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

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

१४ भूकर्षण विधिः
14 bhūkarṣaṇa vidhiḥ
14 Directions for Ploughing the Selected Ground
अतःपरं प्रवक्ष्यामि ग्रामादीनां च कर्षणम्।
सुश्वेतौ वृषभौ दान्तौ युवानौ बलसंयुतौ॥ १
अप्रोतनासिकौ साण्डौ शुभलक्षण संयुतौ।
ककुदं च तथा वालखुरशृङ्गाणि भूषयेत्॥ २
तदाकृतिकृतैर्हेम भूषणैर्गन्धपुष्पकैः।
उक्तलक्षण वर्णाढ्यं गृहीत्वा गोवृषद्वयम्॥ ३
तर्पयित्वा गुलैः क्षीरैस्ततः कर्षणं आरभेत्।
ataḥparaṁ pravakṣyāmi grāmādīnāṁ ca karṣaṇam|
suśvetau vṛṣabhau dāntau yuvānau balasaṁyutau|| 1
aprotanāsikau ṣāṇḍau śubhalakṣaṇa saṁyutau|
kakudaṁ ca tathā vālakhuraśṛṅgāṇi bhūṣayet|| 2
tadākṛtikṛtairhema bhūṣaṇairgandhapuṣpakaiḥ|
uktalakṣaṇa varṇāḍhyaṁ gṛhītvā govṛṣadvayam|| 3
tarpayitvā gulaiḥ kṣīraistataḥ karṣaṇaṁ ārabhet|
Then, in continuation of taking possession of the ground, I explain the process of ploughing the ground prior
to the planning of the village and other settlements. Two bullocks which are in pure white color, which are
well tamed, charmingly young, associated with enough strength, whose noses are not pierced; uncastrated;
and which are associated with auspicious lineaments should be brought to the ground. The hump, tail,
hooves and horns of these bulls should be adorned with the ornaments made of small gold plates carved with
the image of the bull and with perfumes and flowers. Having brought the two bulls associated with afore
mentioned color and other features, the Acharya should worship them and offer molasses and milk to them
and then commence the ritual of ploughing.
तस्योपकरणं द्रव्यं खादिरं देवविप्रयोः॥ ४
नृपाणां खादिरो राजतरुस्स्याद्वैश्य शूद्रयोः।
निम्बश्च वकुलश्चापि गवाक्षी कङ्कलस्तथा॥ ५
तिन्दुकः करवर्णश्च सर्वेषां तु महीरुहाम्।
हलश्च लाङ्गलो मुष्टिर्युगमस्य प्रकीर्तितः॥ ६

tasyopakaraṇaṁ dravyaṁ khādiraṁ devaviprayoḥ|| 4
nṛpāṇāṁ khādiro rājatarussyādvaiśya śūdrayoḥ|
nimbaśca vakulaścāpi gavākṣī katphalastathā|| 5
tindukaḥ karavarṇaśca sarveṣāṁ tu mahīruhām|
halaśca lāṅgalo muṣṭiryugamasya prakīrtitaḥ|| 6
With regard to the materials needed for such ploughing, it is prescribed that the plough should be made
of khadira-wood for the Deities and the brahmins; kadira-wood for the kings; raja taru(konrai tree, in Tamil)
for the vaisyas and the sudras. It is directed that nimba, vakula, gavakshi, katphala, tinduka, karavarna –all such
trees could be used for making the plough-beam, plough-shaft, plough-tail and the yoke.
चतुर्वितस्ति दीर्घं स्याद्धलं तन्मूलनाहकम्।
द्विवितस्ति षडङ्गुल्यं लाङ्गलेषु प्रपठ्यते॥ ७
त्रिगुणो हलदैर्घ्येण मूलोऽष्टाङ्गुल नाहकः।
अग्रे तु चतुरङ्गुल्यं लाङ्गलेषु प्रशस्यते॥ ८
caturvitasti dīrghaṁ syāddhalaṁ tanmūlanāhakam|
dvivitasti ṣaḍaṅgulyaṁ lāṅgaleṣu prapaṭhyate|| 7
triguṇo haladairghyeṇa mūlo'ṣṭāṅgula nāhakaḥ|
agre tu caturaṅgulyaṁ lāṅgaleṣu praśasyate|| 8
The plough-beam should be with a length of four spans. Its bottom end should be with a thickness
of two spans and six digits. The length of the plough-shaft should be thrice the length of the plough
beam. The thickness of the plough-shaft at the bottom should be eight digits and that at its front
part should be four digits. These are the measures prescribed for the plough-shaft.
हलदीर्घस्समुद्दिष्टस्त्र्यङ्गुल घनान्वितः।
घनद्विगुण विस्तारा पताका ध्वज यष्टिवत्॥ ९
चतुर्हस्तायतश्चाग्रे वितस्ति परिणाहकः।
मध्ये त्रिसप्त मात्रेण नाभेर्वृत्तिनिभो युगः॥ १०
चतुर्वितस्ति दीर्घस्यादेकाङ्गुल विशालकः।
शम्यश्शम्यन्तरस्सम्यक् वितस्तिरिह कथ्यते॥ ११
मध्ये कीलो द्विमात्रस्स्यान्मध्ये वामे तु षड्यवः।
शम्यान्तरस्समं शम्यालम्बनं स्याद्युगादधः॥ १२
पांसुगर्भं च तत्तुल्यमयोमयमिहेष्यते।

haladīrghassamuddiṣṭastridvyaṅgula ghanānvitaḥ|
ghanadviguṇa vistārā patākā dhvaja yaṣṭivat|| 9
caturhastāyatāścāgre vitasti pariṇāhakaḥ|
madhye trisapta mātreṇa nābhervṛttinibho yugaḥ|| 10
caturvitasti dīrghassyādekāṅgula viśālakaḥ|
śamyaśśamyāntatarassamyak vitastitiriha kathyate|| 11
madhye kīlo dvimātrassyānmadhya vāme tu ṣaḍyavaḥ|
śamyāntarassamaṁ śamyālambanaṁ syādyugādayaḥ|| 12
pāṁsugarbhaṁ ca tattulyamayomayamiheṣyate|
The length of the plough-beam has been told. The thickness of the beam may be three or two digits. The
width should be twice the thickness of the beam. It should be designed so as to look like the shaft of the
flag-post. For the beam which is with a length of four hastas, the thickness should be two spans. At the
center of the yoke, there should be a navel-like design with a circumference of 21 digits. The length of
the yoke should be four spans and its width, one digit. The distance between one girdle and the next girdle
(designed on the yoke) should be one span. At the center of the yoke, the pin should be with a length of
two digits. It should be projected on the left side of the center up to a measure of six yava-grains. The
supporting rod connected to the girdle should be equal to the interspace between the girdles. The yoke
and other parts should be joined together. The metal rod(fixed to the plough-shaft) should be in proportion
to the plough. It may be made of iron.
हिरण्मयं पांसुगर्भं देवानां प्रविधीयते॥ १३
रजतं द्विजभूपानां लोहितं वैश्य शूद्रयोः।
यद्वा हलादिकं यत्तु तदर्धे वसुभाजिते॥ १४
एकभागं समारभ्य चतुर्भाग वसानकम्।
न्यूनं वाप्यधिकं वापि कारयेत्कर्तुरिच्छया॥ १५
hiraṇmayaṁ pāṁsugarbhaṁ devānāṁ pravidhīyate|| 13
rājataṁ dvijabhūpānāṁ lohitaṁ vaiśya śūdrayoḥ|
yadvā halādikaṁ yattu tadardhe vasubhājite|| 14
ekabhāgaṁ samārabhya caturbhāga vasānakam|
nyūnaṁ vāpyadhikaṁ vāpi kārayetkarturicchayā|| 15
It has been ordained that the metal rod should be made of gold for the Deities; should be made of silver
for the brahmins and the kings; should be made of ordinary metals for the vaisyas and the sudras. Or,
half the measure of plough-beam and others may divided into eight equal parts. Starting from one part
and reaching up to the four parts, the length of the rod may be held either in increased or decreased
measure as desired by the Master.

रज्जुर्गोचर्मजा वापि मौञ्जी तालज वल्कलाः।
नालिकेरकृता वापि रज्जुस्सर्वत्र शंसिता॥ १६
पलाशोदुम्बराश्वत्थ वटप्लक्षोद्भवस्तथा।
हलाद्यस्सुरादीनां सर्वे सर्वत्र वा मताः॥ १७
rajjurgocarmajā vāpi mauñjī tālaja valkalāḥ|
nālikerakṛtā vāpi rajjussarvatra śaṁsitā|| 16
palāśodumbarāśvattha vaṭaplakṣodbhavāstathā|
halādyassurādīnāṁ sarve sarvatra vā matāḥ|| 17
The rope(to be used for tying the bulls to the plough) may be made of the cow hide, maunji-grass,
fibers of palm tree or bark of trees. Or, the rope made of the fibers of coconut tree is acceptable under
all circumstances. The plough-beam and other parts of the plough made of palasa, udumbara, asvattha, vata
and plaksha trees are acceptable, for all classes of people under all circumstances.
एवं सर्वं च सम्पाद्य देशिकश्शिवविप्रजः।
कृतमन्त्र तनुर्भूत्वा सोष्णीषश्चोत्तरीयकः॥ १८
प्राप्त पञ्चाङ्ग भूषस्तु वृषभौ संप्रपूजयेत्।
वृषं त्र्यम्बक मन्त्रेण हलं चास्त्रेण पूजयेत्॥ १९
evaṁ sarvaṁ ca sampādya deśikaśśivaviprajaḥ|
kṛtamantra tanurbhūtvā soṣṇīṣaścottarīyakaḥ|| 18
prāpta pañcāṅga bhūṣastu vṛṣabhau saṁprapūjayet|
vṛṣaṁ tryambaka mantreṇa halaṁ cāstreṇa pūjayet|| 19
Having arranged for plough , bulls and all other related materials in this way, the Acharya who hails from the
lineage of siva-brahmins, having rendered his body to be in the form designed with the relevant mantras,
having worn the head-dress and upper garment and having adorned his five limbs with relevant ornaments,
should worship the bulls. He should worship the bulls with the rectal of ‘tryambaka’ mantra and the plough
with the recital of astra mantra.
कर्षकं तु समाहूय वस्त्रं दत्वा द्विजोत्तमः।
आत्मानमिव तं ध्यात्वा प्रेषयेत्कृषिकर्मणि॥ २०
स्वयं चादौ तु संस्पृश्य कर्षयेद्देशिकोत्तमः।
karṣakaṁ tu samāhūya vastraṁ datvā dvijottamaḥ|
ātmānamiva taṁ dhyātvā preṣayetkṛṣikarmaṇi|| 20
svayaṁ cādau tu saṁpṛśya karṣayeddeśikottamaḥ|

The Acharya who is the foremost among the twice-borns should invite the person appointed for ploughing,
should present him new clothes and having honored him by contemplating his form to be of his own form
should direct him to commence the activities related to the ploughing. The foremost Acharya himself should
first touch the plough and the bulls and give an auspicious start to the ploughing of the ground.
द्वात्रिंशद्वारमित्युक्तं देवाग्रज महीभृताम्॥ २१
दशपञ्चाधिकं ख्यातं वैश्ये शूद्रे तु सप्तकम्।
सर्वेषां सप्तवारं वा पञ्चवारमथापि वा॥ २२
प्राङ्मुखोदङ्मुखो वापि कृषिकर्म समारभेत्।
एवं कृष्ट्वा समीकृत्य षण्मात्रावर्तितं क्रमात्॥ २३
dvātriṁśadvāramityuktaṁ devāgraja mahībhṛtām|| 21
daśapañcādhikaṁ khyātaṁ vaiśye śūdre tu saptakam|
sarveṣāṁ saptavāraṁ vā pañcavāramathāpi vā|| 22
prāṅmukhodaṅmukho vāpi kṛṣikarma samārabhet|
evaṁ kṛṣṭvā samīkṛtya ṣaṇmātrāvartitaṁ kramāt|| 23
The ground should be ploughed for 32 times for the Deities, brahmins and the kings. For the vaisyas, it should
be ploughed for 15 times and for the sudras, 7 times. Or, for all classes, it may be ploughed for seven or five
times. The ploughing should be commenced, being east-faced or north-faced. Having ploughed in this way,
he should level the ground with the harrow for six times.
तिलसर्षप मुद्गांश्च माषव्रीहिमनुक्रमात्।
पयसा क्षालयित्वा तु वपेन्नेत्रमनुस्मरन्॥ २४
आचार्य दक्षिणां दद्यात्काञ्चनं पञ्चनिष्ककम्।
सर्वोपकरणोपेतं दद्यात्तस्मै च गोवृषौ॥ २५
tilasarṣapa mudgāṁśca māṣavrīhimanukramāt|
payasā kṣālayitvā tu vapennetramanusmaran|| 24
ācārya dakṣiṇāṁ dadyātkāñcanaṁ pañcaniṣkakam|
sarvopakaraṇopetaṁ dadyāttasmai ca govṛṣau|| 25
The seeds of sesame, mustard, mudga(kidney-bean) , masha(bean) and paddy should be sown into
the leveled ground. The Acharya should sprinkle the drops of cow-milk over these seeds kept in the due
order and should sow these seeds reciting the netra mantra. The Master should honor the Acharya with
the ceremonial fees. He should present five nishka of gold and present the two bulls to him along with
all the materials.

वृषौ पृष्ठवनीतौ च तयोश्चैवातिधावनम्।
शयनं दुष्कृतं चान्यत् प्रजानां सर्वदोषकृत्॥ २६
हलादिभङ्गे तद्वत्स्याद्रज्जुच्छेदे तथैव हि।
प्रायश्चित्तं तदा कुर्याच्छन्तिहोमं शिवद्विजः॥ २७
तथात्र कर्षकस्यापि पतने चैवमेव हि।
vṛṣau pṛṣṭhavanītau ca tayoścaivātidhāvanam|
śayanaṁ duṣkṛtaṁ cānyat prajānāṁ sarvadoṣakṛt|| 26
halādibhaṅge tadvatsyādrajjucchede tathaiva hi|
prāyaścittaṁ tadā kuryācchantihomaṁ śivadvijaḥ|| 27
tathātra karṣakasyāpi patane caivameva hi|
If the bulls whose back are bent run very swiftly over the ground, if they remain lying on the ground or
if they behave in vicious manner, such activities of the bulls should be considered as conducive to all
kinds of defects and distress. The breaking of the plough and other materials and the breaking of the ropes
should also be considered in the same way. Under such circumstances, the Acharya who is a siva-brahmin
should perform ‘santi-homa’(fire ritual for alleviating the defects). Even if the farmer who ploughs the ground
unexpectedly falls down, it should be considered as a bad indication. Santi-homa should be performed.
तत्रस्थानां च सस्यानां वर्धितानां च कर्षणात्॥ २८
भक्षणं गोकुलैर्धीमान् कारयेद्देशिकोत्तमः।
त्रिरात्रं पञ्चरात्रं वा सप्तरात्रं तु वासयेत्॥ २९
गवां सवृषवत्सानां पुरीषप्रस्रवोक्षणैः।
खुरसंघट्टनाघ्राण परिभ्रमणगोष्पदैः॥ ३०
रोमन्थोद्गारपातैश्च फेनैर्वत्साननच्युतैः।
पवित्रीकृत भूमध्ये ग्रामाद्यं परिगृह्यताम्॥ ३१
tatrasthānāṁ ca sasyānāṁ vardhitānāṁ ca karṣaṇāt|| 28
bhakṣaṇaṁ gokulairdhīmān kārayeddeśikottamaḥ|
trirātraṁ pañcarātraṁ vā saptarātraṁ tu vāsayet|| 29
gavāṁ savṛṣavatsānāṁ purīṣaprasravokṣaṇaiḥ|
khurasaṁghaṭṭanāghrāṇa paribhramaṇagoṣpadaiḥ|| 30
romanthodgārapātaiśca phenairvatsānanacyutaiḥ|
pavitrīkṛta bhūmadhye grāmādyaṁ parigṛhyatām|| 31

The foremost Acharya should allow the herds of cows, bulls and calves to eat the tender shoots which have
sprouted from the seeds after ploughing the ground. He should arrange for the continued staying of these
herds for three, five or seven nights confined to the ground. The dung and the urine discharged from the
cows associated with the calves and the bulls and scattered on the ground, frequent rubbing of the hoofs,
mutual smelling of the cows and the bulls, their footprints copiously made by their jumping and wandering,
pieces of cuds fallen from the mouth of the cattle due to chewing, froth fallen from the mouth of the calves –
by all such cow-related materials the ground gets immensely purified and rendered to be highly
auspicious. The villages and other settlements should be formed over such purified ground.
॥ इति कामिकाख्ये महातन्त्रे भूकर्षणविधिः चतुर्दशः पटलः ॥
|| iti kāmikākhye mahātantre bhūkarṣaṇavidhiḥ caturdaśaḥ paṭalaḥ ||
This is the 14ᵗʰ chapter titled “Directions for Ploughing the Selected Ground” in the Great Tantra called Kamika