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

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

१६ मानोपकरण विधिः
16. MA'NOPAKARAN.A VIDHIH
16. System of Measures and Measuring Tools
मानोपकरणं वक्ष्ये सर्वेषां च विशेषतः।
परमाणुक्रमाद् वृध्या मानाङ्गुलं इति स्मृतम्।। १
ma'nopakaran.am vaks"ye sarves"a'm ca vis'es"atah /
parama'n.ukrama'dvr'ddhya' ma'na'n'gulam iti smr'tam // 1
Now I explain specifically the system of measurements and the measuring tools as
applicable to all people and to all constructions. That which is obtained by the gradual
increase of the measure of a parma'n.u is considered as ma'na'n'gula type of measure.
परमाणुरितिख्यातो यागिनां दृष्टिगोचरम्।
रथरेणुश्चवालाग्रं लीक्षा यूको यवस्तथा।। २
क्रमशॊऽष्टगुणाः प्राक्ता यवैष्षड्भिश्न सप्तभिः।
अष्टाभिश्च क्रमेणैव कन्यसादि विभेदतः।। ३
अङ्गुल्यस्त्रिविधा प्रोक्ता यावत्यश्शिवशासने।
parama'n.uritikhya'to yogina'm dr's"t'i gocaram /
ratha ren.us'ca va'la'gram liks"a' yu'ko yavastatha' // 2
kramas'o s"t'agun.a'h prokta' yavais's'ad'bhis'ca saptabhih /
as"t'a'bhis'ca krmen.aiva kanyasa'di vibhedatah // 3
an'gulyastrividha' prokta' ya'vatyas's'iva s'a'sane /

That which is exclusively told as parama’n.u is perceptible to the eyes of the yogis
only. From the parama’n.u all other measures such as car-dust(molecule), hair-tip,
nit, louse and barely corn are obtained. Of these measures, the succeeding measure
is eight times the preceding one. As detailed in this S’iva S’a’stra, the an’gula measure
is of three kinds – the smallest, the intermediate and the largest. 6 yavas make one
smallest an’gula. 7 yavas make one intermediate an’gula. 8 yavas make one largest
an’gula.
One parama’n.u measures one part of 1,90,650 of an English inch. Hence
it is imperceptible to the unaided eye.
8 parama’n.us = 1 car-dust
8 car-dusts = 1 hair tip
8 hair tips = 1 nit(li’ks”a)
8 nits = 1 louse(yu’ka)
8 lice = 1 barely corn(yava)
8 barely corns = 1 an’gula
6 barely corns constitute 1 an’gula of smallest type
7 barely corns constitute 1 an’gula of intermediate type
8 barely corns constitute 1 an’gula of largest type
शालिभिश्च त्रिभिस्सार्धैश्चतुर्भिश्च तथायतैः ।। ४
शाल्युद्भवस्समाख्यातास्त्वङ्गुलास्त्रिविधास्त्विह ।
s’a’libhis’ca tribhissa’rdhais’ caturbhhis’ca tatha’yataih // 4
s’a’lyudbhava’s sama’khya’ta’s tvan’gula’strividha’stviha /
There is another type of an’gula which is also of three kinds. The length of 3 paddy
grains is the smallest an’gula. That of three and a half paddy grains is the intermediate
an’gula. And that of 4 paddy grains is the largest an’gula. These are called the
‘paddy-born measure’.

सार्धैष्षड्भिर्यवै र्वाथ सार्धैस्सप्तभिरेव वा ।।
अङ्गुलास्त्रिविधाः प्रोक्तास्सार्धैरष्टभिरेव वा ।
sa'rdhais"s"ad'bhiryavai rva'tha sa'rdhaissaptabhireva va' // 5
an'gula'strividha'h prokta's sa'rdhairas"t'abhireva va' /
An an'gula obtained by six and a half barley corns is the smallest. That obtained by
seven and a half barley corns is the intermediate. That obtained by eight and a half
barley corns is the largest. In this way there are three kinds of an'gula measure,
considered in an alternate way.
मध्यमाङ्गुलि मध्यस्थ पर्वदीर्घं तु यद्भवेत् ।। ६
श्रेष्ठं मात्राङ्गुलं प्रोक्तं पादहीनं तु मध्यमम् ।
अर्धोनमधमं प्रोक्तं मात्राङ्गुल विभेदतः ।। ७
madhyama'n'guli madhyastha parva di'rgham tu yadbhavet // 6
s'res"t'am ma'tra'n'gulam proktam pa'dahi'nam tu madhyamam /
ardhonam adhamam proktam ma'ta'n'gula vibhedatah // 7
The length of the middle digit of the middle finger is claimed to be the foremost type
of matra'n'gula. One fourth less of this length is known as the intermediate ma'tra'n'gula.
Half less of this length is known as the smallest ma'tra'n'gula. The ma'tra'n'gula type of
measure is of these three different kinds.
नवधा मानमुद्दिष्टं नराद्यङ्गुष्ठतोऽपि वा ।
एवं मात्राङ्गुलं प्रोक्तं यागादीनां प्रशस्यते ।। ८
navadha' ma'namuddis"t'am nara'dyan'gus"t'hato pi va'/
evam ma'tra'n'gulam proktam yagadi'na'm pras'asyate // 8

The measure obtained from the right thumb of a man is of nine different kinds.Thus
the ma’tra’n’gula type of measure is spoken of. This kind of measure is to be applied
to the sacrificial hall and the related things.
अङ्गुलैस्सूर्यसङ्ख्यातै र्वितस्तिरिह कथ्यते ।
तद् द्वयं हस्तमुद्दिष्टं स किष्कुरिह सम्मतः ।। ९
पञ्चविंशति मात्रं तु प्राजापत्य इति स्मृतः ।
मात्रैस्तु षड्विंशतिभिर्धनुर्मुष्टिः प्रकीर्तितः ।। १०
सप्तविंशतिभिर्मात्रैर्धनुर्ग्रह उदाहृतः ।
मानाङ्गुलोत्थ हस्तास्तु शास्त्रेऽस्मिन् संप्रकीर्तिताः ।। ११
an’gulaissu’rya san’khyatair vitastiriha kathyate /
tad dvayam hastamuddis”t’am sa kis”kuriha sammatah // 9
pan”ca vims”ati ma’tram tu pra’ja’patya iti smr’tah /
ma’traistu s”ad’vims’atibhir dhanurmus”t’i praki’rtitah // 10
saptavims’atibhir ma’trair dhanurgraha uda’hr’tah /
ma’na’n’gulottha hasta’stu s’a’stre smin sampraki’rtitah // 11
It is set forth in this Agama that 12 an’gulas make one vitasti. Two vitastis make one
hasta. This kind of hasta is accepted as kis”ku hasta. 25 an’gulas constitute one
pra’ja’patya hasta. 26 an’gulas make one dhanur mus”t’i hasta. 27 an’gulas make
one dhanurgraha hasta. These are different kinds of hastas obtained from ma’na’n’gula
type of measure.
The most commonly used hasta is the kis’ku hasta. It is equal to 33 inches in
the modern English system. That is 2 feet 9 inches. One an’gula equals one and
three by eight inches. In the tradition of sthapatis kis”ku is commonly known
as ‘Thanjai Muzham’, since the famous Brugadisvara Temple of Tnajore had been
built with this basic unit.

Pra'ja'patya hasta measures 34 and 3/8 inches. That is, 2 feet and ten and three by
eight inches. Traditionally it is known as 'Chidambaram Muzham'. Chidambaram
Nataraja Temple had been built with this basic unit.
Dhanurmus"t'i hasta measures 2 feet and eleven and three fourth inches.
Dhanurgraha hasta measures 3 feet , one and one by eight inches.
It is to be noted that Madurai Muzham measures 31 and 31/32 inches. This is
kis"ku hasta of 23 and one fourth inches.
Apart from these there are other types of hastas also.
28 an'gulas make one pra'chya hasta
29 an'gulas make one vaideha hasta
30 an'gulas make one vaipulya hasta
31 an'gulas make one praki'rn.a hasta
पौरुषः पुरुषाज्जातस्त्वङ्गुष्ठाद्दक्षिणादिह ।
तलं प्रसार्य चाङ्गुष्ठ सहितैश्चतुरङ्गुलैः ।। १२
कनिष्ठाद्यैः क्रमेणैव यवगोकर्ण संज्ञकैः ।
वितस्तिः कथितश्चैवं प्रादेशस्तदनन्तरम् ।। १३
एवं विविध उद्दिष्टो हस्तस्सर्वेषु वास्तुषु ।
paurus"ah purus"a'j ja'tas tvan'gus"t"ha'ddaks"in.a'diha /
talam prasa'rya ca'n'gus"t"ha sahitais'caturan'gulaih // 12
kanis"t"ha'dyaih kramen.aiva yavagokarn.a sajn"akaih /
vitastih kathitas'caivam pra'des'as tadanantaram // 13
evam vividha uddis"t'o hastas sarves"u va'stus"u /
The measure obtained from the right thumb of a man is known as paurus"a. When the
right palm is kept freely extended , with all the fingers stretched upright, various
measures are obtained from the thumb in association with all other four fingers.The
distance between the tip of the right thumb and that of the little finger is known well
as yava. The distance between the tip of the right thumb and that of the ring finger
is known as gokarn.a. The distance between the tip of the thumb and that of the middle

finger is known as vitasti. The distance between the tip of the thumb and that of the
index finger is known as pr'ades'a. Thus various kinds of measures related to hasta
have been explained as applicable to all kinds of objects and constructions.
प्राजापत्यस्य मानेन मण्टपे विग्रहेऽपि च ।। १४
मालिकायां सभायाञ्च विशालायाञ्च योजयेत् ।
राजधान्यादिकं राजभवनं च तटाककम् ।। १५
दुर्गञ्चैव धनुर्मुष्टि करणैश्चैव कारयेत् ।
धनुर्ग्रहेण कुर्यात्तु रथ्याध्वानं विशेषतः ।। १६
प्राकारं किष्कुमानेन यानञ्च शयनं नयेत् ।
किष्कुमानेन वै सर्वं आपन्नस्तु समाचरेत् ।। १७
pra'ja'patya ma'nena man.t'ape vigrahe pi ca // 14
ma'lika'ya'm sabha'ya'n"ca vis'a'la'ya'n"ca yojayet /
ra'jadha'ya'dikam ra'jabhavanam ca tat'a'kakam // 15
durgan"caiva dhanurmus"t'i karan.ais'caiva ka'rayet /
dhanurgrahen.a kurya'ttu rathya'dhva'nam vis'es"atah // 16
pra'ka'ram kis"ku ma'nena ya'nan"ca s'ayanam nayet /
kis"kuma'nena vai sarvam a'pannastu sama'caret // 17
It is prescribed that the priest or the architect well skilled in handling the measuring
tools should measure the pavilion, idol, edifice, hall, mansion and the similar
constructions with pra'ja'patya hasta. He should measure the capital city, towns and
so forth, king`s palace, pond, fort and fortified city with dhanurmus"t'i hasta. The
broad road fit for the procession of temple-car is to be exclusively measured with
dhanurgraha hasta. Enclosures, vehicles, couches – all these are to be measured
with kis"ku hasta. Or , the well experienced architect may measure all sorts of buildings
and other constructions with kis"ku hasta.