Mode of bathing and daily worship ||72||

1The God said: O Skanda! I shall describe the modes of bathing and worship after the installation every day. Having bathed one should dig up eight fingers of earth with the sword.
2The pit should be filled with the earth thus removed and it should be carried to the riverbed and placed there. It should then be purified with the weapon.
3-5The grass should be lifted up with the Sikha (tuft) (mantra) and divided into three with the armour (mantra). Having washed up to the navel and foot with one part of them, the other part should be burnt with the astra mantra and sprinkled all over the body. Having pressed the eyes with the hands one should remain immersed in the water for some time after controlling the breath. One should contemplate in the heart, the weapon, radiant like the deadly fire. Having finished the mud bath in this way one should rise up from waters.
6-7Having worshipped the astrasandhya (the union of weapon), one should bathe according to the injunctions laid down. The sacred waters of the rivers Sarasvati and others should be drawn into the heart with the (formation of) ahkushamudra (a formation with the fingers resembling the goad). Having established it (there), one should collect the remaining mud formulating the samharamudra (posture with the fingers indicating destruction) and enter the navel-deep water.
8-9(The remaining mud) should be made into three parts on the left palm facing the north. One part of it on the south once with the anga mantras, the next part with the (previous mantra) seven times and the one on the north with the Siva mantra ten times and duly thus the parts should be sanctified. After having recited the mantra for the weapon ending with hum phat, the first part (of the earth) should be scattered in all directions.
10Having the part on the north and reciting the Siva- mantra the waters of Siva should be accomplished. The part on the south (sanctified with the anga mantra) should be smeared all over the body from head to foot.
11-12After having recited the four angamantras and covered all the (nine) apertures (in the body) with the recitation of the sammukhikarana mantra (mantra accomplishing the presence), one should contemplate Lord Siva or Lord Hari or the Ganges and plunge into the waters. Then the sadanga mantra (mantra for assigning to the limbs of the body) ending with vausat should be recited and water poured (over the head).
13-15One should place water in the pitchers in the east (and other directions) in order to prevent any harm during ablution. Having bathed one should apply sweet perfumes such asemblic myrabolans which are (considered as) royal honour. Having bathed and come out, that water should be made to cease to exist with the sarhhdrini (mudra). One should then bathe from head to foot with the ashes duly purified by the samhita (vedic) mantras qt concluding rites with (the recitation) of the mantra hum phat.
16-17Having performed the mala snana, (bathing with mud), the vidhisnana (bathing with the recitation of mantras) y one should besmear the head, face, heart, and the genital organ with the (mantras of gods) Isa (lsana), Tatpurusa, Aghora, Guhyaka and Jata (Sadyojata) in the three twilights, night, and before and after the commencement of rainy season.
18-19If a person happens to touch a woman, an eunuch, a man of lower caste, a cat, hare or mouse just after getting up from sleep, or eaten food or drunk water one should do the agneyaka bathing, standing up with uplifted arms, the face having turned towards the east, being cleansed by the shower of sun’s rays.
20The mdhendra bathing (consists in the recitation of the) Isa mantra and walking seven steps in the midst of herds of cows being besmeared with the dust (arising) from the hoofs.
21The pavana (purifying) bathing (should be done) with the nine mantras or the constituent mantra and the pouring of water (should be done) with the mantras sadyojdta, etc.
22The bathing with the mantra should be done in this manner in honour of (the gods) Varuna, Agni and others with (the recitation) of the principal mantra being preceded by the regulation of the breath.
23The mental bathing which has been universally enjoined should be performed in honour of Lord Vishnu, by uttering the mantra sacred to him.
24O Guha (son of Lord Siva)! I shall describe the rules (relating to) the twilight (worship) (to be performed) with different mantras. After having had a look one should drink the water, the Brahma and Sankara tirthas (from the root of different fingers).
25(One should pronounce) the different principles constituting one’s self ending with the term svadha, touching firmly the (nine) apertures (in the body). After having done the sakalikarana (accomplishing deed) one should remain composed by (the performance of) regulation of breath.
26The performer should mentally repeat thrice the Sivasamhita. After having sipped water and performing nyasa (assigning gods or mantras in different parts of the body, one should meditate upon the goddess brahmi and the sandhya in the morning as follows:
27(The goddess) having red complexion, has four faces, four arms with hanging garlands in the right arms and a stick and kamandalu (small pitcher) in the left arms and seated in the crossed-leg posture on the swan.
28The midday twilight should be contemplated as Vaishnavi, white (in complexion), seated with crossed-legs on the Garuda, holding conch and disc in the left arm and the mace and abhaya (mudra) (hand showing protection) in the right hand.
29Raudri should be meditated upon as seated on the lotus and as riding the bull, possessing three eyes, decorated by the moon and holding trident and rosary in the right arm and the protective posture (abhaya) and mace in the left arm.
30The twilight is the witness of deeds of men. The soul (should be known) as following its radiance. The fourth twilight is that of the learned and it is meditated upon in the night.
31The supreme sandhya is declared as that which remains invisible in the cavities situated at the heart, and the upperend of the nose and which secures the realization of Siva.
32The root of the fore-finger (is known to be) the pitritirtha and that of the little finger as that of Prajapati. The root of the thumb (is known to be) that of Brahma, while the forepart of the hand is held sacred for all gods.
33It is the place of sacred fire on the palm of the left hand, and the soma on that of the right hand. All the tips and folds on the fingers (are sacred) for the sages.
34After having got ready the sacred waters for Siva with the mantras pertaining to Siva, one should sprinkle that water with the samhita mantras.
35The water sprinkled from the right hand should drip down through the left hand and the head should be sprinkled (with water) with the (repetition of) mantras.
36The water remaining in the right palm should be carried to the tip of the nose and should be conceived as white in colour and as the embodiment of knowledge. The water should then be drawn through the right nostril and retained.
37That water should then be ejected into the right palm after having conceived it as black in colour because of the redemption of one’s sins. It should be thrown on a stone slab. This is known to be the aghamarsana (redeeming from sin) rite.
38Then one should repeat the gayatri mantra as many times as possible after having offered the respectful arghya consisting, of kusa, flowers and unbroken rice to Siva with the mantras of Siva ending with (the syllable) svaha (oblation).
39I shall describe the offering of water oblations to the god. One should utter the mantra Sivaya svaha (oblations to Siva) and offer water. (The syllable) svaha should be repeated in all cases.
40(The nyasa should be done as) hram, to the heart; hrim, to the head; hrum, to the tuft of hair; hraim, to the armour and the weapons, (or in the alternative), the eight gods (can be located) in the heart and other limbs).
41-44(The water oblations should be performed for the following gods) —hrdm, to the Vasus, Rudras, ViSve (devas), (to the sages)—ham to Bhrigus, Angiras, Atri; salutation to Vasishtha, Pulastya, Kratu, Bharadvaja; salutations to Visvamitra, to Pracetas; vasaf to Sanaka; hdm vasat to Sananda, vasat to Sanatana, vasat to Sanatkumara; vasat to Kapila, to Pancasikha, (the ceremony being done) with the fingers of the right hand placed at the elbow joint of the left.
45Vans a f to all spirits. One should (offer water of oblations) to the spirits, gods, and manes with the sacred thread placed on the right shoulder and with the tips of the kufa and sesamum.
46(Oblation should be offered) to the fire, the conveyor of offerings, to Soma, to Yama, to Aryama, (the manes), Agnimanes), Agnisvatta (and) Barhisada with the addition of svadha (food).
47(Oblations should be given) to (the manes) Ajyapa, Soma and to all manes as it would be done for the gods. Om, ham to Isana, the svadha (food) should be offered to the (manes) (departed) father and grand-father.
48(Oblations should be offered) to the great-grandfather and the manes in the form of preta (the form of the manes during the period of obsequies after one’s death), the fathers, grandfathers, and great grand-fathers.
49-50Food oblations (should be given) to great-great-grand-fathers, mother side relatives such as the maternal grandfathers, great-grandfathers, great-great-grandfathers and all manes. Food oblation (should be offered) to all departed paternal relatives, preceptors, to different quarters of heaven, to their lords, to the divine mothers and to demons.