Agnipurana 84

English (machine translation) 84

Language: English

84.9 — 4 parts
84.20 — 4 parts
84.26 — 1 part
84.27 — 5 parts
84.35 — 10 parts
84.41 — 1 part
84.42 — 4 parts
84.43 — 1 part
84.51 — 5 parts
84.53 — 1 part
84.54 — 1 part
84.58 — 6 parts

84.1

The Lord said: / Then, having arisen in the morning and performed bathing and the like, the guru— / the consumption of curds, moist meat, wine, and the like is auspicious;

mounting an elephant or a horse, white garments, and the like seen in a dream are auspicious; / anointing with oil and the like is bad, [for which] a fire oblation with the ghora mantra is performed for pacification.

84.3

Having performed both daily rites and entered the sacrificial pavilion, / having sipped water, he should perform the rites as if daily in this occasional ritual.

84.4

Then, having purified himself and placed the Hand of Śiva upon himself, / having worshipped [the deity] in the pot, and Indra and the other [guardians] in order,

84.5

he should perform the worship of Śiva on a maṇḍala or on an altar-mound, / the propitiation and worship of the fire, and the propitiation with mantras up to the final oblation.

84.6

To destroy faults that bestow distress, having offered one hundred and eight [oblations] / with the weapon-mantra, enveloped with "hūṃ", he should perform the illumination of the mantra.

84.7

And having performed the internal bali offering between the altar-mound and the pot, / having obtained permission for the entrance of the disciple, he should go outside.

84.8

There he should perform the placement on the maṇḍala and other rites in accordance with the rules, / [and then] the oblation of sacrificial residue following the darbha grass held in hand, which represents the channels [of the body].

84.9

Having offered three oblations with the root mantra for His presence, / [and] having worshipped Śiva residing in the pitcher, he should take up the cord of bondage.

84.9.p1

[Footnotes]

84.9.p2

1 "śuklāmbarādikam" is the reading in the manuscript marked kha.

84.9.p3

2 In the five manuscripts obtained by us, the reading beginning from "dadhyārdramāṃsamadyādeḥ" and ending with "homo ghoreṇa śāntaye" appears unconnected with what precedes.

84.9.p4

3 "pāśasūtraṃ samāharet" is the reading in the manuscript marked ṅa. / [p. 262]

84.10

The disciple being seated to his own right, facing upwards, and having been worshipped, / he should bind [the cord] to his topknot, hanging down to the big toe of his foot.

84.11

Having established him, and having perceived with the mind the pervasive extent of Nivṛtti, / one hundred and eight cosmic realms are then to be known within it:

84.12

Kapāla, Aja, Buddha, Vajradeha, Pramardana, / Vibhūti, Avyaya, Śāstā, Pinākin, and Tridaśādhipa;

84.13

Agni, Rudra, Hutāśa, Piṅgala, Khādaka, Hara, / Jvalana, Dahana, Babhru, Bhasmāntaka, and Kṣapāntaka;

84.14

Yāmya, Mṛtyuhara, Dhātṛ, Vidhātṛ, Kāryarañjaka, / Kāla, Dharma, Adharma, Saṃyoktṛ, and Viyogaka;

84.15

Nairṛta, Māraṇa, Hantṛ, Krūradṛṣṭi, Bhayānaka, / Ūrdhvāṃśaka, Virūpākṣa, and Dhūmralohitadaṃṣṭravat;

84.16

Bala, Atibala, Pāśahasta, Mahābala, / Śveta, Jayabhadra, Dīrghabāhu, Jalāntaka,

84.17

Vaḍavāsya, and Bhīma—these ten are recorded as belonging to Varuṇa. / Śīghra, Laghu, Vāyuvega, Sūkṣma, Tīkṣṇa, Kṣapāntaka,

84.18

Pañcāntaka, Pañcaśikha, Kapardin, Meghavāhana, / the bearer of the crown of matted locks, and likewise the bearer of various gems;

84.19

Nidhīśa, Rūpavat, Dhanya, Saumyadeha, Prasādakṛt, / Prakāśa, Lakṣmīvat, and Kāmarūpa in the north [group of] ten;

84.20

Vidyādhara, Jñānadhara, Sarvajña, Vedapāraga, / Mātṛvṛtta, Piṅgākṣa, Bhūtapāla, Balipriya,

84.20.p1

[Footnotes]

84.20.p2

1 "pravardhanaḥ" is the reading in the manuscript marked ṅa.

84.20.p3

2 "varuṇaḥ" is the reading in the manuscript marked kha.

84.20.p4

3 "janāntakaḥ" is the reading in the manuscript marked ṅa. / [p. 263]

84.21

Sarvavidyāvidhātṛ, and the ten dispellers of pleasure and pain; / Ananta, Pālaka, Dhīra, and the lord of the netherworld;

84.22

Vṛṣa, Vṛṣadhara, Vīrya, Grasana, Sarvatomukha, / and Lohita—these are to be known as the ten Rudras residing on the serpent;

84.23

Śambhu, Vibhu, Gaṇādhyakṣa, Tryakṣa, Tridaśavandita, / Saṃhāra, Vihāra, Lābha, Lipsu, Vicakṣaṇa,

84.24

Attṛ, Kuhakakālāgnirudra, and Hāṭaka, / Kuṣmāṇḍa, Satya, Brahmā, and Viṣṇu as the seventh,

84.25

and Rudra—these eight are Rudras located within the cosmic shell. / One should contemplate the names of these as the names of the cosmic realms.

84.26

The Origin of Becoming, Omnipresent Being, Bestower of Happiness on All Beings, / Producer of the Presence of All, Worshipped by the arrows of Brahmā, Viṣṇu, and Rudra:

84.26.p1

"O Praised One, Dwelling in the East, oṃ Witness, oṃ Rudrāntaka, oṃ Sun, oṃ Sound, oṃ Subtle One, oṃ Śiva, Omnipresent Bestower of All, Maker of the Presence of All, Maker of Brahmā, Viṣṇu, and Rudra, oṃ obeisance to Śiva, oṃ obeisance, obeisance!"

84.27

The twenty-eight feet, Vyomavyāpin, Manas, Guha, / Sadyojāta, Hṛdaya, Astra, and Netra are considered the eightfold mantra syllables.

84.27.p1

[Footnotes]

84.27.p2

1 "ghoraḥ" is the reading in the manuscript marked ṅa.

84.27.p3

2 "vīryāprasannaḥ" is the reading in the manuscripts marked kha and ga.

84.27.p4

3 "atha śuklakakālāgnirudraḥ" is the reading in the manuscript marked kha.

84.27.p5

4 "anarcita saṃstuta pūrvasthita sākṣin tuṅga 2 pataṅga 2 jñāna 2 śabda sūkṣma śiva sarvada sarvādhyakṣakara brahmaviṣṇurudra oṃ namaḥ śivāya oṃ namo namaḥ oṃ namaḥ śivāya oṃ namo namaḥ" and "anarcita saṃstuta pūrvavinda oṃ sākṣiṇa oṃ rudrāntaka oṃ pataṅga oṃ jñāna oṃ śabda oṃ sūkṣma oṃ śiva oṃ sarva oṃ sarvada oṃ sarvasānnidhyakara brahmaviṣṇu rudrakara oṃ namaḥ śivāya oṃ namo namaḥ" are the readings in the marked manuscripts. / [p. 264]

84.28

The seed-form is the letter 'ma', and the two channels are called Iḍā and Piṅgalā; / the two breaths are Prāṇa and Apāna; likewise the two organs of sense and action are the nose and the genitals.

84.29

Smell is declared to be the sense object among the five qualities of smell and the rest; / the earthly maṇḍala is yellow, marked with a vajra, and four-sided.

84.30

Its extent in leagues is one hundred times a crore; / and the fourteen wombs of existence should be known to be included right here:

84.31

The first of all gods, the wombs of the gods beginning with Manu; / beasts and birds, animals, and reptiles of four kinds;

84.32

immobile beings form the fifth entirely; the sixth womb is the non-human: / of ghosts, demons, yakṣas, gandharvas, and that of Indra,

84.33

of Soma, of the lord of breaths, and that of Brahmā is declared the eighth; / the earthly reality is considered the seat of authority for the eight.

84.34

Absorption is in the primal nature; experience is in the intellect; and Brahmā is the instrumental cause; / then, through the waking state, through all cosmic realms and the rest,

84.35

having contemplated Nivṛtti as enclosed within, and having joined it with its own mantra,

84.35.p1

with "oṃ hāṃ hrūṃ hāṃ to the cord of Nivṛttikalā hūṃ phaṭ", then drawing it forth by inhalation with the ritual gesture of the elephant hook reciting "oṃ hāṃ hāṃ to the cord of Nivṛttikalā svāhā", [and] with "oṃ hrūṃ hrāṃ hrūṃ to the cord of Nivṛttikalā hūṃ phaṭ", by retention with the gesture of dissolution downwards-[…]

84.35.p2

[Footnotes]

84.35.p3

1 "vījoṅkāro makaraśceti" is the reading in the manuscripts marked ga and ṅa.

84.35.p4

2 "yoniḥ ṣaṣṭhī sumānuṣī" is the reading in the manuscript marked kha.

84.35.p5

"yoniḥ ṣaṣṭīṣu mānuṣī" is the reading in the manuscripts marked ga and ṅa.

84.35.p6

3 "prajeśvaram" is the reading in the manuscript marked ṅa.

84.35.p7

4 "oṃ hāṃ hūṃ hām" is the reading in the manuscript marked kha.

84.35.p8

5 "tata oṃ hāṃ hāṃ hām" is the reading in the manuscript marked kha.

84.35.p9

6 "oṃ hūṃ hrūṃ hūm" is the reading in the manuscript marked kha. / [p. 265]

84.35.p10

Taking it from its place with “Oṃ oṃ hrāṃ hāṃ, obeisance to the fetter of the sphere of nivṛtti,” having deposited it in the pot by means of the gesture of arising (udbhavamudrā) during exhalation, having offered an arghya with “Oṃ hāṃ, obeisance to the fetter of the sphere of nivṛtti,” having worshipped it, having given three oblations for presence with an aversion [of the face] and ending in svāhā, and three satiating oblations, and having invoked Brahmā with “Oṃ hāṃ, obeisance to Brahmā,” having worshipped him and satiated him with mantras ending in svāhā,

84.35_2

“O Brahmā, in this jurisdiction of yours, I am going to initiate a seeker of liberation.

84.36

You ought to be favorable.” He should inform the Creator in this way. / Then he should invoke the goddess Vāgīśvarī as protection using the heart mantra.

84.37

Having the nature of will, knowledge, and action, sixfold, yet a single cause; / then he should worship and satiate the goddess in this manner.

84.38

Vāgīśvarī, the cause of agitating all wombs without exception; / with the arrow-mantra ending in hūṃ phaṭ, containing the seed-syllables in the enclosure of the heart,

84.39

the knower of rites should strike him in the heart and enter [it]. / Then the consciousness of the pupil, resembling a spark of fire in the heart,

84.40

situated in nivṛtti, bound by fetters, he should divide as [prescribed] by Jyeṣṭhā; / then with “Oṃ hāṃ hūṃ haḥ hūṃ phaṭ oṃ hāṃ svāhā,” during inhalation, with the hook gesture (aṅkuśamudrā),

84.41

having drawn it forth, having grasped it with his own mantra, he should unite it with himself:

84.41.p1

“Oṃ hāṃ hrūṃ hāṃ, obeisance to the Self.”

84.41_2

Contemplating the union of the parents, that consciousness, by means of exhalation,

84.42

having led it in sequence through the abandonment of the causal deities beginning with Brahmā to the abode of Śiva,

84.42.p1

[Note]

84.42.p2

1. In the manuscript marked kha, the reading is “oṃ hūṃ hrīṃ hāṃ”.

84.42.p3

2. In the manuscripts marked kha and ṅa, the reading is “praviśyec ca”.

84.42.p4

3. In the manuscript marked kha, the reading is “oṃ hāṃ hāṃ kṣaṃ hāṃ”.

84.42_2

taking it for the sake of conception simultaneously in all wombs,

84.43

he should deposit it in the womb of Vāgīśvarī by means of the Vāmā and the gesture of arising:

84.43.p1

“Oṃ hāṃ hāṃ hāṃ, obeisance to the Self.”

84.43_2

With this very [mantra] he should worship and satiate five times.

84.44

In all other wombs, he should perform the purification of the body with the heart-mantra. / Here there is no rite of quickening a male (puṃsavana), since female and other bodies also occur.

84.45

Nor the parting of the hair (sīmantonnayana); the other bodily parts are divine like the body. / He should effect birth with the head-mantra, despising [the births] of all embodied beings.

84.46

Likewise, he should contemplate their jurisdiction with the Śiva-mantra, / worldly experience with the armor-mantra, and with the weapon-mantra having the nature of sense objects,

84.47

he should contemplate the state called dissolution as having the form of delusion and non-differentiation; / with the Śiva-mantra, the purification of the channels; and with the heart-mantra, the purification of the cosmic principles.

84.48

He should offer five oblations each in sequence at the rites of conception and the rest, / for the cessation of the bondage of fetters such as impurity and karma caused by māyā.

84.49

After this expiation, he should subsequently sacrifice a hundred oblations with the heart-mantra. / By blocking the power of impurity, the detachment of the fetters [is achieved].

84.50

With the weapon-mantra ending in svāhā, he should sacrifice five oblations each. / For the fetter whose beginning and end are māyā, with [the scissors] consecrated seven times with the weapon-mantra,

84.51

he should cut it with scissors as the ritual weapon, in this manner:

84.51.p1

“Oṃ hūṃ, to the fetter of the sphere of nivṛtti, hūṃ phaṭ.”

84.51.p2

[Note]

84.51.p3

1. In the manuscript marked kha, the reading is “oṃ haṃ haṃ hāṃ ātmane namaḥ”.

84.51.p4

2. In the manuscript marked kha, the reading is “śikhātmanā”.

84.51.p5

3. In the manuscripts marked ga and ṅa, the reading is “pañcapañcāhutīr dadyāt”.

84.51_2

And having removed the binding power with both hands and the arrow-mantra,

84.52

having released it and rolled it into a ball, he should place it in a ladle filled with clarified butter. / He should burn it to ashes with the secondary sphere-weapon and with the pure weapon-mantra.

84.53

Having offered five oblations for the removal of the goad of fetters, he should do:

84.53.p1

“Oṃ haḥ, to the weapon, hūṃ phaṭ.”

84.53_2

Then he should perform expiation with eight oblations of the weapon-mantra.

84.54

Then, having invoked the Creator, he should worship and satiate him likewise.

84.54.p1

Then, with three oblations, “Oṃ hāṃ, O Brahmā purified of sound and touch, accept, svāhā,” he should surrender his jurisdiction [over the soul]:

84.54_2

“O Brahmā, of this bound soul whose sins have been entirely burnt away,

84.55

you must not remain any longer for bondage.” He should announce the command of Śiva in this way. / Then, having dismissed the Creator, slowly through the right channel,

84.56

with the gesture of dissolution (saṃhāramudrā), during breath retention, with his own self, / [the soul] resembling the disc of the moon partially eclipsed by Rāhu,

84.57

having taken it, he should unite it to the cord during exhalation with the gesture called arising. / Having worshipped it, resembling nectar in drops of water in the arghya vessel,

84.58

having dismissed the parents, he should give [oblations] with the Śiva-mantra ending in vauṣaṭ. / For completion, the rite is completed; thus the sphere of nivṛtti has been purified.

84.58.p1

Thus ends the eighty-fourth chapter, entitled “The Purification of the Sphere of Nivṛtti in the Liberating Initiation,” in the venerable and great Āgneya Purāṇa.