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

pas'cima's'a' sthita'na'm tu ghr'ta'nnam balirucyate।
va'yavya'dyukta deva'na'm dadhyannam balirucyate॥ 30
For the eight deities seated in the western grids of the outer belt, ghee-rice
should be offered as bali. For the eight deities who are said to be in the northern
grids of the outer belt, curd-rice is to be offered as bali.
Eight deities in the west are Nirr'ti, Dauva'rika, Sugri'va, Pus"padanta, Varun.a
Asura, S'os"a and Roga.
Eight deities in the north are Va'yu, Na'ga, Mukhya, Bhalla't'a, Soma
Gaja, Aditi and Diti.
अष्टानां बाह्यदेवानां मांसान्नं बलिरुच्यते ।
अलाभे प्रोक्त वस्तूनां दध्याज्याफलसंयुतम् ।। ३१
शुद्धमन्नं प्रदातव्यं गन्धपुष्प पुरस्सरम् ।
as"t'a'na'm ba'hya deva'na'm ma'msa'nnam balirucyate।
ala'bhe prokta vastu'na'm dadhya'jya' phala samyutam॥ 31
s'uddhamannam prada'tavyam gandha pus"pa purassaram।
For the eight deities who are seated in the four corners outside the man.d'ala,
meat-rice is to be offered as bali. If all or some of the items mentioned for the
offering of bali are not available, then cooked rice with the accompaniment of
curd and ghee is to be offered preceded by the offering of sandal and flowers.
Four deities in the corners outside the man.d'la are Caraki, Vida'rika, Pu'tana
and Pa'para'ks"asi.
हविष्यं देवभवने मांसान्नं राजमन्दिरे॥ ३२
मद्यं शूद्रगृहे प्रोक्तं अन्यत्र मधुकल्पयेत् ।
मत्स्यार्थं चैव मांसार्थं पिष्टं वापि प्रकल्पयेत्॥ ३३

havis"yam deva bhavane ma'msa'nnam ra'ja mandire // 32
madyam s'u'dragrahe proktam anyatra madhu kalpayet /
matsya'rtham caiva ma'msa'rtham pis"t'am va'pi prakalpayet //
In the temples and the houses of brahman.as, the most important bali-offering is
sacrificial oblation(havis). In the royal palaces, meat rice is the important
offering. In the houses of s'u'dras, toddy is the principal offering. And in all
other places, honey is to be presented as the important bali-offering. The priest
should make use of kneaded flour to replace fish and meat.
ग्रामादौ वा बलिस्सोपि शुद्धद्रव्यैर्विधीयताम् ।
त्वरिते त्वक्षतं वा स्याद् गन्धपुष्पसमन्वितम् ।। ३४
gra'ma'dau va' balissopi suddhadravyair vidhi'yata'm /
tvarite tvaks"atam va'sya'd gandhapus"pa samanvitam // 34
In respect of village planning and such other contexts, it is ordained in the
scriptures, that the bali-offering may be done even with other substances
sanctified duly. If the bali-offering ritual is to be completed within a short
period, the priest should make use of unbroken rice-grains(aks"ata) mixed with
turmeric powder along with sandal and flowers.
महावास्तुनि विप्रेन्द्रा देशिका बहवो मताः ।
पञ्चगोचर संभूताश्शिवविप्राः प्रकीर्तिताः ।। ३५
maha'va'stuni viprendra des'ika' bahavo mata'h /
pan"cagocara sambhutas' s'ivavipra'h praki'rtitah // 35

O, the foremost Sages!, for the performance of large-scale va'stu homa and
va'stu bali, there may be available many A'ca'rya-priests. But, it has been
distinctly ordained in the scriptures that the S'iva – vipras (A'di S'aivas) who
are born in the lineage affiliated to the five gocaras are highly competent to
undertake the ritual of va'stu bali.
अभावादादिशैवानां तत्र ब्राह्माशिवद्विजाः।
देवालये च ग्रामादौ शिवविप्रो विशिष्यते ।। ३६
स्वगृहे त्वनुशैवास्तु महावान्तर शैवकाः।
abha'va'da'dis'aiva'na'm tatra brahmas' s'ivadvija'h /
deva'laye ca gra'ma'dau s'ivavipro vis'is'yate // 36
svagr'hetvanus'aiva'stu maha'va'ntara s'aivaka'h /
If A'dis'aivas are not available there, then the bra'hman.as who have been duly
initiated into the worship of S'iva may assume the role of A'ca'rya. But
preferably in all cases such as the construction of temples, village planning and
so forth, A'dis'aivas are significantly entitled to be the A'ca'ryas. The Anus'aivas
could be A'ca'ryas in the rituals of their own houses. Similarly,the Maha's'aivas
and A'ntaras'aivas could be A'ca'ryas in respect of the rituals of their own houses.
वास्तु होमं चतुर्दिक्षु देशिको मूर्तिपैस्सह।। ३७
एकत्र वाऽथ कर्तव्यो देशिकेन च धीमता।
समिदाज्यचरूपेतं तिलतण्डुल संयुतम् ।। ३८
va'stu homam caturdiks"u des'iko mu'rtipais saha // 37
ekatra va' ata kartavyo des'ikena ca dhi'mata' /
samida'cjya caru'petam tilatan.d'ula samyutam // 38

The va’stu homa may be performed in all the four directions of the selected
ground by the A’ca’rya being associated with the assisting priests (mu’rtipas).
Or, it may be done in only one place by the learned A’ca’rya with necessary
paraphernalia such as the faggots, ghee, boiled rice for sacrificial purpose,
sesame and rice grains.
मण्डपे वा प्रपायां वा वास्तु होमं समाचरेत् ।
पञ्चादि दशहस्तान्तं मण्डपं परिकल्पयेत् ।। ३९
man.d'ape va' prapa'ya'm va' va'stu homam sama'caret /
pan"ca'di das'a hasta'ntam man.d'apam parikalpayet // 39
The A’ca’rya should systematically perform the va’stu homa either in a pavilion
or in a small enclosure designed with coconut leaves. Let him design the pavilion
whose sides may be from five hastas to ten hastas.
हस्तमात्रमितं कुण्डं रत्नमात्रमथाऽपि वा।
वास्तुसीमनि वा ब्रह्मस्थाने वा मण्डपं नयेत् ।। ४०
hastama'tra mitam kun.d'am ratnima'tramatha'pi va' /
va'stu si'mani va' brahmastha'ne va' man.d'apam nayet // 40
The A’ca’rya should design the fire-pit whose side is measured to be one hasta or
ratni . The pavilion may constructed near the boundary of the selected plot or in
the brahma-stha’na of the same plot.
पलाशोदुम्बराश्वत्थ वटाः पूर्वादितः क्रमात् ।
समिधः कथिताश्शास्त्रे चैकत्रेष्टं प्रगृह्यताम् ।। ४१
pala's'odumbara's'vattha vat'a'h pu'rva'ditah krama't /
samidhah kathita's's'a'stre caikatres"t'am pragr'hyata'm // 41

It has been prescribed in the Scripture that the sacrificial faggots(samidh) got
from pala’s’a, udumbara, as’vattha and vat’a trees are to be used in east, south,
west and north directions respectively. Or, if the fire-ritual takes place in only
one direction, any one of these faggots may be collected as desired by the
A’ca’rya.
कुंभे वोदुंबरे वापि वास्तुदेवान् प्रपूजयेत्।
हेमवस्त्र समायुक्ते सकूर्चे सापिधानके।। ४२
kumbhe vodumbare va’pi va’studeva’n prapu’jayet /
hemavastra sama’yukte saku’rce sa’pidha’nake // 42
The A’ca’rya should worship the va’stu deities after invoking them either
in the sacrificial vessel(kumbha) or in a small wood of udumbara tree. The
sacrificial vessel should be dressed with gold-fringed nice cloth. It should
be furnished with a specially designed darbha grass (ku’rca) and a fitting lid.
कृतस्थण्डिलकाधारस्सोष्णीषस्सोत्तरीयकः।
कृतपञ्चाङ्ग भूषस्तु मूर्तिपैश्च तथाविधैः।। ४३
उष्णीषरहितैस्सार्धं वेदध्वनि समन्वितम्।
स्तोत्रध्वनि समायुक्तं तथा मन्त्र जपन्वितम्।। ४४
kr’tastan.d’ilaka’dha’ras sos”n.i’s”as sottari’yakah /
kr’ta pan”ca’n’ga bhu’s”astu mu’rtipais’ca tatha’vidhaih // 43
us”n.i’s”a rahitais sa’rdham vedadhvani samanvitam /
stotradhvani sama’yuktam taha’ mantra japa’nvitam // 44

The A'ca'rya, being seated on wooden stool or darbha stool and wearing the
head-dress and upper garment and adorning his five limbs with relevant gold
ornaments should be present there with the appointed assisting priests(mu'rtipas)
who are also to be with the same kind of attire. But they should be without
the head-dress(us"n.i's"a). He should perform the fire-ritual amidst the rhythmic
voices of those who recite the sacred hymns of the Vedas and the pleasant sounds
of various hymns and amidst the incantation of relevant mantras.
संप्राप्त दक्षिणश्शान्तो मनस्तुष्टि समन्वितः।
सर्वमङ्गल कार्ये च मण्डलादि विशोधने।। ४५
sampra'pta daks"in.s'sa'nto manastus"t'i samanvitah /
sarvaman'gala ka'rye ca man.d'ala'di vis'odhane // 45
In all the auspicious activities and in the rituals such as the purification of the
pavilion and such others, the A'ca'rya should perform the concerned rituals
keeping himself in pure and composed state ,with his mind filled up with
contentment and calmness, having been presented with sufficient remuneration
and gifts.
पर्यग्निकरणोपेतं वास्तुहोमं नियामकम्।
बलिं चैव विशेषेण शिवविप्रस्समाचरेत्।। ४६
paryagnikaran.petam va'stuhomam niya'makam /
balim caiva vis'es"en.a s'ivavipras sama'caret // 46
The A'ca'rya who hails from the A'dis'aiva tradition should conduct and guide
the proceedings of the va'stu homa significantly featured with paryagnikaran.a
and bali-offering , being much attentive to all of the specific activities.
paryagnikaran.a – placing of specially designed darbha grass and strewing of darbha
grass around the fire-pit in a particular pattern.

वास्तुपूजा विहीनं तु वास्तु वास्तु विनश्यति ।
प्रतिसंवत्सरं कुर्यात् सर्वदोषापनुत्तये ।। ४७
ग्रामादि गृह शालासु देववेश्मनि देशिकः ।। ४८
va'stupu'ja'vihi'nam tu va'stu va'stu vinas'yati |
pratisamvatsaram kurya't sarvados"a'panuttaye || 47
gra'ma'di gr'ha s'a'la'su devaves'mani des'ikah | 48
If va'stu pu'ja is not performed according to the directions set forth in the Agamas,
then the selected ground as well as the constructions raised on that ground will
decay in due course. The A'ca'rya should perform va'stu pu'ja and homa every
year without negligence in the villages and such other settlements, houses,
mansions and temples and shrines of various gods to ward off all sorts of
defilement, pollution, insecurity and inauspiciousness.
।इति कामिकाख्ये महातन्त्रे क्रियापादे वास्तुदेवबलिविधिर्नाम एकोनविंशतितमः पटलः।
/ iti ka'mika'khya maha'tantre kriya'pa'de va'studevabalividhirna'ma
ekonavims'atitamah pat'lah /
This is the 21ˢᵗ chapter titled ‘Directions for offering of bali to va’studevas’, in the
Kriya' section of the the Great Tantra called Ka'mika

२० ग्रामादि लक्षण विधिः
20. GRA'MA'DI LAKS"N.A VIDHIH
20. Characteristics of Villages, Towns and Such Others
वक्ष्यामि लक्षणं ग्राम नगर्यादेस्समाहितः।
यथावद्विहितं वास्तु न त्यजन्ति हि देवताः॥ १
पिशाच प्रेतरक्षांसि पीडां कर्तुं न शक्नुयुः।
तत्र काल परीक्षादि प्रागुक्त विधिनाऽऽचरेत्॥ २
vaks"ya'mi laks"an.am gra'ma nagarya'des sama'hitah /
yatha'vad vihitam va'stu na tyajanti hi devata'h // 1
pis"a'ca preta raks"a'msi pi'd'ha'm kartum na s'aknuyuh /
tatra ka'la pari'ks"a'di pra'gukta vidhina'caret // 2
Now I will explain collectively the characteristics of villages, towns and such
other settlemnts. Is it not true that the gods and deities will never leave out the
places and constructions systematically designed according to the directions
of va'stu ? The fiends, departed spirits, demons and such other malevolent
beings become powerless in inflicting troubles and harms in such va'stu-oriented
places. To achieve perfection in planning and construction, the architect should
examine the merits and demerits of particular time fixed for the commencement of
constructional work according to the directions explained before.
विप्रैर्विद्वद्भिराभोग्यं मङ्गलं चेति कीर्तितम्।
अग्रहारस्तदेवोक्तं विप्रेन्द्राः कामिकाह्वये॥ ३
viprair vidvadbhira'bhogyam man'galam ceti ki'rtitam /
agraha'ras tadevoktam viprendra'h kamika'hvaye // 3

A well-planned place fit for the livelihood of brahmanas, learned persons and
sages is called Man'gala. O, the foremost Sages!, the same place is also called
Agraha'ra , in this Ka'mika A'gama.
विप्रैरथान्यै वर्णैर्वाभोग्यो ग्राम उदाहृतः ।
एको ग्रामणिको यत्र सभृत्य परिचारकः ।। ४
कुटिकं तद्विजानीयात् एकभोगस्स एव तु ।
जनैः परिवृतं द्रव्यक्रयविक्रयकादिभिः ।। ५
अनेकजाति संयुक्तं कर्मकारैस्समन्वितम् ।
सर्वदैवत संयुक्तं नगरं चाभिधीयते ।। ६
viprairatha’yair varn.airva’ bhogyo gra’ma uda’hr’tah /
ekogra’man.iko yatra sabhr’tya parica’rakah // 4
kut’ikam tadvija’ni’ya’t ekabhogas sa eva tu /
janaih parivr’tam dravya krayavikrayaka’dibhih // 5
aneka ja’ti samyuktam karmaka’rais samanvitam /
sarva daivata samyuktam nagaram ca’bhidhi’yate // 6
The well-settled place which is fit enough for the sufficient livelihood of
brahmanas and other castes is called Gra’ma. The small village where a
Gra’man.i’ ( one who leads the inhabitants of the village) lives associated
with servants, assistants and with those who execute his orders is to be known
as Kut’ika. It is also called Ekabhoga. The well-settled place frequented by
many people, by the buyers and sellers, by the people of many castes, in which
the labors of different fields live and in which temples of all gods have been
built – is significantly called Nagara.
वणिजामपि भोग्यं तु तद्देव समीरितम् ।
यत्स्थानं ब्रह्मणानां तु खर्वटं पुरवासिनम् ।। ७

van'ija'mapi bhogyam tu tadvadeva sami'ritam/
yatstha'nam brahman.a'na'm tu kharvat'am purava'sinam// 7
Even the place which is comfortably enjoyable to the merchants and traders is
also called Nagara.The place beloging to and exclusively used by the brahmanas
who live within the city is known as Kharvat'a.
तेषामेव वनस्थानं तद्वदेव समीरितम्।
क्रयविक्रय संयुक्तं अब्धितीर समाश्रितम्।। ८
देशान्तरागत जनैर्नाना जातिभिरन्वितम्।
पट्टणं तत्समाख्यातं वैश्यैरध्युषितं तु यत्।। ९
नगर्यावर्तनं यत्तत्खर्वटं तदुदाहृतम्।
tes"a'meva vanastha'nam tadvadeva sami'ritam/
krayavikraya samyuktam abdhiti'ra sama's'ritam// 8
des'a'ntara'gata janair na'na' ja'tibhiranvitam/
pat't'an.am tatsama'khya'tam vais'yairadhyus"itam tu yat// 9
nagaryavartanam yattat khrvat'am tadudahr'tam/
The same kind of place situated in the forest and exclusively used by the
brahmanas is also called Kharvat'a. The place occupied by the buyers and sellers
and well paned and settled in the area surrounded by the ocean, which is
frequented by the people who have come from foreign countries and inhabited
by the people of various castes is called Pat't'an.a. The place formed around
Pat't'an.a and inhabited by the merchants is also called Kharvat'a.
वने जनपदे चैव केवले शूद्रसेवितः।। १०
कर्णकः खेटको ग्रामः क्रमात् त्रिविधं ईरितः।
सामन्तानां समृद्धानां यत्स्थानं शिबिरं स्मृतम्।। ११

vane jana pade caiva kevale s’u’dra sevitah // 10
karn.akah khet’ako gra’mah krama’t trividham i’ritah /
sa’manta’na’m samr’ddha’na’m yatstha’nam s’ibiram smr’tam //
The settlement within a forest, the palce within a country and an isolated place
which are mostly inhabited by the S’u’dras( the fourth caste) are called Karn.aka,
Khet’aka and Gra’ma respectively in three different ways. The place exclusively
allocated to the ministers and other royal officials and to the wealthy people
is called S’ibira.
गजवाजि समायुक्तं सेनास्थानं तदेव हि।
राजवेश्म समायुक्तं सर्वजाति समन्वितम् ।। १२
गुह्यप्रदेश संयुक्तं सेनामुखमिहोच्यते।
gajava’ji sama’yuktam sena’stha’nam tadeva hi /
ra’javes’ma sama’yuktam sarvaja’ti samanvitam // 12
guhyaprades’a samyuktam sena’mukham ihocyate /
The place in which elephants and horses belonging to army are nourished
and maintained is called Sena’stha’na. The place in which royal palace has been
built, which is inhabitted by the people of various castes and which has been
provided with sectret constructions defying easy access to the common people is
called Sena’mukha.
आगन्तुकानां सर्वेषां नैष्ठिकानां निवासभूः ।। १३
अन्न पानीय संयुक्तःकेवलो वा मठो मतः।
विद्यास्थानं तु तद्वद्स्यात् बहुसेना समन्वितम् ।। १४
a’gantuka’na’m sarves”a’m nais”t’hika’na’m niva’sa bhu’h // 13
anna pa’ni’ya samyuktah kevalo va’ mat’ho matah /
vidya’stah’nam tu tadvadsya’t bahusena’ samanvitam // 14

The place which serves as a comfortable abode for those who have come there
as guests and strangers and for those who have vowed life-long abstinence and
chastity and which is with sufficient food and driking water is called Mat'ha.
If such a place is without food and water, even then it is called Mat'ha. The place
allocated for the centers of learning associated with various camps and bodies of
scholars is also considered as Mat'ha.
राजवेश्म समायुक्ता राजधानीति कथ्यते।
ग्रामादीनां समीपं यत्स्थानं कुब्जमिति स्मृतम् ।। १५
तदेव चेरिका प्रोक्ता नगरी तन्तुवायभूः।
ra'javes'ma sama'yukta' ra'jadha'ni'ti kathyate।
gra'ma'di'na'm sami'pam yat stha'nam kubjam iti smr'tam ।। 15
tadeva cerika' prokta' nagari' tantuva'yabhu'।
The place in which royal palace has been built is called Ra'jadha'ni'. The
settlement which is adjacent to the villages, towns and such others is called
Kubja. It is also called Cerika. The place in which the weavers live exclusively
is called Nagari'.
सर्वेषामपि चैतेषां ग्रामादीनां समीरितम् ।। १६
विस्तारायाम मानं तु सर्वेषां तु सनातनम् ।
शास्त्रेऽस्मिन् प्रोच्यते तच्च क्रमेण परिपठ्यते ।। १७
sarves"a'mapi caites"a'm gra'ma'di'na'm sami'ritam ।। 16
vista'ra'ya'ma ma'nam tu sarves"a'm tu sana'tanam।
s'a'stre asmin procyate tacca kramen.a paripat'hyate ।। 17

For all these settlements like villages, towns and such others which are
variously called by specific names such as Man’gala, Agraha’ra and so on,
there is the technique of ascertaining their exact length and breadth. This
technique, which comes down through the ages traditionally, has been
set forth in this Scripture. The details of such technique are explained in
due order, hereafter.
।इति कामिकाख्ये महातन्त्रे क्रियापादे ग्रामादिलक्षणविधिर्नाम विंशतितमः पटलः।
। iti ka’mika’khye maha’tantre kriya’pa’de gra’ma’dilaks”an.avidhirna’ma
vims’atitamah pat’lah ।
This is the 20ᵗʰ chapter titled ‘The Characteristics of Villages and such others’ in the
Kriya’ Section of the the Great Tantra called Ka’mika

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२१ विस्तारायाम लक्षणविधिः
21 VISTA'RA'YA'MA LAKS"AN.A VIDHIH
21 Directions for Fixing the Length and Breadth
विस्तारायाम मानं तु ग्रामादीनां इहोच्यते ।
पञ्चदण्डं समारभ्य दण्डाभ्यां वर्धयेत्क्रमात् ।। १
vista'ra'ya'ma ma'nam tu gra'ma'di'na'm ihocyate /
pan"ca dan.d'am sama'rabhya dan.d'a'bhya'm vardhayet krama't //
The measurement for the applicable length and breadth for villages and other
settlements is now told. Beginning with 5 rods, the measure is to be gradually
increased in terms of two rods.
एकोनत्रिसहस्रान्तं तदूर्ध्वं नेष्यते बुधैः ।
अधमे तु तदूर्ध्वं तु तत्समं चोत्तमं भवेत् ।। २
eko na trisahasra'ntam tadu'rdhvam nes"yate budhaih /
adhame tu tadu'rdhvam tu tatsamam cottamam bhavet // 2
The maximum measure is 2999 hastas. The architects who are well versed in
the scriptures do not recommend the measure which exceeds this maximum.
The measure which exceeds this maximum is considered to be of lower type.
The measure which equals the recommended maximum is of superior type.
एवं विस्तारं आख्यातं ग्रामादीनां समासतः ।
कुटुंबभूमि मानं तु वाटक्षेत्रे विवर्जितम् ।। ३
evam vista'ram a'khya'tam gra'ma'di'na'm sama'satah /
kut'umba bhu'mi ma'nam tu va't'aks"etre vivarjitam // 3

Thus, the measure as applicable to villages and such others has been told
succinctly. In respect of the houses meant for families, the measure of the
walk-path is not to be taken account into while fixing the length and breadth
of the proposed house.
प्रमाणं कथितं शास्त्रे तद्बाह्ये वाटभूर्म्मता।
चतुरश्रार्धभागं वा चतुर्भागं अथाऽपि वा॥ ४
prama'n.am kathitam s'a'stre tadba'hye va't'abhu'r mata' ।
caturas'ra'rdha bha'gam va' caturbha'gam atha'pi va' ॥ 4
The measure of the land-strip meant for walk is apart from the measure
of the area marked for house construction. In respect of square building,
the width of the walk-path may be taken as half or one fourth of one side.
त्रिपादं वा द्विपादं वा त्रिद्व्यंशा वा विशालतः।
पञ्चषट्सप्त मूर्त्यंश पङ्क्तिभागं अथाऽपि वा॥ ५
tripa'dam va' dvipa'dam va' tridvya'ms'a' va' vis'a'latah ।
pan"ca s"at'sapta mu'rtyams'a pan'kti bha'gam atha'pi va' ॥ 5
For rectangular building, the width of the walk-path may be taken as three
fourth or half of the breadth. Or, three parts or two parts of one half of the
breadth may be taken as the width. Or, one fifth, one sixth, one seventh,
one eighth, one ninth, one tenth of the total breadth may be taken as the width.
चतुर्दण्डात्समारभ्य दण्डाभ्यां वर्धयेत् क्रमात्।
त्रिगुणान्त प्रमाणेन चायामं परिकल्पयेत्॥ ६
caturdan.da't sama'rabhta dan.da'bhya'm vardayet krama't ।
trigun.a'nta prama'n.ena ca'ya'mam parikalpayet ॥ 6
Foe rectangular design, first its length is to be fixed by increasing the breadth
by four rods. Thereafter, the length is to be increased in terms of two rods.
Total length may be three times the breadth, at the maximum.

ब्राह्मणानां समं शस्तं अन्येषां आयताश्रकम् ।
सर्वं देव च विप्रे च सामान्यं इह कीर्तितम् ।। ७
bra'hman.a'na'm samam s'astam anyes"a'm a'yata's'rakam ।
sarvam deva ca vipre ca sa'ma'nyam iha ki'rtitam ।। 7
For the bra'hman.as, square building is mostly recommended. For other castes,
rectangular building is considered to be beneficent. In this Agama, it is
declared that for the Deities and the Brahmins, the directions with regard to
constructions are generally the same.
। इति कामिकाख्ये महातन्त्रे क्रियापादे विस्तारायामविधिर्नाम एकविंशः पटलः ।
। iti ka'mika'khye maha'tantre kriya'pa'de vista'ra'ya'mavidhirna'ma ekavims'ah pat'alah ।
This is the 21ˢᵗ chapter titled “Directions for Fixing the Length and Breadth”, in the Kriya’ section
of the Great Tantra called Ka'mika

२२ आयादि लक्षणविधिः
22. A'YA'DI LAKS"AN.A VIDHIH
22. Characteristics of A'ya and Other Factors
अतःपरं प्रवक्ष्यामि आयादीनां तु लक्षणम्।
विस्तारेणाभ्यसेद्दैर्घ्यं त्रिगुणं चाष्टभिर्हतम्।। १
atahparam pravaks"ya'mi a'ya'di'na'm tu laks"an.am
vista'ren.a'bhyased dairghyam trigun.am ca's"t'abhir hatam 1
Then I will explain the characteristics of A'ya and other factors. The architect
should find out the total of proposed length and breadth( perimeter ) and
multiply it by 3 and divide by 8.
शेषं ध्वजादिकं शास्त्रे योन्यष्टकं उदाहृतम्।
ध्वजो धूमाश्वसिंहौ च वृषः खरगजोत्तमौ ।। २
ध्वाङ्गेण योनयश्चाष्टौ ध्वजसिंह वृषो गजः।
शस्तास्युर्निन्दिताश्चान्ये धूमाद्या योनयस्त्विह ।। ३
s'es"am dhvaja'dikam s'a'stre yonyas"t'akam uda'hr'tam
dhvajo dhu'ma's'va simhauca vr's"ah kharagajottamau 2
dhvan'ks"en.a yonayas'ca's"t'au dhvajasimha vr's"o gajah
s'ata'syur nindita's'ca'nye dhu'ma'dya' yonayastviha 3
The remainder denotes yoni which is declared in the Scripture to be of eight
kinds , dhvaja and others. The eight yonis are dhvaja, dhu'ma, as'va, simha,
vr's"a, khara, gaja and dhva'n'ks"a. Of these eight yonis, dhvaja, simha, vr's"a
and gaja are considered to be auspicious. Dhu'ma and other yonis are considered
despicable in this Scripture.
Yoni means creative source. In the context of a'ya'di calculation, yoni
denotes direction which is very important to decide the position of main
entrance.

1.dhvaja - flag pole
2.dhu'ma - smoke
3.simha - lion
4.as'va - horse
5.vr's"a - bull
6.khara - ass
7.gaja - elephant
8.dhvan'ks"a - crow
On multiplying by 3 and dividing by 8, if the remainder is 1, 3, 5 or7, it
denotes dhvaja, simha, vr's"a or gaja respectively. Since they point out
the main directions, east, south, west and north respectively, they are
declared to be auspicious. Main entrance should face one of the main
directions. Other remainders point out intermediary directions and hence
they are considered to be inauspicious. For any building, the main entrance
should not face the intermediary direction.
तमेवाष्टगुणं कृत्वा सप्तविंशतिभिर्भजेत् ।
शिष्टं अश्वयुजाद्यं तु नक्षत्रमिह कीर्तितम् ।। ४
tameva's"t'agun.am kr'tva' saptavims'atibhir bhajet
s'is"t'am as'vayuja'dyam tu naks"atram iha ki'rtitam 4
The architect should multiply the perimeter by 3 and divide by 27. It is
well declared in this Agama that the remainder obtained by this calculation
denotes naks"atra occurring in the list of 27 naks"atras( lunar mansions )
कर्तुः जन्मर्क्षमारभ्य त्रिदिनं पञ्चसप्तकम् ।
त्रयादश दिनं त्याज्यं तथा पञ्चदशोडुकम् ।। ५
दिनं सप्तदशं चाष्टादश द्वाविंशकं दिनम् ।
सप्तविंशति नक्षत्रं त्याज्यं अन्यच्छुभं स्मृतम् ।। ६
kartuh janmarks"am a'rabhya tridinam pan"ca saptakam
trayodas'a dinam tya'jyam tatha'pan"cadas'od'ukam 5
dinam saptadas'am ca's"t'a'das'a dva'vims'akam dinam
saptavims"ati naks"atram tya'jyam anyacchubham smr'tam 6

Starting from the naks"atra of the owner( for whom the building is constructed),
the third, fifth, seventh and thirteenth naks"atras are to be abandoned. In the
same way, the fifteenth, seventeenth, eighteenth, twenty second and twenty
seventh naks"atras are to be neglected. Other naks"atras are considered to be
auspicious.
For example, if the remainder is 6, in the list of 27 naks"atras it denotes a'rdra'
naks"atra. If the birth star( janma naks"atra ) of the owner is bharan.i, we have to
count from bharan.i up to a'rdra'. In this case, a'rdra' is the fifth naks"atra while
counting from bharan.i. So, this naks"atra as denoted by the remainder is to be
neglected as directed in this Agama. This means we have to avoid the proposed
perimeter and look for another perimeter.
राज्ञां ग्रामस्य कर्तुश्च जन्मर्क्षेणाऽविरोधि यत् ।
तदेव चात्र संग्राह्यं विपरीतं परित्यजेत् ।। ७
rajn"a'm gra'mas'ya kartus'ca janmarks"en.a' avirodhi yat
tadeva ca'tra san'gra'hyam vipari'tam parityajet 7
With regard to the ruler(or, chief), village and the owner, only that naks"atra
which is not opposed to the birth star ( janma naks"atra) is to be considered
auspicious. The naks"atra which is not compatible to the birth star is to be
neglected.
जन्मर्क्षेण युतं वापि कारयेत् वास्तुशास्त्रवित् ।
नाम जन्मर्क्षयोरानुकूल्यश्रोत्तम उच्यते ।। ८
एकोनं मध्यमं प्रोक्तं विपरीतं परित्यजेत् ।
नक्षत्रस्य फलं यत्तु वयस्तस्य परिकीर्तितम् ।। ९
janmarks"en.a yutam va'pi ka'rayet va'stus'a'stravit
na'ma janmarks"ayora'nuku'lyas'cottamo bhavet 8
ekonam madhyamam proktam vipari'tam parityajet
naks"atrasya phalam yattu vayastasya pariki'rtitam 9