कामिक आगम: पूर्व भाग (अष्टाविंशति मूल शैव आगमों का प्रथम एवं सर्वोच्च आगम महाकोश)

band of thread in the right hand, reciting the hrudaya mantra. For all the female Deities, the
protective band may be tied up in the left hand or right hand.
कुम्भान् संस्थापयेत्पश्चात् सर्वलक्षण संयुतान्।
ससूत्रान् सहिरण्यांश्च सकूर्चान् वस्त्र संयुतान्॥ ६९
गन्धोदकेन सम्पूर्णांन् फलपल्लव शोभितान्।
विन्यस्य परितस्सर्वान् गन्धपुष्पादिभिरर्चयेत्॥ ७०
मूर्तिन्यासं ततः कुर्याल्लिङ्गस्थापन मार्गतः।
आत्मविद्यां शिवाख्यं च जानुकर्ण शिरोवधि॥ ७१
kumbhān saṁsthāpayetpaścāt sarvalakṣaṇa saṁyutān|
sasūtrān sahiranyāṁśca sakūrcān vastra saṁyutān|| 69
gandhodakena sampūrṇān phalapallva śobhitān|
vinyasya paritassarvān gandhapuṣpādibhirarcayet|| 70
mūrtinyāsaṁ tataḥ kuryālliṅgasthāpana mārgataḥ|
ātmavidyāṁ śivākhyaṁ ca jānukarṇa śirovadhi|| 71
Then he should place the pots(kumbhas) in an orderly way. Such pots should have been
wound round with thread, covered with cloth, associated with gold coin or plate and bunch of
darbhas. These should have been filled up with perfumed and consecrated water. They
should be very pleasant to look at, beautified with coconut fruit and tender leaves. Having
placed such pots around the central one, he should worship them with sandal, flowers and
such other materials. Then, the Acharya should do the murti-nyasa, in a way similar to the
nyasa precribed for the installation of Sivalinga. Atma tattva, vidya tattva and siva tattva
should be contemplated from the feet to the knee, knee to ears and ears to the head respectively.
होमकर्म तदन्ते स्यात् प्रागुक्तविधिना सह।
पलाशोदुम्बराश्वत्थ वटाः पूर्वादिषु क्रमात्॥ ७२
शम्यपामार्गश्रीवृक्ष पिप्पलैश्चाग्नि कोणतः।
प्रधानस्य पलाशस्स्यात् समिधस्संप्रकीर्तिताः॥ ७३

समिदाज्य चरू लाज सर्षपाश्चैव वैणवाः।
यवप्रियङ्गुशाल्यश्च मुद्गमाष कुलुत्थकाः ॥ ७४
मधु क्षीर गुले सक्तु फलादावुदकास्स्मृताः।
त्रिपञ्चसप्तनवभिः रुद्रैर्विश्वैश्च पक्षकैः ॥ ७५
द्रव्यैर्वा सप्तदशभिस्समस्तैर्होममाचरेत्।
homakarma tadante syāt prāguktavidhinā saha|
palāśodumbarāśvattha vaṭāḥ pūrvādiṣu kramāt|| 72
śamyapāmārgaśrīvṛkṣa pippalaiścāgni koṇataḥ|
pradhānasya palāśasyāt samidhassaṁprakīrtitāḥ|| 73
samidājya carū lāja sarṣapāścaiva vaiṇavāḥ|
yavapriyaṅguśālyaśca mudgamāṣa kulutthakāḥ|| 74
madhu kṣīra gule saktu phalādāvudakāssmṛtāḥ|
tripañcasaptanavabhiḥ rudrairviśvaiśca pakṣakaiḥ|| 75
dravyairvā saptadaśabhissamastairhomamācaret|
After the nyasa, fire-ritual should be performed , according to the directions explained before.
Palasa, udumbara, asvattha and vata – these are applicable to the fire-pits in the east, south, west
and north repectively. Sami, apamarga, srivruksha and pippala – these are for the fire-pits in
the south-east, south-west, north-west and north-east respectively. Palasa is for the primal fire-
pit. Faggots, clarified butter, cooked rice, parched paddy, mustard, bamboo-rice, yava, priyangu,
saali. mudga, masha, kulttha, honey, milk, molasses, flour, fruits, water – these are the substances
recommended for oblations. Out of these, three, five, seven, nine, eleven, thirteen, fifteen
or seventeen substances or all the substances may be offered as oblations.
ब्रह्मादि दिक्षु ख्यातानि विदिक्षु हृदयादयः ॥ ७६
प्रधाने मूलमन्त्रस्स्याद् अङ्गब्रह्म समायुतः।
पञ्चाभ्यातनं चेत्तु हृदयादीनि वर्जयेत्॥ ७७
एकाभ्यातनम् चेत्तु द्रव्यैरेकत्र होमयेत्।
सहस्रमर्धं तस्यार्धं शतं वार्थशतं तु वा ॥ ७८

एवमर्धं च दशभिर्मूलमन्त्रेण होमयेत्।
मूलाद्दशांशतोऽङ्गैस्तु सर्वैर्ब्रह्मादि होमयेत्॥ ७९
brahmādi dikṣu khyātāni vidikṣu hṛdayādayaḥ|| 76
pradhāne mūlamantrassyād aṅgabrahma samāyutaḥ|
pañcāgnyātanaṁ cettu hṛdayādīni varjayet|| 77
ekāgnyātanaṁ cettu dravyairekatra homayet|
sahasramardhaṁ tasyārdhaṁ śataṁ vārdhaśataṁ tu vā|| 78
evamardhaṁ ca daśabhirmūlamantreṇa homayet|
mūlāddaśāṁśato'ṅgaistu sarvairbrahmādi homayet|| 79
In all the four main directions, oblations should be offered with the brahma mantras. In all
the intermediary directions, oblations should be offered with the anga mantras - hrudaya mantra
and others. In the principal fire-pit, oblations should be offered with the mula mantra associated
with brahma mantras and anga mantras. If there are five fire-pits only, hrudaya mantra and other
anga mantras are to be left out. If there is only one fire-pit, all the substances(dravyas)
should be offered in that same fire-pit. Oblations should be offered 1000, 500, 100, 50, 25 or
10 times with the accompaniment of mula mantra. One tenth of the oblations done with the
mula mantra should be offered with brahma mantras and anga mantras.
तत्त्व तत्त्वेश्वराद्यैश्च होमं पूर्ववदाचरेत्।
द्रव्यान्ते व्याहृतिं कुर्याद्धोमान्ते पूर्णया युतम्॥ ८०
स्पर्शनं पूर्ववत्कुर्याच्छन्त्यम्बः प्रोक्षणं ततः।
अत्रानुक्तं तु यत्सर्वं लिङ्गस्थापनवन्नयेत्॥ ८१
tattva tattveśvarādyaiśca homaṁ pūrvavadācaret|
dravyānte vyāhṛtiṁ kuryāddhomānte pūrṇayā yutam|| 80
sparśanaṁ pūrvavatkuryācchantyambaḥ prokṣaṇaṁ tataḥ|
atrānuktaṁ tu yatsarvaṁ liṅgasthāpanavannayet|| 81
As done before, oblations should be offered with tattva mantras and tattvesvara mantras. At
the end of dravya homa, oblations should be offered with vyahruti mantras. At the end of

all kinds of oblations, consummate oblation(purna ahuti) should be offered. Oblations for
effecting the direct contact with the image to be installed(sparsa ahuti) should be done as
before and this should be followed by the sprinkling of the consecrated water contained
in the santi kumbha. All those activities which have not been told here should be carried
out as explained in the section dealing with the installation of Sivalinga.
आगमाध्ययनं दिक्षु कोणे मन्त्रजपं नयेत्।
आगमाध्ययनं कुर्यादीशाने दीक्षितास्त्विह॥ ८२
नृत्तगेय समायुक्तं स्तोत्रमङ्गल वाचकैः।
āgamādhyayanaṁ dikṣu koṇe mantrajapaṁ nayet|
āgamādhyayanaṁ kuryādīśāne dīkṣitāstviha|| 82
nṛttageya samāyuktaṁ stotramaṅgala vācakaiḥ|
The systematic recital of the Agamas should be done in the four main directions. The recital
of samhita mantras and mula mantras should be done in the intermediary directions. The
initiated priests should recite the Agamas, being seated in the north-east. There should be
dance-offering associated with melodious songs, recital of hymns and auspicious
statements of benediction.
रात्रिशेषमपोह्याथ प्रभाते विमले ततः॥ ८३
देशिको मूर्तिपैस्सार्धं कुर्यात्स्नानं तु पूर्ववत्।
मन्त्रसन्नद्धकायस्तु प्रविश्य मखमण्डपम्॥ ८४
उद्धृत्य प्रतिमां पूर्वं मुखे मूर्तिपसन्निभः।
व्यपोह्य वस्त्रकूर्चादीन् यजेद्गन्धादिभिर्हृदा॥ ८५
rātriśeṣamapohyātha prabhāte vimale tataḥ|| 83
deśiko mūrtipaissārdhaṁ kuryātsnānaṁ tu pūrvavat|
mantrasannaddhakāyastu praviśya makhamaṇḍapam|| 84
uddhṛtya pratimāṁ pūrvaṁ mukhe mūrtipasannibhaḥ|
vyapohya vastrakūrcādīn yajedgandhādibhirhṛdā|| 85

Then, having spent the rest of the night, the Acharya should get up in the fresh and pure early
morning and take bath along with the assisting priests(murtipas), as done before. Having
rendered his body to be composed of mantras, he should enter the sacrificial pavilion. The
Guru whose form is in total identity with the actual from of the Deity, should lift up the image
and fix it to be east faced. Having removed the cloth, lamba kurca and other materials from the
image, he should worship it with sandal and other substances, reciting the hrudaya mantra.
कुम्भान्संपूजयेत्पश्चाद्वह्निकुण्डेषु पूजयेत्।
अघोराष्टशतं हुत्वा प्रायश्चित्तार्थमेव वा॥ ८६
वौषडन्तं हरेणैव पूर्णाहुतिमथाचरेत्।
आचार्यं पूजयेत्तत्र वस्त्रहेमाङ्गुलीयकैः॥ ८७
पञ्चनिष्कं समारभ्य पञ्चनिष्क विवर्धनात्।
दक्षिणा नवधा प्रोक्ता प्रतिमानां निवेशने॥ ८८
अथवा च दारिद्रस्तु निष्काद्यं पञ्चनिष्ककान्।
दक्षिणा तु गुरोः प्रोक्ता ततो हीनं विवर्जयेत्॥ ८९
अन्येषां चैव सर्वेषां पूर्ववद्दक्षिणा भवेत्।
kumbhānsampūjayetpaścādvahnikuṇḍeṣu pūjayet|
aghorāṣṭaśataṁ hutvā prāyaścittārthameva vā|| 86
vauṣaḍantaṁ hareṇaiva pūrṇāhutimathācaret|
ācāryaṁ pūjayettatra vastrahemāṅgulīyakaiḥ|| 87
pañcaniṣkaṁ samārabhya pañcaniṣka vivardhanāt|
dakṣiṇā navadhā proktā pratimānāṁ niveśane|| 88
athavā ca dāridrastu niṣkādyaṁ pañcaniṣkakān|
dakṣiṇā tu guroḥ proktā tato hīnaṁ vivarjayet|| 89
anyeṣāṁ caiva sarveṣāṁ pūrvavaddakṣiṇā bhavet|
Then, the Acharya should worship the kumbhas(pots) and the consecrated fire in the fire-pits.
Suubsequently, he should offer oblations for the sake of expiation with the accompaniment of
aghora astra mantra. Finally, he should offer the consummate oblation with the recital of
the mula mantra of Siva terminating with ‘vaushat’. After this event, the chief patron should
worship the Acharya and honor him by gifting new garments, gold ring and others. The

sacrificial fees for him should commence from 5 nishkas, and increased by 5 nishkas for 9
times, reach up to 45 nishkas. Or if the patron is an indigent person, the fees should be from
one nishka to five nishkas. Offering of the fees below one nishka should be averted. The
sacrificial fees of the Acharya has been told. Such fees for the other officiating priests should
be maintained as set forth earlier.
मुहूर्तनाडिकाससर्वे स्थापनं तु समाचरेत्॥ ९०
शिवकुम्भं समुद्धृत्य वर्धन्या सह देशिकः।
परिवारघटैर्युक्तं सर्वालङ्कार संयुतम्॥ ९१
हर्म्य प्रदक्षिणं कृत्वा प्रतिमाग्रे नयेद्घटान्।
muhūrtanāḍikās sarve sthāpanaṁ tu samācaret|| 90
śivakumbhaṁ samuddhṛtya vardhanyā saha deśikaḥ|
parivāraghaṭairyuktaṁ sarvālaṅkāra saṁyutam|| 91
harmya pradakṣiṇaṁ kṛtvā pratimāgre nayedghaṭān|
For all the images, installation should be performed within the duration of one muhurta(one
and half hour). The Acharya should arrange for the carrying of sivakumbha along with
vardhani(sakti kumbha). Being associated with the retinue pots which are provided with
all kinds of decorations, the Acharya and the assisting priests should cicumambulate the
temple and place the kumbhas in front of the image.
कुम्भाद्बीजं समादाय प्रतिमाहृदि विन्यसेत्॥ ९२
तत्कुम्भस्थ जलेनैव स्नापयेत् परमेश्वरम्।
वर्धन्या बीजमादाय तत्पीठे विन्यसेद्गुरुः॥ ९३
देवेन सह चेद्देवी तस्यास्तु हृदि विन्यसेत्।
विभिन्न पीठा देवी चेत्पृथक्स्थापनं आरभेत्॥ ९४
kumbhādbījaṁ samādāya pratimāhṛdi vinyaset|| 92
tatkumbhastha jalenaiva snāpayet parameśvaram|
vardhanyā bījamādāya tatpīṭhe vinyasedguruḥ|| 93

devena saha ceddevī tasyāstu hṛdi vinyaset|
vibhinna pīṭhā devī cetpṛthaksthāpanam ārabhet|| 94
The Acharya should collect the seeds from the sivakumbha and place them on the heart of
the image. With the consecrated water of the same sivakumbha, he should perform the
ceremonial bath for the Supreme Lord. Then, he should collect the seeds from the saktikumbha
and place them on the pedestal of the image. If the image of Sakti is associated with the image
of Siva, then he should place those seeds on the heart of Sakti image. If the image of Sakti
is associated with a separate pedestal, then the Acharya should commence the process of
installation separately.
मृण्मये त्वर्धपीठे वा आभासे च पटे तथा।
सौधे कश्चिद्विशेषोऽस्ति तेषामेवाथ सन्निधौ ॥ ९५
दर्पणं स्थापयित्वा तु स्नापनं तत्र कारयेत्।
कर्माचार्यास्तु पीठे वा कूर्चे वा स्नापनं स्थले॥ ९६
mṛṇmaye tvardhapīṭhe vā ābhāse ca paṭe tathā|
saudhe kaścidviśeṣo'sti teṣāmevātha sannidhau|| 95
darpaṇaṁ sthāpayitvā tu snāpanaṁ tatra kārayet|
karmācāryāstu pīṭhe vā kūrce vā snāpanaṁ sthale|| 96
In respect of the images made of clay, images in half-relief, abhaasa-image, screen-image or
painted image and stucco image, there is some specific change in the process of offering
the kumbha-water. The Acharya should install a mirror in the shrines designed for them and
perform the ceremonial bath to that mirror. The officiating priests may perform the ceremonial
bath either in a pedestal(wooden plank) or in a bunch of darbha-grass(kurca), placed in the
shrine.
अर्चनोक्तं समभ्यर्च्य वस्त्राभरण पुष्पकैः।
प्रभूतं तु हविर्दद्यात् ताम्बूलादि समन्वितम्॥ ९७
स्नपनं कल्पयेद्वा चेदुत्सवेन युतं तु वा।
अत्रानुक्तं यत्सर्वं लिङ्गस्थापनवन्नयेत्॥ ९८

arcanoktaṁ samabhyarcya vastrābharaṇa puṣpakaiḥ|
prabhūtaṁ tu havirdadyāt tāmbūlādi samanvitam|| 97
snapanaṁ kalpayedvā cedutsavena yutaṁ tu vā|
atrānuktaṁ yatsarvaṁ liṅgasthāpanavannayet|| 98
The Acharya should worship the Lord(whose image has now been installes) with all the
paraphernalia such as cloth, ornaments, flowers and such others, according to the directions
given in the section dealing with the process of arcana(puja or worship). Then he should offer
the balls of cooked rice(bali) to the cosmic elements(prabhuta) which govern the environment,
along with piper-betel leaf and areca nut. Then a special ceremonial bath(snapana) should be
performed. A festival(utsava) may be conducted in addition to snapana. Those directionns which
have not been given here, should be followed according to those set forth for the installation
of Sivalinga.
स्वप्रधाने पराङ्गे च स्थापनं चैवमीरितम्।
परिवार समायुक्तं स्वप्रधानमिति स्मृतम्॥ ९९
इतरं तद्विहीनं स्यात्तच्च द्विविधमुच्यते।
svapradhāne parāṅge ca sthāpanaṁ caivamīritam|
parivāra samāyuktaṁ svapradhānamiti smṛtam|| 99
itaraṁ tadvihīnaṁ syāttacca dvividhamucyate|
Installation is said to be ‘as related to svapradhana’ and ‘as related to paranga’. Installation
of the primal image associated with the corresponding retinue Deities is known as ‘svapradhana’.
Installation of the primal image wihtout the retinue Deities is known as ‘paranga’.
अन्तरङ्गं च बाह्यङ्गमाद्यधामान्तरस्थितम्॥ १००
चलं तदचलं वापि धामगर्भ गृहादिके।
भित्त्याश्लिष्टं चित्रयुक्तं शैलं वा ग्रामसंस्थितम्॥ १०१

परिवारालयस्थं यदन्तरङ्गम् इति स्मृतम्।
प्रासादे मण्डपे साले गोपुरे बलिपीठके॥ १०२
तोरणादिषु सुस्थं यद्बहिरङ्गं इति स्मृतम्।
antaraṅgaṁ ca bāhyaṅgamādyadhāmāntarasthitam|| 100
calaṁ tadacalaṁ vāpi dhāmagarbha gṛhādike|
bhittyāśliṣṭaṁ citrayuktaṁ śailaṁ vā grāmasaṁsthitam|| 101
parivārālayasthaṁ yadantaraṅgam iti smṛtam|
prāsāde maṇḍape sāle gopure balipīṭhake|| 102
The images installed in a temple are grouped under two categories – inner associates and
outer associates. Stationary images, movable images which are seen in the main shrine and
sub-shrines of a temple, releif-images designed in the wall, citra-images, images made of
granite, images installed in the shrines which are meant for the retinue Deities and which
are in various locations of the village – these belong to the category of inner associates.
Images designed in various parts of the temple, pavilions, halls, gopura, bali-pitha, arches
and such others come under the category of outer associates.
बहिरङ्गे विशेषोऽस्ति तच्छृणुध्वं शिवद्विजाः॥ १०३
जलाधिवासनं रत्नवासं धाम प्रदक्षिणम्।
शय्याक्लृप्तं विना वापि सर्वं पूर्ववदाचरेत्॥ १०४
toraṇādiṣu susthaṁ yadbahiraṅgaṁ iti smṛtam|
bahiraṅge viśeṣo'sti tacchṛṇudhvaṁ śivadvijāḥ|| 103
jalādhivāsanaṁ ratnavāsaṁ dhāma pradakṣiṇam|
śayyāklptaṁ vinā vāpi sarvaṁ pūrvavadācaret|| 104
There is a speciality with regard to the bahiranga(outer associates). O, the twice-born Sages!,
now listen to this specific direction. The images belonging to the category of bahiranga
may be installed without performing jaladhivasa(keeping the image inside the water), ratna
nyasa, circumambulating the temple(dhama pradaksina), and designing of the couch(sayya
kluptam, sayanadhivasam). All other activities should be performed as explained before.

एतासामपि सर्वासां कर्षणं प्रथमेष्टकम्।
धाम्नः क्लृप्तिं च नित्येष्टिमुत्सवं स्नपनं तथा॥ १०५
मासपूजा विधानं च प्रायश्चित्त विधिक्रमम्।
जीर्णोद्धारं बालगृहं तत्र संस्थापनं तथा॥
अद्भुते शान्तिमन्यच्च प्रकृत्युक्तं समाचरेत्॥ १०६
etāsāmapi sarvāsāṁ karṣaṇaṁ prathameṣṭakam|
dhāmnaḥ kḷptiṁ ca nityeṣṭimutsavaṁ snapanaṁ tathā|| 105
māsapūjā vidhānaṁ ca prāyaścitta vidhikramam|
jīrṇoddhāraṁ bālagṛhaṁ tatra saṁsthāpanaṁ tathā||
adbhute śāntimanyacca prakṛtyuktaṁ samācaret|| 106
Ploughing the selected ground, placing the first bricks, costruction of main shrine, daily
worship, grand festival, snapana, monthly festival, expiatory rituals, renovation, temporary
shrine, installation, rituals for alleviating the effects of supernatural occurrences and others
should be performed in repect of a temple in which all such images have been installed.
These should be carried out according to the directions set forth in the Mula Agamas.
॥ इति कामिकाख्ये महातन्त्रे प्रतिमास्थापन विधि पटलः सप्तषष्टितमः॥
|| iti kāmikākhye mahātantre pratimāsthāpana vidhi paṭalaḥ saptaṣaṣṭitamaḥ ||
This is the 67ᵗʰ Chapter “Directions for Installation of the Images” in the Great Tantra called Kamika

६९ विमानस्थापन विधि पटलः
69 vimānasthāpana vidhi paṭalaḥ
69 Directions for the Consecration of Super-structure
विमानस्थापनं वक्ष्ये वाञ्छितार्थफलप्रदम्।
धिष्ण्यावसाने पूर्वोक्ते काले च त्वङ्कुरार्पणम्॥ १
प्रासादस्याग्रतः कुर्यान्मण्डपं वेदिकान्वितम्।
नवकुण्डसमायुक्तं पञ्चकुण्डयुतं तु वा॥ २
vimānasthāpanaṁ vakṣye vāñcitārthaphalapradam|
dhiṣṇyāvasāne pūrvokte kāle ca tvaṅkurārpaṇam|| 1
prāsādasyāgrataḥ kuryānmaṇḍapaṁ vedikānvitam|
navakuṇḍasamāyuktaṁ pañcakuṇḍayutaṁ tu vā|| 2
Now I will give the directions for performing the consecration of the super-structure. This
consecration is capable of yielding the desired fruits. After the completion of the construction
of the temple, the Acharya should perform the ritual known as ‘ankurarpana’(offering of the
fresh sprouts) in an auspicious time mentioned before. A pavilion should be built in front of
the temple so as to be associated with an altar at its center. Nine or five fire-pits should be
designed within the pavilion.
मण्डपं मण्डयित्वा तु कुर्याच्छिल्प विसर्जनम्।
ब्राह्मणान् भोजयेत् तत्र तद्दिनात्प्राग्दिनत्रये॥ ३
तदा प्रासाददेहस्थे बेराणां दृष्टिमोचनम्।
मध्वाज्यधान्यगोविप्र कन्यानां दर्शनं द्विजाः॥ ४
तत्तद् हृदयमन्त्रेण कृत्वा संप्रोक्ष्य गव्यतः।
संपूज्य गन्धपुष्पाद्यैः प्रासादं प्रोक्षयेत्ततः॥ ५

maṇḍapaṁ maṇḍayitvā tu kuryācchilpa visarjanam|
brāhmaṇān bhojayet tatra taddinātprāgdinatraye|| 3
tadā prāsādadehastthe berāṇāṁ dṛṣṭimocanam|
madhvājyadhānyagovipra kanyānāṁ darśanaṁ dvijāḥ|| 4
tattad hṛdayamantreṇa kṛtvā saṁprokṣya gavyataḥ|
saṁpūjya gandhapuṣpādyaiḥ prāsādaṁ prokṣayettataḥ|| 5
Having decorated the pavilion, the Acharya should send off the Sculptor with due honors
and arrange for the feeding of the brahmins three days prior to the day ascertained for the
consecration. Then the specific activity known as ‘the opening of the eyes’ should be done
for all the images designed on the various parts of the edifice. O, the twice-born Sages!, then
he should show the honey,clarified buter and varieties of grains to be viewed first by the images
and next he should arrange for the presence of cow, brahmins and virgins to be viewed
by the same images whose eyes are opened. Then he should sprinkle the drops of the mixture
of five substances got from the cow(panca gavya) over each image, reciting the hrudaya mantra
added with the name of the image. Having worshipped the images with sandal, flowers and other
materials, he should sprinkle the panca gavya over the edifice.
जङ्घायुगल चूडान्तं तत्त्वतत्त्वेश्वरान् न्यसेत्।
मूर्ति मूर्तीश्वरान् न्यस्त्वा बेरेष्वपि तथाचरेत्॥ ६
वस्त्रैराच्छद्य सर्वं तु पुष्पैर्दर्भैः परिस्तरेत्।
jaṅghāyugala cūḍāntaṁ tattvatattveśvarān nyaset|
mūrti mūrtīśvarān nyastvā bereṣvapi tathācaret|| 6
vasrtrairācchadya sarvaṁ tu puṣpairdarbhaiḥ paristaret|
He should perform the nyasa of tattvas, tattvesvaras, murtis and murtisvaras to the edifice
and to the images, from the bottom up to the top. Having covered all the images with new
cloth, he should strew flowers and darbhas over them.
मण्डपं संप्रविश्याथ पुण्याहं वाचयेत्ततः॥ ७
स्थण्डिले वेदिकायां तु वसुद्रोणैश्च शालिभिः।

तदर्ध तण्डुलैश्शुद्धैस्तिलैर्लाजैस्तदर्धकैः॥ ८
मध्यमे शिवकुम्भं तु वर्धनी सहितं न्यसेत्।
दिङ्मूर्ति संख्यया कुम्भास्तद्बहिः परितो न्यसेत्॥ ९
maṇḍapaṁ saṁpraviśyātha puṇyāhaṁ vācayettataḥ॥ 7
sthaṇḍile vedikāyāṁ tu vasudroṇaiśca śālibhiḥ।
tadardha taṇḍulaiśśuddhaistilairlājaistadardhakaiḥ॥ 8
madhyame śivakumbhaṁ tu vardhanī sahitaṁ nyaset।
diṅmūrti saṁkhyayā kumbhāstadbahiḥ parito nyaset॥ 9
Then the Acharya should enter the pavilion and perform the ritual known as ‘punyaha vacana’
(declaring the auspiciousness of the day and the event). He should design a sthandila(platform,
raised a little) over the altar making use of 8 dronas of paddy grains, 4 dronas of unhusked rice,
2 dronas of sesame and 2 dronas of parched paddy. He should place Sivakumbha and Vardhani
kumbha in the middle. In the outer side, he should array 8 kumbhas around these two.
ससूत्रान् सपिधानांश्च सवस्त्रान् हेमसंयुतान्।
चन्दनोदक संपूर्णान् सकूर्चान् पल्लवान्वितान्॥ १०
गन्धादिभिस्समभ्यर्च्य नैवेद्यान्तैस्समन्ततः।
sasūtrān sapidhānāṁśca savastrān hemasaṁyutān।
candanodaka saṁpūrṇān sakūrcān pallavānvitān॥ 10
gandhādibhissamabhyarcya naivedyāntaissamantataḥ।
These kumbhas should have been wound around with three-stranded thread. These should
be with fitting lids, well covered with cloth, filled up with perfumed water mixed with sandal.
A gold coin or plate should be placed within it. All the kumbhas should be with a bunch of
darbhas and tender leaves. The Acharya should worship these kumbhas with sandal and
flowers and offer the cooked rice and other eatables.
कृत्वा तथाग्निसंस्कारं अग्निकार्योक्त मार्गतः॥ ११
प्रधानकुण्डे हर्म्यस्य शिवाङ्ग ब्रह्मशाम्बरैः।

पूर्वस्मिन् पूर्वदिग्देवमन्त्रैर्दक्षे तु विन्यसेत्॥ १२
पश्चिमे वरुणस्थैश्च सोमे सोमदिशि स्थितैः।
विदिक्षु हृदयाद्यैश्च जुहुयाच्छतसंख्यया॥ १३
kṛtvā tathāgnisaṁskāraṁ agnikāryokta mārgataḥ|| 11
pradhānakuṇḍe harmyasya śivāṅga brahmaśambaraiḥ|
pūrvasmin pūrvadigdevamantrairdakṣe tu vinyaset|| 12
paścime varuṇasthaiśca some somadiśi sthitaiḥ|
vidikṣu hṛdayādyaiśca juhuyācchatasaṁkhyayā|| 13
Then he should perform all the sacramental rituals to the fire kindled in the fire-pit as per
the directions given for the performance of the fire-ritual. The oblations should be offered into
the principal fire-pit with accompaniment of brahma mantras and anga mantras of Siva.
Oblations should be offered into the fire-pit which is in the east with the mantras pertaining to
the Deities in the eastern side of the vimana. Oblations should be offered in the fire-pit which is
in the south side with the mantras of the Deities in the southern side of the vimana. Similarly,
oblations should be offered into the fire-pit which is in the west with the mantras of the Deities
in the western side of the vimana. And the oblations should be offered into the north fire-pit
with the mantras of the Deities in the northern side of the vimana. In all the intermediary
directions, oblations should be given for 100 times with the recital of hrudaya and other anga
mantras.
पञ्चहोमाङ्गहीनैश्च मन्त्रैर्होमं समाचरेत्।
समिदाज्यचरू लाजातिलसस्येन्दु वैणवाः॥ १४
उदुम्बरवटाश्वत्थ न्यक्रोधा दिक्षु संस्थिताः।
शम्यपामार्ग खदिर बिल्वाः कोणेषु संस्थिताः॥ १५
प्रधानस्य पलाशस्स्याद् एवं ज्ञात्वा समाचरेत्।
तत्त्व तत्त्वेश्वराद्यैश्च हुत्वा पूर्णां समाचरेत्॥ १६
pañcahomāṅgahīnaiśca mantrairhomaṁ samācaret|
samidājyacarū lājātilasasyendu vaiṇavāḥ|| 14
udumbaravaṭāśvattha nyakrodhā dikṣu saṁsthitāḥ|

śamyapāmārga khadira bilvāḥ koṇeṣu saṁsthitāḥ|| 15
pradhānasya palāśassyād evaṁ jñātvā samācaret|
tattva tattveśvarādyaiśca hutvā pūrṇāṁ samācaret|| 16
Leaving out the five secondary rituals mentioned for the oblation, these oblations should be given
with the relevant mantras only. Recommended faggots, clarified butter, cooked rice,
parched paddy, sesame, grains and bamboo rice should be used for the oblations. Faggots of
the udumbara, vata, asvattha and nyakrodha trees should be used for the fire-pits in the main
directions. Faggots of sami, apamarga, khadira and bilva should be used for the fire-pits in
the intermediary directions. For the principal fire-pit, faggots of the palasa tree should be used.
Having known well all such details, the Acharya should perform the fire ritual. Having offered
the oblations for the tattvas and the tattvesvaras, he should offer the consummate oblation
(purna ahuti).
प्रभाते तु गुरु स्नात्वा विशुद्धो मूर्तिपैस्सह।
नववस्त्रस्रगुष्णीषस् सोत्तरीयस्समालाकः॥ १७
पञ्चाङ्ग भूषणोपेतो दश निष्कादि दक्षिणः।
नववस्त्रादि संयुक्त मूर्तिपैश्च समन्वितः॥ १८
प्रासादान्तस्स्थितान् देवान् इष्ट्वा कुम्भांश्च पावकान्।
प्रायश्चित्तं च पूर्णं च हुत्वा मूर्तिधरैस्सह॥ १९
कुम्भान् संगृह्य हर्म्यस्य प्रदक्षिणमथाचरेत्।
प्रासाद दक्षिणे देशे स्थण्डिले विन्यसेद् घटान्॥ २०
prabhāte tu guru snātvā viśuddho mūrtipaissaha|
navavastrasraguṣṇīṣas sottarīyassamālakaḥ|| 17
pañcāṅga bhūṣaṇopeto daśa niṣkādi dakṣiṇaḥ|
navavastrādi saṁyukta mūrtipaiśca samanvitaḥ|| 18
prāsādāntassthitān devān iṣṭvā kumbhāṁśca pāvakān|
prāyaścittaṁ ca pūrṇaṁ ca hutvā mūrtidharaissaha|| 19
kumbhān saṁgṛhya harmyasya pradakṣiṇamathācaret|
prāsāda dakṣiṇe deśe sthaṇḍile vinyased ghaṭān|| 20

In the early morning, the Acharya should take bath along with the assisting priests(murtipa)
and keep himself pure. He should adorn himself with new cloth, rudraksha beads, turban,
upper garment and garlands. He should wear the recommended ornaments on the five parts
of his body and be pleased with the 10 nishkas of gold offered to him as the sacrificial fees.
Being associated with the assisting priests who also have adorned themselves with new
garments, he should worship the Deities of the vimana, kalasa and the fire kindled in each
fire-pit and offer the expiatory oblations and finally the consummate oblation. Then, being
assisted by the priests(murtipas), he should lift all the kalasas from the altar, circumambulate
the temple and place all those kalasas on the raised plateform designed in the south side of
the temple.
प्रासादं पूजयित्वा तु वस्त्वाधारे शिवासनम्।
मूर्ति विद्या तनुं देहे अष्टत्रिंशत्कलान्वितम्॥ २१
विन्यस्य सावधानस्सन् कुम्भादादाय सम्बरम्।
न्यसेद् प्रसाद देहे तु वस्त्वाधारे मनोन्मनीम्॥ २२
तत्तज्जलेन संप्रोक्ष्य ततो दिङ्मूर्तिषु न्यसेत्।
अर्चयेदथ गन्धाद्यैर्नैवेद्यान्तं पृथक् पृथक्॥ २३
एवं यः कुरुते मर्त्यो भुक्त्वा भोगान् शिवं व्रजेत्॥ २४
prāsādaṁ pūjayitvā tu vastvādhāre śivāsanam|
mūrti vidyā tanuṁ dehe aṣṭatriṁśatkalānvitam|| 21
vinyasya sāvadhānassan kumbhādādāya sambaram|
nyased prāsāda dehe tu vastvādhāre manonmanīm|| 22
tattajjalena saṁprokṣya tato diṅmūrtiṣu nyaset|
arcayedatha gandhādyairnaivedyāntaṁ pṛthak pṛthak|| 23
evaṁ yaḥ kurute martyo bhuktvā bhogān śivaṁ vrajet|| 24
Having worshipped the vimana according to the prescibed way, the Acharya should conceive
the pedestal of Siva to be one with the base of the vimana. Then, he should effect the oneness of
the conscious form of Siva associated with 38 kala-mantra with the whole structure of the
vimana. Being with concentrated attentiveness, he should withdraw the invoked mantras from
the siva-kumbha and transpose them to the vimana-structure; similarly, he should withdraw

the mantras invoked in the sakthi-kumbha and transpose them to the base of the vimana. He
should sprinkle the consecrated water contained in the siva-kumbha and sakthi-kumbha over the
vimana and the base respectively. In the same way, he should transpose the directional Deities
to the respective side of the vimana. Finally, he should worship them with sandal, flowers and
other materials and make the recommended offerings up to the cooked rice and other eatables.
A person who arranges for such consecration is enabled to experience the enjoyments as
desired by him and to attain the feet of Lord Siva at the cessation of his earthly life.
॥ इति कामिकाख्ये महत्तन्त्रे विमानस्थापन विधिः एकोनसप्ततितमः पटलः॥
|| iti kāmikākhye mahatantre vimānasthāpana vidhiḥ ekonasaptatitamaḥ paṭalaḥ ||
This is the 69ᵗʰ chapter titled “ Directions for the Consecration of the Super-structure” in the Great Tantra called Kamika

७० मण्डपस्थापन विधि पटलः
70 maṇḍapasthāpana vidhi paṭalaḥ
70 Directions for the Consecration of Pavilions
लक्षणं मण्डपानां तु वक्ष्यते विप्रसत्तमाः।
उक्तानामपि सर्वेषां धाम्नामग्रेऽग्रमण्डपम्॥ १
तन्मान सममानं तु श्रेष्ठमित्यभिधीयते।
मण्डपं सममानं चेत् सान्तरालं सवेशकम्॥ २
युग्मस्तम्भ समायुक्तं युक्त्या सर्वाङ्ग शोभितम्।
lakṣaṇaṁ maṇḍapānāṁ tu vakṣyate viprasattamāḥ।
uktānāmapi sarveṣāṁ dhāmnāmagre'gramaṇḍapam॥ 1
tanmāna samamānaṁ tu śreṣṭhamityabhidhīyate।
maṇḍapaṁ samamānaṁ cet sāntarālaṁ saveśakam॥ 2
yugmastambha samāyuktaṁ yuktyā sarvāṅga śobhitam।
O.the foremost among the twice-born Sages!, now I describe the characteristics of various
pavilions to be built within a temple. For all types of temple mentioned earlier, the front-pavilion
should be in front of the main shrine. The front-pavilion whose dimensions are equal
to those of the main shrine is considered to be of the foremost type. If the front-pavilion is
with equal dimensions, it should be provided with a corridor and entrance. It should be provided
with even number of pillars and all of its constituent elemnets should be rendered so as to be
elegant and pleasant to look at, with the embellishments given according to the well-conceived
plan of the Sthapati.
सार्धहस्तं द्विहस्तं वा प्रासादार्धमथापि वा॥ ३
अन्तरालस्य दीर्घं स्यादन्यत्सन्धिगतं तु यत्।
तन्मध्यमं इति प्रोक्तं त्रिगुणं चोत्तमं भवेत्॥ ४

एकदण्डं द्विदण्डं वा त्रिदण्डं तस्य वेशनम्।
सावकाशान्तरालं चेत् तस्माद् द्वित्रिगुणं भवेत्॥ ५
पार्श्व सोपान संयुक्तं मूलसोपान भित्तिकम्।
तदर्धं भित्तियुक्तं वा तदष्टांशेन भित्तिकम्॥ ६
sārdhahastaṁ dvihastaṁ vā prāsādārdhamathāpi vā|| 3
antarālasya dīrghaṁ syādanyatsandhigataṁ tu yat|
tanmadhyamaṁ iti proktaṁ triguṇaṁ cottamaṁ bhavet|| 4
ekadaṇḍaṁ dvidaṇḍaṁ vā tridaṇḍaṁ tasya veśanam|
sāvakāśāntarālaṁ cet tasmād dvitriguṇaṁ bhavet|| 5
pārśva sopāna saṁyuktaṁ mūlasopāna bhittikam|
tadardhaṁ bhittiyuktaṁ vā tadaṣṭāṁśena bhittikam|| 6
The length of the corridor should be one and a half or two module-units(of the main shrine)
or half of the length of the main shrine. If there is a joining (between the corridor and the shrine),
then this dimension is considered to be of medium type. The length of three module-units is of
the superior type. The dimension of its entrance may be one, two or three rods
(dandas). If there is a corridor in between(the pavilion and the shrine), the dimension of the
entrance should be twice or thrice the dimension mentioned earlier. It should be provided
with stairways on its sides and its wall should be linked to the stairway of the main shrine.
The thickness of the wall may be half or one-eighth of the thickness of the wall of the shrine.
प्रासादं अष्टधा कृत्वा हासयेदष्टभागतः।
यावद्विभागमानं तु भवेद् द्वादश मानकम्॥ ७
मूलधाम्नो भवेच्छुद्धिर्मण्डपं चेद्द्विपार्श्वयोः॥
अन्तरालप्रदेशोक्तं वेशयुक्तं प्रकीर्तितम्॥ ८
prāsādaṁ aṣṭadhā kṛtvā hrāsayedaṣṭabhāgataḥ|
yāvaddvibhāgamānaṁ tu bhaved dvādaśa mānakam|| 7
mūladhāmno bhavecchuddhirmaṇḍapaṁ ceddvipārśvayoḥ||
antarālapradeśoktaṁ veśayuktaṁ prakīrtitam|| 8

Having divided the width of the main shrine into eight equal parts, the Sthapati should leave out
one part and divide the remaining width into 12 equal parts. Based on this measure, he should
construct the pavilioins on both sides of the shrine. In this case, the main shrine becomes known
as ‘the pure one’. These should be provided with corridor and entrance according to the
proportionated measures.
अग्रमण्डपं ईदृक्स्यात् प्रासाद समतुङ्गकम्।
स्वायंभुवादि लिङ्गे तु न्यूनं वाप्यधिकं तु वा ॥ ९
तद्वत्तस्य तलं चाथ भित्तिहीनं तु वा मतम्।
विवृतस्तम्भ संयुक्तं न चेद्द्वारं तदग्रके॥ १०
agramaṇḍapaṁ īdṛksyāt prāsāda samatuṅgakam|
svāyaṁbhuvādi liṅge tu nyūnaṁ vāpyadhikaṁ tu vā|| 9
tadvattasya talaṁ cātha bhittihīnaṁ tu vā matam|
vivṛtastambha saṁyuktaṁ na ceddvāraṁ tadagrake|| 10
The front-pavilion whose height is equal to that of the main shrine is of such characteristics.
For the main shrines belonging to the self-manifest linga and such other types of lingas, the
height of the pavilion may be increased or decreased. Similarly, the pavilion may be without
the enclosing wall or without upper structure. If the pavilion is not provoded with window-jambs,
then an entance should be provided at its front.
द्वारलक्षण मार्गेण तत्पार्श्वे द्वारपौ मतौ।
विवृतस्तम्भ युक्तं चेन्मूलधाम प्रवेशकौ ॥ ११
हित्वा तु मण्डपं तत्र शुकाग्रं वा विधीयते।
शुद्ध नागर धाम्नैतद् गर्भमानार्ध निष्क्रमः ॥ १२
dvāralakṣaṇa mārgeṇa tatpārśve dvārapau matau|
vivṛtastambha yuktaṁ cenmūladhāma praveśakau|| 11
hitvā tu maṇḍapaṁ tatra śukāgraṁ vā vidhīyate|
śuddha nāgara dhāmnaitad garbhamānārdha niṣkramaḥ|| 12