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

vidvāṁso brāhmaṇo vāpi patnīputrayuto balī|
bhūṣitā vā suputrā vā harṣitā ca viśeṣataḥ|| 4
rūpiṇī garbhiṇī kanyā krīḍantaśca viśeṣataḥ|
bhakṣyaṁ bhojyaṁ ca pānaṁ ca māṁsaṁ dīpaṁ tathaiva ca|| 5
anulepanamālādi gandhadravyaṁ ghṛtaṁ dadhi|
śrīvatsaṁ pūrṇakumbhaṁ ca śaṅkhaṁ gorocanaṁ tathā|| 6
ādarśanaṁ dhvajaṁ caiva siddhārthaṁ ca payaḥ punaḥ|
yānyanyāni praśastāni śubhaṁ teṣāṁ tu darśanam|| 7
Two lerned person or brahmins, house-wife with her son or daughter, sturdy man, lady well adorned with
ornaments, lady coming with her son, delighted lady – these persons are considered to be specifically
good to indicate auspicious omens. A charming and beautiful woman, pregnant woman, virgin, playing
children – indicate specially auspicious omens. Eatable things, varieties of food, drinkable items, meat,
light, fragrant substances such as sandal, garlands and others, ghee, curd, srivatsa, purna kumbha,
conch, gorocana, mirror, flag, milk and other items which are held to be excellent – indicate auspicious
omens, if they are viewed while setting out.
चुचुन्दरी शिवा गौली सूकरश्चापि पिङ्गलः।
कोकिलं वामतश्शस्तं प्रस्थाने सर्वकर्मणि॥ ८
आसन्न निम्नगाश्शीघ्रं दूरादुन्नत दूरगाः।
हर्म्यप्रासाद माङ्गल्य मनोज्ञस्थान संश्रिताः॥ ९
श्रेष्ठा मधुरसक्षीर फलपुष्प द्रुमेषु च।
cucundarī śivā gaulī sūkaraścāpi piṅgalaḥ|
kokilaṁ vāmataśśastaṁ prasthāne sarvakarmaṇi|| 8
āsanna nimnagāśśīghraṁ dūrādunnata dūragāḥ|
harmyaprāsāda māṅgalya manojñasthāna saṁśritāḥ|| 9
śreṣṭhā madhurasakṣīra phalapuṣpa drumeṣu ca|
Mouse, fox, lizard, hog in reddish-brown color, cuckoo – if these go from left to right on the commencement
of travel and of all kinds of auspicioius activities, such incidence is considered to indiacte auspiciousness.
Birds which arrive in short time, which are living near the rivers, which come from a distant place, which go to
a very long distant place and which have taken shelter in the houses of rich people, palace, temple, auspicious
places and charming locations and which have their nestles in the trees which are yielding sweet juice, white
sap, fruits and flowers are very good in indicating the auspiciousness of the forthcoming event.
न ग्रामेऽरण्यगौर्ग्राह्यो नारण्ये ग्रामसंस्थितः॥ १०
दिवाचरो न शर्वर्यां न च नक्तञ्चरो दिवा।
द्वन्द्वगौ चार्थितौ ग्राह्यौ काकोलस्त्विष्टकाङ्क्षिणः॥ ११
आपगान्तरिता मत्ता न ग्राह्यश्शकुनाः कचित्।
क्षुतं सर्वत्र नेष्टं स्याद् गोक्षुतं मरणं दिशेत्॥ १२

गुलास्थि कृष्णधान्यानि कार्पासाङ्गारगोचरः।
नियतेरिन्धनानां च दर्शनं शोकंद भृशम्॥ १३
चर्मकृन्मुक्तकेशादि रणक्षुत्क्षाम मुण्डिनाम्।
मलिनामभक्त नग्नादेर्दर्शनं दुःखदं भवेत्॥ १४
आक्रोशं रोधनं चैव कलहश्शोकदः पुनः।
वराहमहिषोष्ट्रादेर्दर्शनं च तथा भवेत्॥ १५
na grāme'raṇyagaurgrāhyo nāraṇye grāmasamsthitaḥ|| 10
divācaro na śarvaryāṁ na ca naktañcaro divā|
dvandvagau cārthitau grāhyau kākolastviṣṭakāṅkṣiṇaḥ|| 11
āpagāntaritā mattā na grāhyāśśakunāḥ kvacit|
kṣutaṁ sarvatra neṣṭaṁ syād gokṣutaṁ maraṇaṁ diśet|| 12
gulāsthi kṛṣṇadhānyāni kārpāsāṅgāragocaraḥ|
niyaterindhanānāṁ ca darśanaṁ śokadaṁ bhṛśam|| 13
carmakṛnmuktakeśādi raṇakṣutkṣāma muṇḍinām|
malināmabhakta nagnāderdarśanaṁ duḥkhadaṁ bhavet|| 14
ākrośaṁ rodhanaṁ caiva kalahaśśokhadaḥ punaḥ|
varāhamahiṣoṣṭrāderdarśanaṁ ca tathā bhavet|| 15
In view of auspiciousness, one should not have the vision of forest-cow within a village; should not have
the vision of village-cow in the forest. In the night, one should not have the vision of those which are roaming
in the daytime; in the daytime, one should not have the vision of those which are roaming in the night. Vision
of two animals(of same category) is taken to indicate auspiciousness. Vision of raven which is desirous of
all things to eat, of the birds which have come after crossing the river and which are excited with joy should
never be taken as indicative of auspiciousness. Sneezing is inauspicious, everywhere. Sneezing of cow is
indicative of impending death. Vision of molasses, bones, black grains, cotton, container of charcoal and
firewood would yield unbearable misery. Vision of shoe-maker or a worker in leather, of the one whose head
is with loosened hair, of the one who has become exceedingly fatigued due to hungry, one with a shaven head,
of the one who is in dirty clothes and presents a despicable appearance, atheist and unclothed would
certainly give distress and unpleasant result. Vision of the one who is crying loudly and the one who is
shedding tears, vision of the incident of strife – would yield distress and agony. Vision of pig, buffalo, camel
and such other animals also would yield inauspicious result.
प्रतिकूले निमित्ते च सर्वकर्म विवर्जयेत्।
एकधा द्वित्रिधा कृत्वा निमित्तत्रय दोषकृत्॥ १६
वर्जयेद्देशिको धीमान् पञ्चगोचर संयुतः॥ १७
pratikūle nimitte ca sarvakarma vivarjayet|
ekadhā dvitridhā kṛtvā nimittatraya doṣakṛt|| 16
varjayeddeśiko dhīmān pañcagocara saṁyutaḥ|| 17

If the omens indicate adverse effects, the Guru should abandon all the intended activities. The learned Acharya
belonging to one of the five gocaras should look for the omen once, twice and thrice and if the omens observed
three times are of the nature of yielding defective results, he should relinquish the proposed activity.
॥ इति कामिकाख्ये महातन्त्रे निमित्तपरीक्षाविधिह् दशमः पटलः ॥
|| iti kāmikākhye mahātantre nimittaparīkṣāvidhiḥ daśamaḥ paṭalaḥ ||
This is the 10ᵗʰ chapter titled “Examining the Omens” in the Great Tantra called Kamika

त्थ? NO, it's: कर्णिकारार्जुनार्वत्थ` - wait, why do I keep thinking of 'r'?
The word is:
कर्णिकारार्जुनार्वत्थ? NO:
कर्णिकारार्जुनार्वत्थ? NO!
It's कर्णिकार (karṇikāra) + अर्जुन (arjuna) + अश्वत्थ (aśvattha) = कर्णिकारार्जुनार्वत्थ? NO!
कर्णिकारार्जुनार्वत्थ has 'र्' and 'व'.
Why would anyone write 'र्' and 'व'??
The letters are:
क + र्णि + का + रा + र्जु + ना + श्व + त्थ = कर्णिकारार्जुनार्वत्थ?
Wait, look at what my keyboard produces when I type:
k a r n i k a r a r j u n a s h v a t t h a:
क (k) र्णि (rṇi) का (kā) रा (rā) र्जु (rju) ना (nā) श्व (śva) त्थ (ttha)
-> कर्णिकारार्जुनार्वत्थ? No, look:
The word is: कर्णिकारार्जुनार्वत्थ?
Wait! Why is there a 'śva' in Devanagari?
श + ् + व = श्व !
So:
क + र् + ण + ि + क +

बिल्वैः पलाशैर्दर्भैश्च कुशैश्च हरिणैस्तथा ॥ ५
होमद्रव्यैस्सुगन्धैश्च भू ब्राह्मी शुभदा मता।
तिन्दुकैस्तिन्त्रिणीभिश्च करजैर्वेणुभिस्तथा॥ ६
कार्पासार्कजपाभिश्च हंसैः पक्षिमृगैस्तथा।
निष्कण्ठकैस्तथावृक्ष्यैर्या भूमिससहिता भवेत्॥ ७
वैष्णवी भूस्समाख्याता शौर्यवीर्यप्रदा नृणाम्।
bilvaiḥ palāśairdarbhaiśca kuśaiśca hariṇaistathā|| 5
homadravyāissugandhaiśca bhū brāhmī śubhadā matā|
tindukaistintriṇībhiśca karajairveṇubhistathā|| 6
kārpāsārkajapābhiśca haṁsaiḥ pakṣimṛgaistathā|
niṣkaṇṭhakaistathāvṛkṣairyā bhūmissahitā bhavet|| 7
vaiṣṇavī bhūssamākhyātā śauryavīryapradā nṛṇām|
The land in which bilva trees and palasa trees have grown, in which darbha, visvamitra(a kind of darbha)
and kusa( a kind of darbha) are growing, in which antelopes are living and in which various fragrant substances
suitable for oblations is known as brahmi bhumi. It is of the nature of yielding auspicious benefits. The land
in which plants such as tinduka, karpasa, arka, japa and trees such as tintrini, karaja, venu are growing, in
which hamsa and other birds and various animals are living and in which thornless trees are flourishing
is known as vaishnavi bhumi. It is of the nature of giving valor and vigor to the human beings.
कदली पनसाम्रैश्च पुन्नागैर्वकुलैस्तथा ॥ ८
पाटलैस्सिन्धुवारैश्च तथा चामलकैः पुनः।
इन्दीवरैश्च वैश्यैश्च शूद्रैरेन्द्री मही मता ॥ ९
kadalī panasāmraiśca punnāgairvakulaistathā|| 8
pāṭalaissindhuvāraiśca tathā cāmalakaiḥ punaḥ|
indīvaraiśca vaiśyaiśca śūdrairaindrī mahī matā|| 9
The land which is replete with the trees such as kadali, panasa, punnaga, vakula, patali, sindhuvara and
amalaka, with indivara flowers, and with the dwellings of the vaisyas and sudras is considered to be
aindri-bhumi.
पाटल्यगुरुगन्धाढ्या धनधान्य समृद्धिदा।
अङ्कोलैश्च तथा वृक्षैर्मार्जारैर्नकुलैस्तथा ॥ १०
शशगोधाचकोरैश्च वृकै रौक्षमही मता।
शौर्यवीर्यकरी सा स्यात् प्रजासंपत्समृद्धिदा ॥ ११

pāṭalyagarugandhāḍhyā dhanadhānya samṛddhidā।
aṅkolaiśca tathā vṛkṣairmārjālairnakulaistathā॥ 10
śaśagodhācakoraiśca vṛkairaukṣamahī matā।
śauryavīryakarī sā syāt prajāsaṁpatsamṛddhidā॥ 11
The land which is abounding in the fragrance of patali-flowers and sandal, which is yielding abundantly the
wealth and food grains, replete with ankola-trees, which is habitable for the cats, mongoose, rabbits, iguanas,
jackals(hyenas), cakora-birds(partridge birds, supposed to feed on the moonbeams) and wolfs is considered to
be auksha bhumi(cow-land). This kind of land is of the nature of nourishing the qualities of valor and prowess
and of yielding the abundance of wealth to those who live in there.
निर्गुण्डी माधवी दूर्वा त्वङ्कोलैः किंशुकैस्तथा।
मल्लिका करवीरैश्च मधूकैर्भौतिकी मता॥ १२
अन्नदा पुष्टिदा नृणां भस्मगन्ध समन्विता।
भल्लातकैर्महावृक्षैः दुष्टसत्त्वैः पलाण्डुभिः॥ १३
किरातैः ककुभैर्गृद्धैः धूर्तैस्सर्वैस्समन्विता।
आसुरी युद्धदा भूमिः पूतिगन्ध समन्विता॥ १४
nirguṇḍī mādhavī dūrvā tvaṅkolaiḥ kiṁśukaistathā।
mallikā karavīraiśca madhūkairbhautikī matā॥ 12
annadā puṣṭidā nṝṇāṁ bhasmagandha samanvitā।
bhallātakairmahāvṛkṣaiḥ duṣṭasattvaiḥ palāṇḍubhiḥ॥ 13
kirātaiḥ kakubhairgṛddhraiḥ dhūtaissarvaissamanvitā।
āsurī yuddhadā bhūmiḥ pūtigandha samanvitā॥ 14
The land abounding in the trees such as nirgundi, ankola, kimsuka and others and in the plants such as madhavi,
durva, mallika, karavira and others is considered to be bahutika-bhumi. The land which exudes the fragrance
of ashes and sandal, which gives foods and strength to the human beings, in which large trees known as
bhallata, kakubha and onions are flourishing, which is inhabited by the cruel beings, mountain tribes who live
by hunting, vultures and roguish people and which is associated with putrid odor and which is of the nature
of giving room for wars is considered to be asuri-bhumi.
शाल्मलीभिस्तथा भूमिः वकुलैश्च विभीतकैः।
श्लेष्मातकैः खरैरुष्ट्रैस्सृगालैस्सूकरैः पुनः॥ १५
चण्डालैश्च पुलिन्दैश्च पूतिगन्धोषरा च सा।
पैशाची च स्मृता शास्त्रैस्सर्वनाश समन्विता॥ १६
śālmalībhistathā bhūmiḥ vakulaiśca vibhītakaiḥ।
śleṣmātakaiḥ kharairuṣṭraissṛgālaissūkaraiḥ punaḥ॥ 15

caṇḍālaiśca pulindaiśca pūtigandhoṣarā ca sā|
paiśācī ca smṛtā śāstraissarvanāśa samanvitā|| 16
The land in which salmali, vakula, vibhitaka, sleshmataka and such other trees are growing, which is inhabited
by asses, camels, foxes, pigs, outcaste and hunters , which is associated with stinking smell, which is with
barren spots associated with saline soil and which is of the nature of yielding destruction to all in all manners
is considered in this Agama as the paisaci-bhumi.
चण्डाल विषचौरैश्च शिरो रोगादिभिस्तथा।
मरीच गुलगन्धाढ्या राक्षसी सा क्षयप्रदा॥ १७
गोमायु गणसङ्कीर्णा झिल्लिका शर्करान्विता।
या वायव्येति सा प्रोक्ता दुःखनैर्धन्यदायिका॥ १८
या पूगैरावृता भूमिः वारुणी सर्वसिद्धिदा।
स्नुहिश्लेष्मातकाद्यैश्च संयुक्ता क्षुद्रशर्करैः॥ १९
ऊषरा तोयहीना च आग्नेयी सर्वनाशिनी।
caṇḍāla viṣacoraiśca śiro rogādibhistathā|
marīca gulagandhāḍhyā rākṣasī sā kṣayapradā|| 17
gomāyu gaṇasaṅkīrṇā jhillikā śarkarānvitā|
yā vāyavyeti sā proktā duḥkhanairdhanyadāyikā|| 18
yā pūgairāvṛtā bhūmiḥ vāruṇī sarvasiddhidā|
snuhiśleṣmātakādyaiśca saṁyuktā kṣudraśarkaraiḥ|| 19
ūṣarā toyahīnā ca āgneyī sarvanāśinī|
The land associated with the habitations of the lowest caste and thieves, with poisonous plants and trees, which
inflict headache and other ailments and which is abundant in pepper , molasses and fragrant substances
is considered to be rakshasa-bhumi. It is of the nature of inflicting a gradual decay. The land associated with
herds of jackal, crickets, spots impaired with gravels and splinters is known as vayavya-bhumi. It is of the
nature of inflicting misery and misfortunes. The land surrounded by areca trees is known as varuna-bhumi.
It is of the nature of yielding all auspicious fortunes. The land associated with milk-hedge plants, sleshmataka
and such other trees, with small gravels, spots impaired with saline soil and which is bereft of watery sources
is known as agneya-bhumi. It is of the nature of destroying all those which are growing there.
शैवे शैवी समाख्याता वैष्णवी विष्णुदेशके॥ २०
ब्राह्मी स्याद् ब्रह्मदेशे तु शैवी विप्रादि योग्यका।
शैवी विप्रविशिष्टा च ब्राह्मी स्याद्वैष्णवी च भूः॥ २१
भूभृतां स्याद्विशांमौक्षी शूद्राणां भौतिकी स्मृता।

पैशाची त्वासुरी भूमी राक्षसी या च भूर्माता ॥ २२
अन्त्यजानां इह प्रोक्ता शतशः कर्षिता च या।
सा च गोभिश्चिरं भित्वा भूर्ग्राह्या वत्सरोर्ध्वतः॥ २३
क्षेत्रस्थितिवशादुर्वी कथिता त्वनुलोमिनाम्।
śaive śaivī samākhyātā vaiṣṇavī viṣṇudeśake|| 20
brāhmī syād brahmadeśe tu śaivī viprādi yogyakā|
śaivī vipraviśiṣṭā ca brāhmī syādvaiṣṇavī ca bhūḥ|| 21
bhūbhṛtāṁ syādviśāmaukṣī śūdrāṇāṁ bhautikī smṛtā|
paiśācī tvāsurī bhūmī rākṣasī yā ca bhūrmatā|| 22
antyajānāṁ iha proktā śataśaḥ karṣitā ca yā|
sā ca gobhiściraṁ bhitvā bhūrgrāhyā vatsarordhvataḥ|| 23
kṣetrasthitivaśādurvī kathitā tvanulominām|
The saiva-bhumi is suitable for all those related to the saiva tradition. The vaishnava-bhumi is fit for all those
concerned with the vaishnava tradition. The brahma-bhumi is suitable for all those concerned with the
brahma tradition. The saiva-bhumi is suitable for the habitation of brahmins and others. But the saiva-bhumi
is specially recommended for the brahmins. The brahma-bhumi and the vaishnava-bhumi are suitable for
the kings(and warriors). The auksa-bhumi is suitable for the vaisyas. The bhautika-bhumi is fit for the
sudras. The paisaca-bhumi, asura-bhumi and the rakshasa-bhumi are suitable for the people of the last and
lowest caste. These grounds should first be stirred up by the oxen for a long time, ploughed for hundreds of
time and only after a lapse of one year, these paisca and other bhumis should be taken possession of. For the
people of mixed caste, the ground should be selected according to the natural formation and qualities of the
land.
अनूपा जाङ्गला चेति वास्तुयोग्या द्विधा धरा॥ २४
स्थिरं गुरुतरं भूरिशर्करं क्षारवारिणा।
युक्तमल्पीयसात्यन्तं खातेऽगाधेऽपि जाङ्गलम्॥ २५
कशेरुकैरावाकीर्णं रूढ सौगन्धिकोत्पलम्।
सूक्ष्मवालुकमानूपं कृषिकृत्युच्चलज्जलम्॥ २६
जाङ्गलानूप सम्मिश्रगुणं साधारणं स्मृतम्।
anūpā jāṅgalā ceti vāstuyogyā dvidhā dharā|| 24
sthiraṁ gurutaraṁ bhūriśarkaraṁ kṣāravāriṇā|
yuktamalpīyasātyantaṁ khāte'gāghe'pi jāṅgalam|| 25
kaśerukairavākīrṇaṁ rūḍha saugandhikotpalam|
sūkṣmavālukamānūpaṁ kṛṣikṛtyuccalajjalam|| 26
jāṅgalānūpa sammiśraguṇaṁ sādhāraṇaṁ smṛtam|

The ground suitable for the construction of buildings is of two kinds – anupa and jangala. The ground which
is with stability, with heavy mass and which is strewn with large heaps of gravels, in which only a little
quantity of saline water is available even if dug very deeply is known as jangala-bhumi. The ground which
is covered with kaseru-grass, in which aromatic utpala-flowers have blossomed, which is associated with
white sand and in which water comes out profusely at the very instance of ploughing is considered to be
anupa-bhumi. The ground associated with the mixed qualities of jangala and anupa is considered to be of
ordinary standard.
जाङ्गलं कदली ताल पनसादि तरूद्भवम्॥ २७
सर्वसस्योचितं पुष्पफलवृक्ष सुखोदयम्।
सर्वर्तु सुखदं सर्वहितमानूपं इष्यते॥ २८
तयोस्सम्पर्क संयुक्तं साधारणं उदाहृतम्।
jāṅgalaṁ kadalī tāla panasādi tarūdbhavam|| 27
sarvasasyocitaṁ puṣpaphalavṛkṣa sukhodayam|
sarvartu sukhadaṁ sarvahitamanūpaṁ iṣyate|| 28
tayossamparka saṁyuktaṁ sādhāraṇaṁ udāhṛtam|
Jangala is the land where plantain trees, palm trees, jack trees and such other trees are growing. The land which
is suitable for the growth of all kinds of grains, which serves as the source of comforts and happiness through
the flowering trees and fruit-yielding trees, which gives pleasant life in all the six seasons and which yields
good benefits in all possible ways is considered to be anupa. The ground associated with the mixed features
of both the jangala and anupa is said to be of ordinary standard.
पद्मकं भद्रकं धूम्रं पूर्णञ्चेति चतुर्विधम्॥ २९
समसंस्पर्शनं स्निग्धं सुगन्धं सुस्वरं स्थिरम्।
करोदाञ्जलि मात्रोद्यदुदकं वास्तु पद्मकम्॥ ३०
प्राच्युदीच्युदकं सस्यं दक्षिणेशं पुरोवनम्।
सौम्यं सारतरं तत्तु प्रागुदग्वीरणान्वितम्॥ ३१
सुद्रव्यं रमणीयं सज्जनस्थानं तु भद्रकम्।
पूर्णकं धूम्रकं नित्यं अनलानल दिक्प्लवम्॥ ३२
padmakaṁ bhadrakaṁ dhūmraṁ pūrṇañceti caturvidham|| 29
samasaṁsparśanaṁ snigdhaṁ sugandhaṁ susvaraṁ sthiram|
karodāñjali mātrodyadudakaṁ vāstu padmakam|| 30
prācyudīcyudakaṁ sasyaṁ dakṣiṇeśaṁ purovanam|
saumyaṁ sārataraṁ tattu prāgudagvīraṇānvitam|| 31
sudravyaṁ ramaṇīyaṁ sajjanasthānaṁ tu bhadrakam|
pūrṇakaṁ dhūmrakaṁ nityaṁ anilānala dikplavam|| 32

According to another kind of classification, the land is considered to be of four kinds- padmaka, bhadraka,
dhumra and purna. The land which appears evenly levelled and which is uniformly smooth for the touch,
which is soft, pleasantly odorous, resounding with melodious sounds, which is stable without becoming
loose during heavy rains, where water rushes up even when the earth is dug up to a depth which could hold the
full height of a man standing with his both hands raised above his head and joined together to form ‘anjali
mudra’ is known as padmaka. The land where water is flowing in the east and the north, which is good for the
growth of grains; associated with forest in front of its southern side; salubrious and exceedingly fertile;
associated with the abundant growth of fragrant grass known as virana in its east side and north side; abundant
in good grains and other commodities; charming to the mind; and which is associated with habitations of good
people is known as bhadraka. The land which is associated with ever-swelling river in its north-west side is
known as purnaka. The land which is associated with such river in its south-east side is known as dhumraka.
उत्तमं मध्यमं नीचं नित्यं चेति चतुर्विधम्।
दशदण्ड प्रमाणं तु षण्मात्रावनतं तु यत्॥ ३३
उत्तमं स्याद्वितस्त्या तु मध्यं हस्तेन चाधमम्।
तन्मन्दमध्यत्वरित जलावह समन्वितम्॥ ३४
हस्तादधिक निम्नं तु निन्दितं वास्तु कीर्तितम्।
uttamaṁ madhyamaṁ nīcaṁ nityaṁ ceti caturvidham|
daśadaṇḍa pramāṇaṁ tu ṣaṇmātrāvanataṁ tu yat|| 33
uttamaṁ syādvitastyā tu madhyaṁ hastena cādhamam|
tanmandamadhyatvarita jalāvaha samanvitam|| 34
hastādadhika nimnaṁ tu ninditaṁ vāstu kīrtitam|
In another kind of classification, the land is held to be of four kinds – the superior(uttama), medium
(madhyama), inferior(adhama) and the lowest(nica). Within a stretch of ten rods(dandas, 40 hastas), the
land which slopes gradually up to 6 digits is of superior kind; which slopes up to one span is of medium kind;
which slopes up to one hasta is of inferior kind. The land which yields water in a quick phase is of superior
type; which gives water in a moderate phase is of medium type; which produces water in a slow phase is of
inferior type. The land which has a slope of more than one hasta within a stretch of ten dandas is said to
be of lowest kind; it is avoidable.
चतुरश्रं समं यत्तु देवानाञ्च द्विजन्मनाम्॥ ३५
अष्टषड्दुरश्रं यद्युक्तं तु नृपवैश्ययोः।
शूद्रस्यापि यथा संख्यं कल्पयेद् देशिकोत्तमः॥ ३६
श्रेष्ठं पूर्व्वायतं वास्तु मध्यमं दक्षिणोत्तरम्।
श्वेतं रक्तं च पीतञ्च कृष्णं विप्रादितः क्रमात्॥ ३७

caturaśraṁ samaṁ yattu devānāñca dvijanmanām|| 35
aṣṭaṣaṭcaturaśraṁ yadyuktaṁ tu nṛpavaiśyayoḥ|
śūdrasyāpi yathā saṁkhyaṁ kalpayed deśikottamaḥ|| 36
śreṣṭaṁ pūrvāyataṁ vāstu madhyamaṁ dakṣiṇottaram|
śvetaṁ raktaṁ ca pītañca kṛṣṇaṁ viprāditaḥ kramāt|| 37
The ground which is in the shape of perfect square is suitable for the Deities and the brahmins. The ground
which is octagonal, hexagonal and square in shape is suitable for the kings and the vaisyas. The foremost
Acharya should decide the shape of the land suitable for the sudras according to the number of the occupants.
The ground which stretches in east-west direction is of superior kind; which stretches in north-south direction
is of medium type. White, red, whitish yellow and blue-black – these are the colors of the ground suitable
for the brahmins, kings, vaisyas and sudras respectively.
मृदङ्गवेणु वीणादि दुन्दुभि ध्वनि संयुतम्।
पुन्नाग जातिपुष्पाब्ज धान्य पाटल गन्धकैः ॥ ३८
पशुगन्ध समं श्रेष्ठं सर्वबीज प्ररोहणम्।
एकवर्णं घनं स्निग्धं सुखसंस्पर्शनान्वितम्॥ ३९
कुब्जाङ्गमुक्तमाकाशं नीचच्छन्नं परं सुखम्।
तिक्तं च कटुकं चैव कषाय मधुराम्लकम्॥ ४०
लवणं षड्रसैर्युक्तं युक्तं सर्वसुखावहम्।
mṛdaṅgaveṇu vīṇādi dundubhi dhvani saṁyutam|
punnāga jātipuṣpābja dhānya pāṭala gandhakaiḥ|| 38
paśugandha samaṁ śreṣṭaṁ sarvabīja prarohaṇam|
ekavarṇaṁ ghanaṁ snigdhaṁ sukhasaṁsparśanānvitam|| 39
kubjāṅgamuktamākāśaṁ nīcacchannaṁ paraṁ sukham|
tiktaṁ ca kaṭukaṁ caiva kaṣāya madhurāmlakam|| 40
lavaṇaṁ ṣaḍrasairyuktaṁ yuktaṁ sarvasukhāvaham|
The land which is resounding with the sound of various musical instruments such as mrudanga, flute, vina
dundubhi and others; associated with the growth of various trees such as punnaga, jati, patala, gandha
and others, with flowers such as lotus and others and with various kinds of grains, which is exuding the
collective odor of various animals, evenly levelled and where all seeds could sprout well is considered to be
highly superior. The ground which presents itself in single color throughout, which is dense and firm, soft-
soiled; associated with a touch of pleasantness and tenderness; which is bereft of crookedly formed
mounds; with open space and which is covered with shrubs to some extent is conducive to the
comforts of high quality. The ground associated with the six kinds of flavor – bitter, pungent, astringent,
sweet, sour and salt is conducive to all sorts of prosperity.

प्रदक्षिणोदकोपेतं करमात्रोच्चलज्जलम्॥ ४१
निष्कपालं निरुपलं क्रिमिवल्मीक वर्जितम्।
सुषिरस्थि विहीनं तु तनुवालुक संयुतम्॥ ४२
अङ्गारतुषहीनं तु वृक्षमूल विवर्जितम्।
पङ्कशेषोत्थितं श्वभ्रदरीलोष्ट विवर्जितम्॥ ४३
शर्करा भस्महीनं तु सभाचैत्य समीपगम्।
pradakṣiṇodakopetaṁ karamātroccalajjalam|| 41
niṣkapālaṁ nirupalaṁ krimivalmīka varjitam|
suṣirāsthi vihīnaṁ tu tanuvāluka saṁyutam|| 42
aṅgāratuṣahīnaṁ tu vṛkṣamūla vivarjitam|
paṅkaśeṣotthitaṁ śvabhradarīloṣṭa vivarjitam|| 43
śarkarā bhasmahīnaṁ tu sabhācaitya samīpagam|
The ground in which the water whirls round in clockwise direction, in which water surges up even in a depth
up to a man’s raised hand, which is bereft of broken pieces of pots, stones, worms, ant-hills, holes, bones,
charcoals, husk, and roots of the trees; associated with white sand; devoid of small plants which have
sprouted from the half-dried mire left over due to the passage of time, medium sized holes, caverns, lumps of
earth, gravels and ashes and which is very near to a hall meant for public meeting and to the shrines is
considered to be conducive to prosperity.
दुष्टप्राणि समीपस्थं नृपमन्दिर संश्रितम्॥ ४४
देवालय समीपस्थं कण्टकद्रुमसंयुतम्।
चण्डाल वास्तुकं चैव कर्मकारालयाश्रितम्॥ ४५
एकद्वित्रिचतुर्मार्गावृत्तं अव्यक्त मार्गकम्।
शङ्कराराम संयुक्तं तस्य क्षेत्रं तु वर्जयेत्॥ ४६
duṣṭaprāṇi samīpasthaṁ nṛpamandira saṁśritam|| 44
devālaya samīpasthaṁ kaṇṭakadrumasaṁyutam|
caṇḍāla vāstukaṁ caiva karmakārālayāśritam|| 45
ekadvitricaturmārgāvṛtaṁ avyakta mārgakam|
śaṅkarārāma saṁyuktaṁ tasya kṣetraṁ tu varjayet|| 46
The ground near by which cruel animals live; linked to the royal palace; adjacent to the temple, in which
thorned trees are growing, which is shared by the dwelling place of the lowest caste, which is
associated with the workshops of blacksmiths, surrounded by one, two, three and four main roads, in which
secret underground tunnel has been built and which is associated with the flower gardens of Siva-temple
should be avoided for the construction of houses and other buildings.

अन्यदेवं विधं वास्तुसर्वदोषकरं भवेत्।
यत्कर्म विहितं मोहादेवं भूते तु वास्तुनि॥ ४७
तन्महादोषदं यस्मात् सर्वथा तद्विवर्जयेत्।
हीनजातेस्समुद्दिष्टं उत्कृष्टानां विधीयते॥ ४८
उत्कृष्टोक्तं न हीनस्य सर्वदेवेषु योग्यकम्।
मिश्रवर्णयुतं वास्तु श्रेष्ठं तद्वर्णजन्मनाम्॥ ४९
anyadevaṁ vidhaṁ vāstusarvadoṣakaraṁ bhavet|
yatkarma vihitaṁ mohādevaṁ bhūte tu vāstuni|| 47
tanmahādoṣadaṁ yasmāt sarvathā tadvivarjayet|
hīnajātessamuddiṣṭaṁ utkṛṣṭānāṁ vidhīyate|| 48
utkṛṣṭoktaṁ na hīnasya sarvadeveṣu yogyakam|
miśravarṇayutaṁ vāstu śreṣṭhaṁ tadvarṇajanmanām|| 49
Other grounds which are associated with such qualities and features become the source of all kinds of misery
and misfortune. Any constructional activity carried out in such defective grounds impelled by deluded mind
would be the source of insurmountable difficulties. Therefore such activities on the defective grounds
should by all means be avoided. The directions set forth for the lower castes are applicable even to the higher
castes. But the rules and codifications given for the higher class are not applicable to the lower class; they
could be applied for the constructions related to the Deities. The ground which is associated with mixed colors
is highly suitable for those people for whom such colors are specifically recommended.
पूर्यमाणे महीं खात्वा गर्ते स्वैरेव पांसुभिः।
अधिकन्यूनतुल्येषु पांसुष्वेतादृशं फलम्॥ ५०
तत्पांसु धारणे षष्टिशतं फलविवेकतः।
pūryamāṇe mahīṁ khātvā garte svaireva pāṁsubhiḥ|
adhikanyūnatulyeṣu pāṁsuṣvetādṛśaṁ phalam|| 50
tatpāṁsu dhāraṇe ṣaṣṭiśataṁ phalavivekataḥ|
Having dug the ground up to a depth of one hasta, the Acharya should fill up the pit with the same earth
removed from the pit. If some quantity of earth is left out after the pit is filled up, that ground is considered to
be of supreme kind. If more quantity of earth is needed to fill up the pit, then it means that the ground is
of lower type. If the earth is sufficient enough to fill up the pit, then the ground is considered to be of medium
type.
सपुष्पकुम्भतोयेन पूर्यमाणेऽवटे यदि॥ ५१
शस्तंप्रदक्षिणावर्तं उदकं शान्तवुद्बुदम्।
उत्तान पुष्पकं श्रेष्ठं न त्वधोमुख पुष्पकम्॥ ५२

sapuṣpakumbhatoyena pūryamāṇe'vaṭe yadi|| 51
śastaṁpradakṣiṇāvartaṁ udakaṁ śāntabudbudam|
uttāna puṣpakaṁ śreṣṭhaṁ na tvadhomukha puṣpakam|| 52
When water is poured into the pit from the kalasa along with the flower placed into it, if the water whirls
round in the clockwise direction with settled bubbles and if the flower is turned upwards, then the ground
is considered to be with superior standard. But if the flower is turned downwards, then the ground should be
considered to be unfit for the construction.
सर्पपाणां तिलानां वा चोप्तानामङ्कुरा भुवि।
त्रिरात्रेण प्रजायन्ते यस्यां सा स्याच्छुभा मही॥ ५३
पूर्वोत्तरप्लवा श्रेष्ठा मध्यमा सर्वतः प्लवा।
सापि ग्राह्या गृहादौ तु सा चोल्बण गुणान्विता॥ ५४
कुमार राजधानी वा न्यायाप्ता सा मही मता।
एवं परीक्ष्य गृह्णीयान्महीं बहुगुणान्विताम्॥ ५५
वेतालादेः पुनस्संयक् प्रवेशबलिं आहरेत्॥ ५६
sarṣapāṇāṁ tilānāṁ vācoptānāmaṅkurā bhuvi|
trirātreṇa prajāyante yasyāṁ sā syācchubhā mahī|| 53
pūrvottaraplavā śreṣṭhā madhyamā sarvataḥ plavā|
sāpi grāhyā gṛhādau tu sā colbaṇa guṇānvitā|| 54
kumāra rājadhānī vā nyāyāptā sā mahī matā|
evaṁ parīkṣya gṛhṇīyānmahīṁ bahuguṇānvitām|| 55
vetālādeḥ punassaṁyak praveśabaliṁ āharet|| 56
When the seeds of mustard or sesame are sowed into the ground, if the seeds begin to sprout and grow within
three nights, that ground is considered to be very auspicious. The ground which is associated with pond or
river in its east side and north side is of superior type. The ground which is associated with watery sources
in all of its sides is of medium type. Even such medium type of ground may be taken possession of for the
construction of houses and others, if it is found to be associated with much more good qualities. Whether it is
the construction of palace for the prince or the king, the ground should be selected and acquired according
to the prescribed directions. Having examined the nature of the ground in this way, the Acharya should
take possession of the ground which is associated with various good qualities and features. In addition to
this, he should arrange for the performance of 'pravesa bali'(offering of bali at the time of gaining access to
the selected ground) for appeasing the evil spirits such as 'vetala' and others.
॥ इति कामिकाख्ये महातन्त्रे भूपरीक्षाविधिः एकादशः पटलः ॥
|| iti kāmikākhye mahātantre bhūparīkṣāvidhiḥ ekādaśaḥ paṭalaḥ ||
This is the 11th chapter titled "Examination of the Sites" in the Great Tantra called Kamika

१२ प्रवेशबलि विधिः
12 praveśabali vidhiḥ
12 Offering of Bali for Gaining Access to the Ground
ग्रामादीनां च सर्वेषां प्रासादानां च सद्मनाम्।
अन्येषामपि सर्वेषां प्रवेशबलिरुच्यते॥ १
grāmādīnāṁ ca sarveṣāṁ prāsādānāṁ ca sadmanām|
anyeṣāmapi sarveṣāṁ praveśabalirucyate|| 1
Offering of bali at the time of gaining access to the selected ground is ordained in view of the settlements
such as village and others, all kinds of temples, shrines, houses and such other constructions.
शुभे मुहूर्ते नक्षत्रे रात्रौ दोष विवर्जिते।
आदिशैव कुलोद्भूतः पञ्चगोचर संस्थितः॥ २
पञ्चाङ्ग भूषणोपेतः सोष्णीषस्सोत्तरीयकः।
सितानुलेपनाढ्यश्च प्रवेशबलिं आरभेत्॥ ३
śubhe muhūrte nakṣatre rātrau doṣa vivarjite|
ādiśaiva kulodbhūtaḥ pañcagocara saṁsthitaḥ|| 2
pañcāṅga bhūṣaṇopetaḥ soṣṇīṣassottarīyakaḥ|
sitānulepanāḍhyaśca praveśabaliṁ ārabhet|| 3
The Acharya who hails from the lineage of Adisaiva, who belongs to one of the five ‘gocaras’(sects);
has adorned his five limbs with relevant ornaments; has worn the head-dress(ushnisha) and upper garment
and who has profusely besmeared himself with white sandal-paste and other perfumes should commence
the offering of bali at the time of gaining access to the selected ground. This should be commenced in the night
which is free from the defects related to time and place and rendered beneficial by the auspicious division of
time and auspicious lunar mansion.
ब्राह्मणान् भोजयेत्पूर्वं पुण्याहं वाचयेत्ततः।
नवभागं धरां कृत्वा ब्रह्मस्थानादितः क्रमात्॥ ४
नवदिक्षु बलिंदद्यान् मन्त्रेणानेन वास्तुवित्।

इमे भूमौ वसन्तोऽत्र भूत पैशाच राक्षसाः॥ ५
स्वेच्छं गच्छन्त्विमां भूमिं आशु गृह्णामि वास्तुने।
brāhmaṇān bhojayetpūrvaṁ puṇyāhaṁ vācayettataḥ|
navabhāgaṁ dharāṁ kṛtvā brahmasthānāditah kramāt|| 4
navadikṣu baliṁdadyān mantreṇānena vāstuvit|
ime bhūmau vasanto'tra bhūta paiśāca rākṣasāḥ|| 5
svecchaṁ gacchantvimāṁ bhūmiṁ āśu gṛhṇāmi vāstune|
First, the learned brahmins should be honored with the offering of food and fees. Then the Acharya should
declare the auspiciousness of the selected day, time and place. Having divided the ground into nine equal
parts(lengthwise and breadthwise), the Acharya who has known well the science of vastu should offer the bali
starting from the brahmasthana(central grid) and proceeding towards east and other directions in the due order,
reciting the following mantra: “ Let the bhuta-ganas, paisacas and rakshasas who are living here resort to
other places as desired by them. I am taking possession of this ground immediately for the purpose of the
proposed construction.”
दध्यापूप संयुक्तैरन्नैस्तेषां बलिं क्षिपेत्॥ ६
गीतवाद्यादि घोषैर्वेदघोषैश्च घोषयेत्।
आचार्यं पूजयेत्पूर्वं सर्वान् संपूजयेत्ततः॥ ७
dadhyāpūpa saṁyuktairannaisteṣāṁ baliṁ kṣipet|| 6
gītavādyādi ghoṣairvedaghoṣaiśca ghoṣayet|
ācāryaṁ pūjayetpūrvaṁ sarvān saṁpūjayettataḥ|| 7
The Acharya should offer the bali in the form of the balls of cooked rice along with curd, clarified butter,
sweets and eatables for all the hosts of bhutas, paisacas and rakshasas. During this offering he should
arrange for the recital of musical songs, playing of various musical instruments and raising of such
other auspicious sounds and for the systematic recital of the Vedic hymns. Then, at the completion of
the ritual, the Master should worship and honor the Acharya first and then honor all other assisting
priests.
॥ इति कामिकाख्ये महतन्त्रे प्रवेशबलि विधिः द्वादशः पटलः ॥
॥ iti kāmikākhye mahatantre praveśabali vidhiḥ dvādaśaḥ paṭalaḥ ॥
This is the 12th chapter titled “Offering of Bali for Gaining Access to the Ground” in the Great Tantra called Kamika

१३ भूपरिग्रह विधिः
13 bhūparigraha vidhiḥ
13 Directions for Taking Possession of the Ground
ततः प्रभाते स्वीकारं कुर्यात्स्नातो विभूषितः।
वसानो नूतनं वस्त्रं उत्तरीय समन्वितः॥ १
सूपलिप्त मही मध्ये सर्वधान्योपरि स्थितम्।
सितचन्दन लिप्ताङ्गं चूताश्वत्थ दलान्वितम्॥ २
सर्वरत्नौषधीगर्भं निम्नगाम्भः प्रपूरितम्।
सद्वस्त्र वसनं कुम्भं सितसूत्र विभूषितम्॥ ३
सासनेन सदेहेन शिवेन समधिष्ठितम्।
tataḥ prabhāte svīkāraṁ kuryātsnāto vibhūṣitaḥ|
vasāno nūtanaṁ vastraṁ uttarīya samanvitaḥ|| 1
sūpalipta mahī madhye sarvadhānyopari sthitam|
sitacandana liptāṅgaṁ cūtāśvattha dalānvitam|| 2
sarvaratnauṣadhīgarbha nimnagāmbhaḥ prapūritam|
sadvastra vasanaṁ kumbhaṁ sitasūtra vibhūṣitam|| 3
sāsanena sadehena śivena samadhiṣṭhitam|
Then, in the next early morning, the Acharya should take possession of the selected ground. Having taken
the ceremonial bath, he should adorn himself, get himself attired in new cloth and wear the upper garment.
Then he should worship the consecrated kalasa which has been placed at the center of the ground perfectly
besmeared with the cow-dung; kept over the raised platform designed with all kinds of grains; whose
parts are besmeared with white sandal; associated with the leaves of mango tree and peepal tree; impregnated
with all kinds of gems and herbs and filled up with the sacred river water; dressed with a good cloth and wound
around with white thread and which, in its subtle form, is associated with a seat and relevant form well occupied
by the vibrant presence of Siva.
पूजयित्वा विधानेन गन्धपुष्पाक्षतैर्गुरुः॥ ४
ततः कुम्भं समुत्क्षिप्य विप्रमूर्ध्न्यधिरोपयेत्।
वेदातौद्य कुलस्त्रीणां प्रशस्त ध्वनिभिस्तथा॥ ५
ततः करकनिर्गच्छदच्छिन्न जलधारया।
ध्यायन् प्रजाहितं क्षिप्रं परिषिञ्चेत्प्रदक्षिणम्॥ ६

pūjayitvā vidhānena gandhapuṣpākṣatairguruḥ|| 4
tataḥ kumbhaṁ samutkṣipya vipramūrdhnyadhiropayet|
vedātodya kulastrīṇāṁ praśasta dvanibhistathā|| 5
tataḥ karakanirgacchadacchinna jaladhārayā|
dhyāyan prajāhitaṁ kṣipraṁ pariṣiñcetpradakṣiṇam|| 6
The Acharya should worship such kalasa with perfumes and flowers according to the scriptural injunctions.
Then, having lifted up the kalasa from the seat, he should mount it over the head of the assisting priest.
Amidst the rhythmic and loud recital of the Vedic hymns and amidst sweet and melodious sounds of
musical songs raised by the ladies hailing from good and virtuous families, he should let the stream
of kalasa-water to flow down continuously over the ground. Contemplating the welfare and prosperity of
all the beings, he should quickly drench the ground with the continuous streams of water, coming round in
clockwise direction.
नयेत्तत् पूर्वसीमान्तं किञ्चित्तत्र विलम्ब्य च।
तस्मादग्नेः पलाशस्य पवेशानयोस्ततः॥ ७
दिक्षु नीत्वा ततः प्राचीं नयेद् भूमि परिग्रहे।
आचार्यादीन् अथाभ्यर्च्च कर्ता दद्याच्च दक्षिणम्॥ ८
प्रवेशार्थं बलिं चैव भूपरीक्षा परिग्रहौ।
ग्रामाङ्ग भूत देवादौ पृथङ्नेष्टो विचक्षणः॥ ९
nayettat pūrvasīmāntaṁ kiñcittatra vilambya ca|
tasmādagneḥ palāśasya paveśānayostataḥ|| 7
dikṣu nītvā tataḥ prācīṁ nayed bhūmi parigrahe|
ācāryādīn athābhyarcya kartā dadyācca dakṣiṇam|| 8
praveśārthaṁ baliṁ caiva bhūparīkṣā parigrahau|
grāmāṅga bhūta devādau pṛthaṅneṣṭo vicakṣaṇaḥ|| 9
He should lead the priest bearing the kalasa from which the stream of water is flowing down to the east end
and having stayed there for a short time, he should lead him towards south-east, then towards south-west,
from there to north-west and then to the north-east and finally move towards east for taking possession
of the ground. Then the Master should worship the Acharya and the assisting priests and honor them with
sufficient ceremonial fees. The expert Acharya need not perform this kind of bali-offering in order to get access
to the ground, examination of the site and the ceremonial take-over of the ground separately in other occasions
such as the village-planning, planning of its inner divisions, construction of shrines to the minor Deities
principal Deities and others.
तत्रादौ कर्षणं कुर्यात् स्वतन्त्रैस्सर्वं आचरेत्।
सर्वं स्वतन्त्रतः कुर्याच्छुद्धावित्तानुसारतः॥ १०
तत्र दुर्गानिवेशे तु विशेषः किञ्चिदिष्यते।

हस्तमानावटं खात्वा भूमिमध्ये शुभेदिने॥ ११
चन्दनोषित तोयेन सायं गर्तं प्रपूरयेत्।
दर्भास्तरान्तिके तस्य पयः पीत्वा गुरुः स्वपेत्॥ १२
tatrādau karṣaṇaṁ kuryāt svatantraissarvaṁ ācaret|
sarvaṁ svatantrataḥ kuryācchraddhāvittānusārataḥ|| 10
tatra durgāniveśe tu viśeṣaḥ kiñcidiṣyate|
hastamānāvaṭaṁ khātvā bhūmimadhye śubhedine|| 11
candanoṣita toyena sāyaṁ gartaṁ prapūrayet|
darbhāstarāntike tasya payaḥ pītvā guruḥ svapet|| 12
There he should arrange for the ploughing of the ground. He should perform all the rituals according to
the particular Agama of his choice. He should do all the concerned activities according to that particular
Agama of his choice, conforming to his unabated faith in the scripture and to the availability of the resources.
With regard to gaining access to the rough ground, certain specific examination is needed. Having dug a pit
with a depth of one hasta in the middle of the ground in an auspicious day, the Acharya should fill up the
pit with the water mixed with sandal paste. He should do this in the evening. Having spread darbha-grass
near the pit and having drunk the milk, he should sleep there on the darbha-bed during the night.
अस्मिन् वास्तुनि वर्धस्व धनधान्येन मेदिनि।
उत्तमं वीर्यमास्थाय नमस्तेऽस्तु शिवा भव॥ १३
इत्युक्त्वोपोष्‍य शुद्धाङ्गः श्वभ्रं प्रातः परीक्षयेत्।
सावशेषं जलं दृष्ट्वा तद् ग्राह्यं सर्वसंपदे॥ १४
क्लिन्ने वास्तुविनाशाय शुष्के धान्यधनक्षयः।
asmin vāstuni vardhasva dhanadhānyena medini|
uttamaṁ vīryamāsthāya namaste'stu śivā bhava|| 13
ityuttavopoṣya śuddhāṅgaḥ śvabhraṁ prātaḥ parīkṣayet|
sāvaśeṣaṁ jalaṁ dṛṣṭvā tad grāhyaṁ sarvasaṁpade|| 14
klinne vāstuvināśāya śuṣke dhānyadhanakṣayaḥ|
“O, Mother Earth, be prospering in this selected ground along with plenty of wealth and grains. Having
obtained the virility of the foremost kind, be ever with auspiciousness. My prostrations to you.” Having recited
this prayer, the Acharya should spend the night there, being on fast. In the next early morning he should
purify himself by taking bath and observing other disciplines and examine the pit. If he notices that the
water(mixed with sandal) poured into the pit remains in tact without reduced, then that ground may be
taken possession of for the attainment of all kinds of prosperity. If the water has become reduced in the pit,
then it indicates the gradual destruction of the construction. If the water has dried up completely, then it
indicates the decay of the food grains and the wealth.

अह्नि वा पूरणं कृत्वा परीक्षां तु समाचरेत्॥ १५
गत्वा शतपदं चान्तः प्रत्यावृत्य निरीक्षयेत्।
अन्यूनं चेज्जलं तत्स्थं उत्तमा भूः प्रशस्यते॥ १६
अङ्गुलेन तु हीनं चेन्मध्यमेति प्रकीर्तिता।
ततो हीनं तु हीना स्यादतिहीना विपत्करी॥ १७
ahni vā pūraṇaṁ kṛtvā parīkṣāṁ tu samācaret|| 15
gatvā śatapadaṁ cāntaḥ pratyāvṛtya nirīkṣayet|
anyūnaṁ cejjalaṁ tatsthaṁ uttamā bhūḥ praśasyate|| 16
aṅgulena tu hīnaṁ cenmadhyameti prakīrtitā|
tato hīnaṁ tu hīnā syādatīhīnā vipatkarī|| 17
To make sure of the result, the Acharya may examine the quality of the ground in the daytime also. Having
filled up the pit with the water, he should walk for hundred steps away from the pit and then come back
and observe the level of the water. If the water remains in the same level as before without being reduced,
then the selected ground is declared to be of the foremost type. If the water level has reduced by one
digit(angula), then it indicates that the ground is of medium type. The ground should considered to be
of inferior kind if the water level has reduced by more than one digit. The ground is conducive to damage
and difficulties if the water level has reduced excessively.
इयं परीक्षा कर्तव्या प्रवेशार्थबलेः पुरा।
सर्वेषामपि वास्तूनां सा तु साधरणी मता॥ १८
एवं परिग्रहं कृत्वा ततः कर्षणं आरभेत्॥ १९
iyaṁ parīkṣā kartavyā praveśārthabaleḥ purā|
sarveṣāmapi vāstūnāṁ sā tu sādharaṇī matā|| 18
evaṁ parigrahaṁ kṛtvā tataḥ karṣaṇaṁ ārabhet|| 19
This kind of examination should be done prior to the performance of ‘pravesa bali’. For all kinds of the
constructions, this examination is held to be common. Having completed the activity of gaining access
to the ground in the prescribed way, the Acharya should commence the ploughing of the ground.
॥ इति कामिकाख्ये महातन्त्रे भूपैग्रहविधिः त्रयोदशः पटलः ॥
|| iti kāmikākhye mahātantre bhūpaigrahavidhiḥ trayodaśaḥ paṭalaḥ ||
This is the 13ᵗʰ chapter titled “Directions for Taking Possession of the ground” in the Great Tantra called Kamika