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

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

१५ शङ्कुस्थापन विधिः
15. S'AN'KU STHA'PANA VIDHIH
15. Directions for the Erection of Gnomon
देवानां ब्राह्मणादीनां वर्णानां अनुलोमिनाम्।
गृहग्रामादि कर्तॄणां शिवदीक्षान्वितात्मनाम्॥ १
अदीक्षितानां अन्येषां शिवभक्त्यन्वितात्मनाम्।
शङ्कुस्थापनं वक्ष्ये ग्रामादीनां शुभावहम्॥ २
deva'n'am bra'hman.a'di'na'm varn.a'na'm anulomina'm /
gr'ha gram'di kartr"n.a'm s'ivadi'ks"nvita'tmana'm // 1
adi'ks"ita'na'm anyes"a'm s'ivabhakyanvita'tmana'm /
s'an'kustha'panam vaks"ye gra'ma'di'na'm s'bha'vaham // 2
For designing shrines for the gods, for the people of all the four castes - bra'hmanas,
ks"atriyas,vais'yas and s'u'dras, for those belonging to the mixed caste, for the
house-builders, for those who are intent on village and town planning, for those who
have been blessed with s'ivadi'ks"a and for others who are un-initiated but remain
devoted to S'iva, I explain now the directions for erecting the gnomon
and pegs. Such systematic erection of gnomon and pegs is conducive to happiness
and prosperity of the villages, towns and so forth.
Erection of gnomon and pegs is basically meant for ascertaining the true
east-west line and the true north-south line, for orientation of the proposed
construction, for dialing and for fixing the intermediary directions.

ब्रह्मस्थानस्य नैर्ऋत्यां शङ्कुस्थापनं प्रकल्पयेत् ।
अन्यत्र स्थापितं शङ्कुर्ग्रामाद्यं नाशयिष्यति ।। ३
brahmasth'anasya nairr'tya'm s'an'kustha'nam prakalpayet /
anyatra stha'pitam s'an'kur gr'a'ma'dyam na's'ayis"yati // 3
Let the priest perform the erection of gnomon exactly in the south-west of
the central grid (brahmastha'na). The gnomon erected in a place other than
the prescribed point will lead to decay and destruction of the villages, towns
and other constructions.
दण्डप्रमाणं विस्तारं षडङ्गुलं समुन्नतम् ।
शङ्क्वर्थं मण्डलं कुर्याद्देवानां च सनातनम् ।। ४
dan.d'aprama'n.a vista'ram s"d'an'gula samunnatam /
s'ankvartham man.d'alm kurya'd deva'na'm ca sana'tanam // 4
For the sake of erecting the gnomon, let the priest design a man.d'ala
according to the settled directions of the Agamas so as to appear pleasing
to the gods. The man.d'ala should be of one cubit(dan.d'a) in size, with the
proportionate height of six an'gulas.
The term an'gula cannot be translated as inch.
This term is to be retained as it is. In the system of
Agamas and S'ilpa S'a'stras one angula measures one
and three by eight inches.

युक्ताष्ट षट्चतुर्मात्रं द्विमात्रोच्चं मनोहरम्।
निर्दरं निर्जरं स्निग्धं सुस्पृश्यं सुसमं शुभम्।। ५
त्रिहस्तार्धं त्रिहस्तं च द्विहस्तार्धं द्विहस्तकम्।
द्विजादीनां यथासङ्ख्यं योजनीयं विचक्षणैः।। ६
yukta's''t'a s''at'caturma'tram dvima'troccam manoharam/
nirdaram nirjaram snigdham suspr's'yam susamam s'ubham// 5
trihasta'rdham trihastam ca dvihasta'rdham dvihastakam/
dvija'di'na'm yatha' san'khyam yojani'yam vicaks''an.aih// 6
Such a man.d'ala should be designed specifically by the experts and the experienced.
This man.d'ala should be 8 an'gulas, 6 angulas, 4 angulas and 2 angulas in
height and three and half, three, two and half, and two hastas in size for the
brahman.as, ks''atriyas, vais'yas and s'u'dras respectively . It should be charming
to the mind, long lasting, glistening, pleasing to the touch, well-levelled and
capable of yielding auspicious benefits .
The size and height of man.d'ala mentioned earlier is applicable commonly to all.
But, in these two verses the size and height of the man.d'ala have been prescribed
in respect of all the four castes.
आपूर्य सलिलं तत्र वंशकीलान् समोदयान्।
खाथयेत् तान् बहून् संयक् समान् समतरान्तरान्।। ७
a'pu'rya salilam tatra vams'aki'la'n mahodaya'n/
kha'tayet ta'n bahu'n samyak sama'n samatara'ntara'n// 7
The priest should pour plenty of water over the man.d'ala and dig the interior
space of the man.d'ala with several wedges made of bamboo which have
come out evenly from the ground, which are equal in thickness and which
are with evenly formed joints.

तत्र फुल्लमृदा सूक्ष्मा वालुकेन सगोमयम् ।
दध्याज्यक्षीरसंमिश्रं सवल्मीकमृदा दृढम् ।। ८
समं संपातयेत् सूत्रपातयन्त्रेण मण्डलम् ।।
अजर्जरमनीचोच्चं सुस्निग्धं दर्पणोपमम् ।। ९
tatra phullamr'da' su'ks"ma' va'lukena sagomayam /
dadhya'jyaks"i'ra sammis'ram savalmi'kamr'da dr'd'ham // 8
samam sampa'tayet su'tram su'tra yantren.a man.d'alam /
ajarjaram ani'coccam susnigdham darpan.opamam // 9
Let him design the man.d'ala evenly with a tool specially made for laying the
lines. The man.d'la designed in this way should be strewn with loose and nice
sand, purified with the mixture of cow- dung, cow-urine, curd, ghee and milk,
covered and strenthened with the sand got from the ant-hills and hillocks. The
surface of the man.d'ala should appear free from segmented or partitioned area,
free from excessive heaps and hallows. It should be glistening and look like
a clean mirror.
दन्तश्च चन्दनो देव महीदेव समीरितः ।
खादिरस्तिनिशो राज्ञां वणिजां शाकखादिरौ ।। १०
शाकश्च तिन्दुकः कृष्णसारस्स्याच्छूद्र जन्मनाम् ।।
क्षीरवृक्ष शमीसालास्सर्वे योग्यास्समीरिताः ।। ११
dandas'ca candano deva mahi'deva sami'ritah /
kha'dirastinis'o ra'jn"a'm van.ija'm s'a'ka kha'dirau // 10
s'a'kas'ca tindukah kr's"n.a sa'rasya'cchu'dra janmana'm /
ks"i'ra vr'ks"a s'ami' sa'la's sarve yogya's sami'rita'h // 11

For the deities and the bra'hman.as , the gnomon should be made of gajadanta and
candana trees. For ks"atriyas, the gnomon should be made of khadira and tinisu
trees. For vais'yas, it should be made of s'a'ka and khadira trees. And for the
s'u'dras, it should be made of s'a'ka , tinduka and kr's"n.asa'ra trees. The trees
such as those which exude juicy substance, s'ami' and sa'la are fit enough to be
made use of for making the gnomon irrespective of caste distinction.
शङ्कुष्षडङ्गुलनाहस्तवायामो द्वादशाङ्गुलः ।
अग्रेत्वेकाङ्गुलो वास्तु सर्ववर्णेषु योग्यतः ।। १२
s'an'kus"s"ad'an'gulo na'has tva'ya'mo dva'das'a'n'gulah /
agretveka'n'gulo va'stu sarva varn.es"u yogyatah // 12
The gnomon whose bottom is with the thickness of 6 an'gulas , whose length is
12 an'gulas and whose top is with the height of 1 an'gula is generally considered
to be fit for all the castes.
चतुर्दशाङ्गुलायामस्तावन् स्यान्मूलनाहकः ।
अग्रे त्र्यङ्गुल विस्तारश्शङ्कुर्वा सर्व वास्तुषु ।। १३
cadurdas'a'n'gulaya'mas ta'va'n sya'n mu'lan'hakah /
agre tryan'gula vista'ras' s'an'kurva' sarva va'stus"u // 13
The gnomon which is 14 an'gulas in length, whose bottom is with the thickness
corresponding to its length and whose top is with the height of 3 an'gulas is also
fit for all kinds of construction.
हस्तार्धायामनाहोऽग्र नाहस्तत्पाद पादयुक् ।
एकाङ्गुलक्षयादायो मूलनाहो विधीयते ।। १४
ब्राह्मणादि चतुर्वर्णक्रमेण परिकल्पयेत् ।

hasta’rdha’ya’mana’hogra na’hastatpa’dapa’dayuk /
eka’n’gula ks”aya’da’yo mu’lana’ho vidhi’yate // 14
bra’hman.a’di caturvarn.a kramen.a parikalpayet /
The gnomon whose length is 12 an’gulas , whose bottom is with the thickness
of 3 an’gulas and whose top is with the height of 3 an’gulas is recommended for
the bra’hman.as. For the ks”atriyas, vais’yas and s’u’dras, the length, thickness
and top of the gnomon are to be reduced by one an’gula in due order.
देवादीनां शिरोऽग्रं स्याद् द्विजादीनां छत्रसन्निभम्।। १५
कुशकीचक पत्राभं भूपानां वैश्यजन्मनाम्।
कदलीमुकुलाग्रं स्याच्छूद्राणां मण्डलाग्रकम्।। १६
deva’di’na’m s’irogram sya’d dvija’di’na’m chatra sannibham // 15
kus’a ki’caka patra’bham bhu’pa’na’m vais’ya janmana’m /
kadali’mukula’gram sya’c chu’dra’n.a’m man.dala’grakam // 16
For the deities, the top of the gnomon should be like the tip of an arrow. For the
bra’hman.as, the top of the gnomon should be in the form of umbrella. For the
ks”hatriyas, it should be like the leaf of darbha or bamboo. For the vais’yas, it
should be like the bud of plantain flower. And for the s’u’dras, it should be in
the form of triangle.
बैल्वं कीलं सुराणां स्यात् खादिरं सालमाग्रजम्।
आसनं वाकुलं राज्ञां तैन्तुकञ्चापि खादिरम्।। १७
कीलं विशाञ्च शूद्राणाम् सर्वसामान्यमेव वा।
योजयेद्देशिको धीमान् ख्यात शङ्खौ पुरातने।। १८
bailvam ki’lam sura’n.a’m sya’t kha’diram sa’lama’grajam /
a’sanam va’kulam ra’jn”a’m taintukan”ca’pi kha’diram // 17
ki’lam vis’a’m ca s’u’dra’n.a’m sarva sa’ma’nyameva va’ /
yojayed des’iko dhi’ma’n khya’ta s’an’kau pura’tane // 18

The pegs to be posted into the ground are to be made of bilva tree for the deities.
For the bra'hman.as, they are to be made of kha'dira and sa'la trees. For the
ks"atriyas, they are to be made of a'sana tree and vakula tree. For the vais'yas, the
pegs are to be made of tintuka tree and kha'dira tree. And for the s'u'dras, they
may be made of the same trees. Or, other recommended trees may be used for
all the castes. The priest endowed with sufficient knowledge of the concerned
scriptures should design the pegs to be driven into the ground according to the
uninterrupted tradition.
द्रुमैरेभिः प्रकर्तव्यो गृमादिर्भ्रम वर्जितः ।
मध्यान्तस्थितैः कीलै र्मण्डलैर्नवभिर्युतैः ।। १९
drumarebhih prakartavyo gr'ma'dirbhrama varjitah /
madhya'ntasthitaih ki'lair mand'alair navabhiryutaih // 19
Being absolutely free from vices such as covetousness , perplexity and so on,
the pegs are to be made from the trees mentioned here, by the experienced priest.
The top, middle and the bottom of the pegs are to be adorned with nine man.d'las.
वितस्त्यन्तस्थितैस्तावत्कीलं सूचिसमन्वितम् ।
ग्रामकेदार शैले स्यात्सूचीरेकाङ्गुलयता ।। २०
यवोदरमुखां हेमरूप्यताम्रमयीं तथा ।
vitastyantasthitais ta'vat ki'lam su'ci samnvitam /
gra'ma keda'ra s'aile sya't su'cireka'n'gulayata' // 20
yavodara mukha'm hema ru'pya ta'mra mayi'm tatha' /
The tip of the peg should be associated with sharp needle.The pegs are to be
driven into the ground in such a way that the space between them measures
one vitasti. For the ground situated near a village, meadow, mountain and so on,
the length of the needle should be of one an'gula. Its face should be in the form
of a drum known as yavamadhyama. It should have been made of gold or silver
or copper.

पञ्चगव्येन संशोध्य भूयश्शुद्धोदकेन वा ।। २१
हृदयेन तु मन्त्रेण अस्त्राभिः प्रोक्षयेत्तदा ।
गन्धादिभिस्समभ्यर्च्य वास्तुवृद्धि मनुस्मरन् ।। २२
मण्टपे वेदिकामध्ये पञ्चहस्तविनिर्मिते ।
शङ्कुस्थानोत्तरगते क्रियामेनां समाचरेत् ।। २३
pan"cagavyena sams'odhya bhu'yas' s'uddhodakena va' // 21
hr'dayena tu mantren.a astra'bhir proks"ayet tada' /
gandha'dibhis samabhyarchya va'stuvr'ddhimanusmaran // 22
man.t'ape vedika'madhye pan"cahasta vinirmite /
s'an'kustha'panottara gate kriya'mena'm sama'caret // 23
Having purified the pegs with the five substances got from the cow – dung,
urine, milk, curd and clarified butter – and once again purified them with
consecrated water with the accompaniment of hr'daya mantra, the priest should
sprinkle the consecrated water on them with the accompaniment of astra
mantra. Deeply contemplating the auspiciousness and prosperity of the
the proposed building, he should duly worship them with sandal, flowers and
other paraphernalia. He should perform these rituals on the pedestal having a
size of 5 cubits constructed in the middle of the pavilion(man.t'apa). This pavilion
is to be on the north side of the place where the erection of gnomon is to take
place.
आहताभ्यां सुवासोभ्यां सर्वतः परिवेष्टितम् ।
कृतकौतुकबन्धस्तु स्थण्डिलस्थं समर्चयेत् ।। २४
पूर्वस्थवास्तु होमं च स्थण्डिले सम्यगाचरेत् ।
a'hata'bhya'm suva'sobhya'm sarvatah parives"t'ita'm /
kr'ta kautuka bandhastu sthan.d'ilastham samarcayet // 24
pu'rvastha va'stuhomam ca sthan.d'ile samyaga'caret /

Having tied the ceremonial and protective thread around his right wrist, the
priest should worship the gnomon and pegs placed on the pedestal whose
four sides are well covered with the newly made cloth of good quality. In the
east of the pedestal, he should perform the fire rituals concerned with va’stu
(va’stu homa) in the squared altar designed in front of the pedestal.
ततः प्रभाते विमले सुवारे तु शुभेदिने ।। २५
शङ्कुं प्रक्षाल्य तोयेन गन्धाद्यैः पूजयेद्धृदा ।
दिग्देवताश्च संपूज्य गन्धाद्यैश्च स्वनामभिः ।। २६
tatah prabha'te vimale suva're s'ubhedine // 25
s'an'kum praks"a'lya toyena gandha'dyaih pu'jayed hr'da' /
digdevata's'ca sampu'jya gandha'dyais'ca svana'mabhih // 26
Then in the pure and auspicious early morning of the favorable day sanctified
by the promissing constellation, the priest should sprinkle the consecrated water
on the gnomon and worship it with sandal and other paraphernalia. Then he
should worship the directional deities with sandal ,flowers and other substances
with the accompaniment of mantra-name of each directional deity.
भूषणोपेत पञ्चाङ्गस्सोष्णीषस्सोत्तरीयिकः ।
संप्राप्त दक्षिणैर्विप्रैश्शिल्पिना च समन्वितः ।। २७
शङ्कुस्थानं तु संप्राप्य पुण्याहं वाचयेत्ततः ।
इन्द्रादीन् परितश्चेष्ट्वा शङ्कुस्थापनं आरभेत् ।। २८
bhu's"an.opeta pan"ca'n'gas sos"n.i's"assottari'yakah /
sampra'pta daks"in.air viprais's'ilpina' ca samanvitah // 27
s'an'kustha'nam tu sampra'pya pun.ya'ham va'cayet tatah /
indra'di'n paritas'ces"t'va' s'an'kustha'panam a'rabhet // 28

Wearing the relevant gold ornaments on the five parts of his body, adorning his
head with a fitting diadem and covering his chest and left shoulder with the upper
garment, the priest should go to the place marked for the erection of the gnomon,
being accompanied by the initiated brahman.a's who have been offered due fees
and the s'ilpis and worship Indra and other deities. Having completed these rituals,
the priest should commence the erection of the gnomon.
bhu's"an.opeta pan"ca'n'gah – The priest should adorn himself with five
ornaments - an'guli'ya(ring), kat'aka, keyu'ra, kun.d'ala and yajn"opavi'ta
all made of gold.
शङ्कुप्रमाणया रज्वा शङ्कुव्यासार्ध युक्तया ।
वृत्तं संभ्राम्य तन्मध्ये स्थापयेत्तमिनोदये ।। २९
s'an'kuprama'n.aya' rajva' s'an'kuvya'sa'rdha yuktaya' /
vr'ttam sambhra'mya tanmadhye stha'payettam inodaye // 29
With the cord having its length equal to the length of the gnomon and its
thickness equal to the half of the thickness of the bottom of the gnomon,
the priest should describe a circle on the place selected for the erection
(the length of the cord being the radius of the circle). Exactly at the centre
of the circle he should install the duly worshipped gnomon.
पूर्वापराह्नयोश्शङ्कोश्छाया रेखा गता यथा ।
तद्बिन्दु द्वयगं सूत्रं पूर्वापरदिगिष्यते ।। ३०
pu'rva'para'hn.ayos's'an'kos'cha'ya rekha gata'yatha' /
tadbindu dvayagam su'tram pu'rva'para digis"yate // 30
In the forenoon, the priest should mark a point(bindu) where the shadow of the
gnomon meets the circumference. In the same way, he should mark a point where
the shadow of the gnomon meets the circumference in the afternoon. The line
which connects these two bindus is known as the east-west line.

यवस्य तु तुरीयांशं पूर्वापराह्नयोर्गता।
बिन्दुद्वयान्तरं भ्रान्तश्शंबरानन पुच्छकम्।। ३१
दक्षिणोत्तरमित्युक्तं अन्यथा वा ऽपि कथ्यते।
yavasya tu turi'ya'ms'am purva'para'hn.ayor gata' /
bindu dvaya'ntaram bhra'ntas's'ambaranana pucchakam // 31
daks"in.ottaram ityuktam anyatha' va' pi kathyate /
Having a radius equal to the three fourth of the east-west line, he should
draw a segment of a circle, keeping the east bindu as the centre and another
segment keeping the west bindu as the centre. The point where the two
segments cut each other on the south of the east-west line and the point where
the two segments cut each other on the north of the same line are to be joined.
The inner space in which the two segments cut each other will look like the
face and tail of a fish. The line which joins the south point and the north point
is known as the south-west line. Marking of the east-west line and north-south
line is told in another way also.
ध्रुववेदेन वोदीचीं प्राचीं वा ध्रुवतारया ।। ३२
पुष्येण श्रवणेनाथ साधयेद्विषुवोदयात् ।
मितक्षेत्रार्धमानेन चतुरश्रं तु साधयेत् ।। ३३
dhruva vedena vodi'ci'm pra'ci'm va' dhruva ta'raya' // 32
pus"yen.a s'ravan.ena'tha sa'dhayed vis"uvodaya't /
mitaks"etra'rdha ma'nena caturas'ram tu sa'dhayet // 33

Through the position of dhruva veda , the true north point could be ascertained.
And through the position of dhruva ta'ra. the exact east point could be determined.
From the beginning of the northern course of the sun, the declination of the shadow
of the sun will occur in the south of the east-west line. From the beginning of the
southern course of the sun, the declination of the shadow will occur in the north of
the east-west line. Based on this declination, the expert should know the magnitude
of apaccha'ya and ascertain the true east-west line. In the months of R's''abha
(April-May) and Kanya(August-September), there is no apaccha'ya. With half of
the measurement of the ground enclosed by the circle, the priest should draw the
square and mark the intermediary directions.
कर्णाभ्यां भुजसांयं तु कंपनेनार्जवेस्थिते।
जलेन तलसांयं स्यान् मध्यमे वाऽथ कर्णिके।। ३४
धाम्निप्राच्यथवा साध्य निश्चितान् पूर्ववास्तुनः।
प्राचीतरं तु यत्स्थानं सर्वदोषकरं भवेत्।। ३५
karn.a'bhya'm bhuja sa'myam tu kampanena'rjave sthite /
jalena talasa'myam syan madhyame va' tha karn.ike // 34
dha'mnipra'cyathava' sa'dhya nis'cita'n pu'rva va'stunah /
pra'ci'taram tu yatstha'nam sarvados''akaram bhavet // 35
The east-west line marked through the observation of the shadow
and the true east-west line coincide with each other on the summer solstice and
the winter solstice. Based on the central line and the diagonal line , the square
comprising the points of cardinal directions and intermediary directions is to
be drawn. For the constructions which face east, the magnitude of i's'a pra'ci
is to be ascertained. The construction whose east remains tilted towards south-east
(a'gneya pra'ci) is of the nature of creating all sorts of troubles .
इति कामिकाखशये महातन्त्रे क्रियापादे शङ्कुस्थापनविधिर्नाम पञ्चदशः पटलः
iti ka'mika'khye maha'tantre kriya'pa'de s'an'kustha'pana vidhirnama pan''cadas'ah pat'alah
This is the 15ᵗʰ chapter titled 'Directions for the Erection of Gnomon' in
the Kriya' section of the Great Agama called the KA'MIKA