a is described a s a force and it is ^elsewhere defined a s
something indescribable, which is neither existen ce (sat) nor non
existence (asaf) in- short it is one with Igno rance, which a g a in b e in g
the chief factor of the gran d cosmos is the sam e as P ra k riti o f Kapjfcu
Therefore M a y a is nothing less than m atter. N ow this M a y a existed*
potentially in the P arab rah m a, and if we sa y that b y an act of volition
created he the objective world from the very sam e M aya,, we imply, nc
such "contradiction a s the H eb rew accounnt of G o d s creatin g the w o rld
eut of nothing. B ut then w e*m ay be ask ed P a ra b ra h m a is a n im per~
sonality, and volition is due to consciousness which it can lay. no c la im s
to . T o such of our task m asters we reply that m atter per $& is u n
conscious and inert, a n d can b rin g forth nothing until acted upon b y
a n intelligent co-operation of a force an d th at the P a r a b r a h m a is-
Conscionsnes itself, consequently the im press of ch an g e which it
produces in the m ass' of in ertia to m ake it eyolve thin gs varie d a n d
innum erable is tantam out to the volitional agen c y of a personal cre a to r.
T h en again if it be asked , that since P a ra b ra h m a is a pure sp irit,
-how can it have any connection with m atter which is its an tago n ist ? W e
h ave seen that spirit and force are cbnvertible term s, an d we h a v e lik e
wise seep that force cannot exist without m atter, hence where ev e r there
is force there m atter m ust alw a y s be ; to sum up then we find, M a y a
existed in the p arab rah m a, and it is the sam e M r.ya which b rou gh forth*
the universe in a natu ral order of sequence by u n dergoing m utations
impressed upon it through its force or P ara b ra h m a . It is unnecessary*
here to dwell upon the consecutive series of ch an g es, suffice it to s a y
th at, from its un differentiated condition, a state in which it h ad no
properties to distinguish it, for properties are due to. the elem ents, ether
an d he r e s u lts pre-elem en tary condition if we m a y b e allow ed such an?
expression it becam e subtle, an d then gross, and ultim ately q u in tu p li-
cated. C h an ge , then, is the law of. the universe, without it the e a rth
- would lose its- freshn ess and b e a u ty ; cjhange e very w here a n d a t e v e ry
te t n e n t is the g ra n d centric law* round which a re deposited the ni u s,
a n d ? nucleoli of future planets, their satellities & c ., a s s u rely a s it
le ad s t> the slow and gra d u a l, but sure disintegration of the e x istin g
- nnes* *1^ this w ay there never was a time, when the w orld w as non*
exxsiexn, nor will there ever be a time when it will be totally, d estro yed
 C H A P T E R IV .

A gnt said: I will now describe the tortoise incarna

tion (of Vishnu) destructive of sins.
Having vanquished the celestials Hiranyaksha* became
their lord and settled in their region (i). The celestials
then repaired to Vishnu and chanted his glories, who assum
ing the form of a sacrificial boar and killing their thorn the
Danava together with all (other Daityas) protected virtue
and the gods. Afterwards Hari disappeared.
( K a p i l a ) ; though in truth it m ay be laid down th at the earth w e in h abit
is not the first of the s e ries an d th at our hum an rape is not the first th at
h a s b een c a lle d into e x isten ce. F ro m close re a so n in g this m u st n a tu rally
e sta b lish itself. F o r if the P a r a b r a h m a is etern al and esse n tia lly
existen t, a n d if such P a r a b r a h m a must h ave its M a y a w herein to reside,
if the con tact of th e tw o in duce c h a n g es w hich en d in w o rd s u su ally
calle d cre ative , but stric tly sp e a k in g evolu tion al, then w h ere is the'
b e g in n in g an d the en d in such a plan ?
AnotheV sign ification o f M a y a is illu sio n . T h is co n sists in b elievin g
the w orld a n d a ll its go o d s to be re a l, an d thus en tran ced to h u n g er
a fte r m ate rial co m fo rts. A s an a p t illustration w e m a y refer to the
sto ry o f N a r a d a . N a r a d a w as en qu irin g of K ris h n a one d a y w h at
M a y a w a s. T h e y w ere tra v e llin g together in a s a n d y w aste ; N a r a d a
feels th irsty, a n d w an ts som e w ater to drink, a shed w as pointed o u tr
w h ere he re p a irs le a v in g his com panion to w ait fo r him . T h e p ro p rie tre ss
of the sh ed h a p p e n e d to be a yo u n g d am sel whom N a ra d a had no
so o n e r seen , than he felt h ead and e a rs, o v er, in lo ve. H is thirst for
d rin k w as g o n e, b u t he w as now p ossessed with a th irst fo r o b ta in in g
the fa ir c re a tu re 's h a n d s . H e m arries her, he gets se v e ra l ch ild ren a n d
rem o ves with his fa m ily from p la ce to p la c e to a v o id d isa s te r till
ultim ately his w ife an d fa m ily a re drow ned w hile cro ssin g the bed of a
r i v e r ; an d he is fo und b e w a illin g the loss of his d e a rly b elo ved w ife.
In such a ju n c tu re H a r i puts in a p p e a ra n c e ; to his q u eries N a r a d a
g iv e s no re p ly b u t in ten t on g rie f he w eep s as lou dly a s e v e r . H e is fu ll
e n tran ce d in the m esh es of M a y a . B h a g a v a n d e p riv e s him o f th e
c h a r m ; w hen lo ! N a r a d a is a g a in resto red to J n a n a . H eh asn ^ w
.
* A demon chief.
 AGNI pyRANAM.

HiranySksha bad a brother by name HtranyafcasMpu

Having vanquished the celestials he occupied ail
their possessions and tnonopolised their shatfe in the
-sacrificial offerings. Having assumed the form of a man-
lion he killed him together with all the. Asuras and re-
established the Suras (celestials) in their own stations.
Nirasinha* (man-lion incarnation of Vishnu) was then
worshipped by the celestials.
Formerly in the war between Devas and Asuras the
Suras were defeated and driven out of heaven by Bali and
his followers and sought the protection of Hari. Having
promised safety unto the celestials, been prayed for by
Adilya and Kashyapaf and been born as a dwarf from
AdityH he went to the sacrifice of BaliJ who promised to
* Man-lion incarnation of V ishnu. T h e follow ing is the m ytholo
gical aecount of this in carn arn ation.
In ancient time there were two demon k in g s nam ed H ir a n y a k s h a
an d H iran yaK ash ip u . T h e y were d ead ly enem ies of V ish n u an d tried
their best to put down h is worship. T h eir attem pts w ere how ever
baffled b y the birth o f a pious son of H ir a n y a K a sh ip u , b y nam e
P ra lh a d a , who a devout follow er o f V ish n u . H ir a n y a K a s h ip u
tried every possible m eans to induce his son not to w orship V ish n u b u t
h e was unsuccessful, H e then tried to kill him, b y th row in g him dow n
from a mountain sum m it, b y p lacing him un der the feet of a m ad
elephant an d b y variou s other m eans, but all to no p u rp o se. O ne
d a y grow ing exasp erated h e ask ed his son W h e ie i s y o u r H a r i f r
P ralh ad a said M y H a r i is everyw here H e is even in this pillar
before y o u ." T h e D a n a v a kin g, in an ger, struck the p illar with his
foot an d anon V ish n u cam e out inhis m an-lion form an d k illed him-
t H e was the son o f M arich i, the son of B ra h m a an d one o f the
progenitors o f created b ein gs. In Pu ranas* he is d escribed a s the
husband of A d iti an d tw elve other dau ghters of D a k sh a, an d fa th e r o f
g o d s, demons, m en a n d of the ehtire anim al creation. H e is one of
the seven sa g e s an d fath er of V iv asw at and V ish n u an d g r a n d -fa th e r
o f M an u . A d iti had tw elve sons of whom S h u k ra w as the e ld e st an d
V ishnu the youngest,
$ B ali w as a powerful an d pious hthg. E v e n now people point out
his city n ear M a d ra s. T h e kin g grew so very pow erful b y his virtues
that even Indra the king_ of celestials had tp g iv e jiis so v e re ig n ly unto
 AGNI PURANAM. *3
give whatever riches one would pray for, and begm to
recite - S r u t is * * at the Palace-Gate (4 7). Having heard
the DwarP recite the Vedas (Bali) wanted to grant him a
boon. Although prevented by Sukraf Bali s a i d I
will give thee whatever thou shalt want. Whereupon the
Dwarf said to B a li: Grant me land for placing my three
feet. (Bali) said to him I give (89). When waterj
dropped into his hand the Dwarf became un-dwarfi,sh
and occupied the regions B h u r (earth) B k u v a s (atmosphere)
and S w a s (celestial world) with his three feet (10). Hari
(then) sent Bali to S u ta la \ and conferred all the regions on
Shakra. If Having chanted the glories of Hari along with
all the celestials Sakra became the lord of the universe and
happy ( I I )
Hear, twice-born one,** I will describe the Parashu
Rama incarnation. For relieving the earth of her burden

h im . T h e re fo re to k ill him V ish n u in carn ated h im self a s a d w arfish

B ra h m a n a .
* A ll the sa c re d w ritin g s of the H in d u s a re d ivid ed into two cla sse s
n a m e ly S ru ti o r w h at is h eard or revealed a n d Sm riti o r w h a t is
re m e m b ere d . T h e Vedas constitute*the S ru ti fo r th ey a r e re g a rd e d by
them a s re v e a le d a n d the sacred Law s^& c now p a s s u n d er the n am e of
S rm iti .
t H e w a s the priest of the D a ity a s an d the p re sid in g p riest of the
S a c rific e u n d e rtak e n b y B a li.
J T h e practice a m o n g st the pious H in d u s is th at w h e n e v e r on e
w a n ts to m a k e a n y g ift in a sacrifice or a religio u s rite h e t a k e s up
w a te r in his h an d a n d with a prom ise p o u rs it into the h an d of the
recip ien t.
* H e a ssu m e d a ' h u g e size w hich sta rtle d the o h -lo o k ers a n d
p ro v e d w h a t S u k r a h a d s a id .
|| N e th e r re g io n . A n o th e r m yth o lo gical acco u n t is th at V ish n u
p lace d one fo ot on e a rth , one in the s k y and w an ted room fo r the th ird .
B a li then offered his A ead. V ish n u p laced his th ird foot on it a n d sen t
him dow n to th e n e th e r re g io n , w here even now B a li is reignitve.
% A n o th e r ap p e lla tio n o f I n d r a , the k in g of gods*
* * B r a h m a n a : h is second b irth is sa id to tak e p la c e when lie p u ts on
h is sa crificia l th re a d .
 ~AGN1 PURANAM.

and establishing peace Hari incarnated himself; and having

imotliered the proiid Kshatryas* he protected the "gods
and Vipras. From Jamadagni and Renuka he was born as
Bhirgava, ptdficient in the use of arms (12 13).
By fhe grace of Dattatreyaf the thousand-armed
Kartavirya became the Lord Paramount of the world. Once
- _ - ------- '~ "-- >
T h e m ilitary caste. T h e following is the text o f M a n u on the
origin of caste's.
F o r the sake o f p reservin g this un iverse B ra h m a allo tte d s e v e ra l
duties to those \Vho sp ra n g respectively from his m outh,o a r m , his
*.htgh and feet.
T o B rah im an as he assign ed the duties of re a d in g th e Veda a n d
teaching it, of sacrifin g, of assistin g o th ers to sacrifice, of g iv in g a lm s
and of receiving gifts.
T o defend the people, to g ive alm s, to sacrifice, to read the V e d a , to
shun the tem ptations of sexual enjoym ent con stitute in short th e d u ties
o f the K sh a try a s.
T o tend cattle, to bestow properties, to sacrifice, to re a d scrip tu re s,
tp carry on trade, to lend m oney on interest a n d to cu ltiv ate la n d a r c the
duties of the V a is y a s .
T o serve the three other c a s te s is the d u ty o f the S u d ra s .
M r. M uir has collected m an y p a ssa g es re la tin g to the o rig in of
castes and finds it ** a b u n d an tly evident that the sa cre d books of the
H indus contain no uniform or consistent account of the o rigin o f castes,
but, on the-contrary, present the greatest varieties o f sp e cu la tio n .
T h e earliest reference is to be seen in Purusha-Sukta o f Rigveda
which is considered b y m an y a s an in terpellation.
In this hym n it is stated that P u ru sh a byin g d ivid ed ** T h e B ra h m a n
w a s his mouth j the R a ja n y a w as m ade his a rm s, the V a is y a w as his
th ig h s ; the S u d ra sp ra n g from his feet. O n th is point M r M u ir thus
r e m a r k s ;
In a hymn of this allego rical and m ystical characCer it can n o t be
assu m ed that the w riter intended to represent it a s a h istorical fa c t th at
fo ur different classes s p ra n g from different p arts of P u ru sh a s b o d y ;
a n y more than he desired to assert as literally true, w h at he h a s sta ted
in v e rses 1 3 an d 14 that u the moon was produced from h is m in d , th e
th e sun from his e j e & c .
t Ib e nam e of a g r e a t R ish i. A n account o f this R ish i o cc u rs in
M ark an d e ya P u ran am .
 ftGNI PURANAM. 25

while -hunting he was tired in the forest and invited by

the Muni Jamadagni. The king with his retinue was fed by
him by the favour of Kamadhenu** (14 15). (The king)
then prayed for the cow and (the sage) not agreeing he
pilfered it. Thereupon Rama, with Jus axe, cut off the
head of the king in battle and brought back the cow to his
hermitage. One day while Rama was out into the forest
Kartavirya s sons, out o f enmity, killed Jamadagni. On his
return ' Kama saw his sire slain and was stricken with
grief in consequence thereof (17 18). Having divested the
.earth of the Kshatryas for twenty one times, made five wells
in Kurukshetraf offered oblations to the departed manes
and conferred the earth on Kasbyapa the Lord settled himself
on the mount Mahendra. Hearing of the incarnations of
tortoise, boar, man-lion, dwarf and Rama a man repairs lo
the cesleslial region (19 20).

------ :0 : ----------

CH APTER V.

JV.GNI said : I will now describe RSmayanaJ which

gives enjoyment and emancipation as described formerly
by Narada unto Valmiki (1).
* A fab u lou s cow th a t g iv e s w hatever is p ra y e d fo r.
f T h e field w h ere th e g r e a t b attle w as fo u gh t. M o d ern P a n ip a t is
now poin ted o u t a s the p ro p e r p la c e .
$ L ite ra lly it m ean s history o f Ranta the g r e a t ep ic o f the H in d u s
w ritte n b y th e s a g e V a lm ik i.
H e is on e o f the w ell-k n o w n celestial s a g e s . In the V e d a s he
is d e scrib e d a s one o f the d escen d an ts o f K a n w a a n d a u th o r of se v e ra l
h y m n s of th e R ig - v e d a . In m yth o lo gy he is often a sso c ia te d with
P a r v a t a a n d a c ts lik e a m essen g er of g o d s to m en, a n d is know n a s the
son o f B r a h m a . H e is the frien d o f K ris h n a a n d is th e in ven to r o f Vina
o r lute. In the M a h a b h a r a ta h e is d escrib ed a s th e k in g o f th e celestial
m u sic ia n s.
 2 AGNJ PURANAM.

N a r AD A said :Brahma sprang frtm the lotus navel of

Vishnu ; his son wae Marichi; his son was Kashyapa; his son
was Surya whose son again was Vaivaswata Manu (2). From
him sprang Ikshwaku in whose family was born Kakuthstha.
His son was Raghu; his son was Aja whose son was
Dasharatha (3I For'the destruction of Ravana Hari incar
nated himself in four parts. King Dasharatha begat RSma
on Koushlya (4). He begat his son Bharata on Kaikeyi and
Lakshmana and Satrughna on Sumitra. Rishyashringa**

T h e following account of N a r a d a 's telling V a lm ik i ab o u t R a m a

occurs in the first ch ap ter of R a m a y a n a :
T h e ascetic V a lm ik i asked that best of sages an d forem ost o f those
conversant .with words, ever e n g a g e d in austerities a n d V a id ik a stu d ies,
N a ra d a sayin g, W ho at present in this world is a lik e crow ned with
qualities, and endued with prowess, kn ow ing d u ty, a n d g ra tefu l, a n d
truthful, and firm in vow , who is qualified by virtue of his c h aracter,
and who is ever studious of the w elfare of all creatu res ? W h o is
learned, hath studied society, an d knoweth the art of p le a sin g his
su b jects? A n d who alone is ever lovely to b eh o ld ? W ho hath
subdued his heart, and controlled his an ger, is endow ed with personal
g ra c e a n d devoid of malice,* a n d whom, en rag ed in b attle, do even
the gods, fear ? G re a t is m y curiosity to h ear of such a p erson. Thou
canst, Maharskt, tell m e of a m an of this d e s c r i p t i o n H e a r i n g
V alm ik is words, N a r a d a , cogn izan t of the three w orld s, sa id with
alacrity, " D o thou listen ! R a r e as are the qualities m entioned b y
thee, 1 will, sage , h a v in g d u ly considered, d escribe unto thee a
person endued with them . T h e re is one spru ng from the line of
Ikshw aku, known by the nam e o f R a m a .
* In one of the deepest an d most rom antic g le n s o f the M a isu r
M alnad, formed b y the W estern G h ats, is nestled the sh rin e of
Srin g e sv a of K ig g a . T h e lo cality is extrem ely picturesque, a n d the
habits and customs of th e inhabitants a re very prim itive. T h e soil is
rich, and, though thinly scattered, the p easarft^ are b y no m eans o v e r -
industrious. T h e productions a re am ong the most valu ab le, con sistin g
ol supari, cardam om s, rice, & c . T errito rially, the villa g e o f K ig g a is
i t the T a lu k a of the N a g a r D ivision. T h e re is a trad itio n
attach in g t o this shrine to the effect that no drought will ever ap p ro ach
within x2 g a v a d a s of the go d . In seek in g the origin of this tiad itio n ,
the following legend lias been gath ered . I t i s , scarcely n e ce ssa ry to
 AGNI PU8ANAM. 27

gave unto them (the queens) after completing

a sacrifice and they partook of it a n d from them were

re m a rk th at .the people o f the co u n try accep t its truth. B u t a sim pler

e xp lan atio n m a y e a s ily be a rriv e d a t. T h e tem ple is built cldse to the
eastern b a se o f the W e ste rn G h a ts , an d as their g ig a n tic p eak s intercept
an d ap p ro p ria te the p reciou s burden of the clouds d u rin g the S . W .
m onsoon, the lo cality h ap p en s by a sim ple n a tu ra l law to be h ig h ly
fa v o u re d with rain . T h e lo cal p riest-h o o d , with a view to enhance their
own im p ortan ce a n d g a in s , h a v e turned the n atu rn a l phenom enon
to their own a d v a n ta g e , clo th in g it with a religio u s an d su p ern atu ral
garb .

* V ib h a n d a k a M u n i, son of K asyap a, w ho w as the son of

M arich i B ra h m a , con su lted his fath er as to the choice of th e
b est p lace for tapas , a n d w as directed to the sp ot in w hich the
riv e r T u n g a b h a d r a ru n s in three d ifferen t directions. V ib h a n d a k a
thereupon w ent in se arch of such a p lace, com m encing from the
source of the riv e r, a n d a fte r p a ssin g vario u s tirth as a n d holy spots,
a t S r in g a p u r a (m odern S rin g e ri), an d identified it with th e locality
o rd ain ed b y h is h o ly fath er, from the T u n g a b h a d r a th ree m a k in g
d ifferen t sw eep s in its co u rse. T h e R ish i here p erfo rm ed th e rite o f
tapas rigo ro u sly fo r th ree thousand y e a r s , an d its severity (lit. jv a la
flam e) p en etrated In d r a s h eaven an d serio u sly d istu rb ed its d en izen s.
They in a b o d y com p lain ed o f ft to th eir ru ler, who d irected one
C h itra se n a to in terru p t the tapas of V ib lt& n d aka. C h itra se n a thereupon
co n veyed I n d r a 's b ehests to U rv a s i (the h ead o f celestial, fra il b ea u tie s),
w ho then w ent to the T.ishis A s ra m a o r h erm itage. T h e ascetic w as
then ab so rb ed in dhyana o r contem plation. T o tvard s even in g (pradoskdy
V ib h a n d a k a w ent to b ath e in the river, an d w a s d eep ly sm itten w ith
the ce le stial n ym p h whom he encountered on the ro a d . H e afterw ards-
proceeded to the riv e r, a n d p erfo rm ed h is ab lu tio n s, to about the s a m e
tim e a doe ca m e to d rin k in the r iv e r a n d unconciously im b ib ed th e
w a sh in g s of the asce tic. T h e a n im al im m ed iately becam e g r e a t w ith
you n g, an d in tim e w a s d elivered of a hum an m a le j ch ild , w ith the
un usual addition ox tw o h orn s like those of the d eer. T h e m other r a n
a w a y directly a fte r, a n d V ib h a n d a k a , who a rriv e d at the riv e r-sid e
ab o u t th a t tim e, h e a rd th e w a ilin g o f th e in fan t. B y second s ig h t
,(divya jnanam ) h e p e rc e iv e d 'th a t th e child w as h is own flesh a n d blood
an d con veyed it to h is A s r a m a , w here he b ro u gh t the child up , feeding*
him with his own fa r e o f ro ots, le a v e s , & c ., a n d p erfo rm in g o v er him
*hc preacrib ed rites, such a s Namakarana, $atakaranat Upanaytam, frp*
2% AGNI PURANAM.

W h en the b oy w as about tw leve y ears old, the P a r a m e s v a ra and

P a rv a ti were one d a y ta k in g an airin g in the celestial regions, a tten d ed
b y their retinue of evil spirits, ghosts, and d evils, a n d i( w ere m uch
surprised to find a child in such com pany. T h e y aligh ted on the spot
a n d blessed the boy, investin g him with the wram> or pow er o f d e stro y
in g fam ine and drought within tw elve y o jan as of his ab o d e.

Once upon a time, when R o m ap ad a M a h a ra ja w as ru lin g the k in g

dom of A n g a , it w as overtaken b y an unusual drought of tw elve y e a r s'
duration, and the people w ere in g re a t suffering, no food o r drink
b eing procurable for men or cattle. A t this juncture the d ivin e R is h i
San atk u m ara, who has the p rivilege of visiting the earth w henever the
fan cy seizes him, w ent to see the afflicted country an d its u n fortu n ate
ruler. H e was d u ly received b y the R a ja , a n d inform ed .iim that if
the young R ish y a S r in g a , son of V ib h a n d a k a M uni, could be in duced1
to visit the country o f A n g a , it would g e t rain in ab u n d an ce, a n d regain
its usual prosperity. R o m ap ad a (bare-footed) could m ake, nothing of
this information an d consulted all the wise m en.in h is dom inions on the
subject. T h e y referred to their sacred books, an d told him th at the
A s ra m a of V ib h a n d a k a w as situ ated on the banks of the T u n g a b h a d r a
river, whidh w as in the southern direction. T h e a d v ise rs m oreover
expressed their own inability to brin g R ish y a S rin g a to A n g a , but s u g
gested that the R a ja should em ploy dan cin g girls o f su rp a ssin g b ea u ty
to allure the you n g R ish i to the desired p lace. A ctin g upon this p r a c
tical suggestion, R o m ap ad a sent several lovely women of equivocal
character, with la rg e supplies o f scents, cloths, jew els, an d w ealth , a n d
directed them to conduct R ish y a S rin g a to his capital, b y ev e ry m eans
m their power, whether fa ir o r foul. T h e y a t fi<st establish ed a depot
at a place called N a r v e , an d tak in g ad v an tag e of V ib h a n d a k a 's ab sen ce
from the herm itage, g ra d u a lly initiated the unsophisticated y o u n g R is h i
in the pleasures of the w orld, escap in g from the certain m alediction o f
the father to their own retreat at N a rv e . T h e enchanted y o u n g m an
one d a y asked his enchan ters the object which prom pted their unusual
attentions. T h e y g a v e h ig h ly b egu ilin g pictures of itbe w ealth a n d
beauty of their own cou ntry, a n d invited him to g o with them to e n jo y
the sam e. 'The yo u n g R ish i w as com pletely overcom e b y the artifices
o f these d e liv e rs , an d consented. T a k in g a d v a n ta g e of the fa th e r 's
ab sen ce a t the river-sid e, d an cin g -g irls took R ish y a S r in g a with them
.a n d started for A n g a d e sa , In the m eantim e the long withheld ra in s
oescended upon that country, and there w as soon joy, p len ty, a n d p ro s
p e rity m k . R o m ap ad a took a la rg e retinue about h alf w a y a n d met
R ish y a Srin ga, an d conducted him to his cap ital, w here e v e ry Honour
 AGNI PURANAM. 2?

a n d worship w as p a id to him . So m etim e after, the M a h a r a ja p ra is in g

the R ish i v e r y m uch, offered to g iv e his d a u g h ter, S a n ta d e v i in m a r
ria g e , and *he o ffer as a cce p te d . T h e w ed d in g cam e off w ith du e
pom p a n d eclat, a n d the h a p p y bridegroom dw elt fo r som e tim e in th e
co u n try of his ad o p tio n .
A b o u t this period , D a s a r a t h a k in g of A y o d h y a , w a s m deep d istress
from the ab sen ce of an h eir to h is throne. N a r a d a p a id hrm a visit a n d
d ivin in g c a u se of h is h o s ts dejection , ad v ised him to invite to his co u rt
the M u n i R is h y a S r in g a , w ho would b rin g ab o u t realization of his w ishes.
D a sa r a th a d id an d R is h y a S r in g a con ducted a y a jn a
a c c o rd in g ly ,
(sacrifice) c a lle d Putra Kameshti in w hich the g o d A g n i ca m e out o f
the cacrificial fire, a n d h a n d in g a cup of Paramanna (Payasa), told the
R a ja to d istrib u te its co n ten ts am o n g tris w ives, w h ereb y h e would g e t
fo u r sons, n am ed R am a, L a k sh m a n a , B h a ra ta , a n d S atru g h 'n a. The
g o d thereupon van ish ed out of sig h t. D a s a r a th a follow ed the directions
o f A g n i, w hose p ro p h e cy w as d u ly fu lfilled . R is h y a S r in g a soon a fte r
retu rn ed to his fa th e r s old A s r a m a , but d id not fin d him th ere. H is
fa th e r s d isa p p e a ra n c e afflicted him v e r y m uch, w hereupon V ib h a n d a k a
e m e rg e d from the L in g a of M a la h a n is v a ra . T h e son w a s o verjo yed ,
p a id him d u e rev e re n ce, a n d a sk ed him where he could best con d u ct
tapas . V ib h a n d a k a re fe rre d him , how ever, to M a h a V ish n u , who w a s
liv in g in the S a h y a d r i h ills. R is h y a S r in g a w as ac c o rd in g ly p ro ceed in g
in th at direction, when he w as b en igh ted on the b an k of a stream n e a r
N irm a la p u ra (m odern N em m ar). H e stopped th ere to perform h is
e ve n in g religio u s rites, w hen a R a k s h a s a nam ed V y a g h r a (tiger) rushed
upon him w ith the o b je c t o f sw a llo w in g him up . T h e h o ly m an th ere
upon threw a drop of w ater upon th e R a k s h a s a from the n ail of h is
little fin ger, a n d in stan tly the demon qititted the b o d y of th e tig er, a n d
b e g g e d the R ish i to tell him w h a t he should do. R is h y a S r in g a directed
him to g o to S a r v e s v a r a (a L in g a m so called), an d b y d o in g so the
quon dam tig e r a ttain e d mokska (salv atio n ).
N e x t d a y R is h y a S r in g a pro ceed ed to the S a h y a d ri, a n d perform ed
tapas there seven y e a r s in honour of M a h a V ish n u . T h a t go d told
him t o g o to an in carn atio n of S i v a ca lle d C h a n d ra S e k h a r a , a t the foot
o f the S a h y a d r a -m ountain. T h e R is h w ent to th e spot in dicated, a n d
peeped a t it through th e d a rk n e ss w ith h alf-clo sed eyes. H en ce the
p la c e is ca lle d H ig g , from K ig g a n n u , the h alf-o p en ey e . T h e R is h i
a g a in p erform ed tapas, a n d C h a n d ra S e k h a r a a p p e a re d befo re him a n d
a s k e d w hat he w an ted . R is h y a S r in g a b eg g e d th at P a r a m e sv a ra w ould
a b s o r b h im self w ithin h is ( R is h y a S r in g a s) soul. A c c o rd in g p a ra m e s
v a r a b ecam e one w ith R is h y a S rin g a * w hose name also became
ce le b rate d in the w o r ld ."
 30 AGNl PUR A*

bon* (the princes) beginning with Rama all like unto

tbeir sire.*

A lthough this spot is not e x actly on the b an k o f the T u n g a b h a d t a ,

still the P u ra n a s s a y so, a s the rivers N an d in i a n d N a lin i flow resp ec
tively from the left a n d righ t of it, a n d join the T u n g a b h a d r a at
N em m ar.
I t wiH be perceived from the fo regoing that the in terested B ra h m a n s
h a v e woven a m arvellous story, how ever preposterou s, round a plain
natural fac t. T h is legend h as been extracted from th e Skanda P urana.
A portion o f the sam e is related , in som ewhat different la n g u a g e , in the
Mahabharata Arany a fa r va (A d h y a y a s n o to 113 )* A ls o in the
Ramayana Baldkanda (chapters 9 to 17 ) .
O n the b ack p art o f m an y tem ples of note th ere a r e at present well
cut representations in relief of the m an n er in which the p riv ile g e d R is h y a
S rin g a w as conveyed from the quiet of his fath ers h e rm ita g e b y the
creatures who w ere present on the m ission b y R o m ap ad a* T h e r e is a
m arvellous and beautiful cut in the tem ple of G o p a la sv a m i in D ev a n d a h a lli,
an d fa irly represents a ll sim ilar sculptured fig u res. The R is h i is
represented with a d e e rs h ead .
N a rv e is still a v illa g e , and gctes b y th at name* I t is ab o u t 1 2
m iles from the sh rin e a t K ig g a , which is itself ab o u t 6 m iles from
S rin g e ri, the seat of the g re a t S a n k a ra c h a ry a .

It only rem ains to s a y th at the L in g a in the tem ple is a !o n g -c y lin d e rr

o ver thrjee feet a b o ve grou n d , an d som e p a rt of it m ust b esid es be
b uried under the P ith am . Its surface is ro ugh, a n d the cred u lou s a re
a sk e d to believe, with the a id o f the light reflected frojn a la r g e m irror,
th at the in eqalities on the L i n g a a re nothing less than the actu al a v a t a r s
o f Siv a , his consort, an d h is bull 1
T h e re a re som e fine c a rv in g s a n d inscriptions in the vicin ity . The
shrine is la rg e ly endowed .with lan d s, p a rtia lly fre e from g o v ern m en t
revenue, f t would b e difficult to find lovelier a n d m ore en ch an tin g
scen ery than th at which the tra v e lle r sudden ly com es upon in these
regio n s..
T h e T m g a b h a d r a a b o v e , referred to is o n ly the T o n g a fa r a b o v e
its confluence with th e B h a d x a . V. N . Indian A ntiquary.
* D a c a ra lh a h ad 0 Issu e. T h e sages>advised him to b r ia g dow n a
s a g e R fe h y a -srin g a to c e le b ra te a sacrifice. T h e k in g s e n t som e n ym phs
to A e fbtifisfc dndr b ro u g h t down th e. s a g e through th eir tem ptation.
B is h w a s ris g a cam e to A y o d h y a an d perform ed a sacrifice a n d then
 AGNI PURANAM. 3*

Requested by the Sage VishwSmitra for removing

obstacles of sacrifice the king dispatched Rama and
Lakshmana with him. Rama, well trained and proficient
in the use of all sorts of arms, killed Taraki (5 7). He
stupified Maricha with a human weapon and sent him away
to a long distance. The powerful (hero) then killed Sav5hu,
the obstructer of sacrifices, together with his followers (8).

o ffe re d P a y a s h a o r p u d d in g to th e k in g . T h e fo llo w in g acco u n t ab o u t

it o ccu rs in th e six te e n th c h a p te r of the F irs t B o o k of the R a m a y a n a .

D o thou, fo rem o st o f k in g s , ac c e p t this excellen t and d iv in e ly

p re p a re d Payasa , c o n fe rrin g so n s, h e a lth , a n d afflu en ce, which thou
a rt g iv e un to th y w o rth y co n so rts, s a y in g , Partake it. T h ro u g h
them thou w ilt, m o n arch , o b ta in so n s, fo r o b ta in in g whom thou
h ast p e rfo rm e d th is sa c rific e . T h e re u p o n , s a y in g , u S o b e it , th e
lo rd o f m en d e lig h te d ly p la c e d th a t d ivin ely-b esto w ed go ld en , vessel
filled w ith th e c e le s tia l Payasa upon his h e a d . A n d h a v in g salu ted
th a t w onderful b e in g o f g ra c io u s p resen ce, he in e x ce ss of jo y b e g a n to
g o ro u n d him a g a in a n d a g a in . T h en D a c a ra th a , h a v in g received th at
d iv in e ly -p re p a re d Payasa w a x e d e x c e e d in g g l a d ; like unto a p au p er
a tta in in g p le n ty . T h e n th a t h ig h ly effu lgen t b e in g o f w on derful fo rm ,
h a v in g p erfo rm e d th a t m ission of h is, v a n ish e d even th ere. And
D a c a r a th a s in n er a p a rtm e n t, b e in g g ra c e d with the r a y s o f jo y , looked
lik e unto th e w elkin flooded with the lo v ely b ea m s of th e au tu m n al
m oon. T h e n e n te rin g th e in n er ap artm en t, h e sp a k e unto K a u c a ly a ,
s a y in g , T a k e thouPayasa ; for this will m a k e th ee b e a r a s o n .
H a v in g sa id this, -the k in g o ffered unto h e r a portion o f this Payasa .
T h e n he con ferred upon S u m itr a a fourth of it. T h e n in o rd er th a t she
m ig h t h ave a son, k in g D a c a r a th a m ad e over unto K a ik e y i a n eq u al
portion o f w h at re m a in e d . A n d then h a v in g reflected , the m ig h ty -
m in d ed one* g a v e unto S u m itr a the rem ain in g portion of the Payasa
re se m b lin g a m b ro s ia . T h u s- th e k in g d isp en sed the Payasa unto each
a n d a ll of h is w iv e s. And those fo rem ost w iv es o f th e k in g , h av in g
re c eive d th a t Payasa , b ec a m e e x c e e d in g ly d elig h ted , an d co n sid ered
th em selves a s h ig h ly honored.* T h e n those excellen t con sorts of the
lord of earth , h a v in g s e p a r a te ly p a rta k en of that choice Payasa , sh o rtly
b o re o ffsp in g , 'r e s e m b lin g fire o r the S u n . A n d the k in g , b eh old in g
th o se V ves his b e a rin g ch ild re n , obtained h is d e site an d becam e
d e lig h t e d ; even a s th at fo rem o st o f the celestials, In d r a , w hile b ein g
w orshipped b y the Siddhas a n d the ascetics.
 AGNI PURANAM.
32

Wbile living m the hermitage of Siddhas* he along with

his yonnger brother, Vishvvamitra and other sciges, went to
witness , bow sacrifice of Maithilaf undertaken through

A Siddha is a S em i-d ivin e b ein g supposed to b e of g r e a t p u rity

an d holiness an d characterised b y eight supern atural fac u lties n a m e ly .
(i) Amman or the pow er of becom ing a s sm all a s an a t o m ; (2)
Mahiman or the power of in creasing size to an y s h a p e ; (3) Lag h i man
or the power of assu m in g extrem e lightness a t will ; (4) Gariman o r
the power of m aking ones self h eavy (5) Prapti o r th e pow er of o b ta in
ing everything a t will (6) Prakamya or irresistible will ; (J) Ishitwa or
suprem acy (8) Vaskitwa or the power of su b ju g atin g a ll.
f T h e kin g of M ith ila v., Ja n a k a . M ith ila is the m odern d istrict of
D urbhanga in B e h a r w here still the ruins of Ja n a k a p u r a m a re to b e
seen. T h e follow ing account occurs in the s ix ty sixth ch a p te r o f the
first book of R a m a y a n a which w ill fill up the m issin g p a rts.
T h e next m orning, which happened to be b rig h t the lord of m en,
h avin g performed his d aily devotions, welcom ed V ic w a m itr a and
R aghava. A n d havin g, in accordance with-the scrip tu res, p aid h em age
unto the form er a s well a s the two high-souled R a g h a v a s , th at virtu ous
one said, H ail, w oishipful s ir ! W h at shall I d o unto thee, sin less
one? D o thou com m and. S u re ly , I deserve to be com m an d ed by
thee. T hus ad d ressed b y the b igh -souled J a n a k a , th at first o f ascetics
endowed with a righteous soul, well versed in speech, a n s w e re d ,
These sons of D a c a ra th a K s h a tr iy a s fam ed am o n g m en, a r e e a g e r
to behold that best of bows, th a t lies with thee. D o thou show it unto
hem, m ay it be well w ith t h e e ! H a v in g obtained a sig h t of th at bow ,
the kings sbns, their d e s k ^ c r o w n e d w ith su ccess, w ill return a s th ey
list. T h u s accosted, J a n a k a rep lied unto the m igh ty M uni , s a y in g ,
Listen to w hy the bow lieth here. T h e re w as a k in g know n b y the
nam e q| D e y a ra ta . H e w as th e elder brother o f N im i. And,
worshtpful one, th is bow w as consigned unto the h an d s o f th a t h ig h -
sotdded one a s a tru st. F o rm erly w ith the view o f d estro yin g D a k s h a 's
sacrifice, the puissaut (S iv a ), d ra w in g this bow, sp o rtiv e ly sp o k e unto
th e celestials in ire, sa y in g , * S in c e , y e god s, y e d en y m e the s h a re s (o f
tins sacrifice), which I la y claim to, I will with m y bow even s e ^ e r those
b ead s o f yo u rs. T h e reat, pow erful ascetic, with a g ita te d h e a rts , th e
je ttie s fell to propitiating th a t lord of the celestials, an d B h a v a w a s
fdeased* with them . A n d w ell-p leased with them ,' he / co n ferred this
t|poa those htgh-soulded ones. A n d even this is that jew el of a bow
belonging to the high-souled g o d o f g o d s , a n d which j y a s ,0
 AGNI PURANAM. 33
x\\q instrumentality of Shatananda* and under the fn-
fiuence of Vislnvamitra. [The object rf the sacrifice^ was
communicated by the Icing unto RSma and the Muni was-
worshipped in that sacrifice (9 10). He then d r e w the bow
and snapped it easily. Janaka then conferred on Rama Sita,
her daughter born of no woman, the dowry from ;he bride
groom in whose wedding was prowess. And after the arrival*I

lord, co n sign ed a s a tru st unto our an c esto r. A nd as I w as p lo u gh in g

the m ead , a ro se a d a m se l, an d as 1 o b tain ed her w hile h allo w in g die
field (for s a c rific e ), sh e h*ith com e to be known b y the n am e o f S ita ,
And a r is in g from the earth , sh e g r e w a s m y d a u g h te r. And un
s p ru n g from the u su al source, she w as then establish ed here as m y
d a u g h te r, w hose h an d m ust be ob tain ed b y b en d in g the bow . And
fo rem o st of a sc e tic s, m a n y a kin g, com ing here, had sou gh t to obtain
m y g ro w in g d a u g h te r arise n from the earth . B u t, w orshipful o n e,,
in co n sid eratio n of h e r b ein g one whose dow er m ust be pro w ess in
b e n d in g the bow , I w ou ld not bestow m y d a u g h te r upon those lords of
e arth se ek in g fo r th e d a m s e l. T h ereu p o n p u issan t an cho ret, all the
k in g s in a b o d y b e g a n to flock to M ith ila , desirous of b ein g acq u ain ted
w ith the stre n g th o f the bow . A n d on th eir b ein g cu rious (a s to the bow),
I show ed it unto them ; but th ey could neither hold nor w ield it. And,
m ig h ty M u n i , fin d in g those p o w erfu l k in gs] to be but endow ed with
sm all pro w ess, I p a sse d them by. H e a r w hat then befell, thou of
asce tic w ealth . T h e n , pow erfu l a n c h o ret, in high ire, the kin gs,
dou btful a s to th eir stre n g th in s trin g in g the bow , laid s e ig e to M ith ila .
A n d those potent p rin ce s, co n ceiv in g them selves a s fru strated b y m e,
b e g a n to h a ra s s the*city of M ith ila , w a x in g w ondrous w roth . A n d when
a y e a r had been co m p leted , m y d efen sive reso u rces w ere en tire ly
e x h a u s te d , a n d a t th is, I w as e x c e e d in g ly a g g r ie v e d . T h e n I sough t
to pro pitiate the d e it ie s ; an d w e ll-p le a se d , the celestials g ra n te d m e a
Chatumnga a rm y . At len gth those w ick ed k in g s, m eetin g with
sla u g h te r, b ro k e a n d fled in all d irectio n s, to g e th e r w ith th eir ad h eren ts,
b e re ft of v ig o r, a n d co n fid en ce in their stre n g th . And, p u issan t
a sc e tic , tin s h ig h ly effu lg e n t bow w ill l show unto R a m a a n d ,L ik s h m a n a T
thou o f e xce lle n t v o w s. A n d , if, ascetic, R a m a su cceed s in fix in g
s trin g to it, I will c o n fer up m D a c a r a t h a s son m y d a u g h te r S ita ,
u n sp ru n g from the u su a l s o u r c e .
* T h e e ld e st son o f G o u ta m a a n d the fa m ily p riest of J a n a k a , the
k in g o f (M ith ila .

5
 AGNI PURANAM.
34

of his father and other relatives Rama espoused Sita and

Lakshmana Urmila ( u 12). Satrughna and Bharata
married Shrutakirti aud Mandavi the two daughters of
Kucadhwaja, Janakas younger brother (13). After the
wedding of his two daughters R 5 ma, honoured by
Janaka, went away accompanied by Vashistha and others
after having vanquished Jamadagnya. Bharata and
victorious Satrughna also returned to Ayodhya (14)-

CHATER VI.

N arada said :After the departure of Bharata* Rama

adored Ids father and other elders. King Dacaratba then
said to Rama : Hear, Raghava,+ you have been installed
by the subjects out of their appreciation for your accomplish
ments. I have therefore thought of declaring you as my
heir-apparent next morning (12). Therefore practise self-
controlj and observe vows along with Sita in the night/
The king also communicated this unto Vashistha and his
eight ministers who were Sristhi, Jayanta, Vijaya, Siddhartha,
Rastia Vardhana, Ashoka, Dharmap&la, Sumantra and as
well as unto Vashishtak (34^
Hearing the words of his sire, saying 1 So be it\ adoring
the deities and communicating this intelligence unto

* It is mentioned m the origin al R a m ayan a of V a im ik i that B h a ra ta ,

a t that tim e, w as a t h is m atern al uncles residence.
t A n appellation of R a m a . L iterally it m eans a descendant o f
Retghn.
T h e p ractice am on gst the H in d u s is that on the d a y p revio u s to
a n y religious or reH gio-soeial cerem ony th ey ab stain from e a tin g a n d
keep them selves perfectly jprjBi
 AGNI PUR AN AM. 3S-

Koushalya Rama waited (in the night) (5). The king then
addressed Vashistha and others regarding Rama's installation,
asked them' to collect necessary materials and repaired to
KaikevPs (mansion) (6).
Seeing the decoration of Ayodhya and informed of
Rama's installation, Kaikeyi's companion Manthara said to
her Rama's installation comes ofF' (7). Once she was
dragged by Rama holding her feet and for this offence she
wished for Ramas exile into the forest (8).
S h e s a id : u R is e u p ,' Kaikeyi, in the installation of
R am a, lie ? your d e a t h , m in e a n d that of your son. Verily
t h e r e i s n o d o u b t a b o u t i t ' 7 (9 ).
Hearing the words given vent to by the haunch-backed
woman Kaikeyi gave her an ornament and said As Bharata
is like a son unto you, so is Rama to me'' (10). Worked
up with anger Manthari. cast off the necklace and said to
Kaikeyi I do not see any means by which Bharata may
inherit the kingdom ( ) . foolish girl f save me, Bharata
and yourself from Raghava. If Raghava becomes the king
his son will succeed him. The Royal line will then forsake
Bharata as formerly in the war between gods and demons
the celestials were slain by Sham vara* (12 13). While one
night your husband went to you (wounded) you cured him
with your iearning.f He granted you (at that time) tv-
boons. Pray to the king for them now, so that he may exi
Rama into the forest for fourteen years and confer on Bhara
the heir-apparent ship ' (15 15).
Urged on by the haunch-backed woman, she, seeking her
interest in anothers misfortune, said: find out some good
expedient for me (16).
Then entering into the mansion of anger she lay sense**
less onrthe ground. Thereupon having worshipped the twice-

* The name of a demon-chief.

f On .one occasion Dasharatha was wounded. Kaikeyi cured him
with carepand skill for which he promised her two boons.
 AGNi PURANAM

born and others king Dacaratha came there. Seeing

Kaikeyi thus angry he said: What is this? Are you
ailing? Are you assailed with fear? Tell me what you wish
and I will satisfy it. I swear by Rama in whose absence I
cannot live for a moment, that I will satisfy your device,
fair one ( r 719
Tell me the truth, king1* she said you granted me
two boons formerly ; satisfy your promise now, king. Let
Rama, self-controlled, live for fourteen years in the forest
and install Bharata to-day with all the ingredients. I will
drink poison and die if you do not grant me this prayer,
king/1 Hearing it the king dropped down senseless on
earth like one clapped down by a thunder-bolt (20 22}.
Having regained consciousness for a moment he said
to Kaikeyi: thou bent on .doing misdeeds, what has
Rama done unto thee or what have ! done that thou speakest
thus unto me, thou doing mischief unto all ? I shall be
censured by all if I carry out thy pleasure 232$)* Thors
art not my wife but the night of death. Bharata is not such
a son. After my death and the departure of my son thou
wilt govern this kingdom as a widow (25).
Fettered by the bonds of truth he sent for Rama and
said : I have been duped by Kaikeyi, Rama : defeat
me and govern this kingdom (26). Kaikeyi wants you to
live in the forest and make Bharata the king. Having
bowed unto his father and Kaikeyi and circumambulated
them, and having saluted Koushalya and consoled her, he,
along with Lakshmana and his wife Sila, got upon a car with
Sumantra. Having made gifts unto the Brahmanas and the
poorfc be, followed by bewailing mothers and Vipras, issued
out of, the city (2729).. Having spent the night on the
bank of the TamasS [he went away] leaving behind the
^citizens. And having not seen him in the morning they all
*returned to the city (30),
Filled with grief and weeping.the king came to K^ucaly^s
palace. All the citizens, women and wives of the Ling also
 AGN1 PUK A NAM, 37

wept 1^. Seated on his car and dad in baric Rama went
to the city of Shringavera.*
* And lie was* worshipped by Guha
there under an Ingudi tree (32). With Lakshmana and Guha
they kept up the whole night. And leaving his car there
Sumantraf crossed the river Janhavij; in a boat (33).
Having crossed the river Rama, Lakshmana and SitS arrived
at Prayaga. And having bowed unto Bharadwaja they
repaired to the mount Chitrakuta|| (34). Having worshipped
there the Vastu deity on the bank of the river Mandakini
Raghava showed Chitrakuta unto Sita (35). 1 At that time
a crow .wounded (Sita) with its talons and Rama uprooted
its eyes with an Aishika weapon, It then, renouncing all the
celestials, sought refuge with Rama {36).
In the night of the sixth day after the departure of Rama
into the forest the king said to Koushalya : In in youth
on the bank of the river Sarayu I killed the son of a Muni
mistaking the sound of a filling pitcher proceeding from the
water.^f His father, bewailing, imprecated a curse on me.
His mother bewailing and weeping again and again said 1 We
will die for the want of our son, you too will die of (similar)

* In this city a k in g of a b a rb a ria n clan b y nam e G u h a w as re ig n in g .

H e w as a follow er of R a m a .
f D a s h a r a th a 's c h ario teer.
J A n am e of th.2 riv e r G a n g e s said to h ave been d eriv e d from Ja n h u .
A sa c re d sh rin e of the H in d u s the junction of the rivers G a n g e s
and V am una. I t s m odern n am e is A lla h a b a d , the seat of the N . W . P .
G o v e rn m e n t.
11 A sacre d m oun tain of the H in d u s situ ate in the N . W . P . of
In d ia .
T h is re fe rs to the k illin g of S in d u , the son of a blind M u n i, b y
D a s h a r a th a [ S e e C h a p te r L X I H of V a lm ik i s R am ayana. 11 A n d
co m in g to the b a n k o f the S a r a y u w hile it w as so d a rk that nothing
cou ld b e d isco ve re d , I h eard soun ds of a fillin g p itch er p ro ceed in g from
th e w aters re se m b lin g the ro ars of an ele p h a n t. T h e re u p o n ra isin g
u p m y sh a ft flam in g a n d like unto a serpent of virulent poison, I , desirous
o f h u n tin g the im a g in a r y elep h an t, let m y sh aft in the direction of
the so u n d *'. M , N . D u tts T ra n s la tio n ,
38 AGNI PURANAM.

sorrow*. Remembering that grief, Koushatya t know, I

will die for the separation of my son. Saying this and
exclaiming Oh 1Rama i the king went to heaven *( 37 40).
Thinking that, he filled with grief was asleep, Kaushalya
also slept. But in the auspicious morning, bards and
panegyrists whose duty was to arouse the king by singing,
could not break his sleep. The king did not awake. Then
taking him for dead Kaushalya cried aloud * Alas ! I am
undone 41 42). Men and women began to weep and
Bharata with Satrughna w-:s brought to the City from
Rajagriha* by Vashistha and others (43). Beholding
bewailing Kaikeyi he, filled with sorrow, censured her, saying
a calumny thou hast put on thy head . Then speaking
highly of Koushalya he put the (dead body of his) sire in a
jar of oil and performed the funeral obsequies on the bank of
the river Sarayu. Then requested by Vashistha and others to
govern the kingdom he said I will go to fetch Rama. The
powerful Rama is the recognised king. He then went to the
city of Shringavera and was entertained by Bharadwaja there
(4446). Saluting Bharadwaja he then approached Rama
and Lakshmana and said 0 Rama, father has gone to
heaven; do thou become king of Avodhya (47)- Abiding
by thy mandate I will repair into the forest.
Hearing the news and offering water Rama said 41Take
this my shoe and g o ; for observing my vow I will not
return to my kingdom and wear bark and matted locks.
Thus addressed by Rama the powerful hero went to
Nandigram and settled there. And worshipping the pair of
his shoes in Ayodbya he governed the kingdom (48 49).

* The city of Bharatas maternal uncle.

 CH APTER VII,

I ^ arada said :Having bowed there unto his mothers,

Vashistha, his wife Anasuya, Sharabhanga, Sutiknaka,
Agastyas brother, Agastya and having received by the
latter's favour a bow and a dagger he came to the forest of
Dandaka (i 2). They settled on the bank of Godavati* in
[the forest of] Panchavati in Janasthana.f There the dread
ful ShurpanakhaJ went to devour them {3). Beholding
Rama of great beauty that damsel said :
Who art thou ? Whence have you come ? I pray that
you may be my husband (4). I will eat up the other two/'
Saying it she approached him. And addressed by Rama
Lakshmana cut off her nose and ears (5). Bathed in blood
she went away and spoke to her brother Khara.
<{ Shorn of my nose, I will give up my life. Rama has a
wife by name Sita, and a younger brother, by name
Lakshmana. If you can make me drink their hot blood,
I will live, 0 Khara,: (67).
Having said So be it to her Khara, accompanied by
fourteen thousand Rakshasas, Dushana, as well as Trishiras,
went out to fight. Shurpanakha then went to Lanka and laid
herself prostrate on earth before Ravana 10). Worked
up with anger she said to R&vaua :
You are not our king and protector. Steal Sita the
wife of Rama, the destroyer of Khara and others. I will

* N a s ik , a d istrict in the B o m b ay P resid en cy, is jow pointed out a s

corresponding with the P a n c h a v a ti forest of R a m a y a n a . The river
G o d a v a ri still flows there.
f T h e nam e of a civil division of that tim e.
$ S h e w as the siste r of R a v a n a , the king of L a n k a and of K h a ra ,
the king of Ja n a s th a n a . T h e se R a k s h a sa s w ere pro bab ly b arb arian
k in gs re ign in g in the So u th ern In d ia w hom R a m a killed and extended
his conquests.
40 AGNI rURANAM.

Hive by drinking Kamas and L'lkshmanaks blood an 1 not

otherwise.
Hearing it and saying so so be it Ravr na said to
Miricha Proceed. Assuming the form of a beautiful gold
deer, that can attract Rama and Lakshmana do thou sport
before Sita arid I will then steal her away or else thou shalt
meet with death (II 13).
.Maricha said to Ravana: Rama holds a death-giving
imu. I am to meet with death either from Ravana or
Ra* iava. if death is certain it is better, to receive it at the
hands of Kama than at those of Ravana .
Determining tints and assuming the form of a deer he
began to range before Sua (14 15). Rama was despatched
bv Sita (to catch it) and he killed it with a -.haft. While
dying the deer exclaimed Oh Sita] Lakshmana
Addressed by Sita Sumitras son reluctantly approached
Raima. Ravana carried away Sita having slain tire vulture
Jrftayusha.f Having hi* limbs wounded by Jatayu and taking
up Jmaka's daughter on his lap he went to Lanka, kept her
in the Ashoka forest guarded} and said (16 18). Do thou
become my foremost queen. Gmrd her, 0 Rakshasees
Having slain Mancha and se^n Lakshmana Rama said :
It is an illusory deer, Sumitras son. Forsooth after
your departure for here Sua has been stoJen away. He
then went (to the c o t t a g e ) and did not find her ( 1 9 20j.
Stricken with fear he then bewailed exclaiming tl Where hast
thou gone leaving me behind? Consoled by Lakshmana
Rama began to search the road by which Janaka s daughter
had been taken away (21). Seeing him JatSyu said Ravana I*

* H e im m itated the voice of R a m a which filled S ita with fear ab o u t

R a m a s personal safety.
f H e w as a great friend of R a m a s fath er.
I Even now a forest is pointed out in Ceylon w here a lak e is to be
seen, which people ascribe to S it a s tears.
 a
AGNI PURANAM. 41

has stolen her away and expired. Having performed his

la^t rites Rama killed Kavandha, who; freed of curse, said
Do thou go to Sugriva* *(22.)
l ~:o:-

CH APTER V llL

N. said :Rama then repaired to4

arada

and spent the night in lamentations. He was then brought by

Hrinuman to Sugrivaf and made friends with him (1). Then
before his very presence piercing seven Tala trees with
one shaft lie threw, with one foot, the dead body of the
(demon) Dundhuvi at a distance of ten Yojanasf .2). After
wards having slain his enemy Vali, who had done mischief unto
his brother <&) conferred on him Kishkindya, the kingdom
of Kapis and as well as the beautiful Tara (3), On the mount
Rishyamuka Kishkindas Lord, the king of monkeys, said I
will do that, Rma, by which thou mayst regain Sit& (4).
Hearing it Rama performed Chaturmasya^ sacrifice on the
^ mount Malyavan. After his departure to Kishkinda Sugriva
* did not return (5). Then Lakshmana communicated to him
Rlma^s message, saying Do you go to Raghava. That is
not a censurable means by which Vali lias been slain.
Make good your contract, Sugriva, and do not follow Vali's
* T h e la k e Pam pa is still to be seen n ear N a r a y a n a d e v a k ir i in the
D istrict of B e lla r y in th e M a d ra s P re sid e n cy . The V ija y n a g a r ru in s
^ ^ a r e situ ate on its b a n k s .
t S u g r iv a w as th e k in g an d H an u m an the co m m a n d er-in -ch ie f of
the V a n a r a s . T hey w ere a n o n -a ry a n tribe in h a b itin g south In d ia ,
co rre sp o n d in g, in m y b elief, with the m odern Shanars liv in g in the
So u th ern d istricts of M a d r a s . S u g r iv a s foit is stilt pointed out in the
ju n g le s of T r a v a n c o r e . K ish k in d a w as the c a p ita l o f S u p r iv a ,
X S u g r iv a w an ted R a m a to p ro ve h is pow er of k illin g V a li b y dis-^
p la y in g a w on d erfu l fe a t. T h is w as the feat R a m a show ed.
A n am e of the V a n a r a s .
I) Name of a sacrifice performed every four months,
6

42 AGNI PURANAM.

fool steps Whereto Sugriva replied (t Immersed in enjoy-

ments I could not- perceive that the proper time had gone
by ( 7).
Spying it the king of Vanaras went to RSma and saluting
him said : I have brought all the V anaras for searching
out Sites whereabouts. By thy mandate I will despatch
them to find out Janakas daughter. They will come back
in the first haff of tjhe month. If they spend more than a
month I will kill them, (8 9).
Thus addressed the Vanaras repaired to the east, west
and north. And not finding Janakas daughter they returned
to RiLma and Sugriva (10). Then taking Ramas ring
Hanuman with other Vanaras repaired to the south near
SuprabhAs cave (u ). They spent more than a month but
could not find out Janaki. They said Uselessly shall we
die. Blessed is Jatyu, who slain by Ravana in battle, gave
up his life for SitS.
Hearing it and casting off the food offered by K a p is
Sampfiti said : This JatSyu is my brother. Once I (and
he) soared high in the sky near the flaming sun, while protect
ing him from the rays of the sun my pinnions had been
scathed. Hearing Ramas news my wings have again grown.
Ska has been taken to Lanka and kepj. in Ashoka garden
{situate on the mount) TrikuiS in the ocean of salt water
Extending over a hundred Yojartas, Learning it the Vanaras
! the intelligence to Rama and Sugriva (12 16).

- :o >

CHATEft IX,

' - h e w&ds- of Sampati* and

-., ffatttimln, Angadaf and others said
.....ym
 AGNI PURANAM. 43

u who lives there who can cross this ocean ? (i). For
saving^ the lives of Kapis* * and giving celebrity to Ramas
work, M&rrtif should overleap the ocean extending over a
hundred Yojanas (2). Beholding the rising mount Mainaka,{
and slaying Sinhiki he espied Lank& and saw Rakshasa

* A n am e o f V a n a r a s .
f S o n of M a ru ta , w in d - g o d ; an ap p ellatio n of H a n u m a n .
$ T h e a cco u n t in th e R a m a y a n a is th a t w hile H a n u m a n w a s crossin g
the ocean h e fe lt e x h a u ste d on th e m id d le of th e d e e p . A t th a t tim e
the m ount M a in a k a c a m e out of th e s e a a n d H a n u m a n a rested on its
su m m it. T h is m o u n tain is no lo n g e r to b e seen . P e rh a p s it is un der
the ocean n ow . In th e F ir s t C h a p te r o f S u n d a r a K a n d a m th e fo llow ing
occurs.
A n d H a n u m a n , th a t lo rd o f m on k eys, b ein g e n g a g e d in th e a c t of
b o u n d in g, th e O c e a n , w is h in g g lo r y unto th e ra c e of the Ik sh w a k u s.
thought w ithin h im se lf, u T r u ly s h a ll I b e b la m ed o f a ll persons if I
do not a s sis t th is lo rd o f m o n k eys H a n u m a n . .R e a r e d I h a v e been b y
S a g a r a , th e fo re m o st o f th e ra c e o f th e Ik s h w a k u s a n d th is m o n k ey
is th e ir co u n sello r. I t th e re fo re d oth n o t b eh o v e m e to tire him o u t.
It b ecom eth m e to d o th at b y w hich th e m o n k ey m a y ta k e in m e a n d ,
re lie ve d , m a y h a p p ily tra v e rs e th e re m a in in g w a y . H a v in g a rr iv e d
a t this w holeso m e reso lu tio n , th e O c e a n s p a k e unto th at b est o f m o u n
tain s, M a in a k a h u ed in g o ld a n d situ a te in th e w aters, s a y in g ,
lo rd , thou h ast b een p la c e d h e re b y the k in g o f c e le s tia ls a s a n outer
g a te a g a in s t the A s u r a s in h a b itin g the region u n d er th e e a rth . Thou
too, from th e n , h a s t b een w a itin g a t th is g a te , u n a p p ro a ch a b le b y the
A s u r a s , ris in g u p a g a in a n d a g a in a n d w hose p ro w ess is w ell-know n
unto the L o r d o f c e le stia ls. m ountain, thou a r t ca p a b le o f e x p a n d in g
th yse lf u p w ard s a n d o n th y s id e s . I d o co m m an d th ee therefo re, b est
of m o u n tain s, to rise u p . T h a t b est of m o n k ey s, th e e n e rg e tic H a n u
m an , the p e rfo rm e r o f m ig h ty d eed s, e n g a g e d in R a m a * se rv ic e , worn
out w ith fa tig u e , w a ite th a b o v e th ee. B e h o ld in g the exh a u stio n o f th at
le a d e r o f m o n k ey s, it b eh o v eth th ee to r is e u p . H '& *ring th e sp e e c h
o f the O c e a n , th e go ld en m oun tain M a in a k a , c o v ered w ith ta ll tre e s a n d
c re e p e rs, ro se u p in sta n tly fro m h is w a te ry b e d . L ik e un to th e S u n of
b rig h t r a y s risin g o u t o f th e w a te ry ex p a n se , h e u p lifted h im self from
th e O ce a n . H ie in g th u s co m m an d ed b y th e O c e a n , the g r e a t m o u n tain
co v e re d oh alt s id e s w ith w a te r, im m ed iately b ro u g h t fo rth h is p e a k s.
T h e fo llo w in g a c c o u n t o f H a m u B a n s w o n d e r fu lfe a * o ccu rs tfhe
th e F i/ s t C h a p te r o f S u n d a r k a o d a m . 4 v - * '
44 AGNl PtfRANAIB.

women in their houses (3). He did not. see SitS in the

palaces of Dashagriva * Kumbha, the Raksbasa Kumbhakarna,
B*bhishana} Indrajit as well as in the houses of other
Rakshasas. Nor did he see her in the drinking ground and
other places and he was (accodingly) filled with anxiety
Then repairing to the Ashoka forest he espied Sita nnder a
Singshapa (Dalbergia Sisu tree) guarded by the Rakshasis
and repeatedly asked by them to become Ravans wife. And

A nd it cam e to p a ss that beholding him in the act of b ou n d in g, a

R ak sh asi named S in h ik a , o f g r e a t a g e , an d c a p a b le of w e a rin g fo rm s
at will, thought within herself, ** T o -d a y after a lo n g la p se of tim e I
shall have m y fa re . T h is m ig h ty creatu re hath a fte r a tim e com e
within m y pow er. H a v in g thought thus in h er m in d , sh e se iz e d
(H anum ans) shadow . O n h is shadow b ein g secu red , the m o n k ey
reflected, A s a m igh ty b ark is retard ed in its cou rse in the s e a b y
ad verse wind, have I, m y prow ess p a ra ly se d , been su d d en ly o b stru cted
in m y care er. T h en looking above a n d below a n d s id e w a y s, the
m onkey saw a m ighty creatu re arisen from the salt w aters. A n d se e in g
that one of a distorted countenance, the w in d -go d 's son th o u g h t, " T h is
one is without doubt, the creatu re o f w onderful fo rm , p o ssessed of
exceeding prowess, given to secu rin g its p rey b y m ean s o f its sh a d o w ,
which had been d escribed b y the m on k ey-lu n g. A n d con cludin g h er to
he Sin h ika from her the intelligent m onkey a tta in in g a g ig a n tic b o d y ,
increased him self, like a m ass of clouds d u rin g thg rain s. A n d se ein g the
en larged body of the m ig h ty m onkey, she extended h e r mouth m e a su r
in g rite slky a n d 1 the nether regions. A n d ro arin g like unto a m a ss o f
h jjjfcjfsite rushed again st thp m onk ey. Ip ie re a t, th at in telligen t ancf

hug* mo,,th> h e r b o d y a n d
3 ^ M ated . A n d the redoubtable m onkey h a rd a s the
n se a in , m oment, threw him self into her
n as.saw him sin k in her m outh, a s
m d t ^ h ^ $ P a r v a . Then te a rin g he$
. s h o w e d w ith th e

f A * s

8 & , he w gtp r.
 AGNI PUR ANAM. 45

Sita was repeatedly saying 'N o 5 unto Ravana who also was
standing under the tree and the Rakshaseos were again and
again urging her to become his wife. After the departure of
Ravana the Kapi said : There flourished a king by name
Dagaratha. He had two excellent sons, Rama and Lakshmana
who had been exiled into the forest. You Janaki, Raima's
wife, have been carried away by Ravana by force. Rama
has made friends with Surgiva and has sent me here to find
out your whereabouts. This ring is the insignia given by
Rama, take it, (49), Sita took the ring and saw Marutt
before her seated on a tree. She then said : If Rama is
alive why does he not rescue me* ?
The Kapi said to her who was filled with fear : 0 S*t,
Rama did not know your whereabouts. Knowing them now
and slaying the RUkshasa Ravana with his followers he will
release you. Do not grieve, worshipful dame. Give me
your insignia'1.
Sita handed over to the Kapi a jewel ^10 12) and
said Do thou do that by which R&ma may take me away
soon. And remind him, remover of sorrow, of his taking
out the eyes of the crow (13).
Accepting the jewel and message Hanuman said u I will
take thee to thy husband. fair one, do thou speedily
get on my back and I will even to-day show thee Rama and
Sugriva. Sita said to Hanuman : u May RSghava take
me (14 15).
Hanuman then made arrangements for seeingDashagriva.
He devastated the forest, killed the gardeners and servants
with nails and teeth, the sons of the, seven ministers as well
as RUvana s son, the prince Aksha. Shakrajit bound him
having coppery eyes with the nooses of serpents and showed
hhh unto R&vana, 71 '
^ - R a v a n a Said : Who art thoii ?**
M a r u ti s a i d a m RArna's messenger. Return SitS
with shifts
y o u , Wn i 1 0 ta n tV lie
46 AGNI PURANAM.

Ravana was about to kill him but was prevented by

Bibhishana. Maruti then set fire to his tail. And with his
flaming tail he set fire to Lanka. Then eying the Rakshasas,
bowing unto Sita, coming to the other side of the ocean he
said I have seen Sita (20 2 1) . Having drunk honey in
mangoe groves and vanquished Dadhimukha and others
Angada and other VSnaras returned and said to Rama
11We have seen (22).
Hearing that Sita has been seen, Rama, filled with delight,
said to Maruti; '* How have you seen Sita ? What has she
communicated unto me? With the nectarine message of
Sita do you cool down me who am being consumed with
the fire of desire
Hanumin said to Rama: w Having seen Sita, burnt
down the city (of Lanka) and crossed the ocean I have
returned here. Accept this jewel from Sita. Having slain
RSvana regain Sita. Do not grieve, O^Rlma. (23 25)
Taking that jewel, Rama, stricken with the pain of
separation, began to weep; (saying) : t( Having seen the
jewel I have seen Janaki. Take me to Siti. .1 cannot live
without you He was thee consoled by Sugriva and
g ib e r s *
Rhma thee went to the bank el the ocean where
B&bisbaoa met Having said Return S i l l unto Ram a
was ceasured his brother, the vicious-souled
ItSiwaa and made helpless. Rama installed his friend
egtjphg stch threwe of Lanka. W hen (R$m a)
Spw gyving him way be did not come *
m h 4 * ipmwnb his shafts. The -

V F en eerfj I w beea t*adet*4 by

fTrtwrnn
 AGNl PURANAM. 47

rodcs Rama went to the other side of the great ocean. And
stationed on the beautiful bank of the ocean Rama, together
with the Vauaras, espied Lanka (26 31).

CH APTER X.

N arada said -.--^Instructed by Rama Angada went to

Rnvana and said 1 Return immediately Janakas daughter
to Raghava or else you will meet with death." (1). The
Rakshasa Ravana, elated with the pride of fighting, was
about to kill him. Dashagriva then communicated unto
Rama, I think there must be a war (2). Hearing of the
offer of battle Rama, with all the Kapis, arrived at LankS.
The Vanaras Hanuman, Mainda, Dwivida, Jamvavan, Nala,
Neela, Tara, Angada, Dumra, Sushena, Keshari, Gaya,
Panasa, Vinata, Rambha, Sharabha, Krathana, Vali, Gavaksha,
Dadhivakra, Gavaya, Gandhamadana, these and innumerable
others followed Sugriva (35). There took place a close
fighting between the Vanaras and RAkshasas. With shafts,
clubs and saktis the Rakshasas slew the Vanaras (6). With
nails, teeth and rocks the Vanaras killed the Rakshasas.
The Rakshasa army consisting of elephants, horses, cars,
and thfe infantry was killed (7). With a mountain peak Hanu
man slew his enemy Dumraksha. Neela killed the fighting
Akampana and Prahasta (8). Released from the (serpentine)
fetters of Indrajits shafts at the view of TArksha (Garuda)
Rama and Lakshmana killed the Rakshasa army with their
arrows (9). Rama assailed Ravana with arrows in battle.
And filled with sorrow Ravaua aroused (his brother) Kdga-
bhakarna (10). Aroused * drank a hundred

'* This Rakshasa used to sleep six months at a dine*

48 AGNf PUR AN AM.

jarfuls of wine and leasfced upon buffaloe and other animals

and then said to Ravana : u ). ** Thou hast committed a
great iniquity by stealing Sita. However I go to the battle
field and will slay Rama with all the Vanaras (12).
Saying it Kuaibhakarna assailed all tlib Vanaras. He
then overtook Sugriva who chopped off his ears and nose.
( 1 3 - D e p r i v e d of ears and nose he devoured the Vanaras.
Rama then cut off Kumbhakarnas arms with his shafts.
{ 1 4 # Then cutting off his legs he struck down his head on
earth. Thereupon Kumbha, Xtkumbha, the Rakshasa Maha-
rksha, Mahodara, Mahaparshwa, Malta, Unmatta, Pradkasa,
Bhasakarna, Virupaksha, DsvSntaka, Narantaka, Trishira,
Atikaya, encountered Rama, Lnkshmana, Vibhishana and
Vanaras in battle. All those Raksbasas were slain and
struck down on earth. Then fighting with his illusory power
Indrajit fettered Rama and others (l5-1S) with his serpen
tine shafts given him as boons. They were to be healed
up with the herbs Vishalyakn.* Maruti then brought the

* T h e re is a d iverg en ce between the story here an d th at in the

original R am a y a n a . T h ere L a k sh m a n a w as killed b y R a v a n a an d the
the form er was restored to life by a m edicinal p lan t. * T h e fo llow ing
extract is taken from m y T ran slatio n :
H avin g spoken thus unto R a g h a v a , the h ig h ly w ise S u s h e n a thus
addressed the m igh ty m onkey, H anum an , sa y in g , 11 p lacid one,
g o in g hence to the m ountain, M a h o d a y a , which, hero, h ad fo rm erly
been mentioned unto thee b y Ja m b a v a n , bring hither the m ig h ty d ru g
sp ru n g a t its righ t sum m it V ica ly a k a ra n i b y n a m e an d S a v a r n y a k a r a n i,
a n d S an jw ak aran i, hero, an d the potent m edicine S a n d b a n k Do
thou b ring (these) in o rd er that the hero L ak sh m an a m ay be re v iv e d .
H a v in g been thus instructed, H anum an , rep airin g to the M ed icin al
mountain, w as w rou glit up with an x ie ty , not knowing the d ru g s . And
then the thought sp ra n g up in the mind of the W in cf-g o d s o ffsp rin g o f
svni*easara$e prow ess, * i shall go, even taking this (entire) sum m it o f
the neootain. In this very sum m it must that delightful d ru g h a v a
sp ra n g . T h is l in ter, in asm uch a s Su sh en a had forsooth s a id so. ?f I
sp e n d much time <in thought), that would be fra u g h t w ith evH ."
H a v in g . cted thus, the exceedingly powerful Hanuman, fo rem ost of
 AGNI PURANAM. 49

mountain ; and having healed up their wounds with Vishalya.

Hanuman re-established the mountain where it was originally
situated. While (Indrajit) was offering oblations to fire in
the sacrificial house of NikumbhilA Lakshamana killed that
heroe in battle with arrows. Stricken with grief Rivana was
about to kill Sita (19 2t),
Prevented by Avindhya, the king seated on his car went
out with his army. At fndras command Matali* placed
Rlma on his car <22j). The encounter between Rama and
Havana was becoming of Rama and RUvana. Ravana slew
Vanaras., Maruti anId others assailed him also {23}. Like
unto a cloud Rama showered arrows and weapons on him.
Rama cut off his standard, cars, horses, charioteer, bow,
arms and heads. But his heads again and again cropped
up. Then piercing his heart with a weapon granted by the
Grand-Father (Brahma) Rama struck down Ravana on tbe
ground. All the Rakshasas and women wept. A t Rma s
command Bibhishana consoled them and performed his
obsequiel ceremonies (24 26).

m o n k eys, sw iftly d ra w in g up to th a t best o f m ou n tain s, a n d giving,

th ree sh ak e s to the m ountain filled with vario u s flo w erin g tre e s,
it up with his h an d s. A n d ta k in g th at sum m it of th e m oun tain resem
b lin g d a rk -b lu e clou ds ch a rg e d with ra in , H an u m an from th e earth
bounded up into the s k y . A n d a rr iv in g (at his q u arters), th a t v o e d m u
vehem ent one, pu ttin g dow n the m ou n tain -p eak, a n d reposing for a
w h ile, spoke unto S u s h e n a , I did not^ find th e d ru g , b e s t of
m o n k e y s ; a n d .therefore h ave I b ro u gh t this entire su m m it of tie
m oun tain. W hen th e W in d -g o d 's o ffsp rin g had sp o k en fiw ^
th at forem ost of m o n k eys Su sh en a p raisin g the
him A upro o ted
herb a n d secu red it, done
S e e in g H a n u m a n 's fe a t, in c a p a b le o f b e in g
b y even the cele stials, the choicest o f the m onkeys w ere a m a z e d . Then
cru sh in g th e h ealin g h erb , th a t best of m onkeys th e eacceedEh^iy
effu lge n t Su sh e n a , m a d e L a k sh m a n a 'sm ell the s a m e . And thereupon
th e w ounded L a k sh m a n a , s la y e r of h o stile-h ero es sm ellin g1 it, cared
o f his wound a p d a ilm e n ts , speedily ro se up from th e g ro u n d .
jfa d r a 's ch ario teer.
 AGN! PURANAM.
So
then brought Sita unto Rima, who after test-
lag her purity, took her back. She proved her purijty by
entering into fire. Indra and other celestials then chanted
RSms glories as well as Brahma; and Dasharatha, saying
Thou art Vishnu, the suppressor of the Rakshasas Then
adored Indra revived all the Vanaras with a shower of am
brosia {27 28).
Having seen the war, the celestials, worshipped by R 5ma,
returned to their region. Rama then conferred Lank& on
Brbhisbana. And having honored the Vanaras he took his
seat with ShS. in the Pushpaka car and returned by the way
iu which he had gone, showing delightedly unto her many fast
nesses of the forest (2930). Having saluted BharadwSja
they arrived at NandigrSm. Then bowed unto by Bharata
they returned to Ayodhya (31}. Having saluted Vashistba
mad others, Koushalya, Kaikeyi and Sumitrff and regained
his kingdom he worshipped the ttvice-born 132). With horse-
sacrifices he adored his own self Vasudeva. He made various
gifts and governed his subjects (33). Offspring, virtue and
enjoyment multipled. The wicked were suppressed People
followed their duties and earth was filled with all sorts of
corns. While Rima governed his kingdom there was no
premature death (34).

CHAPTER XI.

s a i d W h e n RSghava was settled in bis king-

dom Agastya and others went to him and well adored by
Mm said:* Blessed and victorious are you, since you have
killed Ifldmjit (1 ) Brahma s sou was Pulastya ; his son was
Vkhravan. His wife was Natkeshi. On his first wife Push-
pnAaia he begat a son, the lord of riches. From Naifceishi
 AGNI PURANAM. 5*
was: barn Rlvana of twenty arms and ten faces. By his
penances and on account of a boon granted by Brahml he
defeated the celestials (2^-3). Kumbbakarna was fond
of sleeping and Bibhisbana grew virtuous. Surpanakha was
their sister. Ravanas son was Meghanida (4). Having
defeated Indra he obtained the name I ndrajit (tlie victor of
In dra) and he was more powerful than Rlvana. He was
slain by thee and Lakshmana, wishing the well-being of the
celestials (5b
Having said so the Vipras, headed by Agastya and saluted
by RSraa, went away. Requested by the celestials and
ordered by Rama Lakshmana slew Lavana (6b There was a
city by name Mathura. Ordered by R&ma Bharat a killed the
wicked Gandharva Shailusha who was living on the bank of
the ocean and with sharpened arrows his three boti sons.
Having placed his son Pushkara and Taksha in charge of
the country Bharata returned with Satrughana and saluted
RfLma s feet. Rama there governed his men suppressing
the wicked and encouraging the gentle (79}. From SitJL
whose pure character he knew, but whom he renounced on
account of the vilification of his subjects were born two
most excellent sons, Kusha and Lava in the hermitage of
V&lfttiki (10 ). Installed on the throne and engaged in the
meditation I am Brahma he, governing the kingdom con
sisting of many cities with citizens, younger brothers and
Site's sons for ten thousand and ten hundred years and
performing sacrifices, went to the celestial region adored of
the deities (11 12b
A gni said: Hearing this story from Nirada VSlmiki
composed the R&mayana. He, who listens to this theme, at
length repairs to the celestial region.
 CHAPTER XII.

J^GNI said:! will now describe Harivamsha** (the

family of Hari). The un-bort. (BrahmS) was born from the
lotus navel of Vishnu. From Brahma was born Atri and
from him Soma. From Soma was born Pururava (i). Of
him was born Ag n i ; from him was born Nahusha and from
him Yayati. He begat on Devayani Yadu and Turvasu (2).
SarmisthS, the daughter of Vrishaparvan, gave birth (for
him) to Duhyu, Anu and Puru.f In Yadus family were born
the Yadavas the foremost of whom was Vasudeva. For
relieving the earth of her burden Hiranyakashipus sons were
begotten by Vasudeva on Devaki. They were the first six
offspring taken previously into Devakis womb by Yoga-
nidrS (sleep of devotion) despatched by Vishnu. Bala was
the seventh embryo of Devaki. He was transferred from
her womb to that of Rohini and therefore Hari was called
Rohineya.l Krishna was the issue of the eighth conception.
He appeared in the sky in the middle of the night with four
arms. Hymned by Vasudeva and Devaki he was born as a
boy with two arms. From fear of Kansa Vasudeva placed
him Yashoda s bed*, and taking her girl placed her on
Devakis bed. Hearing the cries of the baby Kansa threw
her on a rock (48). Saying * the child of thy eigth con
ception is my death although he was prevented, by Devaki.

* It is a m ost im portant w ork , reg ard ed a s the seq u el o f th e M a h a -

bharafca, held in g re a t reveren ce b y the H in d u s.
f A n account o f this fam ily is to be found in V is h n u a n d B h a g v a t
Pursraas.
X V asu d eva h ad two w ives D e v a k i an d R oh in i. B a la d e v a w as
tfgussferred from the w om b o f the form er to th a t of th e la tte r a n d there-
io te he w as called S a n g k a r s a n a . *
Vasadeva exchanged the childre^ .
 -AGNI PURANAM. SJ
Hearing a disembodied speech, he, under infatuation, killed,
al! her embroys (9). It was settled at the time of Devakis
marriage that,' she would consign all her children to him.
Dashed there the girl went up into the sky and spoke to
Kansa : (io)
What is the use of throwing me, Kansa? He, the
all-in-all of gods, is born who will kill you for relieving
the earth of her burden (II).
Having said this and killed Shumhha and others she was
hymned by Indra, saying O worshipful Durg.,* Veda-
garbha, Amvika, Bhadrakali, .Bhadr, Kshemya, Kshemakari,
thou having more than one arms, I bow unto thee. He
who reads thy names at three periods of junction obtains ail
desired-for objects (12 13).
Kansa then despatched PutanS, and other she-demons for
killing all the children. In fear of Kansa and others
Vasudeva consigned Rama and Krishna to YashodSs husband
Nanda in Gokula.f And they sported, there with kine and
cowherd boys (14-15). The two protectors of the entire uni
verse became there two cow-herd boys. The naughty Krishna
was once tied by Yashoda with a rope to a mortarJ (16).
And he, going between two trees, Yamala and ,
uprooted them both. And anxious to suck YashodS s breast-
milk he overturned a cart (17). Putani, about to kill himf .
was destroyed by him by sucking up her breast milk. .
Going to Vrindavana Krishna vanquished Kalya in the lake
of Yamuna and drove him from there out into the sea.
Requested by Bala he made the Tala groves secure by
killing Dhenuka, Gardhava and other demon (18 19). He

* T h e se a r e th e v a rio u s n am es o f D u r g 4 . T h e g ir l w a s th e in car
natio n o f D u r g a .
t A v illa g e on th e o th e r sid e o f M a th u r a in N .- W . P . o f In d ia .
X T h e se a r e the v a rio u s m iracles w o rk ed b y K ris h n a a p ro fu se a c
cou n t o f w hich is to b e fo un d in the T e n th B o o k o f Bhugavatpuran#m ,
$ A portion of the river Yamuna is still pomted as this lake*
 AGN! PURANAM.
54
slew the demon Anstha in the form of a bull and Kesbini
is-the form of a horse. Having suppressed festivities in
honor of Sakra he revived Vedic sacrifices (20). Having
held up the mount (Govardhana) he saved the country from
the rain (showered) by Sakra. And saluted by Mahendra
Govinda took charge of Arjuna (2l). Pleased Krishna
again introduced the festivity (in honor) of Indra. Eulogised
by Akura who had been despatched by Kansa be came to
Mathura on a car (22). He was looked at by the sportive
and attached milk-women. Having slain a washerman,
who was unwilling to part with clothes he took them (23).
With Rama he was engarlanded by a flower-vendor and
he conferred on him a boon. And having been offered
unguents by a haunch-backed woman he made her straight.
Having entered the arena of sport he killed the mad ele
phant Kuvalayapida at the gate. In the presence of Kansa
and others he encountered the wrestler Chanura, set against
them by all present on the platform and Bala met with
Mushthika. The wrestlers ChSnura, Muhtika and others
were killed by them (24 26). Afterwards having slain
Kansa, the king of Mathur$, Hari, appointed his father the
king of Yadavas. The two wives of Kansa, Asti and PrRpti
were }arisandhars daughters. Excited by their words he
laid seige tcf MathurS. and Yadavas fought with him with
arrows (2728}.
Having left Mathura R&ma and Krishna went to Gomanta
*ad having vanquished Jarisandha made the city of
Poundraka Visudevas property {29). Having built the
city of BwarkS he lived there encircled by the Yldavas.
And having slain the dreadful (demon) Narika he brought
there all the daughters of Devas, Gandharvas* and Yakslus.
Jao&rddaoa married those sixteen thousand damsels of whom
Kakslmini and seven others were the foremost 3031)*
Seated Garuda with Satyabh&ma. (his wife) Hari,
Yanquishisg Iadra ia the celestial region, brought the
 AGNI PURANAM. 5?
moon tain of jems with all the jewels and the P&rijlta tree
and planted the latter in SatyabhlmSLs palace. Having
received lessons in military science from (the Rishi) Sandi-
pana, he having defeated the Daitya Panchajana and been
worshipped by Yama (the Regent of the dead) returned (the
Rishi) his son. Worshipped by Muchukanda* he killed
Kllayavana (32 34). (After his return) he saluted Vasa-
deva, Devaki and the devoted Brahmanas.
Balabhadra begat on Revati Nishatha and Ulmukha (35)*
Krishna begat Shamva on. Jamvavati. He had besides many
other sons. He begat Pradyumna on Rukshmini. On the
sixth day he was stolen away by force by (the demon)
Shamvara who threw him into ocean where a fish devoured
him. A washerman caught the fish and Shamvara taking
it gave it to (bis wife) SlayStvati (36 37). Seeing her own
husband in the fish M lylvati brought him up and said
*4 am your wife Rati; you are my husband K&ma; you were
made limbless (*>., reduced to ashes) by Shambhu (Siva). I
was captured by Shamvara and am not his wife. You, cogni
sant of illusory power, kill Shamvara (38 39).11
Hearing it and staying Shamvara Pradyumna, with his
wife -Mlyavati, went where Krishna was. And Krishna and
Rukghmini were pleased [to see him] (40).
Pradyumnas- son was the highly intelligent Aniruddha,
the husband of UshL Balis son was Vana. He had a delight
ful city (by name) Shonttapuram (41). By practising hard
penances he became Sivas son. Pleased Siva approached
Vina and said Vina, you will obtain a fight when this
peacock standard will be-sfcruck down*' (42). Beholding Uoki.
sport with S iva ^ slilf- feft a desire for having a husband*

* A ro y a l s a in t . H is c a v e w h ere K ris h n a k illed K a la y a v a n a is to b e.

seen o n a m oun tain n e a r D h o lep u r in R a jp u ta n a w h e re a fa ir is h eld
a n n u a lly .
t dhe story of Usha's lore is described at length in Harivartshs/
 AGNl PURA NAM*
56

10 her Gouri said The person whom you will see in

* dream in the night of the twelfth day of the 15onth of
Vabhaka while sleeping will be your husband4 .'* Thus ad*
dressed by Gouri and pleased Ibhi, while sleeping in her
house, saw him (4344)* Considering herself united with
her consort, she, by means of a portrait drawn by her, brought
Aniruddha through her friend CbitralakhS. (45).
The daughter of KumbhSnda, Vana's minister, brought
Krishnas grand-son frcjm Dwarka and Aniruddha lived there
happily with UshS (46). He was then reported unto Vatia
hy guards who were iif charge of the standard. Then there
took place a highly terrific encounter between Aniruddha
and yin a (47).
Hearing the news from Nlrada Krishna, seated on
Garudas back, went there with Pradyumna, Balabhadra
nod others and defeated there the fire-gods and fevers
produced there by Maheswara (48). There took place a
gnbt encounter between Hari and Sbankara. Nandi,
Yiaayaka, Skanda and others were defeated by Garuda and
other (followers of Krishna) {49). While Sbankara yawned
it was destroyed by Vishnu with an yawning weapon.
Having his thousand arms lopped off (Vina) prayed unto
'Knira for protection (50)* Vishnu however kept Van a alive
with two arms and said to S h i v a <e Thou hast promised
protection unto Vana and (necessarily) I have done so (51)*
Tfcere is no difference between s# He who sees this
iHh rin g goes to hell.
Then worshipped by Shiva and others accompanied by
and U s ti Vishnu returned to Dwarki and lived
M r with tlgrasenp and other Y&davasw Aniruddhas son
Vajpa learnt every thing from Mirkandeya (52 53).
XUljJdixdra, the slayer of Pralamba, the master of monkey
Dwivida and the* destroyer of the pride of the K o u r a v a s t
* e w the river YamunS. (54L The Lord Hari, having many
Eved happily with Rufcshmini sad others au<| begat
 AGNI PURANAM. 57

numberless sons amongst Yadavas. He who reads it with

bis desired-for objects gained repairs to the region of
Hari {55).

CHAPTER XIII.

A g n I said: I will now describe BbArata,* and the cna-

racteristics of Krishnas greatness. Making the Pandavas
the instrument Vishnu relieved tnc earth of her burden (1).
Brahma sprang from Vishnns lotos navel. His son was Atri
whose son again was Soma. His son was Buddha. His son
was Aila and his son was PnraravS (2}. From him was
horn Ayu whose son was king Nahnsha. His son was
Yayati. From him was bom Pnm in whose family was born
Bharata. Then was horn king Korn (3). In his family was
born ShSntanu whose son was Bhishma given birth to by
GangSL. His younger brother Chitrangada and Vichitra were
begotten by Shaniantx on Satyavatif {4}- After Shantanu's
death, Bhishma, who led a life of celebacy, governed his
brothers kingdom. Chitrangada was killed when he was a
boy by Chitrangada.t The two daughters of the king of
KSshi, Amvika and Am viliki were brought by Bhishma
after having vanquished his enemy and given as wives to
Vkhitravirya who, some time after, died of consumption.
With Satyavatfs permission Vyasa begat Dhritar&stra on

* The Mahabharala, non of the two great Indian epics,

f She was the daughter of a fisherman. Shantanu fell in love with
her and espoused heron condition that her son would succeed to the
throne. Bhishma, the eldest son of Shantaiw, led a fife of celebacy to
make good Ids father's promise
x A Gandharvakmg.
8
 AGNI PURANAM.
5

AmvikS and Pandu on Amvalikh * who became feing*f

Dhritarastra begatuon G&ndhri hundred sons headed by
Duryodhana (5 8 )- hi the hermitage of Seatashringaf
Pandu was cursed by a Rishi that he would die of his
intercourse with his wife. Dharma begat on Kunti for
Pandu, Yudhishtira, the Wind-god Bhima and Shakra Indra,
The two Ashwtnis begat on Midri Nakula and Sahadeva.jJ
Afterwards Pandu died by knowing Madri (9 r o ) . Kunti
gave birth to Kama in her maiden-hood who was under the
protection of Duryodhana. By an accident enmity took place
between the Kurus and Pandavas (11). The wicked-minded
Duryodhana put the Pandavas into a house of wax and putI*

* T h is practice o f in viting learned an d pious men fo r b eg ettin g

offspring on widows w as then sanctioned b y the S a c re d w rit. The
following six kinds of sons a r e mentioned in the A d i P a r v a o f the
A lah ab b arata
(1) ash a or the son begotten b y 'o n e s own se lf on his w ife ; (a)
Prmnita or the son begotten on ones own w ife b y an acco m p lish ed
person ; P a rik riii or the son begotten on ones own w ife b y a m an fo r
pecuniary consideration , (4) Faunarbkava or the son begotten on a
wife after her husbands death , (5) Kanina o r the son b o m in m aid en
hood ; (6) Kunda or tho son born of a woman who h ad in tercou rse with
four persons ; (7) D aita o r given b y a n o th e r; (8) K riia o r b o u gh t from
an oth er; {9) Upakrita o r son com ing to another o u t o f g r a titu d e ; (10 )
Sayam ufagaia or the son com ing him self to g iv e him a w a y ; (1 i)Sada o r
the son boot of a p regn an t b rid e ; (12) H in a jo n iik rita or the son born
o f a woman of lower caste (S e e A d i P a r v a C h ap ter C X 1X V erse s(33 34).
f D h rk arastra, though^ eldest, d id not g e t the throne on a cco u n t o f
his blindness.
I A mountain h a v in g a h u n d red p e a k s.
f T h e story is to be found in the A d i P a r v a o f the M a h a b h a r a ta .
O nce on a time P a n d a retired into a forest with hfc tw o w ives K u n ti
and Madn lor a pleasure trip . T h e re be shot down a d eer w hile she w a s
holding in te rc o m * with his m ate. S h e cursed P an d u s a y in g th at h e
wonld die o f her mseeem*se wkb his w ife. T h is w as even tu ally b ro u g h t
-*bc** by his knowing wile Madri.
I Panda had no issue an d be therefore requested * w iv es to in vit
 AGNI PURANAM. 59

fire to it. The Pandavas however with their mMher managed

to come out of the burning house (12). Then they all, under
the guise of, ascetics, lived in Ekachakra in the house of a
Brahmana after having slain the Rakshasa Vaka (12). They
then went to Panchala country on the occasion of Draupadi's
Swayamvara * And by shooting the mark the five Pandavas
obtained Draupadi (14). They obtained half of the kingdom
when Duryodhana and others came to know (of their where
abouts). Arjuna (obtained) from Fire-God the most excellent
car as well as the celestial bow Gandtva as also Krishna as
his charioteer in battle. And they all, proficient in the use
of arms, obtained from Drona un-ending shafts and Brahma
weapons (15 16). Through Krishnas (help) Arjuna set
fire to Khandava forest.f And .that Pandava with a down
pour of arrows put a stop to Indras showers (17). All the
quarters were conquered by the Pandavas. And Yudhishthira
ruled his kingdom celebrating a Rajasuya sacrifice:]: with
profuse gold. This Suyodhana could not bear (18). He was

T h is w as a cerem o n y p rev alen t in ancient In d ia . A ro yal m aiden

used to in vite a ll the e lig ib le b rid e-groom s an d select one after her
h e a rt. T h e fo llow ing acco u n t o f the condition of h e r Swayamvara
occurs in the A d i P a r v a , C L X X X V I I of M a h a b h a ra ta .
u C a u sin g a m ach in ery to be erected in the sk y th e k in g D ru p ad a
se t up a m ark to b e shot throu gh that m achinery. H e s a i d : H e who
w ill strin g th is b ow , a n d he who w ill b e able to shoot the m ark above
th e m achinery w ith these ornam ented arrow s, w ill obtain m y d au gh ter.
f T h e acco u n t o cc u rs in the la st ch ap ter o f the A d i P a rv a n of
M a h a b h a r a ta . T h e allu sion is a s fo llo w ?: A g n i fed on clarified butter
fo r y e a r s a n d g re w p ale . H e went to B rah m a for a cu re w ho told him to
g o a n d devour the fo rest o f K h a n d a v a the abode of he enem ies o f go d s.
H e w ent th e re a n d p u t fire to it which w as extin quished. H e cam e
b a c k to B ra h m a who a s k e d him to secure the h elp o f K ris h n a an d
A r ju n a w ho succeeded in the work though even In d ra poured down
rain to p u t out the fire.
I A sacrifice in which one becomes Lord Paramount after e Acting
aliegience from minor chiefs.
6 AGNI PURINA .

tbtti urged on by hb brother DushAshana, Kama, who bad

been enriched by him and as well as by Shakuni to play a
game of dice, and by a dishonest trick defeated . Yudhisthira
and won his kingdom from him. The audience then laughed
at him. Thus vanquished Yudhishthira with all his brothers
retired into woods (1920). He spent twelve years of the
promised period in the forest and fed eighty eight thousand
Brahmanas there (21). Then with Dhoumya and Draupadi
making up the sixth they went to Virata's house. The king
passed there incognito as the twice-born Kanka and Bhima
as the cook. Arjuna [lived in the guise of] Vrihannai/** his
wife as Sairindrif and the twins (as keepers of horses and kine).
Under another name Bhimasena killed Kichakaj: in the night
who was about to ravish Draupadi. Arjuna defeated Kurus
who had taken away kine from (Viratas) cow-shed and
Pandavas were afterwards found out (22 24). Krishnas?
abler SubhadrS gave birth from Arjuna to her son Abhi-
roanyu. Vit&ta conferred his daughter Uttarfi on him (25).
DharmarSja then collected seven Akshouhinis of soldiers.
He then despatched Krishna as an emissary for battle who
said to the invincible king Duryodfaana who was master of
eleven Akshouhinis^ of s o l d i e r s 11Give half of your
kingdom to Yudhisthira, or at least give him five villages or
give him battle.
Hearing his words Suyodhana said to 'Krishna : u I will
**oA even give him land measuring the point of a needle. I
w ii fight with him. Then showing him his invincible
universal form add adored by Vidura (Krishna) approached
Ifadhiatflira and said ** Fight with Suyodhana (2629).
* _______________________
* An eunuch Who was the tutor of ,
t Maid-servant of the queen of Virata.
t -- of Viratas army who grew enambured of
Deaapadis beauty.
A targe way enmfttlng of aifiyo chariots, as many elephants,
finite hocseaod 109350 foot.
 CHAPTER XIV.

J^GHI eaidt The armies of Yudhisthira and Duryodhana

assembled on the field of Kurukshetra. Beholding Bhishma,
Drona and others and considering them a& his elders
(Arjuna) did not like to fight (i). The lord then said to
P 5rtha
You should not grieve for Bhishmaand others. The
bodies are destructible, but the one, who has the body, does
not perish*1(2). Know this soul as Para Brahma and that
/ am B ra h m a . Whether (a work) is successful or not a Yogin
is always the same.. Therefore observe your royal dutie{3\*
Thus addressed by Krishna Arjuna got on his car, struck
the musical instruments and fought. In the beginning Bhishma
was the comraander-m-cheif of Duryodhana>s army and
Shikhadin was that of the Pandava'army. . Then there took
place encounter between both (the parties). Dhritarishtraa
sons assisted by Bhishma killed Pandavas in battle (4 5)*
And the Pandavas headed by Shikhandin killed Dhritar2stra*s
sons in battle. There took place an encounter between'
Kuru and Pundava soldiers like that between gods and

* T h is re fe rs t6 th e ce le b ra te d ep iso d e of th e M a h a b h a r a ta th e
Bhaga*vad-Gitat th e g r e a te s t book ever w ritten in a n y la n g u a g e o f th e
w o rld . T h e s e tw o v e rse s con stitute, a s if, th e k ey -n o te o f th e e n tire
te a c h in g s of K r is h n a to A r ju n a " .
O n som e po in ts th e s e v e ra l philosophic system s v a r y ; b u t all in sist
th a t k n o w le d g e is th e e sse n tia l m eans fo r th e attain m en t o f lib e ra tio n ;
m ore o r le s s a ll a r e in d ifferen t to action a s a com plem ent o f k n o w led g e.
C o n se q u e n tly th e philo sophic sy stem s m ig h t becom e open to the c h a rg e
t h a t th e a s c e tic w h o n e v er stirred from his se a t w a s su p erio r to the
a c tiv e , b r a v e s o ld ie r d r m erch an t who defen ded h is n eighbou rs in w * r o r
fe d them in fa m in e . T h e B h a g a v a d - G it a g u a rd s th e devo tee a g a i n ^
th is erroneous id e a , b y p o in tih g out the d u ty of action a s in volved in
k n o w le d g e , a n d the d a n g e r of pu re asceticism .
 AGNI PUR ANAM

demons, enhancing the delight of and before ttie

eyes of gods stationed in heaven. For the (first) ten days
Bbishma struck down the Pandava warriors with his
weapons (6 7}.
On the tenth day Arjuna showered arrows on the heroic
Bhishma. Aud urged on by Drupada Shikhandin made a
downpour of arrows like unto a cloud (8). The elephant
warriors and the infantry struck each other with their respec
tive weapons. Pointing out the road of battle, beholding
the sun during its progress to the north of the equator,
meditating on Vishnu and hymning his glories Bhishma,
having death at his call, lay on a bed of arrows revested by
Vasu to repkir to his region. {9 10).
On Duryodhana lamenting Drona assumed the office of
the commander-in-chief. The Pandava soldiers were filled
with delight as well as their chief Dhristadyumna (11).
There took place a dreadful encounter (between both
the parties) increasing the dominion of Yam a* VirAta,
Drupada and others were sunk in the oceau of Dronaf (12).
The huge army of Duryodhana, consisting of elephants,
horses, cars and infantry, was struck down by Dhristadyumna
and Drona looked like death there (13). Afterwards, on
(Yudhisthira*s) exclaiming ** AshwathamSJ is slain Drona
threw off hb arms. And then assailed With Dhristadyumna^
arrows he fell down on earth (14),
On the fifth day on Duryodhana being stricken with grief
the irrepressible Kama, having assailed all the Kshatryas,
became bis commander-in-chief (15). Arjuna assumed the
command ol the Pandava army. Then there took place a
highly dreadful encounter with various weapons between
both like that between the gods and demons (16).

* -Stripped off metaphor means in which many persons were

*.
f e harassed by Drona or covered by him with arrows.
%tie m s son of Drona. This wasa false report for kitting Drona.
 agni pu raram . 63
lm the battle between Karna anti Arjuna Kama killed his
enemies, with arrows. And the second day Kama was
struck down by Arjuna (17). Sbaiya fought for half a day
and Yudhishthira killed him. Having his army slain
Sayodhana fought with Bhimasena (18), Haring slain many
men he addressed Bhimsena And while he was aboat to
strike him with a club Bhh&a struck him down as well as
his younger brother with his dub. I|i *fe eight of the
eighteenth day while asleep the iajgbly powwful Asbwati&mft
assailed one Akshoubint of Pandava army, He killed the
sons of Draupadi, the Panchaia princes and Dhristadyurona
{19 21}. While Draupadi was bewailing for the death
of her sons Arjuna with an Aishika weapon took off the
jewel of his head (22). Hari then revived [the warriors]
scorched with AshwathSmk's weapons. Uttara at that time
was enciente and the offspring of that conception was the
king Parikshit (23).
Kritavarm5, Krlpa and Dronas son then reffred from the
battle-field as well as the five Pandavas, Satyaki and Krishna
and not others (24}. Having consoled his aggreved wives
Yudhishthira, with Bliima and others, cremated all the slain
heroes and distributed water and riches (15}. Having
heard from Sh&ntaau's son Bhishma various duties conferring
tranquility viz the duties of a king, those leading to eman
cipation and those about making gifts he became the king*
(17}. And that represser of enemies made gifts unto Brahma-
nas in his Ashwamedha (horse) sacrifice. And hearing from
Arjuna of the destruction of the Y&davas from a pestle and
settling the kingdom on Parikshit he, with his younger
brothers, repaired to heaven {18 19).

' * These accounts occur in the Shanti Parvan of the Mahabharata.

 CHAPTER XV.

A.G N I s a i d W h e n Yudhisthira was established on the

throne Dhritarastra retired into woods with GIndhari and
(travelled) from one hermitage into another as well as PrithS,
twice-born one (l). Burnt by a forest-fire Vidura went
into heaven. Thus did Vishnu slay the Dfnavas the load of
the earth, for the protection of virtue and destruction of
iniquity making the Pandavas the instrumental*. thereof*
Then with a pestle, under the pretext of a Brahmanic
imprecation he destroyed the Tidava race constituting a
heavy load and installed Bajra on the kingdom.* Then

* The following account in Vishnuporasam fills up the gap.

M aitrxta said:Tell me b a m Jam n M brought about the
extermination of his own family wader the pretext of a Brahminica!
curse and hi what manner did lie rcnoonce his haman body.
said.wAt the holy place of Pindarika, Yiswamitra,.
Kanwa and the great sage, ,Narada, were seen by some boys of the
Yadu family. Inflated with their yootfa and influenced by predestined
results, they dressed and adorned Samba, the son of Jambavati, as a
female and taking her to (he sages* they addressed them with usual
reverence* sayis^ What child wift this female* dm wife of Babru,
who is anxious to bare a son, give birth to? Tie sages, who were
gifted with ditine wisdom, enraged at this insalt, said She will give
birth to a dab that wifl exterminate the entile Yadava. race/'
Thus addressed by the sages, the boys went to Ugrasena and related
to ban what had happened; and after sometime* as foretold, a chib
heftyoljSmnha Ugraeeaakad the club, which
particles
There was one part of die iron dub
nAfSh v hi *he Made of i fawceand which the Andhakas could not
hm b; this when thrown mftethe sea was swattamed by a ish; the fid
was cwgh, fte ken was extracted ia a its beBy, and was taken
 AGN1 PURANAM. 6$

In th e 'in te rval a n 'e m issa rry d esp atch ed b y th e celestials cam e to

R r is h n a an d s a id to him in p r iv a t e : I am sen t to thee, lo rd , b y
the celestials ; a n d do thou h e a r w hat In d r a to geth er w ith the V is w a s
M a ru ts, A d ity a s , S a d h y a s an d R u d ra s resp ectfu lly rep resen t. M o re
th an a cen tu ry h a s g o n e b y since thou in com pliance with the req u est o f .
th e celestials, d escen d ed upon earth fo r the p u rp ose of re lievin g it of its
lo a d . T h e dem ons h a v e been d estro yed a n d the b u rd en o f e a rth h a s
b een re m o v e d ; now let the im m ortals once a g a in see their k in g in
h eaven . M o re th an a hun dred y e a r s h a v e p assed , a n d if thou dost w ish
d o thou return to h e a v e n . T h is is the p ra y e r of th e celestials. And
if this b e not th y w ill, d o thou rem ain here a s long a s it m a y b e d e s ira b le
to th y d e p e n d an ts. W h ereto K ris h n a replied, I am well a w a re o f a ll
thou h ast s a id . T h e e arth is not relieved of her lo ad until the Y a d a v a s
a r e extirp ated . 1 sh all also sp eed ily b rin g it ab o u t in m y d escent, an d
it sh all ta k e p la c e in seven n ig h ts. H a v in g restored th e la n d of
D w a r a k a to the ocean a n d d estroyed the race of Y a d u , I sh all pro ceed to
th e region of the cele stials. Inform the celestials th at h a v in g ren ounced
m y m ortal fra m e a n d been acco m p an ied b y S a n k a rs h a n a , I w ill then
re tu rn 'to them . T h e ty ra n ts th at o p p ressed the e a rth , ja r a s a n d h a a n d
th e rest, h a v e been sla in a n d a youth even of the ra c e of Y a d u is so
le ss than th ey a n in cu m bran ce. H a v in g rem oved th is h u g e w e ig h t o f
th e e arth , I w ill p ro ceed to the m ansio ns of the c e le stia ls. S a v this to
th em .
P aras ara said : M a itre y a , b ein g thus a d d re sse d b y V a s u d e v a ,
the m essen ger o f the celestials bow ed a n d took h is h e a v e n ly co u rse to
th e k in g of the d e itie s. T h e illustrious K rish n a too now e sp ie d s ig n s
a n d portents both on e arth an d in heaven p ro g n o stica tin g d a y a n d n ig h t
th e destruction of D w a r a k a . B eh o ld in g those evil om en s, he s a id to th e
Y ad avas; B ehold th e se 'd r e a d fu l p o rte n ts; let u s hasten to P r a b h a s a
to a v e rt them . W h e n he had thus sa id to the em in en t Y a d a v a s , th e
illustrious U d d h a b a s a lu te d a n d sa id to him : 11 , lord, w h at
is p ro per that I should d o, fo r it seem s to m e t h a t thou w ilt d estro y
a ll this ra c e . T h e s ig n s th a t a re m anifest d e c la re n o th in g less th an
th e ann ihilation of th e ra c e . T h ereu po n K ris h n a rep lied : D o thou
b y m y favo u r p ro ceed , b y this celestial cou rse, to the holy p la c e
B a d rik a s ra m a in the G a n d h a m a d a n a m ountain, th e shrine o f N a r a
N a r a y a n a ; a n d on th a t spot san ctified b y them , thou, m ed itatin g upon
m e , sh a lt obtain perfection throu gh m y fav o u r. H a v in g extirp ated th is
Y a d u race , I sh all p ro ceed to V a ik u n th a ; a n d a ft e r I h a v e q u itted
D w a r a k a , the o ce an sh a ll in un d ate it.
P arasa&a said ; Being thus addressed by him and commanded bf
66 AGm puranam .

Kesava, Uddhaba proceeded to the holy shrine of N ara Malayans.*

And the Yadavas, with Krishna, Balarama and others, having ascended
swift-coursing cars, proceeded to Prabhasa. Having reached Prabhasa,
the Kukkuras and Andhakas bathed there and, being excited by
Krishna, indulged in liquor. A s they drank, the destructive fire of
dissension was engendered amongst them by mutual collision and fed
with the fuel of abuse. Worked up with ire by the divine influence,
they attacked one another with missle weapons, and when these were
finished, they had recourse to the rushes growing nigh. The rushes in
their hands became like thunder-bolts, and they assailed one another
with them. Pradyilmna, Syamba, Kritavarman, Satyaki Aniruddha,
Prithu, Vipathu, Charuvarman, Charuka, Akrura, and many others,
struck one another with the rushes, which became hard like thunder
bolts. Thereupon Krishna arriving there prevented them : but they
thought that he was taking part with each severally and continued the
conflict.
Thereupon, enraged, Krishna took up a handful of rushes to destroy
them, which became a club of iron ; and with this he killed many of the
murderous Yadavas, whilst others fighting fiercely destroyed one
another. A t this time in the very presence of Krishnas charioteer, his
swift steeds carried off his Ja itr a car and entered into the sea. The dis
cus, the club, the bow, the quiver, the shell and the sword of Kesava,
having circumambulated their master, flew along the .path of the sun.
l a a short time there was not a single Ysdava'left alive save the mighty
Krishna and Daruka. Going towards Rama, who was sittiug at the
root of a tree, they saw a huge serpent coming out of his mouth.
Having issued out of his mouth, the mighty snake;proceeded towards
the ocean hymned by saints and other great snakes. Bringing an
o6ering of respect, the ocean came to him and then the majestic being
worshipped of all the attendant snakes, entered into the waters of the
deep. Beholding the departure of the spirit of Baladeva, Kesava said
to Daruka**Do thou go to Vasudeva and Ugrasena and communicate
unto hint this. G o and inform them of the departure o f Balabhadra,
and the destruction of the Yadava race, and also that I shall engage
m refigious meditation. Do thou also inform A heka and the in
habitants of Dwaraka that their city shall be inundated by the ocean.
And do ye await the arrival of Arjrnia at Dwaraka. W hen A qu na, the
descendant of Panda, shall issue out of the city, none of .you should wait
these but go whither the descendant of Kuru shall repair. Do thou also
go to the sen of Komi and tell him that he may at my request protect
my family according to bis might. Then go ?o H itin a p u r with A rjuna
 AGNI PURANAM. 67

having renounced his own body in Prabhasa* at the command

of the Deity. Hari was adored by the -denizens of Brahma
and Indra iokas. Balabhadra, the incarnation of Ananta,
went to the heavenly region of Patala (2 5)
The Lord Hari is indestructible and is worthyf being
meditated on by sages. # In his absence the ocean submerged
the city of Dwlraka (6). Having performed the cremation
ceremony of the Yadavas he offered them water and gave
away their riches. The cow-herds, with tbe weapons of
rods, carried away, after defeating Partha, ail tbe wives of

and all the inhabitants of Dwaraka and, let V ajra be installed king over
tbe race of Y a d u .
P arasara s a id :Thus instructed and having bowed mfeo cir
cumambulated Krishna again and again, Daruka departed a s be had
been desired; and having conducted Arjuna to D w aravaii, the intdli-
gent servant of Krishna established V a jra as king. having
concentrated In himself that supreme spirit which is I with
Vasudeva, the divine Govinda w^s inentified with a il 4 .
ing the worlds of the Brahmana, the curse of D urvasas, tbe daslriou s
Krishna sat engaged in meditation, placing his foot opoa his knee.
Then thane came a hunter named J a r a, whose arrow was tipped with a
blade made of the iron club, which had not been reduced to powder;
and espying from a distance the foot of Krishna he mistook it lor a part
of a deer, and shooting his arrow, lodged it in the sole. Approaching
his mark, he' saw tke fodf-armed king and falling a t his ieef; repeatedly
besought his forgiveness, exclaiming, I have done th deed unknow
ingly, thinking I was aiming at a deer. H ave pity on me who am con
sumed by my crim e; for thou art able to consume me. Thereupon
Bhagavan s a id ; Thou needst not have the least fear, te n t e r ; by m y
favour, thou shalt repair to the region of the celestials. A s soon as
Krishna-had said this, the celestial car arrived there, ascending which
the hunter repaired to the regions of the celestials.
Thereupon the' divine Krishna having united b h r w y with fats
pure, spiritual, inexhaustible, inconceivable, unborn, aod ecajm g; im
perishable, and universal spirit, which is one, Vasudeva, reaoouced t e
mortal frame and his connection wkh the three qualities;.
* Tins sacred shrine Is near Ajmere in Kajputfua.
68 AGNl PURANAM.

YbfaAit* at tbe imprecation of Asthavafcra.t And Partha

moarned for the loss /78). Consoled by Vyasa he thought
" I had strength as long as I was by Krishna. Ami then
rctvraiag to the city of Hastina he communicated every

* foremost o f ascetics, one day while proceeding, Arjuna, the son of

Frifeha, the people he had brought from D waraka in the Pancha-
A cnmtry in a rich and fertile spot; the desires of the neighbouring
robbers ere excited when they saw a number of widowed females and
riches in the possession of Arjuna-alone. Worked up with
t i e r cupidity they assembled their villainous herds and said to them :
Tins Aqcma, alone nth his bow, is passing amongst us having immense
riches a *d nombeJess women with him, whose husbands had been slain ;
o e se il is fhy strength therefore. His pride hath been increased b y the
of Bbashma, D-ona, Jayadratha, .K am a and others ; he is not
Cflgwswt e i the prowess of the simple villagers. Up, up, take your
feg hdb slate s ; this stupid fellow hates us. W hy should we not lift
^ i m r a m s r Saying this they rushed armed with cudgles and clods
tif earth, upon the people who were without t^eir lord. A rjuna met
if o " and said to them in contempt; Go away, ye wretches, ignorant
of bat is right, if you do not wish to die. But they neglected his
threats and seized his treasures and women, the wives of Viswaksena.
f f a ancient time, a Brahman, named Ashtavakra, was pursuinghis
standing m water and meditating on the eternal
r years. On account of the overthrow of the A suras there
i a great festival on the summit of Meru ; on their way to which
Tdettam a and hundreds of other beautiful nymphs praised
1 for his devotions. They bowed unto him and eulogised
1 he was immersed in water up to his throat, his hair twisted in
They ssmg in honour of him whatever they thought would be
to that most eminent of Brahmanas. Ashtavakra a t last
1 **i am well pleased with you, illustrious dam sels;
*f me, whyftnwrr you'wish and I will give it however difflcidt it
may he ef attainment. Thereupon all these nytftphs* Rambha
$ mentioned in die Vedas, replied p It is enough
ant pleased, what else need we say, Brahman ?
a said. If you are indeed pleased wckb $,
O t l r l r i m she, thou grant us a husband, the best of men and sove-
Brahmanas, Thereupon saying *'sa be it, Ashtavakra
Ac valets. When the nymphs observed him coming
 AGNl PURANAM. , 69

thing unto Yudhistbira and his other brothers, who were the
protecters of men at that time, saying I have the same bow,
the same weapons, the same car and the same horses, Bat
they are all useless in the absence of Krishna as is a gift
given to one born in an inferior family/'
Hearing it and placing Parikshit on the throne the
intelligent Dharmaraja with Draupadi and his brothers set
out for final place, perceiving the instability of the world and
reciting the (name of) Hari eight hundred times {9 12}-
On the great road dropped down Draupadi with Sahadeva
and Nakula, Phalguna, Bhima and the king were filled with,
grief {13). Then seated on a car brought by Indra, he w ith
his younger brothers, reached the celestial regioa, A wA
beholding Duryodhana and others as well as Visadewat h e
was filled with delight* I have thus described Bhaxaia mmto
tbee. He who reads it repairs to heaven (14)-

out of-the water and saw that he was very ugly and croobed i
places they could not restrain their merriment and laughed almdL T h e
Muni was very angry and imprecated them with a corse, saying 3
Since you have been so impertinent as to laugh at my deformity, I
denounce upon you this curse ; through the favour 1 have show to
you, you shall obtain the first of males for your husband; am i 0
account of my curse, you shall afterwards fall into the of
thieves.

-:o:~
 C H A P T E R X V I.

J^GNI said: I will now describe the Buddha* incar

nation, by reading and hearing of which one acquires great
profit. Formerly in the war between gods and demons the

* A general name for the deified teachers of the Buddha sect

aeo c^st bora numerous Buddhas are reckoned. The name is here
to the ninth incarnation of Vishnu. H e was bom at
KawBaiBslE a t the foot of *the Nepala mountain. His father was
Saddhodaaa who was a king and his mother was M ayadevi. The
jultining swanary of his life and work taken from a well-known work
from the 4& to the 20th year.
4th yea rm Gootama admitted a rope-dancer to the Order and lived
ia
a a r. H e went to R apilavastu to see his father who was dying.
A lter tbe cremation he returned to Mahabana followed by his step
mother mad Ins wife, who were accompanied by many ladies. They
a& earnestly asked him to be admitted to the Order, but the Buddha
was net w ifing to admit them to the Order, but at last yielded to the
earnest advocacy of Ananda. He then retired to a hill near Allahabad.
Gootam returned to Rajgriha and admitted Ksham a, the
rgeeea of to the Order. One of his disciples displayed
n ir a c b i, bnt the Buddha strictly ordered that no miracles should be
displayed aad be particularly enjoined that miracles had nothing to do

H is opponets induced a woman, named Chincha> to

m e him t f a breach of chastity, but her deceipt was exposed.
. H e passed on a hill near K apilavastu, made some new
welts and n e tm ed to Kosum bi.
fd jw r . A great dissension broke out in the Order. T h e Buddha
ftn establish peace and amity. At last being disgusted, he
went to the forest of P a rity aka
- T b e neighbouring villagers built him a hut, where he
Here the refractory Buddhist monks fbuxid
his pardon. They were forgiven and well received,
disciples he went to Sravasti and thence to R ajgriha.
 AGNi FURANAM. 7*
former were defeated by the latter. Saying Save us, Save
us P* they sought refuge with Iswara. Being incarnation

i r y ea r. H e made some more important converts and passed his

time in M agadha and Kosala.-
12th y ea r. H e made his longest journey, going as far as M antala
and returning via Benares, preaching in all the places he visited.
13th y e a r. He spent the year in C haliya and S ra va sti in delivering
discourses.
14th y ea r. H e remained in Sravasti, where he delivered a discourse
to his son R ah u la. H e then travelled to K ap ila vastu .
i$th y e a r. The whole of the year he remained in the wood outside
K apilavastu , where he addressed a discourse to his cousin M ohanam a%
who had succeeded his father on the throne of K ap ilavastu . H e
delivered also a discourse on the superiority of righteousness to alm s
giving.
16th y e a r. This year was spent at a place called A law i.
ift h . He went to Rajgriha and passed the rainy season there*
H e preached a sermon on the occasion of the death of S rim a ti, a
courtezan. H e refused to preach to a hungry man until he had been
well-fed.
18 yea r. He went to C haliya, where he instructed a weaver who
accidentally killed his daughter. After passing {the rainy season there
he returned to R ajgrih a.
19th y e a r. Goutam travelled through M agadha preaching in all
the villages. On one- occasion finding a deer caught in a snare, he
released it and fed it. T h e angry hunter tried to kill him, but he
preached to him, wh*o with all his family became his disciples.
20 y e a r. He spent the year in preaching in villages and towns. In
the forest of C haliya he succeeded in overcoming by kindness a notorious
robber named Angulimala, whom he persuaded to become a Buddhist
Monk.
From the 21st year to the 45th year of his Buddha-hood we know
almost nothing of, his mission works. Perhaps one year was so much
alike of the other, that his chroniclers did find nothing to narrate.
The Summum bonum %according to Buddha of a m an's life, is to
attain N irvana^ and this every man can acquire by spiritual exercises.
H e laid down the following'laws for his monks.
W hat is that Law ? It is (1) the four Earnest M editations (2) the
four G reat Mjports (3) the four Roads to Saintsh ip (4). the five M oral
n AGNI PURANAM.

of illusion and infatuation he was born as the son ol

Suddhodana (2). He infatuated the Daityas and made them

powers (5) the seven kinds of Wisdom, and (6) the Noble E igh t-fo ld
P at*; (Rh. D. B uddhjst S uttas , pp. 61-63.)
This is the sun and substancea short summary,of the teachings
of the Buddha. We shall now try to explain each of the above
docrmes.
1. The four Earnest Meditations are meditation.
(.: j On the impurity of the body.
{b / On the evils which arise from sensation*
(c) On the impermanence of ideas.
(a) On the conditions of existence.
2. The four Great Efforts are the efforts.
(a) To prevent bad qualities from arising.
{b) To put away bad qualities which have* arisen.
(c * To produce goodness not previously existing.
(d j. To increase gondness when it does exist.
3. The four Roads to Saintship are four means by which it is
attained namely,
(a; The will to acquire it.
{b) The necessary exertion.
(c) The necessary preparation of the heart*
(d) Investigation.
4* The five M oral Powers are :
(a) Faith.
(b) E n e rg y .
(r) Recollection,
(f) Contemplation.
(e) lotm tioo.
5* The seven kmds of Wisdom are,
W Energy.
V>) ReceBection.
fc) Coe temptation.
W of Scripture.
Jo y .
if) Repose.
ig) Serenity.
* Thp JfeMe Eight-fold Path are,
MJ Hfeht&dfef.
 AGNl PURANAM. 73

relinquish the religion of the Veda. They then became

followers of Buddha and induced others to forsake Vedic

(by Right Aims.

{c) Right Speech.
(d j Right Actions.
(e) Right Means of livelihood.
( f) Right Endeavour.
ig ) Right Mindfulness.
(k) Right Meditation.
The following general rules of a householders duties are most
beautiful.
General Duties.

P ar en t s and C h ild r en .
Parents should
i . Restrain their children from vice,
a. Train them in virtue.
3. Have them taught arts and science.
Provide them with suitable husbands, or wives.
5. Give them their inheritance.
The ch ild should s a y :
1 . I will support them who supported me.
2. I will perform family duties incumbent on them.
3 . I will guard their property.
4. I will make myself worthy to be their heir.
5. When they are gone, ! will hondur their memory.

P u pils and T eachers.

The p u pils should honour th eir teachers,
1 . B y rising in their presence.
2. B y ministering to them.
3 . B y obeying them.
4. B y supplying their wants.
5 . B y attention to instruction.
The teacher shuold show his affection to h is p u pils
1 . B y training them in all that is good.
2. B y teaching them to bold knowledge fast.
3 . B y instruction in science and lore.
4. B y speaking well to them, to thek friends and $0*
5 . B y guarding them from danger.
IO
74 AGNI PURANAftf.

Religion (3). He became A rk a ta * aud afterwards made'

others A rh a ta s . J>ivorced from Vedie religion they^ became
all PSshandinasf (4). They committed (sinful) deeds capable
of taking one to hell and received (gifts) from degraded
persons. At the end of Kali yuga there will be mixed castes
(5). And there will flourish robbers having no character. The
Veda of Vajasaneya, proved by its fifteen branches, will be
in existence (6). Under the cover of religion they will
preach irreligion. And the Miechhas in the guise of kings
will devour men (7). Armed with a coat of mail and
weapons, Vishnuyasha's son Kalki, with Jljnavalka as his
priest, will extirpate the Miechhas, establish the order and
Respective dignity of the four Varnas and various AshramasJ
and lead people to the path of pure religion (8 9). Then
having renounced the form of Kalki Hari will return to*1 5
4
3
2

H usband and W if e .
dThe husband should cherish h is w ife.
1. By treating her with respect.
2. By treating her with kindness.
3. By being faithful to her.
4. By causing her to be honored by others.
5. B y giving her'suitable ornaments and clothes.
The w ife should show her affection fo r her husband:
I. By doing Her household works aright.
3. By being hospitable to kinsmen and friends.
3. B y being a chaste and faithful wife.
4. By being a thrifty housekeeper.
5. By showing skill and diligence in all she has to do.
* Enlightened. A general term applied to the chief sarofe of the
Buddha sect1' They are n m k e d b y them as superior to the gods of
ether sects.
f Irreligious peopjp-
t A religious order of which there are four hinds referable to the
different periods of life; 1st that of die student or B rahm bckarin. 7
tie* of the M M td d e r or G rih asta ; 3 that of Ike anchorite, or
WmMpnasik*; 4th that of the beggar or Vifaku,
 AGNI PURANAM. 75

heaven. Thereupon Kritayuga will come into existence a$

before (io ). Thus in all the Kalpas anduManwantaras the
various Varnas and Asramas are'established in their duties
( i i ) . There are numerous incarnations past and future.
The pure man, born in a good family, who hears of or reads
the ten incarnations of Vishnu, having acquired all desired
for objects, attains to heaven. Ii is Hari who makes all
arrangements of virtue and vice, and it Is Hari, the cause of
creation &c, who incarnates himself (12 13).

C H A P T E R X V II.

A.G NI said : Hear, I will now describe Vishnus sport

of the creation* of the universe and others. He is the author
of the creation and the beginning of the universe and
creation and is with and without Gunasf (i). Brahma is un

a The Hindu philosophers consider the work of creation and disso

lution as merely a sport of the Lord.
b The three gunas or the universal tendencies of Nature form a
most important factor in the metaphysical system of the Hindus. The
great first cause is the Infinite, Incomprehensible, Self-existing Being
from whom all spiritual and material matter is derived and from whom
proceeds the universe; being immaterial he- is- above corruption ; being
invisible he can h$ve no form or quality; but what we behold is his
works. The entire universe, consisting of animate and inanimate
creations, has emerged out of God and into Him,- w 3l, in course of
time, subside. H e is the Absolute Reafity and all things, present fe
our consciousness, are its phenomena or shows. The God b the,
n umenon and the universe before us is the phenomenon. The Abso
l v e Rea! God manifests Himself a s related c* creating the m m r se 4
 76 AGNI PURANAM.

manifest and existent In the beginning there was no sky, no

day or night Entering into Prakrit! (nature) and Purusha

which is called His M aya. A s the beautiful luminary the sun casts its
rays of light upon millions of pools of water and represents himself at
the same moment on each of them, so are oar souls the manifestations of
the Divine Being* The creating power or energy of God is Prakriti
or Naturethe material cause of the universe. It is blind and purpose
less without form or parts, is eternal, material, universal, forming for
itself yet undeveloped being from which proceeds the visible world.
In this creative energy of God, the material cause of the universe we
find, on an analysis, three universal tendencies which are napned by the
Kishis the three Guwas; The action of these universal-tendencies is not
only visible in the nature of men, but it is equally so in the lower order
of animate beings as well as in the inanimate creation. We find three
universal tendencies or forces acting on the face of the creation. There
is the chaotic or disorganising tendency which leads everything into
confusion, there is the isolating tendency, by which every object tries
to secure an individual position of its own and there is the harmonizing
tendency by which every object gravitates to a centre in creation and
which tries to bring all objects of creation into one universal order.
Thus in the creation there is one disorganising tendency, one isolating
tendency and one organizing tendency. These three universal tenden
cies are inherent in creation, both animate and inanimate and every
form of growth is dependent upon the working of these tendencies.
They are not the materials or ingredients which form all the objects of
Nature but the laws that regulate their creationthe inherent energies
or tendencies- The first s called the Tama gtina or the disorganizing
tendency or the energy that brings on confusion in the work of creation
and put? obstacles in the way of order or harmonv. The second is
caBed {-> or isolating tendency the inherent energy by
which every object, in nature, struggles to secure its own independence
s o f to bolafce'itsdf from the rest. The-third is the Sattwa-giena or the
tendency tint tries to establish universal order,the energy that tries
to eveeoome coefnsm* and isolating tendencies and bring every thing
the centre of a universal eider. Because the creative energy of the
A jjj* invested wife these three qualities or universal tendencies there-
** * W ^be creation partakes of its nature. 4 Thus the
Cpjganizmg tend ency called the Sa ttw d-gu n a; the
itriatini; . is cded fte R * j* -g * * c ; and the disorganizing
 AGN1 PUR ANA M. 77
tendency is called the Tama-guna. These three universal tendencies,
energiesor qualities regulate the entire creation.
T h e Hindu Rishis have always meditated on their Brahma or
Supreme Deity in H is two aspcets, namely Saguna or immanent and
Nirguna or transcendent. The entire universe is resolvable into two
factors, Nature and G o d ; by the former m ay be understood the
totality of perceptible phenomena, and by the latter the eternal ground
or cause whose essence they express. God is Himself the Real
Absolute, and Nature is H is objective manifestation. He is the eternal
abiding ground, and Nature is the transient phenomenon. God is
what is and Nature is what appears. Thus in H is true, real nature God
is transcendent: H e is immanent when He manifests himself in Nature
The relation of God with the objective worl is governed by three Gunas
or qualities. These Gunas are the qualities for prim ary elements
which constitute the entire objective world. These three principles
are essential ingredients of which every object of Nature, from a man to
an insect, from a mountain to a grass, is formed. These are the three
universal tendencies, which govern the relation of the universe with the
God, the relation of the object with the subject. These are the forms
in which the Absolute Reality manifests itself. These three Gunas are
Satina or the principle of organisation, Rajas or the principles of self*
attraction and Tamas or the principle of disorganisation. When God
manifests Himself in Nature H e appears in these forms as such as
such He is called immanent or Saguna. When God is in Nature, when
the objective world is viewed in its relation to, and dependence on its
author He is Saguna. Immanency is attributable to God only when
He manifests Himself In Nature, only when the relation of the object
with the subject is t*aken into consideration. The phenomena of Nature
are objects which are* not eternal. They are not permanent entities,
but undergo changes. And 'so they must be related to an Eternal
Subject, an abiding ground that remains unchanged in the midst of
changes. N o one can help thinking of som eth in behind what he sees
or feels. The colour, the form, the sound are not floating attributes,
they are attached undoubtedly to a permanent groun. This Eternal
Essence from which nil objects of Nature proceed, this permanent
abiding ground which sends out afl phenomena of Nature, this Abso
lute Reality which suffers no changes, is the Nirguna Brahma of the
Hindu Rishis. God is transcendent as the absolute Realitythe Abso
lute Truth, Intelligence mid Blisssuf, c h ii, anendam . T his is the
true Najure of God that has been so often described in glowing terms
by the Rishis of the Opantshads.
 ?8 AGNI PURANAM.

The Sacred Scriptures of the Hindus speak of God as both Saguna

and N irguna as manifesting in Nature and *again transcending the
objects of Natureas partaking o f qualities or Gunas of Nature and
again transcending them. Isa-U panishad it is sa id :

ft& a td i

w w <:
''I t (Brahman) moves but (truly) does not move : it is near, it is also
distant. It is inside all this, and outside all Ibis
Similarly many other Sroti texts ctearly prove that the Rishis of the
Upanishadas contemplated upon the Divine Being both as Saguna and
Nirguna* The former aspect of the Divine Nature is transitory, subject
to change, relative and dependent, and while the latter is essential,
absolute and eternal. The Saguna aspect is limited in time and space
and N irguna transcends all such limitations. . The Saguna is ever
changing and whirling, the N irguna is enduring, central, regulative
and reposing eternally in the midst "of changes. The Saguna Is acci
dental, and N irguna *is essential. The Saguna aspect is finite, and
N irguna is infinite. The Saguna exdudes N irgu n a, but N irgu na com
prehends Saguna. The finite can not contain the infinite, but infinite
can comprehend the finite.
It is for this reason the Rishis of the Upanishada hold that the N ir
guna describes the nature of God in its absolute truth. Thus the con -
ceptioa of N irguna is the conception of the True and Absolute Divine
Being. The true nature of God. according to the Rishis, is N irg u n a , it
is only when His powers are alluded to in H is manifestation in the object
of Nature that H e is c a le d Saguna. They have therefore given a ,de*
rided preference to the worship of N irgu n a, though often times their
^sdptes axe exhorted to contemplate on the Saguna aspect of the Divine
Being. It is indeed, very difficult to conceive One, Absolute, Infinite
Beinghot it is not very difficult to conceive Him in Nature, to con
template film a s the author of the objective world and exercising His
power m its preservation and destruction. The latter, though practically
infinite is reaSy speaking r elative and finite. The Nirgtzna indicates the .
the Im e nature of the Divine Being white Saguna describes His power
which d u g ! infinite in nature depends upon time and space for its
nBestafion. From the contemplation of the Saguna aspect of
fiod ewe caw- arrive a t that of ih e N irguna hich is the ultimate
d A e apatites! <atefsis^| o f A worshipper. N irgu n a or absolute
ate&Mtes of God mdude tig S a g a s* or sehtive at*ributes. only
 AGN1 PURANAM. 79

(soul) Vishnu agitated them (2).* I11 the beginning of tfie

creation first came out the principle of Mahat. (greatness)*
and then that of AhakSLraf (egoism) and then the VaikSrika,

dfference between them is that the former describes the true Nature
of the Divine Being and the latter how He mauifests Himself in
Nature and governs the creation. Though the first stage in a man's
religious' culture is the contemplation of the Saguna aspects, the
ultimate, goal howeve, is that o iN irgu n a .
K ena S ru ti thus describes H im :
He is the ear of ears, mind of minds, words, prana of pranas, and
eye of eyes.
*' People cannot conceive Him in their mind, but He knows it*
Know Him as Brahma.
Know him as Brahm a whom people cannot see with their eyes, but
through .whose power they see all objects of vision."
" He is not to be seen by eyes, not to be described by words, not to
be conceived in mind. W e do not know Him. Know Him as Brahm a
who is indescribable in words, but who (i.en whose power) gives utter*
ance to words.
* According to Sankhya the creation is effected by the involuntary
union of soul and nature. Others hold that Brahma brings about this
union for a mere sport.
f T h e twenty-five principles of Sankhyas system are (first) Prakrit
oc P rad h an a: the universal and material cause; the root or the other
plastic origin of all. It* is eternal productive but not produced.
2. Intelligence otherwise called Mahat or Buddhi. This is the first
production of nature and the intellectual principle*
5. A hankara or the consciousness of ego or I am* This is produced?
by intellectual principle,
48 / F ive Tanamatras or subtile particles or atoms perceptible to
beings of a superior order, but unapprehended by the grosser senses of
mankind. These are the production of the consciousness of ego.
9 13- -Five*instruments of, sensation, namely, the eye, the ear, the
nose, the tongue the skin. *
1418. The five instruments of action, namely, die organ of speech*
the hands, the feet, the organ of excretion and the organ of generation.
19 . Mind, serving both for sense and action.
2OV24. Five; dements produced from ith eS ve elemental particles,*
namely, n( x) ether, o r the ..vehicle, of sound; . has tbe property of
 8 AGNI PURANAM.

Taijasa and Tamasa creations (3 )* From Ahankfira

emanated Akfisha (ether) the vehicle of sound, air sensible to
hearing and fire sensible to sight. Taste is the1elementary
particle of water and smell is that of earth. From Ahankara
and the quality of Tamas emanate luminous bodies and organs
[of sense and action] (4 5}. The ten-fold devas (celes
tials are the (first) transition from the natural or the quiescent
condition of the soul. Manas or mind is the eleventh organ.
Then came into existence the self-sprung Lord desirous of
creating various creatures (6). He first created water and in
it seeds. Waters are called Nara for they are the creation of
Nara (the spirit of God); and since they were his first Ayana
or place of motion, he hence is named NarSyana or moving
on the waters. The egg engendered in the water was gold-
hued, In it Brahma himself was born and therefore the
Sruti reveals him to us Sw ayam bhu or self-born. Having
lived there for one full year the Lord Hiranyagarbha
sundered that egg into twain, one forming heaven and
another earth. And between these two fragments the Lord
created the sky fy 10). The ten quarters upheld the earth
when it was submerged under water. There Prajapati,
desirous of creating created time, mind, speech, desire, anger
and attachment and their counterparts. He created thunder

audibleness; <2} air, sensible to hearing and touch; (3) fire, sensible to
hearing, touch and sight; (4) water, [sensible to hearing, touch, sight,
taste; (5) earth sensible to hearing, touch, sight, test and smell.
25. Soul termed Purasa or Atman which is neither produced nor
productive. It is multitudinous, individual, sensitive, eternal, un
alterable, and immaterial. These twenty-five principles are thus
rested m Nature, root of all, is no production, Seven
priuriples, the great or intellectual one etc^ a re productions and
productive; sixteen are productions (unproductive}. Soul is neither a
production nor productive
* Vaikm ika die first creation winch the outcome of the first
t o wsitiou im q tjfe natural thequesscent condition of soul. Taijasa
* * * bodies m m ; the creation of the quality of ignorance.
 PURANAM. 81

and cloud from lightning, rain-bow and birds from red

colour. First of all he created Parjanya (I'ndra) and then
from his mouth the Rik, Saman and Yayush. For complet
ing sacrifice [he created] Saddhyas* who propitiated the.
Devas, the most exalted order of creation with sacrifices.
4

[He then created] Sanatkumar from his arm arid Rudra from,
his anger. [H e then created] Marichi, Atri, Angiras,
Pulastya, Pulaha, Kratu and Vashistha. They were regarded
as the mind-born sons of BrahmS. foremost [of sages]
these seven procreated many dreadful offspring. Having
divided his own body he became male with one half and
female with another. BrahmS then procreated progeny oo
her (the female half) ( n 16).

-:o:-

C H A P T E R X V III.

A .6 N ! said t Priyavrata and Uttanaplda were the two

sons of Manu SwSyambhuva who begat them on the maiden
Shatarapaf endued with asceticism. The Lord Paramount
[UttSnapada] begat on Kardaraa^ wife KimyaJ [two
daughters] Samrt and Kukshi. UttSnapada begat on
Suruchi a son [by name] Uttama ( i 2}. He begat on
Suniti a son [By name] Dhruva, Muni, for establishing
his fame Dhruva carried on austerities for three thousand
celestial yeafs (3). Propitiated with him Hari conferred

* Inferior deities or demi-j

f Literally jhaving a hundred forms
X In Vishna Parana is *11 Kanya.
$ Surrahi and Simiti were the
II
82 AGNI PURANAM.

on him a fixed station above all constellations.** Beholding

his advancement Ushanaf recited the [following] verses
Oh! I have heard of the wonderful ascetic powers of this
Dhruva, placing whom before the seven Rishis:}: are now
situate (5).
Dhruva begat on his wife Shambhu two sons Shisthi and
Bhavya. And Shisthi begat on Suchaya five sinless sons (6),
(viz) Ripu, Riptmjaya, Vipra, Vrikala and Vrikatejasam.
Ripu begat upon Vrihatee the highly effulgent ChSkshusa
who again begat Manu Chakshusa on Pushkarini of the race
of Varuna. Manu begat on Nadvala ten most excellent sone
(7 8) Uru, Puru, Satfidumaya, Tapaswi, Satyavak, Kavi,
Agnistoma, AtirStra, Sudumnya, and Abhimanyu {9). Uru
begat on his wife Agneyi six highly effulgent sons, Anga,
Sumanas, Svati, Kratu, Angiras and Gaya (9 10). And
Anga begat on Suneethi one son [named] Vena. Given to
sinning and negligent to protect [his subjects] he was slain
by the Rishis with Kua reeds (u ). But with a view to
multiply his progeny the Rishis rubbed his right hapd.(f
And from the rubbing of Vena's hand sprang the king

* An exhaustive account of Dhruva's translation to stellar regions

occurs in Vishnupuranam. 111 do confer upon thee, Dhruva a
station which is above those of the sun, the moon, stars, Mercury, Venus,
Saturn and all other constellations; above the regions of seven Rishis
and the defies who traverse the universe1'.
+ The preceptor of Daityas.
$ The seven sages, Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu
and V a sc& h a : here the constellation called Ursa Major, the seven stars
el which ase said to be the seven sages mentioned above.
in Vishnuporanam the name Siva occurs for Gaya>
I A complete account of Vena's oppressions and haughtiness occurs
in Vishtmpurait. f ie oppressed his subjects and grew so haughty that he
did not d b t the sages even to performs sacrifice in honor of H ari.
the 'y a a lfp s kilted him. So that he might not die son-
kingdom suffer from the absence of a king they
Vena*s hand fro sprang the popular;1\.
 AGNl PURANAM. 83

Prithu (T 2 ). Seeing him the Rishis s a i d T h i s highly

effulgent king will satisfy his subjects ^and acquire great
fame (13). Armed with a bow and coat of mail Vena's son
Prithu, the predecessor of the Kshatryas, protected his
subjects as if consuming all with his innate lustre (14). He
was the first of the lords of the earth who were sprinkled.
with water on the occasiofb^jf-Raqasuya sacrifice**
. From
that ceremony were born the clever Sutaf and MigadhaJ
(15). The two heroes composed verses in his praise. He
obtained the appellation of R aja by pleasing his-subjects.
With celestials, Munis, Gandharvas (celestial musicians),
Apsaras, (Nymphs) Pitris, Danavas, serpents, reptiles and
mountainous subjects he milched the earth for corns and for
preserving the lives of his subjects. Milched Vasundhari*||
poured desired-for milk into every vessel with which they
sustained themselves {16 18).
Prithu had two pious sons Antardhana and Pali. And
Antardhana begat on Shikhandini a son named HavirdhUna
(19). And HavirdhSna again begat on Dhishana six sons,

* v . H e was the first of all the Lords Paramount of the world,

f The founder of the race of bards whose duty was to compose ,
verses about the families of great lungs and sing their praises.
% The first born of tHe panegyristsa class of men who flourished in
every royal court 01 ancient India*
Departed m anes: they are a class of inferior deities.
The goddess Earth. A beautiful story about Prithu's attack of
Earth on behalf of hisTsubjects occurs in Vishnu Puranam. Once the
country suffered from famine and draught. Petitioned by the Rishis
Prithu got enraged and pursued the Earth with uplifted arrows. She
fled from one place to another and at last helplessly agreu l to give what
Prithu wanted. She asked him to give her a calf and level the surface
o f the earth. She then gave milk which is the root of all vegetation.
T his story has a great moral value.* It shows that Prithu was the first r
king who leveled the surface of the earth and introduced cuhivatiqo^
From him the Earth received the name of P rH km . *>. the daughter of
Prithu.
 4 AGNI PURANAW.

Pricbinararhis, Shukra, Gaya, Krishna, Vreya and Ajtna {2d),

[H e was named Pr^chinavarhis] on account of his placing
the earth at the time of his prayer the cacred grass
pointing to the east. The Lord PrSchinavarhis was a mighty
king and Patriarch (21}. Prachinavarhis begat on Savarna,
the daughter of Samudra (the ocean-god) ten sons who were
all named Prachetas and well skilled in archery (22). They
all practised the same religious austerities and remained
immersed in the bed of the deep for ten thousand years (23).
Having obtaianed the dignity of patriarchs and pleased
Vishnu they came out, [found] the sky overspread with trees
and burnt them down (24). Beholding the trees destroyed
b f the fire and wind produced from their mouths Soma, the
king [of plants] approached those patriarchs and said ^25).
Renounce your grief, I will confer on you this most
excellent maiden M&risha* begotten by the ascetic sage
Kaadn on (the nymph) PiamocbS. and [nourished) by me. 4
Cognizant of the future I created this wife for you capable
of multiplying your family. She will give birth to Daksha
who will multiply progeny (26 27).
Pracheta accepted her; and from her was born Daksha
and the mobile and immobile creation, the two-legged
creatures and quadrupeds (28).
mind-born Daksha afterwards procreated daughters.
He conferred ten of them on Dharma, thirteen on Kashyapa,
twenty sax on Soma, four on Aristhanemi, two on Vahuputra

The great Hefei Kandu engaged in great penances. This filled

the K eg of gods with fear whcr despatched nymph Plamocha to obstruct
him detodoo. The sage fefl in love with her and lived in her company
Sormawy years. Afterwards perceiving his mistake he renounced her.
Being remonstrated with by that sage she issued oat of the hermitage
pad began to wend her way b y the welkin rubbing die perspiration of
her body with the leaves of the trees. The child, she had conceived
came oot from the pore of her skin in drops of perspira-
tomfe The trees received those drops and the wind collected them. Soma
pnfexlci! it with his rays till increased in size
 AGNI PUfcANAM. 85

and two on Angiras (2930). By mental intercourse they

gave birth to Devas, Nagas and others. I will now describe
the progeny of Dharraa begotten by him on his ten wives
(31). Vishwa gave birth to Vishwadevatas** Sadhya to
Sadhyas, Marut to Marutsf and Vasu to VasusJ. The
Bhanus (suns) were the sons of BhrSLnu and the deities
governing the moments of Muhurtha. Ghosa was begotten
by Dharma on Lamva and NAgavithi was born of Yami
(3233). And all the objects of the world were born of
Arundhati. Sankalpa (pious determination) was born of
SankalpfL The stars were the sons of the moon (34).
Apa> Dhruva, Soma, Dhara, Anila, Pratysusha and
Pravasa were the names of tthe eight Vasus (35).
The sons of Apa were Vaitanda, Shrama, Shanta and
Muni. Dhruva's son was K&la, the destroyer of the world
and Soma 4 ~ son was Varcbas (light) (36). Dharas sons by
Manohara were DrAvina, Hutabavyavaha, Shishira, Prna and
Ramana {37}. Anita's sons were Manojava (swift - as
thought) and Avijnltagati (unknowable motion). And
Agni's son KumSra was born in a clump of Sara reeds (38).
His sons were S^klia, Visifeha, Naijameya and Pristbaja.
Kirtik&s son was Kartikeya and the'ascetic Sanatkumar (39}.
Pratyasa's son was Devala. PrbhAsa's son was Vishwakarma.
He was the maker,of thousand arts for the celestials (40).
And men are now making their livelihood out of the arts'
invented (by him) Kashyapa begat on learned Sttrabhi
eleven Rudras (41).
B y the favour of Mahadeva whom she thought of in her
ascetic observances Sati gava birth to Ajaikada, Hirbradbna,
*
* ................... 1
r

* A class of deities to whom daily offerings are to be made,

f Wind-gods.
{ A kind of demi-god of whom eight are enumerated v is D bava,
aDruva, Soma (moon), Vishnu, Anila (wind), Anala (fire) Prabbasa and
Prabhava.
The milky way.
86 ACNI PURANAM.

Twasfca and Rudra. TwastSs son was the beautiful and the
highly illustrious Yishwarupa. had various forms, Try-
amvaka, Aparajita, Vrishakapi, Sharabhu, Kapardi, Revata,
Mrig5.vy5.dha, Sarpa, Kapali and Ekakawere the forms by
which the entire world, mobile and immobile, was overspread
with hundreds and millions of Rudras (43 44)

-:o>

C H A P T E R X IX .

A gni s a i d I will now describe progeny of Kshyapa.

Muni, from Aditi and others the deities Tushitas
of ChSkshusa (Manwantara) were again begotten by
Kashyapa on Aditi (i). They were born as the twelve
Adity&s in Vaiv5swata Manwantara viz Vishnu, Shakra
Twasta, Dhata, Aryama, Push5, Vivaswan, Savita, Mitra,
Varuna, Bhaga and Ansu. The wives of Aristhaneim bore
him sixteen children (23). The daughters of the learned
Vahuputra were the four lightnings. The excellent Richas
were the children of Angiras and the celestial weapons were
the offspring of the Risbi Krishaswa {4). These appear
and disappear age after age as the sun rises and sets.
Kashyapa begat on Diti (two sons) Hiranyakashipu and
HiranySksba. She had also a daughter named Sinbik 5 who
was married to Vlprachitti. R&hu and others were Hie children
of Sinbika (56).
Hiranyakashipu had four highly effulgent sons namely,
Auufar&da, Hdida, PrahriLda, greatly devoted to Vishnu and
S a uhrilda, the fourth. HracUi/s son was Hrada. Sauhrftdfa^s
mm were Ayushman, Sivi and Vashkaia {7 8).
 AGNI PURANAM. 8;

The son of PrahrSda was Virochana whose son was Bah,

who had a hundred sons amongst whom Vaoa was the eldest,
great Muni ig). Having propitiated Uma s Lord in the
previous Kaipa VSna obtained a boon from the Iswara that
he would always roam by his side (io).
Hiranyaksha had five sons namely Shamvara, Shakuni,
Twsiti, DurmurdhS and Shankara. Danu had a hundred
sons (n ). SwarbhSnu had a daughter named Prabha.
Pulomanas daughter was known as Sachi. Vrishaparvan's
daughter Sarmisthi had two daughters vis Upadanavi and
Hayashira (12)* PulomA and K ilakS were the two daughters
of VaishwSnara. They were married to Kashyapa and gave
birth to ten millions of sons (13), In PrahrSda's family
were born four Kotis of NivStakavachas. Tamra had six
sons named Suki, Sweni, BhSsi, Sugrivi, Suchi and
Gridhrika. They gave birth to crows and other birds.
Horses, camels &c., were also the offspring of TarnrS. Aruna
and Garuda were the sons of Vinata.
The thousand serpents were the offspring of Surasa.
Kadru also had a thousand children namely Sesha, Vasuk,
Takshaka and others. Animals having tusks were the
offspring of Krodhas and acquatic fowls were the children of
Dhara. Surabhi gave birth to cows and buffaloes and Ira
was the mother of1all sorts of grass (14 17). SwadhSL gave
birth to Yakshas and Raksh&s, Muni to Apsaras and Aristha:
to Gandharvas. These were the offspring of Kashyapa
whether moveable or stationery (18).

Their children and grand children were innumerable. The

Danavas were defeated by Deras. Having her children
destroyed Diti propitiated Kashyapa, and prayed from him a
son capable of destroying Indra and achieved her object.,
Indra seeking out her fault, (found out that one day] without
washing her feet she fell asleep and (Indra) cut off the
embryo They became the deities Maruts and these forty-
 88 AGNl PURANAM.

nine highly effulgent celestials became the assistants of

Shakra *
Having installed the king Prithu over all these Hari and
Brahma parcelled out soverignty unto others. The Lord
Hari conferred the soverignty of Brahmanas and plants on
the moon, that of water on Varuna. Vaishravana was the
king riches, Vishnu the lord of Sun, Fire-god the king of
Vasus, Vasava, the king of Maruts. Daksha became the
king of Patriarchs and Prahrada of Danavas (1924).
Yaraa became the king of Pitris and Hara the Lord of
goblins. Himavana became the king of mountains and
Samudra (ocean) the lord of rivers (25). Chitraratba
became the king of Gandharvas, Vasuki the king of Nagas,

* The following account occurs in Vishnupuranam.

best of ascetics, when there was a quarrel amongst the Gandharvas,
serpents Danavas and gods, Diti, having lost all her children, propitiated
Kasyapa. Being perfectly adored by her, Kasyapa, the foremost of the
ascetics, promised her a boon and Diti prayed for it in the shape of a
valiant son capable of destroying Indra. excellent Muni, he granted
hts spouse that boon. And having granted her that boon Kasyapa
said:** You shall give birth to a son who shalhdestroy SaJcra, if with
pious thoughts and a pure body, you carry the babe in your womb for a
hundred years.* Having said this the ascetic Kasyapa remained with
her and she conceived being perfectly pure. Knowing that this concep
tion was for its own destruction, Indra the lord of immortals, came to
her and attended upon her with humility. And the slayer of
wanted there to thwart her intention. At last in the last year of the
entury he found out an opportunity. Diti, without washing her feet,
went to bed. And when she was asleep the wielder of the thunder-bolt
entered into her womb and severed the embryo into seven pieces.
The child thus severed, cried out bitterly in the womb but Sakra
again and again said Do not cry. The embryo was thus cut into
seven portions, and Indra, wroth again, cut each portion into seven
pieces with his thunder-bolt. From these originated the swift-coursing
deities called Maruts (wind.) They got this name from the words with
which Indra had addressed the embryo (Maroodadc> not cry) and
became focty-aiae divinities, the assistants of the wielder of the thunder
 AGNI PURANAM. ?9

Takshaka the king of serpents and Garuda the king of birds

(26). Airavata became the king of elephants, bull the king of
kine, tiger (She king of animals, and Plaksha the king of
trees (27). Uchaishrava became the king of horses**
Sudhanwa became the regent of the east, Shankapada that
of the south, Ketuman of the north and Hiranyaromaka of
the west. I have thus described the secondary creation (28).

-:o:-

CH APTER X X .

A gn I s a i d T h e first creation of Brahman was Mahafc

(intellectual principle). The second was that of Taumatras
(subtile particles) which is known as Bhuta* (1). The
third was the Vaikhrika creation known as Azndrzyaf or
that of the instruments of sensation and action. This is
Prhkrita\ creation originating from the intellectual principle
(2). And the main creation counts as the-fourth and includes
the immobile objects. By the name of 'Tiryyaksrotas is
meant birds, beasts &c (3), The sixtb creation is
Urddhasretas which is known as Devasarga. And the
seventh is Arcvakasrotas which is man {4). The eigth is
the creation of Anugrahas% composed of Sattwas (goodness)
and Tamas (passion). Five are the Vaikrita\\ acts of
creation and three are Prakrita (5). And they together

* Creation erf elements.

+ Relating to Indriya or organ of sense.
{ From Prakriti or Nature.
An order of deities.
11 R e la tin g to the excited condit ion of any th in g.
12
 )0 ACNI PUR ANAM.

institute Vaikrita and Prakriia. And the ninth U

Koumara. These are the nine creations of Brahma, the
radical causes of the universe (6).
Bhrigu and other sages- married Kshyti and other
daughters of Daksha. People designate creation as three
fold, NiiyaxNaimittika and Dainandina. That which takes
place at the end of a minor dissolution is called Dainandina.
The constant daily creation of beings is called Nitya (g).
Bhrigu begat Dhata and Vidhata on Kshyllti, Vishnus
wife was Shree who was requested by Sakra for multiplying
progeny (9). Dhatas and Vidhatas sons were Prana and
Mrikanduka. Vedashira bore Mrikanduka [a son named]
M&rkandeya (10). Marichi begat on Sambhuti a son
Pournamasa. Angiras begat on Srmiti bis sons Sinivali,
Kuhu, Raka and Anumati. And by Atri Anasuya
gave birth to Soma, Durvisa and the Yogin Dattatreya.
Pulastya*s wife Preeti gave birth to a child named Dattoli.
Pulaha begat on KshamS. Sahishnu and Karmapadika
(II*3). The wife of Kratu Sannati brought forth the
highly effulgent Blakhilyas, sixty thousand in number, no
bigger than a joint of the thumb in size (14). Vasishtha
begat on Urja the seven sages, Raja, Gotra, UrdhavShuka,
Savana, Alaghu, Sukra and Sutapa. Agni begat on Sw&h3,
P&vaka, Pavamana and SuchL Agnishwattas and Varhi-
shads the former being devoid and the latter possessed of
fires* were the Pitris (departed manes). SwadhS had two
daughters Mena and Vaidharini.
Hinsa (envy) was the wife of Adharma (unrighteousness) ;
her offspring was Anrita (untruthfulness) and a daughter
Nikrsti. From these cama forth Bbaya*(fear) and Naraka
(hell) and two daughters (Maya) (illusion) and Vedan& (pain)

* According to the commutator tins distinction is derived from the

Vedas. The first class or Agoishwattas consists of those householders
who when alive, did not offer taunt sacrifices: the second of those who
presented oblations with fire.
 AGNI PURANAM. 9*

(16 18). M tya's son was Mrityu the allayer of the

sufferings of creatures. And Vedana bore for Rourava a
son named Duksha (misery) (19). And from Mrityu (death)
sprang Vyadhi (disease), Jvara (decrepitude), Soka (sorrow),
Trishna (thirst), and Krodhanger. While Brahma wept
from his weeping sprang Rudra. The Grand-father called
him Bhava, Sharva, Ishana, Pashupati, Bhima, Ugra and
Mahadeva (2021). From Daksha's anger his wife Sati
renounced her body; and born again as Himavans danghter
she became the spouse of Shambhu (22). I will now
describe, as I have heard from Narada, the method of
worshipping, preceded by bathing and other rites, Vishnu
and other gods that gives enjoyment and emancipation (23).

:o>

C H A P T E R X X i.

ARADA said : ! wiil now describe the ordinary form

of Vishnu's worship as well as the Mantras (mystic for
mulae) which grant all. [One should] worship [him by
saying] salutation unto Achyufca* and his entire family (r).
Salutation unto Dhati, (preserver), Vidhata (creator), Ganga
Yamuna, ocean, the prosperity of Dwara (DwarakS),
Vistu-deity, Sakti, Kurma (tortoise), Antaka, earth, religious
knowledge, disassociation from the world, lordly powers, the
Rik and other Vedas, Krita and other Yugas, Sattwa and
other Gunas, the solar disc, me purifying and most excellent

* A name of rwhna---Literaiy-undecaymg.
92 AGNi PURANAM.

Jnana and Karma Yoga* (24)- Salutation unto joy, truth

fulness, the various forms of Ishanas favoured seats, Durga,
speech, Ganas (goblins), K^hetra (field), Vasudeva and others
(5). Salutation unto heart, head, mace, coat of mail, eye,
weapons, conch-shell, discus, club, lotus, Srivatsa (mystic
mark on Krishnas breast) and Kaustava jem (6). He
should then adore the garland of wild flowers, Sree
(goddess of prosperity), Pushti, (nourishment), Garuda,
preceptor, Indra, Agni, Yama, Raksha, water, air, and the
lord of riches (7). [He should next adore] Ishana, his
weapons, and his carriers bull and others. By worshipping
Vishwaksenaf first in the circular figure one acquires
Siddhi (8).
This is the ordinary mode of worshipping Siva. One
should first adore Nandi and then MahakeLia,J Ganga,
Yamuna, the Ganas, the goddess of speech, the goddess of
prosperity, the spiritual guide, 'the Vastudevata, the various
Saktis, Dharma and other gods. Vam, Jyestha, Roudri,
Kala-vikarini, Valavikarini, Valapramathini, Sarvabhutadamani
Madanodmadini and Siv [should then be worshipped in
due order] (9 11). [Saying] H5m, Hum Ham salutation
unto Siva form, he should adore Siva, his limbs and mouth.
Houm salutation unto Siva, Ish&na and his other forms (12).
Hrim Salutation unto Gouri; Gam, salutation unto Gaua,
Sbakra, Chanda, heart &c. These are the mantrams in order

* Yoga or union with the Supreme Being. The union can be effec
ted by two-fold meansfirst by a true knowledge of the nature and
being of Brahma or impersonal Self, whkji is called Jn an a-Y o ga,
and Second by doing ones own duty and religious acts without any
selfish motive which is called Karm a-Yoga. This has been explained
at length m the celebrated work Bhagavat-Gita.
f An epithet of Vishnu.
} Attendants of Siva.
{ Attending deities of the goddess Durga. These are enumerated
as 8 9 or even 50.
 AGNI PURANAM. 93

in the adoration of the sun. Then the twany coloured

0 andin should be adored (13). [He should then] adore
Ucchaisrava rtand the greatly pure Arqna, the charioteer [of
the sun] and then the highly blissful Skandha and others (14).
Then Dipta, Sukshanl, Jay a, Bhadra, 3 ib^utl, Vimala these
dreadtul forms of lightning, which have their faces directed
Towards all, should be adored {15). Then with the mantram
Ham, Khan, he should adore the seat of the sun, having the
~ sfaape^-of the sky and fire-brands. [He should then say]
_ , Hrim, salutation unto the sun, salutation unto the
heart {16). Salu tation unto Arka (the rays of the sun) the
lord of firds -ptuceeding to the region of Asuras and air
andrhavingTiam$s lighting up, earth, nether region and the
sky, Ham. This is the amulet** (17). Salutation untoThe^
lustre, the eye and the weapons, Rajni, Shakti and Nishkaleha
of the Sun* I will novird^scribe in order and in brief the
adoration of Soma, Angraka, Budha, Jiva, Shukra, Shani,
RShu, E etu and the effulgent Chanda. The worshipper
should then adore the principal seat of the image, heart &c.
(18 19). The mantram of the Vishnu seat of Vishnu
form" i s 11 Hrim, Shrim, Shridhara, Hari". Hrim is the
mantram for all the forms capable of enchanting the three
worlds (20). Him, Hrishikesha,f Klim Vishnu. With long
vowels [one should adore] heart &c. With these mantrams
should be performed Panchami P ujaJ which, gives victory
in battIe^S:c^x(2l). One should then adore in order his
discus, club, co^ch:sbelly mace, dagger, Srln ga bow, noose,
goad, (mystic mark) Srivatsa, (the jem) Koustava and garland
of wild flowers (22). With the mantram Srim one should

i
* Some mystic words are written on a paper or bark and it is then
into an amulet* If it is carried by a person he or die always be*
comes successful.
. f Literally one who has controlled his senses* An Epithet of Vishmu
i An adoration offered on the fffth day after the futf-moon.
94 AGN! PURANAM.

adore the great gooddess of prosperity Sree, Garuda, the

spiritual guide, Indra and other deities. With the mantram
Aum and Hrim one should. adore the form and seat of
Saraswati (23). Then Hrit, Laksfami, Medha, KalS, Tusti,
Pushti, Gouri, PrabhSvati, Durg, Gana, Guru and Kshetrapa
should be worshipped (24). Theif^he should say, " Gam,
salutation unto the Lord of Ganas, Hrim unto Gouri, Shrim
unto Sri, Shrim unto Twarita, Sou unto Tripura (25). All
the mantrams should be preceded fey Pranava (Om) added
Vindu to it, either while offering adorations or performing
Japa (26). Celebrating with sessamum seed and
clarified butter he who reads these mantrams of adoration,
yeilding religious profit, desire, worldly profit and salvation,
repairs to heaven after having enjoyed all the objects of
desire (27)

CHAPTER XXII.

N ar ADA s a i d - I will now describe the mode of bathing

[necessary before the performance of] any religious rite.
Meditating on the mansion form one should take up a clod
of earth. And dividing it into two pieces he should with
one bathe U s mi&A (l). Immersing himself in water, rinsing
his month, and arranging his bales, be should, protected by
the lion, perform the due rite of bathing preceeded by
Praoayama* {2). Meditating on Han in his heart with the
mantmm consisting of eight letters he should divide the

* A Yogic process nf the suppression nf vital breath.

 AGNI PURANAM, 95

clod of earth into three parts on his palm and then protect
the quarters* reciting the name of the lion (3). Reciting
the name o! Vasudeva, determining within himself about
sacred water, rubbing his body with Vedic mantrams,
adoring the image of the deity and putting on a pure cloth
lie should perform the rite. Putting water into hands with
mantrams, dividing it into two parts, drawing air and
controlling it with the name of NarSyana he should pour the
water. Afterwards meditating on Hari, offering Arghyaf
he should recite the mantram of twelve letters a hundred
times beginning in order with the seat of yoga, for all the
Regents of the quarters, Rishis, Pitris, men and all creatures
and ending with the mobile and immobile creation. Then
having assigned his limbs [to the various deities] and putting
a stop to the recitation of the mantrams he should enter
into the sacrificial room. In this way in the adoration of
the other deities one should perform the bathing with the
principal and other mantrams (48),

* This ceremony is necessary so that no impediment may approach

the worshipper from any quarter.
f A respectable offering o f oblation to a god or a venerable person.
 C H A P T E R X X III.

N arada said: I will now describe the mode of

[offering] Puja (adoration) by performing which Vipras attain
ail objects of life. Washing his head, rinsing his mouth
and controlling his speech one should well protected sit in
a Swastika, Padma* or any other posture, with his face
directed towards the east. He should then meditate in the
middle of his navel on the^ mantram Yam smoke coloured
and identical with the terrific wind and purify all the
impurities of the body. Then meditating on the mantram
Kshouvty the ocean of light, situate in the lotus heart, he
should, with flames going upjdown and in contrary directions*
burn down all impurities. He should then meditate on the
mantram Van of the shape of the moonf situate in the sky.
And then the inteiiigent worshipper should sprinkle his own
body extending from the lotus heart with nectarine drops,
through the tubulour organ SusumnS passing through the
generative organ and other tubes ( i 5).
Having purified the Tattwas (ingredients of worship) he
should assign them. He should then purify his hand and
the implements. First he should assign, beginning with the
thumb of the right hand, the fingers of the two hands to the
principal limbs. Then with sixty two mantrams he should
assign the twelve limbs to the body namely heart, head,
toft of-bair on bead, skin, two eyes, belly, back, arms, thighs,
knee-joints and feet. Then having offered Mudr& and

* These are die various Asasaas or postures in which a Yogin sits to

practise his devotion. Asana is that in which he crosses his legs under-
'neath him and lays hold of his feet on each side with his hands.
f The word bt the text is Skaskanka literally meaning h a v in g a hare
onikcU tp. It is an epithet of the moon.
 AGNI PURANAM. 97

recited his name one hundred and eight times he should

meditate on and adore Vishnu (6 8). Having placed a
water^jar on-his left and articles of worship-on his right he
should wash them with implements and then place flowers
and scents (9). Having recited eight times the adorable
light of Omnipresence and consciousness he should take up
water in his palm with the mantram ph ai and then meditate
on Hari (10). With his face directed towards the south-east
direction presided over by Agni (Fire-God) he should pray
for virtue, knowledge, disassociation from worldly objects
and lordly powers ; he should cast off his sins and physical
impurities on the Yoga postures beginning with the East
(r i). In Kurma (tortoise) posture he should adore Ananta,
Yama, the sun and other luminous bodies. Having first
meditated on them in his heart, invoked them and adored
them in the circle he should again place offerings, water for
washing feet, water for rinsing mouth, and Madkuparka3*
(12 13). Then by means of the knowledge of the art of
worshipping the lotus-eyed deity (Vishnu) he should place
water for bathing, cloth, sacred thread, ornaments, scents,
flowers, incense, lamps and edibles (14).
He should first adore the limbs at the gate in the east
and then Brahma. He should then assign the discus and
club to the southern quarter and the conch-shell and bow
to the cornet presided over by the moon (15). He should
then assign arrows and the quiver to the left and right side
of the deity. He should assign leathern fence and prosperity
to the left and nourishment to the right (16). With mantrams
he should worship the garland of wild-flowers, the mystic
mark Srivatsa' and the Koustava jem and all the deities of

* A mixture of money, a respectful offering made to a deity, a guest

'or the bride-groom on his arrival at the door of the father of the bride;
ita usual ingredients are five ^

s fir e f& r a r fe r n i
*
9* AGNI PURANAM.

the quarters in the outsideall these parapbarnalia and at

tendants of Vishnu (17). Either partially or wholly he
should recite the mantrams for adoring limbs, and adore
them, circumambulate them and then offer offerings (18).
He should meditate in his mind I am Brahma, Hari and
should utter the word come in the ceremony of A vd h a n a *
(invocation) and the wordsfo rg iv e me in the rite of V isa r -
Ja n a f (19). Those who seek salvation should thus perform
F u j i (worship) with the mantram of eight letters. I have
described the worship of one form. Hear, I will now des
cribe that of nine Vyuhas (20).
He should assign VAsudeva, Bala and others, first to his
two thumbs and then severally to his head, fore-head/moutb,
heart, navel, buttock, knees, head and afterwards worship
them* He should then worship one P ith a (the seat of a
deity) and nine Vyuhas or parts of the body. He should
as before worship in nine lotuses the nine forms and the
nine parts of the body. In the midst thereof he should
adore VSsudeva (21 23).

CHAPTER XXIV.

N arada said: I will now describe the Agni or fire

rites, by which one attains to all desired-for objects.
Measuring a piece of land, four times, twenty-four thumbs
in length, with a thread, one should make a*square pit. On all

* It is a religions rite of die Hindus by which they install life in

the del wade far worship.
t A rite in which the life given is sent away and the idol is thrown
away. These two peculiar religions rites distinctly show that the Hindus
do not worship the idol but the spirit which they temporarily invoke
in that idol.
 AGNt PURANAM, 99

sides of the pit, there should be left a space of two thumbs

breadth as if making its girdle ( l 2). One seat of twelve
thumbs in length, and eight, two and four thumbs severally
in extent should be made in the East (3). One beautiful
seat of ten, six and four thumbs in extent and with a mouth,
two thumbs in width and lowering gradually should be made
in the west (4). It should be of the form of a leaf of the
holy fig-tree and should enter a little into the pit. A drain,
quarter of a thumb in breadth and fifteen thumbs in length,
should then be dug. The base of the drain at the seat will
be three thumbs and the fore part six.
I have thus described to you the pit of three m ekhalas
(altars). I will now describe the circular pit. A thread
should be fixed in the pit and its remaining portion should be
fixed on its side (5 7). Placing half of the rope in the pit
and the other half on the side makes a whirling circle. One
fares well by making this whirling crescent-shaped pit. After
placing lotus petals and mekhalas in this circular pit.one
should make a sacrificial laddie of the size of an arm for
performing (8 io).
Then he should make a site, thirteen thumbs in length,
and four in breadth. He should dig a pit on the space
covering three fourths of this area and a make a beautiful
circle in the middle (11*). He should purify the space outside
the pit to the extent of half a thumb and one fourth of a
thumb, and with the remaining portion should reserve a
boundary line ail around. A space measuring half a thumb
should be kept at the mouth. A beautiful space covering
five thumbs should be kept.in the middle. The ground on
-aii^sides should be level, and that in the middle "should be a
little towered. The last pit should be beautifully made
according to ones own desire {22 16).
T h e sacrificial ladle should have .a handle, one hand in
length. T S e circumference of the spoon attached to it
should be two thumbs. Diving it a little into the mud one
100 AGNI PURANAKff.

ihould draw with it a line on the fire named V a jra { v j 18).

He should first draw a line beginning with the corner presided
over by the moon, then two lines between it and the east and
then three lines in the middle towards the South. Having
thus drawn lines with the recitation of the mystic syllable
, one, versed in mantras, should make the seat in which
the power of Vishnu lies (19 20).
Having adorned the incarnate form of the fire and
remembered Hari he should throw it. Then taking up-
sacrificial twigs measuring the span between the thumb and
the fore-finger he should offer them (21). He should then
spread three-fold Ku^a grass in the east. He should then
place Sh ru k (sacrificial ladle for pouring clarified bull) and
Srvva (ladle) on the ground. He should then place vessels for
keeping clarified butter, ch a n t* and the sacrificial grass Knga.
And then taking up water with the vessel, he should fill up
other vessels with it (22 2 3 Then sprinkling all the vessels
with sacred water thrice he should place before the sacrificial
fuel. Then filling up the vessel with clarified butter he
should keep it there. Then shaking it with the wind of the
breath he should perform the purificatory rite (24 26). He
should take up two Kugas whose tips had not been cut offr
each measuring the span between the thumb and the fore
finger, with the thumb and the nameless finger of the right
hand. He should take up with it clarified butter twice and
cast it thrice. And again taking up with them the sacrificial
ladles he should sprinkle them with water (27 28).
Having rubbed them with the Kuga reeds and washing them
again the worshipper should place them recking the mystic
syllable {29). He should afterwards perform the
ceremony with m antram s each ending with . He should
perform the prescribed portions of GarbhSdhSna and other
rites (30)* He should perform duly all the V ra ta s (vows]

A sacrificial food by partaking of which one gams his object.

 AGNI PURANAM. tot
and A d h ik a ra s . A worshipper should consecrate all the
ingredients by reciting the mysLic syllable .
ceremony should be performed proportionate to the means of
an individual (31). First should be performed GarbhadhSna,^
then Punsavana,# then Shimantonnayana,c then Jatakarma,^
then Nama^ and then Annaprasana/', then ChudSkarana,^
then VratavandhaA and then numberless other Vedic Vratas
(vows). A qualified person should perform all these rites in
in the company of his wife (3234). Meditating on the deity
in the heart and other parts, worshipping him he should
offer sixty four oblations (35b The worshipper should then
offer the full oblation with the sacrificial ladle, filling it up
(with clarified butter) and reciting sweetly along with it the
mantram with the word Bhou shat (36). Having purified the
fire of Vishnu he should boil the Charu (food) belonging
to Vishnu. Having worshipped Vishnu in the altar and
remembering the mantrams he should boil it (37). Having
worshipped in order with sweet-scented flowers his seat,
bed etc, as well as the ornaments for the various limbs
be should meditate on that most excellent of all the deities
(38). Then oblations of clarified butter should be poured
in order to fires placed in the north-east and north-west cor
ners (39). Then having poured portions of clarified butter

a O n e o f th e S a m s k a r a s or p u rificato ry cerem on ies pertorm ed a ft e r

m e n stru ratio n to e n su re or fa c ilita te con ception. T h is c e rem o n y
le g a liz e s in a re lig io u s sen se the consum m ation of m a rr ia g e .
b I t is a ce rem o n y p e rfo rm ed on a w om ans p e rc e iv in g the first s ig n s
o f a liv in g conception w ith a view to the birth of a so n .
c * P a r t in g o f th e hair* on e o f th e tw elve S a m s k a r a s o r p u r ific a to r y
rite s o b se rv e d b y w om en in the fourth, sixth o r eig th month of th e ir
p re g n a n c y .
d C e re m o n y p e rfo rm ed on th e b irth o f a son.
e C e re m o n y o f g iv in g n am e to th e ch ild ,
f A ce rem o n y p e rfo rm ed w hen the ch ild first tastes ric e ,
g T h e ce rem o n y o f ton sure,
h In v e stitu re w ith sacred th re a d .
10 2 AGNI PURANAM.

in the south and the north he should perform the ceremony

of in the middle reciting in order all the mantrams (40).
In the of endless limbs (parts) he should* offer obla
tions of clarified butter to the ten forms of the deity with
hundreds or thousands of sacrificial grass, sacrificial fuel
and sessamum seeds {41)* Having thus performed the
ceremony he should invite his disciples to place be
fore the beasts of sacrifice fed by them and sacrifice them
with weapons (42).
Having united the disciples with his own self with the
fetters of A v id y a (ignorance) and Karma he should adore
the Ltngam to which is bound consciousness (43). Per
ceiving its true essence by dhyana (meditation) he should
purify it with V ayu mantrams. He should then adore the
creation of Brabmanda (universe) with Agni mantrams (44).
He should then meditate on all articles reduced into ashes
on the pit. He should then sprinkle the ashes with water
and meditate on Sa m sara (world) (45). He should then
assign creative power to the seed of the earth enveloped
with T a n m a ira s or subtle elementary particles (46). He
should then meditate on the egg arising therefrom, its
container and identical with itself. He should then meditate
within the egg on the form of the Purusha identical with
Pranava ( ) (47). He should then attach the creative
organ, situate within self, purified before. He should then
meditate on the various senses (48). He should then divide
the egg into two parts and place them in the sky and earth.
And between them he should meditate on Prajapati (The
Creator) (49). Meditating on his being born and supported
by Pranava and making his form identical ifith mantras
be should perform the NyAsa rite (assignment, of limbs to
various deities) as described before (50). Meditating on
the hands and head of Vishnu he should realize by Dhyana
(spkitnai meditation) tfastt one is multiplied into many (51).
Taking their fingers and tying them to their eyes with a
 AGNI PURANAM.

piece of cloth a mantrin should sprinkle them with sacred

water {52}. After having made the P u jz the preceptor, per
fectly knowing the true nature of the god of gods, should
make his disciples sit with their faces directed towards the
west and their palms folded and filled with flowers (53).
Instructed by their preceptor they should adore Hari after
offering there handfuls of flowers (54). Having thus offered
adorations without reciting any mantrams they should salute
the feet of their preceptor; and afterwards they should offer
him the Dakshina or fee, if possible the half of their worldly
possessions (55). The preceptor should instruct the disciples
and they should worship Hari by reciting his names,^ namely
Vishwaksena, the lord of sacrifices and the holder of conchf
discus and club (56). They should then place offerings
with their fore-fingers to the circular altar, and dedicate to
Vishwaksena the entire remnant of the offerings made unto
Vishnu* Then bowing low they should sprinkle with water
their own persons. And placing on their body the fire of the
pit they should dedicate it to Vishwaksena, saying May the
hungry attain ail and disappear in Hari (57 59).

CHAPTER XXV

N arad a said: I will now describe 'Hje marks of the

adorable mantrams for worshipping all other members of his
family, namely Visadeva, Sangkarshana Pradyemna and
Aniruddha (1). Salutation unto the lord, a, I, am, om,
salutation unto Narayana (2), 0*>. salutation unfa eternal
Brahma, Om salutation Vishnu, , Kshouro, .
10 4 A<GN1 PURANAM.

salutation unto the Lord Narasimha* (3). Om bhur saluta

tion unto the Lord Earha.f He should then form tlje limbs
of the mantram S w a r , each duly ending in order with the
syalioble swar, the nine Nayakas, the kings, red like Java
flowers, green-hued, red-blue, crimson coloured, bright like
lightning and twany like honey (45). He should imagine
heart and other parts divided according to the Tantras. The
characteristics of Vyajijana and other mantrams are different
(6). They are divided by long vowels ending with and inter-
perseo with N a m a s . The principal and minor parts are
composed of short vowels (7). Letters are divided in this
most excellent mantram and the principal and minor limbs
are composed gradually of long and short bowels (8), The
consonants are used in order each ending with the mantram
Sm a in various divisions (9)* Having made proper assign
ment a Siddha should recite these mantrams (10). With the
twelve ramfiications of the principal mantram he should adore
the heart* tjie head-gear, coat of mail, eyes, weapons and
six limbs of Vishnu (it ). He should then make, in order,
assignment to the heart, head, tuft of hair, weapon, {eye,
belly, ,, thigh, knee-joint, cheeks, and feet of the
deity (13).
Kam, tarn, pam, Sham, salutation to Vinatas son
(Garuda); Kham, tham, pham, Sham, salutatjon to the club.
Gam, dam, Vam, Sam is the mantram for securing health;
Gham, dbam, bham and Ham, salutation to Shree.
Vam, Sham, Man, Kham [is the mantram for adoring his
conch-shell] Panchajanya.J Ghham, tam,' pam is the

J* Thfe-mantlhxi of Vishnu, oner of his incarnations fa which

} the giant Biranya-,
t The 4 tof Vishnu in* which he raised up the earth from
water after deluge*
% Krishna obtained this conchshell after destroying ademon who
^ ^ , ^ w ed this form, lor regaining the son of a Brahmana from his
 AG?<! PUR ANA I *05

mantram for the kausiava jem. Jam, :or Sudar-

shana (discus). Sam, Vam, Dam, Cham, Lam for his mystic
mark Srivatsa, (14).
Om, Dham, Van for his garland of wild flowers. And Om
is tor the great Atlanta. With these various letters various
forms of the mantra should be made (15). The caste and
name of the person should be added in the mantram for
adoring the heart. And Pranava should be added to each
mantram which should be recited five times (16}. With Om
one should adore the heart, head and the tuft of hair of the
great Purusha, and adding his own name should adore the
coat of mail and the weapon (171. He should say Om salu
tation unto Antaka. This mantram consists of one to twenty
six parts (iS). Then with the tips of the little and other
fingers he should adore Prakriti on ins body saying Prakriti
is the second form of the great Purusha 19}. Om salutation
unto the great Purusha* The air and the sun are his two
forms. Fire is the third form. He should assign those with
his fingers to his body (201. He should assign the air and
the sun in the fingers of the left hand. He should assign
the various forms and limbs of the deity in the head (21).
He should assign the extensive Rik Veda to his hand and the
Yayus to his fingers and the two Atharvans to his two lotus
palms {22). As before he should assign the extensive sky
to his finger and body and the air and others to his fingers,
head, heart, organ of excretion and feet. (23). Air, fire,
water, earth [with sky or ether] are called five elements.
Mind, ears, skin, tongue and nose are the five organs of
sense. (24). One should assign the endless mind beginning
with the thumb in order to head, mouth, heart, organ ot ex
cretion and organ of generation (25). The prime form in the
shape of jiya (sentiency) perm e^s everywhere,
arth, sky, heaven, the principle ef greatness, asceticism!
truth should be assigned duly in tb - body and fingers begin*
ning with the thumb* The lord of the world, first assigned
 AGN1 PURANAM.

to the palm, should be gradually taken to the body, head,

forehead, face, heart, organ of excretion and crov'n of the
head. This is Agnisthoma rite. Next follows the sacrifice
Vajapeyaka of sixteen limbs (26 28). In this Atiratra and
Aptoyama are the two optional parts. The soul of the sacri
fice has seven forms. Intellect, egoism, mind, sound, touch,
form, taste, smell, understanding should be duly assigned
to the fingers and the body. He should assign teeth, and
palms, to head, foijehead, mouth, heart navel, organ of ex
cretion and two feet. These are called eight vyu k a s or
limbs. A person should assign sentiency, identical with in
dividual soul, intellect, egoism, mouth, sound, quality, air,
form and taste to the two thumbs. He should gradually trans
fer them to the left hand through the fore and other fingers
(29-32). Indra exists covering the ten parts of the body,
head, forehead, mouth, heart, navel, organ of excretion, two
knee-joints and two feet (33). He should assign fire between
the two thumbs. Assignment should also be made with the
fore and other fingers. Mind, identical with eleven organs,
ear, skin, eye, tongue, smell, speech, hand, crown of the
head, anus, should be assigned to head, forehead, mouth,
heart, navel, buttock and the two knees (34 35). Male
organ, mind and ears should be assigned to the two thumbs.
Additional assignment should be made to the two thumbs
by eight fingers (36). Head, forehead, mouth, heart, navel
should be assigned to anus, two thighs, shanks, ankles and
feet (37).
Vishnu, Madbubara, Vamana (dwarf) of three footsteps,
Sridhara, Hrisbik&sba, Padmanabha, Damodara, Keshava,
Narayaaa, Madbava and Govinda are the naities of Vishnu.
He should be invoked everywhere. The thumb, and other
Sogers, two palms, two feet, two knees, waist, head should be
aeslgued to head, crown of the head, waist and knees and feet
There are severally twelve, twenty-five and twenty-
pertsPerusha, intellect, egoism, mind, heart, touch, taste,
 AGNI PURANAM. IO7

form, smell, ears, skia, eye, tongue, nose, speech, hand, head,*
anus, male organ, earth, water, fire, air, sky. The Purusha
has all these, in hairs he should be invoked in the ten
fingers, thumb and others (41 43). Having assigned the
remnant in the palm, head or forehead he should assign
mouth, heart, navel, buttock, thighs, knee-joints in order to
feet, knees, male organ, heart and head. Meditating on the
great Purusha in all these twenty-six a wise man should
adore Prakriti in the circular altar.
In the first part of the day he should worship heart &c.
in the corner presided over by the moon. As before he
should adore (Vishnus) weapons and (his carrier) Vinatas
son in the quarter presided over by fire (N. E.) He should
adore the guardian deities of the quarters in the middle of
the fire (44 47). A man, having kingdom &c., should
adore them by placing his middle fingers to the navel and
having his mind fixed on the lotus (48). For conquering
kingdoms, and for the preservation of all he should adore
the universal form of Vishnu with all the parts and five limbs.
(49). One should celebrate the sacrifice of Vishwaksena,
having adored first Garuda and Indra. He will obtain all
desired-for objects. The mantram is that of the ether z.e,
B yom a m a n tra m . (50).

C H A P T E R X X V I.

N a RADA said: I will now describe MudrA* which

brings the worshipper nearer to the object of his worship.
The first is called A n ja lt or the folding of palms. The

* C e rta in positio n s of the fin g e rs p ractised m devotion 01 religio u s

w orship.
108 AGNI PURANAM.

second is called V a n d a n i (fingers interweaved) to be placed

on the heart (2). Fold the left palm keeping the^ thumb
erect. Then interweave it with the thumb of thb right palm.
These are the three ordinary Mudras.
Besides these there are some other extraordinarny Mudras.
By the interweaving of the smallest and other fingers eight
more positions are formed in order (23). The first eight
mantrams should be recited. With the thumb he should
bend low the youngest finger, the ring finger and the
middle finger. Raising up the hand before his eyes the
worshipper should recite thenine mantrams. Having thus
raised up the left hand he should 'slowly lower it down
(4 5% These are the Mudras of the various limbs of
Varha (Boar). Having folded the left hand into a fist he
should gradually release the fingers. He should lower a
little the fingers of the right hand. Then the left hand
should be folded into a fist with the thumb up. This brings
on the success of Mudri (67).

--------0 -

CHAPTER XXVff.

N arada said -1will now describe D tk s h i (initiation

ceremony) that grants all objects of desire. The worshipper'
should adore Hari in the circle of a lotus. Having collected
all the articles of sacrifice on the tenth day of a lunar
fort-night, assigned and consecrated them with mantrams,
reciting them a hundred times, designed for worshipping the
mao-lion form of Vishnu, he should scatter on all sides
seeds, destructive of demons, reciting the mantram
ending with thfe syllable Phat (1 2). He should assign
 AGN1 FURANAM. 109

there S a k ti * identical with all/ in the form of grace, He

should next collect all the herbs and pread them with
mantrams (3). A worshipper should consecrate a hundred
times in pure vessels the Panchagavyaf by the mantrams
which are used in worshipping the five principal forms of
Vasudeva (4). With the mantram ending with the word
Narayana he should scatter them on earth thrice with the
tips of a Kuga grass held by his right hand. Then seated
with his face directed towards the east he should meditate on
Vishnu in his heart. He should adore Vishnu with all his
parapharnalia in the jar and V a rd h a n i (a water jar) (56).
He should consecrate the V a rd h a n i by reciting the astro,
mantram for a hundred times. And sprinkling it with a
continous downpour of water he*should take it to the north
east quarter (7). Taking the jar on his back he should place
it on the scattered sessamum seeds. Then collecting them
with Kuga reeds he 'should adore the presiding god of the
jar and Karkari (a water-jar with small holes at the bottom)
(8). He should then adore Hari, clad in a raiment and
adorned with five jewels, in the sacrificial altar, offering,
oblations to fire in his honor and reciting [proper] mantrams
for his adoration, as before (9). Touching him with a lotus
and annointing his person with fragrant unguents the wor
shipper should fill up the boiling vessel with clarified butter
and cows milk (10). Then seen by Vasudeva and Sang-
karshana he should throw rice mixed with clarified butter

* T h e a c tiv e p o w er o f a d e ity reg ard ed a s his wife* In th e H in d u

system o f w orsh ip e v e ry d e ity is w orshipped a lo n g w ith his con sort.
N o w orship is co m p lete un less this active e n e rg y in the sh a p e o f a
fe m a le d e ity is a d o re d . B u t S a k t i, in H in d u m yth ology, p o p u larly a n d
g e n e ra lly re fe rs to D u r g a the con sort o f S i v a .
f T h e fiv e pro d u cts o f the cow ta k e n collectively e. m ilk , c u rd ,
clarifie d b u tter o r g h e e , urine a n d cow d u n g . A ll these a r e r e g a r d e d
a s sacred a rtic le s of p aram o u n t *and essen tial im portance lo r w o rsh ip
in g a deity*
 AGNI PURANAM.

into the well-purified milk (u ). Meditating on Pradyumna

the worshipper should stir it slowly with a Kuga reed and
thinking of Aniruddha he should put down the. boiled food
(12). Then washing his face and hands, besmearing i^ (with
sandal) he should put the sectarial mark with ashes on his
forehead and then place the beautifully prepared and
purified charu by the side of NlrSyana (13)* He should
dedicate one portion of it to the deties, the second to the
Jar and with the third portion he should offer three oblations
(14). He should offer the fourth part to his pure-souled
preceptor along with all his disciples. Hfaving consecrated
the tree of milk seven times with NarSyana mantrams, used
a peice of wood thereof for cleaning the teeth, been cons
cious of his sins, offered oblations to the hundred auspicious
and most excellent lions, lying in the north and north east
quarters belonging to Indra and Agni, rinsed his mouth and
entered the temple of worship the mantrin should circum
ambulate Vishnu with the recitation of mantrams (15 17).
Thou art, lord, alone the refuge of the beasts, sunk in
the ocean of the world, for being released of the fetters.
Thou art always fond of thy votaries. Thou dost always
forgive the celestials fettered by Prakriti with her noose.
By thy grace I shall release these beasts bound with a
noose (18 19).
Having made this declaration to the Lord of the celestials
he should allow the beasts to enter (that temple). Having
purified them according to the rules mentioned before and
consecrated them with fire he should close their eyes.
Mentioning the name of the deity he should pour handfuls of
flowers there (2021). He should then duly perform the
rite of recitation and worship. He should mention the
aume of the idol a which flowers fall (22}. He should
$$it take up a red thread spun well by a maiden and
measure it six times from the tuft of the hajr to the toe
a*d again multiply it three times <23). He should then
 AGNI PURANAM. Ill

meditate on Prakriti as being present there, in whom the

universe lies, and from whom the universe is born and who
appears as manifold by her various actions (24}. Having
thus made nooses of Prakriti proportionate to the number of
beasts he should place that thread on an earthen tray by
the side of the pit (25). Thereupon having meditated on
all the Tattwas* beginning in order of creation from
Prakriti to the earth the worshipper should assign them to the
body of his diciple (26\ All these are known by persons,
devoting their thought to the ascertainment of the nature of
principles, and are severally divided as one, five fold, ten
fold and twelve-foldf (27). With five organs of action the
entire Juniverse is created. Having drawn all the Tanmatras
(subtile particles) with self he should place the
(illusion) rope on the body of the beast (28). Prakriti is the
creative power the agent is B u d d h i (intellect) or M a n a s
(mind). The five Tanmatras originate from Buddhi and the
five elements from the organ of action (29). He should
meditate on these twelve principles in the rope and body
according to his desire. With the residue of offerings he
should offer oblations to the work of Creation carried on in
grades (30). Celebrating one by one a hundred Homes he
should offer the most perfect oblation. Then covering the
earthen tray he should dedicate it to the presiding god of the
jar -3*)-
Having duly performed the adhivasa% ceremony he should
initiate his devoted disciplfc. Having placed in an [open]

* S e e note on 79.

f T h e first on e division is P ra k riti. T h e five d ivisio n s a r e T a n m a tr a s

o r five subtle p a r tic le s ; th e ten d ivisions a r e the fiv e in stru m en ts o f
sensation an d the five in strum ents o f a c t io n ; w ith P r a k r iti a n d mind
ad d e d to these ten th e tw elve p arts a re m ad e u p .

t P re lim in a ry rite of co n secratin g an id o l before it is placed o r a

pupil b efore he is in itiated .
112 AGN! PURANAM.

place where the wind blows K a r a n i * and a K a r t a r if

made either of silver or iron as well as other ivecessary
ingredients and touched them with the principal mantram he
should perform the A dh ivdsa ceremony (32 33). [He should
then recite] salutation I offer this food to the goblins.
Then he should meditate on Hari as lying on the sacrificial
grass. He should next adorn the sacrificial yard by spread
ing over it jars of sweet meats (34). He should perform a
sacrifice in honor of Vishnu in that circular altar and
then pouring oblations to the fire he should initiate his
disciples seated in Padma postures (55). Sprinkling water
on Vishnu with his hand and touching gradually his head
he should meditate on Prakriti and all her transforma
tions as well as on all the presiding deities present there
(36). Bringing the creation in his mind he should gradually
transfer it to his heart. He should then meditate on all
transformed into Tanmatras and on all identical with Jiva
(or sentiency^ (37). Thereupon having offered prayers to
the presiding deity of the jar and drawing the thread the
worshipper should approach the fire and place it on its side
(38). He should offer a hundred oblations with the principal
mantram to the presiding god of the creation present there
and then offer the most perfect oblation (39). He should
then collect white dust and consecrate it .a hundred times
with the principal mantram. He should then throw it on his
heart reciting the mantram terminated by H um and p h a t
{40}. Then gradually with mantrams formed by subtracting
syllables he should offer oblations to earth and other
Tattwas {41). He should gradually transfer all the Tattwas,
fire &c to their abode Hari; and the learned worshipper
should then think of the sacrifice {42}. He should subtract
the Tattwas and then attain quietitude. He should then

* A n a m m pi a p articu lar sh ap e,
i A knife.
 AtSNI PURANAM.

dSet oblation the fire. Offering eight oblations each in

favour of GarhfftAdhSna, Jitakarma, Bhoga (enjoyment) and
dissolution, he should offer one to Suddhi or purification.
Taking up pure ingredients he shouuld offer the most perfect
oblation. And gradually he should offer oblations to other
Tattw as. Afterwards by Jnana Yoga he should immerse
Jiva, freed of worldly fetters, in the Eternal Paramitman
{4 3 46). The learned man should think of the spirit of
disassociation in the Ever blissful pure and intelligent
(Atman)* Afterwards he should offer the Purna (or most
perfect) oblation in honor of the deity and finish the rite of
Dikshff or initiation (47).
I will now describe the Prayoga (working) mantrams
associating the rite of DikshS. with .
, yam, goblins, the pure Hum, phat. B y this one
should strike and separate the two.
, yam, I destroy the goblins. Hear how this should be
united with Prakriti after having accepted it.
, Yam, Bhutani Punscba: I will now relate the
mantrams of * and those of Purnihutif (48 49).
Swifaa destroy these goblins.
, am, , Namas (salutation) unto the Lord V&sudeva
Boushat.
After offering the Purnihti he should make bis disciples
do the same. Then the learned worshipper should purify
ai! the Tattwas in due order with the mantram Sw a preceded
b y Tavana and ended by Namas.
Vm the organs of action. dem the organs of
intellect & c.
sum Tanmatra of smell. sum sum Prakriti.
sum sum destroy all Sfr&ha.

* The ceremony of offering oblations to the fire.

J The most offcrieg to the fire. -
.*5
 4 AGNI PURANAM.

Then PurnShuti should be offered m the northern

direction.
Om Ram, the Tanmatra, the subtle element or taste.
Om Bhen the Tanmatra of form. Om Ram the Tanmatra
of touch. Om am the Tanmatra of sound. Om bham
Namas. Om som egoism. Om nam intellect. Om om
Prakriti.
I have thus described the Diksha. ceremony of the deity
of one form and also described the dedication to nine
Yyuhas,
Having consumed all a man should consign Prakriti to
Nirvana, and he should then consign Prakriti to the Ishwara
shorn of changes (50 53).
Having purified the elements he should purify the instru
ments of action, intellect, Tanmatras, mind, knowledge and
egoism (54). Having next purified the gross body and th
soul he should again purify Prakriti. The pure Prakriti and
Purusha are stationed in Iswara (55). A person, qualified to
understand the principles, should meditate on the deity,
after Purnahuti and initiate his disciples whom he had known
well and who had been freed from the bonds of Bhoga
(endless law of retribution) (56'. Having meditated on the
deity with his limbs and mantrams Jie should gradually
purify equally all the Tati was. Having thus meditated on
the deity endued with ail lordly powers he should offer the
P u rn a h u ti. This is the initiation ceremony of the
worshipper. In this there is no necessity of any article or
property which is not within his means (57 58),
Having worshipped the deity as before with all tjbe
ingredients the foremost of votaries should initiate the
disciple on the twelfth day from that of the a d k iva sa cere-
mony {59). The disciple must be devoted, humble, endued
with all the physical accomplishments and not very rich.
Haring worshipped the deity in the altar he should initiate
& a disciple (60). The spiritual guide should meditate
 AGNI PURANAM. 5

in th& person of the disciple on the entire host of gods and

all the ^elements spiritualized in order erf the creation (6i).
He, desirous of creation, should offer, in honor of Vasudeva
and other agents of procreation, each sixteen oblations
accompanied with mantrans beginning in due order from the
commencement (62). Having released all the fetters of
Karma which bind one to births the spiritual guide should
purify them with by the destructive Yoga (63).
Having withdrawn them gradually from the body of his
disciple the spiritual guide should purify all the Tattwas
immersing them in Agni, Prakriti, Vishnu and other deities
(64) . With PurnHhuti he should purify the impure
principles. After the disciple had attained his natural
state of mind he should consume all the qualities of Prakriti
(65) . As necessary or qualified to do he should either
free or bind the beasts. Or in their absence the preceptor
should perform the S a k H dikskd (66). Having worshipped
with reverence all the ascetics endued with spiritual powers
he should place his son by Vishnu in the altar (67). The
disciple should sit with his face towards the deity. And
the spiritual guide should sit with face directed askance. He
should then meditate on all the sacrifices, instituted along
with those performed pn the changes of the moon (68). He
should by Dhy&na meditate on the deity in the person of his
disciple and touch it as before (69). He should then gradu
ally purify all the Tattwas on the altar of Hari. And he,
engaged in the enquiry into self, should touch it, take it and
set ifc aside (70}. He should gradually, according to their
nature, purify them and unite them with the deity. And then
he should collect them with a purified mind (71). H e should
by Jn&na mudrU and dhyana yoga purify them. When all
the Tattwas are thus purified he -should place them in the
Great Iswara (72). H aving burnt them he should extinguish
the fire and engage his disciples in ths service of the Lord;
Then the foremost of spiritual guides should conduct the
 AGN1 PURANA5J.

worshipper in the road of Siddhi (73}, Having thus per

formed vigilantly II the rites a house-holder becomes a
qualified person. He should so long purify his own self
as long as his anger is not dissipated (74). Knowing himself
shorn of anger and freed from sins a self-controlled person
should confer the previiege of a qualified person either on
his own son or his disciple (75). Having burnt the noose
of cosmic illusion, and stationed himself in self he should,
in his unmanifest form, wait for the destruction of bis
body (76).

C H A PT ER X X V III.

N arada said: I will now describe the Abhisheka cere

mony of the preceptor and his son by which a worshipper
attains sid d h i and a diseased man becomes freed from di
seases (1). A king obtains kingdom and a woman acquires
a son freed from sins. He should assign jars containing
)ems in the middle and east. He should place in rows a
thousand or a hundred of them in the circular altar under
the canopy in the east of Vishnu {2 3}. Having placed them
all be should assign bis son in parts to all. He should then
perform the Abhisheka ceremony. Men should there offer
Yoga and other Pitakas (altars) for receiving favours. The
preceptor should announce the conditions and a disciple,
initiated into secrets; be acquires all that be wants (45).

o
 CHAPTER X X IX .

J^ARADA said: Having worshipped the Lord Hari on

a circular altar erected on a purified ground in the room a
worshipper should practise mantrams in the temple (r). On
a square piece of ground he should draw a circle and should
write the word b h a d ra (auspiciousness) in all the minor
compartments (2). Thirty six compartments should be made
outside. Two rows should be made and two doors on two
sides (3). He should make a lotus-like circle in the exterior,
and should make twelve parts in the half of the lotus (4).
Having thus divided it he should make four circles, one
around the other. The first is the ground of pericarp, the
second is that of filaments, the third is that of petals and the
fourth is that of the tips of petals. He should join the points
of the triangle with a thread (56). Having connected
with it the filaments and the petals he should draw eight
petals (7). Then the interstices between the petals should
be drawn inside the figure. Then the tops of the petals
should be drawn one after another. They should be again
drawn on sides and on the exterior. Then filaments should
be drawn between two petals (8 9). This is the ordinary
lotus circle of sixty two petals. Then in proper measure
the pericarps, In halves, should be drawn in the east in due
order (10). By its side six Kundalis should be drawn in
circles. Thus twelve fishes should be drawn in the lotus
of sixty two petals (11). For attaining success *in the rite
one should draw the figure of an unbroken fish with five
petals. The * sky (VyomarekbA) should be drawn out*
side the Pitba (altar) ; and then he should sweep dean the
compartments (12). Tw o and two other figures, for the
feet, should be drawn in the three corners. The bodies
I lS AGNI PUR A NAM.

should extend on all the four sides (13). Then the fins
should be drawn in the directions for forming the row. Doors
should be made in all the four directions (14)* One the sides
of the doors an expert man should draw eight graceful ex
pressions; and by them graceful expressions should be drawn
(15). Then corners of minor ornaments should be made.
In the middle compartment two figures each should be drawn
in four directions (16). On the four external sides figures
should be made with clay. For beautifying it three figures
should be drawn on each side of the petal (17). Similarly
in the contrary direction minor ornaments should be drawn,
three in number, without any gap in and outside the cone
(18) . Thus the sixteen compartments are formed and thus
the other circle is formed. In the sixty-second division
a row of thirty-six petals should be drawn in the lotus
(19) . One fin should be drawn at each door for beautify
ing it. In the circular altar of one cubit a lotus should be
drawn with twelve fingers (20). With the thumb the door
Should be drawn one cubit in area. Then four altars should
be made; the circular lotus should be two fingers in cir
cumference (21). The half of the lotus should be drawn
with nine fingers, the navel with three, the doors with eight
and the circumference with four {22I. Having divided the
ground into three parts he should draw the inside with two
fingers. Then for accomplishing his object he should write
ihe five short vowels and draw the radii <[23). Then accord
ing to his own desire he should either draw lotus petals, or
leaves or the leaves of the lotus (24). The outer cir
cumference should be drawn from the root of the radius (25).
He should roll the middle A ra n i (fire-producing stick) in
the interstice between the radii and at all the interven
ing spaces citron leaves of equal dimensions should be
^&).
Then the ground should be divided into seven parts,
w b of th e measuring equally fourteen fingers. Then two
 AGNI PURAH\M* H9

hundred and ninety six apartments should be drawn. The

word bhadra (auspiciousness) should be written there. They
should be'encircled with rows on which the names of the
quarters should be written (27 28). Again on all these
rows figures of lotuses should be drawn. Then in the middle
compartment necks should be drawn in all the quarters (29).
Four figures should be drawn outside, and after it three in
each row, one after the other. Then an ornament should be
drawn by the side of each neck (30). He should sprinkle
thrice with water the seven extremities of the external cone.
Thus is formed the circular altar of seven divisions where
Hari should be worshipped (31). This is the circular altar
of twenty five vkyu h as where the universal form of Vishnu
is worshipped. Thirty two cubits of ground should be equally
measured by a votary with his hand (32). Thus within six
teen (principal) compartments one thousand and twenty four
minor ones are formed {33). Having written bhadra. and.
sprinkling water to the fire he should write eight bh adrah as *
with six compartments in all the quarters. Then sprinkling
the fins and the sixteen bkadrakas , with water he should
draw other fins on all sides 34 35). He should then draw^
the twelve doors, three in each quarter, six at the outside,
and four severally in the end, middle and all sides (36). He
should draw, for beautifying the figure, four doors, two outside
and two inside. And three minor doors should be drawn
In the extremeties and five outside (37). Then he should
as before make ornamental drawings, seven in the externa!
cones and three In the end (38).
He should worship Para Brahma in the auspicious twenty-
five Vybuas. Then gradually in the lotus drawn ;.n the mid
dle beginning with the east be should worship V&sudeva and
other deities {39). Having worshipped the Boar form of
Vishnu In the first lotus he should adore the Vyuafaas til! the
worship of the twentysix is finished (40). In the lotus he should
adore ell *** with,great care* He should then regard
12 0 AGNI PURANAM,

FrachetA in the shape of the sacrifice (41). He should regar d

Acbyuta as divided into many forms such as truth *tc. He
should then portion out the ground of forty fingfers (42}. He
should first divide it into seven, then again into two, then
into four, six, seven, hundred and thousand (43). The
bhadra of the compartments should be encircled with sixteen
of them. Then rows should be drawn on the sides along
with the bkadras (44). Sixteen figures of lotuses should be
drawn, then twenty four lotuses for rows and thirty two
!o uses for fins (45). Then with forty rows and three fins
the principal and minor ornaments of the doors should be
drawn in all the directions (46). Two, four or six doors
should be drawn in all the directions; either five or three
should be drawn outside for ornamenting them (47). Either
on the sides or in the end of the doors six figures should be
drawn; four being in the middle. And six minor ornamental
figures should be drawn there (48). All should be collected in
one side and there should be four sacrificial ladles (49). In
every side there should be three doors. Five rows should ba
drawn severally in the five corners. There should be eight
compartments of the auspicious circular altar (50)*

CHAPTER XXX.

N arada said:One should adore the lotus-navelled

BrahmS, with all his limbs, in the middle lotus. In the lotus
in the north-east comer he should adore Prakriti and Purusha
in the lotus in the north (t). In the south of the Parasha
fire-god should be worshipped and the wind-god in the south-
quarter presided over hy Varuna. The sun should be
 AGNl PURANAM. 12 1

adored in the moon, lotus and the Rik and Yajus in the A tsh a
lotus (2). Indra and other deities should be worshipped in
the sixteen lotuses of the second row, as well as the Saman,
the Atharvan, the sky, air, fire, water, earth, mind, ear, skin,
eye, tongue, nose, &c., {34). Having worshipped the prin
ciple of greatness, asceticism, truth, Agnisthoma, Atyagnis-
thoma, Sodashi, Vayapeyaka and Atir&tra he should adore
Aptayama. He should in due order meditate in the lotuses
on mind, intellect, egoism, sound, touch, color, taste, smell,
all these twenty-four Tattvvas, as well as on Jiva (sentiency),
the Ego, the lord of the mind, aud the sound form of Prakriti),
(57). He should then worship the image of Vasudeva
and others identical with ten organs such as mind, tiie ear,
skin, eye, tongue, nose speech, hand, feet and others in
thirty-two lotuses. He should then adore twenty-six forms
of Purusottama, &c., in the eternal circle (8 10). The
lords of the months should be worshipped in order in the
lotuses of the C h a k ra , as well as the eight, six, five and
other forms of Prakriti (11). Then the R a ja p a ta (shedding
of blood) ceremony should be performed in the circular altar
drawn in the following way. The pericarps should be of
yellow colour and the lines should be white {12). It should be
two cubits in length and one thumb in breadth. Half of it
should be white. It should be united with white, black and
dark-blue lotuses. The filaments should be crimson and
yellow-coloured and the corners should be filled up with dark
colour* Thus the Yoga P ith a should be bedecked with all
the colours according to ones own desire (13 14.) The
V ith ik a s or rows should be bedecked with creepers and
leaves, The door of the P ith a should be paintea principally
with white, black and yellow colours. The minor decorations
should* be done in violet and all the corners should be
painted with white. Thus the B k a d ra k a p ith a and other
p itk a s should be filled up with colours (15 16). The three
corners should be decorated with white, blue and
16
12 2 AGNI FURANAM.

colours, the two corners with blue and yellow and the centre
with dark (7). The radii should be painted with yellow
and blue colours and the circumference with blue and dark-
blue. The outer part should be drawn with white, dark-
blue, dark and yellow lines (18). The powder of Shali-rice
is white; it becomes blue on being mixed with safflower,
yellow on being mixed with turmeric and black on the rice
being burnt (19). It becomes dark-blue with Shami leaves.
One lakh of Veeja mantrams should be recited ; four la kh s of
mantrams should be recited'; one hundred and thousand
means of acquiring learning should be mentioned; ten
thousand means of the science of enlightenment should
be mentioned; and a thousand verses should be recited.
First of all reciting one hundred thousand of mantrams the
ceremony of the purification of self should be performed
(20 21)* Then with another L a k h the mantra should be
dedicated to the earth. Thus the Homa-like P u r u a s e v i of
V yas is described {22). The P u rv a se v a rite should be
performed with ten parts of the M a n tra s, W ith the P u r a s -
chara ceremony of the mantrams the monthly V ra ta should
be performed {23). One should place the left foot on the
ground without accepting the donation due to him .. By
doing so twice, or thrice, the middle class and the most
excellent S id d h is are acquired (24). I shall now describe
the D hyana (meditation) of m aitiram s b y which the fruits
thereof are acquired. One should receive outside the gross
body of the deity which can be described in words (25).
The luminous subtle form exists in the heart and is within
the reach of thought. P a ra m or the great is beyond the
reach of thought (36). The boar, lion etc, are principally
the gross forms. The form of VSsudeva is.beyond the range
of thought {27). The other minor forms exist in the heart
and are within the range of thought. The V ir a l or the
nnwf*al form is the gross body and the subtle form is design-
afcedhy a symbol { . The form that is beyond the reach
 ACNI PURANAM. 3

of tbougbt is described as Iskm ara . One should meditate

on the Veeja (the essence of mystic syllables) of the shape of a
Kadamva flower, which is consciousness, the eternal light
residing in the lotus of the heart. As a lamp lies obstructed
inside a pitcher so the lord of mantrams lies restrained in
the heart. As the beams of light come out through a per
forated pitcher so the rays of the Veeja come through the
organs of the body. Then uniting themselves with the
power of the deity they exist in the body (29 32). Coming
out of the heart the tubular organs come within the ken
of the instrument of vision. Then the two organs come
to the top of the nose* Then having conquered the airs of
the body by means of the tube passing through the organ
of excretion, a m antriny ever engaged in.meditation and the
recitation of the names of the deity, enjoys the fruits of the
mantram (33 34)* With the gross elements and Tatimairas
(subtle particles) purified, practising Yoga with some object
in view, disassociating himself from tihe world he acquires
Anim5 and other stddhis and leaves the elements in the
A lU intelligent (35).

CHAPTER X X X I.

A gni s a i d I will now describe the M arjana (cleansing

rite) of ones cwn self as well as of others by whihh a man is
freed from miseries and attains to felicity (1).
Om salutation unto the greatest object, Petrusha, the
great ascetic, to Him of one and many forms, present all
over the universe, the Great Soul, him freed from sins, pure
aad ever engaged in meditative contemplation* May w hat
124 ZfGNI PARANA M.

i say prove true (2 3). Salutation unto the Boar, Man-lion

and Dwarf form (of Vishnu) the great Muni. May what I
say prove true (4). Salutation unto Him of three foot-steps,
Rama, Vaikuntha and Nara, May what I say prove true*
Boar, Lord, Man-lion, Lord Dwarf of three foot
steps, Lord of Hayagriva, Loro of all, Hrishikesh, do
thou destroy all evil* (56). With these four most excellent
weapons, discus and others, ever victorious and of unbroken
power do thou destroy all wicked beings (7). Remove such
a person^s calamity and do him all good. Destroy the fear
of the fetters of death which is the result oi calamity. Des
troy the magical incantations set with meditation ior working
evils, creating diseases and decrepitude (8 9).
salutation unto VSsudeva, Krishna, unto him having
lotus eyes and Keshava, the first holder of the discus (10).
Salutation unto his clean raiment rendered yellow with the
filaments of lotuses unto the discus hurled on the shoulders
of the great enemy of Harass as well as unto the holder of
the same (n ), Salutation unto the holder of the earth up
raised by his tusks (Boar-form), unto him having three forms,
unto the great sacrificial horn, unto him lying on the hood
of the serpent Sesha (12). Salutation unto thee, the celes
tial lion {man-lion form), having manes of the hue of molten
gold, eyes bright like the burning fire, and claws hard as
adamant (13). I bow again and again unto thee adorned
with the Vedas, Rik, Yayush and Saman, who hadst cover
the earth with thy one foot in thy Dwarf form (14). Boar,
0 thou a huge tusks, do thou grind all the evils and the
effects pt ail the sins (15). dreadful man-lion, thou
having fire burning within thy teeth, destroyer of .dangers,
do thou break down all his enemies (16). thou the origi
nator of Rik, Yayush and Sama Vedas, thou the bolder
01 Dwarf-form, Janarddana, do thaw allay all his miseries
{*?)* Goviada, do thou cure all forms of fear, coming
fpsrery day, every alternate day, every third aod fourth day.
 AGNl PURANAM. l*5
the high fever, the Satata fever,* one attended with com
plications, mixed remittent fever and accidental fever. Do
thou cut off the sufferings (18 19). The diseases of the
eye, the complaints of the head, diseases of the belly and
stomach, difficulty of breathing, excessive breathing, burning
of the body, trembling, diseases of the organ of smelling
and feet, leprosy, consumption, fistula, all the forms of
dysentry, diseases of the mouth, chest diseases, stone in the
bladder, strangury (difficulty in passing urine), diseases of
the generative organ, gonorrhoea and other dreadful diseases*
those originating from the wind, bile and phlegm respec
tively and those caused by the derangement of all these three,
accidental diseases, boils, pustules, Erysepelas may all these
disappear on being cleansed by Yasudeva (2024). May
all these be destroyed by the recitation of Vishnu's name j
may all these innumerable ailments be completely done away
with on being struck by Hart's discus- (25). The recitation
of the names of Achyuta, Ananta and Govinda destroys all
the diseases. Verily, verily do I say so (26).
The poison of animate beings and inanimate objects, the
artificial poison, that of the teeth and nails, that of the
sky, that of the spider and various other insects may
all these and various other dreadful poisons be destroyed
by JanSrddana on the recitation of his name (27 28). The
planets, evil stars, the female goblins, Vetalas, Pishacas,
Gandharvas, Yakshas, Rikshasas, Shakuni, PufcanS and other
she-devils, Varna i-iias, Mukbamandins, the wily Revati, the
old Revati, the evil planets called Vriddhakas, the Matri-
Grabas may the recitation of the early life of Vishnu
destroy all these evil agencies which try -to destroy the
children (2931). May the looks of the Man*lion con
sume all these evil agents which infest old age, boy
hood and 'youth (32). May the grim-visaged and highly
* One of the varieties of intermittent fever which has two paroxysms
daily.
126 AGN! PURANAM.
t
powerful Man- destroy all these innumerable agents of
evil and do good to ^the world (32). man-lion, great
lion, thou having a garland of fire, thou of fiery
mouth, lord of all, thou baving fiery eyes, destroy
all these innumerable agents of evil (33). May the Great
Atman Jao<Lrddana, identical with all, destroy all the
diseases, the great portents, ail the poisons, all the evil
stars, the obnoxious creatures, the bad influence of the
stars, all the dangers of corn-fields, such as fire, ashes &c.
(34 36). Assuming one of thy forms, do thou destroy all
these, Vasudeva. Hurling thy discus Sudarshana,engar-
landed with a dreadful fire, do thou, destroy all evils,
Achyuta, foremost of gods (37 38). Sudharshana of
fiery effulgence and great sound, destroy all these evil agents.
May the demons meet with destruction, Vibhishana (39).
May the deity Man-lion of terrific roars, identical frith all
the quarters, east, west, north and south (40), may the Lord
Janlrddana of many forms protect all the quarters, heaven,
earth, sky, the rear, sides and the front (41). Vishnu protects
the entire universe consisting of Devas, Asuras and men.
May by this fact all the evil agents be put down (42). The
very remembrance of Vishnu immediately dissipates all sins.
May all the evil agents be similarly suppressed (43). Vishnu
is the great $oul sung in the Vedanta or the gnostic portion
of the Veda* may by bis power all the evil 'agents be sup
pressed. Vishnu is lauded by the celestials as the lord of
sacrifices; may by bis power all that I say may prove true
(45). May peace and auspiciousaess prevail and evils meet
with suppression. I press the reeds originating from
the person of Vtsudeva (46}. May Govinda, Nara and
Narayaaa cleanse them. The recitation of Hans name
fw *es all miseries (47). The instrument of cleansing
weeds off all diseases. I am Hari; Vishnu is the Ku$& reed
wpyowr disease is destroyed by me (48).
 CHAPTER XXXII.

A.GN1 said: In the initiatory rites for attaining

emancipation an intelligent man should perform forty eight
Samskaras (purificatory rites). Hear them by practising
which one becomes a god (i). The ceremony of Garbhi-
dh&na is performed as soon as the conception takes place,
then Punsavana, then Seemantonnayana, then Jitakarma,
then Naming ceremony, then Ann&shana, then Cbud&karana
and then Brahmacharya. There are (seven) Vratas. (vowed
observance): the four are Vaishnavi, Parthi, Bhoutiki, and
Shroutiki. Then the giving of ktne, Snatakatwa* and P&ka-^
yajnaf these three make up the seven.
There are eight Pfirvana Sraddhas performed in the:
months of Sr2vana, Agrah&yana, Chaitra and Ashwin. There
are seven Hariyajnas;t hear their,names; they are Adh&na,
Agnihotra, Dash, Pournamasaka, Chaturmasya, Pashuvandha
tod Soutramanl. Hear of the [seven Somasaostha, viz the
foremost of sacrifices Agnisthoma, Atyagnisthoma, UWta,
Sod asha, Vajapeyaka, Atiratra and Aptayama. There are
thousand others. They are Hiraoyananghri, Hiranyaksba,
Hiranyamitra, Hiranyapani, Hemaksha, Hemasutraka, Hifa^
nyashwa, Hirany&nga, Hemajihva, Hiranyavan and so forCE.
Ashwamedha is the king of them all. Hear now of the eight
virtues (89). They are compassion unto all/rreatures, forgive
ness, simplicity, purity, industry, seeking the welfare of all,
liberality, and want of avarice. A hundred oblations should
be offered with the principal mantram. These are the Soura,

* Entering upon the ditties of a householder after finishing the Veche

studies within the prescribed time.
+ A sample domestic sacrifice.
t Sacrifices in which eblatms of dented baiter are offered.
123 AGNf PURANAM.

Sakteya and Vishmvisha Dikshas. Being purified by these

purificatory rites a ijian obtains emancipation, enjoyment and
freedom from all diseases and lives like a godM By reciting
the name of, adoring and mediating on the deity one meets
with well-being ( i o 12).

-:o.-

C H A PT ER X X X III.

A gni said : I will now describe the P a v it /a-arohan&

(sacred installing) of Hari as well as the fruits of his worship
all through the year. The first day of a lunar fortnight
either in the beginning of the month of AsbSLda or the end of
Kartika gives riches (1). Beginning with the second day o!
the lunar fort-night the A d h a n a ceremony of Shri, Gouri,
Ganesha, Saraswati, Guha, Martanda, the Matri-Durgas,
Siva and BrahmS should be performed,. That day is sacred
for a particular deity of which he is fond. The regu
lations are the same in the A d h a n a ceremony but the
mantras are different. Making nine folds of a thread made
of gold, silver, copper, silk or cotton or any other thread
spun by a BrShmana, well purified, one should perform the
rite of P a v itm k a (consecration). It must be highest one
hundred and eight (fingers) in length or its half. He should
then ^exclaim u lord l 1Whatever thou hast s^id to me lest
the rite may not be stopped I have done it for the conse
cration ceremony. May there be no impediment here.
eternal, lord, grant me success (2 7 ) He should then
fix it in the first part of the circular altar after reciting the
following Gayatri (sacred verse )
 AGNI PURANAM, 2)

Om Narayana Vidmahe; Vasudeva Dhimahi, Tanna Vishnu

Prachod?yat. He should consecrate the knees, thighs, and
navel of the idol and adorn the feet with a garland of one
thousand and eight flowers. The garland should be made
duly thirty two fingers long (8 10). In the circular lotus of
one finger the pericarp, filament, leaf, the first mantram and
the outer circumference of the circle should be consecrated
( i i ) . In the altar with fingers, the threads for the self, the
preceptors and the parents should be consecrated. Twelve
strings should be consecrated to the end of the navel and a
similar number of purified scents. Then two garlands should
be tied with two fingers with the recitation of one hundred
and eight mantrams (12 13). Then with the ring and
middle fingers twenty four and thirty six garlands should be
severally consecrated for the sun. Then with fingers begin-
ing with the youngest twelve strings should be placed at the
purified origin of the sun, fire &c as in the case of Vishnu.
Then the sacrificial thread should be, according to one's
might, placed in the articles of the worship of Vishnu on the
altar in the pit encircled by a girdle (14 16). A person,
who performs ablution and Sandhya, should dye the seven
teen strings of thread, divided into three parts, with Rochana
(yellow pigment), Aguru, camphor, turmeric, red lac or sandal.
Then in the sacrificial room on the eleventh day of both the
dark and light fortnights he should adore the Lord Hari
(17 18). He should offer edibles on the altar for his entire
family. He should offer them to Khetrapala at the end of the
door and adore Shree on the door. He should then adore
DhSta, Daksha, VidhatS, Gang!, Yamuna, the conch-shell,
Padma Nidhi and then in the middle his house and then his
bow. He should then perform the purificatary rite of the
elements (19 20).

Om, hum, Has, Phat, Hum, I restrain the subtle particle

of .smell. Salutation.
?7
 AGNI FUR A NAM.
*30

0m, Hum, Has, Phat, Hum, I restrain tb* subtle particle

of taste. Salutation.
Om, Hum, Has, Phat, Hum, I restiain the subtle particle
of colour. Salutation.
Om, Hum, Has, Phat, Hum, I restrain the subtle particle
of touch. Salutation.
Om, Hum, Has, Phat, Hum, I restrain the subtle particle
of sound. Salutation.
Drawing up the five vital breaths one should meditate on
the subtle particle of smell, colour and earth and on the
presiding god Indra, yellow-hued, holding a strong thu\der-
bolt within his two feet. He should then restrain the pure
subtle particle of taste in that of colour and similarly the
remaining others,
Om, Hrim, Has, Phat, Hum, salutation I restrain the
subtle particle of taste.
Om, Hrim, Phat, Hum, salutation I restrain the subtle
particle of colour.
Om, Hrim, Has, Phat, Hum, salutation I restrain the
subtle particle of touch.
Om, Hrim, Has, Phat, Hum, salutation I restrain the
subtle particle of sound.
In the interstice between his two thighs he should meditate
on the presiding deity Varuna, holding a white lotus as his
emblem, white-hued*and crescent-shaped. Drawing up the
four vital breaths he should ^restrain the pure subtle particle
of taste in that of colour (21 24).
Om, Hum, Has, Phat, Hum, salutation I restrain the
. ubtle particle of colour.
Om, Hum, Has, Phat, Hum. salutation, I restrain the
subtle particle of touch. t /
Om, Hum, Has, Phat, Hum, salutation f restrain the
subtle particle of sound.
Having drawn up the three vital breaths he should
meditate op the V%nki 'matuiala haying three corners, as
 puranam . 13*
well as on the presiding god of fire, crimson-colourd, holding
an emblem of Swasthika, in his navel. He should then
immerse the pure colour in the subtle particle of touch.
Om, Hrim, Has, Phat, Hum, salutation I restrain the
subtle particle of touch.
Om, Hrim, Has, Phat, Hum, salutation I restrain the
subtle particle of sound. The circle between throat and
nostril is the seat of Vayu. Having drawn up the two vital
breaths he should meditate on the smoky-coloured wind-god
having the moon for his emblem. Then by means of
meditation he should restrain the subtle particle of touch by
that of sound (25 27).
Om, Hrim, Has, Phat, Hum, salutation, I restrain the
subtle particle of sound.
Having drawn up one vital breath he should restrain the
ether, clear and transparent like glass, on the tip of his
nose (28).
In this way a worshipper should gradually purify his.
various limbs. He should' meditate on his dry body from the
tip of the foot to the end of the tuft of hair on the crown
(29). With the mantram Yam and Vam be should adore the'
essence, covered with flames, coming out of the cavity of the
brain (30). Having meditated on V in du he shouid besmear
the body with ashes; and then with the mantram lam
he should convert it into a celestial body (31). Having
made Ny&sa or assignment of the various fingers and parts
of the body he should practice mental yoga and adore
Vishnu with ail his limbs in f e lotus of the heart with
mental flowers (32). Then with principal mantram be^should
adore the lord of the deities ^?ho gives enjoyment and eman
cipation praying** lord ofgods, welcome unto thee.
Keshava, come near me. Accept my mental adoration, the
true spirit of which has been thought over by me Tfiea
the tortoise, the power of support^ then Anaiita ! then
earth should be adored (33^34^ fe the
132 AGNI PURANAftl.

and others, in the senses other impure beings, in Sattwa and

other qualities the lotus, in mya or avidya (illusion) the
principle of {time, the sun and other luminous bodies and
the king of birds should be adored. Then Vayu and other
deities of the quarters, the preceptor, Gana, Saraswati,
Narada, Nalakuvara, the great preceptor and his sandal
should be adored in the middle. In the filaments the pre
vious Siddhis, the after Siddhis, the Saktis, Lakshmi,
Saraswati, Priti, Kirti, Shanti, Kanti Pushti, Stuti, Mahendra
and others should be adored. In the middle Hari, Shriti,
Shri, Rati and Kanti should be adored. Achyuta should
be placed with the principal mantram, saying l* Om, have thy
faces towards me, be thou near me. Having placed Arghya
and other articles and offered them he should adore him with
scents, garlands and the principal mantram .{3$ 40). .
Om strike terror, strike terror to the heart and head;
terrorise it again. Grind the flames of the fires, weapons
and armours (41).
Protect, protect, destroy, destroy, salutation to the amulet.
Om, Hum, phat, salutation to the weapon/
Then with the principal mantram he should adore the
limbs. He should first worship the fprm of Daksha and the
moon. Vasudeva, Sangkarshana, Pradyumna, Aniruddha,
Agni &c, Shri, Dhriti, Rati are the forms of Hari. In the
east and eastern corners should be adored the conch, discus,
club and lotus; beyond it the Shrlnga bow, mace,sword and
the garland of wild Sowers. Indra and others, as well as
Anaata and Varuna should be adored in the south west
quarter; BrahmS and Indra in the north-east: and their
weapons in the outside. Airavata, the goat,' the buffaloe,
the monkey, the deer, the hair, the bull, the to **oise and the
swan should be adored outside. T* . ate-keepers, Kumuda
and others of Krishna, should be adored in pairs at the gates
from east to fhe north. The* saluting Hari one should
Jm og edibles. Sayiag SaUitatioa unto tbe attendants of
 1 PU&ANAM. *3S
Vishnu be should place the edibles the sanctified altar.
He should offer adoration to Vishwa, VishwaksenA and Ish&na.
He should then tie the thread of protection in the right hand
of the deity, saying, " I have Worshipped him for full one
year. Now salutation unto the sacred rite of installation which
yeilds consummate fruits(42-^50)* He should observe the
vow of fasting before the deity saying, Being engaged in
fasting I do propitiate the deity.1 May lust, anger and
other passions not reside in me. lord of gods, from to-
day it is the last of them. The observer of vow should
adore the deity according to his might and perform religious
rites day and night. Having lauded Vishnu and offered obla
tion to fire in his honor he should perform V isa rja n a (life-
destroying rite.) This is the every day mode of worship.
(The mantram is) :-*uOm, Hrim, Srim, salutation unto Shri-
dbara, unto him who enchants the three worlds (5 i 53}.

C H A P T E R X X X IV .

-A.GN1 said rWith the following special mantram the

sacrificial ground should be adorned.
Salutation unto the deity Brahmanya, Shridhara of
undecaying self, unto Vishnu whose forms are the Rile,
Yayush and Saman and whose body is the sound.11
Having drawn the figure of M a n d a la or circular altar be
should collect all the articles of sacrifice (1 2). Having
washed the bead and fingers a man should take up Arghya
with his fingers. He should then sprinkle the head and
gate-ways with Arghya. He should then begin the sacrifice
of the gate (Dwaraytga) and adore all the presiding deities
 *34 AGNI PURANAM.

o f the doors* Ashwatha (fig-tree), Udumvara, Vata and

Plaksha are the trees of the east The Rik is the ornament
of Indra in the west; the Yayush is the highly auspicious
one of Yama; the Saman is of the water-god and
Atharvanis of Soma (3*5). The end of the gate, the flags,
the lotuses and the two pitchers should be adored in every
door by their respective names; and in the east a pitcher
full of water. He should then adore the guardians of the
doorthe two sons of Ananda, Virasena and Sushenaka in
Daksha and Sambhava and Prabhava in Soumya. Having
recited the names of the weapons and scattered flowers he
should remove all the obstacles. Having performed the
purificatory rite of the elements as also NySsa one should
perform Mudra (6 8). Having recited the fire mantram
terminating with the word P h a t he should throw mustard
seeds on all sides. The urine of the cow should be sanctified
by VSsudeva, the cow dung by Sangkarshana, the milk by
Pradyumna, and the curd produced therefrom should be
dedicated to . One, two, three or more divisions
should be made with clarified butter (9 10). When these
articles are mixed in a vessel of clarified butter it is called
P an cka -gavya (or five products of a cow). Some of them
are used for sprinkling the sacred temples and others
for food (11). Indra and other guardian deities of the
quarters should be adored in ten pitchers. And they should
be made to bear the command of adoration. And they
should be installed by the command of Hari (12). Having
kept safely all the articles of sacrifice he should scatter
articles which are intended for scattering. Then reciting
the principal "mantram for eight hundred times he should
take up handfuls of Kugi grass. Having placed a pitcher
and Vardhaei* jin the north-east quarter he should adore
Hari mid all bis limbs in the pitcher and the weapon in

* A water-jar of a particular shape*

 AGNl PUKANAM* *35

Vardhani. Having gone round the temple of sacrifice and

sprinkled water in broken drops by the Vardhani he should
take the pitcher and adore it on a fixed seat (13 15). He
should adore Hari with scents and other articles in the
pitcher adorned with five jems and cloth, and on the left
hand side, his weapon in the Vardhani having gold inside it
(16). Near him he should adore the presiding goddess of the
earth and the god of the ground. In the same way on the
last day of the month he should arrange for the bathing
ceremony of Vishnu. Having placed in the nine corners
nine jars full of water he should throw into them water
for washing feet, Arghya, water for rinsing mouth and five
gavyas (18). In the jars placed in east, north-east &c
the five sweet articles should be placed. Curd, milk, honey
and hot water are the four ingredients for worshipping
feet (19). Letus and dark-blue grass are the ingredients
for worshipping the feet of Vishnus consort. Barley-seed,
scents, flowers and Akshata being united with the above
four make up the eight articles {20). grass, flowers and
sessamum seeds are the articles of adoration. He should
offer water for rinsing mouth together with cloves and berries
( 2 1 ) . He should sprinkle the deity with five sweet articles
reciting t. principal mantram. He should sprinkle purified
water, from the middle pitcher, on the head of the deity
(22) . With the tip of the Kuga grass, a man should touch
the water poured from the pitcher. He should offer P a d y a
argh ya and A chm anas with purified water. Having covered
his limbs with a silk raiment he should take him to the altar.
There he should adore the sky after restraining #\\ the vital
airs (23 24). Having washed thrice the hands and the
marks on the palms going towards the east, those running
between north and south and those running towards the
north, and sprinkled them with the arghya water he should
display V anim u drd . Having meditated on the form of Ago*
a man should throw fire into the Ym i K u n d a (well) (25^-26)*
*3 AGNI PURANAM.

He should afterwards bring vessels with Kusa, Shruk and

Shruvas (sacrificial ladles) ; and then fuels should be placed
at an arms distance (27). Then the vessel for.pburing clari
fied butter as well as that for holding it should be brought.
Then two rows of rice with faces bent downwards should be
made (28), Then a Kusa, with its face towards the west,
should he bent in this vessel for pouring clarified butter.
Then having meditated on fires consecrated with prayers he
should adore the deity. Then having filled the quarter of
the pouring vessel and adored it he should consign it to die
south. He should consign ckaru (food) to the fires; he
should assign Brahma to the south. Having spread Kusa in
the east he should place the line of circumference (2931).
According to the rites of Vishnu a man should perform
Garbhadt&na and other rites namely GarbhadhcLna, Punsa-
vana, Simmantannyona, Naming ceremony; and in every
case he should offer eight oblations. Then with the Suk and
Shruva (sacrificial ladles) he should offer P u rn a h u ti (the last
and consummate oblation). Having meditated on Lakshmi,
in her menses, in the midst of the Kunda (well) he should
offer an oblation. Prakriti of three gunas or qualities is
called the presiding goddess of the Kunda (sacrificial well)
(3234). Vishnu is the source of all creatures, all forms of
learning, mantrams and Ganas. Fire is the instrument of
emancipation, the great soul and the giver of liberation {35).
His head is described to be in the east, his arms are placed
in north-east and south-east corners and his two thighs in
the north-west and south-west. His belly is the Kundala ;
the organ of generation is made by the same. The three
gunas are the Mekhalas (girdles). Having tKus meditated
on the fire he should offer fifteen pieces of sacred fuels with
M usii-m u dra* after recking Pranava (Om). Again in the
vessels of the north-west and south-east corners oblations

* The formation of a fist

 AGN1 PURANAM. 7
should be offered. And in the north-east corner an obla*
tion of a portion of clarified butter should he offered accom
panied with the recitation of the principal m*:, ram. In the
north and south he should meditate on the c-.. isecrated fire
stationed in the middle of a lotus with V y a h ritis . With
one hundred and eight oblations this form of Vishnu, having
seven tongues, effulgent like a K o fi of suns, having the
moon for his face and the sun for his eye, should he adored.
Then with fifty,eighfc oblations atid the principal mahtram
fits thousand limbs should be adored-

CH APTER X X X V *

A . GNI said -Having offered the residue of offerings one

should perform the sacred rite of A d h iv a s a * The secret
man-lion mantrams should be recited with the weapon (i).
The clothes covering the vessels as well as articles contained
in them, should be consecrated with mantrams^ The vessels,
for pouring clarified 'butter, should be consecrated once or
twice with bel leaves and mantrams (a). Having placed by
the pitcher a piece of wood for cleansing the teeth and
emblic myrobalan and having communicated the news
thereof a worshipper should have them consecrated through
Sangkarshana in the east. In the south ashes, sessamum
seeds, cbw-duog and earth should be consecrsfted through
Pradyumna. The western quarter should be assigned to
Aoirnddha; the same corner should be assigned to Narayana.
. The sacrificial grass and water should be assigned to the

* Consecration of an Image especially before die commencement of

a sacrificial rfte.
 AGNI PURANAM.
*3

heart. Kumkuma and RochanS should be assigned to the

fire. In the north-east corner the incense should be assigned
to the head; and tuft of hair should be assignedato the south
west. The principal celestial flowers should be assigned
through an amulet to the north-west corner. Sandal, water,
Aksbata, curd and Durva-grass, should be placed in cups
made of leaves (36).
Having surrounded the house with three threads he should
again throw articles conferring Sxddku Then in the order
of adoration he should offer scents and other sanctifying
articles accompanied with mantrams at the foot of the gate
or in the pitcher of Vishnu.
He should then adore the beautiful spirit of Vishnu's
energy destructive of all sins, saying I hold on thy limbsr
the deity who grants all desired-for objects. Then worship
ping him with incense, lamps, &c., he should approach the
gate-way (79). He should then offer holy scents, flowers,
and {fried, grain, saying For achieving virtue, desire and
worldly profit, I do hold on my limbs the sacred energy of
Vishnu destructive of all sins. He should then offer sancti
fied articles to the other members of the family and the
preceptor. Having worshipped him with scents and flowers
saying11May these scents, flowers and fried grain be
converted into the energy of Vishnu ;he should dedicate
them to Hari (10 12). Having offered those articles to
him stationed in the fire the worshipper should pray to
the deity, [Saying]
c<Thy body lies in a bed upheld by a huge serpent in
the ocean of milk. I worship thee in the morning, come
neat me, Keshava. Then having offered offerings to*
la^ira and other gods he should dedicate them to the
attendant* of Vishnu (13 14). Then be should place a
pitcher in front of the deity covered with two pieces of cloth*
ft should be filled with water mixed with Rochana (a kind
I yoBew figment) camphor and saffron, Having gone to the
 AGN! PURANAM. m

door of the Mandala be should place in due order in the three

Mandalay the five g a v y a s% charu and Wood for cleansing
teeth* By listening to the recitation of the Puranas, recit
ing the hymns, keeping up nights, by maidens, women, and
objects of enjoyments, one, without holy scents, performs the
rite of Adhiv&sa (13 18).

C H A P T E R X X X V I*

A.GNI s a id H a v in g bathed in the morning and wor

shipped the gate-keepers the worshipper should enter the
secret room and collect and place all the articles, raiments,
ornaments and scents offered previously in the Adhiv&sa
ceremony. And having removed the remains of the offerings
he should place the [image of the] deity agd worship it with
five sweet articles, silk raiments, purified scents and water*
He should next offer cloth, scents and flowers as offered pre
viously in the AdhivSsa rite. Then having offered oblations
to the fire, he should "offer the daily prayers to the deity and
bow unto him. Having performed [these preliminary rites]
be should offer to the deity N a im ittik a * adorations (I 4).
He should thus pray [to Hari for consecrating the gate
keepers, Vishnu pitchers and Vardhanis. With the principal
mantram and the following he should consecrate the pitcher.
110 Krishna, Krishna, salutation unto thee.* For puri
fying all accept this'purified article capable of yielding the
fruits of the year and adoration* Do thou purify all the sins
that had been committed by me* God, ford of the
celestials, fay thy favour I will be purified. Then sprinkling
t4 0 A 6 NI .

his ownself with the purified water as well $s the pitcher o f

Vishnu he should go near the deity (5-8).
He should then offer to his purified sell the tie o safety*
praying : lord, take this Brahma thread that had been
made by m, so that the accomplishment of my religious
rite may not be vitiated by any imperfection.
He should next offer purified water to the gate-keepers
and the leading preceptors (9 io ). Garlands of forest
flowers should be next offered to the younger deities. Then
all the purified articles should be offered to the heart,
Vishwaksena and others (11). Having offered oblations to
the fire he should offer the purified presents to Vishnu and
others stationed near the fire. Afterwards he should offer
P u rn a h u ti which is the root of the expiation of sins (12}.
[The prayer is : ]
O thou having Garuda for thy emblem, with one hundred
and eight or five Upanishadas, with garlands of pearls and
sapphires and Mand&ra flowers this thy annual adoration
is made. As, god, thou dost carry always on thy breast
the Kaustava jera umd the garland of forest flowers $0 do
thou carry this sacred thread and adoration on ihy breast.
Willfully or unwilfully whatever regulation I have practised
in tby adoration it has been perfected by the rite shorn of
impediments.11
Having offered this prayer, bowed unto "him and secured
forgiveness he should put the purified article on his head
(15 16). Having offered edibles dedicated to Vishnu in the
south he should please his preceptor and the Vipras by offer
ing them food and clothes either for a day or for a fortnight
(xy} Havifag gone into the water at the time *>f bathing he
should offer the'purified article there. He should then him
self contiaualiy; distribute food amongst the hungry (18).
Having worshipped fire, m the Vis& rjana ceremony he should
dedicate purified articles and say <f Having thus duly per-
formed my ! adoration, do them, weJJ adorned, *e-
 asw , 141
pair to the holy region of Vishnu. In the. middle he should?
adore Soraesha and Vishwaksena. naving adored tfc.e puri
fied articles he should, dedicate them to the Brahmanas*
According to the number of purified articles offered he should
live gloriously for thousands of ugas in the region of
Vishnu. Having placed his family, ten generations before
and a hundred after, in the region of Visfinu he should him
self acquire reverential faith (1922),

C H A PT E R X X X V II

.A lGN! s a i d H e a r in brief the hob* A *nhana rite otail

the deities. He should first of alt purify all the necessary
articles (i} Then approaching the Creator of universe with
all the members of his family he should say I invite -*
I dedicate these pure articles, unto. thee. Salutation unto
thee, Q creator of the universe. Do thou 'apqept these
purified articles. thou the master of those conversant, in
the Yeda^-T-I make*this thv annual adoration, with garlands
of nearly and sapphires and MandSLra flowers. (2 ah Having
duly periprmed this mv annual adoration! go. purified
article, well, adorned, to heaven. Salutation unto thee.
Cl . accept, this ntrrffied article (6). 0 Shiva, salutation
uatp thee, accept, this purified article, conferring th^e fruits
of. thevear and. adoration, for purifying all (7]. Ganeshr
wara, salivation unto tfiee^ accept this purified article *,
fe r r ia g e of the year and adorapor fqr pupifyiag
(S). Saltation unto thee, C| gftddess ^( dp thou
accept this purified article, conferring tl$e fruits o t the, vea?
> - ? ** a fo r w v f c m #
142 Acm PURAHAM.
dedicate unto thee this most excellent thread, identical with
Nkrlyana and Aniruddha; which gives the fruits^ of the
season and adoration, wealth, crop, longevity and freedom
diseases. I dedicate unto thee this most excellent thread
identical with K&madeva and Shangkarshana which gives
learning, offspring and good luck. I offer unto thee, this
thread identical with Vasudeva which gives religious profit
and emancipation and which is the instrument in crossing the
deep of the world. I confer on thee this thread identical with
the universal form, which gives all, destroys sins and saves
Uie past and future generations. With mantrams he should
gradually dedicate it to four younger deities (10 14).

CH A PTE R X X X V III.

A gni s a i d I will now describe the fruits of making

temples for the residence of VSsudeva and other deitie?*
He who attempts to erect temples for gods is freed from
si&s of a thousand births (i). Those who think of building
a temple in their minds are freed from the sins o f a hundred
births. Those, who approve of a mans building a temple
for Krishna, freed from sins, repair to the region of Achyuta.
Having desired to build a temple for Hari a man immediately
takes a miffioii of his generations, past and future, to the
region of Vishnu. The departed manes, of the person who
builds a temple for Krishna, freed from the sufffcringr of hell
*jmd well adorned, live la the region of Vishnu. The cons*
tm d k m of a temple for a deity dissipates even the sis of
(5). By bmfdiag a temple one reaps the
fant which he does not even by celebrating a sacrifice. By
hSibg a teapie one vxqwt* .tie & & & } * & * &
f * - "
 AGNf PURANAM. *41
the sacred shrines (6). The construction of a temple, which
gives heaven, by a religious or an irreligious man, yeilds the
fruit reaped'hy oersons slain in a battle undertaken on behalf
of the celestials (7). By making one temple one goes to
heaven ; by making three one goes to the region of Brahmi;
by making five one goes to the region of Shambnu; by
making eight one goes to the region of Hari (8). By
making sixteen one attains all ohiects of enjoyment and
emancipation. Uy making the biggest, middling ani smallest
temples of Hari one in order acquires beaven, the region of
Vishnu and emancipation* A poor man, by building a
smallest temgie, reaps the same benefit which a rich man does
by building a biggest temple for Vishnu* Having acquired
riches aid built a temple with a small portion of it a person
acquires piety and gets boons from Hari* By making a
temple with a lakh of Rupees, or a thousand, or a hundred
or fifty a man goes where the Garuda-emblemed deity
resides* He who, in his child-hood, even sportively makes a
temple of VSsudeva with sand, repairs to his region. He
who builds temples of Vishnu at sacred places, shrines and *
hermitages, reaps three-fold fruits. Those, who decorate the
temple of Vishnu with scents, flowers and sacred mud, repair
to the city of the Lord* Having erected a temple for Hari, a
man, ueither fallen, about to fall or half-fallen, reaps two fold
fruits. He who brings about the fall of a man is the protector
of one fallen. By making a temple for Vishnu one attains to
his region. As long as the collection of bricks of Haris
temple exists the founder of his family lives gloriously in the
region 'of Vishnu* He becomes pious and adorable both in
this world and in the next (2 19).
H e who builds a temple for Krishna, the son of Vasudeva,
is born as a man of good deeds and his family is purified
SO). .H e who builds temples far Vishnu, Rudia/tbe sun-god
md other deities, acquires fame. W hat is the use of wealth
9 him which m hoarded up by ignorant men ? (ax). Use-
 *44 m m Parana m

Iks is thfe acquisition of his riches, who, with hard named

money, does not* have a temple built for Krishpa, whose
wealth is not enjoyed by the Pitris, Brahmanas?, the celestials
*md friends. As death is certain unto men so is his destruc
tion (2123). The man, who does not Spend his money for
his enjoyments or in charities and keeps it hoarded up, is
stupid and is fettered everi whfen alive (24). What is his
merit who, obtaining riches eittifer b f tin accident or by
manliness, does not spend it for a gloriods work bt for religion
(* 5)- [What is his merit] who hating giveh away his
Wealth unto the leading twice-born, makes his gift circulated
or who speaks more than fife gives aWay in charities (26) ?
Therefore, a wise man should have temples built for Vishnu
and other deities. Having entered the region of Hari he
acquires reverential faith in Narottama (27). He pervades
all the three worlds containing thfe mobile and immobile,' the
past, future and present,, gross, Subtle and all thfe inferior ob
jects. Frpm Brahma to a pillar every thing hkk originated
frbm Vi&hnu. Having obtained entrance into the region of
the Great Soul, Vishnu, the omnipresent God of gods a man
is not born again on earth.
By building temples for other gods a man* reaps the same
fruit w.hich he does by building one for Vishnu (28 30).
By building temples for Shiva, BrahmS, the,sun, Chandi and
Lakshmi one acquires religious merit. Greater merit ii
acquired by installing images (31), In the sacrifice atten
dant upon the setting up of aft idol thfere is tfo end of fruits,
(toe made of wood gives greater merit than What is made of
cla y; oee made of bricks yields greater than a wdoden one.
Oae made of stonedyields greater than what is made of bricks.
I&ageS bade of gold and other metals yield the grfeatest
'JrefigiOfes merit* Sms accumulated in seven births tore dis
sipated even at' the very carnmefrcfetoeat {32 33). Oftfe
holding a temple gofes to heaven; he never g&e* to .
Having ikied M e hundred* af h k family 4 e takes than to
 AGNI PURANAM. 145

the region of Vishnu (34). * Yama said to his emissaries

u Do not bring to hell persons who have built temples and
adored idols (35). Bring those to my view who have not
built temples. Range thus rightly and follow my com
mands {36).
Persons can never disregard your commands except
those who are under the protection of the endless Father of
the universe (37}. You should always pass over those persons
who have their minds fixed on the Lord. They are not to
live here (38). You should avoid them from a distance who
adore Vishnu (39}. These, who sing the glories of Govinda,
those, who worship Janarddana with daily and occasional
rites, should be shunned by you from a distance (40). They,
who attain to that station, should not be even looked at by
you. The persons, who adore Him with flowers, incense,
raiments and favourite ornaments, should not be marked by
you. They go to the region of Krishna. Those, who besmear
the body (of Vishnu) with unguents, who sprinkle his body,
should be left in the abode of Krishna. Even a son or any
other member, born in the family of one who has built a
temple of Vishnu, should not be touched by you (41-43).
Hundreds of persons, who have built temples of Vishnu with
wood or stone, should not be looked at by you with an evil
mind (44).
By building a golden temple one is freed from all sins.
He, who has got a temple built for Vishnu, reaps the great
fruit which one does by celebrating sacrifices every day. By
building a temple for the Lord he - takes his family, a
hundred generations past and a^hundred to come, to the
region of Achyuta. Vishnu is identical with the s^ven
worlds. He, who builds a temple for hin\ saves the
endless worlds and himself attains to immortality. A s long
as the. bricks will last, the maker (of the temple) will
live for so many thousand years in heaven. The maker
the idol attains to the region of Vishnu, and he who qoa-
19
146 AGNI PUTNAM,

serAtes the installation of the same is immersed in Hari,

The person who builds a temple and an image as well as he
who consecrates them come before him (45^-9)*
This rite of Pratistha (installation) of Hari was related
by Yama. For creating temples and images of the deities
Hayasirsha described it to Brahma (50}.

C H A PT ER X X X IX .

H a y a g r i v a said : Brahman, hear me speak about

the consecration of the images of Vishnu and other gods (1).
! have already dealt with the principles of Pancharatra* and

* T h e word Ratra signifies knowledge, and the Narada Pancharatra ,

which is one of the stan dard religious works upholding the principles
of the P an ch aratra School of philosophy, defines the term a s m eaning
the sum total of the five distinct sorts of know ledge we have, of the
external world through our sen ses-
* * ^

w r e n w r ffa 1

s 1 1
I t m ay b e safely asserted here that V aisn avism ow es Its o rigin to [this
school of philosophy, which with the aid of several subsequent accretions
o f an article of faith or practice from the sister schools, h as determ ined
the nature a n d formation of its nam esake in m odern tim es. S a n k a ra *
cb arya once questioned the soundness an d orthodoxy of the tenets of
P an ch aratra school, an d even attempted to p ro ve th eir in com patibility
with the principles of th e V e d a s .
{ V id e Sarsrak Sutra.2-2-43, 2-2-44, and 2-425,)
 AGNI PURANAM. 47
SaplarStra schools of philosophies which are classed by the
Munis under twenty-five different heads as discussed in the
following books or Tantras, viz., i the Haya^irsa Tantram,
which is the first and original book of the PancharStra school,
2 the Trailokya Mohun Tantram, 3 the Baibhabum
Tantram, 4 the Pouskaram Tantram, 5 the Prahlad Tan
tram, 6 the Garga, 7 the Galabum, 8 the Naradya Tantram,
9 the Sampracnum Tantram, 10 the Sandilya Tantram,
11 the Vaishvakam, 12 the Svatatum, 13 the Shounakum
Tantram, 14 the Vashistam, 15 the Gayansagar Tantram,
16 the Shaimbhubam 17 the Kapil Tantram 18 the Tarksa
tantram, 19 the Nirayanikum, 20 the Atrayatim, 21 the
Narasinha Tantram, 22 the Anandaksa, 23 the Arun
Tantram, 24 the Boudhyan Tantram, 25 the Arsam or
the Bicvoktam tamtram which is a synopsis of the
preceding one (2). Only a Brahmin of the M adh ya De^a
and such like places shall officiate in and perform the conse
cration ceremony, and the Brahmins of Cutch, Kayari, Kan-
kan, Kamrup, Kalinga Cachi, Cashmere and Kosala shall
not take any part therein* The earth, wind, fire, water and
the sky (ether) are known as Pancharatras or the objects of

R a m a n u ja how ever, h eld a co n trary view , an d quoted slo k a sfro m the

M a h a b h a ra ta an d o th er ta n tra s to show th a t not o n ly the P a n c h a ra tr a
school em bod ies w ithin itself th e h igh est principles o f In d ian S p iritu a
lism , but that it is quite in h arm o n y with the revelations of th e V e d a s
lik e th e S a n k h y a p h ilo sop h y w hich too w as denounced b y S a n k a r a on
acco u n t o f its h eterodoxy

qtartforc TOFT t^r. 4lipid I

^ ^ 81 4% e i P i

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 I4S AGNl PURANAM.

knowledge acquired through the five senses of man (2 7),

A Brahmin of that country (Madhya Dega), with his spiritual
consciousness darkened by illusion, and though otherwise
deficient in his knowledge of the Pancharatra or the
five proper sensibles of man, shall deem himself Bram ha
or the resplendent Vishnu (8). And he is to be looked
upon as the Guru (preceptor) and the master of all the
Tantras though otherwise bereft of the necessary virtues and
attributes. The image of a god shall be consecrated with
its face towards the city and never with its back turned upon
the same (9). In Kurukestra, Gaya or in places adjoining
the banks of rivers the image of Bramha should be in the
centre of the town, the beautiful representation of Indra
being to the east thereof (10). The images of Agni, Matris,
Bhuts and Jama shall be placed in the south-easterly quar
ter of a town, and those consecrated to the Pifcris, Daityas
and Chandika shall be in the south. The temples of Varuna,
and Varuni shall be located in the south-westerly direction,
while those dedicated to VSyu or (wind) and the Naga
shall be in the north-westerly quarter. The temples of
Yaksha and Guha are to be erected in the north, while those
of Chandisha and Mahesh shall have their locations towards
the north-east, the temples of Vishnu occupying sites in
any direction whatever ( n 13). A temple of a god should
not be knowingly so curtailed, increased or be made equal
in size or so built as to encroarch upon the grounds pre
viously consecrated to anothar. Under the circumstances a
learned man shall leave a space intervening, measuring twice
{ the elevated area of the said two temples and shall cause a
new temple to be erected Instead of curtailing the areas of the
two (14)* After having purified the earth, the consecrator of
the temple shall take possession of the ground (15). And shall
cause the offering known as B k u ia h a li to be made all along
the area up to the surrounding wall, the component parts of
the offering being, curd, powdfer, barley, fried paddy, M a s
' ' f* V - ^
 AGNI PURANAM. 49
(a sort of kidney beam) and powdered roots of turmeric (16).
Then barley powders shall be cast in all the eight directions
accompaniedc by the mantram, known as A sta k sa ri , and
then the following prayer is to be read aloud. fc Let all
those Rakshasas and Pichasas who dwell in the earth, depart,
that I may prepare this place for the God Hari. Then the
oxes shall be yoked to the plough and the land will be
ploughed (17 18). Eight Paramanus make one Ratharanu,
Eight Ratharanus make one Tasraranu. Eight Tasraranus
make one B a la g ra m . Eight Balagrams make one Likhya.
Eight Likhyas make one yu h a. Eight yukas make one Java
Madhyama. Eight Javas make one Anguli. Twenty-four
Angulis one k a r a ; one kara and four Angulis make
one Padm ta H astaka (19).

CHAPTER XL.

T he God said: In the former times there was that

material principle dangerous to behold. The gods cast him
down into the terrestrial globe and he is known as the V is tu
P u ru sh a (i). In the mystic diagram known as Mandal, and
which is divided into sixty-four small squares, worship and
propitiate the God Isha on the head of the Vdstu P u ru sh a , in
the first half of the corner of the first rectangular division, with
clarified butter and sun-burnt rice and after him propitiate
and worship the god Parjanya (the god of rainKwho occu
pies one such whole rectangular division (a). Propitiate and
worship the god Jayanta, who occupies two such rectan
gular chambers with water and lotus flowers, the god
 ISO AGNI PURANAM.

Mahendra who occupies one such whole little square, with

banner, and worship and propitiate the sun god in the cham
ber of the diagram known as Sarvarahta 1rom its being
coloured all red (3}. Worship and propitiate the god of
Truth, who occupies only the half of such a chamber, with
sacrificial offering, and with a copious quantity of clarified
butter in the next room, reckoned in due succession, and the
sky-god (bvoma)in the half of the corner chamber, with birds
flesh (4}. Worship and propiteate the god Vanhi (Fire) in the
bail chamber, with a sacrificial laddie, and the god Pusa
with fried paddy, the god Vitatha (Untruth) in the next two
adj-.cent chambers, with gold and a churn and home grown
sun-dried rice (5). Worship and propiteate the god Dharmesh
in the two chambers with meat and rice from boiled paddy,
and the Gandharva occupying two such rectangular divisions,
with perfume and birds tongue (6). Propitiate and wor
ship (Jagna), occupying both the upper and lower halves
of a similar rectangular division, with a piece of blue cloth,
the Pifcris, who firstly occupy the half of a mandal-
chamber, with a dish composed of milk, sessamum and rice,
and then in the next entire room, with the small branches
of a tree used as tooth brushes (7). Worship and propitiate
the two door beepers or porters Sugriva and Puspadanta,
and to whom the next two chambers of Jthe diagram are
held sacred, with Ja v a k and a bundle of barley; and the
god Varuna (Neptune) in the next entire and adjoining
room with lotus flowers (8). Worship and propitiate the
Asura with wine in the next two chambers, the serpent god
Shesa with water and clarified butter in the next adjoining
one, the spirit of sin with barley in the one-halt of the next
room, and the D isease in the other half with m unda (a kind
of liquid preparation) (9). Worship and propitiate Naga in
the next chamber, with flowers known by the name of Naga-
puspa and the chief of the Nagas whose place is in the
next two chambers with edibles, the V a lla ta with kidney
 AGN 1 PURANAM. I5 I

m and rice (from boiled paddy) in the next room, ancf

the moon with the same sacrificial substance in the one
adjacent thereto (10). Worship and propitiate the two
Rishis with honey and trPayasha (a sort of porridge com
posed of rice sugar and milk boiled together), D it i with
annointing in the whole of the next chamber, A d it i in
the half of the next and in the entire whole of the adjoin
ing one (11). Propitiate A p a with milk and cake, in the
chamber below one situate at the north east corner, and
Apavatsa with curd, in the room below that of Apa-(i2).
Propitiate Marichi in the four eastern chambers with balls
of sweet-meat, and the god Savitri with red flowers in the
corner chamber below one situate at the Brahma corner (13).
In the half chamber below offer water and Kusha grass
to Savitri and red sandal paste to Vivasvan, in the next
four chambers of the diagram (14). Offer rice with turmeric
to Indra in the chamber below, one situate at the south
west corner of the M a n d a l and rice and clarified butter
to Indrajay in the corner room below that (15). Treacle
and Payasha (a composition of rice sugar and milk boiled
together) should be offered to Indra in the four chambers
and boiled meat to Rudra in the chamber, below one situate
at the north west corner (16). In the corner chamber below
that, offer wet fruits to Yaksha, and rice, meat and Mas (a sort
of kidney bean) to Mahidhar (17), Offer Til (sessamum orien-
tale) and rice to Bramh, in the chamber at the centre
of the diagram, M is and clarified butter to vCharuki and
garland and Krisara (a dish composed of rice til and milk)
to Skanda (18). Red lotuses, gourd, fruits and rice (from
boiled paddy) should be offered to Kandarpa ; Putana should
be propitiated with fruits and biles, while the offering made
to Jamvaka should consist of meat and blood (19). Appease
Phpa with blood, biles and bones. Off^r blood, and garland*to
Pilipanja, meat and blood to Isha and other gods of his class
in absence whereof the sacrifice should consist of sun-dried
*5* AGN! PURANAM,

rice only (20). Offer sacrifices in due order to the Matris,

Pishachas, Pitris and Ksetrapalas; edifices of gods should
not be consecrated without first propitiating and offering
sacrifices to the afore mentioned spirits and demi-gods, after
which Hari, Laksmi and Ganas should be worshipped at the
spot consecrated to and set apart for Bramha in the mystic
diagram which is known by the name of Bramhasthan
(21). Offer in the central pitcher the final and crowning
oblation to Brahma and other deities presiding over the
different quarters of the firmament, and a pitcher together
with a small jar filled with water to the god Maheswar who is
the guardian deity of all homesteads. After having performed
all these, make obeisance and utter the mantras of benedic
tion. /the small water jar round the mandal> let drop
jets of water along the border lines of the diagram and sow
along them the seven sorts of seeds used in the sacrificial
ceremonies as before (2225). Begin that way the com
mencement of that excavation and make a hole in the centre
one cubit deep (26). Make hole smooth the to the width of
four fingers, contemplate and worship the four-handed Vishnu
and offer A rg h a (oblation) to him from the pitcher (27).
Fill in the majestic conch shell called Daksinavarta with
water out of the small jar, put white flowers into the same
and fill in the same with earth and sedds (28). After having
performed the above Arghadan ceremony, make presents
to the Guru (the priest performing and officiating at the cere
mony etc.,) of cows and clothes and worship the Vaisnavas and
the sculptors who are well-versed in astronomy (29). After
that carefully make excavations until the water is reached*
A Shalya lying underneath the god Vishnu ceases to exert
any baneful influence {30), A skeleton Shalya rends asunder

i (Skleton of d badman or a pernicious being or any other

etaftc substance lying underneath the soil and supposed to
influence.
 AGNI PURANAM, 1^3

the walls of a house, and the happiness of the inmates there

of; and the Shalya is to be ascribed tc the being whose
name is heard.

eO'

C H A P T E R X L I.

T h e G o d said : I shall speak to you about the conse

cration of the foundation of a divine edifice, and also about
the ceremonies attendant upon the lying down of the foun
dation stone. The temporary sacrificial shed shall be raised
at first, and four receptacles shall be excavated therein for
holding the sacrificial fire (x). The placing of bricks, and
pitchers full of water, shall be carefully attended to, and the
doors and pillars of the blessed sacrificial shed shall he erect
ed and finished. The excavation between the padas and the
central circle of the mandal, shall be tilled up to the limit of
the former, and the Bastupurusha shall be worshipped at
the same time. The Bricks shall measure twelve fingers in
length*, with a breadth and width of four fingers respectively,
and shall be well burnt (23). Bricks, measuring a cubit in
length, are to be looked upon as the best; and they can be
cut ^ut of stone, where stone slabs are used in stead. Nine
Ghatas or copperpitchers and bricks shall be placed, and the
bricks shall be* laid upon the eaith, being poured over with
pure water, water saturated with a composition known as
P a n ch a -K a sa ya , and water containing solution of Sarbou-
sadbi and sandalpaste. You shall besmear the bricks with
sandalpaste, and shall skatter over the same the seeds of the
golden Bribigrass, and shall thrice otter the purifying
mantras begiuing with Apo&tsfa, Shanno Devi, Taratsaman-
diri Pabamani, Udatamam Varunam, Kayanash Varunasyad
20
*5 4 AGNI PURANAM.

mantram, Hansa and the mantra known Srisukta, After

having placed the bricks and the pitchers with these mantras,
worship the God Hari in a bed, in the Eastern part of the
mystic diagram (mandal), and light up the the sacrificial fire
and offer oblation to the god Agni with twelve pieces of
sam id (branches of sacrificial trees) (4 9). The A g lia ra jya
(the quarter residue of the sacrificial clarified butter after
dividing the same into four parts in the sacrificial pot, three
quarter of which can be offered as oblations without purifica
tion) shall be purified with the pranab mantra (Om), and the
eight oblations, and subsequent to that, eight oblations of
clarified butter will be given with the mantras known as
Byaritis (10). After that, offer oblation in fire to the gods
Lokesha, Agni, Soma, Abgraha and Purusottama with the
Byariti mantras (11). After that the guru or the Bramhin
performing and officiating at the sacrificical ceremony, shall
perform the Pryaschitta, (ceremony for the expiation of sins)
facing (the Eastern quarter of the firmament, in the eight
pitchers, and shall separately spatter black T ils (sesamum
orientale) in all the eight directions, soaked in clarified
butter, and shall place pitcher and a brick in the centre, and
invoke therein the following celestial emblems and animals
viz., the P ad m a%M a k a p a d m a ,'M akar, (a kind of sea animal)
Kacchap (tortoise), Kum adam , Nanda, P a d m a t Sankhya and
P a d m in i (14 15). The pitchers must not be removed, and
a brick is to be immersed into e?ch of those eight pitchers;
starting with the pitcher to the east of the Mandal, and
ending with one situate at the north east corner thereof
The [Sakti (personifications of divine energy) Biraala and her
companions are the presiding deities of the aforesaid bricks,
and each one of them is to be invoked in her proper pitcher,
the Safeti Anugraha being invoked in the central one (16).
The priest, who is- the inhabitant of that excellent country
Madhyadesba, shall cause the bricks to he immersed with
the following mantras.
 AGNi PURANAM. 15 5

" Oh thou Brick the beautiful, full-bodied and youthful

daughter of the M u n i Angira j I;establish thee,-grant me
my desired object; and with this he shall carefully excavate a
hole in the centre, twelve fingers wide and-;four fingers deep,
and place the pitcher in the midst thereof, the hole with the
pitcher in it, standing as it were for the impregnated womb
of the whole project. Invoke the goddess Padmini over the
pitcher, and in the said womb or (hole), place loose earth,
flowers, gems and iron, and invoke the arms of D ik p a ti
therein (17 20). Worship the earth-goddess in a lotus
shaped copper receptacle as following
Oh thou the absolute mistress of all animal beings ! god
dess for whose thrones, the mountains hold up their decorated
summits, be thou impregnated mother whose dominions are
guarded by the seas! Be thou glad with all the Vasue
(a class of demi-gods) and all the people inhabiting thee.
All glory to thee goddess, who once knew the Rishi Vasishta
as her lord, and who once formed the property of Bhargaba,
and who givest all glory to men her offsprings Goddess
perfect in thyself, and who once was in the possession of
Angira, dost thou grant me my heart's desire (21 22)! Fill
my. mind with bliss, mother blissful Thou who possessest
all seeds, all gems, and all cereals within thyself (24). Glory
to thee thou gladsome goddess of colour and beauty ! thou
who art the daughter of the God of creation, and whose
bosom appears so very smooth and flat to the onlookers! stay-
est thou here in bliss thou goddess, of majesty (25)! Stayest
thou in this house thou blissful beautiful, goddess of wonder
and mystery, bedecked with scented garlandsThou who art
ever resplendent and everywhere worshipped j Stay in bliss
in this room, and give us plenty and progress more and more,
thou whom the gods, the kings and the patriarchs of families
simultaneously possess. Increase the progeny of Jbrutes for
the comforts of man t Saying this he must pour into the
hole the urine of c o w ! {26 28}. After that put down the
*56 AGN! PORANAM.

bricks jems etc, which (form the contents of the womb as it

were) into the hole (which stands for the womb) and the
impregnation will take place in the night. Give cows and
clothes to the G u ru {the officiating priest) and feasts to the
other people (2 9). After the throwing down of the bricks
etc,-into the hole, the same is to be filled up. Make excava
tions commensurate with the length of the divine edifice (30).
A Pithabandha (excavation) which is more than half the
breadth of the edifice, is to be deemed as the best, a quarter
less than that measure is middling, while that which is half of
the first kind, occupies the lowest place in ths scale of merit
(31). After making excavation,, perform the Vastujag once
more. The person who performs the consecration ceremony of
the foundation stone, is purged off of all sins and resides in
Heaven in perfect felicity (32). The bodily sin of the man is
destroyed, the very day he forms the resolution of a building
an edifice for the Gods, it being superfluous to describe the
virtues of those who have duly built and consecrated such
structures. It is beyond the power of man, to enumerate all
the merits which a person acquires in the eyes of Heaven, by
raising a divine building, though not composed of more than
eight bricks, and the proportionate merit of building a divine
palace may be accordingly inferred from the above fact (33
35S A divine edifice, built in the central or eastern part of
a village, shall have doors opening on the west, and in all
other angular quarters of the heaven, such houses shall face
the west, while those erected in its northern, southern or
western parts shall face the east.
 C H A P T ER X LIf.

H ayagriba said : Hear me speak about the construc

tion of a divine palace. A plot of square ground is to be
divided into sixteen equal rectangular divisions (i). The
four central squares of which are to be filled up with
iron, the remaining twelve being left for the walls to be
raised upon. The plinth shall extent over four such quadri
lateral spaces, and the height of the wall shall be twice that
cf its length. The cornice shall begin at this point and
an open platform having the quarter breadth of the space
enclosed between the plinth and the cornice shall be raised all
round the edifice. Two equal openings having the same width
as the latter, shall be left on the two sides for exits (2 4)*
The ground elevation, is to be made at first, equal to the length
of the roof, or twice that length, as the law of beauty may
require (5). fn front of the palace, and on the lines
running parallel through the sides of its inner chamber,
construct the structure known as Mukha Mandap, or the
Entrance hall, adorned with pillars and being of the same
length with, or longer than the principal palace by the length
of a f a d a ; and build the anti-chamber known as Paschta-
mandap some 81 padas or steps from the site of the prin
cipal habitation. Worship the parrots at the front-door,
the gods at the back exit, and the tbirty-two Antagas in the
surrounding wall. This is the general rule which prevails
in most places about the rearing up of the divine edifices.
Now I shall speak to you, about another soft of palace,
built according to the measufe of the image installed
therein (69). The blessed stool or Pindika is to be coib
structed, of the proportionate measure with the image, the
adytum of the temple will be half of the Pindika, the walls
shall have the width equal to the length of the adytum, th
IS AGNI PUKANAM.

height will be equal to the length of the wall, and the

top or the pinnacle shall have double the height of the
wail (10 11). The walk around the temple shall measure
quarter of the height of the pinnacle, and the entrance
chamber or the Muka Mandapa shall be comprised of
the same measure and shall be in the front (12). The
eighth part of the Adytam shall be set apart, for opening
exits for litters etc., which shall be three in number,
and are to be placed under the three arches, on the
left side of the temple (13). Four lines are to be flung
upward from the spring lines for the construction of the
vault. The keystone is to be ascertained, and a lion is
to be built over the middle part of the vault, in the same line
with the keystone. lion is not to be represented in a
drooping posture, nor is he to be made very fierce looking.
Lay down two such strings or lines at the sides. On the
top of the vault construct a little platform or top chamber
known as Badi, which shall have a length equal to twice
its breadth, and put upon the same the conical ornament
generally placed over the pinnacles, of temples and known as
Kalasha {14 18). Put the two globes over the Kalasa, to
gether with the auspicious branches and circles of metal 19).
The images of Chanda and Prachanda are to be carved
into the door-frame, and they shall occupy the quarter part
thereof {20). In the globe over the Kalasha, carve the image
of the goddesses Lakshmi as an extremely beautiful maiden
sitting upon a lotus-flower, and the D ik-gqfas (celestial ele
phants who reside in the different quarters of the heaven)
pouring water over ber, out of the pitchers raised with their
trunks (11). 'The height of the walls surrounding the palace
will be equal to the quarter part of the latter, while the
G&pnr or the principal gate will be less than the'same in
In height by a pada. A divine image measuring five cubits
shall have a pedestal measuring a cubit only. A mandap
or shed known as Gargda mandap shall be raised in the
 AGNl PURANAM. *59

front, and eight turret or pinnacles shall be raised over tlie

vault on the head of the image one in** each quarter of the
heaven (22 25). Invoke the Baraha manifestation of Vishnu
in the east, Nrisinha in the south, Sridhara in the west
Hayagriba in the north, Jamadagna in the south-east, Rama
in the South-west, Bamana in the north-west, and Vasudeva
in the north-east turret. The palace is to be decorated with
garlands all round, which may be hung so low as to reach
the seven-eighth part of the door, the first one-eighth portion
being forbidden as inauspicious (24-25}.

CH APTER X L IH .

T H E God said : Brarnhan ! Now I shall speak to

you, about the installation or establishment of the image of a
God in the palace. The image of the god Vasudeya, shall
be placed in the centre of a chamber of that peculiar struc
ture, which is known as Panchayatan, while those of Bman,
Nrisinha, Hayacirsa, and the image of the Boer incarnation
of Vishnu shall be respectively located in the south-eastern,
south-western, north-western, and the north-eastern, corners
of^the same (1 2). After that invoke Narayan in the centre,
Ambica in the south-east, the sun in the south-west, Brahma
in the north-west, and the Linga or Rudra in the north-east.
Or in a Nabadhama chamber, locate Vasudeva in the centre,
and Indra other deities, who preside over the different
quarters of the heaven, in the eastern portion thereof, each
to the left of the other. Or in a Nabadhama make a
Panchayatan, and locate the god Vishnu in the centre, Laksmi
and Vakrahana in the east, Matris in the south, and Skis da,
1 AGNI pu ran am .

Ganesha, Ishan, the Sun and other planets in the west. Place
the ten incarnations of Vishnu, such as Matsa etc, in the north
the goddess Chandika in the south-east, the goddess Ambica
in the south-west, and the goddess Sarasvati in the north
west corner of the said chamber (3 7). Or in a Trayaoda-
shalaya, locate the goddess Padma in the north-east, the god
Narayana at the centre, Kesava and other manifestations of
the god Vishnu, in the four quarters begining with the east,
and the god Hari himself in all the other corners of the room
(89). The images are generally made up of seven different
substances, such as clay, wool, ironjems, stone, sandal, and
and flowers, which being worshipped at the time grants
and fulfills all desires. I shall now speak about the stone
image of Vishnu, where the custom of making a stone image
obtains {to 11). In the absence of hills, the stone is to be
dug out of the Earth, those of red, brown, black or yellow
colours being regarded as the most auspicious. In case a
stone of one of the afore mentioned colours is not obtain
ed, its loss or absence is to be atomed for, by means of the
sacrificial mantras and ceremonies known as Sinha Vidya.
A piece of stone, which after the performance of the
ceremony known as Sinkahom a , becomes trimined with,
white, or assumes a black colour and emits sparks of fire, or
produces sound like Indian bell or bell'metal is to be deemed
as belonging to the male sex (12 14). The stones, in which
the above signs appear but in a less marked degree, are to
be suposed as of the female sex, while those that exhibit
signs, peculiar to both the classes, are to be considered
as neater. A stone which bears the sign of a m andal
oc ring in ;ts middle, is to be held as an impregnated one,
and is to be rejected accordingly /15). A man must go to
the wood for an image, and there he shall 'excavate and
raise the sacrificial shed M andap, which being made smooth
and plastered over, shall be the place where the God Hari
is |o be worshipped on the occasion of the Banajag (sacrifice
 AGNI PCJRANAM* l6 l

in the wood) ceremony, to be performed in connection

therewith (16). The Tankas (sculptors chisels) being the
instruments *.o work with, are to be worshipped, and the
scarfice shall be offered to them, and the ceremony
(the offering of clarified butter in the fire accompanied
by m a n tra p is to performed unto them, and after that the
stone is to be bathed with rice water (17). Protect it
with the mantra of Nrisinha, and worship it with the princi
pal or original mantra. Perform the ceremony, and
offer the final oblation, and after that let the Guru or the
priest officiatingat the ceremony, offer the Bhutabali (sac
rifices to the Ghosts, and other evil spirits), and propotiate
the ghosts, demons, Gujhyakas, and Siddhyas and other
spirits, who may be risiding in the place as follows (1820).
W e have come here for the purpose of making an image
of the god Vishnu, and we have undertaken the journey at
the instance of the god Keshava. Any thing done to please
the god Vishnu, is also pleasant to you. Therefore quietly and
quickly depart ye spirits, quitting this place, being pleased
with the sacrifice, we have offered (21). Thus pacified, the
spirits will go away wherever they please, and he and the
sculptors shall live upon the sacrificial porridge (charu) that
day, and shall tei! the following dream mantras in the night
(22). Ota Obeisance to the omniscient and almighty Vishnu!
I bow unto thee thou universal being, manifest in the universe,
who art the presiding deity of all dreams (23). thou
Lord of all the Gods, instruct me in dreams how to execute
all the works I have in my mind (24). I shall sleep by the
side. eOm. , Hum, Fut Visnaba svaha is the mantra
to be told for having dreaps. A good dream augurs
every thing well, while a bad one requires the ceremony
known as Stn h a H am a to be performed. Offer oblation to
the stone ia the morning, and worship the implements with
the astraka mantras (25)* The spades and chisels 'shall be
edged with honey and clarified butter, the priest shall deem
21
1 2 AGNI PURANAM.

himself the god Vishnu, and shall look upon the sculptor
as Vigvakarm a (26}. An implement, (such as chisel etc.),
which has been imbued with the spirit of Vishnu, shall be
given after its back and edge having been tasted, Now the
sculptor, who has put all his passions under curb and rein,
shall take the chisel in his hand, and cut out the stone into
a square block, a smaller one fori the purpose of making the
Pindika or Pedestal, which must be made a little less in
size- The said blocks shall be brought in a car to the
house of the sculptor, covered over with a piece of cloth,
and he shall make the image out of the same after having
worshipped it in due form (27 28).

CHAPTER XLIV.

T he God said: Now I shall speak to you about the

essentia! points of an image of V&sudeva and other gods
in detail. After having placed the aforementioned block of
stone, facing the north or the east, in the northern part of a
divine edifice, and after having worshipped the same with
offerings, the sculptor shall divide the block into nine parts,
along a line drawn through its centre (1 2). The stone is to
be divided by lines each a finger apart, and such a division is
to be called a Svangul according to the s u r f a measurement.
A part or division of the stone enclosing a space measering
two such fingers, is knows by the of Golafea or Kala-
natra (3). Divide one of the aforesaid nine divisions into
three parts, and make with one such the port of the body, from
d off the calves or the insteps; and with such an one both
the neck mid knee joints respectively {4}* T h e . crown or
head-dress shall measure the length of a thumb and a middle
 AGNI PURANAM. I 6J

finger,and the face, throat and the depression (Hridaya) at

the chest shall be of the same length (5), The space be
tween the naval and the genital shall measure the lengths
of a thumb and a middle finger, the thighs shall be of twice
that length, while the parts between the calves and knee
joints shall be commensurate with the lengths of the thighs
(6). Now hear me speak about the laying down of the curve**
lines on the different parts of the body. Two such lines are to
be laid down on the legs, two about the part between the calves
and the knoe-joints, two about the knee-joints and two
about the thighs (7). One such line is to be laid down
over the region of the genital, another about the waist,
while the other is to be carved along the upper portion
of the umbilical region, for the purpose of fastening the
girdle (8). The region of the epigastrium, or the depression
between the two muscles of the breast, is to be made out by
such a line, while two such are to be placed about the
throat, to bring out its rotundity. One such line is to be laid
down across the forehead*, while another is to be used in order
to exhibit the roundness of the head. {9). Bramhanf
one such line is to be placed over the crown or the head-
gear, and seven vertical lines are to be carved in the same to
show its erect position (to). Lay down six such lines over
the space, compnsed between the lower part of the spine,
and the end of the lower garment, which after the cloth is
carried round the body, is brought up behind, and tucked
into the waist band. These lines are to be understood, as
exclusi ve of the middle or the central one (n ). The nose, the
forehead, and the mouth, shall respectively measure four
finge rs in length, and so also the neck and the ears (12 ),
The cheek bones shall be made two fingers in breadth, being
equal to the breadth of the chin, and the forehead shall be
made eight fingers broad (13). Over and above that, the
temples shall measure two fingers each, over .which the
curls shall be made to hung, and the intervening space
 1&4 ACNI PUR A NAM.

between the eyes and ears shall respeetively measure four

fingers (14). The ears shall be two fingers in thickness
and the cavity of the ears shall be placed in the extension
of the line joining the tips of the eye-brows (15). An ear,
not pierced through by any ornament, shall measure six
fingers, while one not similarly treated, shall measure four
fingers like the chin, for which the same rule is to be
observed (16); and after that, finish the outer ear or the open
ing of the external auditory passage, together with its mem
branes and appendages* The whole lower lip shall not
take more space than two fingers, and half asmucb shall
be left for the upper one (17). The breadth of the eye
shall be half a finger, while that of the opening of the
face may extend up to the four, the thickness in relief
being one finger and a half in both the cases, provided that
the mouth is curved shut, which in the opposite case must
be made three fingers wide (18). * height of the nose will
be one finger at its root, and shall terminate at the tip, in the
form of a Karavir flower, its sanctioned height at the part
being two fingers only (19)* The space intervening between
the two eyes will be four fingers, while the corners of the
eyes shall be two fingers, and the space between them shall
measore two (20). The corner shall be one-third of the
eye, and the iris will have a length of the fifth part thereof
(21}. The expanse or space, taken by the whole organ, shall
be three fingers in length, and the whole cavity of the eye
shall measure half a finger in width, over which the two eye
brows shall be placed equal to each other and commensurate
wkfa the length of the aforesaid cavity (22). A *space, two
fingers wide, shall be left between the starting points of the
two eye-brows, winch will be four fingers in length, and the
measure round the bead will be thirty six fingers '(23). The
head measure of an image of Kesava, or other manifestations
of the God Vishnu shall be thirty-two fingers, and the head
measure of a& those who are* short necked, shall increase
 AGNI PURANAM. J65

by ten fingers. The intervening space between the neck

and tbe breast shall be thrice the length of the neck, and
shall be thrice as much broad plus eight fingers (25). The
shoulders shall measure eight fingers, and the two blessed
shoulder regions sixteen fingers.
T he arm shall measure seven n a ira s in length, and
the P ra b a h u sixteen fingers only (26}. The extended arms
shall be three Kalas in length, and the P ra b a h u will be of
equal measure with the same* Bramhan, the arm shall
have a breadth of nine K a la s at the upper part (27), seven
teen angulis at the middle and sixteen angulis above the
elbow-joint, its circumference being thrice as much (28).
The measure round the Prabahu shall be sixteen angulis,
while that of the forearm twelve (29). The palm of the
band shall be six angulis in breadth, and seven angulis
in length {30). The middle finger shall measure five fingers
in length, the fore and the ring fingers being respectively
less than that by the width of half a finger, and the thumb
and the little fingers shall measure four fingers each (31).
The thumb shall have only two marks of joint or phalanges on
its back, and the remaining fingers shall have three, and the
nail is to be placed at the top of each finger {32). The stomach
shall be of the same dimension with the chest; and the
naval shall be a finger broad, and deep according to propor-
tion (33)* The intervening space, between the navel and
the region of the genital, shall a ta l broad, and the girth
about the umbilicus shall be forty two fingers (34). The
breasts shall be placed a ta l apart, and the chins shall mea
sure aja b a each, and their roundness will occupy two p a d a
measures of spaces (35)* The measure round the breast
will be sixty four fingers, while the girth round its lower
extremity shall be of four mukhas (36). The circumfer
ence round tbe waist shall b& fifty-four fingers, and the
breadth about the thighs shall be twelve (37). The middle
part of the thigh shall be broader than its upper part and
1 AGNI PURAHAM.

shall be narrower as it reaches downwards. The knee-joint

shall be eight fingers in breadth, and shall measure thrice
as much in girth (38). The middle of the knee-joint shall
be seven fingers in breadth, and its girth will be three times
its breadth. The front or Tower part of the knee joint shall
measure five fingers, with a girth of thrice the measure of
its width. The feet shall be of a tat measure, and shall
be raised by four fingers (394)* The parts in front of the
calves shall be made four fingers. The legs, when extended,
shall measure three p a d a s and the female organ of genera
t e shall be three fingers in length with a girth of five
fingers. The fore-finger of the feet shall also measure five
fingers in length, and the rest of the fingers shall proportion
ately go on decreasing in size, each next being less than the
preceding one, by the one sixteenth part of the fa rm e r
(4142). The height of the toe will be a pada and a finger
and its nail shall measure a little less than a jaba, and the
remaining fingers shall be less than one other by the
breadth of half a finger. The scrotum shall the three fingers,
in length, and the male organ of generation shall be four
fingers long (44). The girth about the upper part of the
scrotal sac shall measure five fingers, while that about its end
or lower part shall be six fingers (45). The image shall be
decked with a large number of ornaments, and the emblems
shall be placed in its hands in the follow? ig order, in which
they are usually met with (46). The . ;pon ** Chakra is
to be placed io the upper right hand, the lotus in the one
below that on the right, the Sankhya (conch) in the upper
left band, and the cudgel in the one below that on the left,
as one usually comes across in an image of the Vasudeva
(47). The images of Sri and Pusti, one carrying a lotus
and the other a harp are to be made, these images reaching
up to the thighs of that of Vasudeva. The images of
two Vidyadhars, bolding celestial garlands in their bands;
to be carved into the space occupied by the Halo of the
 AGN! PURANAM. 2/

head of the principal image, and the images of celestial

elephants are to be carved in the region of the halo. The
pedestal shall be of a whitish red colour, on w|>ich the image
is to be worshipped as follows.

.......

CHAPTER XLV.

T he God said.N ow I shall describe the essentia!

points of a Pindika or a divine stool, which shall have a
length, equal to the breadth of the pedestal of an image,
half of its height, and shall have four times its thicknessjfi).
Leave aside the two lower steps, and polish on all sides
the rectangular space, on the top of the third from the
bottom, and similarly the space, at the foot of the third
step counted downwards, and lastly the quadrilateral space
intervening between the above two, (thereby meaning the
space at the top of the third step from the bottom) together
with its two sides. Divide the first two steps from the top into
four parts, ]and polish the two rectangular chambers at the
foot of the second step from the top, made thereby (24).
The height of the steps shall be equal to one such part, and
their beadth will be half as much, leaving an indent to the
width of such a part on each side (5), and leaving a p a d a
breadth of space on the exterior side. The exits for water,
shall be made over the indentures of the first three steps
from the top, one at the end of each (6). This absptciono
and blessed divine pedestal, is usually constructed in a
large number of different shapes (7}. The images of Laksmi.
and other goddesses shall measure eight talas in length*
In all such images, the eye-brows shall be to the length
of a ja w t and the nose a bit smaller than them. The face
 8 AGNI PURANAM.

shall be straight, elongated and raised, and shall measure

more than a golaka (8). The eyes shall be large, measur
ing less than three ja b a s by the third part.of a ja b a , and
their breadth shall be half of the aforesaid measure (9}.
The ears shall be made beautiful in shape, and shall extend
to a line passing through the tips of the lips. The shoulders
shall be made sloping, and to measure a kala less than the
dimensions of the ears (10). The neck shall be made to mea
sure a kala and a half, with a breadth not affecting the beauty
of the same. The thighs, knee-joints, and the pedestal shall
measure a natra less, and the waist, buttocks and the tipper
part of the feet shall be made proportionately (n ). The
fkigers shall measure less than the seventh part of the above,
and shall be made straight and tapering, so as not to look
knotty or crooked (12). The thighs, waist and the knee-joints
shall bo greater than the above in breadth by a n a tra , and the
sides and thejmiddfe part, together with the two compact and
elevated breasts, closely pressing each other, shall be of the
same measure in roundness (13). The two breasts shall mea
sure a tala, and the waist a kala and a half. The ornaments
and appendages will consist of a lotus flowar in the right hand,
and a B a l fruit in the left. The two maidens, represented
in the attitude of wafting chowries, shall be placed, one on
each side of bthe image, and the image of the long nosed
Gatada shall also have^a place therein. Now I shall4 speak
about the Salagram stones decfced^Wttb^&jjbw and of other
gods as well.

CHAPTER XLVI.

T he Goo s a i d N o w I shall describe the process of

worshipping the image of a Shalagrama etc., which
 AGNl PURAttAM. 169

imparts both enjoyment in this world, jtnd salvation 'in the

next. A Shalagram stone, known as B asu deva , is marked
by a black colour around its mouth or lateral aperture, and
possessing the impressions of two chakras* or tin* like
marks inside the same (1). The Seagram stone, Belong
ing to the class Sa ftk a rsa n , is of a red cojoiir. possesses two
such chakras or circular impressions within its cavity, and is
to be looked upon as one of the very good classes of the stone;
while one of the class, known as P'radum ?iyal bears upon its
surface a large number of impressions like pin holes, is of an
elongated shape with a blue colour, and is marked with a very
faint impression of a chakra within (2). The A n iru d k ya stone
is circular and yellow, marked with two or three lines around
its outer surface, and bears the impression of a lotus flower
within its cavity; while the particular class of Shalagram
stone, known as N d ra y a n a , is of a black colour, with its
cavity comparatively raised up, and smaller in length. The
P a r a m asti stone is perforated at the back, and have dot
like spots over the surface, the internal cavity being im
pressed with the mark of a lotus flower ; and the cla'ss of
stone known as Vishnu resembles the weapon gad a in shap,
and carries a line about the middle part, Che circular pres-
sion within, being comparatively thicker (3). The 1rtsinha
stone is of a brown colour, has the sahie sort of chakra
mark as the auove, and is dotted with fare spots; while a
B a ra k a resembles a S a k ti in shape, and ica~t * 0 chakras are
rugged and unequal (4). A Salagram of th j^risna, class is
black, round and elevated at the back,'fkp chakra in the
inside bearing the mark of an Avarta (spiral), while a sihala
stone which is very auspicious, assumes the colour of a Jem
called In d ra N i l (sapphire), and Is girdled by three lines (5)^
The stone belonging to the class H ayagriba is blue, dotted with
spots, and resembles an A nkush in shape; while one of the
Baikunta class, is known by its jemlike colour, the lottis like
mark in its chakra which is single, and by the appearance
22
 I70 AGN1 PURANAM.

ance of tail like marks on its surface (6). The characteristic

features of a Salagram! stone of the Matsa class, are its
elongated shape, the three dot like spots on the surface,
its glassy colour, and the absence of any cavity or chakra .
A stone of the S r id k a r class, is differentiated by the
mark of a garland of wild flowers in its internal cavity, its
roundne3s, and by the five line marks around its body (7). The
Bam ana is a stone of a puny size, round and dotted with
a spot, and is of a round shape ; while the T rib ik ra m a class
bears the line mark at the right side, and the dot spot on the
left (8). A Salagram stone, appertaining to the class A n a n ta ,
bears an impression like the hood of a serpaot, while one
of the N a ik a va class , assumes a variety of shape and colour,
and is varied in attributes also; the Damodar class being
recognised by the attributes of thickness, the possession of
two slender points on the exterior, and by the existence of the
characterestic circular mark or chakra in the central part of
cavity (9 10). The Su d a rsk a n class has got only a single
chakra , the existence of double or two fold chakra, characteri
ses the class Laksmi N a ra y a n t the essential features of the
A ch yu ta or T rib ik ra m a class, being the existence of three
chakras or interpal circular marks as spoken of above ( i i ).
Four chakras mark the Ja n a rd a n class, and five such are the
essentials of a Vasudeva, and the existence of six or
seven such chakras is to be met with in the P ra d u m n a and
the Sankarsan class of Salagram (12). A P uru skotam a
stone possesses eight, a N ababuyahu nine, a D u sh a va ta r
ten, an Anirudha eleven, and a D v a d ash at class of
Salagram twelve circles; a Salagram, bearing circular im
pressions in Its inside more than twelve, is designated as an
Ananta.
 C H A P T E R X L V II.

T he GOO said Hear me describe the process of

worshipping the god Sh ala g ra m , whoses image is decked
with the circular marks known as chakras, and the rites and
ceremonies, essential to the worship of other manifestations of
Vishnu, which admits of three distinct divisions, according as
the worshipper performs the same I with a view to obtain
any special or particular boon, 2 or with the disinterested
object of assigning all the merit acquired by the performance
thereof, to the deity himself, or as a matter of daily
practice, by which, he does not gain any special merit, and
the nonperformance whereof, takes away something from his
former virtues, as a positive failing, and 3 lastly that which
partakes of the nature of the both (1). The worship of the
five manifestations of the god Vishnu, beginning with incar
nation of the divine M a isa , may be classed either under
the first or the last grap; while the worship of the
incarnations such as B a ra k a (the incarnations in the shape
of a Boar), Nrisinha (incarnation in the shape of a centaur
like being, upper half lion, lower half man) and Baman (the
Dwarf incarnation) leads to salvation (2). In order that you
may attain salvation by the performance thereof, now I shall
take up the subject of the three fold worship of the god
Shalagraro, marked with the mystic circle called chakra e t c .
of which the best form Is the disinterested worship, or
the worship without any desire or supplication on the part
of the devotee. The form which centres round an image,
and enjoins the worship to be performed in a rectangular
diagram, described round the figure of the spherical mystic
lotus flower, is to be looked upon as comming off as
the next; while that, which is done with au object, occu-
yes the lowest place m the scale of merit (3)* The
 17 2 AGN1 PURANAM.

devotee shall locate the mystic symbol Ora in the solar

plexus at his breast, practise the Sadan gn yasa , or the
rite of locating in the six different parts of his body such as
hands and the body etc,, the mantras peculiar to each,- fold up
the fingers into different postures known as M a d ra s , outside
the mystic rectangular diagram, and shall first worship his
spiritual preceptor or the guru in the east, Gana in the west,
Dhata (the god of fate) in the north-west, Bedhata, in the
south-west and Karta and Harta in the north, and the
south respectively, Vishvaksen in the north-east, and
Ksetrapala in the south-east. At the outset the Vedas
such as Ric etc. are to be worshipped, then the cushion
on which the devotee will sit during the worship, then
the serpent Ananta who is supposed to bear the Earth
on his hoods, and then the Earth, and then the Peetha and
lastly the three mystic diagrams, Arka, Chandra and Banhi
respectively (47). The padm asan shall consist of the twelve
letters forming the Gods own mantra, and the God is to be
placed therein, and to be worshipped with all the B ija or
the principal mantras appertaining to his worship, uttered
jointly and severally in turn (8). Commence the worship
with Ora and the mantras of G a itri, fit a d i etc. and after that
show the three madras, (combination of the hands in different
postures) of Visvaksen Chakra and K setrap ala respectively, -
as the worship of the god Shalagram which falls under the first
group is absolutely disinterested and claims no merit (9 10).
Draw a mandal or mystic circle consisting of sixteen
radii and containing the image of a lotus flowers at its
centre, as stated above ; and worship the spiritual preceptor
and others with Shankha (conch shell) Chakra (the circular
weapon of Vishnu) Gada (a cudgel) and a sword as pre
viously mentioned (11). Locate the Bow the arrows in the
east* and north, with the Pranaba mantras and establish the
stone (Shalagram with the twelve letters which enter
into the composition of the mantra 0m Namo iBhagabata
 AGNI PURANAM. 17 3

Vasudavya (12). Now ! shall describe another form of

worshipping Shalagram. A fetus flower consisting of eight
petals is to be drawn} and worship the guru and other
gods upon the ground as above* The Asan or seat shall be
offered with the eight letters forming a portion the god's
said principal mantra, and establish the ski/a with the same,
and worship it by uttering the same eight letters ten times
and Vishnu with the gaiatri (13).

CHAPTER XLVIIL

T he God said: Now I shall reproduce to you, the

psalm in honour of the twenty-four incarnations of the God
Vishnu, which forms an arostic in relation to the principal
mantra of the God, designated as the D vadaskakasrt (Om,
Namo Bhagabata Basudevaya) mantra, from the number of
Sanskrit letters entering into its composition. The hymn is
as follows:
I bow down to thee Kshava! whose image is the one
universal principle manifesting itself in the threefold form
of creation (literally emanation, the doctrine of creation
having no place in the Sanskrit theology, the universe being
supposed to have been evolved out of the universal self
through the medium of M5 ya, or only apparent as the
reflective effect of the juxtaposition of the two universal
principles known as Prakrits and Purusha, which will be
dealt with later o n t h e loose and promiscuous use of these
terms and their equivalents, having much to be blamed for
their popular acceptance in the modem times,) continuance
and float merging bade of the universe into the original self,
through the process of evolution, and of which principle the
*74 AGNI PURANAM*

( { Om" is the Vedic symbol; and who holdest the divine lotus
flower, conch shell, the circular weapon Chakra and the Gada
or Cudgel, in thy four hands (the lotus flower with its petals
symbolising the different stages of the universal emanation
or evolution, the conch shell standing for the voice or sound
as the embodiment of thought which is the test of conscious
ness, the circular weapon representing the cycles ot exist
ence to be gone through before the final stage of evolution can
be reached, and the Gada standing for the principle, enfor
cing the confirm ability to the universal Law, whether phy
sical, moral of spiritual, Salutation unto thee, Narayana,
in which shape thou holdest the divine conch shell, the lotus
the Cudgel and the Chakra in thy four hands (standing for the
rotatory motion of the heavenly bodies) in the order (a little
different from that in which they are placed in thy manifestation
as Keshava) (i). After that I make obesiance to Madhava, in
whose hands are the divine Cudgel (Gada), Chakra, sbankhya
(conch shell) and the lotus flower, and also to the mighty
Govinda (the preserving principle of the universe) who doth
weild in his arms the weapons Chakra, the Gada or the Cudgel
named Koumadaki, tbe lotus, and the conch shell (2). I lay
myself prostrate before thee Vishnu, who givesfc salvation
to man, and holdest in thy hands, the celestial Gada (Cudgel),
lotus flower, Shankhya (cqnch shell) and the C h akra, I bow
to thee Madhusudana who art armed with the divine
Shankhya, Chakra, lotus flower and the Chakra (the first-two
weapons being in all cases in the two right hands, and the
rest two being in the left both upper and lower) (3). With
the most heart felt reverence, I fall at the feet of the Tribi-
krama manifestation of Visnu, who is represenfed as carry
ing in bis bands, the *diviae lotus flower, Cudgel, Chakra
and Shankhya (coach); and may the (dwarf incarna
tion of the God Vishnu), who wields in his four arms, the
Shankhya, Chakra, Gada and the lotus flower in the order, to
be interpreted according to the direction given above, preseiVe
 AGN! PURANAM. 1 75

at all times from harms (4). Sridhar is the opener and

exposer to men of all ways leading to salvation, and is re
presented as carrying a lotus flower, a Chakra or a circular
sharp edged weapon flung from a distance, the Shan khya (a
conch shell) and may he the divine manifestation who is known
as H rish ikeska and whose four arms are armed with Gada,
Chakra, lotus flower and conch shell guard us from all evils
(5) . I make obesiance to P a d m a n a va , who is the grantor of
all boons, and carries in his hands, the divine conch-shell,
lotus flower, Chakra or the ring weapon, and the Cudgel;
and also to Damodar, who holds in his :our arms, the
heavenly lotus flower, conch-sheil;cudgel and the ring weapon
(6) . May Vasudeva, who carries a cudgel, conch-shell, a
ring weapon, and a lotus flower, purify the universe ; and may
San karsh ana in whose hands are the divine Cudgel, conch-
shell, lotus flower, and the ring weapon, preserve us from all
evils (7), Preserve us Pradyumna t Thou art the lord of
the universe and wieldst in thy hands the Cudgel Chakra,
conch-shell, and the lotus flower; or the Cudgel and the conch-
shell in thy right hands in stead. Preserve us Anirudha!
Thou who art every where irresistible and invincible in the
universe, and who dost carry in thy arms, the Chakra, Cudgel
conch-shell, and the lotus flower (8). May Purushottam, who
is the lord of the gods, and who holds in his hands the celestial
lotus flower, conch-shell, the goddess Sri, and the Cudgel,
preserve you all, and likewise the god Adhokhyaja (literally
whom the senses cannot perceive, and who is beyond the com
prehension of man), who carries in his arms the heavenly lotus,
Cudgel, the conch shell, and the ring weapon or the Chakra
(9)- I bow down to thee Nrisinha!Thou half-lion, half-man
incarnation of Vishnu, and whose four arms are equipped with
the celestial ring weapon, lotus flower, Cudgel and the couch
shell; and may the iucarnatioa of Achyauta, who holds in
his hand, Sree, Cudgel, the celestial lotus flower or the couch
shell, grant you all as immunity from the worldly evils (10)*
 1 76 AGNl PURANAM.

And fikewis* the incarnation known as Upendra, who is

^manifest in the form of a child, and carries the divine conch
shell, Cudgel, Chakra, and the lotus flower both in the right
and in the left hand, in the order they are described; And
similarly, may the manifestation of Vishnu, revealed to man
as Janarddana, and who takes away all sin and misery from the
hearts of his worshipers, and who carries in his four hands the
divine emblems and weapons of a conch shell, a lotus flower
Chakra, aud the Gada, or Cudgal named Koumadaki, bless me
with the enjoyment of good cheers in this world, and grant
me salvation in the next; and for which I also beseech thee
krishna, to the portions of whose votaries, fall enjoyment in
this life and salvation hereafter, and who wieldest in thy arms
the celestial conch shell, club, lotus flower and the Chakra
( u 12}. The first and original manifestation of Vishnu
was iu the form of Vasudeva, out of that issued the image
f Sankarshana, out of which the manifestation of Pradyumna
was evolved and revealed, and which finally blossomed
into the image of Anirudha (13). Eeacii of the above-'
mentioned manifestations, was split up and resolved into
bree different images such as Keshava, etc., thus making up
in ail the twenty-four images, which form the subject of the_
present hymn composed of twelve letters, by reading qr
hearing which, a man is purified, and becomes purged off of
all sin and attains every desire of the heart (14).

CHAPTER XLIX.

X a E G od said : Now I shall describe the characteristics*

of the tea incarnations of Vishnu, such as Matsa (the fish
manifestation) etc. The manifestation should he made to
 AGN1 PUKANAM. 17 7

resemble a fish is shape, while that of the divine tortoise,

should be so made as to look like the prototype of the animal,
from which it has received its nomenclature (l). The incar
nation of the terrestrial Boar, should be endowed with a
human body, and as carrying a gada (club) and other weapons
in his right arm, and the divine conch shell, the goddess
Laksmi, or a lotus flower in the left (2}. The goddess Laksmx
should be represented as resting on his elbow, and the Earth
and the serpant Anaata of the nether regions, (the mytbeca^
support of the Earth in space) following his lead. Brah- -
man, the installation of such an image by any person,
ensures his acquisition of a kingdom, and" helps him to
cross this ocean of mundane existence (3). N a ra sin h a
should be represented as having a lion's head on a human
body, possessing four arms, in the two of which he should
hold the effulgent g a d a , and the celestial riogweapon, and
the other two should be made to appear as tearing open
the entrails of the Daaava (Hiranyakashipu), and putting
them round his shoulders, and fhe Danava should be re
presented as lying dead on the thighs of the God (4). The
Bam anm incarnation of Vishnu should be represented as a
dwarf, carrying a stick and an umbrella, or should be made
as possessed of four arms, while P arasku ram . should be
represented as carrying a bow and an arrow, together with
a sword and a battle-axe (5). Rama should be represented
as carrying a bow and an arrow in his two hands, and
equipped with a sword aad a conch shell as welL Rama
fBalarama) should be represented as having four arms, or
should be made as possessing two arms only, carrying a g a d a
and a plough in each, or the plough and the conch shell should
be placed in the two upper and lower left hands, the mmsa i
and the'chahra respectively being in the two right {6 7).
Buddha, should be sculptured as a man of lair complexion,
wearing a doth, and sitting on a lotus Sower with its petals 1
turned upwards. His ears should be made comparatively
178. AGNI PURANAM.

longer, and the calmness of the heart within should be made

to reflect in his countenance, as he is the bestower of all
blessings, and the protector of all beings from evils and harms
(8)- The divine incarnation of K a lk t%is to be represented as
ajBrahmin, carrying a bow and a quiver, and engaged in the
act of exterminating the M lechhya race, or is to be depicted
as a Brahmin bestriding a horse, and fully equipped with a
sword, a chakra, a J a v lm i an arrow and a conch shell to blow
upon the warcall (9 10). Now X shall speak to you about the
essential points of the nine manifestations of the god Visnu,
such as Vasudeva etc. The gada is to be placed in the upper
right hand, and the excellent celestial ring weapon (chakra) in
the upper left, or in the alternative the image may be made as
having four hands, the conch being placed in the lower right
hand, while the lower left is to be depicted in the attitude
of confering blessings; and the images of Bramha and IshS,
are to be located on both sides, as the two constant compa
nions of the god (11). Rama is usually represented as carrying
a plough, a M ushala ()*&(1 ) and a lotus flower; and
P ra d u m n ya as wielding a thunderbolt and the divine conch
shell in his right hand, and a|bow and an arrow in the left two,
or as carrying, out of love, gad as in all the four. A n iru d h a as
well as Narayan should be represented with four hands (12
13). Bramha (the creator) is to be represented as possessing
four hands and four faces, looking towards the four quarters
of the firmament, and riding on the celestial swan, and his
long breast and clotted hairs reaching down his prodigious
belly. In his right hands are the rosary and the sacrificial
laddie, in his left,a water-pot and a vessel to hold the sacri
ficial clarified butter, and the goddesses SaraswatJ and Savkri
should be made as' respectively waiting on the right and
the left (15). Vishnu is to be represented as possessing eight
bands, and riding on the celestial bird Garuda, and as bold
ing in Ids right bands a sword, a gada and as arrow, and a
bow and a Khataka In the left while the remaining two
 AGNi PURANAM. 179

bands are to be represented in the attitude of imparting

benediction (16). The image of Narasingha is to be furnished
with four handc, the two holding the celestial ring weapon and
the conch shell, and the other two engaged in tearing open
the entrails of the great demon (17). The Baraha or the
Boar ir carnation of Vishnu shall be possessed of four bands,
in one of which he shall hold the serpent Vasukz\ the
left or 2 holding the earth. The goddess Lakshmi should be
repres mted as sitting at his feet, and the earth also as
falU j prostrate thereat. The celestial bird Garuda, who
holds the whole universe bound up in charm, should be
located on the right side of the god's statue, and should be
provided with four couples of arms, the right hands hold
ing the weapons known as C h akra , sword, mace and
Ankusha> and the left arms carrying the weapons and the
divine emblems of conch chell, lotus flower, Gada and pasha
(noose). The images of Lakshmi and Saraswati, the former
carrying her own emblem of a lotus flower, and the latter
holding the divine harp in her hands, are to be installed
on the left hand side. And on the right hand side of
the statue, the image of B ish v a ru p a is to be installed,
B ish v a ru p a who has got four faces and twenty hands, those
to the right wielding the celestial arms known as M u d g a r
(club), P ash a (noose), S h a k ti (spear) S k u la (pointed iron
rod) arrow, thunderbolt, sword, bell, Damuru (small drum),-
and the snake, and those on the left carrying the divine
conch shell, lotus flower, Gada (club), P a sh a (noose), Tam ara
plough, axe, stick, knife and the shield. On the left-hand
side install the image of the Shankaraka manifestation of
Hari, who is the destroyer of all sin and its progeny of
misery/ The God is to be represented as endowed with
three eyes, being symbolical of the knowledge of the past
present and the future, and as lying afloat on his left side, over
the water of the primordial ocean, and whose umbilical cord
like the stem of a lotus flower, has blossomed into the four*
i So AGNI PURANAW.

faced creator of the universe. Exhibit therein the goddess

Lakshmi as champooing a leg of the God, and the female
personifications of the divine energy known as Bimala,
etc., as blowing chowries unto him (20 24). The manifes
tation of Vishnu, designated as Rudra Kesava, is to
be represented as carrying a trident and an Asti in his
two right hands, and a gada and a Chakra in the twin left;
The right half part of the body shall have all the features of
the image of Mahadeva, and the left half shall have tho of a
statue of Vishnu, and the images of Lakshmi and Gouri are to
be located on each side (25). The image known a s that of
H ayacirsa shall hold the divine conch shell, gad a (club), lotus
Sower and the Vedas in his four hands. Its left leg should be
placed on an image of the serpant A n an ta%and his right on
the back of a carved tortoise (26). D a tva tra ya shall be
represented as having two arms, with the goddess Lakshmi
seated on his left lap, while an image of B ish va k sen which
closes the list of the divine figures of Vishnu, be made to
wield the celestial ring weapon, gada (glub) a plough and a
conch shell in his four arms. The whole picture (as
delineated in stanzas 23 24} is to be construed as a mystic
representation of the first coming of the universe into being.
There lay expanded the infinity of the primordial narar
(water of the devine energy) coeternal with the immutable
self of N a ra y a n (the receptacle of n a ra or the forces of
the universe), and from his umbilicus, round which in a man,
according to the spiritual psychology of the Brahmans, the
ry plexus known as D u skadat chakra is placed, and which,
by analogy in this case, represents the centre ol tjbe
Kimtic and necessarily that of the Caloric energy of the
universe as well, springs op the lotus stem, the material
essence terminating in a full blown lotus flower, the
evolving, externa!; or material aspect of Nature, its petals
standing foe the order of evolution, which It shall have to
go through subject to the control of the God of fate
 AGN1 PURANAM, i8i

(Brahma)* who sits upon it. Lakshmi (lights, the iit-

seprable companion of all manifestations, is represented
as waiting at the foot end of the divine bed, perhap;
brooding upon her sojourn through the infinite space,
then about to begin; and Bimala (pure energy) and her sister
forces have been represented as blowing chowries, a fact which
is emblematic of the advent of the ether and the wind
as the resultant of the birth throes of the universe. Thus at
a very early age, the Sanskrit Philosophy recognised the
absolutely free and unlimited condition of the Being, and re
cognised also the limited, qualified nature *of the Becom ing,~
the Real, which is absolute and unequaliftcd, underlying and
freely evolving itself out in to the Phenom enal, the process
of evolution being subject to conditions which are at once
the strebgth and laws of the absolute Ego.

CHAPTER L.

T H E GOD said The Goddess Chandika, is to be repre

sented as having twenty hands, out of which, the ten situate
on the right, holding and being armed with the celestial
trident, sword spear, ch akra , Pasha (noose) Kheta, Ayodha,
Abhaya, ,Damaru (drum) and Saktika, and the following
weapons are to be placed in the remaining ten hands on
tbe left side v$.t the Nagpasha (snake used as a noose)
Khatafca, aze, Ankusha, bow, bell, banner, Gada, (mace),
mirror and tbe Mudgar. The buffalo should be represent
ed below, with its head entirely severed, and the Asura
(demon) should be sculptured as rushing out of that severed
neck, foaming with rage, mid brandishing his sword in
fS2 AGN1 PURANAM.

the air, and vomiting blood:his hairs clotted with blood,

and blood streaming forth from his two eyes, and drippling
down round his breast like a garland. The .goddess is to
be represented in a standing posture, with her right foot
resting on the back of the lion, and her left on the shoulder
of the demon, round whose neck is twisted the serpent
noose of the goddess, and who is pounced upon by her celes
tial lion biting at his arm ( i 5). This image of Chandika
is to be made as possessing three eyes, fully armed and
cr^hing the enemy of the God, and is to be worshipped in
th^ mystic diagram containing the images of nine lotus
flow ers and known as Nabapadma (6), and at the commence
ment, centre and the Eastern and other quarters of the same
from the representation of the goddess, with the nine tatvas
in turn. The image should be made as possessing eighteen
arms, those on the right carrying a human head, a Khetaka,
a mirror, aTarjani, a bow, a banner, a Damaru, and a noose,
ano the left arms being equipped with the following weapons,
such as spear, club, trident, thunderbolt, sword, pike, arrow,
chakra and shalaka^ in the order in which they are enumerated*
The images of the remaining nine manifestations of the
goddess, such as 1 Rudra Chanda, 2 Prachanda, 3 Chandogra,
4 Chandanaika 5 Chanda, 6 Chandabati, 7 Chandarupa,
8 Aticbandika and 9 Ugrachanda shall be made as
possessing sixteen arms, by omitting in each image, the
arms bolding the Damaru (a little drum) and the T a rja n i%
and as having a white red or \yellow complexion like the
substance named Gorochana {7 11). Or they shall be made
of a blue white, yellow or dusky complexion respectively,
riding on a lion, and clenching in their fists the tuft of the
demoa s hair, who is to be represented as rushing out of the
severed body of a bufiolo {12). The images of the nine
different manifestations of Durga, should be made as standing
in that particular attitude which goes by the name of
Alirhd (the attitude in shooting, in which the right knee is
 AGNl PURANAM. 18 5

advanced and the left leg is retracted). The installation of

the above images together with those of Gouri, Chandika
etc., and of Kundi, Aksarrada and Agnidhrik is conducive
to the increase of progeny etc. (13) She is identical with
Ramva or Lalita, who being worshipped in the wood, gives
salvation or spiritual success to men, and is to be represented
as holding in her left hand, a severed human head with the
neck attached, and a mirror in the right (14). The images of
Souvagya, UrdhikS, holding in their palms the offerings of
fruits, are to be installed in the right hand side of the
goddess, and that of Lakshmi, holding a full blown lotus
flower and a Bal fruit in her right and left hands, is to
be located in the left {15). The images of the goddess
Saraswati carrying in her hands a book, a rosery and a lyre,
and of the white-complexioned river goddess Janhavi, as hold*
ing a pitcher and and a lotus flower in her hands, and be
striding a sea monster (Makar), together with the image of
the river goddess Jarauna, represented as a damsel of a dusky
hue, and carrying a pitcher, and seated on a tortoise, and
that of Tamvuru, set forth as a white coloured man, carrying a
harp and a trident and riding on a bull, are to be worshipped
in the front of the image of the goddess (17), The four
faced Bramhi is to be represented as of a fair complexion
and riding -on a swan, and carrying in her hands K u n d a ,
A k sa p a tra , a rosary and a sacrificial laddie, while Sankari
is to be represented as seated on a bull, carrying a bow and
an arrow in her right hands, and a Chakra in her ieit {18).
Koumari should be represented as of a red colour and riding
on a peacock, possessed of two arms, and wielding a spear
(19), Barahi should be made as a maiden, equipped with a
danda (stick), sword, mace and a conch shell, and bolding
in her two right hands the clestial conch and the ring
weapon, and the earth, mace and the lotus flower in her left*
bands, and as sitting on a buffalo (20). Aindri who, bestows
succession on her votaries, should be represented, as having
 184 AGNI PURAN AM.

& thousand eyes, and holding the thunder-bolt in her left

hand, while Chamunda should be sculptured as having
made a foot stool of the dead body of a'man, and as possess
ed of three eyes sunk in their respective sockets, and as a
woman who has lost all flesh, and has been reduced to
skeleton, with hairs angrily standing up erect on her head
and wearing a tigers skin round her extremely emaciated
belly, her left arms being equipped with a Pattisfaa (spear)
and a human skull, a .trident and a small sword (karti)
being in the other two (2 22). B en ia k should be made
as having the body of a man, and the head of an elephant
and possessing a huge trunk and a belly. He should be
endowefj wfeh the sacrificial thread peculiar to a Brahmin,
and known as U pabita . His face or mouth should measure
seven Xalas in breadth, while the trunk should be made
to measure thirty-six fingers in length. The neck should
have a length of a kala and a half, with a girth of about
twelve k *la s. The region of the throat should be made thirty-
* six fingers in length and the space about the region of the
anus should have a breadh of half a finger (23 2$). The
space about the region of the Umbilicus shall measure
twelve fingers; and similarly the feet, and the space between
the calves and the knee-joints, shall respectively commen
surate with the naval region. He should he represented
as having made an axe of one of his own tusks, and holding
the same in his right hand, while a luddock (a ball of sweet
meat) and a lotus flower should be placed is his two left
hands (). The image of Skanda, the Commander-in-Chief
e l the celestial forces, and who is also known as Shakba and
, and is the lord of the universe, should be represented
as a hoy possessing two that and riding on a peacock, with
the images of Sumukki and Bidal&ksi installed on his two
sides The god may be represented as endowed with one or
ami feces, m possessing sfic or twelve hands. But in a wood
ov a vilhigr, his image^shouki be made to appear with two
 AGNI PURANAM. *85

bands only, carrying the celestial weapon S a k ti in his right

and a Cookuta in his left hand, or in the case of his having
twelve arms, the six on the right should be equipped with
the divine weapons respectively known as, S a k ti, arrow,
P a sh a (noose), sword, totrada, ta rja n i and the S a k ti
the left six being armed with the S a k tis only (27 29). The
feminine manifestation of the divine energy, revealed as
Rudra Chandika, should have an image possessing eight
hands, weilding in them a bow decked with peacock's*
feathers, a kheta, a banner together with the weapon called
coocuta, a human skull, a K a r ta r i, (a kind of small two
handed sword beaked like a Tomahawk), a trident and" a
noose respectively both on the right and the left, one hand
being represented in the attitude confering blessing. The
goddess should be represented as wearing the skin of an
elephant, and her legs should be made to appear as raised up
in the .attitude of dancing, the trappings of the little drums
and human skulls girdled round her waist measuring time
with her dance; and hence she is called the queen or th
goddess of dancing, and is also known by the epithet of
Rudra Chamunda (30 31). The aforesaid goddess sculptured
in a sitting posture, and as having four faces, is known as
Maualakshmi. The same figure represented with three eyes
and ten hands, of which the five on the right hold the sk a sfra
sword and the Damarus (drums), and the five on the left,
wield the bell, K h ata kaf R h a iia n g a and the trident, and
also represented as eating, men, horses and buffalos held
secure in her gripe, goes by the name of Siddha Chamunda,
and grants all success and specially that in practising the
Yoga to her votaries. The goddess- admits of being repre
sented in another form, in which she should be made of a
redish complexion and armed with a noose and an A n iu s k a
The goddess Bhairabi, who is the embodiment of the uni
versal Beautiful, is to be imaged as possessed of twelve
hands. The Bidya (the manifestations of the divine energy
24
i86 AGNI PURAN AM.

io female shapes) spoken of above are to be looked upon

as appertaining to, and emanating from the sterner or awe
inspiring aspect of the divine nature, and *afe connected
with the cremation ground fof the universe, when the flames
of the millineum-fire shall consume and reduce it to its
original nothingness, together with the space and time its
habitation and life ); and the above portion of the Chapter
dealing with the aforesaid manifestations is called A m bas -
iakam (36).
The goddess Ksama should be represented as a woman old
and possessing two arms, with her mouth widely opened,
and surrounded on all sides by jackals; and the manifesta
tion of tbe goddess known as Ksamakri should be imaged
as having very large teeth, and in a kneeling posture {37).
The Jaksinis (wives of a class of demi-gods, and female atten
dants of the goddess Durga and her different manifestations)
should be made as maidens with large, motionless eyes; the
ShSkinia, should be made with eyes looking askance. The
M ah aram yas should be endowed with yellow eyes, and the
Apsaras should be always represented as extremely handsome
damsels (38).
Nandisha, tbe porter of the goddess should be represented
as carrying a rosary in one band, and a trident in the other;
and Uahaial should be imaged as equipped with a sword,
a human head, a mace, and a Kkataka weapon (39). Bhringy
Should be made to appear as an extremely emaciated person
Kttsmanda should be sculptured as a man of small stature in
a dancing attitude; while the; attendants known as Birvadras
etc. should be endowed with tw heads and ears of elephants
mad cows (40). Ghantaknma should be represented as
possessing e^hteea bands, eight on each side, and carrying
a thunder-bolt, a sword, a dab, a chakra an arrow, a mace, a
pike and a club on the right; and a targant, Kheta Shaktt] a
human head, a noose, a bow, a bell, an axe on the left,
Md a trident, remaining with the two hands situate on
 AGN1 PURANA&f. 18 7

both the sides and as crushing the sin begotten and

erysipilatous diseases, girdfed by a row of bells round his
waist (41 4^)/

CHAPTER LL

T he sun rides in a chariot provided with a single wheel,

and drawn by seven horses, carrying in his two hands the
two celestial lotus dowers, the emblems of light and anima
tion ; and on his right hand side stands his attendant K uncti,
bolding in his hands a pen and an inkstand, symboli-sing
the computation of the age of the universe by the process
of the suns, and the recording of the merits and demerits
of the beings dwelling there in, in the register of the heaven
(f). On his left, stands his porter P tn g a la , mace in hand,
the insignia of his masters divine sovereignity; and on bis
two sides are stationed the two celestial damsels wafting
chowries unto him, ever proceeding on his luminous, infinite
and ethereal journey, with his shadow queen (NispravS) by his
side (2). In the alternative the sun god B h a sk a ra should!
be represented as alone, and riding on a horse back; and
the D ik p a la s or the presiding deities of the different
quarters of the firmament should be Imaged as each carry
ing two lotus flowers and weapons in their hands, and also
as conferring blessings, each in bis respective order (3).
Agnis and such like gods, carrying clubs, trident, chakras,
and lotus Sowers are to be located in the angular quarters
of the heaven; and the different manifestations of the
sun god beginning with Afjaum^ and finishing with Aisa ,
should be each represented with four arms, and located in
the diagram of twelve petals (4), and is to be railed by
283 AGNl PUR AN AM*

the following names, as he successively passes into each of

the twelve signs of the zodiac, and travels over the tropics
of cancer and the capricorn, between the months of Marga-
cirsa and Kartika each year, the names being, Varuna, Surya,
Sahasrangshu, Dhata, Tapana, Sabita, Gavastika, Rabi,
Parjanya, Tasta, Mitra, and Visnuka (5 6). The
saktis, or the solar energies to be located in the ends
of the petals of the aforesaid mystic, diagram, are to
be of black, red, reddish, yellow, pale yellow, white,
amber, yellow, greenish, greyish, smoke and blue colours
respectively, and they respectively pass under the deno
minations of Ida, Susamna, Bisvacchi, Indu, Pramardiny,
Praharsiny, Mahakali, Kapila, Prabodhiny, Nilambara,
Ghanantstha, and Amrita (7 9). Similar colours are to be
put down in the ends of the petals of the mandal for Varuna
(a manifestation of the sun god), and his companion (planets).
The god Teja (Light) is to be represented as always effulgent
and extremely crooked (from its undulating propagation),
and as holding a sw ord and a lotus flower in his two hands
(as emblamatic) of its power of rending asunder the veil of
night and darkness, and of the beauty and animation which
everywhere follow in its train (10), The moon god is to be
depicted as carrying a sacrificial pitcher and a rosary in
his hands. The Mars is to be endowed with a spear
and a rosary, the Mercury being imaged as wielding a bow
in one hand and holding the seed of Rudraksa in the
other, and the Jupiter as holding a sacrificial pitcher and a
rosary (n ). The Venus should be made to resemble the
Jupiter in his appearance, while the Saturn is to be represen
ted as encircled wkh a row of girdle like bells. * The Rahu
(the shadow of the earth and her satilite) should be, imaged
as having the mark of a half lunar disc on his forehead, while
the Keiu (the solarspots and the occultation suffered fay the
stars and their satilities) should be personified as a man carry
ing a h f p and a sword (t a), Anuta, T a b a k a Karka, Padma
 AGNI PURANAM. 189

Mahabja, Shunku, Kulika and Sustrina are to be understood

as all resplendent creatures with hooded heads (13.) Indra is
to imagined as riding on an elephant, and wielding a thunder
bolt'; and Agni as seated on a goat, and holding a spear in
his hand, Yama (the god of death) is to be depicted as riding
on a buffalo, and carrying a club, and Nairita is to be pic
tured as brandishing a sword (14). Varuna the god of the
ocean) is to be delineated as riding! on a sea-monster
(Makara) and carrying a trident in his hand, while Bayu (the
wind) is to be depicted as driving an antilope, with a full
furled streamer gaily flying by his side. Kuvera should be
pictured as carrying a mace and riding on a sheep, and Ishaa
with his clotted hair as sitting on a bullock (15), Lokopalas
should be represented as having two hands only, Visvakarma
as telling a rosery, Hanuman as wielding a thuder-bolt and
oppressing the earth with his feet (16). The Kinnaras should
be imagined as inhabiting the skies, and playing on harps
in the air, and likewise the Bidhyadharas as bedecked with
garlands, The Pisaches should be represented as extremtjr
emaciated in their bodies, and the Vetalas as having distorted
faces. The Ksetrapaias should be depicted as equipped
with tridents, and the Pretas as having big bellies (17).

CHAPTER LIU

T he God said >-Now I shall describe ip you, in the

following eight couplets, the Yoginis who dwell in the differ
ent quarters of the heaved jf shall start with the East and
finish with the north-east quarter of the firmament The*?
names art as follows;
190 AGNI PURANAM.

The Yoginis named AksovyS, Raksakarni, Rakhsi, KripanS

and Aksaya inhabit the eastern quarters of the sky (i).
The Yoginis known as Pishangi,? KsayS, Ksema, 1 15, LilS,
LolS, Lakt, Balakeshi, LalasS, and BimalS dwell in the south
eastern quarter of the firmament (2). The Yoginis who are
named HutasbS, Bishalaksi, Hunkari, Barabamukhi, Maha-
krurS, Krodhana, Vayankari, and Muhanani, reside in the
south (3). The Yoginis who are styled Sarbagn5, Sarall,
TarS, Rigvedh, HayananS, SaraksyS, Rudrasangrahi, Sambari
and Taljhangika, are the inmates of the south-western
heaven (4)* The Yoginis denominated as Raktaksi, Supra-
sidha, Bidutjivh5, [Karankini, Maghanada, Prachandogora,
Kalakarni and Baraprada are the residents of the western
firmament (5). The Yoginis known by the epithets of
Chandra, Chandrabali PrapanchS, PralayantikS, SishubaktrS,
Pishachi, Pishitasha Lolupa occupy the north western direc
tion of the heaven (6). The Joginis called Dhamani, Tapani,
Ragini, Bikritinana, Bayubega, Brihatkuksi, Bikrita and
Bisharupika, hold sway in the north (7). While the Joginis
described as Jamajevha Jayanti DurjayS, Jayantika Bidali,
Rabati, Putana and Bijuyantika hold sovereignty over the
north-east (S). These Joginis should be represented as
having eight or four hands as the case may be, and wielding
arms according to their own choice, and who impart all
success to their votaries, on being duly worshipped and
propitiated. Vairaba should be depicted as carrying the
sun in his hand, Kurpurasyabeing represented as wearing
large, clotted hairs/and bedecked with the moon in the fore
head (9)* K riU b a sa is to be delineated as wielding on the
one side, the weapons sword, pike, axe, and an arrow, and as
folding a palm in the attitude of imparting benediction to the
universe, together with a bow, a trident, a Khatvanga, and a
half noose on the other. His garment shall be of the dun
of an elephant, held in its place by his two hands \ and
venomous snakes shall be represented as resting on body.
 AGNI puranam; tgi

serving the purposes of ornaments; or in the alternative thd

god Pancbanan, who is another manifestation of the same
god, is fto be worshipped amidst the M a trik a s sitting on the
deadbody of a man, and with all the letters of the alphabet up
to the'letter Ra and with his mantra Om Shrni, H oum namas
ShivSya and the eight long voweled mantras such as Eem,
Woom, Aim, Ayin, Om, Oun and As (10 13}. Biravadra should
be represented as having four faces and riding on a bullock;
while Gouri is to be depicted as possessing two a r a n d
three eyes, and carrying a mace and a mirror (14). Lalita
should be depicted as carrying a trident, pitcher and a galan-
tika, (a pitcher with a whole at the bottom) and with one hand
folded in the attitude of imparting blessing, or as a com*
panion of the god Skanda, carrying a brush and a mirror (15)*
Chandika should be represented with xo hands and as
carrying a sword, a trident a chakra a spear in the right,
and a snake noose, shield, pike, axe and a bow in the
left and as riding on a lion with her trident firmly fixed into
the breast of the buffalo demon (16}.

-----

CHAPTER LIIL

T he God said: Hear me describe the essential points

of a falic emblem. A rectangular block of stone is to be
marked as divided length wise into two equal divisions; the
lower half of which is to be divided in its turn, into eight
equal parts. Five such parts are to be left out, and the
maining block formed of the remaining five* should be
divided breadth wise into three parts, the first of which is
to be called the B ram kabkqga, the second Vishnu part, the
19 2 AGN1 PURANAM.
*

last or the lowest part being known as the C h ivavaga% which

shall be larger than the other two parts, and over whose
four angles of division at the upper extremity, a squre is to
be drawn, thus dividing the part known as V isnubkaga into
an octagonal block* Divide the same again into a block
containing thirty two sides, and then the same again into
one of sixty-four and then turn it into a round shaped block
( f 4). The Brahmin (sculptor) who must be an inhabitant of
the country known as M adhyadesha4 shall then cut out the
head of the falic emblem in the shape of an umbrella, with
a breadth equal to the half of the linga divided into eight
equal parts (56). A linga which has a breadth equal to
three-fourth of its length, is to be deemed as the grantor of
ail human desires (7). The pillar or prop part of such a falic
emblem shall be a quater of the entire length of the latter,
which is the measure usually adopted by the gods in their
worship (8).""
Now I shall describe the general features and attributes
of all sorts of falic emblems. The learned should divide a
linga measuring sixteen fingers, into six parts through the
central iine passing through the Brahma and Rudra Vagas
The spaces comprised within two such lines of division shall
measure eight Ja v a s each in the first two cases, each latter
measuring a Ja v a less than the preceding one (10). The
lower part should be divided into three parts, the upper one
should be left aside, and the remaining two parts should
be divided into eight divisions, the three upper ones of
which are to be left aside (11). The upper three divisions
those above the five sections spoken of above, should be
projected to form the circuitous belt, and thejr blending
should be brought about after leaving such a part inter-
ve&ing ( i 2)l These are the characteristics of the falic era*
hiems in general, and now 1 shall speak to yos about the
essential features of their pedestals (13)* thou well-verse*
la kaofrlifcdgey the commencement or starting section of the
 AGNI PORANAM; 19 3

emblem, together with its height, and the part known as

Brahma-Vaga (part sacred to Brahma) should be ascertained
at the outset, and then the latter should be placed over the
slab designated as the K arm asftila { 14*.
The different dimensions of the pedestal should be. made
according to its elevation. The Pceth a or the part actually
occupied by the emblem should be of two such parts
in height, with a length commensurable with that of the
iiaga (15). The internal space or cavity of the P eeth a
(stool proper) should be divided into three parts, its breadth
being equal to one sixth part of its length (16). The belt
or the girth round it should measure one third part of its
breadth, and the depth of its cavity will be equal to or shall
fee one-sixteenth part of its feelt with a gradual slope, the
height of the stool being decorated with ornamental
works (16 18.)
A part of it will remain imbeded in the ground, a part of
it will be the height of the stool proper, three such parts will
be the height up to the topmost brim or border of the pedestal.
The second or upper step shail be of two such parts in height,
while the last or the lowest step shall have the height
of such a single part which is to be taken up by each flight
of steps leading upwards, until the topmost border is reached
(1920). Indents to the breadth of such a part are to be
set apart on each flight of steps until the lowest one is
reached, and they shall be cut into to three by the three exists
for water, which shall measure a fore-falanx of a finger m
breadth at their base, and one*sixth of a Anger at their ends,
and whose beds shail slope a little towards the postern side*
These are the general characteristics of the fafic eaajWeajs
and their pedestals (21 22).
 CHAPTER LIV.

god s a id : Oh Brahman hear me describe in the

following manner, the respective measures of the different
olasses of the falic emblem* 1 shall presently speak about
those made of common salt and clarified butter, which if
worshipped increase the intellect of their worshippers (i).
A linga made of a piece of cloth, together with one
made of clay, whether soft or burnt, being worshipped
for the time being, gives wealth, a burnt one in the latter
case being held better than an unburnt one (2). There is
more merit in worshiping a wooden linga than an earthen
one, and so on a falic emblem of stone is better than a
wooden one, one made of pearl is better than one of stone,
and lastly the worship of a linga of gold or iron ensures
greater iperit to the worshipper than the worship of all the
preceding ones respectively (3). T he falic emblems made of
silver, copper or brass, impart enjoyment and salvation to men,
while those of sine and mercury are.said to be very auspicious
and confer similar boons as above (4). T h e installation of a
falic emblem made of mercury or iron, or of mercury iron and
other metals combined, and with gems laid up in their insides,
increase the glory of their worshippers, and grant them
success and all the blessings their hearts can wish for (5}*
Edifices dr temple may be raised to these emblems, some
>what to their west, in the event of any body wishing to do*
the same. JEven the circular luminoas spot which the sun
casts on a mirror, and which, for its resemblance to the shape
of a fiogam, is, called the falic emblem of the solar rays, is
to be worshipped, in fact the god can b e worshipped
every where, bis full and complete worship or his worship in
its entirety being possible in a Fmgam only, which in the
case of being a stone or a wooden one shall erasure a
 a GNI p u r a n a m * *9 5

cubit in length (7). A folic emblem of the ckala class sh&ll

measure up to fifteeq fingers according to the finger measure
(see Couplets. 19 -2 . Chapter 39th), those usually wor
shipped in a household measuring from one to fifteen fingers
each (8). These emblems are divided into three classes
such as the Kanyasa (small) the Madhyama (middle) and the
Vasia (forge) according to their respective dimensions, those
of the first class consisting of thirty six emblems (four
sets of nine) those of the middle being comprised of four
sets of nine (thirty six) and those of the third o r the Y asta
class containing equal sets of nine with the middle. The
Lingants of the Kanyasa class shall measure one to five
fiogers each, the ckala emblems of the second class shall be
of six to ten fingers each, and those of the Yasta or the third
class of the ckala (removable) folic emblems shall measure from
eleven to fifteen fingers respectively (8 12). T h e folic em
blems made of the precious stones known as the Makaratna
shall measure six fingers each, those made of the other gems
shall have a length or height of nine fingers each, those of
gold shall measure twelve fingers, and the rest fifteen fingers
respectively (13). The couple of the two sets of corners from
the top shall be successively cut into four or sixteen equal
sides, and those again into thirty two and sixty four in
turn so as to make it a polygon of sixty four equal sides
(14) T h e two sides being thus lopped off, the neck of a
folic emblem f~thet<r&z/ class shall rather measure twenty
six parts from the rectangular space at its foot (15). The
face of the linpam, shall gradually go on decreasing by four,
six and eight parts from its base, and similarly the middle
part of the emblem shall be gradually less than the height at
its commencement by a pada (16}.
 CHAPTER LV.

T he G od said: Now I shall speak to you about the

pedestals of the divine images, which shall equal the image
in length and shall be half as much broad (r). In the alter
native the breadth shall be equal to the half or one-third of
the measure of the height, and its belt shall be equal to the
one-third of its breadth (2). The hollow or cavity in the
inside shall he of that measure, and shall be sloping towards
its posterior part* and a space measuring a quarter part of the
pedestal shall be set apart for the exits or passages of
water (3). The Sam am u tas (water passages of equal base)
shall hav'e a breadth equal to the half measure of the space
set apart for water passages, and their beds shall be equal to
the third thereof (4). The water passages of equal base, shat!
have a breadth at the extremity equal to the half thereof ; and
jthe channel will have a breadth equal to the one-third part of the
breadth of the pedestal (5^. The image of the god Mahadeva
may be as tong as the pedestal, or may be half as much in
length. In the former case the height of the pedestal is to be
divided into sixteen parts as before; and the six divisions be
low should be made, as occupying the two parts of its entire
height, and its neck or the extreme upper border should be
laid about with the three parts thereof, and the foundation,
indents, steps and the platforms shall comprise such a part
or a bhaga respectively. The measures of the different parts
stated above, shall hold good in the cases of alt ordinajry
images (6 7). The front of the image shall be propor
tionate to the door of the temple, and the elephants, tigers,
and other beasts of prey shall be carved into the region
occupied by the halo of the image (8). The pedestal of an
image of the god Hart should be made In a way as to show it
 AfeNi' *.* *97'

Co the best advantage possible. The measures laid down cow*

cerning the images of Vishnu shall apply to the images of all
the other gods, white those set forth in connection with the
images of the goddess Lakshmi, should be observed and
adapted in the images of all the other goddesses (9).

CH APTER LV L

T he G od said:-N ow I shall deal with the five differ-*

ent divisions of an installation ceremony. The image is
to be looked upon as the embodiment of the P u ru sh a or tW
Supreme Being, the real and subjective principle of the*
universe, who is known by the denomination of Narayana
and the Pindika or the pedestal is to be considered as &
symbol of Nature or the goddess Lakshmi; and the cere
mony of installation consists in bringing abbut the union
of the two, which has the universe for its offspring {1). eri
generally perforin these ceremonies with a view to hve
a fulfilment of their beajrtfelt desires. The guru or'the priest
officiating at the ceremony shall cause the sacrificial jsheds t o
be raised in the front of the temple or the divine edifice*
on the extension of the two parallel side lines o f its
adytum. These sheds may be made to measbrfe eight*
sixteen, or twenty cubits and the sheds, shall hccufjy
half the space included between them, for the"accd6i't*ib&-
lion of the sacrificial bathing seats, pitchers, and'sub
stances deemed essential and necessary to the sacrifice
The auspicious sacrificial platforms shall be made as to occupy
an entire one-third part of the above space, and shall be feting
over with a canopy, and bedecked with pitchers large afed
small (4}. All substances to be used in the sacrifice shall " b i
ig 8 AGNJ PURANAM.

washed with the composition known as the Panchayabfa, (the

dung and urine of a cow together with its milk and curd) and
the priest officiating at the ceremony, shall wear ornaments,
and deem himself identical with the god Vishnu, and shall
commence the worship subsequent to that (5)* The wor
shippers of the idols who are efficient in their worship shall be
propitiated with rings and bracelets, and shall be established at
the front of each sacrificial Kunda (cavity for sacrificial fire)
(6). The branches of the Pippala, Oudumbara, Bata, and
other sacrificial trees should be posted at the different doors
of the shed, which may be rectangular, semi-circular, lotus
shaped, or circular in construction. A branch of the Plakhya
(Indian sacrificial fig) should adore the east gate of the
Mandapa, a Subhadra branch should decorate the south, and
dienorthern and western doors of the Mandap should be
decorated with the branches of the Sukarm a and Subatra
trees respectively (7 8). T he pitchers should be placed
five cubits apart at the foot of the each column of the
sacrificial gates, and should be worshipped with the mantra
beginning with the terms Syonna Prithvy, their mouths
having been previously filled up with the new born shoots
pf mango trees <9). The Chakra or the ring shaped metal
blade should be placed at the top of the sacrificial shed,
together with a banner five cubits long, and sixteen fingers
broad* Or in the alternative a streamer may measure seven
cubits in height which shall be made of a reddish, flame-
like, blade, white, yellow, blood-red, or of a white colour
tarn (10 12). thou best o fr the gods, the presiding
deities of the flags hoisted in different quarters of the heaven,
beginning with the east, and who are know n,as Kumada,
Kamodaksa* Pundarika, Bamana, Shankhukarna, Sarvanatra,
and Smdcba, and who are possessed of innumerable divine
virtues, shook! be worshipped, together with the hundred and
eight red spotless and well-burnt pitchers placed outside
the sacrificial shed full of water and with pieces of
 AGNI PURANAM, 19 9

doth girdled round their necks to which pieces of gold have

been attached (1315). Bramha, four pitchers should
be placed at the corners of the sacrificial elevation with the
mantras, A jtghra etc, and after having placed separate
pitchers at the east and other sides thereof (16), invoke
the gods Indra and his companions in the sacrificial pitchers
placed at the east and other sides of the shed respectively,
worship the god Indra with the mantra beginning as
Trataram Indra etc% and invoke him as follows Com e
Indra thou lord of the gods and the wietder of the thunder*
bolt and who ridest on the celestial elephant, defend the
eastern gate of our sacrificial shed in the company of other
gods ( 1 7 18). A g n i (the god of fire) is to be propitiated with
the mantra beginning with the terras t$A g n i murdha etc*
or obesience to the god Agni, and invoke him with the other
presiding gods of the firmament respectively as following*
Come Oh A g n i, thou who weildst a,trident and ridest on a
goat, accept my worship and defend the south eastern gate
of my sacrificial mandaf. Come Oh thou mighty sun
begotten god of death, who ridest on a buffalo and weildest a
trident, defend tue southern gate of my sacrificial shed* Be
thou propitiated with the mantra Baibasvata sangamanami!
Come Oh Nairita who dost carry in thy hand a $word and who
art accompanied b y armies and riding animals, defend th e
south-western gate of our mandap* Here is water foe'
absolving thy feet, and hereris offering to thee* B e dims
propitiated with our mantras beginning as Eska ia N airii
etc. (10 22). Come Oh thou mighty Varuna w ho dost '
carry a trident and ridest on the sea monster known a s the
Afe&ara. I make obesiance to thee, defend the western gate-
Let the priest officiating at the ceremony propitiate the
god with his own mantra beginning with Urum h i Raja
Varunam (23 24)* Come Oh B iy u (wind) with the antdope
thou ridest upon and thy companions Maruis and thy own
banner* Defend the north western gate of our sacrificed
 AGNt 1.

shed thou mighty god! being propitiated by our mamtra

siich as Obesiance to the god of wind, etc, which is known as
the B a ta ity a d i mantra. Propitiate the God Soma writh Lhe
nranfcra I make obesiance to Soma and which begins with the
tehns )So.mam R a ja n a m % and invoke him come thou
mighty Som a who weildest in thy hand the celestial mace
Come with the animal thou ridest upon, and thy army, defend
the northern gate of our sacrificial shed. I make obesiance
to thee- who art accompanied by Kuvera tire God of wealth
{25*27). Propitiate the God Ishana with the mantra such
as obesiance to the God Ishana and which begins with the
terms .Ishanamasya, etc., and invoke the god as come
O. Ishana, who ridest on a bull and wieldst a trident!
cotoest t-hou with thy mighty army and defend the north-
earterag&fce< Worship the god Bramha with the mantra of
I-bovfc.unto thee G Bramhan or that beginning as Hirnya-f
garvo;. etc;, and invoke him as come ye Bramha who
ridest on a swan and dost carry in thy hands the sacrificial
tessel'and a laddie, etc., defend the upward direction of the
sacrificial- shed* Propitiate the serpent-god Ananta with the
txtintra bf obesiance to Ananta or with the orte running as
Sarpaoto and invoke him as come thou Ananta
dost sft-'bpon the back of the primordial tortoise and who
Aft' the khrg o&snakes, defend the under the ground portion
of our sacrificial* nuindap (28 31),

C H A P T E R L V IL

. Goo s a i d A l t e r that, perform the ceremony

known as that of taking possession of the sacrificial .ground
{VmBarigrakd^ by scattering over the same the mustard seeds
 AG PURANAM.1 201

Accompanied by the mantra of Narasingha, which are sup-

posed to keep off all demons from the sacrificial enclosure
and by washing the same with the composition known as the
Panchagabya (t). W orship the earth goddess in the pitcher
containing gems, and also the God Hari and his accompani*
meats therein; and worship the eighteen pitchers with the
mantra of defence known as the Astra mantra (2). The
seeds of Brihi grass should be washed with one unbroken
jet of water out of the pitcher, and should be scattered
round the same which should be placed In the midst of the
hole scooped out for its reception (3). Again worship the
god Achyuta and bis wife Lakshmi in the pitcher with a
piece of cloth round its neck, and with the mantra
running as Yoga^yogati and spread out their bed over the
mystic diagram {4). Spread a cotton bed over the rows of
the sacrificial Kusha grass and worship in the bed, the God
Vishnu, who holds sw ay over the three divisions of the uni
verse, and is the slayer of the demon called Madhu, together
with the Vidyadhipas in the eight quarters of the globe (5).
W orship the Bamana manifestation of the god - in the north
west corner of the sacrificial bathing mandap, and Sridhar
'Hrtshifcesha, Padmanava and Damoodar in the north-east
and other corners of the same (6). After having performed
the worship in the four pitchers situate in the bathing shed
at the north, deposit all the sacrifipial substances in the
same (y). Out of the pitchers containing water for the
sacrificial bath, consecrete the aforesaid pitchers in all the
quarters of the globe, and lovingly stow the pitchers for the
purpose of bathing (8). Put the young shoots of Bata (fig),
Oudumber, Ashvatha, Ashoka, Bal, Palasha, Arjuna, Plakba,
Kadamva, Bakul, and mango trees in the mouth of the afore
said pitchers, together with the lotus flowers, grass, the
substance known as Rochona, D arra and Pinjalam (io).
Put down into the pitchers on the right hand side, the
flowers called jati, and Kdeda* and pieces of sandal wood
*6
202 AGN1 PURANAM.

both red and white, together with rice, tagara and Sidhartha
(white mustard) (n ). Place in the other pitcher the silt ob
tained from the two opposite banks of the rivers flowing into the
sea, especially that obtained from each of the banks of the
river Ganges, together with pieces of gold and silver, cow-
dung, barley shall paddy, selsmum, the shyama creeper,
Vishnupurni, Vringaraj, and Shatabari (Asparagus recemosus)
(12 13}. Place in the other pitcher at the north-east corner
the Sahadeva, Mahadevi, Bala, and castor plants together with
the branches of the Aihvatha, Bilva and cocoanut trees (14).
Place in the other pitcher, the loose earth obtained from
anthills situate at the seven different places enjoined in the
Shastras, and put down in the other the water of the
river Ganges together with tbe loose sand obtained from
its banks (15), Place in tbe other pitcher the earth
loosened by boars, elephants and bulls driving their tusks,
and horns into the ground, together with the clay lying
at the roots of K u sk a grass and lily stems respectively
(16). Put into the other pitcher the clay obtained from
the holy mount^jns, while saffrom and flowers of the
N a g a K eshara tree should be placed in the other (17).
Flowers together with the sandal wood, A g a ru (Agallochum)
and camphor should be placed in the one next follow
ing, B a id u rfy a (.L a p is la zu li) coral, pearl, crystal and
diamond being previously immersed in the same (18).
Tbe priest who is the inhabitant of that excellent country
called the M adhyadeca shall fill tbe next pitcher with
waters obtained from the rivers bearing both mascular and
feminine names, together with the water carried from the lakes
or tanks (*9); and shall duly instal and consecrate in the
sacrificial shed, another set of eighty one pitchers filled with
perfumed waters, the consecration being performed with the
mantra commonly known as the S rim k ta (20). Barley, white
mustard, perfumes and the extremities of the K u sk a grass*
suadried rice, sesamum orientate, a fruit aad a flower shoaM
 agni puranam ; * 203

be first placed for the purpose of presenting the preliminary

offering; while lotus flowers, branches of green grass, a
climbing plant called shyam alata (Ichonocarpus frutiscens)
together with a leaf of the holy basil, and the bunches of
K usha grass should be offered on the right hand side, as the
foot offering of the deity, the small metal cups containing
the offering of honey rect. being placed on the same side
with the foregoing articles (22). The berry of the coccola
plant (probably cocculus Indicus) clove and the fruit of the
auspicious Ja t i-t r e e (nutmeg) together with sun dried rice
and the bunches of green grass should be offered into the
fire on the north for the purpose of rinsing the ^nouth of
the deity (23). Offer on the north east a vessel containing
flower and perfume for performing N ira ja n ceremony (waiving
of flower light or cloth before an image) to the deity,
a similar vessel being placed on the north west side of the
mandap as containing odoriferous ungent of the god (24}.
Sixty lighted lamps together with m uram anst, amalak and
nishadskam should be offered, eight lamps having been lighted
up for the purpose of waving lights before the deity (25). The
celestial emblems and weapons of the god such as the conch,
the ring weapon, the S rib a tsa (curl of hair on the breast
of Visbnu), the thunder-bolt and the divine lotus should be
presented as made of [flowers of various colours and placed
in a golden receptacle (26).

<o>

CHAPTER LVIII.

T he God said*:Excavate the hole far .the sacrificed

fire on die north,west ride of the mandap, and after having
performed the fam# to the number of hundred and e%t*
30* AGNI PURANAM,

unto the god A g m and the Vaisnaba, and after having

duly 'washed and established the sacrificial pitchers, the
priest accompanied by the Sculptors and the worshippers
of the idol, should go to the shed where the image bad
been carved out with the flourishes of toumpet: and music.
A ring composed of mustard seeds and the messes of a
cowbeb should be put around the left wrist of the image
with the mantra ?unaig as Visnaba etc, and a similar one
of a piece of silk cloth should be wound up around the same
part of the priest (* **3)* The image should be established
in the m arnfap, attired in a garment, and should be wor
shipped and propitiated in the following manner I bow
down to thefc thou sovereign mistress of the gods, who hast
been made by V isvakarm a. I make obesiance to thee thou
resplendent nurse of the universe. In thee I intend wor
shipping N a ra y a n who knows no change or modification,
and whom no evil can reach. Be thou prosperous goddess
devoid of all short comings on the part of the sculptor and
which being thus advised should be carried to the bathing
shed (46). The sculptor should be entertained with the arti
cles of present, and the priest with the gift of a cow, and the
eyes of the image should be opened up with the m a n tra run
ning as C hitram debatz, while the sight is to be endowed
with the mantra begining with the terms HA g n ir J o t t '* etc,
while* flowers and white mustard seeds immersed in clarified
butter should be offered on the pedestal (78). The priest
sbouldplace on the head of the image bunches a iK u s k a grass
and put collyrium along its eyes with the mantra running as
M adhubaia (9). A t the same time he should utter the
m antras beginning with H ira n ya g a rva etc, and again put the
pigment along the eyes accompanied by the mantra g h rita b a ti
(lO). The cake of the M a su r p u ls should be waved before the
imagethe mantra of A to D eva being simultaneously read there
with, and the priest should perform the washing ceremony
with hot water and the m qntra running as sa p ta te A g m (11)*
 AGNI PURANAM. 205

The image should be anointed by r e a d iii^ j^ ^ a n tt a the

D ru p u d a d ib a and washed over by the priest with the waters
ofrivers and sacred pools by uttering the mantras apaktsta,
and with the Jem waters consecrated by the mantra
Pabamani (12). Bathe the image with hot water conse*
crated by the Gayitri mantra, and with water out of the
pitchers made of earth from the sacred places and cons*
crated by the mantra sanno D evi and with sandal past
accompanied by the mantra samudram gaccka (13). Bathe
the supreme god with the fire different sorts of earth and
sand, and water consecrated by the mantra Hiranyatir and
with water out of the pitchers made of the anthill earth con*
secrated by the mantra Imam matt (14). Pour out the wash*
ings of cereal over the image accompanied by the mantrams
Tadvishnu and Ja Oushaditi, and with bitter drugs dissolved
ill water consecrated by the mantra fajita Jafuayati and
after that with the composition known as the Panckagabjm
by uttering the identical mantra (15). The image should bee
bathed with waters containing fruits, out of the pitcher*
respectively situate on the north and the east, with the
slantras Payas Prtikibfam and Ys Falini Bisvata Chaksu
|*). Perform the Udvartan (consists in waving lights
Sower* or a pice of cloth before the image) ceremony by,
uttering the Som&m Rkjanam mantra from the right of the
image and by reading out the mantra Hansasueki on hi*
west (17). Place the Indian spikenard and fruit of the
embliefc myrobolj&n on the bead of the image cense crated
by the mantra of Murdkanandtva and pour over its'head
the contents of the eighty one pitchers, accompanied by
the mantnii mooing as /dam A paii and anoint' the same
with sandal consecrated by the mantra gandka 4varaH
(s8*-fg)* The god abodld be 'invoked (with the f d k v k g
mamina. G God Vishnu ike benefactor of the whole
universe, f make ohotianee to thee
accept |tbe portion *f the sacrifice, aad the thread
2t>6 AGNI PURAN AM.

wound up round the left wrist of the image should be un

loosened (20}. The similar thread ring'round the left wrest
of the priest should be untied with the sukta m antram
running as M u n ch m il etc. The P a d y a (water for washing
the feet) should be offered with the m a n tra H irn m a y a ti,
and the A rg k a (preliminary offering of flowers and perfumes)
with the m antra beginning with A to D eva etc (21). The
small metal cups containing honey and known as M a d h u -
p a rk a s should be offered with the mantra beginning as
M adhubata% and the acham an (the ceremony of sipping
water and of washing lips etc. at the commencement of the
worship) should be performed with the m a n tra begin
ning as M a iyee g rin h a m i, and the learned priest should
scatter bunches of green grass and pinches of sun dried
rice with the m a n tra running as A ksunam t m odanta etc (22).
The body of the image should be rubbed over so as to look
all aglow* and perfumes should be offered with the mantra
beginning as GundhabatL The garland should be offered
with the* mantra of Unnayami, etc., and the sacred-thread
should be presented with the mantra running as Idam Vis
(23). The two pieces of wearing cloth should be given with
the mantra beginning as B rih a sp a ta B u stra ju g m a m and the
cloth covering the upper part of the body should be pre
sented with the mantra having the terms V id akam at its
commencement, and the cereals and white flowers should be
scattered with the mantra running as Mahabrata etc. (24).
The incense sticks should be offered with the mantra
commencing as D k u r a s i etc., and 'the collyrium should be
applied to along the eye-lids of. the image, with the
S u k ta known as the B r iv a t a S u k ta . The ornamental tila k
(tatoo) mark should be Impressed on the back of the nose
with the m antra beginning as fa jn a ja jn a ti etc., and the
garland should be presented with the m a n tra running as
D irg k a u sia etc (25). The umbrella should be opened up
ever the head of the image with \h t m a n tra of In d r a c c h a ira
 AGNI PURANAM. 20?

etct the,, mirror should be presented by reading out the

m antra of B ir a ja etc, the ohowries with the mantra of
B ik a rn a and tlje ornaments should be presented by uttering
the m antra running as R a th a n ta ra (26). Te fans of
Palmyra leaves should be offered with the B a y u d a iv a ty a
mantras and Jems should be offered by uttering tbe mantra
beginning as M u n ch a m i to etc, and hymns should be sung
unto the God Harl as laid down in the vedic P o o ru sa S u k ta
(27)* The ceremonies mentioned above should be performed
in the case of the installation of this god and of other gods as
well and their hallowed pedestals, and the m antra known as
the Souparna sukta should be read aloud in the time of rais~
Ing'the Image, which should be raised by uttering the m a n tra
running as U ttista '& tc,' and carried to the shed of the divine
bedstead accompanied by the sukta m antra known as sakun
sukta and the m a n tra beginning as B ra m h a ra th a d i (28
29). The priest should lay down in the bed the divine image
and the pedestal of the go d 'V is n u by uttering the sukta called
the srisu k ia 9 and one beginning with A io D eva etc. (30}.
A lion, a bull, a fan, a pitcher, a banner, a trumpet, and a
lamp constitute what is known as the Astamangala or the
eight auspicious combination (31). The priest should make
an exhibition of these auspicious combination at the foot
of the divine image, accompanied by the repitition of the
mantra known as the Gayatri, and the Sukta known as the
Ashavasukta. A hearth, a covering pan a dadbika (laddie), a
mushal (a rod for thrashing grains) a stone slab (for grinding
spices) a broomstick, and other household furniture and uteq
sils of *diefc, should be presented to the god. A pitcher filled
up with edibles and with gems and a piece of cloth over it
should be kept at the head of the bed*stead (32 34).
 CH APTER .

T God s a i d T h e Adhibasana ceremony of [the God

Hari consists in the act of approaching that god* and I shall
presently describe the process by which that is to be brought
about The priest should consider himself as the omniscient,
all pervading being, and the purest of all conscious subjects
( i ) . He should rouse up within himself, the egoistic conscious
energy of his ownself, or in other words, his consiciousness
p e rse t (which being possessed of an epithet, or u p a d h i and
being apparently qualified by his senses, has determined his
individuality in this world), with his intercorporal wind burst
ing forth in the sound of an. omkar; and commune the
same with the divine energy dawning upon his innerself (2).
The learned priest should realise in imagination that his
gross, material body, together with the earth his abode,
bad been converted into vapour or air, and that foo^in- its
turn he should light up in mind with the resplendent B a ttk i
B t f. This terrestrial globe mentally converted into an
immense mass of glowing fire, should be visioned in mind
as transformed into an infinite expanse of ethar, the whole
external world, together with all the objects of sense per
ception, whether earthly or etherial, having been imagined as
bereft of their external existence, and existing in the senses
only as the five proper sensibles (Panchatanmatra) which
should be mentally transformed in their turn, each into its
Immediate anticedent (4}.
The expanse of ether spoken of above, should be thought
as merged into -the substance of the mind, the mind in its
turn as converted into the Ego or the conscious personal
individualism, and the personality as transformed into the
evolving intelligent principle or the spirit of the universal
nature (Mahat), and tbe nature In her turn should be merged
 AGNI PURANAM^ 209
in that disetndodied indiscredihle absolute real in man, which
knows no change or modification (5). This real, whose self
is the perfect and absolute knowledge, is called Vasudeva,
who by means of that indiscrebabie energy known as Maya,
and with the object of evolving out into this universe, first
brought to being the god Sankarsan (literally universal
attraction). This Sankarsan emanated from the Absolute
Real, who was then a voice or a sound only. The god San
karsan the universal attraction) in his turn, begat Pradumna
(literally light) in the womb of Maya (literally the evolving
principle propelling trie essence or embryo of the universe)
(6 7). Pradumna (light) who was tangible or was possessed
of the attribute of touch, begal Anirudha Brahma (literally
unobstructed space and receptacle of light). Anirudha pos
sessed the attribute of taste only and Brahma those of smell
and light. Brahma and Anirudha first created water; and
prahma laid down the golden eggs (the primordial molecules
of matter) in that water, which were constituted of the five
material, elements, such as the earth, water, light, (heat) air
and ether, Imbued or impregnated with the spirit or cons
ciousness, these eg g s or molecules generated a peculiar knd
pf force or energy within themselves, which is called life (8
9). And life in the company of consciousness gave rise to the
faculties, the whole combination being known as a living being
(Prani). But the J i b (the real or the inner being), though
somewhat dependent upon and determined by its material
constituents, partakes of the nature of the soul or spirit, and
is a spiritual entity amidst the five different p ra n a s -or life
winds (10). Intellect came out as a resultant of the combina
tion of the life and the soul with ks eight-fold modifications;
and out of that proceeded egoism or individuality which
ia its turn gave birth to mind (11). The mind with its sensa
tions (Sankaipa) brought on the five corresponding sensibles
of sound, touch, sight, taste, and smell, which in their turn
.being jotaed wkh the perceptions (Jnan) produced the fife
37
2 10 AON! PUR A NAM.

sense organs of skin, ears, nose, eyes tongue and which

are called the intellectual sense organs and the five operative
ones ; which are the legs, the arms, the speech and the geni
tals (12 14.) ,
Now i shall enumerate the five material elements which
include the earth, water, light, air and ether, which enter into
the composition of the material body of a man which is a
microcosm of- the whole universe (15). And I shall give
you the names of all the mantras which signify and symbolise
the principles dealt with above, for their being located
(imaginarily) in the different parts of the body (16).
These letters should be imagined as written in fire, and
resplendent with a sort of hallowed light, casting no sbaddow
at the time of locating them in the different parts of the
body. The letter M a which is the symbol of the soul or the
innerself, should be located as -extensive with the body of
the deity (16). The letter B b a 9 which is emblematic of life,
should be imagined as lodged in 4he epithet, which marks
and differentiates the individuality of'ttie^god; and the
B a t which h a symbol for intellection,-should be located in
the region of Jus heart, together with the letter P h a which is
a phonetic sign for the egoistic consciousness, and the letter
P a which stands for the mind as the some total or the aggre
gate of sensations (17 18). The letter N a which is a symbol
for the proper sensible of sound should J>e located in the
heart, while the letter D h a, which represents the proper
sensible of touch, should be imagined as lodged in the face
f the image (19).
The letter D a , which signifies the proper sensible of
sight should be located in the region of the heart, the letters
J k a the indicator of the proper sensible of taste being
located in the pelvic cavity (20). The letter , which is
symbolical of the proper sensible of smell, should he located
inside the regions of the Knee-joints, while the letters
{M u rd h an yd ) and D ia t should he imagined m iag#essci!
 AGNI PURANAM. 211

inside the ears and the skin respectively (21). The letter
D a should be imagined as burning in the eyes, and the letter
Tha in the tongue, the letters and Inga being respectively
located in the nose and the speech (22). The adept and the
initiated Brahmin should locate in the arms, the letters J h a
which is an emblem of the organ of hands, the letter j a in
the feet, the letter ccha inside the anus, and the letter cha
in tbe genitals (23). The letter unga, which is symbolical
of the earthly essence, should be imagined as shining brilliant
inside the muscles df the legs, the letter gha in the pelvic
cavity, and the letter ga which is symbolical of the light,
should be imagined as illumining the region cf the cardaic
recesses of the god (24). The letter K k a which represents
the serial essence {B a yu ta tva ) should be fancied as placed
in the nostrils, and the letter ka which symbolises the
infinite ethar should be located in the cavity of the skull (25).
The letter ya which ows its origin to the spirit of the sun,
should be mentally ensconced in the plexus, situate over the
aforesaid organ, andwhich is named after that deity hundred
and forty thousand rays of light being imagined as shooting
forth from the centre thereof (26). The letter M a burning
as a star of sixteen points, should be placed in the midst
of the circle from which radiate the aforesaid rays of light,
and within that, the priest fully initiated into the mysteries of
the mantra, should imagine the letter chandrabindu (sign for
the nasal sound); and the letter H a, preceded by the p ran ab a
mantra Om, should be placed at the centre of the plexus, and
the sign of the vowel should be coupled with the aforesaid
H a , So that the whole mantra at the centre would read Om
H n u . The mantras which form the energies as it were of
the principal one, are, u Om Am Param estyatm ana 2, A m
mamas P u ru sa im a n a 3. Om, bam M anonibrityatm ana, 4
N a m B isk va lm a n a 5 Om bam nam as Sarvatm ana {27 29),
The first of the aforesaid mantras should be applied to the
seat, the second to the cushion, the third to the bed of the
T it AGN! PURANAM.

god; the fourth to his drink, and the fifth at the time of hit
second or final worship. These five mantras are also named
as the five Upanishads or five differentt branches of knowledge
The mantra H u n should be located in the centre, after having
contemplated the god Hari who is embodied by the mantras
( j i ). The principal mantra of any particular manifestation
of Vishnu should be located at the time of consecrating
that image, and after that the general principal mantra of
the god Vasudeva which runs as Om namas Bhagabata Vasu~
devaya (32). Mental images of the different manifestations
of the 'god Vishnu should be projected by imagination into
different parts of the body of the image, such as the head, nose,
forehead face, throat, heart, hands, knee-joints and the feet, and
each part should have a*particular manifestation as its-presid-
ing deity as follows (33). The manifestation known as Keshava
should be located in the head of the image, Narayana in the
face*, Madhava about the neck, Govinda m the hand, Vishnu'
at the heart, Madusudana at the belly, Tribikrama about the
waist, Sridhar about the knee-joints, Hrishikesha in the
rightside, Padmanava about the carves and Daiwodar in the
feet. Oh thou Best of the honestmen ! the location* of the
different deities in the different parts of the body as enu
merated above shall apply to all the images of Vishnu
in any form of manifestation whatsover (34~37). In the
alternative the ceremony of infusing life into the
image of any particular god or manifestation about to be
installed, should be performed with the principal mantra of
that particular god head. The first letter of the name of
any particular manifestation of a god, should be coupled
with the twelve vowel letters of the Sanskrit alphabet, and
located in the different parts of the image such as the heart
etc, at the time of the life infusing ceremony and only the
principal mantra should consist of ten letters. The faculties
and principles are to be located in the body in the same order
as they are found m the g o d ; and the god Vishnu should be
 AGRl PURARAM, 2

worshpped in the mystic diagram resembling the shape of a

circle described around a lotus flower, with perfumes and other
articles of worship (3840). The seat together with its
body and cover, should be contemplated as previously
directed, and* over that the auspicious C h a k ra or a circle of
twelve radii should be imagined (41). The circle should he
imagined as having three concentric naves and two circum
ferences, and Nature etc should be contemplated at the back
thereof (42). The sun god should be again worshipped at
the ends of the spokes in a twelve fold way, and the moon,
with his three fold armies and sixteen phases, should be
contemplated* therein (43). The priest, who is the inhabitant
of that ^excellent country called the M adhyadeca , should con
template a lotus flower of twelve petals about the nave of
the wheel, and in the centre thereof the effulgent energy of
the supreme being, (Poierusha Sh a k ti) should be worship
ped and propitiated. The god Hari should he now located*
in the image where he should be worshipped with the other
gods (44 45). The manifestations of Keshava, etc. should
be worshipped with their attendants aharum iti due order,,
with the flowers, perfumes and other articles of worship*
and with the mantra known as the D m d a sh a k sa ri from the
number of letters of wtyich it is composed (46). The priest
should worship the lokepalas in due order in that circular
diagram of twelve radii, and after that the image with*
flowers, perfumes, and other articles of worship, and the
mantra known as the Purusha sukta. Similarly the divine-
pedestal should be worshipped with the mantra known as the
S rik u k ta , after which the sacrificial fire called Vc&snabanala?
should be lighted up (47 48). The wise priest after having
performed the cerem in the fire with the mantras
peculiar to the god Vishnu, should consecrate the water
known as the water of peace (.Shantyudak ) and sprinkle the
same over the head of the image, after which be should'
perform the ceremony of {B a n h i pran ayam ) kindling
214 AGN! PURANAM.

up of the sacrificial fire (49). The learned priest should

kindle up the sacrificial fire in the fire receptacle
on the south with the mantra running as Agnim
etc. and in the fire receptacle to the east
\k] ? the mantra beginning as A gni Agneeti (50). In the
fire receptacle on the north the sacrificial fire should be
kindled up with the mantra A gni A gni Habdmaha^ the
mantra to he used on such occasions at large being as Tam
Ac >ii hyagniruckyata (5O* tht Kn?idas ortke rect^-
tac:es for sacrificial fire, the fire is to be worshipped with the
branches of Palasha trees to the number of hundred
and eight, and with the seeds of B r ik i grass accompanied by
the ( mantra (52). Clarified butter with
se*amum orientale should be offered unto the sarificial fire
with the mantra running as Om B h u , Bhuba. etc ; and
after that only clarified butter should be offered by uttering
the principal mantra ; and after that the koma ceremony of
peace called the Shanti should be performed with the
composition known as the three Honeys (53). The priest
should touch the feet, naval, ears and the head of the god by
uttering the twelve letters forming his principal mantra,
and after having again performed the koma ceremony with
curd, clarified butter, and water, should touch the head of the
god for the second time (54)* After having touched the
head, naval and the feet, the priest should establish the
four rivers, viz., the Ganges Jam uua Godavari, and sarasvati
by calling the name of each, in due order (55). The
rivers should be dried up with the g a y it r i mantra sacred to
the god V i$h n u t and the charu or the sacrificial p o rrid g e
should be cooked by uttering the g a y itri m a n tra . After
that, offerings should be made, an<? homa ceremonies performed
and repast should be given to tae B ra h m a n s (56). Gold and
cows should given to the spiritual preceptor for the satisfac
tion of the Sam &ga (those who sing hymns of the Sama
Veda) Brahmans. The Dikpatis (the guardian deities of
 AGNI PURANAM. 215

the different quarters of the firmament) should be propitiated

with offerings, and the night of the Adhib& sa ceremony should
be spent in sigil and songs in honour of the supreme
being (57).

CH APTER LX.

T he G cds a i d - A s regards the installation of the

divine pedastal, the length of the adytum should be divided
into seven parts, and on the part known as the Brahmabhaga
(part sacred to B ra m k a ) the image :s to be fixed, and should
not under any circumstances be placed,on the parts which are
named after the gods, man and Pichases, and which respec
tively belong to them. Rather the image should be so
posted as not to encroach upon the part or division of the
adytum called the part of the winged beings. The pedestal
should be carefully fixed off the parts called D eva M ounsh -
ih a g s (Divine and Human divisions), and jems should be
inserted or driven into the same, in the event of its being
built of stone possessing marks, which place it under
the category of the neuter stone previously dealt with (i~ 3 ).
The ceremony should be performed with the mantra
sacred to Narsinha manifestation of Vishnu, and the inser
tion of the gems should be made by uttering the same
mantra. The seeds of B rih tg ra ss, gems, the compound
metal kndwn as T rid k a tu , iron and other metalic substances
and sandal wood, etc., should be inserted into the nine^holes
starting from the east. The holes should be filled up with
the substance known as the G uggul, the mantras running as
C k a n d ra , etc., should be read at the same time (4 5 )
2 l6 AG 'PU'RANAM.

After having performed the ceremony attendant upon the

aforesaid insertion of gems, the images should be rubbed
over with the bunches of pointed Kusha grass, and
Sahadeva (6). Both the inside and the exterior surface
of the image [should be cleansed and purified with the
composition Jenown as the Panchagabya (cows-milk, and its
curd: cow butter in a clarified slate., and the urine and dung
of a cow), and thoroughly washed over with river water
and the washings of the Kusha grass {7). The S th a n d ila
(sand pavement for lighting the sacrificial fire upon* should
be beautifully made of sand, of a rectangular shape,
each side measuring a cubit and a half (8). The pitchers
should be duly placed in the eight directions beginning
with the east* and the consecrated fire should be brought
in by uttering the eight letters spoken of above (9). The
ceremony should be performed into the fire by throw
ing the branches of the sacrificial trees, with the Gay%
lfcri, and
the Tamajpia Dyuvi mantra, and clarified butter should be
offered into the same hundred times with each of the eight
letters of the alphabet thus making in all eight hundred obla
tions of clarified butter, after which the final oblation .should
be offered (10). The water of peace ( S h a n ti U dak) should be
subsequently sprinkled over the head of the image with the
bunches of mango leaves, and by uttering hundred times the
principal mantra of the go d ; accompanied by the R ik
mantra running as Sreesk a jh a n a y a ya (11). The image
should be lifted up with the mantra beginning as B ra m k a ja n
and should carried to the front of the divine edifice with the
mantra which runs as Rise Oh lord of Brahma1 (Uttista
Bramhanaspata) (12). The god Hart should be carried in
a litter towards his divine edifice, accompanied by songs
and Vedic hymns sung in a chorus, and should be dropped
down at the gate of his palace (13), Women and Brahmins
should pour water over the image of Had, out of the eight
auspicious pitchers* and the priest should plaster sandal
 AGNt PURANAM*3 a ry

paste and other perfumes over his body, by ottering his

principal mantra Obeisance to the god Vasudeva (14).
Subsequent tot> that, a cloth and the preliminary offering
(Argha) should be offered with the mantra of Ato Deva etc/*
and in the auspicious moment fixed for the occasion by the
astrologers, the image should be placed upon the pe.destaf
simultaneously there with, and the priest should utter the
mantra which runs as D tva sya to etc. (15). The intelligent
priest should place the image on the pedestal by uttering the
following mantra. Obeisance to the supreme being, who
though one, admits of a threefold division as the Creator
(Evolver), the Preserver and the destroyer, and who fills the
three divisions of the universe known as the Heaven, the
region of the mortals, and the nether regions, and who is
almighty in these three domains and make it steady on the
same (t6). The image should be washed with the composition
called the P a n ck a g a b yz (five substances obtained from the
cow), in the accompaniment of the mantra which runs as
D h ru b a D y o x etc, and the Bishvataschaksu etc. respec
tively ; and should be bathed with perfumed water subsequent
to that {17), The god Hari should be worshipped with all his
appertenances as forming one whole. The universal sky
should be considered as his embodiment, or in other words his
image should be deemed as reflected in the infinite expanse of
the heaven, while /he Earth should be reckoned as his foot
stool (18). His body should be imagined as composed of
firy particles (paramanu, or t he divisible parts of an atom
recently recognised by the chemistry of the west), and His
universal spirit, which pervades -through the twenty five
B h u ts (the fundamental components of the
universe and of which the universe itself is but the exterior
aspect) should be invoked in the image in the following
way (19). I invoke the universal soul, who is all knowledge,
all consciousness, and all gladness. I invoke thee Infinite
consciousness unaffected by the states of waking, and
a8
 2X8 ' AGNI PURANAM.

dream, and who art devoid and independent of body, senses,

mind, intellection, life, and egoism; and who dost reside in
the heart of every entity from the lowest stratum of Nature
to the resplendent B ra h m a t the top of the creating or the
evolving principle. Comest thou out from the heart of the
universal nature, and takest thy abode in the midst of thy
created image, thou supreme deity f Dost thou make this
image imbued with ti^y perfect absolute soul, both its inside
and out. Takest thy abode in this image, assuming the body
of material essence to the length of eight fingers, endow
ed with an epithet* (2022). Having thus invoked in the
image, the supreme Brahma, the culminating stage of all light
and knowledge, and who is one and absolute in the uni
verse, and having thus made the same imbued with the
universal soul by uttering the pranava mantra (Om), (23),
the priest should arouse him up and make him hear. The
ce-emony of Sa n n id h ya K a ra n a (act of bringing the god
near) consists in the act of telling the mantra by touching
the heart of the image. The priest should read out the
Vedic mantra known as the Purusha Shukfca, and tell in
secret the following mantra (24). I make obeisance to
thee, Vishnu, thou lord of the gods, whose soul is perpe
tual felicity arisen out of its own perpect nature, and whom
the universe ackuowledges-as its supreme lord. Knowledge
and science are thy two embodiments, Lord, who dost
follow the energies of the Supreme Brahma. I bow uuto
thee, Vi&hnu, who art the original and disembodied spiri
tual being without any change or modification, and whom the
three virtues such as Sattwa, Raja and Tama can never affect,
Do*t thou approach this image who art the most magnani
mous spirit. Wake up in this image with thy embodiment of
knowledge and all thy lotus flowers or divine energies, con-
'giegated in this one receptacle of the image (25 27). After

* See note*
 AGNi PUR A NAM 21Q

having performed the above Sannidhya Karana ceremony,

the priest should :worship Brahma and the family of other
gods, by mentioning the name of each, and the divine em
blems and weapons with the respective lludras bearing their
names (2S). The presence of the god should be inferred
from the Ja tra and arsa, and the priest should make obei
sance to him, and propitiate him by telling the mantra sacred
to him, and which is composed of the eight letters stated
above. Subsequent to that he should go out of the temple
and worship the images of Chanda and Prachanda posted
at the door, and worship the image of the celestial bird
(Garuda), sacred to the God Vishnu, after having duly in
stalled him at the shed of the sacrificial fire (Agn: mandap)
(2930).
The presiding deities of the different quarters of the
heaven should be duly invoked and worshipped in their re
spective quarters, and the priest should itfstal and worship
the other gods together with the image of Bishvaksena and
those of the divine conch-shell and ring weapon, etc. (31),
Offerings should be made to \ the pernicious ghosts, and to
the other attendant gods of Vishnu; and remuneration for
performing the ceremony should be given to the priesl by
making over to him the proprietory right of a village, to
gether with a cow and bits of gold (33). Articles such as
are necessary for the performance of a sacrificial ceremony
should be given to the principal priest (Acharjya), while the
remuneration to be paid to the Rittwiks (assistant priests)
should be half of that of the former in value (33). Remunera^
tions should be paid to the other priests, and the Brahmins
should be sumptuously fed, without any regard to their
number, and the G u ru or the principal priest should offer the
benefit of the sacrifice to the ja ja m a n or the person at whose
instance the same had been performed (34).
The consecrator of an image of Vishnu leads his fathers
and progenies to the region of the same divinity. The
22 0 AGN* FUR ANAM.

cedore, set forth above, should be adopted in the installation

of all other images, except that the principal mantra should
vary in each case, the mantra of that 'particular god having
bad to be worshipped (35).

<0*

CH APTER X U

T he G o d sa id : " Now I shall speak alt about the bath

ing ceremony (A b a vrith a snanam ) to be performed after
the completion of the sacrifice. The (offering of
clarified butter into the fire) should be finished with the mantra
which runs as Vismrna in etc., and the eighty one pitchers
should be duly placed in their proper places, and the god*
Hari should be invoked, and installed (1), and worshipped
with flowers and perfumes. Offerings should be made to the
guru or the principal priest, and the doors should be duly
consecrated according to the rite described below. A piece
ol gold should be placed beneath the door (2). And the
g n tu a t the priest after having placed the tender shoots of
Owdumbar etc. into the months of the eight pitchers, and
alter having performed the worship with flowers and per-
fa n e s, a *d with the mantra of Om ( $ , should perform the
bom esm eew y with the branches of the sacrificial trees and
fc je d p a d d , aad the sesaamom orientate, aad offer the bed
swdb ** *1 * * beJow (4). The Gods .earned
O w e fira .-s m I - | > <^ jh e r id he located a t the botk^a of
, w h i t e d e t # d e f 4 * N . # * . a d e s e d ^ .fh e
uitaleb; h a e c u s iiw o ltb e geds^shoald be the m n e r
 AGNl PUR ANAM. 221

by reading aloud the vedic m antra known as the srisu k ta .

The fruits of B e l tree should be offered to him and the remun
eration for performing the sacrifice should be given to the
principal and other priests (6).
Now I shall speak about the consecration of the divine
temple whose doors have been consecrated at the outset
and wherin the image of the god Bari has been duly ins
talled (7). The consecration of such a temple consists in
the act of consecrating its heart or adytum. Pitchers
made of gold and silver, and a pitcher made of silver only,
together with one made of the Indian bell metal should
be placed at the foot of the vault of the badit filled
with the eight kinds of auspicious Jems, cereals, seeds,
iron, and water with pieces of doth tied round their necks
(8 9). The ceremony should be performed with
the mantra peculiar to Nrisinha, and the life should be
invoked into the temple with the tattva known as the
N a ra y a n ta tv a (10). Oh lord of the gods, the of the
temple is to be imagined as partaking of the nature, and the
temple itself is to be imagined as possessing the attributes
of the god himself (1 1). The piece of gold should be placed
below with the golden pitcher, and remuneration should
be given to the principal priest, ami the Brambins should
be fed (12). Subsequent to that the ceremonies of twisting
thread or banging garlands round the platform, neck, top,
and globe of the temple should be performed, and over the
globe the metal ring kaowa 2 s the Sadarsban Chakra sboefd
be placed, as being emblematic of the knowledge-eiabo-
# e d image ol the god amdera O f in the
native a kaUtska (aconical ornament) should ) f j gffedj fe y

tl^e tjJkiLiJ&rifim aw*dtffce varas &&1

 , AGN! PURANAM.

Eartb. Now I shall deal with the hoisting of flags from the
top of the temple at presently which the evil spirits are des
troyed (16). The bolster of a flag from the top of a divine
temple resides as many thousand years in the region of Visnu
as there are number of atoms in the different parts which cons
titute the temple (17). Oh sinless! A man derives tens of
millions of times more merit by hoisting the flag, since it
wafts winds unto the different parts of a divine temple such
as platform etc, and hangs round its neck (18). The streamer
should be held as the Prakriti (the nature, the wife of God)
and! the rod itself as emblematic of the Purusha or the sub
jective principle of the universe. Hear me Oh Bramhan!
a temple is nothing but another form of the divine image
of Vishnu (19). And now I shall describe to you the
. different parts of the latter. A body is composed of the
.five elements such as the earth, water, light, air and the
sky, and so in the case of the temple, its capacity (Dharana)
stands for the earth (Dharani) which is so called from its
capabalitytff holding its internal cavity stands for the sky,
the fire, everyday lit up in its inside, represents the fire, and
Its touch represents the wind, which possesses that attribute
(20). The five proper sensibles of a man are also represented
In the case of a divine temple which bring on a close analogy
between itself and its inmate divinity which is represented
as endowed with the attributes of a corporate human being
Thus the earthly waters contained in the stone slabs of the
temple represent the earthly attributes, its echo stands for the
proper sensible of sound, its touch which is rough or other
.wise answers for the proper sensible of that denomination
in a human being, its colour which may be white or other*
wise, stands for the ru patanm atra (proper sensible of sight),
while the perfumed insence sticks, every day burnt under
neath its vault, answers for the gan d ka tanm atrse or the
proper sensible of smell in the case of a human subject, while
the rice and other dishesexbibi ted before fh$*ged in the temple,
 AGN! PURANAM. 223

furnishes ifc as it were with the proper sensible of taste (22)]

The ridge of the vault is the nose of the temple, the two aper
tures in its two^ sides, under which lie the exits for men and
litters, are to be deemed as its two hands, the arched terrace
on its top is to be considered as its head, the conical orna
ment as its hairs, the neck, as its neck, and the platform
Over the vault is to be looked upon as its shoulder, the water
passages standing as it were, for its anus and the genitals,
and the lime plaster for its skin. The door is to be consider
ed as its aperture of the mouth, the image installed in its
inside as its life, the pedestal as its vital energy, whose
shape should be imagined as its animation, and whose cavity
as its inertia, while the image of the god Keshava is to be
deemed as its soul, seated on the throne of its heart and
viewing the incidents happening within its insideonly as
an onlooker like the human soul, and taking no part therein.
Thus the analogy between the god and his temple is complete,
the latter being held as identical with and only a different
manifestation of the former (23 26,. The god Siva is to be
consideredas forming the plinth or knee-joints o ft he* god thus
revealed in the shape of a temple, the god Bramha as located
on its shoulder, and the god Vishnu at its top {27).
Hear me, Brahman! describe the consecrating cere
mony of a divine edifice by means of a banner. The gods,
by hoisting banners impressed with the signs of the divine
weapons, conquered the demons (28). The pitcher shaped
ornament of the temple should be placed over its oval top
part, and the flag should be planted over the same. The
rod should measure the half or a third part of the temple or
the structure in length. The flag should he impressed in the
middle with the mark of a circle of eight or t|$ radii, the
figure of the celestial bird (Garuda) or that of the Narasinba
manifestation of Vishnu being worked on the space within
the aforesaid circle, the rod being left always uspainted
(29 30).
 22 4 AGNI PURANAM.

The length of the Hag-rod may be made equal to the

breadth of the edifice, or equal to the half or the third part
of the terrace (31)- Or the same may be made to the
length of double the height of the door, being planted at
the north, east or the north-west corner of the divine edifice
(32). The flag should be made of a piece of silk cloth, of
a single or variegated colour, with chowries, bells, and small
bells aitached to it, and which, thus decorated, is said to be
the destroyer of all sins (33). A flag which touches the
ground and measures a cubit breadth at its extremity or
has a breadth equal to the quarter of its length at its base,
is called a Mabadhaja, and is to be looked upon as the
grantor of all human desires (34). A p a ta k a (streamer)
should have half the demension of a M ahadhaja^ except
that the breadth at its extremity should measure twenty
fingers only (35). The Chakra, and the flag with its rod,
should have all the above ceremonies, like the image
They should be bathed in the sacrificial shed. The priest
should duly perform unto them all the r*~ set forth above
except, that of opening up of the eyes 36 37}. Then
the learned priest should mentally locate in the C hakra
tbe sukta m antras beginning as sah asra sk irsh a etc*
together with the mantra known as tbe su d arsh an mantra
and tbe tattva {fit the primordial principle known as tbe
m anstativa or tbe principle of mind (38}. The different
manifestations of Vishnu, such as Kesava etc. should be
imagined as installed along the spokes of the C h a k ra , which,
thou best of the gods ] should be made iubued with life with
the mantra ot tbe "m a n a ru p *'*{ 39}. The priest should locate
the twenty five fundamental principles of thb universe, at
the nave and each of the orbits of the wheel ( C h akra ), and
at the petals . of the lotus flower round which tbe same is
described, and the god Nrisinha, and Bisvarupa at the centre
of the lotas (40). Locate in the rod of the banner the suprenfe
being after contemplating therein the living, indivisible, and
 AGNi PURANAM. 225

the universal soul, whose self is composed of the s u ir a s p

and locate the god Hari in the cloth of the banner {41). The
energies of the^god Hari which are named B a ld and A b a ld
and which have become jointly manifest in the form of a
banner, should be contemplated, and invoked arid worshipped
in the sacrificial shed, and the ceremony should be
subsequently performed uuto them in the sacrificial fire
receptacle (4a).
A golden cone (K ala ska ) together with the fine Jems en
joined to be buried on such occasions in the Shastras,
should be placed over the conical ornament at the top of
the temple and a Chakra of gold should be placed underneath
the same accompanied by the mantra known as the Chakra
mantra (43). The Chakra should be washed with mercury
and covered over with the Natrapatta (eye-cover) and should
be thereafter fixed to its place, the divine manifestation
of Nrisinha having been mentally located at its centre (44).
Then the Ja ja m a n (person at whose instance the temple or
the image is consecrated) accompanied by hft friends and
relations, should invoke and worship the God Hari, by uttering
the mantra , Ksoum, Nrisinhaya namas, and hold the ban
ner in his hand (45), He should dip the tip of the banner into
a vessel full of curd1 and worship it with the mantra which
begins with the word Dhru and ends with the term Fut (46),
After that the Ja ja m a n , should reverentially walk round
the temple or the edifice contemplating the god Narayana,
and carrying on his head the curd-pot stated above, in the
midst of the peals of trumpet and the auspicious notes of
the sacred music (47). Then the banner with the rod should
be planted and hoisted up unfurled, and the priest who is well*

* The aphorsims of the different schools of Sanskrit Philosophy,

and a particular class of mantras are called sutras.

*9
 22 PURANAM.

experienced in the religious ceremonies should utter the

Sukta which runs as Munchamitu (I let thee loose) etc., and
Ihe Astaksari (composed of eight letters) tpantra should
be read at the time of planting the rod (48). The Brahmin
Jajaman should then make presents of utensils, banners
and elephants to the Acharjya or the principal priest, and
the procedure described above should be adopted in plant
ing banners over the divine temples in general (49^. The
emblem which is sacred to any particniar god, should be
planted with his own peculiar mantra. The man who plants
such a banner becomes mighty in this world, and a monarch
,n the next (50).

CHAPTER LXU.

T he God sa*d : Now I shall describe to you the cere

monies attendant the consecration of ail the divine
images, and shall at first deal with those which precede the
iostallation of Lakshmi and the other goddesses (1). All
the rites described above should be oerformed. The sheds
few the purpose of sacrificial bathing and other rites should
be raised, tbe image of the goddess Lakshmi should be fixed
on its pedestal, aad tbe eight pitchers full of water should
be daiy placed as ia tbe previous instances (2)* Tbe image
sbosdd be aaoiaied with clarified better and washed with tbe
e o a p m tm kr. are as tbe Pauckagatya, by uttering the prin
cipal saaatra of the goddess. After that tbe eyes of tbe image
Sbodd be made as aadowed with sight by reading out the
mantra which rues, m & * H m rim (the golden
cotewred fawa ete*J (3) The cm y m tim a s the three
hoaeys (sugar, hooey and clarified. hatter) should be offered
to the goddess by otteriog tbe maetra which begins as
 AGNI PURANAM. 227

A baha etc., and bathe her image with water out of the
pit cher at the East of the sacrificial shed by reading aloud
the mantra commencing as A sh v a p u rv a etc (4}. The image
of the goddess should be washed with water out of pitchers
situate at the south and the west respectively by uttering the
mantra running as kamosmi etc., and C h an dra P r a v a etc., and
the contents of the pitcher at the north side of the sacrificial
shed should be poured over its head accompanied by the
m antra A d iiy aV a rna etc (5). The pitchers situate at the
angular corners of the shed, such as the south east, south
est, north west, and the north east, should be emptied
over the head of the image, by uttering the respective
mantras which runs as Upaitum a, kuipipasa, g a n d h a rva ,
m anasa kam am akriiim % and soubarna k a rd a m a ; and the
image should be subsequently bathed with waters out of the
eighty one pitchers dealt with before, by uttering the mantra
which begins as Apas srijan sitin (6 7). The priest
should worship the image with sandalpaste, by uttering the
mantra begining as Adra Puskarini, and with flowers by
reading out the mantras which run as Tanma Abaha and ya
ananda, Richa khilam (8). The goddess should be invoked
and worshipped in the bed with the mantra known as the
sbayantea, and her presence should be worshipped with the
mantra known as the Srisakta* and consciousness is to he
invoked and worshipped in the heart of the image b y ted*
lag the principal mantra of the goddess (9). The horn*
ceremony should be performed in the fire-receptacle at the
sacrificial shed with a hundred or thousand lotus flowers,
and by uttering the mantra known as the srisukta or with
the same number id U r a b i flowers as the priest might
choose (io>. Household furniture should be olleced fey
uttering the mantra spoken of in the preceding couplet, and
the consecration of the temple or the edifica^ebuald be |war-
formed as previously directed (ti)* T h e pudental should he
baflowed by reading the mantras and the image should he
22$ AGNI PURAHAM.

consecrated subsequent to that. At the ceremony of sannf-

dhya karan or A d h ib m a {making the spirit approach the
image) the mantra known as the srisukta should be told in the
front of the image, and the ceremony itself should be per
formed by telling the principal* mantra sacred to the goddess
JLaism i, after having invoked the spirit or consciousness
in the image. The priest and the Bramhins should he pre
sented with land, gold, cows and rice. The processes of
consecrating the images of other goddesses, are identical
with what has been laid down in the present chapter, such
a consecration being always held as leading to heaven and
other blessful regions (12).

-:o>

CHAPTER LX 111*

T h e Gd i d : The consecration of the images of

Garuda (bird sacred to Vishnu), Brahma, Narasinha and of
the divine emblems such as the Chakra etc. should be made
with mantras sacred to each of tb$m, and the procedure
to be adopted is identical with what has been laid down in
the ease of Vishnu. * Brahman, I shall disclose to yon
the mantras referred to above, in their due order (1). Fol
lowing is the mantra sacred to the celestial Chakra (ring
weapon} of V khan which is called the Sodarshama and which
being duly* worshipped witb it imparts victories in war.
u Obesiace to the great Chakra weapon Sndarsbana which is
dread!*I to the evildoers. Kill and kill, pierce and pierce cut
through and cat through, Sndarsbana. Devour and devour
all the other mantras (incantarioosj eat up and eat op all the
vll spirits, threaten and Aveaten. Han F at (2)* Obesmace to
Himwnfrii whos e mantras am an follows. O b esk aeeto N ara-
 AGNI PURANAU. 229
sinba , Ksoum Warasinha the fierce looking born and burn,
be resplendent and resplendent Following is another form
of the same mantra which is known as the P a ta la k sa (be*
longing to the nitber regions) mantra of that manifestation of
Vishnu. Om ksoum obesianee to Narasinha. who is efful-
gent with the light of ten thousand million suns, who is
provided with teeth and claws hard and strong as the
bolts of heaven, and who with his dreadful and dishevelled
manes wildly dancing in storm, is manifest as blowing on
a trumpet, whose unearthly peals have heaved up the
one universal ocean of the millinim, the ocean madly,
mightily, dashing rolling, dancing, with its sable energy of
destruction over the space where the suns and constellations
bad been, in a weird dance of the ecstasy of death,
Come Lord. I make obesianee to thee who safely takes!
men across all incantations. Be manifest and resplendent
with the divine truth N a ra sin k a who is both the universal
subjective and the objective. Open thy mouth, and let the
infinite vacuum within thyself yawn,attack and fall upon the
universe, roar and roar, and let thy lion-like voice be beard.
Cut through and cut through, and drive and drive before
thee, and pierce and pierce into, and overwhelm and over*
whelm all sorts of incantations (mantras). Dost thou
kill, cut and clip, dislodge from its place, cut open and
cause to be burst, with thy Chakra weapon showering fire
and thunder-bolt in all directions, all the nether regions, the
abodes of the demons. Dost thou who art clad in sheets
of living flame Dost thou besiege the nether regions from all
the quarters of the heaven with thy arrows of thunder
bolts vomitting fatal fire. Draw out the hearts of the
inmates of those regions, and forthwith burn mid burn, cook
and cook, trample and trample, dry up and dry up, and hack
aad hack the same to pieces, till they are quite sobjogaied
to me. Preserve me Lord, manifest in the shape el
Narasinga (a man and a Son). Preserve me Vishnu, from
230 AGNI PURANAM.

alt dangers and incantations. Hung Put, Obesiance to thee

Fut to the nether .regions, Fut to the Asuras, Fut to the
forms of incantations, Fut to the incantations themselves.
This is the mantra of the Narasinha manifestation of Vishnu,
which imparts success and grants fulfilment of all desires
(3). The image of the celestial Garuda, who has bound up in
spell the whole universe, should be established by uttering the
mantra stated above,rand which is called the Tr& Iokyam okant
mantra the charmer of the three regions (of the universe). The
image should be made as possessing two or four arms, and in
the former case as carrying a mace in the right hand, the left
being folded up in the attitude of giving benediction (4).
The upper left arms should be equipped with a Chakra and
the conch-shell which should represent the celestial P a n ch a -
ja n y a , should be placed in the hand below the same, the
two right hands being provided with Sri and Pushti together
with Bala and Bhadra (5). The images of Vishnu, Bamana,
Baikunta-and Hayagriba should be installed either in a mandap
or an edifice (6). And similarly the different incarnations
of Vishnu such as the Fish, etc., who are to be installed in
water. The images of Sankarshana, Bishwarupa, and the
falic emblem or the image of Rudra, together with those of
Ardhanarisha the god with a body (half woman, half man),
Hari, Shunkar, Matrikas, Bbaraha, the sun, Planets, Binay&ka
Gouri, Dikpalas, Bala, and Abala should be similarly estab
lished in a temple or an edifice (6 9).
Now I shall describe the consecration ceremonies of
books and the mode of writing them. Having worshipped
the book, with its letters and pages on a cushion made of
Skmra leaves, placed on a mystic diagram known as the S v a s-
tik* the spiritual preceptor, the goddess of learning and the
god should be worshipped their turn {to). The jajaman (the
person at whose instance any ceremony is performed) should
contemplate the spiritual guide the tearing and the writer of
tie manuscript and the goddess Padmnt alter having written
 AGNI PUKANAM. 23I

.he five starzes, on a silver plate facing the east. The pen
should be of gold, and the letters written with it on the
occasion should be of the Devanagara character. The
Brahmans should be sumptuously fed, and money remunera
tions should be given to them as much as the jajaman could
aflord 1 12). Men should write the P u ra n a s or books of
of the sacred literature after having first worshipped the
spiritual guide, the learning and the god Hari, and in the
mystic diagram (mandal) at the north east as previously
directed (134 The book should be seen reflected in water
in the pitchers as here before described and should be placed
in the bed, the ceremoney of endowing it with eyesight
having been performed (14). The Vedic Purusha Sukta and
the p ran a b a m antra (Om) should be mentally located in the
book, and with which it would become sentient as it were.
The sacrificial porridge should be cooked subsequent to that,
wherewith the priest and the brahmins should be fed, and
money remunerations should also be given to them. The
book is to be carried in a litter, or on an elephant round the
city, and should be established and worshipped qn its return,
in a temple or an edifice, wrapped up in a piece of cloth,
it being compulsory to worship the book both before and
after reading (15 17). At an auspicious moment the book
should be read out for the peace of the world, and the
jajaman and such like persons should sprinkle water over a
chapter of the book (18). The merit, Brahman, of present
ing a book to a brahm in is interminable, like the giving away
of a cow or of a plot of land, as the gift of knowledge is held
to be the gift her excellence {19). Oh sinless son of B ra h m a $
the merit of giving a book to a Brahmin ensures to the
donor a residence in the region of Vishnu for as many thou
sand years as there are letters in the collection of palmyra
leaves which form the same. The man who makes a present;
of a book on the Pancharatra philosophy or of one belonging
to the group of Puramst carries up with bis twenty one
232 AGNI PURANAM.

different families of relations into the region above, and

subsequently becomes merged in the supreme Brahma, the
supreme principle of the universe (2021).

C H A P T E R L X IV .

T he God said: Now I shall speak to you about the

consecration of tanks and ponds, wherein the good god
Varuxia, who is indentical with the god Soma, and who is
but another manifestation of Vishnu, is to be looked upon as
revealed in the form of water (1). The universe is permeated
with the energy of the god Agni which is called the fire, and
the water which is Vishnu himself is to be looked upon as the
cauje. Which brought the universe into being. The image of
the q * l Yaruna (water-god) should b^ftade of gold, silver,
or oi jems, and he is to be represented as possessing two
arms and seated on a swan, carrying a snake-noose in his
left hand, and folding the right in the attitude of giving
encouragement -(Abhaya), with the hosts of rivers and
serpants following m his heels (23).0 The platform or the
earthen elevation within the sacrificial shed should contain
the receptacles for the hallowed fire, excavated in its middle,
and a pitcher with a Karaka (stone) in its inside should be
placed in honor of the sea-god Varuna, at the gate of the
sacrificial shed (4). At the door of the fire receptacle,
which may be of a semicircular shape, or of the classes
which pass under the denominations of sastik or Bhadrak
respectively, pitchers fait of water should be placed for
welcoming as it were the hallowed, sacrificial fire ( 5 ) , The
priest should touch the image of the sea god V a ru n a by
tiering the m snirm which runs as Y aya sk a ia etc, and
 AGN1 PURANAM.

subsequently anoint the same with clarified butter b j reading

the principal mantra exclusively belonging to the sftme god
(6). Subsequent to that he should wash the eight pitchers
with the hallowed consecrated water by uttering the mantra
beginning as Sh an o D e v i , and pour sea water into the one
sifcuatd at the eastern side of the sacrificial structure (7).
The water of the river Ganges should be kept in the pitcher
at the south east, rain water in the one at the south, fountain
water in that at the south west, river water in the pitcher at
the west, water obtained from a river with a masculine name
at the north west, water containing solution of vegetable
matters in the one at the north, while the waters obtained
from the sacred pools should be kept in the pitcher placed
at the north east corner of the sacrificial platform. In
the event of all the above being not available, river water
should be poured into all the pitchers consecutively with
the mantra beginning as cultively ect, and the priest should
mentally endow the same with eye sight by reading out
the mantra which commences with the terms D u rm itrtya
*
etc., and by anointing the eyes with a composition of honey
sugar and clarified butter (8 10). After having evoked the
sight by imagination into the eyes of the image, the priest
should receive from the Jajam an (celebrator of the solemnity)
the present of a golden cow, and pour water over the head
of the imaged Vishnu out of the pitcher at the east by utter
ing the mantra which has in its beginning the terms Sa m u d ra
V a sia etc. (u ). Then the contents of the remaining pitchers
should be emptied over head of the image m the following
way and order, viz the Ganges water should be poured out
by uttering the m antra commencing with Sa w m ira m
G accka etc., the rain water with the m antra running as
Sam a D ka n u ctc.> the stream water by reading out the
m antra starting as D em ra p a etc., and the mmda water b y
repeating the mantra commencing ns Panda nadyata (1 |
The water containing the solution of vegetable matters
30
 AGNI PURANAM.
*34
should poured out on the head of V aruna, accompanied b f
the mantra having at its begining the terms Udvita
(vegetable) eet., the waters obtained from the sacred pools
should be let fall by uttering the m antra known as the
Pabam ani, and A pokista etc., is the mantra which should
be repeated at the time of bathing the image with tlfe com
position called the PaHchagabya, H era n ya va rn a (golden
colour) ect, being uttered while washing it with the wash
ings of gold (13), The mantra 11Apo Agni (fire is water)
etc. should be used while the divine image would be bathed
with the rain water. The Byahriti mantrans such as Om
Bhu, Om Bhuba, ect. should be repeated on the occasion of
washing the same with the well water. The tank water
should be consecrated with the mantra of Varunadvi etc.
before it could be poured out the image (14), while the
contents of the eighty one stone jars should be emptied on
its head, accompanied by the mantra running as A p o d ev i
etc. and the priest should subsequently offer him the first
oblation (Argha) by uttering the mantra beginning as
Varunsya dtc. (15). The cups containing honey should be
offered with the B y a k r it i m antras , the cloth with the one
beginning as Brihaspati, the sacred thread with the mantra
of the Varuna " etc; and the cloth for the upper body
with the pran&ba mantra (Om) having been * repeated (16).
The priest should offer flowers, chowrie, a mirror, an
umbrella, a fan, and a banner by uttering the mantra of
MYadvartmya, etc., at each instance (17). The image should
be raised up, and the principal mantra of the god should be
repeated at the time; the image should be besought to get
wp by tiering ** Rise up. Oh God etc." and the priest
sboeld perform at aigtit the Adkiiasa ceremoney unto the
god as previously stated and invoke his presence by uttering
the mantra which commences with the terms Varunam etc.
a*d worship him alter alt with the mantra beginning as
**Jadmrumyam (18). Fancy the image as endowed with
 AGNI PURANAM. >45
ife by uttering the principal mantra of the god, and again
worship him with sandalpaste, etc. After that worship the
fuels of the hallowed sacrificial fire in the fire receptacle on
the platform, with the sandalpaste etc., as before and by
repeating the pranaba Om which is the first mantra of the
Vedas.r Milch the four cows, prepare the sacrificial porridge
of barley and perform therewith the Hama ceremoney in the
sacrificial fire just then lighted up (1920).
The invocation is to be performed jby uttering the
Gayatri mantra, or the mantra beginning as Om Vu, Om Vuba.
Om Sva etc. (Byahriti). The ceremony is to be per
formed unto the Aotariksakas by uttering the mantra Suryaya%
Prajapat&ya^ Dow svaha, and similarly unto the f^arth god
dess, Dehadhriti, Svadhriti, and Rati, the gods Ugra, Vtma,
and Roudraka being propitiated with the homa cere
mony performed with the mantra Ya Ramatyai, etc.,
(21 22). The gods Vishnu, Varuna, Dhaia Rayasposa
Mahendra, Agni, Vama, Nairita Varuna, Vayu fxvera
Ishanat Brahma and Jaleskvar should be propitiated with
oblations of the by mentioning the word svaka after the
name of each of the above gods, the words tadbiprasait
being appended to the name of the god Vishnu at the time
offering oblation to him {2324). The homa ceremony
unto the god Soma should be performed six times by uttering
the mantra Soma Dhano etc, and also the mantra running as
Imam miti, Thrice the ceremony is to be performed
by uttering the mantra Apohista etc. and once with the
mantra beginning as Ima Rudra etc (25). The learned
priest should offer oblations in all the quarters of the heaven,
and worship the image with flowers and perfumes, and
subsequently place the same in the midst of the
diagram (26}. The image should be worshipped in turn with
perfumes Sowers and golden flowers etc, and the prist should
lay out eight such raised squares of sand, measuring a cuhifc
each (vtick are generally used for the beat* ei-Afe
236 AGN1 PURANAM.

sacrificial fire) facing the direction In winch lay the tank, then
to be consecrated. The sacrificial fire should be lighted up
on the squares above described and the oblations of clarified
butter should be offered in them hundred and eight times.
Subsequent to that the priest should cook the sacrificial
porridge made of barley, and perform the ceremony
with the same, sprinkle water over the head of the image, and
perform the ceremony of evoking life into its interior (29).
The god should be contemplated as accompanied by the
goddess Gouri and attended upon by the spirits of rivers,
bearing both masculine and feminine names, and the cere
mony known as the sa nnid hya ka ra na (act of bringing near)
should be performed after having worshipped him with the
mantra begining as obesiance to the god Yaruna (30-).
T he image should be carried round the village or the
town on the back o f an elephant, the eight auspicious thing*
described before forming part of the procession, arid
should be subsequently immersed in the water of the
pitcher, containing a solution of honey, sugar arid clarified
butter, the mantra running as Apohistd* etc., having been
simultaneously read therewith ( 3 1 ) A fter that the image
should be buried unseen m the midst of the tank, and the
priest after bathing should contemplate the god of wader
as standing on an universal sea, on" which the ashes of erea*
tioo. consumed by the essence of fire are moving abort
(32 * Then the sacrificial post D igta) which might b e o f
a rectangular, octagonal or rounded shape, and which
should he made of wood held sacred to die sacrifice, should
he drives is to the centre of the bed o f the tank [ ) p u sk a -
rim (pood) er taragh, its lower ead being plated with gold,
the part drives into the ground being fifteen cubits iu die
esse of a task aad twenty and twenty five cubits respectively
ia the two tatter peases (3 * 3 6 ) la the alternative the post
cosld he drives into the centre of the sacrificial shed, covered
vet with a doth, aad farushed urkh a hsseer, at Ac top
 AGN1 PURANAlt* 237

the mantra to be red out on fcbe occasion being ** Y n p abr& skd *

etc, C37>. After having worshipped the same with flowers
and perfumes, the priest should perform the ceremony
known as the Ja g a cck a n ti (conveying peace to the noiverse,}
and the consecrator should make a gift of cows, golden
utensils, and proprietory rights in grounds to the priest, give
money to the Brambins, and sumptuously feed all the other
persons present, and sbotdd pour out the composition known
as the P anch agabya into the water of the tank by reading
out the mantra. Be gratified with the water of this tank
all ye created beings ! ranging from the lowest animal to
tbe god Bramhathe highest in the beirarchy of the spiritual
beings, who may be in need of water (38 40). Sprinkle
the water of peace {skantitoas\ consecrated by the Brambins,
together with the hallowed waters of the sacred pools, make
gifts of cows to the bramhins, feed with rice all tbe comers ir
respective of cast, creed or nationality. A man who consec
rates a reservoir of water acquires in a single day a merit
ten thousand times more than the person who performs tune-
sands of thousands of tbe sacrifice known as the A shvam edha
Such a man, blissfully resides in heaven for the eternal
time and never goes to hell. The consecrator can commit
no sin (as cattle and other thirsty animals drink out of his
consecrated pool) and goes to heaven, for tbe parson who
makes an endowment of water is supposed to attain the
merit of making all gifts (41 44).

CHAPTER LXV.

T ub God saMs-Mo# I ahaO tbe waj el

beitdieg tbe bteesed halts n fn a te f the m d
23* AGNI PURANAM.

of other things connected with the same. After having

tested the ground on which the hall is to be built, the priest
shall perform the ceremony known as the Vastujaga (lit the
sacrifice in connection with the consecrations o f households)
(*), The balls may be built after the model the consecrator
likes, and the images of gods he likes to instal therein, tray be
installed within them, without any reservation whatever, except
that such buildings must not be constructed on the crossings of
roads, nor in the interior of a villages, nor on props or pillars
so as to have a banging or aerial aspect (2). The endower of
such a building becomes free of all sins, and resides in bliss
in the region of heaven by raising up his progenies and
departed manes to the level of his own spiritual perfection.
saptsvoum ball sacred to the god Hari should be built in
the following way* The same rule holds good in building
temples of the gods, as in the case of erecting mansions of
the kings. The banners etc. should be planted In the differ
ent quarters of the heaven starting with east as previously
directed. * The edifice should be built of a quadrilateral
shape, not haying had sides or walls built at tangents to
each other. T h e . building should consist of three or two
courts or yards or should contain a single row only; and its
entire breadth should not be made abnormally large, as a
comparatively greater breadth is deemed harmful, and an
amine length of such an edifice is said to bring on ill health to
the consecrator.! The length and breadth should therefore he
made o f equal measure {5). The hall should be consecrated
whh the ceremonies which are consequent cm the installation
of a divine image. The consecrator should rise up alert
in the earty morning and bathe in water containing a solution
ni ihe drugs known as the SarvoasadL Subsequent to that he
Aw M enter the hall decked with pitchers and arches, with
his mm head placed m the back of a cow. The brahmans
hmdd be rw ftouafy icasted with m eet meats, and the
 AGNi PURANAM. 239

hall, where the following mantra of prosperity should be

read out. Be thou rb d mother Earth, with all the Vasus
(a class of de^nigods) and all the people inhabiting thee.
AH glory to thee Goddess, who once knew the Rishi Vasista
as her lord, and who once formed the property of Vargaba,
and who givest all success to men her offsprings ! Goddess
perfect in thyself, and who once was in the possession of
Angira, dost thou grant me my hearts desire. Fill my mind
with bliss mother blissful-Thou who possessest all seeds, all
gems, and all cereals within thyself. Glory to thee thou
gladsome goddess of colour and beauty thou who art the
daughter of the God of creation, and whose bosom appears
so very smooth and flat to the onlookers! stayest thou here
in bliss in this room, thou goddess of fortune and good
deeds, stayest thou in this room thou goddess of majesty
Thou blissful, beautiful daughter of Bhargabathe goddess of
wonder and mystery, bedecked with the scented garlands
Thou who art ever resplendent and everywhere worshipped,
grantest thou prosperity to this world. Increase the
progeny of brutes for the comforts of man Goddess | thou
whom the holy mendicants (lit-masters of monasteries)
Kings and the patriarchs possess. I establish thee Oh thou
goddess of bricks, who though incomprehensible, shapeless
and perfect in thyself dost yet assume a distinct shape,
dost thou grant me prosperity {623).

CHAPTER LXYI.

T he God said :New I shall describe fee jo the

process of ceueentni tbe usages I aH the gods apd
-spirited beiegt such as tbe s k m , the Vmstts, the B airas the
240 ACm PURANAM.

sadkyas, the A sk vin a s and the Rishis (sages) etc., with the
special features of the ceremonies to be performed on the
occasion of the installation of each of the above images
(12). The first letter of the name of any particular god
should be coupled with the long vowels and consonant letters
of the Sanskrit alphabet, which blended with the sign of the
nasal sound would give the principal mantra of that parti
cular god, and which preceded by a pranaba mantra would
be the mantra of his obesiance (3}. The image of each
god should be installed and worshipped with his own
principal mantra, especially the image of the holy saints who
had lived a life of austere penance in hermitages and
monasteries (4)* Now I shall speak about the penance of
fasting for a month and of the one which ends on the
thirteenth day from its commencement. A stone slab together
pitchers made of Indian bell metal, and carrying in their
mouths the articles previously described, should be placed in
their proper positions according to the rule as enjoined in
that behalf in the books of sacrificial rites (5). The
worshipper should prepare the sacrificial porridge with
barley, Bramhakurcha and the condensed milk of a parti
cular class of cows known as the K a p ila and by uttering
Abe m antra which runs u Y a d V isn u ** etc, (6). The porridge
should be stirred up with the sacrificial laddie, and the
pranaba (Om) should be simultaneously read therewith
which should be thought as holding the vessel of the
porridge firm in its place. The god Vishnu should be
invoked and worshipped and the ceremony should be
performed unto him with the mantras respectively commen
cing with the terms u u * #<Om B k u b a u Om S v a
etc, and u T a d B ip ra sa ii%B isk va ta C & aisn, V u r agnaya and
*h o with the pran ab a (Om) and the G & ya tri mantra (78).
p fe ft should also separately perform the
with the mantras running a r Suryaya Svaku,
Ue $ with qfrejjwce) PrujtpaU ija Svaia
 AGH1 PURANAM. *4*
(oblation to the god Prajapati or 4he lord of creation
with obesiance), A n ia rik sy a y a svaka (oblation to the god of
the intervening region between the heaven and the Earth with
obesiance), D yo u sva h a (oblation to the Heaven with
obesiance), B ra m h a n a S va h a (oblation to the god Bramha
with obesiance) and also with the mantras running as
P r it h ib i M a h a ra ja ka y and Somam R a ja n a m unto the god
In d r a and his companion deities of the-different quarters of
the firmament, after which the offerings known as the
D igbatis should be offered with the remaining portion of
the sacrificial porridge (9 10). Eight Hundred sticks of
the sacrificial P a lu sk a tree, dipped in clarified butter should
be offered in the fire, and the eight oblations of sessamum
orientaie known as the Ira b a ti (water;) Tilasiakam should be
thrown into the same, accompanied by the mantra called the
P u ru sk a S a k ta (u ). Subsequent to that the attendants of
the gods, Brahma, Vishnu, and Isha should be propitiated
withhoma offerings, and similarly the deities of the planets
and the presiding spirits of the different quarters of the
firmament (is ).
oblations should be offered to the (souls) of the)
mountains, rivers, and oceans, and three oblations, each of
a sacrificial spoonful! of clarified butter should be offered
into the fire accompanied by the Byahriti mantra of
Vti, S v a (13)* Tbc god Brahma should
have a horoa offering made with the mantra known as the
Vaisnava mantra and ending with the word Bousat/the
oblation being composed of a spoonful of the sacrificial
porridge mixed with the composition known as the five
substances from the cow (Paochagabya) ; and the JBmimmm -
(remuneration for performing the sacrifice) should be g iv e
to the Acbarjya or the principal priest (i4)* The teamed
should conclude or terminate the- penanee of a month1* fast
by making gifts of a dish fail of orientate and
coatainrag a piece of cloth and gold together with a cow
3*
 M* AGNI PURANAM,

with ornamental trappings, and by uttering the mantra which

runs as Be pleased with these presents Oh Vishnu (15),
Now. 1 shall, fully speak about the, performance of
another set of religious rites or ceremonies than the one of a
months tasting, described above* The God Vishnu should
be worshipped and the particular kind of sacrificial porridge
known as the Vaisn&ba C haru should be prepared, with rice,
sessamum, N ib a r seeds, and clarified butter, or with barley
or tbe seeds of Sliyama grass and clarified butter, and the
ceremony should be performed by uttering the
mantras known as the Matri m antrap and after that similar
Homa-oblations should be offered to Vishnu and the other
m asapas by offering twelve shoots of the A sh p a iih a tree
dipped in tbe sacrificial clarified butter accompanied by the
twelve mantras such as, Om Visnaba Svaht (oblation to the
god Vishnu with obesiance), Om Visnaba N ivu a ya p a ya
Svaba/' 11Om Visna Ciptvistayayd S va h a Am N a rs in
a Svah a%Om Puntsottam aya Sbaha (18). Subsequent
to that tbe twehre H om dic oblations are to be offered with
tbe r a r a t i mantra of the god Vishnu, and twelve more such
Ira b a ti offerings with the sacrificial porridge prepared in
honour of that god (19)# Similarly the ceremony
should be performed with the oblations of clarified butter,
and also with the mantra which runs as ta d b ip ra sa ti after
which, the last offering should be offered and the ceremony
should be dosed with the three final oblations (20). The
Ammbah (compilation from the Rich and Yajur Vedas)
mantras should be repeated and the sacrificial porridge
'Should he prepared in a copper vessel by uttering the
mantra u m*\ Then the twelve Brahmins whose
respective duties were to gaze at each of the nine
planets* which herald the moatbs and the different seasons

* V* an ,
 AGN1 PURANAM, *4 3

of the year should be feasted with the priest who would from
the thirteenth Brahmin in the assembly. Thirteen pitchers
containing sweet water together with thirteen umbrellas,
garments, gold chains and thirteen pairs of shoes should be
given to them (21 23). A path should be laid out for the
cattle so that they might freely move about aud stroll in
comfort, and the sacrificial post should be driven into the
same after the consecration thereof (24). The house
holder should consecrate a yard where water would be
distributed, such a yard should measure ten cubits at the
least and he should enter the same after celebrating therein
the ceremony according to the directions previously
given (25 26). All the creatures should be continuously
feasted with boiled rice, etc, and money remunerations should
be given wise to the Brahmins as far as the means of the
consecrator would admit oh A consecrator of such a garden
perpetually resides in heaven and comfortably strolls in the
fields of the elysium (27). A man who builds a monastery goes
to the blessed region of Sp a and afterwards lives in the same
sphere with the king of the gods (fn d ra ), and similary the
man who makes an endowment of a place where water is
distributed, lives In the same region with the water-god
V a ru na (28). The man who builds a bridge of bricks
for the use of the public, lives in the highest heaven
[G olaka) and the man who lays out a cattle path lives in
heaven also, and lastly a man who practises austere penances
in the honour of the god Vishnu, becomes absolved of all
sins (29). A man who consecrated an edifice to |
lives in heaven as long as the universe exists {30).
 C H A P T E R L X V II.

T he God said; Now I shall describe to you the

process of replacing an old image* The priest should bathe
the imge with all the ornaments on. A divine representa
tion which belongs to the Achafa or the fixed class, and
which has become old, should be unearthed and stowed in
a room, while the one, which has become extremely time
worn, should be rejected. A stone image which has become
broken or disfigured, should be cast aside, a new one possess
ing all the attributes and bearing all the characteristic
marks of its predicessor, should be installed in its place, all
the tattvas having been consecutively merged into the fun
damental principle of the universe by the priest according
to the process of merging fully dealt with in the Chapter 59,
( l 2). The priest should unearth the image after having
performed.the ceremony by uttering thousand times
th e mantra sacred to the Narsinha manifestation of Vishnu.
An old image made of wood should be reduced to ashes
by fire, while one of stone should be cast into the
water {3). An old image made of metal or gems should be
carried in a vehicle wrapped in a piece of cloth and drowned
m deep water or in the sea, accompanied by the notes of
the sacred music (Indian) and money remunerations should
be given to the priest who would officiate at the ceremony.
A new image should be consecrated and installed in the
place of the old one, made of the same substance and having
the same dimensions as the latter, great merit being attached
to the dredging and reexcavation of old wells, tanks and
the large and artificial reservoirs of water (45),
 C H A P T ER LX VIII.

T he G od said: Now I shall describe to you the nature

of the feast which ought to be celebrated after the consecra
tion and installation of each image, and which should com
mence in the night of the day of celebration, and last for oney
three or eight consecutive nights, as consecration without the
celebration of such a feast is to be deemed as bereft of all
merit (l). The feast should be celebrated when the sun
enters the solstitial or the equinoctial points, in the bed
chamber or garden-room in favour of the person at whose
instance the ceremony is performed, with the sowing of
auspicious =>eeds and the notes of sacred music (3).
A sarab (earthen saucer) a small water-pot, and a small
raised bank or embankment are the most convenient pots or
places for growing on the above seeds, which comprise
barley, shall-rice, sesamum orientate, mudga, Godhum at and
white mustard, K u la ih va and M as and which should be
well washed before sowing. Offerings should be made in
all the quarters of the heaven starting with the east, to the
god Indra and his companion deities and to Kuraada, and
all the other spirits, and lighted lamps should be carried
round and round the edifice, as the gods and spirits
mentioned above, propitiated by such illumination, visit the
place by assuming the shapes of men (4-6). The who
carries each lamps, attain the merit of aa Ashyaraedha sacrifice
at each step of his circumbuiatkm round the divine e<Sfiee.
The priest on his return therefrom should Urns inform the
image of the Jatra ceremony about to be performed* m0
thou best of the gods, he pleased to start m pilgrimage or
thy blissful peregrination to-morrow, aad be pleased to
advise us to make arrangements for the wmm (y)* T k tHe
should be commenced after having thus ashed the perm s-
246 agni puranam .

sion of the imaged god in the temple and the divine plat*
form should be decorated with beads and the new-born
shoots of trees (9). The four pillars should bp erected and
in the midst of that the image should be placed over the
mystic diagram known as the svastic, or on the painted repre
sentations in the case where the celebration would be fojrthe
fulfilment of any desire on the part of the celebrator; and
the A d h iba sa (the act of making the spirit or the god ap
proach the image) ceremony should be performed therein with
the mantras sacred to the God Vishnu ( id). The image
should be anointed with clarified butter by reading aloud the
principal mantra of that god, and should be placed under an
unbroken jet of that substance all through the n igb t(u ).
A mirror should be presented before the image and the rite
of waiving light before it should be performed accompanied
by holy songs and the notes of the sacred music, and the
image should be worshipped with flowers* and perfumes, and
by waiving chowries and lighted lamps before the same {12).
Turmeric, Mudga, Saffron and powdered Shukla should be
placed on the head of the image, but a man acquires all the
merit by putting clarified butter on its head as one derives by
puttting all the above substances (13}.
After having bathed the image and having installed the
same in a carriage, the officers of the king should take it
to the riverside with the priest after having opened an,um
brella of state on its head, amidst loud shouts and acc!ama~
Urns (16). Eight miles down the river, a platform should
be raised cm the bank, and the image should be taken down
from the carriage and deposited thereon (15}. The sacri~
Sofa! porridge should be prepared, and the boma ceremony
sbeeld be performed with that sweetened sacrificial rice
grod# and * e sacred pools should be invoked therein
b y repeating the Vedic mantras which are known as the
AhSnga mantras {16). The image should be again wor-
hipped with the principal oblations by uttering the Apohista
 AGN1 PUR ANAM. 247

and th^ Upanisad mantras after having performed the rite

of purification (Aghamarshan) in water (iy ). The precep
tor should bathe with the elites and the Bramhtns and
place the image on the platform after having taken it
out of water, which should be again worshipped and brought
back to the temple the same day. The priest should worship
the god as revealed in the fire, which imparts both enjoy
ment in this world, and salvation in the next.

CH APTER L X IX .

T he Goo s a i u O h Bramhan hear me describe in de

tail the festival of bathing. The pitchers should be placed
over the mystic diagram inside the bathing shedf and first
of all the God Hari should be contemplated and propitiated
with the ceremony* which may consist of a hundred
or thousand oblations including the final or completing offer
ing (1 2). Then the articles essentia! to the bathing cere*
should be collected and the pitchers wheeled into
their proper places along the mystic diagram and the rite of
A dkiim s0 should be performed in the strings tied round their
necks (3). The mandal or the mystic diagram spoken of
in the preceding couplet should be a square divided into
eleven chambers or compartments, and the sacrificial porridge
should be placed in the centre thereof* the sides having
been made dean and smooth (4). The nine angular divi-
nions of the diagram commencing with the east etc, shonM
be filled in with powdered S k sld rice and a pitcher rhontd
be broogbt to that place by exhibiting the m u d r* (folding ef
the fingers in a particular attitude) known as the
248 AGNI PURANAM.

M u d ra (5). Bunches of (D*rva) grass should be immersed

in the same by uttering the P u n darikaska mantra, and a
pitcher containing water together with all sorts of precious
stone should be placed in the central chamber. Barley, seeds
of Brihi grass, sesamum, Nibar seeds, seeds of SHyama grass
Kulathapulse, Mudga pulse, and white mustard seeds should
be cast in all the eight directions. Out of the nine pitchers
placed in the eastern chamber of the mystic square, the
centra! one should be filled with clarified butter, the re
maining eight having been filled up with, the decoction of
Palasha, AcVaLha Nyagrodha, Bilva, Odumbara, Shirisha,
Ja* bu, Shami, and Kapilhva trees. Similarly the middle
one of the nine pitchers placed in the south east chamber
of the square should be made full of honey, the remaining
eight having been filled up with the earth dug by horses
or loosened with the horns of cows, and the tusks of elephants
out of the bows of mountains and the banks of the Ganges or
of the other livers and sacred pools {10}. In the chamber at
the souihrrrh corner of the square, the pitcher at the middle
should be filled up with the oil of the sesamum Orientate
while the remaining eight pitchers should respectively con
tain, a naranga, a Ja m b ir, a date fruit, a m ridvik, a coconut,
an areca nut a pomegranate, and a p a n a s (11). Similarly
in the south western chamber of the square, the pitcher at
the middle should be filled up with thickened milk, while
the remaining eight should respectively contain saffron.
Nagfiower, Cham p aka, M a la ii M u llik a , P unnag > K a ra b er
and the flower known as the Mahatpai (12 13). In the wes
tern chamber of the square the middle pitcher should contain
a cocoanut at its mouth while the rest of the eight pitchers
should be filled up with waters obtained from rivers bearing
both masculine and feminine names, and also from tanks,
wells, seas, streams, and with water obtained from the river
Ganges together with rain water and water stored up by accu
mulating dews of the heaven (14 15), Similarly m the north
 AGN1 PURANAM, 49
western chamber of the mystic square, the central pitchet
should contain a bunch of ptaintain, while the remaining
eight should cortain S a h a d e v i K oum art, S tn h y , B y a g h rt$
Amritam (Aconitum Nap). V isnuparnt, S k a ia $h ib a % and
B a ck a s which jointly fall under the category of the divine
medicinal plants (x6): In the east and the north chamber, the
middle pitchers should be filled, up with ctird, while the rest
should contain the drugs which are called the Sidhadrabyas,
and which are Patra, Cardemon, Ila, Kustha. Balak. Sandal,
Lata, Kaeturi and black Agollochum (17 18). In the north
east chamber, the middle pitcher should contain the conse
crated water for the absolution of sin, white the rest should
contain, Chandra, tara, Shukla, Girishar, Camphor, Sheria
and jems etc. (19). They should be raised up, and anointed
with clarified butter and perfumes, the kom& oblations
having been offered in the sacrificial fire (20)* Sacrifices
should be made in honour of alt the Vistas, and the celebrator
after having given remunerations to the priest and the
Brahmins, should spread out a sumptuous feast for all
comers, after having installed the god with the * Munis and
the other divinities* Having thus bathed the god, the feast
of bathing should be celebrated. A man who bathes the
god with eight pitchers of water, attains all fortune. By per
forming the Abavritha bathing ceremony, the feast is made
complete. After the completion of such a ceremony the
marriage festivals of the goddess Laksfcmi or Goers should
he celebrated (21 33).
 CHAPTER LX X .

god said Now I shall speak about the consecra

tion of trees, which imparts enjoyment in this world and
salvation in the next. Water containing solution of the
drugs known as the Sarvou sadh i should be poured over the
heads of trees from whose boughs garlands should be hung
down, and which should be plastered over with rice paste
and covered over with pieces of cloth. The ceremony of
K arnabedha (perforation of the balls of the ears) should be
performed unto them, with needles made of gold ( i 2};
and on the masonry platform around them, the A dhibasa rite
of the pitchers should be celebrated. Offerings should be
made in honour of the god Indra and his companion deities,
and the ceremony should be performed unto Vanaspati
The Earth goddess should be invoked out of the hearts of
trees by uttering the Abkiseka mantras. The renowned
Brahmins should pour water over the head of the consecrator
by uttering the Rich and Yajur Veda mantras, and the
mantras which are sacred to the sun and the seagod Varuna,
together with those which are called the M a n g a l mantras.
The consecratcr wearing all the ornaments should make
gifts to the Brahmins of cows, clothes, ornaments and
proprietory rights in land. For four consecutive days
the Brahmins should be feasted with the thickened milk
among other things. The ceremony should be per
formed With the branches of Palasba tree, and handfuls
of sessamtsm orientate. The sacrificial priest should have
remucerat089 double in value to wbat should be given to
the other Brahmins and the mystic sacrificial diagram should
be drawn according to the directions privionsly laid down.
The consecration of trees and gardens imparts the highest
 AGN1 PURiNAK. 2 S*

merit to the consecrator and absolves him of all sins and

demerits. Now I shall describe to you the process of wor
shipping the sun, Ganesba, Gouri and other divinities belong
ing to the family of as told by the latter to the god
Skanda (3 9).

C H A P T E R L X X I.

T H E G od s a i d F i r s t I shall speak about the/worship

of Ganeska. The nyasa (act of mentally locating a mantra
or an image in the different parts of the body) is to
be performed as follows. G**my* * (obesiance to
Ganesha) in the heart, ' Akd*nstr*y* Svmkm in the bead,
Gajakarntna sveha in the toft of hair on the bead, G *f*-
vaktraya svaka as armour, Mohadaraya svaha in the eyes,
and Sadantahastaya svaha as the weapon. The god gana,
the preceptor, Paduka, Sakti and Ananta are tn be located
below the principal joint and Sedmm in the part above
that : The Pitha Seitis soch as Jvalini, Nan da, ,
Kamrupa, Uadaya, K*m v*rtm y, Smtye, etc.,
are to be located in th petals of the loins shaped mystic
diagfem, together with the mantras, , Ram Sams, * .
Tbe Gayatri of the god is as follows. Let as know the god.
Lambodar (tbe bigbellied god), meditate apon the god Moba-
dara (the great bellied aoe) and let aor mad be goaded to
think of the god with tbe elephant's bead, t k gods Gaaa-
pati, Ganadhtpa, fin a ls , fletnsrneywlw, Gwrilrridi* Beksn-
tandn, Akmdeustr, Makmdmrm, fiajrm tir*, / brinin',
1 1
to be worshipped in tbe petsli ef tbe psretcd Isesn
shaped Hagans (17).
 CHAPTER LX X IL

GOD said: Oh Skanda now I should describe to

you the ablution and worship to be performed every day at
the outset. A piece of clay to the length of eight fingers is
to be dug out and raised with the pointed end of the sword
of the bather (i). The sword should be again used in filling
in the hole thus dug out, and the bather should place the piece
of d a y on his head, and purify the same with the weapon
mantra. The person performing the ceremony of ablution,
should carry a weed or the stem of a grass on his head and
divide the piece of clay into three parts by uttering the Kata-
ska mantra. One part of the clay should be used in washing
the part of the body from the naval downwards, while the
second portion, should be pasted all over the body, purified
with the astra mantra. He should now firmly press his eyes
with his two bands and dip in tbe water with his breath entirely
suppressed (2 4). F o r sometimes he should remain under
water, contemplating in his heart the sword as dazzling with
the glare of the fire of death. After having thus finished bis
ablation with the clay, he shoula come above water (5).
A n d after having performed the Sandhya worship known as
the Astra (weapon) sanihya, he should perform tbe Bidki
S " or the rite of bathing according to the regalatioas of
tbe Sastras. Subsequent to that he should draw forth iato
his heart one of the sacred rivers snch as the Sarasvati,
etc., by exhibiting dm mstdra (tbe particular attitude of the
fingers) called the Aakosha (mace) madra, and after haring
Mentally located the same therein with tbe madia known
as the Saakarmudra, kaee deep eater Into the water
and after having placed the last residaary portion o f the
d a y nader his left foot, again divide the same iato three
 AGNI PURANAM. 253

parts, facing the north. The right portion of the body should1
be consecrated by once telling the mantra stated above, and
seven and ten times the mantras of Sira and Soumya res*
pectively, and the particles of the mud should be cast in all
the directions starting with the East, accompanied by the sbara
mantra ending with Hun fut. The Shiva and somya mantras
should be told or repeated ail over the body from the head to
the foot beginning with the arms, so as to make them permeated
with the essence of or an organism sacred to the God Shiva.
Again the mud or clay is to be taken into the right hand and
the four limbs should be consecrated, and the nine apertures
of the body be ^washed, with the same, after which the
bather should plunge himself into the water, contemplating
the God Bari, Shiva or Gauge in his mind, and finish the
bathing rite by uttering the names of the six different parts
of the body coupled with the term Vousat (12}. He should
throw water with a pitcher into all the different aagular
points of the heaven, Inorder that no barm might reach
him while making ablation. Such a person after the bath
should bathe with perfumes and the paste of Embric
myroboian fruit (13), and make that tirtk a cease to exist
by exhibiting the Sanhar mudra. Subsequent to that he
should perform the rite of bathing with the ashes
which have been difly consecrated before, specially
with the Sanhita mantras, by rubbing the same, over his
entire body from bead to foot accompanied by the S k & v*
mantra ending with Hum Fut (15). Having thus performed
the m al&snuan. (bathing with clay or ashes), he shonld
perform the ablution ceremony known as the V id i Sm*m*
The Gods, Isha, Tatpurusa, Aghora, Gughyaka, Ajafca* and
Sankara, should be propitiated with worshipping them in
the bend, heart, mouth, and the body, in the three divisions of
the day nr in the dead of night, and before and after the
netting in of the rainy season (17). If a person chances to
tench a woman, a eunuch, a sedra, or acat, hare, or a mouse,
254 AGNI PI) RAN AM,

I ait rising after sleep, or after be has drunk water or finished

bis meals, should undertake the particular kind of ablution
called the Agnayaka snana for his purification, which consists
in standing up with uplifted arms and with the face turned
towards the East, the purification being brought about by
means of the sun's rays and the rain water (ig ). The ablution
known as the M ahen dra Sn anam should be performed by
walking seven steps in the midst of the cows, besmeared with
the particles of dust raised by their hoops. The purification
would be done by the nine mantras and the ablution by utter
ing the K abacha m a n irat and be should pour water over the
bead by uttering the mantra which runs as Sa d ya fa ta etc.
(21). Thus the mantra snanam or ablution by means of
the mantras should be made ia honour of the god Varuna
or Agni by telling in mind the principal mantra of each
and by regulating the breath according to the rules of the
Pranayanus (22}. Tbe mental ablution should be made
whenever necessary ia honour of the god Vishnu, by uttering,
tbe mantra sacred to him (23).
Now 1 shall speak about the different forms of the
San dkya) worship to be performed with tbe different
maatrasf and after making which the worshipper should three
times drink water with the Sankara and B ra h m a tirtbas
(roots of the different fingers) (24). He should utter the names
of the different principles co~stxiuag his self or being each
coopted with tbe tern Sw adka and complacently touch tbe
nine apertnres of bis body, after having performed tbe rite
of Sa S a l& a ra n with respiration regelated according to the
rales of the Pranm ym a (25). He should thrice recapitulate
In mind tbe Sa n k ita and after having rinsed his month
with water and performed tbe mjrmsm ceremony (rite of
locating tbe imagr* of gods or mantras im the differeot parts
of tbe body) m b id doom la tbe Smmikjm worship shonSd
mcrfitatf. wpoa tbe Brakmic or tbe asorsieg $andkya> m firf*
 AGNI PURANAM. 25S

swan and possesses four faces and equal number of bands,

carrying garlands in his rio;ht arms and an anchorites stick and
a K am an dalu (pitcher) the left The Midday Sandhya is to
be contemplated as a white woman mounted on the celestial
bird Garuda and possessing four arms, carrying a conch
and 2\eChakra in her two left arms, and a mace in one of the
right hL.ids, the remaining hand being folded up in the
attitude of giving encouragement {28)* The image of the
Sandhya to be worshipped in the evening (Roudri sandhya)
is that of a woman seated on a lotus flower placed on a bull,
carrying in her two right hands a trident and a rosery and a
spear in her upper left, the lower left arm being folded in
the attitude of giving encouragement She is to be re
presented as having three eyes and bedecked with the moon
in her forehead (28). Oh Brahman ! Sandhya is the witness
of all the acts of men and the soul follows in her wake. The
fourth form of Sandhya is that which is contemplated by the
wise, and should be thought of in the night (30). Use
P a ra m a Sandhya is that which flows invisible through the
gang lias respectively situate at the heart, the upper end of
the nose, and the fonrth ventricle of the brain (31). The
foot of the fore-finger is to be considered as the Pitri tirtha
or the part sacred to the Pitris, the foot of the little finger is
sacred to Prajapati, the part at the foot of the thumb is
sacred to Brahma, the fore part of the hand being held as
containing spots sacred to the different gods. (Deve4 irtha)
(32}. The palm of the lelbhand is to he held as sacred to
fire, while that of the right as the spot sacred to Sm u t,
all the finger-foiets being held acred to the K idds (33I
INow the sacred pool is to he made permeated with the
e a e rfy of God S h ir* by uttering the a m t o s sacred ho
him mad the Marjau ceremony is to be performed fay
ottering the Sanbfca nsantras of that god ( 3 $ . The rite e l
ia the oct of sprfldhg with the right hand
256 PUR AN AM.

(35). The water carried in the palm of the right hand is to

be brought near the tip of the nose, and*is to be contemplated
as of a white colour and as the embodiment ofknQw1edge,and
is to be drawn forth into the cavity of the left nose, and there
to be retained. Subsequent to tha* the water is to be ejected
through the right nostril, and is to be again cast down into the
right palm, contemplated as having assumed a black colour
by washing off the sins of the practiser and is to be thrown
on a stone slab. This is what is called the Aghum arsnna rite
(37) . Then a bunch composed of Kusha grass, flower, and
the pinches of sundried rice, should be offered to Shiva as
the A rg k ya or the preliminary offering, accompanied 'by the
mantras sacred to that divinity, after which the Gyatri should
be repeated as many times as the worshipper could afford
(38) . Now l shall speak about the T a rp a n a or the rite of
offering watery oblations to the god which should be done by
ottering the principal mantra Houn Shibaya Stab a, and by
means of the D evatertha. The word Svaha is. to be repeated
in ail the other cases as well (39).
The N ya sa is to be performed as follows. Hrang Hrida-
ya (to the heart), firing Shirasa, (to the head), Hrung Shikai
(to the tuft of hair on the crown), Hraing Kabachaya Astra-
ya or in the Alternative the. eight-gods can4
>e located in the
different parts of the body above enumerated in the place
of the aforementioned mantras. The tarpana or the offer
ing of water-oblations should be performed unto the folldw-
ing gods as follows; Hang Vasuvyas Svaha, Rudravyas
Svaha, Visvavy* Svaha, Marudvyo Svaha, and unto the
following Risis such as Kaothopafreti a$ follows. Hang
Vrigevy Svaha, Hang Angiravyo Svaha, Hang Atraya
Svaha, Haag Vasisiaya namas, Pulasiaya rvamas, Hang
Kratava earnas, Haag Varadvajaya naxnaa, Hang Visva-
mitraya namas, Hang PrachaUsa Vasal, and unto the
following holy %ages as follows Haag Saoaicaya Vasat,
Hft*g Saaapdaya Vasat, Hang Saaatoiaya Vasat, Hung
 AGNI PURANAM. 257

Sanatlcumaraya Vasat, Hang Kapilaya Vasat, Hang Pancha

Shikhaya Vasat, tfie ceremony having been performed with
the combined fingers of the right hand, touched at the
elbowjoint by the left ^40 44 . Then the tarpana ceremony
should be performed unto all the spirits, and Petris and to
Daksa, Skanda, and U p a iiti f appending the word Vousat
to the names of each with the ends of Kushagrass and
Sessamum Orientate (45 :, Similarly the tarpana ceremony
is to be performed unto Kavya :a, Anaia, Soma, Yamat
Arjama, A gni and to Barhis by appending the term Svadha
to the name of each of the above gods ( 4 6 , In the same
manner watery oblations should he offered to Ajyapa and
Soma and to the souls of the ancestors and departed manes
of the celebrator of the cecremony as special gods as fol
lows, in, Hang, bhanaya Svadha, Hang, Pitamahay
(to the grand-father) Svadha (obesunce), Hang Prapita-
mahaya (to the great grandfather) Svadha, and similarly as
follows Hang Pitrivyas (to the ancestors) Svadha, Hang
Pitamahay a (to the grandfathers) Svadha, Hang Prapita-
mahaya (o the great grandfathers) Svadha (4748). Simi
lar oblations should be offered to the souls of the departed
manes in the mother's line as follows, Hang PramJLta-
mahavyas (great-grandfather in the mother's line with bis
brothers and cousins) Svadha and lastly Hang Svadha to
the souls of the great great-grandfather in the mothers
line and of his brothers and cousins. Hang Svadha to the
souls of all the ancestors. Similarly Svadha (obesiance) to
the souls of all the dead cognates and to those of the departed
priests and preceptors, and to all the demons. Mains, aad
to the different quarters of the bens^n, with their presiding
debits (50),

so;-
 CHAPTER L X X III,

T he GOD s a i d O h Skanda, now I shall describe to

you the mode of worshipping the Sun-god together with
the rites known as the Karanganyasa (location of the different
firy letters of the alphabet or of the images of a particular set
of gods inside the hands and such other parts of the body, by
imagination). The worshipper should contemplate'himself as
identical and fully permeated with the essence or the energy
of that divinity, and worship the preliminary oblation aceord-
ingly (i), which should be imagined as coloured red with the
drop of water sprinkled over his forehead. After having wor
shipped the same and other things appertaining to the worship
of the sun-god, and performed the particular rites called the
rites of protection and covering, with their respective mantras,
the votary should wash the thing with that water and com
mence worshipping the Sun-god facing the East. The
Karanganyasa riteshould be performed as Om Am Hrid-
yaya etc. and the two attendants of the god who are named
Dandi and Pingala should be respectively worshipped at the
right and the left side of the door (2 3}. The god Gana
should be worshipped in the north-east quarter of the heaven,
as Am obesiance to Gana, the preceptor should be worshipped
in the south-east angle of the sky, and the Peetha or the
magnificently splendid cnshion of the god in the middle part
of the stool (4). The components of the, solar rays such as
Btmala, Sara, Parama and Sukha should be worshipped in
the angular quarters of the heaven, starting with the south
east etc, imaged as mighty lions of a white blood yellow or
of a blue coloer respectively (5). Inside the lotus shaped
mystic diagram, tbewsseoces or the energies of the God
sfeoeiil be wossbippdd as follows. R a n g Dipatayit Rum
Smimmif RmtgJ*y*y*h Rum Vadrayai, Raing Bibhutyai,
 AGNI PURANAU.

R a yim B im a la y a it Rang Am oghayai, R ou n g Vidyui(tyi$ la

the different angular points of the diagram. The seat or
the cushion should be presented to the god at the centre of
the lotus by uttering the mantra R a n g % and the six letters
(Hoang, Hring Sa, SuryAya) which compose the principal
mantra* in the worship under discussion, should also he
written thereon (6 7). The sungod should be invoked with
the mantra which runs as Om, Ham, Khang obesiance to
K kakolkaya, and should be mentally located in the handful
of water oblation touched with the head, as a resplendent
spirit of a deep red colour (8). The invocation should be
performed with the mantra which runs as. Hrang, Hring,
Sa, obesiance to the sun-god (Suryaya) by exhibiting the
mudra, and flowers and perfumes should be presented to him
for his satisfaction, and also the mudra known as the Bimala
mudra should be exhibited in connection therewith (9).
The mudras such as Padma mudra. and Vilvamtxdra, should
be exhibited to the god in turn, and then the rite known
as the Sadanganyasa should be performed in the different
directions of the heaven, starting with the south-eastern
angle of the latter as followsOm Hridayaya n io a s
(obesiance to the sun god) in the heart, Vu, Vuba Sva obe
siance to Suresha (the lord of the gods} in the tuft of
hair on the crown in the south west, Hung k & ,
namas (obesiance to the armour mantra) in the north went,
rA*Hang Natraya namas Hang (obesiance to the eyes) in the
centre and Va Astraya namas obesiance to the weapon
mantra) in the East and so om {10 II). Then the madras
(the folding of the palms and Sagers in a particular attitade)
should be exhibited as follows vix, the Dbammadra (Sagers
folded in the shape of a cow) to the heart and such like
organs spoken of before, Gorkina mudra hi the eyes (lX%
The tryasimi (that part of the Astra mantra which tarwee
as it were the purpose of making it sharp and height
by a Selina and makes its dreadful aocmdbgty). O h a
2 AGNI PURANAM.

ance should be made to the planets in the following

way, viz., Sam obesiance to the Moon, B a m obesiance to the
Mercury, Vrim obesiance to the Jupiter, Vatn obesiance to
the Venus, M a n g obesiance to the Mars, Cam obesiance to
the Saturn and R a n g and R a n g obesiance to the Rahu and
the Katu (nodes) respectively, the ceremony having even per
formed in the different petals of the lotus shaped diagram
commencing from the East. The K kakolka* should be wor
shipped jointly with the above, by offering flowers and
perfumes (13 14}. The Argha or water oblations should be
offered to the sun-god out of the vessels containing water
for the same and by uttering the principal mantra appertain
ing to that particular divinity. The worshipper should then
make obesiance to him, with his face turned back from his
disk after having performed the B is a r y a n ceremony
with the mantra running as Rsa?nasvat etc., (Pardon me
God in taking leave of thee). Having performed the rite
of mentally merging the component principles of the universe
in the fundamental one, the votary of the sun-godr should
contemplate in his heart the god as identical with the god
Sankara and offer the light or the effulgence to the latter as a
garland made of the solar rays. A man receives every thing
be has a mind to, by thus worshipping and contemplating
the sun-god or by performing ceremony in bis honor

CHAPTER LXXfV.

T he G o t said; Now I shall speak about the worship

of the God Siva which is to be performed as laid down

nil *0 1
 AGtt! PURANAM. 2

before. The worshipper should repeat in his mind the

P ra n a va mantra , and wash the threshold of the temple
with water consecrated by the A sh tra mantra or the mantra
of weapon, after having worshipped and the other
warders of the god (i). He should deem himself as endowed
with the divine eye-sight, and worship the goddess Lakshmi
and Sarasvati, together with the god Gana in the Globe or
the Oudamber at the top of the temple, the god Nandi and the
goddess Ganges at the right, and the god Mahakal and the
jamuna at the left hand side thereof, the pernicious spirits
and the demons having been previously driven away by
throwing a consecrated flower (23). The spirits of mis
chief residing in the bowels or the upper crust of the earth
should be removed by beating the two fingers of the left
band against the palm of tbe right, and the worshiper should
then cross the threshold of the temple leaping over the
same by holding the upper cross bar of the door frame.
Having thus entered the temple by first lifting hse right foot
he should project the mental image of the Astra or the
mantra of weapon, into the body of the ornamental globe
on the top of the same, and worship at its centre as follows
u Hang, obesiance to Bramha, who presides over all the
house-steads {5). Then the worshipper should go the banks
of the river Ganges without conversing with any one in
the way, and carrying a pitcher and balls of sun dried rice,
after having obtained permission in that behalf from tbe
god himself (6). Having bathed in the river he should
wash tbe above balls thus purified and repeat over tbe same
tbe Gyatri mantra or the mantra known as the Hridbeej
All tbe articles found secessaiy in the course of tbe
worship such as perfumes, sundried rice etc., should now be
stowed in order near tbe woisbipper who should tbe*
perform tbe rites of Sanaidbikharaa previously des
cribed and of tbe Vutasudbi or the purification of tbe fi
material components of bis own body (8)* Tbe Nynsn in
 26i AGNI PURANAM.

to be performed both in the right and the left side of the

image, and in the head with the mantras, and also by
exhibiting the mudra known *as the Sanhar mudra (9).
In the case where the worship would be undertaken for the
fulfilment of any definite object, the votary should meditate
upon his own sou!, situate at the lotus of the twelve petals
in the heart or the nerve ganglia called tha Solar Plexus in
man, by holding his hand at his breast, folded in that parti
cular attitude known as the tortoise or the Kucchapika; or
in the alternative he should purify the five material princi
ples of his body, by contemplating an aperture or passage
all through the body from the toes upwards open
at both ends and by leading the stream of his consci
ousness up through the opening as laid down below
(10ji) The worshipper should contemplate in sup
pressed respiration the energy of consciousness which
pervades the region of his heart, in the dry mental image of
the letter Hnu which should be located in the inside of the
passage or the apperture which runs through the system be
low the spinal chord, and opens at its upper extremity
into the Brahmarandha or the aperture the brain (12).
The breath should then be let out according to the rules
the Rachaka or the letting out of the breath wind in
practising the Pranayama.
Then the contemplator should carry the firy image of the
term Hnu with the effulgent image of the term F u t appen
ded thereto with the string or the column of his conscious
ness perse, rising upward from the lower part of his organ
ism* and rending through the nerve ganglia respectively
situate at the heart, the palate, the intervening space be
tween the two eye brows, and the Bramharandra or the
carvity of the soul in the brain, upto the middle point in the
tooI of the latter cavity, and should there locate the image
the above letters which should be deemed as self
amadous, together with the life located in and con
 AGNI PURANAM. 263

centered to that single point, consciousness having been re*

fleeted back in the heait simultaneously therewith, by means
of the Samputa or the entire stoppage of respiration by
pressing the two nostrils. After having psychically located the
image of the term Hnu in the way and the spot directed
above, the worshipper should meditate upon the absolute or
the unaffected soul manifest in the point above described, and
should unite the stream of his consciousness with C iv a or
the infinitely blissful one revealed in the above point, by one
stroke of Kumbhuka or Udghata \by holding the breath
in check at a single stretch for a time as enjoined in
that behalf in practicing the Kumvuka Yoga) and merge
the former in the latter {13 15). After having merged
himself in Shiva, by carrying up the stream of his conscious
ness by means of the B e e j mantras, the worshipper should
purify his inner self by carrying in an inverse order or
downwards the luminous point located in his brain up to
the point at the centre of the nerve ganglion {D vid u ly situ
ate at the part intervening the two eye-brows, by merging
in imagination the earth, wind, water, fire, and the sky, one
into the other immediately following it in tie order of enumer
ation, until the same is realized in the mind 11617).
Hear me Oh Bramhan describe the process by which the
same is to be brought about. The earth principle which is
hard and of a yellowish colour and bedecked with electric efful
gence, is to be destroyed by means of the Alma Beeja (Beeja
mantra appertaining to the soul) Honm (18}. Oh Bramhan
the entire body from foot to head should he contemplated
as a foursided figure, and therein the principle of wind
should be meditated upon by practising the five strokes
of K u m va k a * according to the rule to be observed ia

* It is a truth as old as the world itself, that when the mind sleeps the
spirit wakes. To induce such a sleep in which the hides its
face, and the inner springs of thought are brought to a stand stii
was die only object aimed at, by the yoga philosophy of andest Indio,
264 AGNI PURANAM.

the same (191, and which principle founded in the body

on the Beejamantra Hriog, is to be co*itemp!ated as in a

and the way found out to break through the trammelr of the body was
to concentrate the whole soul, the entire energy of the mind on a defi
nite point, till the both the thought and its object were gone and the
soul fonnd its rest in the bosom of its universal progenitor in Hissful
communion. Thus the Rishes found out at a very early age, that to
rnake mind absolutely bereft of all sensations and perceptions, is the only
means of creating that mental vacuum in which(and through which only
the electric soul sparks shoot through and become visible, But abso
lute concentration is impossible until the respiration is checked, even if
all connection is artificially cut of? between the senses and their objects
of perception.
The air taken in during the respiratory process, carries with it into
the body the essential emanations from the external world and clouds the
inner light with a haze of perceptions and images, thus causing a break
in the flow of the latter towards its desired object. The practice of
(the regulation of the Pran or the breath wind according to
a certain measure of time) has been known to be a very successful
cure for this sort of mind wandering, and is usually practised as a
preliminary step to Kumvaka, or the art of bringing on a calm and
unflickered state of the soul-light, like water in a pilcher ( Kuntva) by
means of entirely suppressing the respiratory process,

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 AGNI PURANAMi 265

iquid state, and possessing the brilliancy of a lotus flower

(20). The worshipful principle of fire should be purified by
practising four strokes of the Kumvaka, and by uttering
the mantra known as the mantra 21}. The mantra
Hum is to be contemplated as of red colour, and impressed
with the sign of the Svasfik, carrying three Astras, and as
the representative of the knowledge or the principle of know
ing (22).
The latter principle in the body should be purified by practi
sing there strokes of the K um vuka Yoga, and by contem
plating the mantra Hrin, which should be thought as full
of air, bedecked with six points, and meditated upon
as conferring peace and possessing a black colour {23 24).
The earth principle is to be purified by contemplating a
circle of heaven, filled in with ether and shining with the lustre
of a pure and effulgent crystal (25). The rite of final puri
fication should be performed by contemplating the image of
of the mantra Hung fut, at one stroke of the K um vaka {26}.
Then the A d k a r } A n a n ta , Dharma, Gnyan, (knowledge) and
such like circles or lotuses should be permeated with the
nectar shed down by the principal mantra of the God (27), and
the heart should be contemplated as a throne spread out to
him, after having invoked the image therein which should be
made permeated with the essence or soul of Shiva, placed
inside the solar plexus or the lotus at the heart containing
twelve petals* Then the ceremony known as the Sakalb
karan should be performed in connection with the image
by uttering the word Vousat appended to the Sakii mantrap
after having made the same saturated with the divine
ambrosia, shed by the Hindu or the nerve ganglion between
the two eyebrows, in the course of practising the Kum vaka;
and which ceremony consists in locating the mantras soda
as Hridmastras etc, in the different parts of the body
as the heart, the arms and the little fingers of the haad
(2830), The worshipper should delead or protect bm
34
 266 AGN1 PURANAM.

surroundings with the mantra of the weapon and the

divine essences beyond that with the same, and exhibit
the mudra known as the Mahamudra both upwards and
downwards (31). He should* worship the god Shiva in his
heart with the flowers of sentiment, by practising the P u ra k
form of the kumvaka, (taking in of the air), and perform
the homa ceremony in the fire situate at his umbilical
region and known as the Shivanala, with the clari
fied butter of ambrosia dropped down in the course of
practising the Kumvuka, and meditate upon the god as
revealed in the form of a point at the centre of the nerve
ganglion at the forehead (334 Similarly the vessels or the
capacities of the utensils of gold etc, to be used in the course
of the worship, should be purified with the water of nectar
obtained from the above source and with sundried rice
and the watrr consecrated -with the weapon mantra (Fut)
(34) and worshipped after having invoked them by per
forming in their honour the nyasa ceremony known as
the Sadanganyasa . They should be covered over with the
mantra which serves the purpose of an armour (Kabacha
mantra) after having protected them with the Hati mantra
which is the mantra of protection (35).
Subsequent to that the Argha or the preliminary offering
should be dressed up, composed of the eight substances,
which should be sp rin k led over with water by means ot the
Dhanumtsdra, and after which the worshipper should sprinkle
the same over his head (36). The articles to be used in
the worship should he consecrated with mantras, and threads
should be girdled round them (37b The Mudra known as
the Amrita mudra should be exhibited, *and flower should
be cast on the cushion of worship, while the worshipper
should deck his face with the tilmk mark, and put another
flower 00 his owe head consecrated by the principal mantra
of the god (3$). A man of gentle temperament should
vends font at the time of eating, tolsog, and worshipping
 AGN1 PURANAM, 267

and while engaged in practising Yoga or performing the

and other sacrifices or at the time of repeating any
mantras for the fulfilment of any particular desire (39),
The mantra should be purified by prefixing to it the { nadu -
m antra) , and should be then used in the worship,
the Samanya Argha, or the general preliminary offering
having been offered by uttering the G*yatri mantra (40),
After having moved round tiie Brahm apanchaka , the wor
shipper should take a garland from the body of the falic
emblem, and offer the same to the Chanda manifestation
-of that divinity situate in the north east quarter of the
heaven (41). The purification of the falic emblem consists
in the act of washing the pedestal with the water consecrated
by the mantra of weapon, and also with the Hridmantra, and
in sprinkling the water of the Arghapatra (offering plate) over
the same (42). All the other gods should be worshipped
as well fnr the purification of the mantra and the falic emblem,
together with ail the other articles to be used in the worship,
and of the innerself of the worshipper as follows, Hang obe-
siance to the God Ganapati presiding over the north western
quarter of the globe, in that direction, u Hang obesiance
to the preceptor (the obesiance should be made in the
north east angte of the sky), The Adbar Sakti, (the god
dess or the energy rebiding in the cushion of the God)
should be worshipped in the K urm ashila, and meditated
upon as a goddess possessing complexion like the new
boro shoots of corn, and the Asan of Shiva known as
the Ananta (infinity) should be worshipped in the Brahroa-
sbila together with the attendants of the God such as
Vickiirakeska, and K r it a %and T rita who form the cushion
and the shoesjas it were of that divinity (45), Dharma, Guyana
Vairagya, and Aishvaraya, should be worshipped in tnrn,
as poasesing complexions like camphor, saffron, gold and
cotlyrium respectively (46),
A t the centre of the shaped diagram and in the
26S AGNI PURANAM.

petals thereof, the energies or the goddesses who reside

in the cushion or the pectha of the God should be worship
pad in turn, their names being Vala, Yasta, Roudri, Kali,
Kalabikarini, Valabikarini, Balapramathini, etc, and who are
represent-* as carrying chowries in th-ir right hands, the
fingers of their other hands being folded up in the atti ude of
giving encouragement. At the ends or the extremities of the
petals of the mystic diagram the goddesses such as Sarva-
ViiUdammi etc, should be worshipped as Hung Sarvavufca-
damanyai, H ung M unom anyai namas, H u ag K s ity a i namas
and so on the Sitddhavidyas, together with the cushion of the
god which is spread over and coeternal with all the component
principles of the universe (47 49}, The God should be.located
in the cushion as possessed of five faces and ten arms, with
complexion white and pleasing, and decked with the crescent
moon in his forehead, and carrying in his five right arms,
a spear, a stick, a benediction, a mace, and a K hattanga res
pectively, and a D am aru (small drum), a V ija p u ra y a blue
lotus, a Su iraka, and a lotus flower in the five left (50). The
image of Shiva as possessed of the thirty two attributes
should be installed at the centre by uttering the mantra
which runs as 44H ang, H a n g t H a n g obesiance to the
image of Shiva, and after having meditated upon his divine
self which is self-revealed to his votaries (51 52), the
mantra should be carried with the occult stream or
column of consciousness up to the spot sacred to Siva,
by leaving below the nerveganglion sacred to Bramha, and
the worshipper should meditate upon the former god re
vealed as a luminous point in the midst of the nerve ganglion
at the forehead, and effulgent with the , shining splendour of
the full moon; and also contemplate him in the different parts
of his body at the time of practising the sadanganyasa rite,
and also in the handful offering of flowers, after which he
should deposit the same in the image of Lakshmi (one of the
goddesses residing in the cushion of the god Siva) (5354)*
 AGN! PURANAM. 269

The worshipper should approach the image and invoke

the presence of the God, by uttering the mantra which runs
as Om, Hang, Houng, obesiance, to Shiva, and also by ex
hibiting the mudra known as the Abahani, and guard against
the going away of the God, as it were, by putting the god-
esses Nisthura, and Kalakanta in his way, and by uttering
the mantra, N is th u r a y a i f u i % (obesiance to N isth u ra )t
K a la k a n ta ya i fut (obesiance to the wife of Shiva revealed
as the eternal time). After having removed the spirits
who are harmful to the practices of Yoga or worship, and
made the obesiance and exhibited the Linga m u dra% the
worshipper with the Hrin mantra should perform the rife of
Abgunthan, and afterwards that of invocation as follows by
standing in the front of the image. Let tby stay and ins
tallation here be agreeable to the*, I sit beside tbee Oh,
God (5557). The rite of abgunthan signifies the presence,
and supervision of the God, and the giving of devotion towards
himself from the beginning to the end of the worship (58).
After having performed the ceremony of sakalskaran or
the mentioning of the different parts of the body together
with the mantras sacred or peculiar to each, the ceremony
known as the A m r it i karan should be performed as fol
lows The worshipper should permeate his heart with the
energy of consciousness sacred to Shiva, by appending the
word .namas (obesiance) to the mantra to be repeated 00
the occasion. Similarly he should contemplate the t*ft of
hair on his crown as formed of the eightfold glories
(.A icvarya ) of the God such as lordliness etc., the word!
sim&ka being affixed to the mantras for the oecamoan The
worshipper should contemplate the invincible energy of tbe
God as forming his armour, the unbearable prowess of the God
which carries before it all impediments and obstructions, m his
weapon, and the words s m h a and vensa i should be respec
tively appended to the mantras which wnsdd he repeated on the
jEgo latter occasions (596 1) . T h e / n / y a (water for washing
 27 AGNI PURANAM.

-the fcetof a G )d) should be ottered by first uttering the mantra

known as the Hridmantra. The padya should be presented
on the feet of the image, and the Acham anyam (water for
rinsing the month) in its face (62). The Arghya or the
p r e l i m i n a r y o f f e r i n g composed of flowers and bunches of
green grass a n d grains of the' sundried rice, shopld be
placed on the head of the image; and thus havinglpurified the
image o f the l o r d by means of the ten sorts of purifications
laid d o w n in the b o o k s of religious ceremonies, the wor
shipper should worship the same with the five essential
articles of worship such as the flowers, perfumes, etc.,
Subsequent to that he should rub the image with salt and
mustard seeds, and wash the same in turn with milk, curd,
c l a r i f i e d butter and honey, and sweet scented flowers. The
defects in the above substances should be atoned for by
reading over them the mantras, such as the Ish a mantra etc.
and the image should be bathed with waters dyed white with
barley paste dissolved in water, and afterwards should be
bathed vtith a copious quantity of cold water, perfumed water
having been addedto it to the extent which the means of the
worshipper would admit of. After that the image should be
rubbed dry with a piece of clean linen, and the A r g a or the
preliminary offering should be offered, care being taken as not
to move the hand over its head, which should not be under
any circumstance be left devoid of flowers (63 68). The
image should be plastered over with the paste of white
sandal by repeating the mantra sacred to Shiva, and wor
shipped with flowers b y uttering tbe same mantra.
vessel for containing tbe perfumed incense stick should
be consecrated with tbe A*tra and ^ the Shiva mantra,
and tbe bell with the Astra mantra only. The wor
shipper should mom bum guggul before tbe image, fay
ringing with bis other band tbe bell previously conse
crated, and tbe Ackaatanyakam (water for rinsing tbe
W Ptb) should be subsequently n&*red again by repeating
 AGNI PURANAM. 27I

the H rid m a n tra fallowed by tfie word svadha (6970).

After having finished the rite of waiving light before the
image, the aeham attyjkim should be again off-r^d, and
the worshipper on having made obeiiance to the God and
taken his permission, should offer him the eatables and
other articus of enjoyment 171),
The Hrid is to be worshipped in the south east, Chandra
in the north east, and the golden-coloured Shiva together
with Sliikha and Rakta in the south west, and and
Vaman in the north western corners of the lotus shaped
diagram. Similarly the Gods, C katurvaktru%and Chaturvahu
should be worshipped in the petals of the diagram together
with the divine weapon in the east which is to be meditated
upon as a thunder, looking fierce with its rugged teeth
(7273). The ttyasa is to be performed as follows Houng
obesiance to Shiva in the naval, Om, Hang, Han, Heen,
Houn in the head, Hring in the tuft of hair on the crown, Haiti
in the armour, Has to the weapon and to the other alien*
dants of the God (74% The & (water for washing
the feet), together with the water for rinsing the mouth
and the preliminary offering, perfumes, flowers, incense
sticks, lamps, and dishes of rice etc. should be offered to
the God. Bunches of green grass and kuika grass together
with the grains of sundried rice should be placed on the
head of the image, and betel leaves, mirror, and a piece of
cloth for wiping the iijps should be presented to its inmate
divinity (7576). Thee the principal mantra of the God
should be told eight hundred times, and the sword of the
God sheathed in its scabbard should he contemplated in, and
sepceaeuted by the bunches of the white b tska flowers
pcevid isiy subjected in the influence of the Hridmantra (77)-
Sebscqueut to the tnfliag el the above mantra, the wor
shipper should read aloud the Inflowing couplet." Dost
tbou accept Oh Lord who ait the mysterious uf all mysteri
ous beings, the rtpditfou e f the sacred mantras dome by me,
2J2 AGMI PURANAM.

for custody* May I attain salvation, through thy kindness,

with the merit thereof, for thou shalt abide Oh Lord! {78}.
The worshipper, if a man of the world, should take into the
palm of his right hand, the washings of the Argha or the
preliminary offering consecrated by the mu/a or the princi
pal mantra of the God, and with hie left hand offer the
same to the God Carnvu , after reading the above verse.
Subsequent to that he should read the following verses
and make over the merit of the Yapa (telling of any parti
cular mantra) to the God. I have devoted my whole self
to you Shankar! whatever I do, right or wrong, be
pleased to cast them away. Hnnksa! (79 81). Shiva is
the giver, Shiva is the protector, and Shiva is the universe
itself, all through which he reigns supreme and victorious,
I am identical with Shiva. After having offered the Argha,
the worshipper should tell the mantras ten thousand times,
and sing psalms in honour of the God subsequent to that
(82). After having performed the ceremony of circum-
bulation, he should make obesiance to the eight manifesta
tions of the God, with the eight parts of his body, and
meditate upon his divinity either in a picture or in
fire (83).

CHAPTER LX X V .

T he God said: The worshipper should enter another

unseen with the vessel of offering in his hand, and
look to the arrangements of the articles essential to the
performance of a sacrifice, endowed as it were, with the divine
eyesight. He should see the receptacle for tbe sacrificial fire
wkb Us face turned towards the north. The ceremony of
sprinkling and stirring water with the ends of kuska grass,
 AGN1 PURANAM- 273

should be done by repeating the Astra mantra, and that of

consecration should be performed by sprinkling over water
with the mantra which by a religious or ceremonial fiction,
serves the purpose of an armour {Kavacha mantra p. 2 The
ceremonies of digging out a piece of clay, together with those
of filling ks and levelling the hole, should be completed with
the repetition of the Varma or the Kavacha mantra, and those
of bathing and division into parts, with the astra and the
sara mantra respectively. Similarly the rites of sanmarjan,
samalapan, Kalarnp and Trisutra Paridhana should be
performed by reading the Varma mantra (3 4). Three lines
are to be laid down in the north, and one below them should
be drawn so as to face the east, and any defect or shortcoming
lying inherent in them, should be made good by touching
them with the stems of Kushagrass consecrated by the Astra
mantra of the god Shiva (). The mystic quadrilateral diagram
should be laid down by uttering the Bajrikaran and the H rid*
mantra, the aksapatra with the mantra of armourlfand the
sand cushion or the quadrilateral seat for the sacrificial fire
ehouldbe spread out with the repitUfon of the Hridmanirm (6).
The goddess of speech together wijth the god Isha should be
worshipped therein with the Hridmantra. The consecrated
fire should be brought from a holy place, placed in a pure
receptacle by leaving aside its parts over which the demons
preside. The different and component parts of the sacrificial
fire which are called Omdarjpa, Aindaia and Vita, should be
made one, and established with the mantra known ns the
Vanht Byia (the principal and mooosyllablic mantra sacred to
the god of fire) and by also reading the mantra which runs as
O a Hrim obesiaoce to tbegod of fire. The fire god should he
invoked with the Sankita mantra, and the ceremony el
Aaritikaraa (making immortal) ehouldbe perf armed unto him
by exhiitttiag the mndra known as the Dkanumadra (M diag
of the finger in the shape of a cow). The fire should be
located by ottering the Hati mantra, the cerenmnev of
3
 274 AGNI 111.

A bgu nthan (lit covering over) having been performed by

repeating the mantra of the armour (Kavacha); and the
worshipper should thrice circumbulate round the hallowed
receptacle of fire, subsequent to his worshipping the presiding
deity of that element (7 ioj. The fire should be looked
upon as the seminal fluid of the god of speech ( B a g ic v a r J ,
cast by him into the wnmb of his goddess ( B a g ic v a r i)> Then
the worshipper should sit down with his knee joints rested
on the ground, and throw down the fire in his front, by
uttering the H rid m a n tra . Then the spontaneous gathering,
as it were of the above seeds of fire, their devoiopmentf
purification, etc. should be performed with the repetition of
the above mantra at the respective instances mentioned
before and the Garvagni or the fire in the womb, which
should be protected by means of the C a ra mantra^ should
be propitiated with a worship (11 13). The g a rv a ja
or tbe embryo fire should be contemplated as placed
like a bracelet round the wrist of the goddess, and
the fire is to be worshipped with the m antra sacred to the
sadyajata manifestation of C an h art by way of performing the
g a rm d k a n ceremony (the ceremony ondertaken with a
view to ensure a safe and perfect development of the
feetas of fire) (14), Subsequent to that, three oblations
be offered into the fire, % y uttering the Hrsd*
tbe fire is to be worshipped at the left by
the Pm am iaM ceremony, (sacrifice sap-
^awvid jbo hftve a deterwdWI^ effect open the sex of the
* ** * 1i$ made taeidbr* to bring oet the embryo as m
itlgsworidlgeamm^ performed I the third
( I t h r e e * such1oblations

ri p p W W * WlVs% fw le S
qjf k&Ufr -

' .i
 AGN1 PURANAM. 275
ot determining the formation of its face and body Bad as
before, the Ja ta k a rm a (ceremonies of post oatal purification
etc, which arc generally done in the tenth month in
the case of a human child.) should be performed by kindling
up the sacrificial fire, and by throwing the stems of Rusha
grass' into the same, for removing as it were, the imparities
of womb from the body of the fire (18). The godess (the
mother of the newbfrn sacrificial fire) should be meditated
upon by mentally telling the Hridmantra, after having
performed unto her as a human mother, the pacifying
ceremony of binding a piece of gold round her wrist, and
should be sprinkled over with water consecrated by the
astra Mantra, for purifying the imparities ef child-birth {19).
The pitchers outside the receptacle for the sacrificial ire,
should be gently touched with the ends of the Rushafram by
ottering the Astra Mantra, and sprinkled over with drops
of rater by reading aloud the Rasmdka mantra, whBe the
ends of the Rusha grass consposmg he sacrificial ginrie
and situate at the north nod the East, should he washed with
water, accompanied by a trepidtioo i f the above said astra
mantra. The Paridhi or the periphery of a circle bid
round the sacrificial fire, should be determined with the
stems of the Kesha grass, previously eonseeralad with the
astra and the H r ii mantra, and the cushions inscribed within
h, should he spread out hy reading the astra uMutra (si).
Then for rim removal at garland, five athdmof rib ancrifieh#
tree, should he tbroans into the fire, dipped in efiwflbfi
better, by ottering riin ! er rite Jbgjhr '.--
the p o ran in . a m ,
pm n he psepilhtwi miMbliMN
2/ 6 AGN! PURANAM.

lndra, Isha, Paryanya etc*, having places in the inscribed

cushion, should be worshipped in the different quarters of
the heaven over which they hold their respective sway, by
uttering the Hridmantra. The command or the mandate of
of the supreme god Siva to the effect. s* Come Gh gods,
and preserve this child tire, by removing all harm that1might
befal him,* should be read out to them (23 24}. Subsequent
to that, the worshipper should take in his hand the sacrificial
spoon and the laddie, and touch the lighted sacrificial fire
with the root, middle and the extremities of the Kusha grass
with their faces turned downward. The three tattvas or the
three principles of soul, knowledge and Siva, should be
located in the parts of the fire, respectively touched with the
above portions of the Ku*ha grass, the mantras Han, Han,
Hum, San, Ra and Ba having been located therein conjointly
with the above principles. The goddess Sakfci should be
located in the sacrificial spoon, and Camvu in the sacrificial lad
die, by uttering the Hridmantra}; and the god and the goddess
should now be contemplated seated on the bunches of the
Kusha grass about to be used in the Horn* ceremnny, which
should be stowed on the right side of the worshipper,
girdled with the three strings of thread, and worshipped with
flowers etc. (2528). The worshipper should now meditate
upon the gods own image as sentient and all aglow with
the divine essence or effulgence, and carry the clarified
cow butter uncontaminated by the sight of any other
worshipper, over the south east Corner of the fire-recep
tacle, and move the same round and round by "uttering
the Hridmantra. He should again move round the vessel
of the sacrificial butter over the fire in the north east comer
of the receptacle, after having meditated upon the image
of the god Vishnu {29 30). Then the ceremony
should be performed first in honour of the god Vishnu, with
the clarified butler held with the ends of a Kusha grass and
by repeating the mantra above directed to be located in the
 AGN1 FUR ANA It. *7T
bead in practising the nyasya> the word svaha having been
affixed to the same. Similarly a homa oblation should be
offered with the same mantra to the god Shiva, revealed in
the form of a luminous point at the centre of the nervegan-
lion at the forehead (30 31). The worshipper should medi
tate upon his own suul by locating the same at the region of
his umbilicus, and sprinkle water over that with the two stems
of Kasha grass, each to the length of a span, and held with
his ring and the small finger respectively (32). Similarly
water should be sprinkled over the fire in front of the
worshipper with the stems of the above two Kusha grass,
accompanied by the astra m antra . The fire in front of the
of the worshipper should be again sprinkled over with water
consecrated by the H rid m a n tra . The burnt Kusha grass
should then be taken out, and purified with the astrm
m antra and by means of the other lighted Kusha grass,
which should be put out, and the former one lighted
and moved round the fire. The Kusha grass previ
ously burnt, asit were, with the astra mantra, should be
thrown into the fire. After having throws into the
sacrificial clarified butter, the Kusha grass bound up in a
knot, and contemplated the two fortnights and Ida therein,
the homa ceremonies should be performed in succession
by taking three laddlefuls of the same substance. A
portion of the latter should be thrown into the fire by uttering
the S v a mantra, the other part into the clarified butter
held in the vessel and the residue into the fire successively
(33'-*3). H a m Agnajra S v a h a (oblation to the gSA
Agni with obesiance). svaha (oblation
to the god Som a with obesiaoce). Agm
svaha (obeiiaace to the god* Agwi and Soma with obesiaace).
The above oblations sboold he east into the fire lor the p e r -'
pose of opening as it wece the three eyes aod the iwoetb o(
the fire god (39 ) The fourth oMatiwa should be efiered with *
U ddleful of clarified baiter an foifews. Agmjm
278 AGN1 PURA^AM.

Svestikreia S v a k a 4 (obesiance to the god Agni who is the

creater of sacrifice), The in honour of the fire god
should be performed in the six different parts of the body,
and who is to be invoked by exhibiting the cowshaped mudra
(38), The rite of Abaganthan (a religious fiction of covering a
sacrificial article over with the energy of a mantra, spoken of
before) should be done over the clarified butter, by uttering
the mantra, while the same was to be protected with the
S a r a m antra . A drop of clarified butter should be cast
into the fire with the H rid m a n tra l which should be purified
by sprinkling drops of water over the same, and the ceremony
ot ascertaining and locating the different mouths of fire
together with that of making them one or holding them
together is to be performed as follows A m Sad ya/ataya
svaka (oblation to the god Sadyajata with obesiance).
A m oblation to Bamadeva with obesiance, Am Aghoraya
Svaha (oblation to the god Aghora with obesiance)- Om
Am Tatpurusaya svaha (oblation to the god Tatpurusa with
obesiance). Om Ham Iskanaya svaka (oblation to the god
bhaaa with" obesiance) (40). Om Ham, oblation with
obesiance to the gods Sa d ya ja ta and B am adeva, Om Ham
oblation with obesiance to the gods B a m a d eva and A gh o ra
Om Ham oblation with obesiance to the gods A ghora and
Tatpurusa and Ish an . Thus the rite of making one, the
different mouths of the sacrificial fire should be performed
with the mantras stated above, and also by offering laddie
fists of clarified butter rnnning from the fire into the
angular points of heaven, from the North west by the south
west to the north East. Om Ham oblation with obesiance to
Sadyajata, Bamadeva, Aghora, Tatpurusa and I. With
these eight mantras the inner nature and shape of the eight
mouths of the fire are to he determined (42}. The fire should
be worshiped in the north east quarter, and three oblations
should he offered onto the same by uttering the Astra
maatra; ta i the worshipper with his whole soul should
 AGNI PURANAM. m

contemplate the sacrificial fire as converted into or per

meated with the fire of the divine essence of Siva (43}
Having worshipped both the father ami the mother
{the god and the goddess) with the Hridmantra, the final
oblation should be offered unto them with the principal
mantra, coupled with the term Vousat hi the end {44).
Subsequent to that the worshipper should meditate upon
the resplendent image of the god Shiva attended upon by
his attendants and soldiers! after having invoked him in
the lotus of his heart; and perform the tarpa n a (offering
of the watery oblations) ceremony in his honour after
having previously taken his permission in that behalf (45).
Then having established a communion between the god of
the sacrificial fire, the Shiva and his own soul
situate within his veins ana arteries, the worshipper should
offer the oblations to the latter god, numbering a
tenth part of the number of mantras t o , be repeated on the
occasion (46)* The should be made with clarified
butter, thickened milk, honey, and fried barley mixed with
curd, and a handful of the sacrificial porridge (P a ya sa ) (47).
Moreover it would be proper for the worshipper to perform
the ceremony by throwing into the fire, eatables of
all sorts and denominations, as well as with a bandful of
fried paddy, three pieces of the edible roots, and with an
equal number of fruits (48). Five times the oblations
should be cast into the fire, composed of the five half-month-
fills of boiled rice, bits of sugar cane each to the length of a
span, and the stems of sacrificial creepers measuring two
fingers in length (49). Similarly, oblations of Sowers and
leaves having their natural measures, should be offered
the sacrificial fire, together with the sticks of sacrificial twees
each measuring ten fingers in length, together with simitar
oblations of camphor, sandal, saffron, m m k, and an ointment
coosuoag of camphor, ngaHoebam and kakoh, mixed in e p l
proportion* (50). Then the worshipper should perform the
8 AGNI PURANAM,

ceremony again with the puls and the scented gum-

resin know as the Gug*aLt, which should resemble the stone
nf a Jujube ?n size, together with the eight parts of bulbous
roots as laid down in the books of sacrificial rites ^ r). The
ceremony should be thus completed by uttering the
Brahn& beeja mantra (Omh with a spoonful of clarified butter
the other sacrificial spoon having been held with its cavity
turned downwards '52). The worshipper should place a
flower at the head of the spoon and hold the same with his
left hand. He should stand up half erect from his seat and
fix his eyes upon the end of the laddie, after having held
the handle of the latter, closely pressed against his naval.
Subsequent to that he should rouse up the stream of his
pure consciousness through t*K^ occult nerve aperature
lying below the spinal chord, and known as the Sttsamna
and carry the same up to the root of his left breast, and
tell the principal mantra in a low tone with the word Vousat
appended thereto, and offer the offering into the sacrificial
fire composed of barley, etc., (5356). Sandal paste to
gether with betel leaves and water for rinsing the mouth,
should be then offered to the god. The worshipper should
then meditate upon his glory and make obesiance to him,
which should be done after having worshipped and covered
over the sacrificial fire as it were with the weapon Imaqtra
coupled with the word F u t, and by exhibiting the san h a r
and by uttering the mantra which runs as Pardon
me, god, in taking leave of you, etc., <57 58). Then the
gods who reside in the periphery of the mystic circular
diagram, fhould be meditated upon, and located in the
nerve plexus (solar plexus) at the heart which forms the
inmost being as it were of a man, with the greatest devo
tion the worshipper having repeated tbe Hrid mantra at the
time by t*hmg in bis breath (59). Morsels of all the edibles
dressed op lor tbe worship should be taken and stowed in
two tirdes, and near the receptacle of tbe sacrificial offering
 AGNl PURANAM, a8l

both internal and external should be made to the above gods,

the angular quarters of the heaven from the south-east
as follows. Om, Ham, offering with obesiance to the Rudras
in the east. Om, Ham, offering with ubesiance to the
Matris *n the south* Ham oblation with obesiance to the
Ganas in the west, Ham oblation with to the
Yakhas in the north, Ham, offering with obesiai ce to the
planets in the north-east, Ham offering with obesiance to
the Asuras in tjje south-east, Ham offering with obesiance
10 the Rakshasas, Ham, offering with obesiance to the
Nagas, in the north-west, Ham, oblation with obesiance to
the stars at the centre, Ham, oblation with obesiance to the
different constellations of stars in the south-east and Ham
offering with obesiance to the Vicvas in the south-western
quarter of the globe, the term Ham, being the mantra,
which should be uttered before offering the oblations in
each of the above instances (6063 An offering should
be made to the god Kslietra in the inner circle or the
m andat in the west, while in the exterior or the second
circle spoken of above, offerings should be made to the gods
Indra, Agni, Yama, Nairita Varuna, Wind, Kuvera and
Ishana as follows, oblation and to Ishana in the
east, oblation and obesiance to Brahma in the north-east
and' oblation and obesiance to Vishnu in the south-west, etc.
Then the offerings should be made to the crows, out of the
morsels of eatables placed on the periphery of the outter
circle (64 66j.

CHAPTER LXXVI.

T he God said :Theti the worshipper should approach

aad address the image of the god Shira as followsKiadljr
3*
l%2 ACN1 PUR ,

accept 0 lard, the merits of the worship and the

ce-emony dune and performed by me. In a calm and tran-
(,v.i state of mind, he shnu1 offer the merit of his above-
pious acts to the god, with the water of the A rgha
of'r-ng and by uttering the H r i d : : j mantra and by exhibit-
mg to him the mudra known as the V d ia b a mudra \ 1 2),
NvHsequent to that the god should be again worshipped as
tMf'Ore, and hymns should be sung in bis praise, and the
*orsh*pper should offer the final offering with his face turned
M4 f^om th** image, by repeating the mantra which runs as
' pardon , lord in taking leave of you (3). The faiic
emblem >huuid be bid adieu to by exhibiting the N araca
Tjdra and by uttering the weapon mantra coupled with the
* crd Fut> aiter which the faiic emblem should be considered
merged io the mantra, known as the mantra of the image
(Vf urti) (4). After having worshipped the god in the sacri-
ficuM sand-cushion as directed above and having merged it
nim elf the hosts of mantra* used in the course of the worship,
the worshipper should propitiate the god Chanda the atten~
dan r of Shiv*t according to the rule* laid down below. The
jo<* should be invoked as , obesiance to Chanda Ishan,
0b obesiance to Chanda Stu rt i at the centre, Ora, Fm i
$vaka (obesiance) to Dhuli Chandeshvaraya (56). The
flit rite of Sad&nganyasa (explained before) should be per
fumed in the present case as follow*-, Hnu Fut,
obtstance to Chanda situated at my heart, , obesiance
I* Chanda situated at the crown of my head, , Hnu, Fiat,
nbcsiaoce to Chanda situated at the tuft of hair on my
Croat, Him, Fat, obesiance to Chanda, who protects me,
a* my amour, , Fnt, obesiance to Chanda, who is
my weapon. Then he shonld meditate upon the image of
the god Chanda, as possessing four hands and a black com*
jNtaion and as carrying as them a maos, a tanka, a ,
led an anchonae** pinker respectively, (78),
It the altersauve the gad Brmmla should be worshipped
 ACN1 . 283

in the semilunarshaped tsnka weapon of , tad the

vrjr-b r per should tell in fit* mind the mantra sacred to him,
as mj;h as he could, not exceeding a tenth part of the number
of mantras tt be repeated in the principal worship of the god,
cf which the present worship would forma part "y. Gold aod
gem oraaments together with clothes, cows and proprietory
rights in land should be made over to the image, after which
the garland of flowers closing the list of offerings and
worship should be presented to him is follows do). Corn*
minded by Civa I offer to thee God, nil these articles of
food and drink together with betel leaves, garlands, and
scented pastes. Oh Ckmuia may all these pious acts
be agreeable to thee, which have been aadcrtaken
by me agreeably to your wishes! Dost thou pardon
me Oh God for any short coming on my part in performing
the above deeds, whether due to folly or ignorance.
Make them whole and complete Oh God at all 4 "
{11 12). Having then addressed the god, the wonhipfier
should offer the Argks and meditate npon the glory
of -.that divine manifestation, and merge in mmaetf the
mantras used by him in the coarse of the worship, by
exhibiting the Sanharmndra and by repeating, while taking
in the breath, the mantra known as the Semisrmmrit mumtre
coupled with the principal oee. The flowers etc. should be
then ressoved from their places, and the pound should be
washed over with water containing a notation l cow tang,
and the worshipper after having rinsed his wnmlh. should
* away the Strings etc, and commence the worship ef
ether god or otherwise.
 r u W' lt A w v:r

o V * i ^ it ron the
pf OZ^bf *d W *4 tn^ >'*- V j/V i 4
rhl*Jl IS loilows*
MUm ^besianc? t .r K j f ; a *% > imparteth ]ov Om
besiarte tn ! ** tf.* abuse iH bliss, Orn
obesianee to X a f j a wi.> a gentle character, in
besiance to ATjrr:. i ho is effulgent as the c e s t u i SurMViM
^** Ktt-iU wfo ** of ^ood t*m, and
to Aurv/j who imparts eoj-iv neut i* this
world and a .ivati>n .he next i aj. Acceptest cH>u this
morsel of food Oh Kapih*, who art the daughter of Suravi,
the mother o! the tinier*** and * ha granteM all boons and
givest ambrosia to :be gxi* Dost thou grant me my
hearts desire. **dy ah *nv sins and inequities Ob
Kapila who w*rt worshipped tv V#osta and the intelligent
VicvA m iir* '3*4 Mas the cow rest before me and at my
back every day, and so may i rest amidst cows at all times
and often mediate upon a cow* in my heart {3* Take
these morsels of food given by me Kaptla* After having
Ibtts addressed the cow, the worshipper should d*<*n* himself
as identical with Civa or the supreme blissful one, who is
pore, and whose ethereal seif ts incapable of sin, and
subsequently worship the book of learning and make
obesiance to bis preceptors and superiors (6)* At noon he
should bathe and worship the god Civa with tbc eight
scented flowers, the worship of the above god together with
those ol bis divine cushion and attendants being enjoined
to be made with;an equal number of flowers (&7). At that
time of tbc day the food should be brought into the well
cleansed Kitchen, while the worshipper with a stem of
th* Knsfcn grass should sprinkle over the water held in the
 JMSH1 PUSAN AM 283

conch shell and firstly dedicate the sime tn the god Civa
(9 aft<*r ha*.ng told in rmnd the M r itu n jiy a mantra
coupled wuh the te? I'snsa: Then tk half of the above
marvels should be set apart for perform* r-g therewith the
Hcicna crremony unto the oven, after having duly purified
the s*me, together with th* hre kept there!?, and the obla
tion* should be offered to them in turn ip The worshipper
should perform the Horn* in the fire about hit urnbibcns by
once taking In the breath wind, then carry the B&nhibeej flit
the seed of fire) therefrom and through the Sadutkmm b f
letting oat the breath wind, and mer?* the same to the
oven fire after bating contemplated that as Ctrafni, or
tlie fire of the divine essence of Shiva. Th*n the
oblations composed of the above of food should be
dedicated to the following gods and r a^iinto thn even fire
in the order as follows, Om Ham oblation to the fire god
with Obesiance, Ham oblation to the grvd 5o*s* with
obeaiance, oblation to the to V rik**peti, *0 Prajm petu
to all the gods, to*al! the V icvms and Ham oblation to the fire
god who is the creator of th* sacrifice; and the efferiags
should be cast into the different quarters of the h r a m ,
starting with the East. After that he should hid adieu to
the oven fire by reading cut the mantra which runs as
44Pardon me Ob God in bidding y m farewell ( i t ~ i 4 ) .
la the right b a d portion of the oven, the god of virtue
nr piety ia to worshiped as 14obesiance to (he god of piety,
nod in the left baud part thereof the spirit a# impiety; no
obesiance to the spirit of impiety in the vessel containing
the firmeoted decoctions I boiled rice (15)- T in g n i
m or the fire god of the sea should be worshipped for
having transformed the snpfototbe serum, together with dm
god Ganesh, the destroyer of a* barms, at dm daar nf tin
kitchen. The goddeas Somegm dbotdd bn wmrshipped In th e

la t k M ite the fm tm mi
286 AGNl PUR A NAM.

obesiance to Roudrika, and Om obesiance ;to Girika, and

in the pestle as Om obesiance to Balapryi and obesi
ance to Ayuadha (16 17). Similarly in the broomstick
the two latter gods, should be worshipped, and the god of
love in the bed (18). Then having offered the oblation to
the god of the house-hold, the worshipper who had. taken
the vow, together with his son and the preceptor should
take their meals served in golden plates, or in vessels made
of lotus leaves, without speaking a word (19). The leaves
of Bata, Acvatha, Arka, Batabi, Sal, and Vallatak trees
should not be used in making such vessels. Then he should
rinse his mouth with water, offering watery oblations to
his five Pran winds as follows Om P r a n S v a h a (oblation
to the wind at the heart) S v a h a (oblation to
the wind about the anus). Om S a m a n a S v a h a (oblation
to the wind about the naval). Om Udatt S v a h a oblation to
the wind at the head). Om B y a n a S v a h a (oblation to the
wind which flows through the whole body. And again after
having kindled up this fire of hunger, he should offer similar
oblations to the five supplementary winds of his body such
as N a g a , Kurma, K r ik a r a , D evad atta and D h a n a n ja y a .
Then after having finished his meals, he should drink the
finishing draught of water, and again offer watery oblations
to his five principal vital winds as before by reading aloud
the mantra which runs as A m r it V pasiaranam asi\ and
perform the chullaka rite by uttering the mantra which
runs as A m rita p id a n a m a si (20 24).

CH APTER LX X V III.

T he G o d s a i d Now I shall describe to you the process

of investing a divine image with the holy thread which
 AGNI PURANAM. 287

crowns the performance of all other religious ceremonies in

respect of merit, and which is usually grouped under the
two categories of Nitya and Naimittik according as the same
is undertaken out of a disinterested motive or for the fulfil
ment of any definite object (1). The investure is to be
performed either in the month of Asar, Sraban or Vadra,
on the eighth or the fourteenth day of the fortnight, both
light and dark, or on the first day of one of the above-
mentioned fortnights during the five months from Asara
to Karticka, the images which are usually invested
with such threads, being those of the fire god, Brahma,
Ambica, Ganesha, Naga, Skanda, the sun-god, Shuii, Durga
Yama, Indra, Govinda, the god of love, Camvu and other
eaters of the celestial ambrosia. Gold, silver, and copper
were the metals used in making those threads in the Golden
(Satya) and the successive ages, cotton and silk threads and
fibres of the lotus stem are what they should be made of
in the present Kali Yuga {2 4). The deities who reside in
and preside over the nine component strings of the holy
thread are, the p r a n a v a mantra Om, the moon, the fire-god,
Brahma, Naga, Guha, Hari, Survesha and another. A holy
thread of the uttam a class should be composed of fifty-
nine strings of thread, while those of the Madhyama and
the K a in s a class should be made of half or a quarter num
ber of strings of the former, or a holy thread of the u tiam a
class might be made of eighty-one strings of thread, one
of the Madhyama class of fifty strings, and one of the
as ta class of thirty-eight strings of thread only. The
Granthi or the binding knots should he tied at equal
interstices {5 7). The breadth of the entire holy thread
being twelve, eight or four fingers according to the class the
same would belong to, or would be made equal to the breadth
of the falic emblem (8>* In length the holy thread should
be made to reach down to the pedestal cl the image, or
a equal to quarter of its entire length and the pedestal
 288 a GN! PUR AN AM.

combined, washed with the Su ja ta (9). The knots should

be tied up from the left and consecrated with the
mantra sacred to the A ghora manifestation of the god
Shiva, and dyed with the paste of saffron and sandal by
reading aloud the mantra known as the P u r u s b a S u it a
(10). In the alternative the thread might be coloured
with a composition, of musk, Rochana, camphor, turmeric
and Gairic {yellow clay) pasted together and the knots
should be made to number ten or as many as there
would be the number of strings in it (n ). "The in
terstices between the knots should measure one, two or
four fingers respectively or as much as would be compa
tible with a decent aspect of the entire combination, the
knots being named as Prakriti (nature). Pourasi (appertain
ing to the subjective principle of the universe), Beera
(Heroine, or the principle of valour). Aparajita (invincible
ness), Bijaya (victory) Jaya (gladness of conquest), Ajita,
(unconquerableness), Sadashiva (everblissfulness), Manomani
(the opening up of mind, or the expansion of the intellect),
ahd Sarvamukt (facing all, or omniscience), after the attri
butes they represent, the eleventh and the succeeding knots
being known as the S u v a or the Blissful (12-13).
In the alternative the knots of the sacred thread should
*
be made to number fifteen, or one for each of the manifes
tations of the god or in other words the knots of the holy
thread should number as many as there are known revealed
forms of any particular god, whose image would be invested
with the same, the number of knots Jn the case of the
image of Guru or Gana being- seven only (14). Or one
knot should ibe tied for each of the warders or the presiding
deities of the angular quarters of the heaven, and a holy
thread in*the case of a falic emblem should measure from one
to nine cnbits in length {15). The number of knots in a
holy thread of the B r id h a class should number twenty
eight in all the number prescribed for the other two classes
 AGN1 PURANAM, 289
%eing eighteen abu eigne respectively and the breadth o f
the knots or of the entire holy thread would, in all instances,
commensurate with the breadth of the phalic emblem. On the
seventh or the thirteenth day of the fortnight, the preceptor,
pure i n . bo dy and mind, and having performed his daily
devotional rites, should decorate the temple with dowers
and pieces of gay coloured cloth in the evening, ( 1 7 ) ; and
worship the sun god on the hallowed ground after having
duly taken possession of the same according to the rites
. of V uparigraha. dealt with before, and after having duly
performed the special form of Sa n d h ya worship prescribed
for the occasion and especially the rite of offering watery
oblations (Tarpana) (18). The preceptor should then recite
the p ran ava mantra, rinse his mouth, and perform the
rite of S a k a lik a ra n spoken of before (mentioning the
antes of the different parts of the body coupled with the
mantra particularly sacred to each), wash the threshold of
the temple with water consecrated with the mantra of
weapon, and start the worship in the eastern side of die
adytum, proceeding to its other parts as f o l l o w s Ham
obeisance to the door known as the C an tikala (phase e f
peace), Ham obeisance to the phase of knowledge, Ham
obeisance to the phase, of non-actios, and Ham obesiaace
to ,the door known as the phase of existence or being.
T h e warders of the god should be worshipped at the top
sides of those doors, two at each as fo llo w s O b e is a n c e to
Nandi, obeisance to Mabakala. I bow down ante the warder
Vringi. I make obeisance to Gana. Obeisance to the warder
Vrisava. I fall at the feet of die warder Skanda, and lastly
a s I make obeisance to Chanda (19 22). In the event
o f the ceremony having been undertaken out of a disin
terested motive, die preceptor after having worshipped the
warder gods at the sides o f the temple door, and after having*
purified the material principles of his body and performed
the rite known as the Vastujag, sboeld place in & e hand
290 AGN! PURAN AM.

of the god the special Argha or the offering (23). After

having washed the phalic emblem, he should purify his hand
with flowers and bunches of Kusba grass consecrated with
the Hridmantra, and make the same permeated with the
essence of Shiva, place it on his head, and contemplate him
self as identical with him, the first cause and who is the
omniscient one, and accordingly whose effulgent self is the
chief factor in the sacrifice. The preceptor, holding the
sword of true knowledge in his hand, should meditate upon
the god. Subsequent to that he should go to the south west
corner of the sacrificial shed fully purified with all the
necessary rites of purification, and lay down therein the
washings of the Argha, the composition known as the
Panchagavya and all other articles essential to the sacrifice.
After having laid them down with his face turned towards
the north, the preceptor should collect together the stems
of Kusha grass lying scattered on the sacrificial platform, and
spread them out in the small jar in the south eastern corner
thereof (24 28)* The gods presiding over the human house
holds should be worshipped in the south western corner of the
sacrificial shed, the goddess Laksmi at its door, and after
that the pitcher placed on all sorts of sacrificial seeds facing
the west. (29). Then the bull riding god, together with the
goddess bestriding a lion and the Vardhini (sacrificial jar)
should be worshipped with the Pranava mantra, and
in the pitcher the god Shiva should be worshipped with
his attendants, and the divine weapon in the Vardini
(30), In the different quarters of the heaven, the presi
ding deities such as Indra, etc., together with the gods
Brahma, Vishnu and Shiva, shoeid be worshipped, and
the preceptor having taken in, his hand the Vardini, which
should be carried behind the pitchers, should read out the
mandate of the god Shiva; and the ground should be im-,
pressed with the mark of an unbroken jet of water by utter
ing the principal Mantra of the god (31 3 2)* This mark or
 AGNI PURANAM. 29I
water-girdle should be considered as a weapon guarding
against the advent of all dangers that might befala the
worshipper (33). Thus.the god should be worshipped in the
firmly placed cushion, imaginarily spraed over the pitcher
placed there, and after that the weapons of the god in the
Vardinv located with the Pranava {Mantra (Om) (34}. The
union of the two emblems of creation should be brought
about by showing the Mudra known as the Linga Mudra.
Then the sword of ^knowledge should be dedicated to the
consecreated pitcher and the merit of rehearsing the princi
pal Mantra to the god, with a tenth part of which the protec
tion should be read out in the Vardini, the god having
been worshipped previous thereto with the composition
known as the Panchagavya and the god Ganesha in the
north western angle of the heaven (3536). Subsequent
to that the fire sacred to Shiva and made permeated
with his essence should be bathed and worshipped
in the sacrificial fire-receptacle and the sacrificial por
ridge duly purified by offering the oblation known as the
Sampata oblation, should be divided with a Kusha grass
into three parts, respectively 'consecrated to the god, the
fire god, and the soul, out of which the two former should
be offered to the god Shiva and the fire god, the portion
consecrated to the soul having been kept apart (3738}.
The stick for cleansing the teeth should be offered in
the east to the god by repeating the Mantras of arrow and
armour respectively, together with a piece of clay either on
the south or on the west by reading aloud the Mantras such as
the A gh ora and the Shika Mantra (39), In the north, the water
consecrated to Bamana should be offered from the left side
by repeating either the H r id or the Sadyajata Mantra, and
likewise the scented water in the north east with the bead
(40). The composition known as the Panchagavya together
with P a la sh a and lotus flowers should be cast all round and
flowers should be offered in the north eastern quarto of
 PURANAM,

the globe, and the substance kuown as the R ochana

dye) in the south east (41). Similarly the substance known
as the Agaru should be offered in the south corner of the
mystic diagram and all the essential articles of the
lioma ceremony should be offered in four equal divisions
in the north west with the stems of Kusha grass and by
uttering the Sadyajata mantra (42). Then an anchorite's
stick, a rosary, a waist cloth, and an alms bowl together with
collyrium, and a stick for applying the same, saffron, oil, a
comb, a prepared betel leaf and a mirror should be presented
to the imaged god in the front of the worshipper. The
substance known as the Rochana (yellow dye) should be
offered to the god and presented on the north side of the
image, a cushion, a pair of shoes, a bowl, a pair of cloth and
an umbrella having been previously dedicated for the satis
faction of the image god Icana in the north east by uttering
the mantra held sacred to that particular manifestation of
Mahadeva^ (43 44). The sacrificial porridge containing
a quantity of clarified butter should be offered to the god
in the east, with perfumes, etc.
Then the holy threads purified by having been immersed
in the washings of the A rg h a offering should be brought
near the sacrificial fire hy repeating the Sanhita mantras
(45 46). Then the worshipper having covered the sapie
with a piece of hyde of the black antelope, should medi
tate upon the eternal blissful one who without knowing
any change or modification in himself, divided the eternal
time into months and years and witnesseth all that takes
place in tfye universe, and is the protector of all created things
Then the holy thread should be purified by uttering twenty-
one times the Sanhita mantra coupled with the Sati and
Hati ones (4748). Subsequent to that, the room of wor
ship should be girdled with threads; and perfumes, etc.,
should be givten to the sun-god after having previously
worsbipped^him therein. Then the worshipper should duly
 AGN 1 PURA NAM. 593

rinse bis mouth and perform the N ya sa ceremony and

worship in succession in the pitcher of water consecrated
to Shiva the gods Vastu with his weapon, the goddesses such
as Nanda, etc., the Lokapalas, the god Ganesha, the goddess
Vardani the preceptor and the soul, by mentioning the name
of each (49 5)* Subsequent to that he should hold the
holy thread smeared with the paste of the drugs known as
the Sarvou sadiy and perfumed with the fumes of burnt
flowers and green grass in the cavity of his two blended palms*
and read aloud the pijayer as follows "Om salutation to
thee. Oh for removing all short comings on my part in per
forming this ceremony, I invoke the boon of compensating
regulation, born of thee. I have worshipped thee, thou God,
who art the abode of all soul and non-soul. Dost thou crown
my undertakings with success. I bow unto thee, Oh Shamvti
at all times, and with my whole soul. Be pleased with me. I
invite thee, god, with thy goddess and attendants and the
god Ganesha and the Lokapalas accompanied by the gods of
the mantras, with a view to invest thee with the holy thread
to-morrow morning, and I shall fulfill the vow I have taken*
lord, at thy command (51 55). Having thus invited the
god the worshipper should perform the rite of
by taking in the breath wind, and repeat the principal mantra*
of the god near the phalic emblem and dedicate the merit
thereof to the same, after which he should bid adieu to the
god after having made the final obeisance to him, repeated
the principal mantra, and sung the hymn in his praise
(56 57). Then having performed the boma ceremony in
the Shivanal (fire permeated with the essence 01 Shiva)
with a third part of the sacrificial porridge, thrice the obla
tions should be given to the inmates of the different quarters
of the heaven, together with the Matris, the Votes, the presid
ing deities of the firmaments, the Rudras, andthe Ksbetrapalas,
and to the celestial elephants also guarding the different Angles
of the sky, as oblation and obeisance (namas) to the Redraw
294 AGNI PCJRAN AM.

oblation and obeisance (Svaha) to the Kshetrapalas and so on

(58 59). After having performed the rite of A ch am an (rite
of rinsing the mouth with water) the investor of the thread,
should proceed on with the ceremony supposed to
remedy all defects that might have lurked in the perform-
ance of the same; and the final oblations should be cast
into the sacrificial fire, as Bhu Svaha, Bhuba,
Svaha, etc., after which the fire should be made secure as
it were in the receptacle, and the four oblations should be
cast into the same as follows , oblation to the fire-god
with obeisance, oblation to Soma with obeisance,
Or.: oblation to Soma and the fire god with obeisance, and
las Jy as oblation with obeisance to the fire god, who is
the creator of the sacrifice (60 61). Tfien the union
should be brought about of the gods respectively located
in the mystic diagram and the sacrificial fire receptacle.
Then the holy thread should be kept in a vessel made of
bamboo and consecrated with the Astra, Hridaya, and the
Kala mantras; and the Hrid, armour and weapon mantras
should be located therein together with the mantra of
armour, and worshipped with the six essential articles
of worship by repeating the Pranava mantra . Then the
vessel containing the holy thread should be girdled with
strings of thread, and the worshipper in a spirit of humble
devotion should dedicate the same to the lord of the
universe for safe custody (6265). Subsequent to that he
should make gifts of two theological works, and place the
holy thread at the feet of the preceptor, in a spirit of contrite
supplication (66). After that he should come out of the
room and perform the rite of Achaman and worship in the
three mystic diagrams cleansed with a solution of cow-dung,
the composition known as the Panchagavya, the sacrificial
porridge, and the sticks for cleansing the teeth. Then
having again rinsed the mouth with water and kept up a
vigil with songs and hymns up to a very late hour in
 AGNI PURANAM. 295

the night, his inner self being stuffed as it were vuih the
mantras* The worshipper should lie down fasting near
the image, contemplating the god, and sleep on a mattress
made of Kusha grass. In this way a man should undertake
the cere'mony, lying fasting and self-controlled on a bed of
ashes, even if his prayer were for the cessation of a recur
rence of births (6769).

CHAPTER LXXIX.

T he G od said: Early in the morning, the worshipper

having bathed and performed his daily sandhya worship,'
should enter the sacrificial shed with all his passions and
lower propensities entirely subdued. Then having decked
the phalic emblem, he should take hold of the holy thread
and pla^e the same in a hallowed vessel situate at the north
east coaler of the mystic diagram previously laid oat (r a).
Subsequent to that he should bid farewell to the god Shiva,
and -haVing removed the flowers, etc., from the body of the
phalic emblem, should again perform the two rites of A n h ik
(daily prayer) on the hallowed ground as before (3). Then
the gods, Aditya, Dikpalas, the sacrificial pitcher, Isbana,
Shiva and the fire god should be fully worshipped according
to the practices usually observed in the course of N a im iitik
worships; and the tarpa n rite with the m antras together
with the rite of expiation of sin should be performed
hundred and eight times with the Shiva mantras, after which
the final oblations should be gradually cast into the fire
(4 5). Then the holy thread should he offered to the sea
god, and then after the ackaman, to the warder gods, the
296 AGN1 PURANAM.

Dikpalas, the sacrificial pitcher, and to the Vardlni (61*

The worshipper having seated near the phalic emblem should
present the holy thread to the soul, the God Gana, the
preceptor, and to the fire god (9). Subsequent to that he
should worship the god Shiva in the principle of soul or
knowledge which is anterior 'to and underlies the principle
of nature, protected and domineered over by B ra h m a the
god of creation, by reading out the following prayer. " I
have performed, God, this sacrifice as commanded by thee,
who art the soul of the eternal time, according to the best
of my light and knowledge, and according to the rules as
seemed best to my understanding. Dost thou accept this
holy thread permeated with thy essence Shamvu 1 and
make whole and complete whatever has been impurely,
improperly and incompletely done by me in the course of
the sacrifice. Om fulfil and make complete this my vow of
sacrifice. Om obeisance to the lord of vows (8 10). Then
the god: should be again worshipped with the holy thread
in the principle of knowledge which is precedent to the prin
ciple of universal destruction, and over which the essence of
the god Vishnu presides, by .repeating the principal m a n tra
of the god. Similarly the god should be again worshipped in
the principle of Shiva which is lorded over by the principle
of destruction, by uttering the S h iva n ta m a n tr a ; and the
holy thread should be deposited therewith on the phalic
emblem or the image of Shiva who controls all the forces or
principles moving the universe. The holy thread should be
invested with the principal mantra ending with the la ya n ta
m antra of the god, where the?investor performs the cere
mony with a view to attain salvation, the mantras which
should be used on the occasion where the investor under
takes the vow for the fulfilment of any definite object, are
as follows Om H a m obeisance to Shiva who presides over
the principle of soul, Om H am obeisance to Shiva who is
the lord of the principle of knowledge, Om H a m obeisance
 AGNi PURANAM. 297

to Shiva who presides over the principle of Shiva, and

obeisance to Shiva who is the lord of all the principles
which govern this Universe ( n 15). Having made obeisan
ce to the holy thread, the investor, Bramhan, should pray
as follows Thou art the only means of salvation, Oh God,
to all the created beings (16). Thou art the only abiding
principle in whom the universe resides. Thou art the gou
of gods, Oh lord, who by pervading all hearts dost witness
the acts of all the created nature. By deed or thought or
speech I have no other being to resort to save thy eternal
self- Make whole and complete, Oh lord, whatever has been
done defective and incomplete by me every day whether
in regard to the mantra, practice, article or prayer in connec
tion with this sacrificial ceremony. Pardon all my omissions,
Oh God, and make me pure and free of sin. Thou, who art the
absolutely pure, lord of the gods thou who hast purified the
universe with all its fixed and moving inmates, pardon all my
short-comiugs and defective acts. Thou who art now reveal
ed as the holy thread. Make one, Oh God, whatever in the
course of the sacrifice, be scattered aud separate through
my folly, or whatever has been made defective through my
ignorance or folly, and make them stiched together as if with
a single thread by your gracious will. Thus having read
the prayer and dedicated the merit of reciting the mantra
to the god and made obeisance to him, he should take the
vow of a three or four months penance as directed by his
spiritual guide (17 22). Then having made obeisance to
the preceptor, the votary should approach the receptacle of
the sacrificial fire, and cast into the same the four skeins of
the holy thread for the purpose of investing therewith, as
it were, the god Shiva located in the sacrificial fire. The
god in the fire should be worshipped with flowers, burning
incense sticks, and pinches of sun-dried rice, after which
holy threads with oblations should be presented to the
R u d ra s. The god Shiva should be bid adieu with 1
38
298* PUR A NAM.

obeisance, the for the expiation of sin {P ra ya sch itta

homa) should be performed, the final oblations should be
gradually cast into the fire, the sacrificial fire should be
propitiated with oblations of sacrificial porridge, and the
god (Shiva) located therein should be bid farewell
(23 25). The ceremony should be perforated with
the V y a h riii mantras as follows B h u svah a ,
B h u ba svaka, etc., and the going away of the god of fire
should be obstructed, as it were, by putting in his way the
goddess N n th u ra . Th^n the four oblations should be offered
to the fire and the other gods, and the four oblations .with
the four holy threads should be given to the presiding
deities of the different quarters of the firmament; and an
other holy thread to the books of Siddhanta to commensurate
with the entire length of the latter (25 27). H u m
oblation to the region known as the B h u , H a m oblation
to the region known as the Bhuba\ H am oblation to the
region known as the S v a . H am oblation to the regions
of B h u t B hu ba and S v a . Having performed the V ya h ritt
homa with the above mantras, the four oblations should be
offered as H am oblation to the fire god. H a m
oblation to the god Som a . H am oblation to Soma and
Agni combined. H am oblation to the fire gocLwho is
the creator of the sacrifice. The preceptor should be
worshipped as the god Shiva, without any distinction what
ever, with clothes and ornaments, etc., and all the merits of
the other annual sacrifices performed at the instance of
the investor of the holy thread, should be made over to
him (28-^29), who should be invested with the holy thread
by uttering the mantra which runs as the god said with
whom the preceptor ts pleased, etc, Then the Bramhins
should be fed and the gifts of clothes etc,, should be made
lo them in a spirit of humility and devotion, by reading
aloud the mantra wBe pleased with this my gift, Oh ye the
eve* blissful one who art the overlord of the gods. The
 AON! PURANAM.

investor should bathe early in the morning and perform his

daily rites of prayer and worship, and take leave of the god
Shiva after having worshipped him and the holy thread with
the eight scented flowers as previously described (3032).
Then having performed the rites of the N ity a and the
N a im iitik worship in full, the god Shiva should fcje con
templated as located in the flame of fire and accordingly
worshipped therein. Subsequent to that the homo, for the
expiation of sin should be performed. After that oblations
of clarified butter should be cast into the fire by reading
the mantras of weapon, and lastly the final oblation should
also be offered in the same. A man who would ak for enjoy
ment and pleasures, should make over the merit of perform
ing the sacrifice to Shiva, saying Let this my act take fruit,
Oh lord, while those who would want salvation, should
dedicate the merit thereof to the god by saying Let not the
performance of the present sacrifice, Oh God, bind me as a
chain to the cycle of recurring existences (33^-35). The
union of the god Shiva located in the sacrificial Are with the
blissful one ensconsed in the eolar plexus of the investor of
the thread, should be brought about; and the essence of fire
should be attracted therein, after which the physical embodi
ment of the latter should be taken leave of and put out {36).
Then having rinsed his mouth, the votary should enter the
sacrificial shed and make the water of the pitcher permeated
with the essence of Shiva who should be bid farewell
simultaneously therewith (37). Similarly the Lokapalwe
should be taken leave of, and the holy thread having been
removed from the body of the phalic emblem, should be
put upon the image of the Chanda manifestation of that
deity together with flowers, etc., who should be duly
worshipped subsequent thereto. In the alternative the
god Chanda might be duly worshipped on the sacrificial
sand-cushion as directed before by reading aloud the
following prayer. " May defect in my performing this
300 AGNI puranam;

annual sacrifice be remedied by thy gracious will, Of?

Chanda j Having thus spoken to the god, the votary should
bid him farewell with an obeisance, and again worship the
god Shiva after having removed the flowers and other articles
of worship from the body of the imaged Chanda. , A man
living within a radius of forty miles of his spiritual guide,
should be deemed as free of all sins and impurities, and un
dertake the rite of investing the holy thread in his company,
though he might live as remote as stated above (384 1)

CHAPTER LX X X ,

T he G od said:Hear me, Brahman, describe the

process of investing the image of the god with the fibres of
the Damanak tree. Once on a time the fire of anger of the
god Shiva brought to being a spirit known as Bhairava, who
conquered and harrassed ail the gods ; whereupon the god
Shiva cursed and converted him into a Damanak tree. Hav
ing been propitiated, the god said, 0 Bhairab, those would
worship thee in thy vegetable existence, would get all sorts
of merit, and my word would not be otherwise. Brahman,
all the rites described in the preceding chapter should be
duly performed ; and on the seventh or the thirteenth day
of the fortnight, the investor accompanied by bis friends and
relatives, should approach and invoke the tree according to
the words of the god Shiva as f o l l o w s Stay here, tree
who hast been created out of the gracious pleasure of the
god. I shall take thee home with a view to employ thee in
the divine work ( 14). The tree should be invited home
and the Adivasa ceremony should be duly performed in the
 AG N1 PUftANAtt. W

evening. Alter having duty worshipped the sur.-god,

k.ni the god cf nre, the root of the tree planted in a Ium;>
of clay should be put the west side of ihe pbalie emblem,
ftem ooi the left or on the head of the Kegs, D lm iri cn
Its north, the torn leaves on the south, and its dower on ihz
east. T h e flowers and roots should be stowed In a bos
and the god Shiva should be worshipped on tbs north
east The five articles of worship held in the cavity of
the blended palms, should be placed nn the head, and the
god should be invoked as follows (58). ft I have Invited
thee, thou god of gods, in the early morning. May I attain
the fruit of practising this penance and may all my acts in
connection with the same, be whole and complete by thy
gracious will (9). Then the holy thread kept in the vessel
should be covered over with the principal mantra of the
god. The votary should bathe early in the morning and
worship the lord of the universe with perfumes and
flowers, etc. Then having* performed the rites of his
daily and incidental worship and ceremonies, he should
worship the Damanak tree. Then he should hold in the cup
of his united palms the three oblations in succession
which should be offered as H am oblation to Iskana who
is the lord of the principle of knowledge, H am oblation
to Iskana who domineers over the principle of bliss, the fourth
oblation having been offered with the mantra which runs as
,f Houm obeisance to the supreme god (Maheshvara) who
wields a trident in his band. Make whole and complete,
Oh lord, this sacrifice and fulfil the object for which the
same has been undertaken. Then having worshipped the
fire god, Shiva and the preceptor, the god should be invoked'
as f o l l o w s M a k e complete, Oh lord, by curtailing or by
making good as the caseNmay be, whatever has been done
by me in excess of or whad^ver falls short of tbe proper
standard of ceremonies in connection with the sacrifice.
Make whole this my ceremony of investing your image
302 AGNI PURANAM.

with the fibres of the D am anaka tree. A man who performs

this ceremony goes to heaven by the merit which he acquires
when the Damanak tree begins to bloom, in the month
of Chaitra (10 13).

CHAPTER LXXX!.

T he G od said: N ow I shall describe to you,

B ra h m a n ! the rite of spiritual initiation which destroys
all sin and enables the soul to break through the bonds of
illusion and inequities (1). That sort of initiation should be
only deemed as deserving the epithet which begets true know*
ledge in the initiated who are divided according to their
respective capacities into three different classes such as the
(i). B ig n a ta k a la (those who are cognisant of the beati
tudes and the P ra la y a k a la (those who have reached a
psychic altitude from which those attributes can be made
cognisant of) and the Sa m a la (those whose psychic percep
tion is clouded with m ala or mental dirt}, only these three
classes being enjoined to* be favoured with an initiation in
the Shastras (2}. The disciples who belong to the first of
the above three classes are bereft of all mental impurities, the
second class is marked by an immunity from all sinful acts,
and the third class of disciples can hold communion by
prayer with the region from which the divine attributes
become perceptible. The initiation in its turn admits of
two distinct divisions as well, tbe N ir a d k a r a (devoid of a
bold op receptacle) and the Sa d k a ra (possessing a mantra
or an image, as it were, as a peg to hang upon).
The initiation which is independent of any particular
image or mantra {N ir a d h a r a )' is ttie form of initiation which
 AGNI PURANAM. 30 3

the disciples of the first tw o classes should be favoured

with, while the Sadhara form of initiation is meant for all.
In the former fort, the worship of Sbamvu alone brings
about the wakening of the son! by striking the inner man,
as It we~e, with a sort of irresistible psychic velocity, and
accordingly the mind does not stand in need of working
up its own elevation, b y meditating upon any particular
mantra, or an attribute of the godhead, the recepients of
such an initiation being presumed to be considerably ad
vanced in the spiritual plane* In the contrary in the
Sadikarana sort of initiation, the god Shamvu becomes
merged as it were in the shape of the preceptor, and a
piercing souUenergy is evoked and becomes operative in
the disciple by rending asunder the veil of illusion. Thus
the spiritual initiatiou admits of being divided into four
distinct classes such as the Niradhara, Sadhara, Sabeeja
(initiation by imparting a particular mantra to meditate
upon) and the Beejarahha (initiation marked by the absence
of an) such mantra). A Sabeeja form of initiaftioa can be
administered only in the case where the disciple has proper
control over his passions and propensities; while the Nirbeeja
form should be adapted only in those cases where the
disciples through the looseness of any moralscrew somewhere
in his heart, is incapable of putting his animal nature under
proper curb and rein. However an initiation of the latter class
gives to its recepient the right of performing the Nrtya and
Naimitya rites and ceremonies {3 9). The SadMkarm
sort of initiation is for those only who are deeply attached
and devoted to their preceptors, the Nirbeeja form being
allowable only in cases where Ike disciples possess character
like those of my tw o sons (10)* T h e NiruMBrnm form
of initiation makes t o recepients entitled to perform A n
N itya or disinterested rites of sacrifice only, or only those
ceremonies the perfomtanee whereof doe# not odd W
the merit of th e p e r fe n w r , tee whose wm
30 4 AGNI PURAN AM,

takes away from nis virtues as a positive moral delin*

quency. Thus the forms of spiritual initiation may be
grouped under two distinct categories, each marked by its
own characteristic features. One is full of penances and
ceremonials and is ushered in by its indispensibie .adjuncts
of mystic diagram and the sacrificial fire receptacle, the
other holds sway only over the region of mind and is based
upon the knowledge of truth ( i l 12). The preceptor
who has got the right to administer any form of spiritual
initiation should administer the same 211 the following
manner.
In the oeginning I shall speak about the form of
initiation which is known as the Sk a n d a D ik sa (13). The
preceptor seated on his cushion and holding the Argha
offering in his palm, should worship, the warder gods at
the threshold of the sacrificial shed after having performed
the rite of his daily prayer and worship, and on having
removed t the pernicious spirits who usually dis
turb the performance of a sacrifice. Subsequent to
that he should perform the rite of nyasa by uttering the
mantra of weapon, and purify the material principles of
bis body by uttering the mantras enjoined to be repeated on
the occasion. Then the special A rg k a offering should be
dressed up composed of sessamum orientale, rice, sun-dried
rice, K u sh a grass, green grass, white mustard seeds and
thickened milk with barley, all sprinkled pver with water.
articles essential to the ceremony should be purified
by washing them with the washings of the above special
A rg k a offering, and the preceptor should impress the ridge
of b^s aose with the characteristic tiia k mark. The purifica
tion and worship of his self and his own cushion should be
made as laid down before. Then the composition known
as the P an ch a g a vya , fried paddy, sandal, seeds of white
mustard, the sacred ashes, bunches of green grass, sup-dried
rice, and the stems of the sam fial JS ^ sh a grass, etc., to bp
 U
AN I PURANAM. jn *

made use of in the course of the ceremonjl^gb&uld be

purified by repeating the mantras peculiar to the occasion
(13 17). Then the grains of fried paddy which had been
scattered and purified as before, should be consecrated with
the mantra of weapon and sticks of incense should be
lighted up and waived before them. Subsequent to that
they should be sprinkled over with water consecrated by
the mantra of weapon and covered over, as it were, with
the mantra of armour previously explained. Then the
stems of green grass which should be knotted up in the
forms of various weapons, and which are potent enough in
warding off all evils, should be stowed in thirty-six
different bunches, each measuring a ta la in length. Then
the Astra mantra of the god Shiva should be repeated
over the sword of knowledge, and the preceptor should
locate within himself the effulgent image of the supreme
blissful one,-who is the receptacle of the universal
creation and the only wished for being as far as the
worshipper is concerned, bereft of all illusion; and deem
himself as identical with his divine self (16-*20). Subse
quent to that he should tie up the turban round his bead,
and decorate his body with ornaments, etc. He should be
smear his right arm with the paste of scented sandal and
make his head permeated with the essence of the god Shiva
in the following way, The worshipper should locate within
his head the effulgent image of the god revealed in the form mf
the sun by repeating the weapon mantra sacred to Shiva, and
consider himself as indeotical with Shiva the creator
{21 *3). Then he should meditate upon the god who
resides in the mystic sacrificial diagram as the witseen o f
all {righteous deeds, as the protector of the sacrifice in A n
sacrificial pitcher, as the recepieat of the oblation*
in the sacrificial fire, and as the liberator horn the bonds o f
flesh m the dhdpte; and consider as indenikal
widi bis divine self and make tbat notion fixed in bis heart
39
306 AGN1 PURAN AM*

(24 25). Then the mao, holding the sword of knowledge

in his head and facing the south west angle of the heaven,
cleanse the ground of the sacrificial shed with the composi
tion known as the Panchagavya together with the washings
of the Argha offering (26). The stems of Kusha gra&s should
be carefully examined and tied up in separate knots,'which
should be subsequently scattered around and then gathered
up (27). The cushion should be spread out with them in the
north-east angle of the heaven, the gods presiding over
households and the goddess Lakshmi having been worship
ped in the south-weastern angle of the heaven and at the
door of the sacrificial shed respectively (28).
In the west, Purayanti, who is the presiding deity of the
sacrificial shed, should be worshipped with gems hy uttering
the Hrid mantra (29). The worshipper with his face turn
ed towards the west, should worship the god Samvu in the
pitcher situate at the north-east corner of the sacrificial shed
over a cushion of paddy, and containing water, gems and a
piece of doth over its mouth. Similarly the goddess Sakti
should be Worshipped to the south thereof, the goddess
Vardhini who strides a lion and who is revealed in the
form of sword in the west; the gods who are the guardian
deities of the different angles of the firmament of whom Indra
is the first and Vishnu is the last, in their respective regions,
and the cushion as well as the weapons, of the gods together
with the animals they ride upon, should be worshipped with
the Hrid mantra by mentioning the name of each. Then
fclie sacrificial Jar should be carried round behind the pitchers,
and an unbroken jet of water should be sprinkled over the
hallowed ground by way of circumbulation. The naandate
of the god Shiva should be readout to the guardian deities
of the heaven followed by a repetition of the principal Mantra
sacred to that divinity, and the Jar together with the sacri
ficial pitcher should be duly consecrated and held in tbejr
plaice* Subsequent to that the god Shankar should be
 AGNI PURANAM. 30 7

worshipped with his attributes and attendants on the steady

cushion, as it were, placed over the afore said sacrificial
pitcher, and his weapon in the Vardhini as follows ; ifOm
H a s obeisance to the cushion of the weapon, H um F u t
obeisance to the image of the weapon. H um
F u t obeisance to the weapon known as the P ask u p a ta .
obeisance with F u t to the heart. S rim obeisance
with H um to the head., Yam obeisance with the H u m
F u t mantra to the tuft of hair on the crown. Gum
obeisance with the Hup* F u t mantra to the armour, and
F u t obeisance with the H um F u t mantra to the weapon.
The weapon should be meditated upon as a god possessing
four faces and looking fierce with his jaw of ragged teeth
effulgent as a million of suns, and weilding a mace, a club
a spear and a sword in his four hands (30 35). The
union of the two opposite emblems of creation should be
brought about by exhibiting the lin g m udra , and the pitcher
should be touched with the small finger and the Vardhini
with the clenched fist, and the sword of knowledge should
be presented for protecting the mouth of the pitcher. The
mantra, which serves the purpose of the principal roantra
sacred to Shiva should be repeated hundred times in the
sacrificial pitcher, and with a tenth part thereof the pro
tection is to be given to the Vardhini as follows: Cautiously
guard, Oh thou god, who art the lord of the universe and
the protector of all sacrificial ceremonies, this my sacrificial
shed. The god Chaturbahu (the four handed one) who is the
inmate deity of the Pranava mantra should then be worskip-
ped, together with the god Gana in the north-wester corner
of the shed, and the god Shiva over the sand cosbtoa % mid
then the sacrificial fire-receptacle should be worshipped with
the Argha offering (3640)- In an abstracted state ot mimd
the worshipper should stow on his right and left band sides tftte
articles essential to the sacrifice such as the sticks of sacrifiesal
trees, Kasha grass and sessamam Ofieotalfc* (4 *)/ which s t a r t !
308 AGNI PURANAM.

be purified as before, together with the fire-receptacle, fire,

ladle, and the clarified butter and contemplate the god
Shiva in the sacrificial fire and then meditate upon the great
ness of the god Urdhavaktra (42). Then he should perform
the Sritinyasa rite in the image of the god in the sacrificial
pitcher and in the body of the disciple and also in the sacrificial
fire cushion, according to the rules of practising the nyasa .
Then repeating the Banhibeej, the oblations should be
offered to the phases of beatific knowledge which are known
as Hiranya, Kanaka, Rakta, Krishna, Suprava, Atirikta, and
Bahurupa, occupying the different angles of the body of the
fire (4445). In the sacrifice undertaken with a view to ap
pease the anger of a particular god, or to confer any special
boon on the person at whose instance the same would be
performed, the oblations should be composed of thick
ened milk, sugar, and honey etc., while they should be made
of Pinyaka, powdered barley, and decoctions of rice, in the
sacrifice performed with the object of harming an enemy of
the performer (4647). An angry and insulted person should
offer oblations of salt, Rajika, whey, mustard oil and thorn by
uttering the vasya mantra for wreaking vengence upon the
insultor, while a person bent on attracting or securing the
affections of a woman or on gaining mastery over the mind
of another person should perfom the with the obla
tions of Bandhuk and Kin$uk ' flowers (48 49). In lust
for gain or empire, the offerings should consist of P&tal and
Champaka flowers or of Bal fruits, and with lotus flowers
and eatables respectively where the sacrifice is made with
a view to attain a paramount sovereignity or wealth (50).
Bunches of green grass should be cast Into the sacrificial
fire where the object of the performer is the cure of any
obstinate disease, the offerings of Pryaogu, Malati and Mango
flowers and Jvarantak bemg held as imparting sway over
all tiie created nature (51). A homa ceremony performed
witbihe Mritafcjayaaaaatra grants immunity from death* while
3 to AGW PANAM.

simply in tbe vessel of porridge girdled round the neck with

a piece of cloth. Subsequent to that the vessel should be
placed over the oven situated at the right side of the precep
tor and which would have its aperture facing the west, and
which should be previously consecrated, the mantra of
egoism mentally projected into the same. The two sides
of the oven should be contemplated as made up of piety
and impiety and over which the Atma mantra had been
-repeated. The vessel should be cleaned with the washings
of clarified butter and the mantra of weapon should be
repeated over the same. By repeating hundred times the
Prasad mantra, the grains of shyama grass, etc., should be
cast into the clarified butter previously purified with the
mantra of weapon {59*62}. Five handfuls of tbe above
seeds should be thrown into tbe clarified butter in tbe
case, where the initiation would be given to a single disciple
only. In case where there would be more than a single
disciple,-a half handful of Shyama seed should be taken for
each additional one. The above seeds should be protected or
covered over, either with the mantra sacred to the fire god,
or with the mantra of armour, and the porridge should be
cooked in the flame of the sacrificial fire, by uttering the chief
o f the mantras which are sacred to the god Shiva. Subse
quent to that, a ladleful of clarified butter should be
melted in tbelow fire of the oven by uttering the Sanhita
mantras followed by the term Svaha, and cast -into the vessel
o f the sacrificial porridge. Then the vessel should be put
over the stems of consecrated Kusha grass by repeating
the weapon mantra, and the plaster of clay would be pat over
its body by'Uttering thepranava mantra Qm, and by once
reading aloud -the Sanbita mantras, the disciple having
cast oblations on the cushions of piety, etc., situated at tbe
east of the mystic diagram around tbe receptacle for tbe
sacrificial fire by uttering the Hrid mantra. Tbe vessel
would thus be cool m having received a cool piaster qpo*
 AGN1 PURANAM. 309

the one performed with the offerings of sessamum orientale

confers prosperity. The ceremony of propitiation known as
the Rudra Shanti should be undertaken for general benedic
tion or for the propitiation of angry gods and astral influences
in genera! (52).
Oh Brahman j now I shall describe the process of
performing the which should be performed in connec
tion with the rite under discussion. Eight hundred oblations
should be cast into the sacrificial fire by uttering the
principal mantra sacred to the god and offerings to the
number of a tenth part thereof to the divine adjuncts. The
Tarpana ceremony should be performed by repeating the
abovesaid principal mantra after which the final oblation
should be cast into the fire as laid down before (53). Then
for the purpose of ushering in the disciplef as it were, and for
bringing in auspicious omens by removing the evil ones3
the preceptor should rehearse himself the mantra known as
the Pratishisya mantra. Two hundred oblations should be
cast into the fire with the principal mantra as previously
directed. The rite of tarpana should be performed once
with the eight astra or weapon mantras preceded by the
principal one and followed by the term Svaha. The Dipana
or the rite of lumination should be performed by uttering the
mantra which runs as Hrum Hroun Hring Shivaya svaha,
and the rite of tarpana with the mantra Houm Shivaya
Svaha (54 56). Then having washed the pot or the
vessel for cooking the sacrificial porridge with waters
permeated with the essence of Shiva, and plastered the same
over with the paste of sandal, a girdle of consecrated Kusha
grass (both stem and leaf) with the astra and the armour
mantra sLjuld.be tied round the neck of the same for the
proper preparation of the porridge {57 $8). Then in the
cushion placed with the armour mantra over the semi-lunar
shaped mystic sacrificial diagram, the god Shiva should be
worshipped with the Sowers of sentiment or with flowers
 AGNI PURANAM* 3*1
its body. The Sampata offering should be given with a
ladleful of ^clarified butter, and the purification is to be
brought about by reading the Sanhita mantras followed by
the word Vousat; and the porridgejshould be taken out of the
vessel, ^he ceremony of Amritikaran (act of transforming
the porridge into ambrosia) should be performed by exhibit*
ing the Dhanu mudra) and the porridge should be made cool
by placing the vessel on the sacrificial sand cushion {63 70).
The porridge should be divided into three parts, one for the
disciples, one for the fire god, and one for the Lokapaias
and which should be dedicated to them by uttering the Hrid
mantra followed by the word namas (obeisance). The water
for rinsing the mouth should be offered by repeating the
same mantra, and the final oblation should be cast into the
sacrificial fire on having made hundred offerings of clarified
butter unto the same, by uttering the mantra enjoined to be
repeated on the occasion. Mystic diagrams, sacred to the
Rudras and the Matrikas, should be laid down to the east of
or amidst the sacrificial pitchers sacred to the god Shamra,
and offerings should be mentally made unto them. The
worshipper should make himself one with the god Shiva in the
pitcher sacred to that divinity, and consider himself as the
omniscient being who is the top and crown of things
and the presiding deity of the sacrifice then closed and
performed. He should deem himself identical with the god
Shankar, and walk out of the sacrificial shed, full of that
divine egoistic notion. Then he should cause the disciples to
be seated on the cushion spread out over the stems of Kusha
grass previously consecreated with the pranava m?ntra, and
placed over the mystic diagram by uttering the weapon mantra.
The disciple should put on a pair of clean white clothes
His holy thread should be clean and white, and be should
face the north, if the initiation were for the purpose of
attaining salvation; while he should turn bis face towards
the east, if bis object were to obtain pleasure and enioy-
$12 AGN! PURANAM.

ment only. The preceptor should make the disciple sit

erect on the cushion, and vein him affectionately from foot to
the tuft of hair on his crown, while the latter should turn his
face towards the east, in the case where the initation would be
for the attainment of any earthly good, the order of looking
at the different parts of the body of the disciple being in the
inverse order, that is from tuft of hair on the crown down
wards, in the event of the initiation being made for sal
vation of the disciple. The eyes of the preceptor would
look entranced and widened with the teaming beams of
affection and the divine essence of Shiva while looking at
the disciple, who should be bathed in water consecrated
with the weapon mantra, the rite of his ablution in water
consecrated with the mantras peculiar to the mantrasnan
described before, having been duly performed before that.
Then the disciple should perform the rite of ablution with
the consecrated ashes, for warding off all sorts of evils that
might befal him in the course of the sacrifice, and for
destroying all sorts of impieties and imperfections by
practising tne yoga known as the yoga of annihilating the
illusion and apparently created universe, and the duly con
secrated ashes should be gently rubbed over his body
(71 79). Subsequent to that the disciple should be again
sprinkled over with water consecrated with the weapon
mantra, and for the perpose of Sakalikaran, should be touched
with the end of a Kusha grass in the part of his body above
the umbilicus by repeating the weapon mantra, the rite being
kown as the rite of Marjan or cleansing (80). Similarly
the part of his body below the navel should be thrice
touched with the end of the consecrated Kusha grass for the
purpose of performing the rite of Aghamarsana (expiation of
sib), the bonds of his physical body should thus be broken
through by means of the above two ceremonies performed
by uttering the mantra of the arrow (81). The preceptor
should/ then locate in the body of his disciple previously
 AGNf PURANAM. 3*3

worshipped with flowers, the god Shiva together with his

divine cushion and attendants, by fixing his eyes upon those
of his disciple, and by driving through the above organs
into the soul of the latter the divine essence with which
his own self had been made permeated with. The preceptor
should utter the Netra (eyes) and the Krid mantra while
thus projecting the god light of his own soul into the inner-
being of his disciple, and make him seated on a cushion
on the right hand side of the phalic emblem, clad in a white
garment duly consecrated with the mantra, after having
made him reverentially walk round the image of the above-
said emblem of creation. The cushion should be covered
over with a piece of white cloth and the preceptor should
drive his own soul into the lotus of the disciples heart with
all the energy of his own psychic nature, and by exhibiting the
mudra of destruction (Sanhar mudra) and by repeating the
mantra of the image. Having prevented tbe possibility of
its escaping from tbe purified body of the disciple facing
the east, the preceptor should perform the nyasa, and worship
the god Shiva in his head by repeating over the same the
principal mantra of the god (82-P-85). The hand of the*
disciple should be converted into a hand sacred to, and
permeated with, the essence of Shiva by telling the Shiva
mantra, such a hand being known to translate a votary to the
region hallowed by the feet of the go d, and to supply him
with the only means of worshipping him in this existence.
Then the worshipper or the disciple should cast flowers upon
the body of the phalic emblem, sing hymns while thus offer
ing flowers and invoking his divine presence with the
mantras, after having removed all the impediments which
stand in the way of worship. Tbe preceptor should make
obeisance to tbe Brahmins present on the spot and to the
sacrificial jar (Bardbini) and the pitcher, and cause be
disciple to be seated near the sacrificial fire facing the net ill.
and on bis own rigbUxaad side! aid meditate u p m the
40
 AGNI PUR ANAM.
3*4
occult nerve Sosumna emerging out of the body of the
disciple and entering into that of his own. The preceptor
should place the consecrated Kasha grass into the right-
hand of his disciple, the one end of which should touch his
own knee-joint, the other end resting on the body of the
phalic emblem. Then he should enter into the heart of the
disciple by letting out the breath wind while repeating the
mantra sacred to Shiva, and come back into his own heart
by practising the Poraka (taking in of the breath wind)
form of Kumbhafca. Haring thus established a commu
nion between the god, the disciple and himself, the preceptor
with the Hrid mantra should cast three oblations into the
fire permeated with the essence of Shiva, for ensuring the
presence of the god, and make another hundred offerings
unto the same for making the hand of the disciple perma
nently permeated with the essence of Shiva. The disciple
thus initiated becomes competent to worsip the god
Shiva (8693).

CHAPTER LXXX1I,

T he God said: thou six-faced one hear me

describe the process of performing the rite of spiritual
initiation known as the Sanskardiksha (the rite of purifying
initiation) The god Shiva situated both in the heart and in
the sacrificial fire should be invoked, and the union of the
two divine manifestations respectively located in the two
abovesaid different places should be brought about, and the
gods thus united should- be propitiated with tarpana
performed by uttering the Hrid and the mantra* Five
 AGN1 PURANAM. 3*5
oblations should be cast into the fire for invoking the
presence of the god, and the new-born babe of fire should
be touched with a flower consecrated with the mantra o
weapon, the stary effulgent point of consciousness having
been mentally located therein (13). Having located the
mantra Hum in the fire by practising the Rechaka form of
Kumbhaka, the preceptor should draw it forth by means of
the Sanharini mudra and merge the same in his own heart
by taking in the breath wind with a Puraka form of
Kumbhaka. Then the abovesaid essence of fire should be
cast into the organ of generation, as it were, of the goddess
Bagishvari by letting out the breath wind full of tj>e energy of
the Hrid mantra and by exhibiting the mudra known as the
Udbhaba mudra (45). In the smokeless sacrificial fire
fully ablaze, the oblation should be offered with the mantra
which runs as Om Hum Hum obeisance to the soul, for the
fulfilment of the object for which the ceremony bad
been undertaken. ceremony performed in a dull
fire emitting smoke, fails to. bring in any success (6). A
pleasing fire that rises circling upwards and emits a sweet
smell, is to'ba preferred in performing the Home ceremony*
as well as the fire which touches the grouud and sends
out sparks in contrary directions. The sacrificial fire
should be so lighted as to possess the above characteristics*
and the iniquities of the disciple should be destroyed
by performing the therein, which is known as the
sin-eating ; or in the alternative the failings of the
disciples might be burnt with the energy of the mantra
sacred to the god Shiva {7 8J* Hundred oblations by
uttering the five principal mantra of the god, and oblaboe
with the same mantra followed by the terra Vousatf should
be cast into the fire for depriving the disciple of the
attributes of the twice-born caste, and for purifying a*d
making him permeatedi*iw it were, with the diviee esse m & p t
Shiva, and by the way el performing mite Mm the rites nl
3 1 AGNI PURANAM.

Garbhadhan, Simantonuyan and Namakarari, etc., described

before (See A n ti Verso 13-17. Chapter 75.) in his spiritual
re-birth.

The rite of Garbhadhan in the present case, signifies the

elevation and conversion of the soul of the disciple, by
breaking through the bonds of the flesh through his own
exertion, towards and into the sonship of the godRudra;
while the rite of Punsavana should be interpreted as a mani
festation of the soul attributes in the initiated, unaffected
by the workings of Maya or illusion. The spontaneous
dawning of the true knowledge on the mind of the disciple,
clouded by the darkness of illusion until such spontaneous
lumination, should be known as the rite of Simantabandhan
in the instance under discussion ; while the development and
evolving out of the principle of absolute bliss (Shiva) within
the disciple should be designated as the act of taking birth
in this form of spiritual initiation the wakening of conscious
ness in a human child, like the other acts described above,
having had its prototype in the wakening of the notion of
personal identity with the supreme blissful one, in the sou!
of the initiated, which has become equal to the Supreme Being
in spiritual perfection. Then the preceptor should -carry
into the lotus of his heart his own soul, manifest as an
effulgent spark of fire, by exhibiting the mudra known as
the Sanhar mudra; and utter the mantra, principally sacred
to the god, by practising the Kumbhaka Yoga, (restraining
the breath wind while engaged in meditation) and by bring
ing about an union of the god Shiva and his own soul in
his heart, and them he should retain therein the two abovesaid
entities, made one, as it were, by a process of mental
fusion (g 15)*

Then the preceptor* well-versed in the procedure of sacri

ficial -cefenionies, shbuld carry the said principal mantra
tdth tite occult stream of his pure consciousness through the
 AGNI FURANA I, 3*7

nerve ganglia, respectively sacred to the god Brahma, etc., up

to the region sacred to Shiva, by practising the Rechak form
of Kumbhaka, performed by covering over or permeating the-
breath wind with the essence of the Hrid mantra and by psy
chically projecting the same into the petals of the lotus of the
disciple's heart (16 17). Then he should duly propitiate
Shiva and the fire-god; and cause the disciple to reveren
tially bow down unto them, and advise him as follows: You
shall not blaspheme nor speak ill of the Shastras, nor skip
over, while walking, the flowers and perfumed leaves with
which any worship had been performed. You shall worship
Shiva, the preceptor, and the fire god as long as you shall live'*
(18 19). The above vows should be given unto those who
are by self discipline, quite capable of keeping them j while
portions only of tne above vows should be given to womenf
boys and old men, or to persons who are invalid or addicted
to the pleasures of the world, according to their respective
capacities. The preceptor should then consecrate in a vessel
the alms bowl, waist cloth and other articles essential to
the due fulfilment of the vow, with the Sanhiia mantras
coupled with the term Svaha in the end and preceded
by the Ishana or the Hrid mantra. Subsequently the pre
ceptor should exhibit them to the presiding deity of the
sacrificial sand cushion, after having quickly cast into the
fire the oblations known as the Sampata offerings* Tbea
for protection, the above articles should be kept for a
time beneath the sacrificial pitcher, and then made over tm
the person who had taken the vow, with the leave and
permission of the god Shiva, first obtained. Thus by
means of the spiritual initiation made with the above
vows, the due fulfilment whereof is Its essential ,
and which as forming the theme of discussion m the
present chapter, is known as the Sarnaya Bfcfaa (vow
initiation!, the inner man of the & fafees *
tual birth and is to be looked upon as a spiritual wtmfc
3*3 AGN1 PURANAM.

though competent and entitled to perform the cere

mony unto the fire god and to receive the knowledge in
culcated by the Agamas.*

CHAPTER LXXXIII.

T he G od s a i d N o w I shall describe to you the process

of illumining, as it were, the principal mantra to be used in
the course of the spiritual initiation, which has for its object
the entire cessation of the recurring cycles of future exist
ence! and the unfettering of the shackles of the flesh. The
above ceremony of lamination should be performed with the
rites of Tadan, etc. The rite of Rumination should be per
formed unto each of the above principal mantras by offering
<?ne or three ablations in the fire for each of them, the mantra
beirfg , Hrun, Houm, Hrum Fut." The Nyasa rite should
be performed as follows , Hroun, Houm, Hrun Fut at
the heart, and so on at the head, and the mouth respectively.
In all sacrificial ceremonies undertaken with a view to injure
the enemies of^he performer, the rite of lumination should
be done unto each of the component parts of the abovesaid
principal mantra, while in the ceremonies intended to bring
peace and prosperity, the above rite should be performed
by appending the mantra Vasat to the principal one. The

* The Agaraas commonly known as the Tantras are so-called

because they came out d the mouth of the -god Shiva, heard by his
goddess Girija (the daughter of the mountain), and were approved of
by the god Vasudeva.
 AGNI PURAHAIX. 3 19

preceptor should offer oblations, in all Che instances to ail

the roads leading to salvation or the desired end; and wor
ship the disciple seated on the mystic cushion on his left.
Then he should contemplate a string of thread as the
occult soul-nerve Susumna, and tie op the tuft of hair
on the crown of the disciple with the one end thereof, the
other end being let fall so as to reach down to his toe. In
the case where the disciple asks for salvation, the thread
should be tied round a part of his body by exhibiting the
Sanhar mudra (17). The thread should be tied round a part
of the right side of the disciple, if male, and round a part on
the left, if female ; the goddess Shakti having been previously
worshipped on his or her bead, as the case may be ( 3 }. Then
having taken hold of the thread by exhibiting the Mudra
known as the Sanhar Mudra, the same should be placed on
the bead of the disciple. The Nadi or the occult serve of pure
consciousness should be taken out by utteriag the principal
Mantra, and projected into the thread by repeating the mastxa
known as the Hrid (9). The same should be covered over
with the energy of the Rudra Mantra, and ythrice the ob
lations should be offered for invoking the presence of the
soul-god by repeating the Hrid Mantra, and thrice unto the
goddess Shakti (10). Om Ham obeisance to the road of
sound, Om Ham obeisance to the road of Vavana, Om Ham
obeisance to the road of Kala, and Om Ham obeisance to
the road of Sadbya. The above ways to the desired ead
should be located in the thread above described with water
consecrated with the Mantra of weapon; and the dmripie
should be bathed in the same. The preceptor should
gently beat against the heart of the disciple with a Silver,
and enter into the body of the latter by ma4 of his
psychic force, while practising the Red a f a farm of ft e
Kumbhaka by letting out the fareath wind; and cut twu
with the Mantra of .Ah- string*^ .psychic energy
Sowing from his own sod into that *f Ids dfaeipte* uad
32 AGNI PURANAM.

he should pour out the Hansa bija or the occult energy*

which moving the heart of the latter with the rythmic
movements of respiration, gives rise to the sound Han-sa
(M 13), Houm Hum Fut is the mantra which should
be used at the time of performing, as it were, the post natal
rite of cleaving asunder the umbilical chord of the new
born 4oul in the heart ofSthe disciple. Then having covered
the same over with the Shakti sutra or the thread of psychic
energy, by uttering the mantra which runs as Ham Ham
Svaha ; the mantra Ham Ham Ham Ham, obeisance
to the soul11 should be projected psychically into the above
thread, so as to pervade its entire length, the thread having
been meditated upon as the umbilical chord of the new-born
soul-life* The psychic thread should be covered over with
the mantra of armour. Thrice the oblation should be
offered with the Hrxd mantra for invoking the presence of
the soul-god. The thread should be embodied with the
principle of knowledge and the phase or the attribute of the
soul-energy known- as the Shantyateeta Kaia, or the beatitude
beyond the state of absolute bliss, should be looked at by
repeating the mantra which runs as Ham Houm
obeisance to the phase of soul-energy beyond the state of
pure bliss; the other psychic principles having been located
tbereinf and meditated upon, as having been converted into
the essence of the mantras (14 16}.
Two out of the twenty-five fundamental principles of the
universe together with the mantra, the sixteen Varnas, the
eight worlds, the Beejnadis,* the letters ka and tha together

* WT ^ I

V&sftlll
WtnRfVJW I
I

wmwyt'vnv w ft 1
 AGNl PURANAM. 32*

with one oat of the three fundamental attributes (guna), the one
object of sense-perception, and the primordial cause revealed
in the form of the eternal blissful one (Sadashiva), should be
contemplated as having been located in the phase of beatitude
beyond the region of absolute bliss (Shantyatita K ala); and the
latter in its turn should be projected into the thread described
above (Pasha Sutra) resplendent with its white effulgence,
by repeating the mantra which runs as Om Houm Hum FutM
to the Shantyatita Kalapasha, Thus having taken that out,
the preceptor should place the same on the head of the thread
abovedescribed, and cast three oblations of clarified butter
into the fire ior ensuring the stay of the Shantyatita Kala'in
the thread (17 19). Two out of the twenty-five fundamental
principles of the universe, the two letters Kaand Tha, and the
two Bijnadis, together with the two out of the three funda
mental qualities, the two mantras, the one absolute cause
situated at the occult nerve-ganglion of that name and called
the Ishvara, the twelve terms signifying the different -
attributes of the god (padas), the seventeen worlds, and
one out of the five Visayas ( objects of sense-per
ception) should be considered as merged in the Sbanta
Kala, which should be mentally projected into the principle
of beatitude known as the Krishna, the god Achyuata having
been meditated upon therein. The phase or the beatitude
of bliss should be taken out of the latter principle by per
forming the rite, of Tadana and placed at the mouth of his
occult psychic nerve. Then the preceptor should cast three
oblations into the fire with the Atma mantras, for invoking
the presence of the above beatitude in that part of the thread*
Then in the phase or the principle of knowledge located in
the beatitude called the AtiHkta, the seven Cattvas or
the fundamental principles of the universe together with the
twenty-one beatitudes, six letters, and twenty-five worlds, ihd
three qualities, the object born of the cause of Radra, sboeW
be psychically ensconced* The preceptor should meditate
41
32 2 AGNI PURANAM.

upon the Pratistha Kala (the lordly attribute of the godhead),

filled in with the six worlds, the six attributes of the god, the
twenty beatifie glories, the four qualities, the three mantras
and the only object born of the essence of the god Hari, after
having performed the rite of Tadana in the phase of beatitude
designated as the Sukla. Then having placed the sarre at the
navi sutra (the occult nerve ganglion about the umbilicus)
the preceptor should offer three oblations for ensuring
the location of the same therein. Subsequent to that, he
should locate in the Kala or the principle of non-action, the
mantra Hrim, together with the winds pervading the occult
nerves, and the sense-organs (both intellectual and operative)
and the principles presiding over the workings of each of
them, conjointly with each of the five objects of sense-per
ception, and the first cause contained in the Bramhanda-
mantra, together with the Samvaras. The rite of Tadana
(beating out) should be performed at the outset, in the remain
ing principles of beatitude other than those above enumerated,
which should be located and worshipped in the thread, the
usual obl&tions for ensuring, their counlinuance therein,
having been duly offered in the sacrificial fire (2030).
Thus having abstracted the Kalas or the principles of
beatitude, the preceptor should lay them down in the thread
above described. The act of locating them should be accom
panied by the perfomance of the sacrifice, called the sacrifice
with vows and penances, where the form of initation falls
under the category called the Sabija. Other rites, over
and above those already described, should be undertaken
with a vieW to keep intact the corporeal body of the dis
ciple, until the mantra would take fruit $nd produce the
wished for beatitudes, (3132),. The mantra which is the
epithet of the occult soul-light< should be meditated upon
in the principles of beatific knowledge (Kalas) described
above, thorites oftarpana (#.,propitiation) alnd lunclnatkm
*iag been performed with the same, and the . ***
 AN! PURANAM. *323

having been offered with the Atma-mantra, Uhree times

three.
Om Ham oblation with obeisance to the noose of
the phase, of beatitude beyond that of absolute bliss.
The rite of Tarpana (propitiation) should be performed
with the preceding mantra, Om, Ham, Ham, Ham, Fut,
Oblation with obeisance to the noose (meaning the above
said thread) of beatitude beyond that of pure bliss, the
rite of lumination (Deepana) having been performed with the
above mantra, for considering the beatitudes as pervading
the five occult nerve ganglia, through which they become
respectively patent and perceptible (3334). To that
end, the thread should be smeared with clarified butter
coloured with saffron, and the god Shiva with his attendants 1
should be worshipped therein, with the Vala mantra fol
lowed by the mantra Hun Fut, by piercing through the
occult nerve ganglia in due succession. The preceptor should
concentrate his vital energy on his own heart, and only
confine his life-energy to that part of his body while taking
hold of, and tying the thread by, uttering the following mantra.
Houm, Ham, Hun, Fut, I take hold of the Shyantatitakala
(phase of beatific knowledge beyond that of pure bibs)
and tie up the same round my body. The above mantra
should be repeated while Accepting, taking hold of, and
tying the above thread, which stands, as it were, for
the bonds of the world (36). The seated preceptor should
place the above thread on the shoulder of the disciple (if
male) for completing the rite, and hundred times offer the
oblation with the principal mantra for expiating
all sins of the disciple. The ceremony should be
performed in a covered saucer, in the case where the disdple!
is of the male-sex, and on an overturned, saucer in the case
of a female disciple (3738). The thread should be covered
over with the essence of the Hrid mantra, mid worshipped with
the same, on having been made pipe by worshipping the
 3^4 \GNI PURANAM.

god Shiva and his attendants, and by offering the Sampata

oblations spoken of before. Then the thread should be
placed beneath the sacrificial pitcher; and the mantra of
protection from hftarms should be read out to the same.
Flowers should be given in the hands of the disciple, and the
sacrificial pitchers should be worshipped, after which the
preceptor would walk out of the sacrificial temple, after having
caused the disciples to be seated on the three mystic diagrams,
previously described on the hallowed ground. The disciple
should sit facing the northern quarter of the firmament, if
the initiation were for the object of enjoying an immunity
from the recurring cycles of existence; while they should
turn their faces towards the east, if the initiation wen
made for enjoyment of comforts only, both in this life ami
hereafter (3942). At the outset, the preceptor shonlc
perform the ceremony of the Chullak with three obla
tions of the composition, known as the Panchagavya, ai>d
after that with three or eight mouthfuls of the sacrificial
porridge, uncontaminated by the touch of the teeth, the same
having been made permeated with the essence of the Atma
mantra repeated over them. Such oblations should be covered
over with Palasha and Pippal leaves respectively, according as
the ceremony would be performed for attaining salvation or for
obtaining comforts. The Samvojan oblations, (oblations of
repast) should be offered, by repeating the Hrid mantra; and
the preceptor should rinse his mouth with water conse
crated with the same mantra. The sticks or stems of sacri
ficial trees should be given with the Hrid mantras, for serving
the purpose, as it were, of tooth-brushes, and hundred and
eight times the principal mantra should be told, for making up
and atoning for any defect or deficiency of procedure in
performing the sacrifice. Then the merit of performing
the above rites should be assigned to the presiding deity of
the sacrificial sand-cushion, whom the preceptor should sub
sequently bid adieu, and go on with the worship of the god
 AGNI PURANAM, 3*5

Chandeslivar, and worship the sacrificial porridge over the

consecrated fire, after having removed the flowers, etc., with
which the god Chanda had been worshipped (4347). After
that,* the preceptor should worship the Lokapalas and the
sacrificial pitchers, and only take leave of th$m, and then
bid atjieu to the god Gana and the fire-god, in the event
of their having been retained on the periphery of the outer
mystic circle of the sacrifice. Then oblations in small quanti
ties should be given to the Lokapalas, on the periphery of the
above circle; and the preceptor bathed in the consecrated
water or with hallowed ashes, should then enter the temple of
sacrifice, and cause the disciples, if house-holders, to be laid
down on a mattress of Kusa grass, with their heads turned to*
wards the north; while those who would be monks, should lie
down on a bed of ashes, with their heads turned towards the
south. Then the preceptor should bathe the disciples, who
had tied up the tufts of hair on their crowus in knots, with
the astra and the seven Manavak mantras, and walk out
of the temple subsequent thereto.
ffOm Hili, Hili, Swaha (oblation with obeisance\ to the
mace-wielding-god. The preceptor should eat the sacri
ficial porridge, containing the composition known as the
Panchagavya, and then having cleansed his teeth and rinsed
his mouth with water, lie down on the bed over which
the Pavaman-mantra had been previously repeated, and
meditate upon the rites performed in connection with the
sacrifice. This is the rule which should be adapted in the
Adhivasa, preliminary to the ceremony ef spiritual initsa*
lion (48 53)*
 CHAPTER LXXXIV.

T he GOD said Then early in the morning, the

preceptor should bathe and perform his daily rites of praj^er
and worship. Dreams of curd, ginger, meat, and wine, in the
night preceding the day of ceremony, should be held as the
most auspicious ones, while dreams of riding on elephants or
horses, or the dream of a piece of white cloth by the preceptor,
should also be looked upon as harbingers of good. The
preceptor dreaming in sleep by as if he is bathing or anointing
his body with oil, should be regarded as auguring evil, which
should be remedied with ceremony, perlormed with the
Aghora-mantra (i2). The preceptor should enter the sacri
ficial shed, after having finished his two daily rites of sandhya
worship, which he should perform according to the rules of
incidental (Naimittika) sacrificial ceremonies. He should
rinse his mouth with water, purify his own soul and the part of
his forearm, known as the Shivahasta, locate in his inner
being the presiding deities of the different angular points of
the sky, such as Indra etc., and worship them in the sacrificial
pitcher turn and turn about. The God Shiva should be wor
shipped both on the mystic diagram, and on the sacrificial sai.d-
cushion, and the fire-god should be worshipped with oblations;
and the rite of mantra tarpana should be performed until the
final oblation would be offered. The inauspiciousness of
the two latter sorts of dreams, should be removed and atoned
for by casting hundred and eight oblations of clarified butter
into the fire, accompanied by the mantra of weapon pre
ceded by the mantra Hum. The preceptor should then
perform the rite of luminating the mantra, and offer oblations
(Antarvali or oblations presented on the interveining space)
on the sacrificial ground, comprised between the sacrificial
 AGNI PURANAM. &T
pitchers and the sand-cushion, for lighting the hallowed fire
upon. Subsequent to that he should ask the permission of
the god to usher in the disciple, and then walk out of the
temple. All the rites and ceremonies described under the
Samaya Diksha, should be performed ; the mystic diagram
should ,be laid down on the ground as thereunder averred.
The oblations of clarified butter, known as the Sampata
(oblations which are supposed to lay down the foundation
of the ), should be cast into the fire with the end
of the'consecrated Kusha grass which should be looked upon
as the umbilical chord of the latter. The preceptor should
thrice offer oblations [in to the fire, by uttering the principal
mantra for ensuring the safe location of the above ; prototype
of the umbilicus during the continuance of the sacrifice,
and take in hand, the thread known as the Fasha-sutra,
after having worshipped the. god Shiva, invoked and
located in the sacrificial pitcher (39). Then the above
Pasha-sutra should be tied round and hung down from the
tuft of hair on the crown of the disciple, who would remain
standing on the right hand side of the preceptor, so as to
reach down to the toe of the former. In the case where the
disciple would be initiated with the sole object of working
out his own salvation, the thread should be tied, by viewing
it whileSrehearsing mentally the Chidmantra; its entire length
ha\ingbeen contemplated as full of the essence of all the
knowable Bhuvanas or the worlds of perception, the principle
of non-action (NSbriri) having been located therein. The
preceptor should mentally recite hundred and eight times,
the names of the gods ;Kapala, Aja, Buddha, Bajradeha
Pramardan, Bivufci, Abyaya, Shasta, Pinaki, the lord of heaven
Agni, Rudra, Hutashi, Pingala, Khadaka, , Jvalana Da-
hyana. Babhru, Bbasmantaka, Kshapantaka, Yamya, Mritye-
hara, Dhata, Vidhata, Karjaranjaka, Kala,* Dharma, Adbarraa,
Sanyukta, Viyogaka, Nairita, Marana, Hania, Kruradristi,
Bhayanaka, Urdhaashakha, Birupaksa, , Lobite*
32S AGN! PURANAM.

Danstra, Vala, Ativala, Pashakasta, Mahavala, Shvefca*

Jayabhadra, Dirghavahu, Jalantaka, Badabasya, and Vima
(the ten latter gods being the ten different manifesta
tions of the sea god Varuna) together with those of
Shighra, Laghu, Vayuvega, Sukshma, Tilcshna, Kshpantaka,
Panchantaka, Panchashikha, Kapardi, Meghavahant*, Jata-
Makutadhari, Nanaratnadhara, Nidhisha, Rupavana, Dhanya,
Srumyadeha, Prasadakrit, Prakasha, Laksmivan, Kamarupa,
Vidyadhara, Gnanadhara, Sarvagna, Vedaparaga, Matrivritta,
Pingaksha, Vutapala, Valipriya, Sarvavidyavio* at Suka-
Dukshahara, Ananta, Palaka, Dhira, Pataladhipati, Vrisha,
Vrisadhara, Virja, Grasana, Sarvatomukha, Lohita (tHe ten
latter being the ten manifestations of Rudra seated on the
hoods of snakes), Shamvu, Vivu, Gana, Adhyaksa, Traksa,
Tridashavandita, Sanhar, Bihara, Lava, Lipsu, Vichakshana,
Atta, Kuhuka, Kalagni, Rudra, Hataka, Kusmanda, Satya,
Vishnu, Bramha, (these eight being the manifestations of
Rudra occupying the interior of the caldron of the universe).
The preceptor should also contemplate the names of the
Bhubanas together with those of the gods Bhabodvaba
Sarvavuta, Sarvavutasukbaprada (Grantor of fielicity to all
beings) Sarvasannidhyakr it (the all-pervading one), and
Bramha, Vishnu, Rudrakar (creator of 5the Indian trinity of
godhead) as follows. Oh Thou worshipped one existing
before all ! Om Oh Thou who dost witness the evolution of
the universe, and all incidents happening therein 1 Om Thou
who art the destroyer of Rudra or the principle of universal
dissolution. Om Thou who art revealed in the sun *
(Patanga), Om Thou who art the sound, the essence of
all things and beings, and the eternal blissful one, and the all
pervading life-pulse of the universe, who dost g ^nt all boon
to all beings, and who art the creator of Bramha, Vishnu, and
Rudra. I make obeisance to thee, Shiva (the blissful one)*
Om obeisance and obeisance to thee (1026).
Then, Skanda, in the thread Of the Pasha-sutra above
 AGNI PURANAM. 329

described, the principle of non-action (Nivritti) should'. be

contemplated, as impregnated with the fcwenty-eight^beatific
states, together witf) the mind which fills the universal expanse
of ether, and also with the eight letters of which the Sadya,
Hrid, Astra and Netra, Mantras are composed. The letter
*Ma of the Sanskrit alphabet, which is the emblem of the
mystic seed of the universe, together with the occult nerves
Ida and Pingala, and the vital winds known as the Pran and
the Apan, the two organs of smeii and generation, together
with the principle of earth matter, which is characterised by
the proper sensible of smell, and the five proper sensibles of
smell, touch, etc., should also be contemplated as merged in
the above principle of non-action located in the thread,
which is emblematic of the bond of this life (Pasha-SutraJ
should be filled in, by an act of psychic abstraction, with
the principle of essential matter ( Prithvi-Mandai), which
is of an amber hue, and a square shape, chequered with elec
tric flashings and extending over eighty millions of miles of
space. In this zone of essential matter should be considered
as lying concealed, the wombs of the different forms of
existences, the first being the source from which flows out
the existence of the celestial beings, then the four fold
arrangements, from which emanate the creeping crawling
things of the earth (sarishripa), then the womb of bird life
aud that of bovine species, and then the womb through which
the mammals are brought to being, each succeeding one
evolviug out of its anterior species in due order of evolution*
The fifth form of womb is that to which the immoveables
of nature owe their origin, the sixth form being that ia
which the non-humans, such as the Rkshas, the Pisbacbes,
the Yakshas, aud the Gandbarvas, etc., take their birth* The
seventh form of womb, is that in which the Yamas take their
birth; the eighth form being known as the Bramhayonb The
eight essential principles relating to the earth matter, together
with their respective receptacles, should be contemplated
42 ^
 AGNI PURAN AM.
330
as having been located in the above principle of non
action. The absolute dissolution of the universe, which
means the disintegration of the universal nature, together
with the sensations of pleasure and pain, which are the out
come of intellection, and the god Bramha who is the first
cause, and to whose waking state is due the continuance
of the universe, should also be located in the principle of
non-action mentioned above, which should be coupled with the
Mantra particularly sacred to it, and running as Om Ham
Hum Ham Hum Fut to the thread which stands for the beati
tude of non-action. Then the preceptor should draw it forth
by practising the Puraka form of Kumbhaka, and by" exhibit
ing the Ankushamudra, the mantra which would be repeated
on the occasion being Om Ham obeisance to the Nivritti
Kala Pasha. Then he should carry up the same through
the occult nerve-ganglia situate at the lower part of
his body, by exhibiting the Samharmudra and.repeating
the Mantra which runs as " Om Hum Ham Hrum Hum
Fut to the Nivrittikalapasha (thread of the beatitude of
non-action). Then the same should be projected into
the receptacle for the sacrificial fire, by exhibiting the
Mudra known as the Udbhavamudra, and also by repeating
the abovesaid Mantra. The Nivrittikala thus located in
the fire-hole, should be worshipped with the above Mantra,
and therein the oblation should be cast unto the same, with a
view to ensure its continuance. The Tarpana should be
performed by offering three oblations. The god ferabroa
should be Invoked with the Mantra <* Om Ham obeisance to
the god B r a h m a a n d the following prayer should be read
aloud &Oh Brahman 1 I initiate this disciple in this world
over which you hold sway. May he attain salvation. Dost
thou be propitious, Oh lord f The god of fate should be thus
spoken to, after which the preceptor should invoke the
goddess Vagishvari with the Hrid-Mantra, who is the deity of
ptotection and makes herself manifest in the forms of
 AGN1 PURANAM, 3 3 *'

knowIedget volition and action, and who possesses the six

divine attributes, and is the sole cause of the universe. The
goddess should be worshipped in the following way. The
principal Mantras whjtch are preceded Jby the Hrid-Mantras
and coupled with the Hum Fut Mantra in the end, and which
had been previously stirred up in the womb of the goddess
Vagishvari, should be psychically projected into the heart of
the disciple. The preceptor, well-versed in the procedure of
these sacrifices, should then penetrate into his irmerseif by
one stroke of his soul-energy, unite the effulgent point of
consciousness of the latter located in the beatitude of
non-action, with the other beatific principles (Kalas), and
divide the same with the principal Mantra Om Ham Hum
Has Hum Fut, and also by repeating the Mantra which
runs as Om Ham SVaha, and by exhibiting the Samharmudra
after having practised a Purak form of the Kumbhaka.
(27 40). Then he should draw it out by repeating the Atma-
Mantra ( Om Hum Hum Hum obeisance to the sou!) and
merge the same in his own pure consciousness. Then be
should bring about an union of' his own soul and the god
and the goddess. Then he should rouse up the same,
practise the Rechaka form of Kumbhaka, and carry up the
stream of his pure consciousness, through the occult nerve-
ganglia respectively sacred to the god Bramha, etc., up to
the cavity of the brain sacred to the god Shiva, lie should
locate the same, in its upward course, in all the principles
which give rise to the different existences, such as the serpent,
th eA ves, the mammal etc., contained in his inner-being
which is Microcosm of the Universe, and finally merge
the same in the womb of the fire goddess Vagishvari, by
exhibiting thg Udbbavamudra from the le ft The location
of the soul in the principles, spoken of in the preceding
line, should be made by the preceptor, with a view te
perform the rite of Garfahadhan to the newly-born soul cbiM
in the disciple, so as to forestall the process of evoisuon or.
 33* AGNI PURANAM.

so that he mignt not . under the need or gv. *g through

the necessary cycles of existence, before he could enter the
door of salvation. The stream of soul-energy thus evoked,
should be worshipped with the Mantra 41 Om Ham Ham Ham
obeisance to the soul; and five times the rite of Tarpana
should be performed unto it with the Mantra. In all
other principles of birth, the psychic body of the disciple
should be purified. The rite of Punsavan should not be
performed in the present instance, as the psychic body is
not characterised by any distinctive mark of sex. The
rite of purification of the body of the soul-child in its
successive births in the different wombs of existences, such
as the non-human and the divine, etc., in its gradual
progress towards salvation, should be made with the Siras-
Mantra; and likewise the preceptor should perform unto
him, the rite of postnatal ceremony in those of its psychical
re-births, with the same Mantra as the above. The preceptor
should contemplate the mantra sacred to the god Shiva, and
also the respective regions occupied by the material garbs
of the soul-child, in its successive re-births described above.
Its objects of sense perception should be meditated upon by
repeating the Mantra of armour, and its senses by repeating
the Mantra of weapon; while its appearances, false know
ledge, sins, and cessations of beings, should be contemplated
by uttering the Mantra which is sacred to the soul and known
as the Atma-Mantra {4147}. The ears should be made
pure with the essence of the Shiva Mantra, and the purifica
tion of the component principles should be made by repeat
ing the Hrid-Mantra. Five oblations should be offered five
times In succession, in the course of Garbhadhan and other
rites described above; and the extinction of the sinful acts
of jtbe disciple should be made with the essence of the Mantra
of Maya (illusion). Similarly the chain of hankerings and
propensities, which binds him to his successive mundane
existences, should be broken with the essence of a similarly
 AGNI PURANAM. 3 i3

repeated Maya Mantra. Hundred times the oblation should

be offered in honour of the goddess of release, and subse
quently the fetters that bind him to that particular existence,
should be caused to fall off, by permanently damming up
the current of his impieties. Five times five, the oblations
should he cast into the sacrificial fire, accompanied by the
Mantra of Weapon, ending with the Mantra Svaha thereto
appended. Seven oblations should be offered to the bonds of
life, such as illusion, etc., by repeating the Mantra of Weapon,
which should be severed with the sword of knowledge, as
an ordinary string of thread is cut in two, with a steel
knife, by repeating the Mantra which runs as <* Hum
Hun Fut to the beatitude of salvation. With his both hands
the preceptor should unloose the thread, tied round the body
of the disciple. He should repeat the Shara Mantra, while thus
untying the thread, lay it down in a circle in the sacrificial
laddie, full of clarified butter. The thread should be imagined
as burnt and reduced to ashes, by repeating the Astra, cm
the former, and the Kabaiastra Mantra on the latter occasion
(4852). Five oblations should be cast into the fire for
guarding against recrudescence of the evils* of life. The
Pryaschitta (the rite of expiation of sin committed through
undue performance of the sacrifice) should be performed,
and eight oblations should be cast into the fire subsequent
thereto .by repeating the Mantra which runs as OmHas
to the weapon (Astra) Fut. Then the god of fate
should be invoked, and worshipped, and the rite of Tarpaaa
should be done in his honour (53).
Then the sovereignity of the god Btamha should be re
turned to him by offering three oblations as foBoum m
Ham, Bramhan, whom sound and touch cannot describe or
perceive, take these oblations. I offer them to yen. * Tbe
preceptor should inform htdi the mandate of tbe ged Shim
to the following effect:-** Brahman! than dwriffe t
formerly possessed of a material body and tormented by it
334 AGNI PURANAM,

cravings and desires in common with all other animals, have

burnt down all his sins and impieties. Bind him not again with
the cycles of necessary existence, though he still lives in a
region of which you are the^jsupreme God. Then the preceptor
should bid farewell to the above god, gradually fill in the
right occult nerve below bis spinal chord, by restraining his
breath-wind in Eumbhaka, exhibit the Samhar Mudra, and
unite his own soul with the Universal One which would
thereby look like the disk of the full moon in the beginning of
an eclipse.
The preceptor should locate the same in the thread by
practising the Recbaka form of Kumbhaka, and worship the
drops of ambrosial water contained in the vessel of offering,
and place the same on the head of the disciple. Then the
god and the goddess should be bid adieu, and the final obla
tion should be offered, by uttering the Shara Mantra with the
term Vousat appended thereto. Thus the beatific principle
of non-action, (Nivritti Kala) should be purified in the form of
spiritual initiation, made with the object of merging the
disciple la the Supreme being. (5458}

CHAPTER LXXXV.

T he union 6f the two classes of the fundamental prin

ciples oftbe universe, both pure and impure {limited and ab
solute), should be brought about by repealing the Mantra wOm
Hrum Ham. In the beatific quality or state koown as
the Pratistha, the preceptor should contemplate as merged
the following principles and divinities, .viz^ the essential
wines of water, tight, and Ay, the five groper sensible* id
 AGN1 PURANAM. 335

touch, taste, etc., the senses, the principle of cognition, the

essential virtues (such as the Satva, Raja and Tama), and the
egoistic knowledge (which make up the twenty-four out of
the twenty-five fundamental principles of the universe,
known as the twenty-five Mahatanmatrabhutas) together with
the Purusha or the subjective reality. The preceptor should
imagine as merged in the above said Kala, the letters of the
alphabet beginning with * Kha and ending with * Ya, the
fifty six Bhuvanas, and the equal number of Rudras who
domineer over the same (14). The names of the fifty*
six Rudras are as follows: (t) Amaresh, (2} Prabhaba, (3)
Naimisha, (4) Puskara, (5) Padi, (6) Dandi, (7) Bbavabbuti,
(8) Nakulesha, (9) Harisb, Chandra, (10) Srishaila, (11)
Anvisha, (12) Asratikesha, (13) Mahakala, (14) Madbyama,
(15) Kedara, (16) Bhairava, (these forming the second
group of the eight Rudras), (17) Gaya, (18) Kumkshetra,
(19) Kala-nadi, (20) Vimala, (21) Attahasa, () Ifa-
bendra, (23) Bhima, (24) Vasuvapada, (25) Rodrakbti. (26)
Raviyukta, (27) Mahavala, (28) Gokarna, (29) Bhadrakarna,
(30) Svarnaksa, (31) Sthanu, (32) Ajesba, (33) Sarvagna, {34)
Bhasvar, (35) Sudanantara, (35) Suvahu, (36) Martarupi, (37)
Vishala, (38) Jatila, (39) Roudra, (40) Pingalaksha, (41) Kula-
danstri, (42) Vidura (43) Ghora (44) Prajapatya, (45) Hota-
shana, (46) Kamrupi, (47) Kala, (48) Kama, (49) Bhayaaaka,
(50) Matanga, (51) Pingala, (52) , {53) Dhatrisaagaka,
(54) Sankhukarna, (55) Vidhaaa, (56) Srikaata, (57) Chandra
sekhara, these dosing the list of the Rudras.
Now I shall describe the attributes or the glories of the
god, who should be worshipped and invoked with epithets
derived from eachof themas followst^Oh thouaB-pemdiag
one! Om, Qhthou, who koewcat aoshapeor foe I Ohthan
ali-couquering one! Om,Ohthoueternalsoneceof heat.ami
motion! Am,.Oh thou, the iiiniir seorce of fight! A *, Oh
thou the only subjective |Qin, Oh thee urwrifrst in the
fi*ei Otn, Oh thou the moheleae eettOtt^Ohtheu^theeteenal
 AGNI PURANAM.

burning one, without ever being reduced to ashes or without

losing anything by combustion 1 Om, Oh thou who knowest
no beginning ! Om, Oh thou One amongst multiplicity j Om,
Oh thou D*hu, Dhu j Om, Oh thou who dost underlie this
terrestrial globe j Om, Oh thou on whom rests the heavenly
region of Bhuba! Om, Oh thou in whom the region of Sva has
its afbodd | Oh thou who art the deathless one ! Oh thou
who dost come out of the universal dissolution ? Oh thou
the blissful one ! Oh thou all J Oh thou the absolute soul I Oh
thou the fjbdof godsl Oh thou the Supreme deity! Oh thou
lord dfjjood w ill! Oh thoji the supreme heat and light, the
presuuug deity of \5foga 1 Oh Muncha, who art the first cause,
thfi ail, and the all-pervading one! These are the thirty two
attributes of ^godhead. The essence of the three Mantras of
Vauiadeva/ Stiiva, and Shikha, should be meditated upon
asrpettneating the abovesaid Pratistha Kala, together with
thtftwdoccult psychic nerves respectively known as the Gan-
dhati knd the Susumna, and the vital winds called the Samana
aud the Udana. With his psychic energy, the preceptor
should make the abovesaid phase of beatitude, endowed with
the sense-organs of taste and reproduction of the species.
The fundamental substance, forming the real and underlying
substratum of the phase, would be the sentiments only, while
the attributes which would form therein the proper objects of
sease-percepliou, would be the proper sensibles of sight,
hearing, touch, and taste. The white sphere-shaped mandai
would be the shape of the region of the beatific phase under
discussion ; and the lotus Sower, with the attributes it signi
fies, would be its distinctive emblem ( i 15). Dream should
he known as the only state of consciousness in that
phase; and the god Garudadhvaja, With the attributes of god
head fee is the emblem of, should be looked upon as the outjr
cause of ail effects happening therein. Then the preceptor ,
should meditate upon the thread as impregnated with the
abovesaid Pratistha Kala (beatitude of prosperity), filled
 AGN1 PURANAM, 337

with all the Bhuvanas before described, and cany that into
his own body by repeating the Mantra of the soul, and retain
the same within himself, blended, ;as it were, with the stream
of psychic energy^flowing in his occult soul-nerve.
Subsequent to that, be should draw it forth from the
occult nefve-ganglia, situate within the lower part of his body,
by practising the Purak form of Kumbhaka, and by exhibiting
the Mudra known as the Ankusha (mace) mudra, while men
tally repeating the Mantra Om Ham Khim Ham to the
noose of the Pratistba Kala Om Fut Svaha. Then he should
take the latter out of the occult soul-nerve, by exhibiting the
Samhar Mudra; and retain the same in the lower part of his
heart, by practising the Kumbhaka and by simultaneously
repeatfag therewith, the Mantra Om Ham Hrun Hram Hrun
to the Pratistba Kalapasba Hnu Fut. Then be should
project tbe same into the sacrificial pitcher, by practising
the Rechaka form of Kumbhaka, and by repeating die
same Mantra. Thus having worshipped ithe same with the
above Mantra, three oblations should be cast into the fire
with the Mantra coupled with thelierm Svaha in the end, for
ensuring the continuance of the Kala in the sacrificial
pitcher. The god Vishnu should be subsequently invoiced
and worshipped; and the rite of Tarpana should be per
formed in his honour. god should be prayed as
f ol l ows Oh Vishnu, who dost preside [over the phase of
about to be purified and made patent in the
disciple. I shall initiate him in this thy kingdom. Be gra
cious, Oh lord! so that .be may enter the door of salva
tion. Then as before, the god Vagishvar and tbe goddess
Vagisbvari should be invoked, worshipped, and propitiated
with the rites of Tarpana; after which the preceptor should
gently touch the heart of the disciple by repeating the
Mantras " Om, Ham, Ham, Ham; Fat; sad enter mta
the same by repeating the abovesaid Mantra. The psa-
ceptor should sever the string of pure coasctousaess, 1
43
33*
AGN1 PURANAM,

in the abovesaid thread with the Mantra of weapon.

Then he should draw it into his own heart, by repeating
the Hrid-Mantra coupled with the term Svaha in the end;
and lodge the same in his own soul, by repeating the Mantra
of the soul, preceded by the Astra Mantra, and followed by
the term namas'; the Mantra thus formed, would'read as
Om, Ham, Ham, Ham, obeisance to the soul (Atman&
namas). Then #the union of the god and the goddess
should be brought about; and the seed of soul should be
cast into the womb of the goddess Vagishvari, by exhibiting
the Udbhavamudra from the le ft; the Mantra being f,Om,
Ham, Ham, Ham, obeisance to the soul." The Hrid-Mantra
should be repeated for endowing the soul-child, as it were,
with a distinct form and shape. The postnatal ceremony
of the above child, should be performed by uttering the
Siras-Mantra. Its possession should be determined by
repeating the Shikha-Mantra, its objects of enjoyment
being offered with the essence of the Mantra of armour.
The component principles of the new-born soul-child, should
be purifiedbby uttering the Krid-Mantra; and the rite of
Garbhadhana should be done unftrhim as before. Hundred
cb&tions [should be offered with the Mantra of Release,
for unloosening, as it were, the bonds of the world. Thus
having unfettered the disciple, the preceptor should cut the
thread with a knife, over which the Kala-Mantras had been re
peated; the Mantra of weapon having been repeated hundred
times before that. The Kala-Mantra which should be repeated
on the occasion, being u Om, Hrim;5 the noose having been
macle permeated with the beatitude of Pratistha. Hun F u t
Then the noose or the thread, described above, should be
gathered up in a knot, by repeating the Mantra of weapon as
described in the precedinggbapter, then placed in the cavity
of thfcsacrifictal laddie, full or Clarified butter, and cast into
the fire with an oblation. The Kalastra Mantra-should be
rea2 on the latter occasion, and fire oblations should be
 AGN1 PURANAM. 339

cast into the fire, for guarding against the fresh cropping
up of the shoots of illusion. Then the ceremony of ex-
piation of sin, should be performed with oblations cart
eight times into the sacrificial fire, with the Astra-Mantra
as Om Has Hun Fat to the weapon. The God Hrishi-
kesha should be .invoked with the Hrid-Mantra. The god
should be worshipped, and the tite of Tarpana should be
do>ne unto him. The sovereignty of the god Vishnu over
the region in which the beatitude under discussion is located,
and which had been borrowed by the preceptor at the outset
of the sacrifice, should be returned to him. The Mantn
which should be repeated on the occasion, being
accept this dowry of sentiment, Oh lord. Then the Mandate
of the god Shiva should be read over to the god which is
to the following effect. "Oh lord, the initiated, disciple,
though possessed of a material body, and formerly subject
to the ills of life, in common with the lower animals have
reduced his former iniquities to ashes. Bind him not to tie
chain of re-birth. Then the preceptor should bid farewell to
the god Vishnu by exhibiting the samharmudra, and unite his
own soul with the universal One, which would look like the
disk of the moon in the middle part of a lunar eclipse, and
merge die same in the thread, representing die bond of the
world. Then the god and the goddess should be taken
leave'of, and the sacrificial fire-god should be worshipped
with Sowers, etc., and the final oblation should be cast isto
the fire. Thus the beatific phase known as the Pratistfaa
should be purified (1631).
 CHAPTER LXXXVI.

T he God s a i d T h e union of the Vidya K afa and

tbe-Prachina Kala should be made, as before described, by
littering the Mantra Om Houm Kshim. I shall now enu
merate, Oh Bramhan, the tattvas or th$ fundamental prin-
eiples which should be located in ttie beatitude of know
ledge (Vidyakala). They are the principles of R aga (attach
ment), Suddha Vidya (pure knowledge), Nyati (fate), and
Maya (illusion), which together with the two mentioned
above are seven in number. The letters 4R a/ L a/ *Va/ and
the three **Ss which are known as the emblems of the six
different branches of learning (Sat Vidya), should also be
projected into the abovesaid phase of beatitude. I shall
now describe the twenty one padas (terms) which should
alto be located in the same ( 1 3)*
Om obeisance to the god Shiva, who is the lord of all
created things. Ham to the god Ishana at my head tp the
Tat-purusha at my fa c e ;Aghora at my heart, to Bamadeva
at my anus, and to the god who is revealed in the term of
Sadjeyata, who pervades my entire body. Om obeisance to
the mysterious of the mysterious. Om obeisance to the pro
tector of the universe. Om obeisance to the deathless one.
Om obeisance to the lord of all. Om obeisance to the god
who is resplendent as the light. Om obeisance to the god
of gods. Om obeisance to the source of all thoughts and
sentiments. Om obeisance to the god who pervades this
universal expanse of ether. '
Now I shall enumerate the names of the Bhuvanas and
A e Rudras who preside over the same, and describe their
nature. The names of the Rudras,. Oh Brahman, are as
follows -. Bamadeva (the god of irascibly nature). Sarvabha*
 AGttl PURANAM. 34*

vodbhava. (The god from whom all get their birth), Bajra-
deha (the thunder-bodied One). Prabhu (lord), Dhata (the
weilder of fate^ Krama ; (order), Yikrama (power), Suprabha
(the resplendent One), Vatu (the agile One), Prashanta (the
supreme pacified One) Paramaksara-(the Supreme know
ledge). Shiva (the blissful One), Sashiva (the One possessed
of the Supreme benediction), Babhru (the yellow light),
Aksaya (the being who knows no loss or waste). Shambhu
(the begetter|of peace), Adristurupa (the eternal being, the like
of whom has not been found), Adrista-nama (the invisible
One). Rupabardhana (the promoter of beauty), Manonraooa
(expander of mind), Mahavirja (the mighty One), Chitrangada
(the variegated one) Kalyana (the blissful One), Mantra
(the controller of mind), Gbora (the dreadfnl One). Amara
~ (the immortal One). In the abovesaid phase of beatitude
the preceptor should meditate upon the two occult psychic
nerves known as the W sha and the Hastjjihva, and the
vital winds called the Vyana, Naga ernd the Pravanjana
described before. The only object of seme-perception .
which should he contemplated in the Aboves^d principle
of beatitude, is what is perceived through the sense of sight.
The principle of beatitude under discussion, should be
regarded as the region where the sens^ of sight, and the
sense-organ of locomotion, are only operative, the attributes,
which act upon the organism, being the proper sensible! of
sound, touch and sight only. The state of consciousness,
which prevails in this particular region of beatific bliss, is the
state of absolute psychic sleep which is bereft of &R dreams
or false knowledge. The god Rudra should be looked upon
as the cause which has brought to being this particular
region of beatitude, and the preceptor should meditate upon
alt the Bhuvanas as located in this beatific principle of know
ledge (4 to). The stirring up and severance of the beatific
principle, thus psychically projected into the heart of the die*
cipte, should be made by the preceptor, by into
342 AGNI PUHANAM.

the same as before described; and he should take that out of--
the heart of the disciple, by bringing into action the psychic,
energy of his own being. The preceptor shoiild then locate.
the same in hi$ own soul, and subsequently project the sane
into the receptacle for the sacrificial fire, after h a v ia g .
addressed the new-born soul-life. The god and the goodess
should be invoked and worshipped, and the preceptor would
wake up the new-born soul in the heart of the disciple, with
the Mantra spoken of above, take hold of and merge the
same in his own soul, and subsequently cast the same into
the womb of the goddess Vagishvari (the goddess of speech)
by repeating the DvadasbUnta Mantra, and by exhibiting the
Udbhavamudra from the left ( 1 1 -^ 1 4 ) . T h e rite o,f Garbha-
dban and the postnatal purification should be performed unto
the new-born soul child. T he region Tits stay and operation
should be determined. The ears and the component
principles of the disciples body should be purified, and
hundred oblations should be offered to Niscritf the goddess
of release) according to rules laid down before; and the
ceremony of Mala-karma should be performed with the
Maya Mantra, inorder that the chain that binds the disciple
to the recurring series of existences, might fall off. The
thread tied round the body of the disciple, should be
severed with a knife; and the dynamical energy of evil
in the disciple, should be brought to a dead halt in the
w ay described in the preceding Chapter. T h e thread or
the noose should be severed, gathered up in a kna, and
placed in the sacrificial laddie, full of clarified butter, and
then reduced to ashes as directed before. T h e rite of
expiation of sin should be then performed,* T h e god Rudra
should he invoked and worshipped, and the sensibiee of'
right and smell should be assigned to him with the Mantra,
Om Hrim, Oh Rudra, take this dowry of the proper sen
sible* of sight and smell. ' T he mandate of the god Sbambhu
should be read out to the Rudras, and the preceptor should
 AGNl PURANAM.

bid them adieu after worship. The preceptor should take

the principle of knowledge out of his own soul, and locate
the same in the thread or noose standing for the bond of
existence. Then he should concentrate his whole self on the
soul-point in the head of the disciple, and bid farewell to the
god and his goddess. The final or the oblation closing the
sacrifice, should be cast into the sacrificial fire, and the rite
of making up any deficiency in performing the same, should'
be undertaken as directed before. Thus the phase or the
principle of beatific knowledge (Vidya Kala) should be
purified. (15 21.)