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

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.

पञ्चहस्तं समारभ्य व्योमहस्त विवृद्धितः॥ ३४
एकत्रिंशत्करान्तं तु विस्तारस्तस्य संमतः।
विस्तारपाद वृद्ध्या तु यावद्वेदगुणं भवेत्॥ ३५
आयामं कल्पयेत् तस्य विस्तारे भित्तिरुच्यते।
वह्निभित्तिं समारभ्य व्योमभित्ति विवर्धनात्॥ ३६
विश्वभित्त्यवसानं तु विस्तारे भित्तयो मताः।
pañcahastaṁ samārabhya vyomahasta vivṛddhitaḥ|| 34
ekatriṁśatkarāntaṁ tu vistārastasya saṁmataḥ|
vistārapāda vṛddhyā tu yāvadvedaguṇaṁ bhavet|| 35
āyāmaṁ kalpayet tasya vistāre bhittirucyate|
vahnibhittiṁ samārabhya vyomabhitti vivardhanāt|| 36
viśvabhittyavasānaṁ tu vistāre bhittayo matāḥ|
The width of such sabha-structure may be from 5 hastas to 31 hastas, the increasing of the width
being one hasta each time successively. Increasing the accepted width by one fourth of a hasta
each time, its length may be from five and one fourth hastas to 20 hastas. The wall should be
on its width side. Such walls along the width may be from 3 to 13, increasing the number of the
walls by one each time.
विस्तारभित्ति वसुधां कृत्वाऽर्धार्ध विवर्धनात्॥ ३७
विस्ताराद्ध्यर्ध मानान्तास् समान द्वार भित्तयः।
युग्मभित्तिषु मध्यस्थ पादानामोज विस्तरः॥ ३८
तन्मानं वर्धयेन्मध्ये पार्श्व भित्तिषु हासयेत्।
ओजभित्तिषु मध्यस्थ पदश्रेणिद्वयं तु वा॥ ३९
त्यजेत्तस्य समन्तात्तु द्वारं कुर्याद्यथाविधि।
मूलभित्तिप्रमाणेन पादं वार्थ त्रिपादकम्॥ ४०

द्वारमानं समाख्यातं तत्पादान् युक्तितो नयेत्।
मूलपादाच्च द्वारस्थाः पादा ये संस्थितास्त्विह॥ ४१
vistārabhitti vasudhāṁ kṛtvārdhārdha vivardhanāt|| 37
vistārārdhyardha mānāntās samāna dvāra bhittayaḥ|
yugmabhittiṣu madhyastha pādānāmoja vistaraḥ|| 38
tanmānaṁ vardhayenmadhye pārśva bhittiṣu hrāsayet|
ojabhittiṣu madhyastha padaśreṇidvayaṁ tu vā|| 39
tyajettasya samantāttu dvāraṁ kuryādyathāvidhi|
mūlabhittipramāṇena pādaṁ vārdha tripādakam|| 40
dvāramānaṁ samākhyātaṁ tatpādān yuktito nayet|
mūlapādācca dvārasthāḥ pādā ye saṁsthitāstviha|| 41
The length of the wall lying along the width should be divided into 8 equal parts and each
part should be increased by half unit each time. Calculated in this way, the length of the
walls linked to the entrances should be taken as one and a half of the previous length and
such walls should be with equal height. The width of the pillars in between the two walls
should be in odd units. The measures of these pillars in the middle may be increased by
decreasing the measures of the side walls. Or, the row of the pillars may be in even number
in between the odd number of the walls. To maintain the harmony between the odd number
and even number, one row should be left out all around the pavilion and the entrance should
be designed according to the prescribed directions. The length of the entrance may be
one fourth, one half or three fourth of the entrance provided in the wall of the main shrine.
The pillars associated with this should be designed according to the well-planned scheme.
तत्तत्पादविशालेन बहिरन्तर्निवेशिताः।
स्वस्वस्थानगता वापि विधातव्या विचक्षणैः॥ ४२
सभादिमध्यगं रङ्गस्थानं देवासनं तु वा।
एतेषामपि सर्वेषां प्रोक्षणं त्वधुनोच्यते॥ ४३
tattatpādaviśālena bahirantarniveśitāḥ|
svasvasthānagatā vāpi vidhātavyā vicakṣaṇaiḥ|| 42

sabhādimadhyagaṁ raṅgasthānaṁ devāsanaṁ tu vā|
eteṣāmapi sarveṣāṁ prokṣaṇaṁ tvadhunocyate|| 43
According to the width of each pillar, all the pillars should be arrayed in the outer and the
inner rows. Or, these pillars may be aligned by the experts as compatible to the grid occupied by
each pillar. At the center of the sabha, there should be a dais or a well-designed pedestal
for placing the adorned image of the Deities. Now, the process of consecration for all
these pavilions is explained.
कृत्वाङ्कुरार्पणं पूर्वं पुण्याहप्रोक्षणं तथा।
ब्राह्मणान् भोजयित्वादौ तदुच्छिष्टं विवर्जयेत्॥ ४४
पुण्याहं च पुनः कृत्वा पञ्चगव्येन सेचयेत्।
वास्तुहोमं ततः कृत्वा पर्यग्निकरणं नयेत्॥ ४५
kṛtvāṅkurārpaṇaṁ pūrvaṁ puṇyāhaprokṣaṇaṁ tathā|
brāhmaṇān bhojayitvādau taducchiṣṭaṁ vivarjayet|| 44
puṇyāhaṁ ca punaḥ kṛtvā pañcagavyena secayet|
vāstuhomaṁ tataḥ kṛtvā paryagnikaraṇaṁ nayet|| 45
Having performed the offering of fresh sprouts at the outset, the Acharya should declare the
auspiciousness and fitness of the time(punyaha vacana) and sprinkle the consecrated water
over the ground. Then he should arrange for the feeding of brahmins well versed in the Vedas
and dispose the remnants thereof. Once again he should perform the ritual known as ‘punyaha
vacana’ and sprinkle the drops of the mixture of five substances got from the cows. Then he
should give oblations for the vastu Deities and perform the specific ritual known as ‘paryagni
karana’ (dragging the burning effigy which personifies the negative and evil forces in
clockwise direction, around the pavilion).
मण्डपं भूषयित्वा तु गन्धाद्यैरर्चयेद्गुरुः।
निवृत्यादि कलान् न्यस्त्वा मध्यस्तम्भ चतुष्टये॥ ४६
कौतुकं बन्धयेदग्निकोणभागेऽथ बन्धयेत्।
वस्त्रैरस्त्रेण चावेष्ट्य मालाद्यैर्भूषयेत्ततः॥ ४७
गन्धाद्यैः पुनरभ्यर्च्य तत्त्व तत्त्वेश्वरान्वितान्।

मूर्ति मूर्तीश्वरान् न्यस्त्वा मध्यमे मण्डपस्य तु॥ ४८
स्थण्डिलं शालिभिः कृत्वा वसुद्रोणादि मानतः।
तण्डुलैस्तिल लाजैश्च दर्भैः पुष्पैः परिस्तरेत्॥ ४९
maṇḍapaṁ bhūṣayitvā tu gandhādyairarcayedguruḥ|
nivṛtyādi kalān nyastvā madhyastambha catuṣṭaye|| 46
kautukaṁ bandhayedagnikoṇabhāge'tha bandhayet|
vastrairastreṇa cāveṣṭya mālādyairbhūṣayettataḥ|| 47
gandhādyaiḥ punarabhyarcya tattva tattveśvarānvitān|
mūrti mūrtīśvarān nyastvā madhyame maṇḍapasya tu|| 48
sthaṇḍilaṁ śālibhiḥ kṛtvā vasudroṇādi mānataḥ|
taṇḍulaistila lājaiśca darbhaiḥ puṣpaiḥ paristaret|| 49
Having decorated the pavilion with garlands of flowers and darbhas, the Acharya should
identify the nivrutti and other kalas with the four pillars in the middle of the pavilion and
the santyatita kala with the roof and worship the pavilion with sandal, flowers and other
paraphernalia. Then he should tie up the protective band of thread on the pillar erected in
the south-east portion of the pavilion. Having covered the pillars with new clothes with the
accompaniment of astra mantra, he should adorn them with flower garlands and other materials.
Once again he should worship them with sandal, flowers and other such materials. Then
he should do the nyasa of the tattvas, tattvesvaras, murtis and murtisvaras . Upon the altar
built in the middle of the pavilion, the Acharya should design a raised platform(sthandila)
by making use of 8 dronas of paddy grains, 4 dronas of rice and 2 dronas of sesame and
parched paddy grains. Then he should strew the darbhas and flowers over the sthandila.
मध्यमे शिवकुम्भं तु निवृत्यादि कलान्वितम्।
तद्वामे वर्धनी तस्यां देवीमावाह्य भक्तितः॥ ५०
चतुष्कुम्भं तु संस्थाप्य हेमवस्त्रादि संयुतम्।
धर्मं ज्ञानं च वैराग्यं ऐश्वर्यं तेषु वह्नितः॥ ५१
पूजयेद्गन्ध पुष्पाद्यैः नैवेद्यान्तैः पृथक् पृथक्।

madhyame śivakumbhaṁ tu nivṛtyādi kalānvitam|
tadvāme vardhanī tasyāṁ devīmāvāhya bhaktitaḥ|| 50
catuṣkumbhaṁ tu saṁsthāpya hemavastrādi saṁyutam|
dharmaṁ jñānaṁ ca vairāgyaṁ aiśvaryaṁ teṣu vahnitaḥ|| 51
pūjayedgandha puṣpādyaiḥ naivedyāntaiḥ pṛthak pṛthak|
Then the Acharya should place the siva kumbha associted with the four kalas – nivrutti, pratishta,
vidya and santi- at the center of the sthandila. He should place the Sakti kumbha on the left
side of the siva kumbha(vardhani) and being devoted whole heartedly to Sakti he should invoke
the presence of Sakti in this vessel. Then he should place four kumbhas, each of them covered
with new cloth and depositted with gold plate or coin, in the south-east, south-west, north-west
and north-east. He should invoke the presence of dharma, jnana, vairagya and aisvarya in all
the four kumbhas starting from the south-east. Then he should worship each kumbha separately
with sandal, flowers and other materials and present various offerings up to the offering of
cooked rice and other eatables.
ततः शिवाग्निं संस्थाप्य समिदाज्यान्न लाजकैः॥ ५२
शतसंख्यं तदर्थं वा शिवाद्यैः होममाचरेत्।
प्रधानेन शिवेनाङ्गैः पूर्वदिक्स्थण्डिले मताः॥ ५३
धर्माद्यैर्हृदयाद्यैर्वा होमस्स्यादग्निकोणतः।
तत्त्वाद्यैश्च ततो हुत्वा पूर्णाहुतिं अथाचरेत्॥ ५४
tataḥ śivāgniṁ saṁsthāpya samidājyānna lājakaiḥ|| 52
śatasaṁkhyaṁ tadardhaṁ vā śivādyaiḥ homamācaret|
pradhānena śivenāṅgaiḥ pūrvadiksthaṇḍile matāḥ|| 53
dharmādyairhṛdayādyairvā homassyādagnikoṇataḥ|
tattvādyaiśca tato hutvā pūrṇāhutiṁ athācaret|| 54
Then he should install the siva-fire in the principal fire-pit and offer the oblations with the
recommended faggots, clarified butter, cooked rice, parched paddy and others. He should
offer these oblations for 100 or 50 times with the recital of mula mantra and samhita mantras.
In the principal fire-pit set in the east, the oblations should be given with the accompaniment
of Siva mantra and Anga mantras. In the fire-pits set in the south-east and other corners,

oblations for dharma, jnana, vairagya and aisvarya should be given with accompaniment of
hrudaya and other anga mantras. Having offered oblations for the tattvas, tattvesvaras and
others, the Acharya should offer the consummate oblation(purna ahuti).
प्रभातेऽथ गुरुस्नात्वा मूर्तिपैश्च समन्वितः।
नववस्त्रधृगुष्णीषी सोत्तरीयस्समालकः॥ ५५
संप्राप्त दक्षिणो मूर्तिधारदैवज्ञ शिल्पिभिः।
सुमुहूर्ते सुलग्ने तु मन्त्रन्यासं समारभेत्॥ ५६
prabhāte'tha gurusnātvā mūrtipaiśca samanvitaḥ|
navavastradhṛguṣṇīṣī sottarīyassamālakaḥ|| 55
saṁprāpta dakṣiṇo mūrtidhāradaivajña śilpibhiḥ|
sumuhūrte sulagne tu mantranyāsaṁ samārabhet|| 56
In the next early morning, the Acharya should take the ceremonial bath along with the
assisting priests and adorn himself with new clothes, turban, upper garment and garlands.
Being fully satisfied with the sacrificial fees offered to him and to the assiting priests, astrologist,
and the Silpi, Acharya should commence the perforamance of mantra-nyasa exactly in the
ascertained auspicious muhurta and lagna.
मण्डपं वेदगात्रं च कुम्भानग्निं च योजयेत्।
प्रायश्चित्तं अघोरेण कृत्वा पूर्णां समाचरेत्॥ ५७
शिवमण्डप देहे तु वस्त्वाधारे मनोन्मनीम्।
न्यस्त्वा तदद्भिरस्संप्रोक्ष्य गन्धपुष्पादिभिरर्चयेत्॥ ५८
नैवेद्यान्ते गुरुर्मन्त्री हृदयेन तु मन्त्रतः।
एवमेव सभादीनां विधेयं प्रोक्षणं बुधाः॥ ५९
एवम् यः कुरुते मर्त्यस्सोऽनिष्टैर्विप्रयुज्यते॥ ६०
maṇḍapaṁ vedagātraṁ ca kumbhānagniṁ ca yojayet|
prāyaścittaṁ aghoreṇa kṛtvā pūrṇāṁ samācaret|| 57

śivamaṇḍapa dehe tu vastvādhāre manonmanīm|
nyastvā tadadhissaṁprokṣya gandhapuṣpādibhirarcayet|| 58
naivedyānte gururmantrī hṛdayena tu mantrataḥ|
evameva sabhādīnāṁ vidheyaṁ prokṣaṇaṁ budhāḥ|| 59
evaṁ yaḥ kurute martyasso'niṣṭairviprayujyate|| 60
Such mantra-nyasa should be done for the mandapa, four pillars, kumbha and the fire. The
Acharya should then perform the expiatory rites and offer the oblations with the recital of
aghora mantra for 108 times and finally offer the consummate oblation. He should unite
the siva-deha with the mandapa and manonmani with the base of the pavilion. Having
poured the consecrated water contained in the siva kumbha over the mandapa and the
consecrtaed water contained in the sakthi kumbha over the base, the Acharya should worship
the mandapa and the base with sandal, flowers and other materials. The Guru who has
identified himself with the mantra should submit all the offerings up to the cooked rice to
the mandapa and the base with the accompaniment of hrudya mantra. Such consecration should
be performed for sabha and other constructions in the same way. A person who devotedly
arranges for such consecration to take place in the order precribled here gets stabilized without
being affected by the events and fruits not desired by him.
॥ इति कामिकाख्ये महातन्त्रे मण्डपस्थापनविधिः सप्ततितमः पटलः॥
|| iti kāmikākhye mahātantre maṇḍapasthāpanavidhiḥ saptatitamaḥ paṭalaḥ||
This is the 70ᵗʰ chapter titled “ Directions for the Consecration of Pavilions” in the Great Tantra called Kamika

७१ प्राकार लक्षण विधिः
71 prākāra lakṣaṇa vidhiḥ
71 Characteristics of the Temple Enclosures
अथ वक्ष्ये विशेषेण प्राकाराणां तु लक्षणम्।
प्रासादस्य विशालार्धं दण्डमित्यभिधीयते॥ १
एकद्वित्रिचतुष्पञ्च दण्डैर्मध्यात् समन्ततः।
एकप्राकारक्लृप्तिस्तु पञ्चधा परिकीर्तिता॥ २
atha vakṣye viśeṣeṇa prākārāṇāṁ tu lakṣaṇam|
prāsādasya viśālārdhaṁ daṇḍamityabhidhīyate|| 1
ekadvitricatuṣpañca daṇḍairmadhyāt samantataḥ|
ekaprākārakḷptistu pañcadhā parikīrtitā|| 2
Now, with all the specific details I will tell you the characteristics of the enclosures. Half the
width of the temple is considered to be one pole(danda) for the purpose of calculating the
proportionate measurements. With an interspace of one, two, three, four and five poles from the
central shrine , a single enclosure may be constructed. Thus, a single enclosure gets formed in
five different ways.(interspace means the distance between the wall of the main shrine and the
wall of the first enclosure)
मूलालय विशाले तु त्रिधा भक्ते पदं भवेत्।
तेन भागेन तद्बाह्ये द्विगुणं त्रिगुणं तु वा॥ ३
त्रिचतुर्गुणं चापि चतुष्पञ्चगुणं तु वा।
पञ्चषड्गुणमिष्टं च प्राकारद्वय कल्पनम्॥ ४
एवं चतुर्विधं प्रोक्तं त्रिप्राकारस्तु कथ्यते।