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

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

In accordance with the lineaments prescribed for the entrance, the gate-protectors(dvara palas)
should be designed on its two sides. If the pavilion is provided with window-jambs, then it
should be provided with parrot-like façade. Such façade should not be provided to the main
shrine. For the ‘suddha’ and ‘nagara’ class of the temples, the projection should be half the
width of the main shrine.
शिखरार्ध समुत्सेधश्शुकनासा विभूषितः।
अन्तरालं तदग्रे स्यात् पार्श्वदेश प्रमाणकम्॥ १३
सनिष्क्रमान्तरालं वा मण्डपं वा विधीयते।
पार्श्वद्वार समोपेतं निर्द्वारं वाथ तद्भवेत्॥ १४
śikharārdha samutsedhaśśukanāsā vibhūṣitaḥ|
antarālaṁ tadagre syāt pārśvadeśa pramāṇakam|| 13
saniṣkramāntarālaṁ vā maṇḍapaṁ vā vidhīyate|
pārśvadvāra samopetaṁ nirdvāraṁ vātha tadbhavet|| 14
It should be with a height levelling with half the height of the pinnacle and embellished with
parrot-like vestibule. There should be a corridor in its front , with measures equal to those of
the sides of the main shrine. This pavilion may be with a corridor associated with proportionated
projection.The two sides of the pavilion may be with or without the side-entrance.
तदग्रे मण्डपं कुर्यात् प्रतिमा स्थापनार्थकम्।
स्नपनार्थं तदग्रे स्यात् तदग्रे नृत्त मण्डपम्॥ १५
एतेषामपि सर्वेषां अधिष्ठानादि मानकम्।
मूलधाम समं श्रेष्ठं स्वाष्टांशेनाधिकं तु वा॥ १६
चतुष्षोडश भागोनं अधिकं वा प्रकीर्तितम्।
मानवे मानवं ह्येतत् सामान्यं समुदाहृतम्॥ १७
tadagre maṇḍapaṁ kuryāt pratimā sthāpanārthakam|
snapanārthaṁ tadagre syāt tadagre nṛtta maṇḍapam|| 15

eteṣāmapi sarvaṣāṁ adhiṣṭhānādi mānakam|
mūladhāma samaṁ śreṣṭhaṁ svāṣṭāṁśenādhikaṁ tu vā|| 16
catuṣṣoḍaśa bhāgonaṁ adhikaṁ vā prakīrtitam|
mānave mānavam hyetat sāmānyaṁ samudāhṛtam|| 17
In front of the ‘agra mandapa’(front-pavilion), a pavilion should be consrtucted for the housing
of the images meant for the festivals. In front of this pratima-mandapa, there should be a
pavilion for the ceremonial ablutions(snapana). In front of this snapana-mandapa, there should
a pavilion meant for the performance of dance(nrutta mandapa). For all these pavilions, their
base and other parts should be with measures equal to those of the main shrine, if they are to
be considered to be of superior type. Or, these measures may be in excess of one-eighth part.
Or, the measures may be decreased or increased by four to sixteen parts. This is said to be
a common scheme of measures of the pavilion based on the measures of the main shrine.
मण्डपं वा सभा वापि कूटमेषां समाकृतिः।
एतेषामपि सर्वेषां प्रमाणं अधुनोच्यते॥ १८
त्रिकरं तु समारभ्य करपाद विवृद्धितः।
शरहस्तावसानस्तु भवेन्मण्डप विस्तरः॥ १९
प्रासादोक्ताय संयुक्तं इष्टपार्श्वग भित्तियुक्।
नानाजालक संयुक्तं नानाद्वार समायुतम्॥ २०
पृथगाद्येष्टकोपेतं आयादि शुभसंयुतम्।
maṇḍapaṁ vā sabhā vāpi kūṭameṣāṁ samākṛtiḥ|
eteṣāmapi sarveṣāṁ pramāṇaṁ adhunocyate|| 18
trikaraṁ tu samārabhya karapāda vivṛddhitaḥ|
śarahastāvasānastu bhavenmaṇḍapa vistaraḥ|| 19
prāsādoktāya saṁyuktaṁ iṣṭapārśvaga bhittiyuk|
nānājālaka saṁyuktaṁ nānādvāra samāyutam|| 20
pṛthagādyeṣṭakopetaṁ āyādi śubhasaṁyutam|
Such pavilions may be in the form of square hall(sabha) or elongated structure(kuta). Now,
the proportionate measures of these structures are told. Starting from 3 hastas and increasing
by one fourth of a hasta ecah time, the maximum width of the pavilion may reah up to 5 hastas.

The length of the pavilion should be in proportion to the length ascertained for the main shrine.
The wall may be built in the desired sides of the hall. It should be associated with multiple
latticed windows and many entrances. For such halls, the specific activity known as ‘the laying
of the first brick’(adyeshtaka) should be performed separately. Its measurements should be
corrected so as to bring out the auspiciousness of aya and other factors.
विस्तारमष्ट वह्नयह्नि वसुघ्नं रविणा भजेत्॥ २१
मन्वष्टघ्नैस्तु यच्छिष्टं भवेद्धनमृणं द्विजाः।
योनिस्तारा च पर्यन्ते त्रिंशन्मुनिहते सति॥ २२
तिथिवारक्रमेणैव मण्डपायादयो मताः।
न चायं विहितस्त्वग्र मण्डपे चान्तरालके॥ २३
आद्येष्टकादयोऽप्यत्र नविधेयाः पृथग्विधाः।
अन्येषामपि सर्वेषां मूलोक्तं सर्वमाचरेत्॥ २४
vistāramaṣṭa vahnyahni vasughnaṁ raviṇā bhajet|| 21
manvaṣṭaghnaistu yacchiṣṭaṁ bhaveddhanamṛṇaṁ dvijāḥ|
yonistārā ca paryante triṁśanmunihate sati|| 22
tithivārakrameṇaiva maṇḍapāyādayo matāḥ|
na cāyaṁ vihitatastvagra maṇḍape cāntarālake|| 23
ādyeṣṭakādayo'pyatra navidheyāḥ pṛthagvidhāḥ|
anyeṣāmapi sarveṣāṁ mūloktaṁ sarvamācaret|| 24
If the width is multiplied by 8, 9, 3 and 8 and divided by 12, 10, 8 and 27 respectively, the
remainder denotes aya(dhana), vyaya(runa), yoni and nakshatra respectively. If the perimeter
is multiplied by 9 and divided by 30 and 7 , the remainder denotes tithi and vara respectively.
The auspiciousness or inauspiciousnes of these factors of the pavilion should be carefully
analysed. This kind of ayadi-calculation is not recommended for the front-pavilion(agra
mandapa) and the associated corridor. Even the specific activity of laying the first brick need
not be performed separately for this. All other prescriptions for costructing the pavilions are
as told for the construction of the main shrine.

सार्ध हस्तं समारभ्य त्रित्र्यङ्गुल विवर्धनात्।
पञ्चहस्तान्त मानं तु भित्तिमानं च मण्डपे॥ २५
तथैव स्तम्भमानं स्यात् किं तु पङ्क्तिकरान्तकम्।
sārdha hastaṁ samārabhya tritryaṅgula vivardhanāt|
pañcahastānta mānaṁ tu bhittimānaṁ ca maṇḍape|| 25
tathaiva stambhamānaṁ syāt kiṁ tu paṅktikarāntakam|
The thickness of the wall of the pavilion should be from one and a half hasta to 5 hastas, the
increasing of the measure being 3 digits each time. Similarly, the proportionate measures of
the pillars should be ascertained. But, the width of the row should be of one hasta.
पञ्चाङ्गुलं समारभ्य व्योममात्र विवृद्धितः॥ २६
त्रिंशदङ्गुलपर्यन्तं स्तम्भतारं प्रकीर्तितम्।
व्योमपङ्क्ति समारभ्य व्योमपङ्क्ति विवृद्धितः॥ २७
पञ्चाशतपङ्क्ति पर्यन्तं मण्डपे पङ्क्तयो मताः।
भद्रोपभद्र संयुक्तं मध्यस्तम्भ प्रभासनम्॥ २८
लाङ्गलाकार कुड्याढ्यं नानालङ्कार शोभितम्।
ब्रह्माङ्गण समायुक्तं अथवा तद्विवर्जितम्॥ २९
द्वारतालतलोपेतं कूट कोष्ठादि शोभितम्॥ ३०
एतदेव सभामानं इति प्रोक्तं द्विजेश्वराः।
pañcāṅgulaṁ samārabhya vyomamātra vivṛddhitaḥ|| 26
triṁśadaṅgulaparyantaṁ stambhatāraṁ prakīrtitam|
vyomapaṅkti samārabhya vyomapaṅkti vivṛddhitaḥ|| 27
pañcāśatpaṅkti paryantaṁ maṇḍape paṅktayo matāḥ|
bhadropabhadra saṁyuktaṁ madhyastambha prabhāsanam|| 28
lāṅgalākāra kuḍyāḍhyaṁ nānālaṅkāra śobhitam|
brahmāṅkaṇa samāyuktaṁ athavā tadvivarjitam|| 29

dvāratālatalopetaṁ kūṭa koṣṭhādi śobhitam|| 30
etadeva sabhāmānaṁ iti proktaṁ dvijeśvarāḥ|
It is prescribed that the width of the pillar may be from 5 digits to 30 digits, increasing the
measure by one digit each time. In a mandapa, there may be one row to 50 rows(for the
erection of pillars), the increasing of the number of row being one each time. It should be
provided with main porch(bhadra), secondary porch(upa bhadra), central pillar known as prabha,
pedestal and many walls joined so as to give a plough-like shape. It should be embellished with
all kinds of ornamental mouldings and designs. Its brahmasthana may be vacant or provided with
a needed structure. Its entrance should be associated with a storey embellished with essential
structures such as kuta, koshta and others. O, the supreme twice-born Sages!, these are the
features of the construction known as sabha, told to you now.
आस्थान मण्डपं कुर्याद्धाम्नो दिक्षु विदिक्षु च॥ ३१
प्रागुक्त प्रमाणेन मण्डपं कूटमेव वा।
सभा वा तत्र कर्तव्या चाष्टादिङ्मुख संयुतम्॥ ३२
समाश्रं आयताश्रं वा मुखे भद्रयुतं तु वा।
एकानेक तलोपेतं पार्श्व सोपान संयुतम्॥ ३३
संपद्यैवं तदग्रे तु सभाद्यं परिकीर्तितम्।
āsthāna maṇḍapaṁ kuryāddhāmno dikṣu vidikṣu ca|| 31
prāgukta pramāṇena maṇḍapaṁ kūṭameva vā|
sabhā vā tatra kartavyā cāṣṭadiṅmukha saṁyutam|| 32
samāśraṁ āyatāśraṁ vā mukhe bhadrayutaṁ tu vā|
ekāneka talopetaṁ pārśva sopāna saṁyutam|| 33
saṁpadyaivaṁ tadagre tu sabhādyaṁ parikīrtitam|
The audience pavilion(asthana mandapa) should be built in the main directions and in the
intermediary directions around the main shrine. Mandapa, kuta or sabha should be built there
with measurements prescribed already so as to be associated with façade in all the eight
directions. They may be with equal sides(square) or they may be rectangular in shape. Its
front side may be provided with porch. It may be with single storey or with mutiple storeys.
And it should be provided with stairways in its sides. Having rendered the main pavilion
in this way, other additional structures such as sabha and others should be built in front of it.