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

Or, for all castes and for all costructions or settlements, all the man.d'alas
may be applied as agreeably held in this Agama. But it is expressly declared
here that of all the man.d'alas from the sakala pada to the indraka'nta pada,
the man.d'u'ka pada of 64 grids, the paramas'a'yika pada of 81 grids and the
a'sana pada of 100 grids – these three man.d'alas are very prominent. In the
settlements such as villages and in the construction of houses and others, all
the activities related to va'stu are to be executed based on these three man,d'alas.
अथवाऽन्य प्रकारेण सकलादि विधीयते ।
कर्णसूत्रविहीनं वा मध्ये कर्णद्वयान्वितम् ।। ११३
अथवानेक कर्णस्थ सूत्रैरन्वितमेव वा ।
पदं सर्वं विधेयं स्यादेवं बुद्ध्या प्रकल्पयेत् ।। ११४
athava nya praka'ren.a sakala'dis"u vidhi'yate |
karn.a su'tra vihi'nam va' madhye karn.a dvaya'nvitam || 113
athava' neka karn.astha su'trairanvitam eva va' |
padam sarvam vidheyam syad evam buddhya' prakalpayet || 114
In respect of all the va'stu man.d'alas from sakala to Indraka'nta, some directions
are prescribed in a different way. Such man.d'alas may be designed without
the diagonal lines; some may be designed so as to appear with two diagonals
cofined to the central grids; or , they may be designed as associated with many
lines connected to the diagonal lines. In this way, all the man.d'alas are
recommended for constructional purposes. Suitable man.d'ala is to be selected
and applied based on scriptural knowledge and experience.
अथ वृत्त पदन्यासं प्रवक्ष्यामि यथाविधि ।
चक्रवत् पञ्चसूत्राणि सान्तराणि समानि च ।। ११५
द्वात्रिंशच्च चतुर्विंशद् द्विरष्टाष्टैक भागिनः ।
एकाशीतिपदं ह्येतज्ज्ञेयं विषमसंस्थितिः ।। ११६

atha vr'tta pada nya'sam pravaks"ya'mi yatha' vidhi /
cakravt pan"ca su'tra'n.i sa'ntara'n.i sama'ni ca // 115
dva'trims'acca caturvims'ad dviras"t'a's"t'aika bhaginah /
eka's'i'ti padam hyetatj jn"eyam vis"ama samsthitih // 116
Now I will speak on the designing of circular man.da'ala and assigning of the grids
according to the well-settled rules. Five circular lines are to be drawn in such a way
that they appear equally spaced . There will be five concentric cicles in this design.
The outer circular belt will be with 32 grids. The adjacent inner belt will bewith24
grids. The next inner one will be with 16 grids. The belt which is adjacent to this
will be with 8 grids. The innermost circle is one grid. In this way this man.d'ala
consists of 81 grids and this is to be known as the man.d'ala of odd-count.
अष्टाविंशत्तथा विंशद् द्वादशाष्टार्धभागतः ।
चतुष्षष्टिपदं चैतच्चतुर्वृत्ते प्रकल्पयेत् ।। ११७
कुम्भकस्य तु विन्यासं सम्मिश्रं उभयोर्न्यसेत् ।
चतुष्षष्टिपदं वास्तु परमैशान्तु वास्तुकम् ।। ११८
as"t'a'vims'at tatha' vims'atd dva'das'a's"t'a'rdha bha'ginah /
catus"s"as"t'i padam caitac caturvr'tte prakalpayet // 117
kumbhakasya tu vinya'sam sammis'ram ubhayor nyaset /
catus"s"as"t'ipadam va'stu paramais'antu va'stukam // 118
In the man.d'u'ka pada of circular type, the outer strip consists of 28 grids. The
strip adjacent to it consists of 20 grids. The next inner strip consists of 12 grids.
And the innermost circle consists of 4 grids. Its center is the nis"kala bindu. In
this way all the 64 grids are to be formed within the four concentric circles. In
both the paramas'a'yika and the man.d'u'ka, allocation of the grids to the
concerned deities is to be done by joining and partitioning of certain grids.
Here in this Agama, the man.d'u'ka of 64 grids is considered as va'stu and the
paramas'a'yika of 81 grids is considered as va'stuka.

ग्रामादि चोपवास्तु स्याद्वास्तव्यं स्याद् गृहादिकम्।
स्त्रीपुंसोरिव संयोगस्तथा योज्यं विचक्षणैः ।। ११९
gra'ma'di copava'stu sya'd va'stavyam sya'd gr'ha'dikam।
stri'pumsoriva samyogas tatha' yojyam vicaks"an.aih ।। 119
Villages and such other settlements are considered as upava'stu. Houses and
such other constructions are considered as va'stavyam. Just like the compatibility
between a female and a male is ascertained, even so the concordance between
the one to be constructed and the owner is to be ascertained by the well-skilled
architects through important calculations.
जयन्ते मेषसंस्थानं अर्यम्णि वृषभस्थितिः ।
भृशांशे मिथुनं विद्यात् कुलीरो वितथे भवेत् ।। १२०
व्यञ्जके केसरी भृङ्गे कन्या सुग्रीवके तुला।
मित्रे तु वृश्चिकश्शेषे धनुर्मुख्ये झषस्थितिः ।। १२१
पृथिवीधरके कुम्भस्त्वदितौ मीन उच्यते।
चराचरोभया ज्ञेयस्तत्तद्देवांशके न्यसेत् ।। १२२
jayanto mes"a samstha'nam aryamn.i vr's"abhasthitih।
bhr's'ams'e mithunam vidya't kuli'ro vitathe bhavet ।। 120
vyan"jake kesari' bhr'n'ge kanya' sugri'vake tula'।
mitre tu vr's'cikas's'es"e dhnurmukhye jhas"asthitih ।। 121
pr'thivi'dharake kumbhas tvaditau mi'na ucyate।
cara'carobhaya' jn"eyas tattad deva'ms'ake nyaset ।। 122
The plot of Jayanta is the seat of mes"a ra'si. In the plot of Aryama' is vr's"abha.
It is to be knowm that mithuna is in the plot of Bhr's'a. Karkat'a is in the plot of
Vitatha. In the plot of Gandharva is simha. In the plot of Bhr'n'gara'ja is kanya.
In the grid of Sugri'va, tula exists. In the location of Mitra is the presence of

vr's'cika. In the location of S'es'a is dhanus. In the plot of Mukhya is makara.
In the grid occupied by Pr'thivi'dhara is kumbha. And mi'na has its presence
in the plot of Aditi. All the twelve ra'sis are to be assigned the grid of the deities
based on the consideration of cara, acara and ubhaya nature of the rasis.
अश्विन्यादीनि सर्वाणि नक्षत्राणि यथाक्रमम्।
प्रदक्षिणगतान्येव मेषादिषु विभागतः।। १२३
as'vinya'di'ni sarva'n.i naks"atra'n.i yatha'kramam /
pradaks"in.agata'nyeva mes"a'dis"u vibha'gatah // 123
All the lunar mansions(naks"atras) from as'vini' find their respective locations
in the va'stu man.d'ala according to the positions of the zodiacal signs in their
due order. They are to be assigned in clockwise direction only.
आदित्ये सूर्यवारस्यादग्नावङ्गारको मतः।
यमे तु गुरुवारस्यान् नैर्ऋतौ बुधवारकम् ।। १२४
वरुणे तु भवेच्छुक्रो वायव्ये चार्कजस्तथा ।
सोमे तु सोमवारस्यादीशाने राहुसंस्थितिः।। १२५
मध्ये केतुर्भवेद्वास्तु शास्त्रेऽस्मिन् कामिकाह्वये।
a'ditye su'ryava'rassya'd agna'van'ga'rako matah /
yame tu guruva'rassya'n nairr'tau budha va'rakam // 124
varun.e tu bhavecchukro va'yavye ca'rkajas tatha' /
some tu somava'rassya'd i's'a'ne ra'hu samsthitih //
madhye keturbhaved va'stu s'a'stresmin ka'mika'hvaye / 125

In the grid of Aditya is Sun. In the grid of Agni is Mars. The place for
Jupiter is the grid of Yama. In the grid of Nairr’ti is Mercury. In the location
of Varun.a is Venus. In the location of Va’yu is Saturn. In the grid of Soma
is Moon. In the grid of I’s’a’na is Ra’hu. And at the center of the man.d’ala is
Ketu. This kind of allocation has been set forth in this va’stu sa’stra called
the Ka’mika.
तद्वशाद्विहितं सर्वं सर्वसिद्धिफलप्रदम् ।।
स्त्रीलिङ्गं विषमं ज्ञेयं समं पुल्लिङ्गकं भवेत् ।। १२६
इति कामिकाख्ये महातन्त्रे पदविन्यासविधिः सप्तदशः पटलः
tadvas'a'd vihitam sarvam sarvasiddhi phalapradam//
stri'lin'gam vis"amam jn"eyam samam phullin'gakam bhavet // 126
iti ka'mika'khye maha'tantre padavinya'sa vidhih saptadas'h pat'alah
All the constructions ,villages,towns and cities are kept under rhythmic order
and harmony by the systematic application of va’stu principles. All the
va’stu-based creations are capable of yielding all the desired benefits and
fulfillment. The man.d’alas which consist of odd number of grids is categorized
as of feminine gender. The man.d’alas which consist of even number of grids
is categorized as of masculine gender.
This is the 17^th chapter titled Arrangement of the Ground Plan and the Allocation
of the Grids in the Great Tantra called the Ka’mika

१८ सूत्रनिर्माण विधिः
18. SU"TRA NIRMA'N.A VIDHIH
18. Directions for Marking and Identification of lines
अतः परं प्रवक्ष्यामि सूत्रनिर्माणकं द्विजाः।
प्रथमं ब्रह्मणस्थानात् प्राक्सूत्रं सबलिं न्यसेत्।। १
atah param pravks"ya'mi su'tra nirma'n.akam dvija'h /
prathamam brahman.astha'na't pra'k su'tram sabalim nyaset// 1
O, the Sages!, then I will explain in details the process of drawing the intersecting
lines, diagonal lines and such others and of identifying the acceptable and the
avoidable parts inside the selected plot. First, the expert(in va'stu) should draw a line
eastwards from the central grid (brahma stha'na) with the accompaniment
of bali-offering.
द्वितीयं स्यात् उदक्सूत्रं तस्मिन्नपि बलिं क्षिपेत्।
चतुरश्रायताश्रस्थ पर्यन्तं स्यात्तृतीयकम्।। २
dviti'yam sya't udagsu'tram tasminnapi balim nyaset /
caturas'ra'yata's'rastha paryantam sya' tr'ti'yakam// 2
The second line is to be drawn towards north from the same central grid.
Even for this line, the expert should offer the recommended bali. The
third line to be drawn is the boundary line (paryanta su'tra) coinciding
with the enclosing four sides of the square or rectangular mandala.

कर्णसूत्रं चतुर्थं स्यात् पञ्चमं चार्धपञ्चकं ।
षष्ठं सयात्तदनन्तर्यं सप्तमं मध्यकर्णिकम् ॥ ३
karn.asu'tram caturtham sya't pan"camam ca'rdha pan"cakam।
s"as"t'ham sya'tadanantaryam saptamam madhya karn.ikam॥ 3
The fourth line is the diagonal line. The fifth one is known as half-pentad
(ardha pan"caka). The sixth one is the line which runs adjacent to the ardha
pan"caka. The seventh one is the designing of the inner square.
अष्टमं चार्धकर्णं स्यान्नवमं कर्णिकान्तरम् ।
एवमन्यत्तु विज्ञेयं यावद् द्वात्रिंशकं पदम् ॥ ४
as"t'amam ca'rdhakarn.am sya'n navamam karn.ka'ntaram।
evamanyastu vijn"eyam yav'ad dva'drims'akam padam॥ 4
The eighth line is the half-diagonal. The ninth one is marking of another inner
square. In the same way all other specific lines are to be known and drawn as
applicable to the man.dalas upto the indraka'nta , the 32ⁿᵈ va'stu man.dala.
पर्यन्तसूत्रं आद्यं स्यात्ततो विन्यास सूत्रकम् ।
प्रमाणसूत्रं अन्यत् स्यात् एवं सूत्रत्रयं भवेत् ॥ ५
paryanta su'tram a'dyam sya't tato vinya'sa su'trakam।
prama'n.a su'tram anya tsya't evam su'tratrayam bhavet॥ 5
Primarily there are three important su'tras. The first one is paryanta su'tra.
The second one is vinya'sa su'tra. And the third one is prama'n.a su'tra.
Thus the features of all the three important su'tras are to be known.
यदुपानादि मानं तत्कूटकोष्ठावसानकम् ।
पर्यन्तसूत्रमानं तत्सूत्रं प्रामाणिकं परम्॥ ६

yadupa'na'di ma'nam tat ku't'a kos"t'ha'vasa'nakam /
paryanta su'tra ma'nam tat su'tram pra'ma'n.ikam param // 6
The proportionate measures applicable to various structures such as upa'na,
ku't'a and so on up to kos"t'ha are governed by the measure of paryanta su'tra.
The same measure serves as the basic for ascertaining the magnitude of the
pama'n.a su'tra.
गर्भभित्यादि मानार्थं सूत्रं देवपदोचितम्।
तद्धि विन्यास सूत्रं स्यात् ज्ञातव्या सूत्रकल्पना ।। ७
garbha bhitya'di ma'na'rtham su'tram devapadocitam /
taddhi vinya'sa su'tram sya't jn"a'tavya' su'trakalpana' // 7
The line which is meant for determining the proportionate measures of the
wall of the main shrine (garbha gruha) as agreeable to devapada is known as
vinya'sa su'tra. These lines are to be known distinctly by those undertake the
marking of such lines within the va'stu man.dala.
अथ क्षेत्रं तु विभजेत् षष्ट्युत्तरशतत्रयम् ।
तेष्वेकभागं सूत्रस्य मानं तत्प्राण उच्यते ।। ८
atha ks"etram tu vibhajet s"as"t'yuttara s'atatrayam /
tes"veka bha'gam su'trasya ma'nam tat pra'n.a ucyate // 8
The expert should divide the space covered by the va'stu man.dala into 360
equal parts. The measure of one division of the line is called pra'n.a
सूत्राणि प्रत्रिकार्याणि अनुकार्याण्युदञ्चि हि।
प्राणवायुप्रमाणेन शास्त्रेऽस्मिन् कीर्तितानि हि।। ९

su'tra'n.i pra'n"ci ka'rya'n.i anuka'rya'n.yudan"ci hi /
pra'n.ava'yu prama'n.ena s'a'stre asmin ki'rtita'ni hi // 9
All those lines which reach the eastern boundary of the man.d'ala are known
as ka'rya su'tra. Those lines which reach the northern boundary of the man.d'ala
are known as anuka'rya su'tra. In this Scripture, Ka'mika, it is rightly established
that all these ka'rya lines and anuka'rya lines are to be governed by the measure
of pra'n.a su'tra.
तानि पुंस्त्री स्वरूपाणि कीर्तितानि क्रमेण तु ।
प्राणवायुप्रमाणेण द्विगुणाश्चानु वंशकाः ।। १०
वास्तुमध्ये महावंश पार्श्वगास्तु प्रकीर्तिताः।
त्रिगुणश्च महावंशो वास्तुमध्ये प्रकीर्तिताः ।। ११
ta'ni pumstri'svaru'pa'n.i ki'rtita'ni kramen.a tu /
pra'n.ava'yu prama'n.ena dvigun.a's'va'nu vams'aka'h // 10
va'stu madhye maha'vams'a pa'rs'vaga'stu praki'rtita'h /
trigun.as'ca maha'vams'o va'stu madhye praki'rtita'h // 11
The east-west lines are considered as of male gender in nature. The north-west
lines are considered as of female gender in nature. There are lines
known as anuvams'a whose measure is twice the measure of pra'n.su'tra.
They are on both sides of (and parallel to) the maha'vams'a which goes
through the center of the va'stu man.d'ala. The length of the maha'vams'a
which runs through the center of the man.d'ala is thrice the length of
pra'n.a su'tra.
प्राणे त्रिगुणकाश्चानुसिराः कर्णगता मताः ।
महासिराश्च तत्रस्था मध्ये कर्णगता मताः ।। १२

pra’n.e dviiguna.ka’s’ca’nu sira’h karn.gata’ mata’h /
maha’sira’s’ca tatrastha’ madhye karn.agata’mata’h // 12
Thrice the length of pra’n.a su’tra is the length of anusira’s which are parallel
to the diagonal line connecting the south-east and the north-west(karn.a su’tra).
The line known as maha’sira is identical with karn.a su’tra which goes through
the center of the man.d’ala.
प्राणवायुप्रमाणेन त्रिगुणास्ताः प्रकीर्तिताः ।
महासिराश्चानुसिरास्संज्ञेसास्तु नपुंसकाः ।। १३
pra’n.va’yu prama’n.ena trigun.a’sta’h praki’rtita’h /
maha’sira’s’ca’nusiras samjn”eya’stu napumsaka’h // 13
The length of the maha’siras is equal to thrice the length of pra’n.a su’tras.
Maha’siras and anusiras are considered as of neuter gender in nature.
वास्तुमध्ये तु केतुस्स्यान् महामर्म तदुच्यते ।
महासिरा महामर्म पर्यन्ते सन्धिरिष्यते ।। १४
va’stu madhte tu ketussya’n maha’marma taducyate /
maha’sira’ maha’marma paryante sandhiris”yate // 14
At the central grid of the va’stu man.d’ala is the presence of Ketu. The central
grid is identified as maha’marma. Sandhi is that point where the lines of
maha’sira’ and those of maha’marma intersect on the enclosing line of the
central grid.
वंशसुत्रसिरासङ्गाच्छूलमित्यभिधीयते ।
महाशूलं चतुष्प्राणं त्रिगुणं चानुशूलकम् ।। १५

vams'asu'tra sira'san'ga'c chu'lamityabhidhi'yate /
maha's'u'lam catus"pra'n.am trigun.am ca'nus'u'lakam // 15
The intersection of vams'a su'tra and sira' su'tra is called s'ula. The point
at which four pra'n.a su'tras meet is known as maha's'u'la. And the point
at which three pra'n.a su'tras meet is known as anus'u'la.
शुद्धं पदं तु मर्मस्याल्लाङ्गलं कोणसङ्गतम्।
चतुष्कं तु चतुस्सूत्रैष्षट्कं षट्सूत्रयोगतः।। १६
s'uddham padam tu marmasya'l la'n'galam kon.san'gatam /
catus"kam tu catussu'trais"s"at'kam s"at'su'tra yogatah // 16
The central grid known as maha'marma is called the s'uddha. All the four
corners of the man.d'ala where three lines meet are called la'n'gala. The
point at which four lines meet is known as catus"ka. The point at which
six lines meet is known as s"at'ka
अष्टकं चाष्टसूत्राणां योगेन परिकीर्तितम्।
पदस्य चाष्टमांशेन मर्ममानं प्रकीर्तितम्।। १७
as"t'akam ca's"t'a su'tr'n.a'm yogena pariki'rtitam /
padasya ca's"t'ma'ms'ena marma ma'nam praki'rtitam // 17
The marma known as as"t'aka is the point at which eight lines meet or intersect.
The thickness of the marma is one eighth part of the grid .
पदाष्ट नवदिग्भागे भगवान् सूत्रवित्स्मृतिः।
त्रिहस्त निर्मिते क्षेत्रे यवमानं तु सूत्रकम्।। १८

pada's"t'a navadigbha'ge bhagava'n su'travit smr'tih/
trihasta nirmite ks"etre yavama'nam tu su'trakam// 18
The knower of the science of su'tras who has realized his oneness with the Lord
should take the thickness of the marma as one eighth, one ninth and one tenth
of the grid for the man.d'u'ka pada, paramas'a'yika pada and a'sana pada
respectively. For a small place whose side measures 3 hastas, the thickness of
the line should be one yava grain.
अन्येषां रोममात्रेण प्रतिहस्तं प्रबन्धयेत्।
हृदये वंशके शूले सूत्रसन्धौ च मर्मके।। १९
सिरायां अष्टके षट्के चतुष्के लाङ्गलेऽपि च।
देवालयादिकं नोक्तं कृतञ्चेत्कुल नाशनम्।। २०
anyes"a'm roma ma'tren.a prati hastam prabandhayet/
hr'daye vams'ake s'u'le su'tra sandhau ca marmake // 19
sira'ya'm as"t'ake s"at'ke catus"ke lan'gale api ca/
deva'laya'dikam noktam kr'tan"cetkula na's'anam// 20
For other sites having larger measure, the thickness of the line should be increased
by the thickness of one hair for the increase of each hasta. Costruction of temples,
houses and so forth in the brahma stha'na, on the north-east diagonal line, on the
lines called sira and in the places vitiated by as"t'ka, s"at'ka, catus"ka and langala,
is to be categorically prohibited. If constructed, the continuity of the lineage of the
owner will be severed.
एषां स्वरूपकाष्ठांशं नवांशं परिहृत्य च।
भित्तिस्तम्भ गृहादीनि कारयेद्देशिकोत्तमः।। २१
es"a'm svarupaka's"t'a'ms'am nava'ms'am parihr'tya ca/
bhittistambha gr'ha'di'ni ka'rayed des'kottamah// 21

The A’c’a’rya who is the foremost in constructional techniques should discard
one eighth part and one ninth part according to the category of the man.d’ala
selected and construct the wall, pillar, houses and such others along the left out
line.
गृह पीढा न कर्तव्या पदसूत्रेण धीमता।
यदङ्गं वास्तु मर्त्यस्य बाध्यते सर्वकर्मणि।।
तदङ्गे तु तदीयस्य बाधा परिहरेत्ततः॥ २२
gr’ha pi’d’ha’ na kartavya’ pada su’tren.a dhi’mata’ /
yadan’gam va’stu martyasya ba’dhyate sarva karman.i //
tadan’ge tu tadi’yasya ba’dha’ pariharet tatah // 22
The A’c’a’rya who is with profound knowledge of the Scriptures should
ascertain accurately the avoidable points such as marma and so forth and raise the
walls, pillars and such others . Identification of marmas and other inauspicious
points should be done in such a way that the planetary positions do not
spell any bad effects on the building as well as on the owner. That part of the
the village or building which is inauspicious and harmful to the human beings
will render all other systematic activities ineffective, resulting in decay. So, by
all means, the Guru should avoid the vulnerable and harmful points.
।इति कामिकाख्ये महातन्त्रे क्रियापादे सूत्रनिर्माणविधिर्नाम अष्टादशः पटलः।
/iti ka’mika’khye maha’tantre kriya’pa’de su’tranirma’n.a vidhirna’ma
as”t’a’das’h pat’alah/
This is the 18ᵗʰ chapter titled ‘Directions for Marking and Identification of Lines’ in
the Kriya’ section of the Great Tantra called Ka’mika

ॐ
१९ वास्तुदेव बलि विधि पटलः
19. VA'STUDEVA BALI VIDHI PAT'LAH
19. Directions for Offering of Bali to the Va'stu Deities
अथ वक्ष्ये विशेषेण वास्तुदेव बलिक्रियाम् ।
रात्रौ कुर्याद्बलिं विद्वान् अह्नि ग्रामादि वास्तुषु ।। १
atha vaks"ye vis'es"en.a va'studeva balikriya'm।
ra'trau kurya't balim vidva'n ahni gra'ma'di va'stus"u।। 1
Then I will explain with all specific details the ritualistic process of offering bali
to the va'stu deities. The A'ca'rya , who is highly knowledgeable in this ritual,
should perform this bali-offering either in night time or day time for the planning
of village, town and so forth.
bali – offering with reverence the prescribed substances to the deities stationed
in the various grids of the va'stu man.d'ala. Bali is a technical term meaning
the deed which delights the concerned deity and install auspiciousness and
prosperity in the chosen ground.
रात्रौ वाऽथ दिवावाथ गृहदेवालयादिषु ।
आदिशैवकुले जातो दिवोपोष्य प्रसन्नधीः ।। २
सुस्नातो नववस्त्रस्तु सोष्णीषस्सोत्तरीयकः ।
पञ्चाङ्ग भूषणोपेतश्चन्दनाद्यनुलेपकः ।। ३
तादृशेन च तत्कर्त्रा युक्तः कर्मेदमाचरेत् ।

ra'trau va'tha diva'va'tha gr'ha deva'laya'dis"u/
a'di s'aiva kule ja'to divopos"ya prasanna dhi'h // 2
susna'to nava vastrastu sos"n.i's"as sottari'yakah/
pan"ca'n'ga bhu's"an.petas' candana'dyanulepakah // 3
ta'dr's'ena ca tatkartra' yuktah karmedam a'caret /
For houses, temples and such others, he may perform the bali-offering either in
night time or day time. The A'ca'rya, who has born in the lineage of A'di S'aivas,
who is with delighted heart and mind, having observed fast in the day time and
having taken the ceremonial ablution before the commencement of bali-offering
should wear fresh garments, head-dress and upper garment and adorn his five limbs
with relevant gold ornaments. Having besmeared himself with sandal paste and
being accompanied by the primal sponsor or the owner who is also with the same
kind of attire and ornaments (as worn by the A'ca'rya), he should perform the
concerned rituals.
ta'dr's'ena tatkartra - The person for whom the house is to be constructed or the
main person holding responsibility for town planning or temple construction
should also wear new garments, turban and upper garment. Except the ear-ring
which is exclusive to the A'ca'rya alone, he also should adorn himself with gold
ornaments.
ब्राह्मणान् भोजयित्वा तु पुण्याहं वाचयेत्ततः ।। ४
तद्देशे मण्डलं कृत्वा गोमयेन च बुद्धिमान् ।
तत्र कूर्चं विनिक्षिप्य संबुद्ध्यन्तं स्वनाम च ।। ५
उक्त्वा त्वाहयामीति चावाह्यार्चनमाचरेत् ।
चतुर्थ्यन्तं स्वनामोक्त्वा नमस्कारान्त संयुतम् ।। ६
पाद्यादि निखिलान् दत्वा स्वस्वोक्तं तु बलिं क्षिपेत् ।
bra'hman.a'n bhjayitva'tu pun.ya'ham va'cayet tatah // 4
taddes'e man.d'alam kr'tva' gomayena ca buddhima'n /
tatra ku'rcam viniks"ipya sambuddhyantam svana'ma ca // 5
uktva' tva'haya'mi'ti ca'va'hya'rcanam a'caret /
caturthyantam svana'moktva' namaska'ra'nta samyutam // 6
pa'dya'di nikhila'n datva' svasvoktam tu balim ks"ipet /

Having fed the learned and competent bra'hman.as , he should perform the
purification of the selected plot and its surroundings. Having sanctified the
place identified for the va'stu homa with cow-dung, he should draw the
applicable va'stu man.d'la. Having placed there the small bundle of darbha
grass knotted at the front(ku'rca), the A'ca'rya should recite the names of all
the va'stu deities in due order. “ I invoke your benign presence” – with this
statement he should invite and install the va'stu deities in the man.d'ala and
worship them duly. Each name of the deity is to be recited with the ending
of fourth case and added with the word ‘namah’ at the end. Then he should
offer all kinds of sacred preparations such as pa'dya, a'camana and so forth and
offer the bali-substance prescribed for each va'stu deity.
ब्रह्माणं पूजयेत्पूर्वं सघृतं पायसं क्षिपेत् ।। ७
फलान्यर्मणे दद्यात् तिलमाषोदनं तथा।
दद्याद्विवस्वते ऽपूपं दधि मित्राय दापयेत् ।। ८
पृथ्‍वीधराय सद्गन्धान् दापयेत्सुसमाहितः।
brahma'n.am pujayet pu'rvam saghr'tam pa'yasam ks"ipet // 7
phala'yarman.e dadya't tila mas"odanam tatha' ।
dadya'd vivasvate a'pu'pam dadhi mitra'ya da'payet // 8
pr'thvidhara'ya sadgandha'n da'payet susama'hitah ।
First, the priest should worship Va'stu Brahma and offer pa'yasa along with
ghee. Similarly, he should worship Aryamn.a and offer fruits, sesame seeds and
well-cooked rice mixed with the grounded bean-pulse. He should offer sweet
cakes to Vivasvat and curd for Mitra.
नवनीतं अतो दद्यात् पर्जन्याय विशेषतः ।। ९
जयन्ताय घृतं दद्यान् महेन्द्रः कुष्ठभाक् भवेत् ।
मधुपर्कं तथा दद्यात् आदित्याय विशेषतः ।। १०

navani’tam ato dadya’t parjanya’ya vis’es”tah // 9
jayanta’ya ghr’tam dadya’n mahendrah kus”t’habha’g bhavet /
madhuparkam tatha’ dadya’t a’ditya’ya vis’es”atah // 10
Then, being with composed mind, he should offer butter to Parjanya as a specific
kind of bali. He should offer clarified butter to Jayanta and medicinal plant
known as kus”t’ha(costus) to Mahendra. Let him offer madhuparka to A’ditya
as a specific kind of bali.
madhuparka – a special kind of mixture prepared with five substances –
curd, ghee, water, honey and sugar.
सत्यकाय बदर्यास्तु फलं मधुसमन्वितम्।
भ्रंशाय चूर्णं माषस्य रजनीभक्त संयुतम्।। ११
दापयेदन्तरिक्षाय तपनं दुग्धसर्पिषा।
अग्नये दुग्ध संयुक्तं ओदनं शिवसंयुक्तम्।। १२
satyaka’ya badarya’stu phalam madhu samanvitam /
bhrams’a’ya cu’rn.am ma’s”asya rajani’bhakta samyutam // 11
da’payet antariks”a’ya tapanam dugdha sarpis”a’ /
agnaye dugdha samyuktam odanam s’iva samyutam // 12
He should offer the fruits of jujube (badari) along with honey to Satyaka. Let
him offer to Bhrams’a the flour of bean-pulse mixed with turmeric powder.
He should give with reverence the arka plant with the accompaniment of milk
and melted ghee to Antariks”a. And, let him offer the boiled rice mixed with
milk, its measure being equal to four litres.
tapana – the arka plant (calotropis gigantea)
s’iva - a particular measure equaling three and half quarts approximately.

पूष्णे च वितते दद्यात् पक्वान्नं सुसमाहितः ।
गृहक्षताय शिंबान्नं दद्यान् मधुसमन्वितम् ।। १३
यमाय पायसं दद्याद् गन्धर्वे गन्धमुच्यते ।
सामुद्रं भृङ्गराजाय मत्स्यं मत्स्योदनं मृगे ।। १४
pu's"n.eca vitate dadya't pakvannam susama'hitah /
gr'haks"ata'ya s'imba'nnam dadya'n madhu samanvitam // 13
yama'ya pa'yasam dadya'd gandharve gandhamucyate /
sa'mudram bhr'n'gara'ja'ya matsyam matsyodanam mr'ge // 14
With concentrated heart and mind, he should offer cooked rice dressed with
spices to Pu's"an and Vitata. Let him offer the boiled samba rice along with
honey to Gr'haks"ata. Let him give pa'yasa to Yama and spicy grains to
Gandharva. For Bhr'n'gara'ja, he should offer fishes collected form the ocean
and for Mr'ga, cooked rice mixed with seasoned fish.
Matsya does not actually mean fish, here. The A'ca'rya should know well those
substances which represent such items as fish, boar, sheep and so forth. He should
offer the representative item with the ideation that fish or meat is actually offered.
In the Agamas, there is no place for fish or meat offering or for killing of animals.
दद्यान्निर्ऋतये तैलं पिण्याकान्नं च बुद्धिमान् ।
दौवारिके दधि प्रोक्तं सुग्रीवे तु यवान्नकम् ।। १५
पिष्टानि पुष्पदन्ताय पुष्पाणि सजलानि च ।
जलेश्वराय दातव्यं पायसं घृतमिश्रितम् ।। १६
dadya'nnirr'taye tailam pin.ya'ka'nnam ca buddhima'n /
dauva'rike dadhi proktam sugri've tu yava'nnakam // 15
pis't'a'ni pus"padanta'ya pus"pa'n.i sajala'ni ca /
jales'vara'ya da'tavyam pa'yasam ghr'tamis'ritam // 16

The priest,who is well versed and who is well acquainted with bali-offering rituals,
should offer sesame oil and the food mixed with the cakes of that oil to Nirr'ti.
For Dauva'rika he should offer curd. Cooked barley is for Sugri'va. Varieties of
flour along with flowers and water are to be offered to Pus"padanta. For Vaun.a,
pa'yasa mixed with ghee is to be offered.
वाराहं तु बलौ मांसं असुराय प्रदापयेत्।
दद्यात् समाहितस्संयक् शोषाय तिलतण्डुलौ ।। १७
रोगाय शुष्क मत्स्यान् वै ध्वजं पीतञ्च वायवे।
नागाय मधुमुख्याय लाजान् सम्यक् प्रदापयेत् ।। १८
va'ra'ham tu balau ma'msam asura'ya prada'payet /
dadya't sama'hitas samyak s'os"a'ya tila tan.d'ulau // 17
roga'ya s'us"ka matsya'n vai dhvajam pi'tan"ca va'yave /
na'ga'ya madhu mukhya'ya la'ja'n samyak prada'payet // 18
He should offer the meat of boar to Asura who is mighty. With one-pointed mind,
the priest should offer sesame seeds and unhusked grain(rice) to Sos"a. Dried
fishes are to be offered to Roga. The roots of the medicinal plants dhvaja and pi'ta
are to be offered to Va'yu. He should give honey to Na'ga with reverence and
parched paddy grain to Mukhya.
भल्लाटाय गुलान्नं वै सम्यकदद्यात् बलिप्रदः।
सोमाय पायसं धूपं दीपं दद्याद्विशेषतः ।। १९
गजाय शर्करापूपं अदित्यै मोदकं विदुः।
दितये तु बलिं दद्यात् बाह्यदेव बलिक्रमे ।। २०
पायसं घृतसंमिश्रं ईशानाय निवेदयेत्।
bhalla't'a'ya gula'nnam vai samyak dadya't balipradah /
soma'ya pa'yasam dhu'pam di'pam dadya'd vis'es"atah // 19
gaja'ya s'arkara'pu'pam adityai modakam viduh /
ditaye tu balim dadya't ba'hyadeva balikrame // 20
pa'yasam ghr'ta sammis'ram i's'a'na'ya nivedayet /

Cooked rice mixed with molasses is to be offered to Bhalla’t’a by the priest,
who is well-experienced in bali-offering. Let him offer with special attention
pa’yasa, incense and lighted lamp to Soma. Sweet cakes prepared with candied
sugar are to be offered to Gaja. As set forth in the scripture, he should offer
sweet eatables (modaka) to Aditi. Prescribed bali is to be offered to Diti. Let him
present pa’yasa sufficiently mixed with ghee to I’s’a’na. In the detailed
process of bali-offering, these are the items prescribed for the deities of the
outer grid-belt.
दद्यात् सवित्रे लाजांस्तु सावित्रे गन्धवारि वै ।। २१
इन्द्राय माषमन्नं वै मुद्गान्नं चेन्द्रसूनवे ।
रुद्राय माम्समन्नं स्यात् फेनं रुद्रात्मजाय वै ।। २२
आपाय मत्स्यं मांसं च चापवत्साय दापयेत् ।
dadya’t savitre la’ja’mstu sa’vitre gandhava’ri vai // 21
indra’ya ma’s”ammannam vai mudga’nnam cendra su’nave /
rudra’ya ma’msam annam sya’t phenam rudra’tmaja’ya ca // 22
a’pa’ya matsyam ma’msam ca ca’pavatsa’ya da’payet /
He should offer the parched paddy to Savitra. Water perfumed with the relevant
substances is to be offered to Sa’vitra. Cooked rice mixed with the grounded
bean pulse is to be presented to Indra. And for Indraja, the priest should offer the
boiled rice mixed with the powder of kidney beans. Let him offer the cooked rice
mixed with meat to Rudra and grounded rice boiled in water to Rudraja. He should
offer fish to Apa and flesh to Apavatsa.
घृतं मांसं चरक्यै च शूलस्थायै शिवाश्रिताः ।। २३
विदारिकायै दातव्यं लवणं धीमता भृशम् ।
तिलपिण्डमतो दद्यात् पूतनायै विशेषतः ।। २४