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

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.

वितस्तिना विधातव्यं यानञ्च शयनं तथा।
लिङ्गञ्च प्रतिमाञ्चैव द्वारस्तंभञ्च चूलिकम्॥ १८
यदस्य चोपकरणं तत्सर्वं चाङ्गुलेन तु।
अत्यल्पं तु यवेनैव माप्नुयान् मानवित्तमैः॥ १९
आयादि लक्षणं चैवमेभिरेव तु संमतम्।
vitastina' vidha'tavyam yanan"ca s'ayanam tatha'/
lin'gan"ca pratima'n"caiva dva'rastambhan"ca cu'likam// 18
yadasya copakaran.am tatsarvam ca'n'gulena tu/
atyalpam tu yavenaiva ma'pnuya't ma'na vittamaih// 19
a'ya'di laks"an.am caivam ebhireva tu sammatam/
Likewise, all kinds of vehicles and couches are to be measured with vitasti. Lin'ga,
statues, pillars at the entrance, towers, applicable measuring tools – all these are to
be measured in terms of an'gulas. Whatever is with insignificant size, it should be
measured with the unit of yava by the knowers of the measuring system. Similarly,
the features of a'ya, vyaya and so forth are to be analyzed and ascertained with such
applicable units.
हस्तैश्चतुर्भिरुद्दिष्टो दण्डो रज्जुस्तदष्टभिः॥ २०
दण्डेन मापयेद्ग्रामं नगरं पत्तनादिकम्।
अध्वानं रज्जुना बध्वा क्षेत्रं चैव तु मानयेत्॥ २१
hastais'caturbhiruddis"t'o dan.d'o rajjustadas"t'abhih// 20
dan.dena ma'payet gra'mam nagaram pattana'dikam/
adhva'nam rajjuna' badhva' ks"etram caiva tu ma'nayet// 21
Four hastas make one pole(dan.da). Eight poles make one rope(rajju). The priest or the
architect should measure the villages, towns, cities and so forth with the unit of pole.
The highways and roads, the boundary of the ground selected for buildings or village –
all these are to be measured with the unit of rope.

रज्जुं कुर्यात्तु कार्पास पट्टसूत्रादिभिर्बुधैः ।
न्यग्रोधवल्कलेनाऽथ तालकेतकवल्कलैः ।। २२
कनिष्ठाङ्गुलिनाहा च त्रिवृता ग्रन्थिवर्जिता ।
देवविप्रमहीपानां वैश्यशूद्रैर्विवर्जिता ।। २३
rajjum kurya'ttu ka'rpa'sa pat't'a su'tra'dibhir budhaih /
nyakrodha valkalena'tha ta'laketaka valkalaih // 22
kanis"t'a'n'gulina'ha' ca trivr'ta' granthi varjita' /
devavipra mahi'pa'na'm vais'ya s'u'drair vivarjita' // 23
The expert who has known well the technique concerned should make the rope with
the thread of cotton, silk and such other material. It could be made with the bark-fiber
of banyan tree , palm tree and ketaka. It should be with the thickness of little finger,
plaited with three strands and be bereft of knots. Such kind of rope is fit for the deities,
brahman.as and ks"atriyas. This should be avoided for the vais'yas and s'u'dras.
तालश्च केतकी चैव न्यग्रोधो धातकी तथा ।
शणकं च क्रमेणैव देवादीनां प्रशंसिताः ।। २४
talas'ca ketaki' caiva nyagrodho dhataki tatha' /
s'an.akamca kramen.aiva deva'di'na'm pras'amsita'h // 24
The rope made of the bark-fiber of palm tree, ketaki' , banyan tree , dha'taki' and
hempen thread are specifically recommended for the deities, brahman.as, ks"atriyas,
vais'yas and s'u'dras respectively.
नालिकेरोत्थ रज्जुश्च सर्वेषामपि शंसितः ।
नालिकेरस्य पत्रस्य मापनं सर्वसिद्धितम् ।। २५
दलनं द्विविधं प्रोक्तं ओजयुग्म क्रमेण तु ।
पूर्वोत्तरमुखेनाथ प्रारम्भे दलनं भवेत् ।। २६

na'likerottha rajjus'ca sarves"a'mapi s'amsitah |
na'likerasya patrasya ma'panam sarva siddhidam || 25
dalanam dvividhm proktam ojayugma kramen.a tu |
purvottara mukhena'tha pra'rambhe dalanam bhavet || 26
The rope made of the split husk of coconut tree has been well recommended for all.
Measuring with the leaf of coconut tree is capable of accomplishing all the desired
benefits. Cleaving of the leaf of coconut tree could be made in two modes, in the
count of odd number and that of even number. The cleaving should be from
top to bottom first and from right to left.
तेनैव मापनं कुर्यात् प्रतिमादौ विशेषतः ।
तत्पत्र सिरया वाऽपि क्षुद्रस्कन्धेन मापयेत् ।। २७
tenaiva ma'panam kurya't pratimadau vis'es"atah |
tatpatra siraya'va'pi ks"udraskandhena ma'payet || 27
The architect should measure the statues, idols and so forth with the split-leaf of
coconut tree in a specific way. Or, he could measure the small objects with the
central rib of the coconut leaf in terms of smaller units.
सारदारूद्भवो हस्त दण्डो ग्रन्थ्या विवर्जितः ।
स्वायतो दीर्घसंयुक्तस्त्वर्धमात्र प्रविस्तरः ।। २८
त्रिपाद विस्तरो वा स्यात् एकाङ्गुल सुविस्तरः ।
तत्तदर्धघनोपेतो विस्तारेण समोऽथवा ।। २९
चतुरश्रो भवेद्यस्तु दण्डो मानुष ईरितः ।

sa'rada'ru'dbhavo hasta dan.d'o granthya' vivarjitah/
sva'yato di'rgha samyuktas tvardhama'tra pravistarah// 28
tripa'da vistaro va'sya't eka'n'gula suvistarah/
tatadardha ghanopeto vista'ren.a samo thava'// 29
caturas'ro bhavedyastu dan.d'o ma'nus"a i'ritah/
From the trees known for their hard-core and strength, the measuring rod
should be made. It should be bereft of knots and bristles. It should be with
the length equal to the selected hasta. Its width should be half an'gula. Or,
it may be with the width of three fourth an'gula or one an'gula. Its thickness
should be half of the applied width. Or, the thickness may be equal to the
applied width. The rod whose thickness is equal to its width becomes square
at its ends. Such measuring rod is fit for the purpose of human beings.
मूले स्वायंभुवं रूपं मध्ये लक्ष्मीस्वरूपकम् ।। ३०
विश्वकर्मस्वरूपं तदग्रे तु परिकल्पयेत् ।
अयं देवेषु योग्यस्याद्दण्डो द्व्यङ्गुल विस्तरः ।। ३१
mu'le sva'yambhuvam ru'pam madhye laks"mi'svarupakam// 30
vis'vakarma ru'pam tadagre tu parikalpayet/
ayam deves"u yogyas sya'd dan.d'o dvyan'gula vistarah// 31
The bottom of the rod is to be associated with the form of Brahma. At the centre
of the rod the form of Maha'laks"mi' is to be depicted. And at its top(another end),
the architect should provide the form of Vis"vakarma. The rod whose width is
of two an'gulas is highly fit for the works concerned with the deities.
सपादो वाऽथ सार्धो वा सुवृत्तश्रित्रितो नु वा ।
हेम्ना वा राजतेनाथ ताम्रेणैवायसाथवा ।।
मूलाग्र वलयोपेतो दण्डो मान विनिर्णये ।। ३२
। इति कामिकाख्ये महातन्त्रे क्रियापादे मानोपकरणविधिर्नाम षोडशः पटलः।

sapa'dova'tha sa'rdho va' suvr'ttas'citrito nu va' /
hemna'va' ra'jatena'tha ta'mren.aiva'yasa'tha va' //
mu'la'gra valayopeto dan.d'o ma'na vinirn.aye // 32
। iti ka'mika'khye maha'tantre kriya'pa'de ma'nopakaran.a vidhirna'ma s"od'as'ah pat'alah ।
Both ends of the measuring rod may be extended to the measure of one fourth
an'gula or half an'gula . The extended ends may be designed as rounded or may be
beautified with carvings. They may be provided with rings made of gold or
silver or copper or iron.
This is the 16ᵗʰ chapter titled the ‘The System of Measurements and Measuring Tools’ in
the Kriya’ section of the Great Agama called the KA’MIKA

१७ पदविन्यास विधिः
17. PADAVINYA'SA VIDHIH
17. Reticulation of the Ground and Allocation of the Grids
अथ वक्ष्ये विशेषेण पदविन्यास लक्षणम्।
सकलं पदमेकं स्यात् पेचकं तु द्वितीयकम्।। १
पदं पीठं तृतीयं स्यान्महापीठं अतःपरम्।
उपपीठं ततःपश्चादुग्रपीठं अतः परम्।। २
atha vaks"ye vis'es"en.a padavinya'sa laks"n.am /
sakalam padamekam sya't pecakam tu dvidi'yakam // 1
padam pi't'ham tr'ti'yam sya'n maha'pi't'ham atah param /
upapi't'ham tatahpas'ca'd ugra pi't'ham athah param // 2
Now, I explain with all the specific details the square ground plan(va'stu man.d'ala)
and the assigning of the grids of the square plan to the appropriate va'stu deities.
The first man.d'ala is known as sakalam. The second one is called pecakam. Then
the third one is pi't'ham. Next comes the fourth one known as maha'pi't'ham. Then
comes the fifth one called upapi't'ham. Then the sixth one is ugrapi't'ham.
स्थण्डिलं सप्तमं विद्यान्मण्डूकाख्यं तथाष्टकम्।
परमीशपदं चापि नवमं परिकीर्तितम्।। ३
दशमं चासनं चैकादशं स्थानीयमुच्यते।
देशीयं द्वादशं प्रोक्तं पदंतूभयचण्डिकम्।। ४

sthan.d'ilam saptamam vidya'n man.d'u'ka'khyam tatha's"t'akam /
parami's'apadan"ca'pi navamam pariki'rtitam // 3
das'amam ca'sanam caika'das'am stha'ni'yamucyate /
des'i'yam dva'das'am proktam padantu'bhaya can.d'ikam // 4
The seventh one is sthan.d'ilam. The eighth one is what is called man.d'u'kam.
It is specifically told that the parami's'a' padam is the ninth one. The tenth one
is a'sanam. The eleventh one is sta'ni'yam. The twelfth man.d'ala is known as
des"i'yam. The thirteenth man.d'ala is called ubhaya can.d'ikam.
चतुर्दशपदं भद्रं महासनमिति स्मृतम्।
पद्मगर्भपदं पञ्चदशं तु परिकीर्तितम् ।। ५
षोडशं त्रियुतं सप्तदशं वृत्तभोगकम्।
अष्टादशपदं चात्र कर्णाष्टकमिति स्मृतम् ।। ६
caturdas'apadam bhadram maha'sanam iti smr'tam /
padmagarbhapadam pan"ca das'amam pariki'rtitam // 5
s"od'as'am triyutam sapta das'amam vr'tta bhogakam
as"t'a'das'apadam ca'tra karn.a's"t'akam iti smr'tam // 6
Bhadra maha'sanam is the fourteenth one. It is setforth in the Scripture that
the fifteenth one is padmagarbham. The sixteenth man.d'la is known as triyutam.
The seventeenth man.d'ala is called vr'ttabhogam. What is known as karn.a's"t'akam
is the eighteenth man.d'ala.
एकोनविंशति पदं ज्ञेयं गणितपादकम्।
स्याद्विंशति पदं सूर्यविशालं नामतः पदम् ।। ७
स्यादेकविंशति पदं सुसंहितसमाह्वयम्।
द्वाविंशति पदं चात्र पदं सुप्रतिकान्तकम् ।। ८

ekonavims’ati padam jn”eyam gan.itapa’dakam /
syadvims’ati padam su’ryavis’a’lam na’matah padam // 7
sya’dekavims’ai padam susamhita sama’hvayam /
dva’vims’ati padam ca’tra padam supratika’ntakam // 8
The nineteenth one is to be known as gan.itapa’dakam. The twentieth one has been
named as su’ryavis’a’lam. The twentyfirst man.d’ala is significantly called
susamhitam. In this Agama, the twenty second man.d’ala is known as supratika’ntam.
स्यात्त्रयोविंशति प्रोक्तं विशालं नामतः पदम् ।
स्याच्चतुर्विंशति पदं विप्रगर्भं इति स्मृतम् ।। ९
पञ्चविंशमिह प्रोक्तं विश्वेशाख्यं पदं बुधैः ।
यत्तु षड्विंशतितमं तत्स्याद्विपुलभोगकम् ।। १०
sya’t trayovims’ati proktam vis’a’lam na’matah padam /
sya’ccaturvims’ati padam vipragarbham iti smr’tam // 9
pan”cavims’amiha proktam vis’ves’a’khyam padam budahih /
yattu s”ad’vims’ati tamam tatsyad vipulabhogakam // 10
That which is called vis’a’lam is said to be the twenty third one. Vipragarbham is
considered to be the twenty fourth man.d’ala. That which is known as vis’ves’am
has been considered by the experts as the twenty fifth one. What exists as the
twenty sixth man.d’ala is vipula bhogam.
स्यात्सप्तविंशतितमं पदं विप्रतिकान्तकम् ।
यस्त्वष्टविंशति पदं विशालाक्षपदं स्मृतम् ।। ११
विप्रभुक्तिक संज्ञेयं एकोनत्रिंशकं पदम् ।
पदं त्रिंशत्तमं प्रोक्तं विस्वसारं पुरातनम् ।। १२