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

The width of the front altar should be from 5 digits to 25 digits, the increase being one digit
each time. Its height should be one quarter, half, three quarters of the width or equal to the
width. Having divided the witdth into 2, 3, 4, 5, 6 or 7 equal parts, the height of the first girdle
(step), second, third and fourth girdles should be taken to be of one part out of these divisions.
On the top of the altar should be a lotus design associated with pericarp. Or, the pericarp alone
may be provided on the top. The height of the lotus should be two, three or four times the
height of the girdle. The projected moulding should be with a height equal to the girdle. Or, it
may be three quarters, half or one quarter of the height of the girdle. The height of the pericarp
should be equal to that of the girdle or equal to half or three quarters of the height of the lotus.
Or, the height may be decided so as to render beauty and strength to the paricarp. This altar
may be circular or square in shape.
महतां पीठकानां च लक्षणं शृणुतोत्तमाः॥ १०२
पद्मगर्भ समो वापि तदधः पाद एव वा।
तदन्तरेऽष्टभागे तु नवधा विस्तरो भवेत्॥ १०३
रुद्रमात्रं समारभ्य द्वित्र्यङ्गुल विवर्धनात्।
नवहस्त प्रमाणान्तो महापीठस्य विस्तरः॥ १०४
विस्तार सम उत्सेधस्सपादस्सार्ध एव वा।
त्रिपादो ह्यर्थमानो वा तत्तदन्तरजोऽपि वा॥ १०५
mahatāṁ pīṭhakānāṁ ca lakṣaṇaṁ śrṇutottamāḥ|| 102
padmagarbha samo vāpi tadadhaḥ pāda eva vā|
tadantare'ṣṭabhāge tu navadhā vistaro bhavet|| 103
rudramātraṁ samārabhya dvitryaṅgula vivardhanāt|
navahasta pramāṇānto mahāpīṭhasya vistaraḥ|| 104
vistāra sama utsedhassapādassārdha eva vā|
tripādo hyardhamāno vā tattadantarajo'pi vā|| 105
O, the foremost Sages!, now listen to the characteristics of the large altar. The difference
between the exact width of the main shrine and one quarter of this width should be divided into
8 equal parts to obtain 9 different widths. The width of the large altar(maha pitha) should be

from 11 digits to 9 hastas, the increase being 2 digits or 3 digits. The height of the large altar
should be equal to its width or one and one quarter, one and a half, three quarters or half of
this width. Or, any measure available in between these divisions is acceptable.
पीठोच्छष्षोडशांशो वा एकभागेन कीर्तितः।
पीठतार समो वा स्यादेकद्वित्र्यङ्गुलोन्नतः॥ १०६
जगती चतुरंशस्स्यात् त्रिपादं कुमुदो भवेत्।
पादेन कम्पः कर्णस्तु त्रिपादेन प्रकीर्तितः॥ १०७
भागेनोपरि कम्पस्स्याद्वाजनं तु द्विभागतः।
भागेन वाजनं चोर्ध्वं तदूर्ध्वे पद्ममिष्यते॥ १०८
pīṭhoccaṣṣoḍaśāṁśo vā ekabhāgena kīrtitaḥ|
pīṭhatāra samo vā syādekadvitryaṅgulonnataḥ|| 106
jagatī caturaṁśassyāt tripādaṁ kumudo bhavet|
pādena kampaḥ karṇastu tripādena prakīrtitaḥ|| 107
bhāgenopari kampassyādvājanaṁ tu dvibhāgataḥ|
bhāgena vājanaṁ cordhve tadūrdhve padmamiṣyate|| 108
If the height of the large altar is divided into 16 equal parts, the base takes one part. The
plinth takes 4 parts. The torous(kumuda) takes three parts. The fillet takes one quarter.
The cornice takes three quarters. The fillet above this takes one part. The upper fillet(vajana)
takes 2 parts. Another vajana above this one takes one part. Above this, a lotus design
should be provided.
पीठाकार समो वा स्यादेकद्वित्र्यङ्गुलोन्नतः।
षोडशाष्टांश हीनो वा पत्रविस्तार इष्यते॥ १०९
तदर्धो वा त्रिपादो वा स्वव्यासादुच्चमिष्यते।
तयोरन्तरमानं तु नवधोच्चं भवेद्द्विजाः॥ ११०
पद्मतार त्रिभागैका कर्णिकार्धेन वा मता।

पादमानान्तराष्टांशे नवमानं प्रकीर्तितम्॥ १११
कर्णिका विस्तरः प्रोक्तस्तत्त्रिपादसमोऽपि वा।
अर्धमानान्तरोपेतः कर्णिकोच्छ्राय इष्यते॥ ११२
pīṭhākāra samo vā syādekadvitryaṅgulonnataḥ|
ṣoḍaśāṣṭāṁśa hīno vā patravistāra iṣyate|| 109
tadardho vā tripādo vā svavyāsāduccamiṣyate|
tayorantaramānaṁ tu navadhoccaṁ bhaveddvijāḥ|| 110
padmatāra tribhāgaikā karṇikārdhena vā matā|
pādamānāntarāṣṭāṁśe navamānaṁ prakīrtitam|| 111
karṇikā vistaraḥ proktastattripādassamo'pi vā|
ardhamānāntaropetaḥ karṇikocchrāya iṣyate|| 112
For the next type of the large altar, the height may be equal to the previous width or it may
exceed by 1,2 or 3 digits. The width may be less than the previous width by 16 or 8 units.
In this case, its height may be half or three quarters of this width. If the difference between the
maximum height and the minimum height is divided into 8 equal parts, 9 different measures
would be obtained for the choice. O, the twice-born Sages!, the height of the lotus should be
one part out of three parts. The height of the pericarp should be half of this. If the 8 parts of
the pilasters are added, 9 kinds of height would be availble for the chioce. The diameter
of the pericarp should be equal to the height or three quarters of the height. The height of
the pericarp may be increased by another half unit.
पादाष्टांश विहीनस्स्याद् अग्रस्थूलस्य विस्तरः।
अधिष्ठानोपपीठोक्ताकृतिं वोपरि कल्पयेत्॥ ११३
धामाकृतिर्वा कर्तव्या प्रस्तरान्ता गुरूत्तमाः।
मध्यभद्रयुतं वापि नानाचामर संयुतम्॥ ११४
नानाभूत समायुक्तं कोणस्थर्क्ष समन्वितम्।
अनेक नासिका जालं सोपपीठं तु केवलम्॥ ११५
वृत्तं वा चतुरश्रं वा त्र्यश्रं वस्वश्रमेव वा।

pādāṣṭāṁśa vihīnassyād agrasthūlasya vistaraḥ|
adhiṣṭhānopapīṭhoktākṛtiṁ vopari kalpayet|| 113
dhāmākṛtirvā kartavyā prastarāntā gurūttamāḥ|
madhyabhadrayutaṁ vāpi nānācāmara saṁyutam|| 114
nānābhūta samāyuktaṁ koṇastharkṣa samanvitam|
aneka nāsikā jālaṁ sopapīṭhaṁ tu kevalam|| 115
vṛttaṁ vā caturaśraṁ vā tryaśraṁ vasvaśrameva vā|
The width of the ornamental upward projection should be equal to one out of 8 parts of the
height of the pillar. Mouldings resembling the shape of the base and the upper pedestal should
be provided on the top. O, the foremost Preceptors!, the altar should be structured so as to
look exactly like the temple, providing all the elements up to the entabalture. It may be
associated with median projections, many camara(bushy tail of deer) mouldings , many
dwarf images of bhutas , star-like mouldings in its corners and many gutters and latticed
windows. It may be with or without the upper pedestal. This type of large altar may be
circular, square, triangular or octogonal in shape.
प्रासादपोतमध्यात्तु पादमध्य विवर्जितम्॥ ११६
मूलधाम्नः समारभ्य वह्निदण्डं व्यपोह्य च।
तत्र संस्थापयेत्पीठं तत आरभ्य वर्धयेत्॥ ११७
अर्धदण्डेन पञ्चाशद्दण्डान्तं देशिकोत्तमः।
पीठायामान्तरा ह्येतद् वृषपृष्ठेऽथवा भवेत्॥ ११८
prāsādapotamadhyāttu pādamadhya vivarjitam|| 116
mūladhāmnaḥ samārabhya vahnidaṇḍaṁ vyapohya ca|
tatra saṁsthāpayetpīṭhaṁ tata ārabhya vardhayet|| 117
ardhadaṇḍena pañcāśaddaṇḍāntaṁ deśikottamaḥ|
pīṭhāyāmāntarā hyetad vṛṣapṛṣṭhe'thavā bhavet|| 118
From the center of the foundation wall of the main shrine and avoiding the center of the
vastu-grid, the distance should be measured. Leaving out a distance of 3 modules from the
main shrine, the altar should be installed. Starting from that point, the foremost Guru

shoud measure the distance by half a module up to 50 modules. This sholud be held as
the interspace between the inner altar and the outer altar. Or the outer altar may be installed
behind the Bull.
सालानां मध्यदेशे वा ग्राम मार्गान्तरेऽपि वा।
ग्राम मध्येऽथवा कुर्याद् धामेशानेऽथवा भवेत्॥ ११९
आयाद्यं धामजात्युक्तवर्त्मनैव परीक्षयेत्।
कुर्यादाद्येष्टका मध्ये पूर्वोक्त विधिना गुरुः॥ १२०
दक्षिणे पश्चिमे वास्य सोपानं परिकल्पयेत्।
संश्लिष्टं वाथ विश्लिष्टं सोपानं तदपीरितम्॥ १२१
sālānāṁ madhyadeśe vā grāma mārgāntare'pi vā|
grāma madhye'thavā kuryād dhāmeśāne'thavā bhavet|| 119
āyādyaṁ dhāmajātyuktavartmanaiva parīkṣayet|
kuryādādyeṣṭakā madhye pūrvokta vidhinā guruḥ|| 120
dakṣiṇe paścime vāsya sopānaṁ parikalpayet|
saṁśliṣṭaṁ vātha viśliṣṭaṁ sopānaṁ tadapīritam|| 121
The large altar may be installed at the center of the enclosures, in between the roads of
the interior village or in the center of the village. This may be installed in the north-east
of the temple. Even for this, the fitness of aya and other factors should be examined well
considering the features of the temple belonging to one or other category. At the center of
the place selected for the installation, the ritual known as ‘the laying of the first bricks’
should be performed according to the directions set forth earlier. A flight of steps(sopana)
should be provided for the altar and such staircase may or may not be joined to the altar.
पश्चिमद्वार संयुक्तं वृषभं शूलमेव च।
महापीठध्वजाद्यं च पश्चिमे परिकल्पयेत्॥ १२२
दक्षद्वारे च कौबेरेऽप्येवमेव समाचरेत्।
चतुर्द्वारयुते द्वारं प्रत्यक्षं वा सशूलकम्॥ १२३

महापीठमथैकत्र स्थापयेद्वा ध्वजादिकम्।
प्रतोली पूर्वदेशे स्यात्पश्चिमे वा चतुर्दिशि॥ १२४
paścimadvāra saṁyuktaṁ vṛṣabhaṁ śūlameva ca|
mahāpīṭhadhvajādyaṁ ca paścime parikalpayet|| 122
dakṣadvāre ca kaubere'pyevameva samācaret|
caturdvārayute dvāraṁ pratyakṣaṁ vā saśūlakam|| 123
mahāpīṭhamathaikatra sthāpayedvā dhvajādikam|
pratolī pūrvadeśe syātpaścime vā caturdiśi|| 124
The Bull and the Trident should be installed in the west entrance. The large altar , the flag mast
and others should aslo be in the west entrance. In the same way, even in the south entrance
and the north entrance, these may be installed. If all the four entrances are associated with
gate-ways(gopuras), each entrance may be provided with the Trident the axis of the temple. The
large altar and the flag mast(dhvajastambha) and others may be installed in all the entrances. The
flight of steps may be provided in the east or in the west or in all the four directions.
आग्नेय्यां तु धनस्थानं नैर्ऋत्यां आयुधालयः।
वायव्या शयनस्थानं ऐशान्यां कूपमिष्यते॥ १२५
सदाशिवाद्यास्सर्वत्र स्थापनीयास्समन्ततः।
इन्द्र पावकयोर्मध्ये धनस्थानं तु वा भवेत्॥ १२६
āgneyyāṁ tu dhanasthānaṁ nairṛtyāṁ āyudhālayaḥ|
vāyavyā śayanasthānaṁ aiśānyāṁ kūpamiṣyate|| 125
sadāśivādyāssarvatra sthāpanīyāssamantataḥ|
indra pāvakayormadhye dhanasthānaṁ tu vā bhavet|| 126
The treasury-chamber should be in the south-east. The chamber for the weapons of the
Deities should be in the south-west. The bed-chamber should be in the north-west. The
sacred well should be in the north-east. Various images of linga should be installed
in all locations around the enclosures. The treaury-chamber may be in between the east
and the south-east.

आग्नेय्यां पचनस्थानं यागशाला च तत्र च।
अग्निकुण्डं च तत्र स्याद्यमपावक मध्यमे॥ १२७
पुष्पमज्जन शाला स्यात् पानीयस्थानमेव च।
कामिकादि शिवज्ञानस्थानं याम्यदिशि स्थितम्॥ १२८
यम राक्षस मध्ये तु गन्धादि स्थानं इष्यते।
निर्ऋतौ पुष्पसंस्थानं तद्वामे वाथ कल्पयेत्॥ १२९
āmneyyāṁ pacanasthānaṁ yāgaśālā ca tatra ca।
agnikuṇḍaṁ ca tatra syādyamapāvaka madhyame॥ 127
puṣpamajjana śālā syāt pānīyasthānameva ca।
kāmikādi śivajñānasthānaṁ yāmyadiśi sthitam॥ 128
yama rākṣasa madhye tu gandhādi sthānaṁ iṣyate।
nirṛtau puṣpasaṁsthānaṁ tadvāme vātha kalpayet॥ 129
The kitchen and the pavilion for sacrificial rituals may be in the south-east. Permanent
fire-pit may be in between the south-east and the south. Pavilion for flowers, pavilion for
the performance of ceremonial bath, pavilion for the storage of drinkable items, pavilion
for the Kamika and other Sivajnana Sastras – all these should be in the south zone. Pavilion
for the grating of sandal wood and for the preparation of other perfumes should be in between
the south and the south-east. The storage for the collected flowers may be in the south-west
and to the left side of perfume-pavilion.
धर्मसंकीर्तनं वात्र वारुणे वा प्रकल्पयेत्।
वायव्ये दक्षिणे वाथ ज्ञानकोशं प्रकल्पयेत्॥ १३०
तत्र वा शयनस्थानं सोम वाय्वन्तरेऽपि वा।
कूपस्थानं कुबेरे वा तत्पूर्वे वैशदेशके॥ १३१
यागमण्डपं दृष्टं स्यात्तद्दक्षे वाद्यमिष्यते।
ऐशान्यां शयनस्थानं अथवा परिकल्पयेत्॥ १३२

तद्दक्षिणे वा तत्स्थानं सोमे वा परिकल्पयेत्।
कूपं च शयनस्थानं पुष्पमज्जन मण्डपे॥ १३३
मद्भक्तस्थानकं विद्यास्थानं वस्त्र सुवर्णयोः।
देवोपकरणस्थानं नोक्तं विस्तार भीरुणा॥ १३४
dharmasaṁkīrtanaṁ vātra vāruṇe vā prakalpayet|
vāyavye dakṣiṇe vātha jñānakośaṁ prakalpayet|| 130
tatra vā śayanasthānaṁ soma vāyvantare'pi vā|
kūpasthānaṁ kubere vā tatpūrve vaiśadeśake|| 131
yāgamaṇḍapaṁ iṣṭaṁ syāttaddakṣe vādyamiṣyate|
aiśānyāṁ śayanasthānaṁ athavā parikalpayet|| 132
taddakṣiṇe vā tatsthānaṁ some vā parikalpayet|
kūpaṁ ca śayanasthānaṁ puṣpamajjana maṇḍape|| 133
madbhaktasthānakaṁ vidyāsthānaṁ vastra suvarṇayoḥ|
devopakaraṇasthānaṁ noktaṁ vistāra bhīruṇā|| 134
The hall for the discourses on dharmas should be in the west. The chamber for treasuring the
holy Scriptures should be in the north-west or to the right of the north-west. The bed-chamber
may be in between the north-west and the north. The well may be in the north. To the east of this
and in the north-east, there may be the sacrificial pavilion(yaga sala). To the right side of the
sacrificial pavilion, there should be the pavilion for the musical instruments. The bed-chamber
may also be in the north-east. The bed-chamber may be to the right side of this location or
it may be exactly in the north. The alternate locations for the well, bed-chamber, flowers,
ceremonial bath, pavilion for the congregation of my devotees, chamber for the study of
Scriptures, chamber for storing the clothes and gold ornaments, the chamber for keeping the
utensils and tools which are used for the Deities – all these are not told by me due to the
fear of eloborated exposition.
तत्सर्वं यजमानेच्छवशेन परिकल्पयेत्।
देवोपजीविनां स्थानं तथैव परिकल्पयेत्॥ १३५

देवालय समीपे तु देशिकस्यालयो भवेत्।
पूजकानां गृहं तत्र परिचारक संस्थितिः॥ १३६
पुष्पारामादिकानां तु स्थानं सर्वत्र कल्पयेत्।
आस्थान मण्डपं सर्वदेशोऽपि विविधं नयेत्॥ १३७
अन्यद् ग्रामोक्त रीत्या तु स्थानं संकल्प्यतां बुधाः॥ १३८
tatsarvaṁ yajamānecchavaśena parikalpayet|
devopajīvināṁ sthānaṁ tathaiva parikalpayet|| 135
devālaya samīpe tu deśikasyālayo bhavet|
pūjakānāṁ gṛhaṁ tatra paricāraka saṁsthitiḥ|| 136
puṣpārāmādikānāṁ tu sthānaṁ sarvatra kalpayet|
āsthāna maṇḍapaṁ sarvadeśo'pi vividhaṁ nayet|| 137
anyad grāmokta rītyā tu sthānaṁ saṁkalpyatāṁ budhāḥ|| 138
All such locations may be decided as desired by the Master-patron. The location for the
residence of those who maintain their family through the works related to the Deities may
be decided in the same way. The house of the Acharya should be near the temple. Similarly,
the houses of other priests and assistants should be near the temple. The flower garden and
others such as the groves of fruit-yielding trees may be in all sides of the temple. The
audience-pavilion built in different styles may be in all directions. O,the learned Sages!,
all other halls and chambers may be bulit in the locations as detaled under the village-planning.
॥ इति कामिकाख्ये महातन्त्रे प्राकार लक्षण विधिः एकसप्ततितमः पटलः ॥
|| iti kāmikākhye mahātantre prākāra lakṣaṇa vidhiḥ ekasaptatitamaḥ paṭalaḥ||
This is the 71ˢᵗ chapter titled "The Characteristics of the Temple Enclosures" in the Great Tantra called Kamika

७२ परिवार लक्षण विधिः
72 parivāra lakṣaṇa vidhiḥ
72 Specific Details for the Installation of the Retinue Deities
स्थापनं परिवाराणां संक्षेपाच्छृणुत द्विजाः।
त्रिहस्तं तु समारभ्य करस्यैकस्य वर्धनात्॥ १
मण्डपस्यास्य विस्तारो नवहस्तान्तं एव हि।
तन्मध्ये वेदिकोपेतं षोडशस्तम्भ संयुतम्॥ २
sthāpanaṁ parivārāṇāṁ saṁkṣepācchṛṇuta dvijāḥ|
trihastaṁ tu samārabhya karasyaikasya vardhanāt|| 1
maṇḍapasyāsya vistāro navahastāntaṁ eva hi|
tanmadhye vedikopetaṁ ṣoḍaśastambha saṁyutam|| 2
Now I will tell you briefly about the installation of the retinue Deities. O, the twice-born Sages!,
listen to these details. A pavilion should be constructed in the recommended place.
Its width may be from 3 hastas to 9 hastas, increasing the width by one hasta each time.
It should be provided with an altar at its center and with 16 pillars.
रविस्तम्भयुतं वापि चतुस्तम्भयुतं तु वा।
कुण्डं वा स्थण्डिलं वापि शरवेदैक संख्यया॥ ३
वृत्तं वा चतुरश्रं वा कुण्डं कुर्याद्दिगश्रकम्।
मातृणां नवकुण्डं वा चैककुण्डमथापि वा॥ ४
ravistambhayutaṁ vāpi catusstambhayutaṁ tu vā|
kuṇḍaṁ vā sthaṇḍilaṁ vāpi śaravedaika saṁkhyayā|| 3
vṛttaṁ vā caturaśraṁ vā kuṇḍaṁ kuryāddigaśrakam|
mātṝṇāṁ navakuṇḍaṁ vā caikakuṇḍamathāpi vā|| 4

Or, the pavilion may be provided with 12 pillars or 4 pillars. Either the fire-pits or raised
altars(sthandila) should be designed there, their number being 5, 4 or 1. The fire-pits may
be in the form of circle, square or octagonal. For the Mother-Deities, there may be nine
fire-pits or one fire-pit.
योग्यानां रत्नविन्यासं नेत्रोन्मीलनं एव च।
पञ्चगव्यादिभिस्तेषां शुचिं तोयाधिवासनम्॥ ५
ततो मण्डप संस्कारं ततो बिम्बादि शोधनम्।
कौतुकं शयनारोहं कुम्भविन्यासं एव च॥ ६
yogyānāṁ ratnavinyāsaṁ netronmīlanaṁ eva ca|
pañcagavyādibhisteṣāṁ śuciṁ toyādhivāsanam|| 5
tato maṇḍapa saṁskāraṁ tato bimbādi śodhanam|
kautukaṁ śayanārohaṁ kumbhavinyāsaṁ eva ca|| 6
Then all the acitivities concerned with the installation should be carried out in the prescribed
order. First, placing of gems(ratna vinyasa) shold be done for the fiiting images. Then, opening
of the eyes(netronmilana); then, purification of the image with panca gavya. Keeping the image
immersed in water(jaladhivasa), purification and other sacramental rituals for the pavilion
(mandapa samskara), cleansing the image(bimba sodhana), tying up the protective bond(raksha
bandhana), keeping the image on the couch(sayanadhivasa), arrangement of the kalasas
(kumbha vinyasa) – all these should be performed in the due order.
कृत्वा तु पूर्ववत्सर्वं स्वनामाद्यक्षरेण तु।
तत्तद्वर्णादि संस्थाने यजेत्सम्यक् शिवद्विजाः॥ ७
तेषां मूर्त्यादि विन्यासं कृत्वा होमं समाचरेत्।
पलाशोदुम्बराश्वत्थ वटैः पूर्वादि दिक्षु च॥ ८
समिदाज्य चरून् लाजान् तितलं च जुहुयात्क्रमात्।
ततः प्रभाते बिम्बाद्यं कुम्भानग्निंश्च पूजयेत्॥ ९

kṛtvā tu pūrvavatsarvaṁ svanāmādyakṣareṇa tu|
tattadvarṇādi saṁsthāne yajetsamyak śivadvijāḥ|| 7
teṣāṁ mūrtyādi vinyāsaṁ kṛtvā homaṁ samācaret|
palāśodumbarāśvattha vaṭaiḥ pūrvādi dikṣu ca|| 8
samidājya carūn lājān titalaṁ ca juhuyātkramāt|
tataḥ prabhāte bimbādyaṁ kumbhānagnimśca pūjayet|| 9
O, the Saiva Priests!, having performed all other rituals as explained before, the Acharya should
use the first letter of the name of the concerned Deity to be installed as the seed letter and
with that he should impose each letter of the name of the Deity on each part of the form of that
Deity and worship well. The murti nyasa should be performed for all the images to be installed.
Then the Acharya should perform the fire-ritual. The faggots got from the palasa, udumbara,
asvattha and vata should be used for the fire-pits in the east, south, west and north respectively.
The faggots, clarified butter, cooked rice, parched paddy and sesame should be offered as
oblations in the due order. Then, in the early morning, he should worship the image and others,
kalasas and the fire kindled duly in each fire-pit.
दक्षिणां दापयेत्पश्चादाचार्यादेर्विधानतः।
निष्कादि दशनिष्कान्ता गुरावन्येषु पूर्ववत्॥ १०
dakṣiṇāṁ dāpayetpaścādācāryādervidhānataḥ|
niṣkādi daśaniṣkāntā gurāvanyeṣu pūrvavat|| 10
Then the chief patron should offer the sacrificial fees to the Acharya and the assisting priests
as prescibed for such offerings. For the Acharya(chief-priest), the fees should be from one
nishka of gold to ten nishkas. For others, the fees is as told earlier.
मुहूर्त्तनाडिका पूर्वं मन्त्रन्यासं समारभेत्।
कुम्भाद्बीजं समादाय विन्यसेत् स्वस्वदेशके॥ ११
muhūrtanāḍikā pūrvaṁ mantranyāsaṁ samārabhet|
kumbhādbījaṁ samādāya vinyaset svasvadeśake|| 11

Just one and a half hours(one muhurta) before the exact installation, the Acharya should
commence the ritulal of mantra-nyasa. Having collected the seeds from the kalasa, he should
palce each seed in each part of the image pertaining to that.
प्रासादतारपादं वा तदर्धं वा त्रिपादकम्।
समं सपादं सार्धं वा सजगत् पादुका बहिः॥ १२
न्यस्त्वा संस्थापयेत् पीठान् अथवाद्यौ विधाय तान्।
प्रतिष्ठां कारयेन् मुक्तारत्नन्यासं प्रदक्षिणम्॥ १३
जलाधिवासनं कुर्यादन्यत्कर्म समारभेत।
prāsādatārapādaṁ vā tadardhaṁ vā tripādakam|
samaṁ sapādaṁ sārdhaṁ vā sajagat pādukā bahiḥ|| 12
nyastvā saṁsthāpayet pīṭhān athavādau vidhāya tān|
pratiṣṭhāṁ kārayen muktāratnanyāsaṁ pradakṣiṇam|| 13
jalādhivāsanaṁ kuryādanyatkarma samārabhet|
Bali-pithas(pedestals for the bali-offering) should be installed outside the main shrine. The
width of such bali-pithas may be one fourth, half, three fourth, one, one and one fourth or one
and a half of the one unit-module of the main shrine. The bali-pithas should be provided with
enough moulding at the base. Having done all the preliminary acivities, the Acharya should
perform the ratna-nyasa beginning with pearl and such nyasa should be done in the clockwise
order. Then the ritual known as jaladhivasa(immersing the image in the water) should be done.
All other activities should be commenced as explained earlier.
महापीठ प्रतिष्ठाया विधानं अधुनोच्यते॥ १४
पूर्व पश्चिम सोमेषु मण्डपं पूर्ववन्नयेत्।
वेदैक संख्यया कुण्डं वेदाश्रं स्थण्डिलं तु वा॥ १५
mahāpīṭha pratiṣṭhāyā vidhānaṁ adhunocyate|| 14
pūrva paścima someṣu maṇḍapaṁ pūrvavannayet|
vedaika saṁkhyayā kuṇḍaṁ vedāśraṁ sthaṇḍilaṁ tu vā|| 15

Now, the process of installation of the mahapitha(great pedestal in the fourth enclosure)
is explained. A pavilion should be erected in the east, west and north, as explained before.
Either four fire-pits or one fire-pit in the form of square or a raised square platform
should be designed.
पञ्चगव्यादिभिः पीठशुद्धिं कृत्वा च कौतुकम्।
स्थण्डिले वेदिकायां तु कुम्भन्यासं तु कारयेत्॥ १६
मध्यपूर्वं यमाप्येन्दु शङ्करस्थ घटेष्वथ।
अविघ्नं च तथामोदं प्रमोदं प्रमुखं तथा॥ १७
दुर्मुखं विघ्नकर्तारं न्यस्त्वा वर्णांस्तु भावयेत्।
pañcagavyādibhiḥ pīṭhaśuddhiṁ kṛtvā ca kautukam|
sthaṇḍile vedikāyāṁ tu kumbhanyāsaṁ tu kārayet|| 16
madhyapūrva yamāpyendu śaṅkarastha ghaṭeṣvatha|
avighnaṁ ca tathāmodaṁ pramodaṁ pramukhaṁ tathā|| 17
durmukhaṁ vighnakartāraṁ nyastvā varṇāṁstu bhāvayet|
The Acharya should purify the image of the maha bali-pitha with pancagavya and other items
and tie up the protective band. He should place six kalasas on the raised platform designed
over the altar. These should be in the middle, east, south, west, north and north-east. The
Acharya should invoke the presence of Avighna, Amoda, Pramoda, Pramukha, Durmukha
and Vighnakartara in the kalasas kept in the middle, east, south, west, north and north-east
respectively. He should meditate on the color of each of these Deities.
अविघ्नं विद्रुमप्रख्यं आमोदं श्यामवर्णकम्॥ १८
प्रमोदं कृष्णवर्णं च प्रमुखं स्फटिकप्रभम्।
दुर्मुखं कुङ्कुमाभं च ध्यात्वैवं पूजयेद्गुरुः॥ १९
avighnaṁ vidrumaprakhyaṁ āmodaṁ śyāmavarṇakam|| 18
pramodaṁ kṛṣṇavarṇaṁ ca pramukhaṁ sphaṭikaprabham|
durmukhaṁ kuṅkumābhaṁ ca dhyātvaivaṁ pūjayedguruḥ|| 19

Avighna is in the color of coral. Amoda is in the color of dark-blue. Pramoda is in the color
of blue-black. Pramukha is in the color of crystal. Durmukha is in the color of saffron flower.
(Vighnakartara is in the color of red). Having meditated in this way, the Acharya should
worship Avighna and others.
पीठे तत्त्वेश मूर्त्यादि न्यासं होमं समाचरेत्।
जङ्घागलकपद्मान्तं आत्मतत्त्वादिकं न्यसेत्॥ २०
समिदाज्यचरून् लाजान् सर्षपं च यवं तिलम्।
क्रमेण जुहुयाद्धीमान् पलाशोदुम्बरा वटम्॥ २१
अश्वत्थं प्राग्दिगारभ्य पूर्ववद्धोमं आचरेत्।
संपूज्य पीठं कुम्भांश्च प्रभाते पावकं तथा॥ २२
pīṭhe tattveśa mūrtyādi nyāsaṁ homaṁ samācaret|
jaṅghāgalakapadmāntaṁ ātmatattvādikaṁ nyaset|| 20
samidājyacarūn lājān sarṣapaṁ ca yavaṁ tilam|
krameṇa juhuyāddhīmān palāśodumbarā vaṭam|| 21
aśvatthaṁ prāgdigārabhya pūrvavaddhomaṁ ācaret|
saṁpūjya pīṭhaṁ kumbhāṁśca prabhāte pāvakaṁ tathā|| 22
He should do the nyasa of tattvas, tattvesvaras, murtis and murtisvaras for the bali-pitha
and perform the fire ritual according to the prescibed directions. For the bali-pitha, atma
tattva is from the base to the jangha part of the pitha. Vidya tattva is from the jangha to
the neck-part. Siva tattva is from the neck to the lotus design on the top. He should do the
tattva nyasa in this way. The learned Acharya should offer into the fire-pits faggots, clarified
butter, cooked rice, parched paddy, mustard and sesame as oblations, in the due order. Then
he should offer the faggots got from the palasa, udumbara, asvattha and vata trees in the fire-pit
of east, south, west and north respectively and complete the fire ritual. Then, in the next
early morning, he should worship the pitha, kumbha and the fire.
दक्षिणां पूर्ववद्दत्वा मन्त्रन्यासं समारभेत्।
अविघ्नं कर्णिका मध्ये विन्यसेत् कुम्भमध्यगम्॥ २३

आमोदादीन् न्यसेद्धीमान् चतुर्दिक्ष्वीश कोणके।
तत्तत्कुम्भोदकेनैव स्नापयेत्पीठमादरात्॥ २४
dakṣiṇāṁ pūrvavaddatvā mantranyāsaṁ samārabhet|
avighnaṁ karṇikā madhye vinyaset kumbhamadhyagam|| 23
āmodādīn nyaseddhīmān caturdikṣvīśa koṇake|
tattatkumbhodakenaiva snāpayetpīṭhamādarāt|| 24
As before, the Acharya and the assisting priests should be honored with sacrificial fees. After
this, the Acharya should do the mantra-nyasa for the pitha. He should invoke the prsence of
Avighna in the kalasa placed in the middle. Similarly he sholuld invoke the presence of
Amoda, Pramoda, Pramukha, Durmukha and Vighnakartara in the kalasas kept in the east, south,
west, north and north-east repectively. Then he should bathe the middle, east side,
south side, west side, north side and north-east of the pitha with the consecrated water of the
kalasa pertaining to the each direction.
एवं स्याद्भूतपीठस्य पैशाचेऽप्येवमाचरेत्।
किन्तु मध्यम कुम्भस्य मध्यमे नीललोहितम्॥ २५
नक्षत्रं पूर्वदिग्भागे राशिं चैव तु दक्षिणे।
पश्चिमे क्षेत्रपालं च सोमे विश्वगणान् न्यसेत्॥ २६
रुद्रांश्च पूर्वदिक्कुम्भे याम्ये मातृगणान् न्यसेत्।
गणान् पश्चिमदिग्भागे यक्षानुत्तर दिग्गते॥ २७
evaṁ syādbhūtapīṭhasya paiśāce'pyevamācaret|
kintu madhyama kumbhasya madhyame nīlalohitam|| 25
nakṣatraṁ pūrvadigbhāge rāśiṁ caiva tu dakṣiṇe|
paścime kṣetrapālaṁ ca some viśvagaṇān nyaset|| 26
rudrāṁśca pūrvadikkumbhe yāmye mātṛgaṇān nyaset|
gaṇān paścimadigbhāge yakṣānuttara diggate|| 27

The process of installation of the maha bali-pitha(also known as bhuta pitha) should take
place in this way. Installation should be performed even for the great bali-pitha in the fifth
enclosure. But, in the kalasa kept in the middle , Nilalohita should be invoked. The nakshatras
are to be invoked in the kalasa kept in the east. Rasis in the south kalasa; Kshetrapala in the
west kalasa. Visvedevas in the north kalasa. Rudras in the east kalasa(kept by side of the
nakshatra kalasa). The host of Mother Deities in the south kalasa. Ganas in the west kalasa.
Yakshas in the north kalasa.
ग्रहानीशान दिग्भागे वह्नावसुर संज्ञकान्।
राक्षसान् पितृदेशे तु वायौ नागगणान् न्यसेत्॥ २८
तद्बाह्ये कलशान् स्थाप्य लोकपालाधिदैवतान्।
संपूज्य गन्ध पुष्पाद्यैः नैवेद्यान्तं हि देशिकः॥ २९
एतदेव विशेषं स्यादन्यत्सर्वं समानकम्।
grahānīśāna digbhāge vahnāvasura saṁjñakān|
rākṣasān pitṛdeśe tu vāyau nāgagaṇān nyaset|| 28
tadbāhye kalaśān sthāpya lokapālādhidaivatān|
saṁpūjya gandha puṣpādyaiḥ naivedyāntaṁ hi deśikaḥ|| 29
etadeva viśeṣaṁ syādanyatsarvaṁ samānakam|
The nine Grahas in the kalasa kept in the north-east; Asuras in the kalasa kept in the south-east.
Rakshasas in the south-west kalasa. The host of Nagas in the north-west kalasa. Having
arranged the kalasas outside the row of kalasas mentioned before, the Acharya should invoke
the presence of the Lokapalas in these kalasas. Having worshipped all these Deities (invoked)
with sandal, flowers and other paraphernalia, the Guru should offer the naivdya(eatable items) to
them. With regard to the bali-pitha of the fifth enclosure, these are the specific details
concerned with the installation. All other rituals are common for both the pithas.
कर्णिकायां न्यसेत्पञ्च गणानष्टौ दलेषु च॥ ३०
दलबाह्ये न्यसेद्धीमान् लोकेशान् स्वस्वदिग्गतान्।
मन्त्रन्यास विशेषोऽयं पिशाचबलिपीठके॥ ३१
अनुक्तं यन्नयेत्सर्वं प्रतिमा स्थापनोक्तवत्॥ ३२

karṇikāyāṁ nyasetpañca gaṇānaṣṭau daleṣu ca| 30
dalabāhye nyaseddhīmān lokeśān svasvadiggatān|
mantranyāsa viśeṣo'yaṁ piśācabalipīṭhake|| 31
anuktaṁ yannayetsarvaṁ pratimā sthāpanoktavat|| 32
On the lotus designed on the top of the paisaca bali-pitha(of the fifth enclosure), the Acharya
should invoke the five Ganas(starting from Nilalohita). He should invoke other Ganas in the
eight petals of the lotus. The Lokapala pertaining to each direction should be invoked outside
the petals. This is the specific process of mantra nyasa for the great bali-pitha of the fifth
enclosure(paisaca bali-pitha). All other rituals which have not been explained here should be
performed as detailed earlier.
॥ इति कामिकाख्ये महातन्त्रे परिवारस्थापन विधिः द्विसप्तितमः पटलः ॥
|| iti kāmikākhye mahātantre parivārasthāpana vidhiḥ dvisaptitamaḥ paṭalaḥ||
This is the 72ⁿᵈ chapter titled “Specific Details for the Installation of the Retinue Deities” in the Great
Tantra called Kamika

७३ परिवारार्चन विधिः
73 parivārārcana vidhiḥ
73 Directions for the Worship of the Retinue Deities
परिवारार्चनं वक्ष्ये श्रूयतां मुनिपुङ्गवाः।
आदौ प्रणवयुक्स्वस्ववर्णो विष्णु समन्वितः॥ १
बिन्दुनाद समायुक्तश्चतुर्थ्यन्तस् सनामकः।
नमस्करादि संयुक्तः परिवारार्चने मनुः॥ २
parivārārcanaṁ vakṣye śrūyatāṁ munipuṅgavāḥ|
ādau praṇavayuksvasvavarṇo viṣṇu samanvitaḥ|| 1
bindunāda samāyuktaścaturthyantas sanāmakaḥ|
namaskārādi saṁyuktaḥ parivārārcane manuḥ|| 2
O, the foremost Sages!, now I am giving the directions for the worship of the retinue Deities.
Listen to these. First, the letter OM; then the first letter of the particular name of the Deity
combined with letter of Vishnu(that is, the first letter added with anusvara); then this should be
added with bindu and nada(the terminating sounds); all these should be added with the name of
the Deity ending with the termination of the fourth case. This is how the mantra of a Deity is
formed. This should be added with terminating seed-words such as ‘namah’, ‘svaha’ and others
according to the context of the ritual.
पूर्वाह्ने वाथ मध्याह्ने रात्रावभ्यर्चयेत्तु तान्।
अथवा एककालं वा अन्यत्सर्वं समर्चयेत्॥ ३
pūrvāhne vātha madhyāhne rātrāvabhyarcayettu tān|
athavā ekakālaṁ vā anyatsarvaṁ samarcayet|| 3

The Acharya should worship the retinue Deities in the forenoon or noon and in the night. Or,
he may worship them once in a day. He should worship all other Deities as well.
बलिं त्रिद्व्येककालं वा दापयेत्तु क्रमेण तु।
तेषां पूजा नमोन्तेन स्वाहान्त मनुना बलिः॥ ४
baliṁ tridvyekakālaṁ vā dāpayettu krameṇa tu|
teṣāṁ pūjā namontena svāhānta manunā baliḥ|| 4
He should perform the recommended bali-offerings for three times, two times or one time a day
in the prescribed order. The Deities appropriate for the bali-offerings should be worshipped
with their corresponding names ending with ‘namah’. The bali-offerings should be made
with the accompaniment of the corresponding mantra-name ending with ‘svaha’.
गन्धपुष्पान्न धूपैश्च दीपवाद्यादि संयुतम्।
द्वारादि बलिपीठान्तं बलिं दद्याद्विशेषतः॥ ५
पूर्वोत्तरमुखो भूत्वा धृतवस्त्रोत्तरीयकः।
कुक्कुटाण्डप्रमाणेन तदर्धेन तदर्धतः॥ ६
gandhapuṣpānna dhūpaiśca dīpavādyādi saṁyutam|
dvārādi balipīṭhāntaṁ baliṁ dadyādviśeṣataḥ|| 5
pūrvottaramukho bhūtvā dhṛtavastrottarīyakaḥ|
kukkuṭāṇḍapramāṇena tadardhena tadardhataḥ|| 6
With all the essential paraphernalia such as the sandal, flowers, food , incense and light,
sounds of musical instruments and others, the Acharya should perform the bali-offering in
a specific way, from the main entrance up to the bali-pitha. Having attired with specific cloth
and wearing the upper garment, turned towards the north, he should offer the ball of cooked rice
whose size may be equal to the fowl`s egg or half the size of that or quarter the size of that.
नन्दिने प्रथमं दद्यान् महाकालाय पूर्वतः।
चतुर्द्वारं समोपेतं भृङ्गिणे च विनायके॥ ७