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

s'ivamantram nyased dhya'tva' devadevam sada's'ivam /
as"t'atrims'at kalopetam pu'jayen mu'lamantratah // 47
Meditating on the divine form of Sadasiva who is the Lord of all divine beings
and who is associated with 38 kala mantras, he should worship Him with the
mula mantra of Lord Siva.
पूजयेत्तु स्वमन्त्रेण वर्धनीं तु मनोन्मनीम् ।
मुकुलीं पद्ममुद्रां च लिङ्गमुद्रां प्रदर्शयेत् ।। ४८
pu'jayettu s'ivamantren.a vardhani'm tu manonmani'm /
mukuli'm padmamudra'm ca lin'gamudra'm pradars'ayet // 48
Then, he should worship Manonmani Sakti who is present in the vardhani kalasa
with the accompaniment of mantra pertaining to this Sakti. Then he should display
the hand-gestures known as mukula, padma and linga.
अभितस्तु घटानष्टौ द्रोणार्धोदक पूरितान् ।
सूत्रादिभिस्समोपेतान् हेमटङ्क समायुतान् ।। ४९
इन्द्रादिषु क्रमेणैव स्थापयेद्देशिकोत्तमः ।
अनन्तादिशिखण्ड्यन्तान् स्वस्वमन्त्रैर्घटेषु च ।। ५०
विन्यस्य गन्धपुष्पाद्यैर्नैवेद्यान्तं हृदार्चयेत् ।
परिवार घटानष्टौ चोपवेद्युपरिन्यसेत् ।। ५१
abhitastu ghat'a'nas"t'au dron.a'rdhodaka pu'rita'n /
su'tra'dibhissamopeta'n hemat'an'ka sama'yuta'n // 49
indra'dis"u kramen.aiva stha'payed des'ikottamah /
ananta'di s'ikhan.d'yanta'n svasvamantrair ghat'es"u ca // 50
vinyasya gandhapus"pa'dyair naivedya'ntam hr'da'rcayet /
pariva'ra ghat'a'nas"t'au copavedyupari nyaset // 51

Aorund the siva kumbha and vardhani kumbha, the Acharya who is the foremost among the
Gurus, should install eight pots(ghata), each one of which is filled up with one surpa-measure of
water, well wound round with thread and deposited with chisel made of gold. He
should place these eight pots in the all the eight directions starting from the east. He should
invoke the eight Lords, Anata, Sikhandi and others and install them in the pots
in due order and worship them with sandal, flowers and other offerings up to the food
and fruits, with the accompaniment of hrudaya mantra. He should place eight pots for
the retinue deities on the secondary altar associated with the main altar.
ऋगाद्यध्ययनं कुर्युस्संस्कृता वेदवित्तमाः।
एकं वा सर्व वेदांश्च पठेत्स्वस्वदिशिस्थितः।। ५२
r'ga'dyadhyayanam kuryus samskr'ta'vedavittama'h /
ekam va' sarva vedams'ca pat"het svasvadis'isthitah // 52
The Brahmins who are highly proficient in the study of the Vedas and who are
sanctified well by the Acharya on this occasion should undertake the systematic
recital of all the four Vedas . Being seated in their respective directions, the Brahmins
should recite the four Vedas or at least one Veda.
तदभावे त्वजादाद्या जप्तव्या मूर्तिभिस्सह।
सद्योजातस्तु ऋग्वेदो वामदेवो यजुस्स्मृतः।। ५३
अघोरस्सामवेदस्तु अथर्वः पुरुषः स्मृतः।
अष्टोत्तरसहस्रं वा तदर्धं वा तदर्धकम्।। ५४
अष्टोत्तरशतं वापि जपेद्वैदिक सिद्धये।
मूर्तिधाराद्यलाभे तु देशिकस्सर्वमाचरेत्।। ५५
tadabha'vet vaja'da'dya' japtavya' mu'rtibhissaha /
sadyoja'tastu r'gvedo va'madevo yajussmr'tah // 53
aghoras sa'mavedastu atharvah purus"ah smr'tah /
as"t'ottara sahasram va' tadardham va' tadardhakam // 54
as"t'ottaras'atam va'pi japedvaidika siddhaye /
mu'rtidha'ra'dyala'bhe tu des'ikas sarvam a'caret // 55

If the competent Brahmins are not available for the recital of the Vedas, then the
incantation(japa) of the brahma mantras should be done along with the assisting
priests. Incantation of Sadyojata mantra is for the recital of the Rg Veda; that of
Vamadeva mantra is for the Yajur Veda; that of Aghora mantra is for the Sama Veda;
and that of Tatpurusha mantra is for the Atharvana Veda. The incantation should
be done in the count of 1008, 500, 250 or at least 108. This kind of recital is necessary
for the fulfillment of the complete recital of the Vedas. If the assisting priests are
not available for such incantation of brahma mantras, then the recital of all these
mantras is to be done by the Acharya himself.
अग्न्याधानादिकं सर्वमग्निकार्योक्तमाचरेत् ।
खादिरश्वाश्वत्थ बिल्वाश्च उदुम्बरवटौ तथा ।। ५६
मधूकार्कपलाशाश्च समिधः संप्रकीर्तिताः ।
पलाशस्तु प्रधानं च सर्वेषामिध्ममुच्यते ।। ५७
agnya’dha’na’dikam sarvam agnika’ryoktam a’caret /
kha’diras’ca’s’vattha bilva’s’ca udumbara vat’au tatha’ // 56
madhu’ka’rka pala’s’a’s’ca samidhah sampraki’rtita’h /
pala’s’astu pradha’nam ca sarves”a’midhmam ucyate // 57
All the activities related to the fire ritual such as agnyadhana are to be performed
as explained earlier under the context of fire ritual. The faggots got from khadira,
asvattha, bilva, udumbara, vata, madhuka, arka and palasa are highly recommended
for this kind of fire ritual. Of all these faggots, palasa is considered to be the primary
and foremost faggot.
समिदाज्यान्नलाजैश्च तिलैर्होमं समाचरेत् ।
सहस्रं वा तदर्थं वा शतमष्टोत्तरं तु वा ।। ५८
पूर्णाहुतिं ततः कुर्याद्वौषदन्तेन मूलतः ।
samida’jya’nna la’jais’ca tilairhomam sama’caret /
sahasram va’ tadardham va’ s’atamas”t’ottaram tu va’ // 58
pu’rn.a’hutim tatah kurya’d vaus”ad’antena mu’latah /

The Acharya should offer the oblations with the recommended faggots, clarified butter,
cooked rice, parched paddy grains and sesame. Oblations are to be made in the count of
1000, 500 or 108. Then he should offer the final and consummate oblation(purnahuti)
with the accompaniment of mula mantra ending with ‘vaushat’.
शिवाद्दशांशतोऽन्येषां दिक्षु ब्रह्माणि कल्पयेत् ।। ५९
विदिक्षु हृदयादीनि मूलार्धं सममेव वा।
पूर्णाहुतिं ततः कुर्याद्वौषडन्तेन मूलतः ।। ६०
s'iva'ddas'a'ms'ato anyes"a'm diks"u brahma'n.i kalpayet // 59
vidiks"u hr'daya'di'ni mu'la'rdham samameva va'/
pu'rn.a'hutim tatah kurya'd vaus"ad'antena mu'latah // 60
For the sake of bahma mantras, one tenth of the oblations done with the mula mantra
is to be performed in the main directions and in the primary fire-pit. The six anga
mantras are to be identified in the intermediary directions and for the sake of these
anga mantras, oblations are to be made , their count being half of or equal to the
oblations done with the mula mantra. Then he should offer the final and consummate
oblation(purnahuti) with the accompaniment of mula mantra ending with ‘vaushat’.
आत्मतत्त्वादिकान्न्यस्य मूर्तिमूर्तीश्वरानपि।
सर्वान् लिङ्गे तु विन्यस्य वह्नावावाह्य होमयेत् ।। ६१
a'tmatattva'dika'n nyasya mu'rti mu'rti's'vara'n api /
sarva'n lin'ge tu vinyasya vahna'va'va'hya homayet // 61
He should manifest the presence of atma tattva, vidya tattva and siva tattva, deities
of the lower plane(murtis), deities of higher plane(murtisvaras) and all other divinities
in the image by means of proper nyasa. Having performed all these nyasas, he should
invoke the presence of Siva in the kindled fire and offer the necessary oblations.
पूर्णाहुतिं ततो दद्यान्नयेद्रात्रिं च मङ्गलैः।
अपरे दिवसे धीमान् सुस्नातो मूर्तिपैस्सह।। ६२

सकलीकृत देहस्तु द्वारद्वाराधिपान् यजेत्।
संपूज्य देवकुम्भाग्नीन् कुण्डं अस्त्रेण चार्चयेत् ।। ६३
pu'rn.a'hutim tato dadyan nayedra'trim ca man'galaih/
apare divase dhi'ma'n susna'to mu'rtipais saha // 62
sakali'kr'ta dehastu dva'ra dva'ra'dhipa'n yajet/
sampu'jya devakumbha'gni'n kun.d'am astern.a ca'rcayet // 63
Then he should offer the final and consummate oblation(purnahuti). After this,
he should stay in the pavilion itself during the whole night, spending the time
in all auspicious ways. On the next day, the highly learned Acharya should take
the ceremonial bath along with the assisting priests and make his body transmuted
into the form of Siva by means of anga nyasa and kara nyasa and worship the
entrance and guardians of the entrance. Having duly worshipped the main deity,
kumbha and the fire, he should consecrate the fire-pit with the recital of astra mantra.
संस्कृत्य स्रुक्स्रुवाभ्यां तु ब्रह्मादीन् परिधौ यजेत्।
पूर्णाहुतिं ततो दत्वा मन्त्रानावाह्य तर्पयेत् ।। ६४
samskr'tya sruksruva'bhya'm tu brahma'din paridhau yajet/
pu'rn.a'hutim tato datva' mantra'na'va'hya tarpayet // 64
He should purify and consecrate the special tools, sruk and sruva, and worship
Brahma and other deities on the darbha-grass(paridhi) placed around the fire-pit.
Having offered the final and consummate oblation, he should invoke the presence
of the concerned mantras and make them pleased by means of the recommended
offerings.
प्रायश्चित्तास्त्र मन्त्रैस्तु होमं संयक्समाचरेत् ।
अघोरेण शतं हुत्वा जयाद्यैर्दुरितक्षये ।। ६५
पूर्णाहुतिं ततः कुर्याद्देशिको मूर्तिपैस्सह ।

pra'yas'citta'stra mantraistu homam samyak sama'caret।
aghoren.a s'atam hutva' jaya'dyai durita ks"aye॥ 65
pu'rn.a'hutim tatah kurya'd des'iko mu'rtipais saha।
Then, he should offer the necessary oblations into the fire with the recital of astra
mantra for the sake of atonement, Having offered the oblations for 100 times with
the accompaniment of aghora mantra, he should offer the oblations with jaya and
other mantras for compensating the defects that could have occurred unintentionally.
Then, being accompanied by the assisting priests, he should offer the final and consummate
oblation.
आचर्यं पूजयेत्तत्र वस्त्रहेमाङ्गुलीयकैः ।। ६६
अधमा पञ्चनिष्कं वा द्विगुणा मध्यमं भवेत्।
त्रिगुणा चोत्तमं प्रोक्ता त्वधमत्रय कल्पने ।। ६७
द्विगुणा मध्यमे कल्पे त्रिगुणा चोत्तमे भवेत् ।
दशभागैकभागं तु मूर्तिधारक दक्षिणा ।। ६८
a'ca'ryam pu'jayet tatra vastra hema'n'guli'yakaih॥ 66
adhama' pan"ca nis"kam va' dvigun.a' madhyamam bhavet।
trigun.a' cottamam prokta't vadhamatrya kalpane॥ 67
dvigun.a' madhyame kalpe trigun.a' cottame bhavet।
das'abha'gaika bha'gam tu mu'rtidha'raka daks"in.a'॥ 68
Thereupon, the Chief Person(karta or yajamana) should honor the Acharya by
presenting him new clothes, gold ring and other valuable gifts. With regard
to the ceremonial fees to be offered to the Acharya, there are three grades. In
the lowest grade, 5 nishka of gold is of lower level; 10 nishka of gold is of medium
kind; 15 nishka of gold is of superior level. In the medium grade, 10 nishka of gold
is of lower level; 20 nishka of gold is of intermediary level; 30 nishka of gold is of
superior level. In the highest grade, 15 nishka of gold is of lower level; 30 nishka of
gold is of medium level; 45 nishka of gold is of superior level. The ceremonial
fees applicable to the assisting priests is one tenth of the fees offered to the Acharya.

तदर्थं मन्त्र जप्तॄणां वैदिकानां तु तत्समम् ।
दैवज्ञे तत्समं विद्याद् द्विगुणं वास्तुहोमिनः ।। ६९
आचार्यस्य चतुर्थांशाच्छिल्पिने दक्षिणा मता।
tadardham mantra japtr"n.a'm vaidika'na'm tu tatsamam /
daivajn"e tatsamam vidya'd dvigun.am va'stu hominah // 69
a'ca'ryasya caturtha's'a'c chilpine daks"in.a' mata' /
Half of the fees offered to the assisting priests is applicable to those who do the
incantation of mantras. Same amount for those who recite the Vedas. Same amount
for the goldsmith. Twice this amount is applicable to those who perform the vastu homa.
One fourth of the fees offered to the Acharya is applicable to the Silpin(Stahpati).
मुहूर्तनाडिकापूर्वं लिङ्गस्थापनमारेभेत् ।। ७०
उत्थाप्य शयनाल्लिङ्गं बालस्थानं प्रवेशयेत् ।
स्थापयेत्पीठमध्ये तु शिवमन्त्रमुदीरयन् ।। ७१
muhu'rta na'd'ika'pu'rvam lin'gastha'panam a'rabhet // 70
uttha'pya s'ayana'l lin'gam ba'lastha'nam praves'ayet /
stha'payet pi't"ha madhye tu s'ivamantramudi'rayan // 71
The Acharya should commence the rituals concerned with the installation of the
linga, one and half hour before the auspicious time fixed for the actual installation.
Having lifted the linga-image from the couch and holding it, the Acharya should
enter the exact place allocated for the miniature shrine. Then he should place the
linga at the center of the pedestal designed for that, with the accompaniment of
mula mantra.
मन्त्रयित्वा त्रिबन्धेन हृदयं मन्त्रमुच्चरन् ।
मुहूर्ते समनुप्राप्ते गुरवे सन्निवेदयेत् ।। ७२
mantrayitva' tribandhena hr'dayam mantram uccaran /
muhu'rtam samanupra'pye gurave sannivedayet // 72

He should be waiting there, sanctifying the image with the three-folded ‘traymbaka
mantra’ and repeating the hrudaya mantra. Upon the arrival of the auspicious time
for the installation, the assisting priests should inform him that the exact time has
approached.
शङ्खदुन्दुभिनिर्घोषैर्गीतनृत्त समायुतम् ।
ब्रह्मघोष समायुक्तं नानाभक्तजनैर्युतम् ।। ७३
छत्रध्वजवितानैश्च धूपदीपैस्समाकुलम् ।
वर्धन्यास्राव सहितं मङ्गलाङ्कुर शोभितम् ।। ७४
कुम्भानुद्धृत्य शिरसा धृत्वा धामप्रदक्षिणम् ।
कृत्वा गर्भगृहे चैव स्थापयेत्स्थण्डिलोपरि ।। ७५
s'an'kha dundubhi nirghos"air gi'ta nr'tta sama'yutam /
brahma ghos"a sama'yuktam na'na'bhakta janairyutam // 73
chatradhvaja vita'nais'ca dhu'pa di'pais sama'kulam /
vardhanya'sra'va sahitam man'gala'n'kura s'obhitam // 74
kumbha'nuddhr'tya s'irasa' dhr'tva' dha'ma pradaks"in.am /
kr'tva' garbhagr'he caiva stha'payet sthan.d'ilopari // 75
With the reverberating sounds of conch and great drum(dundubhi), with musical
renderings and dances, with the loud hailing sounds( like, ‘hara haro hara’), with
the multitudes of devotees of various sects, with the full array of parasols, flags,
canopies, incense holders and lamp holders, with the gentle flow of consecrated water
streaming from the vardhani kalasa and with the abundant and auspicious display of
the germinated seeds, the appointed priests should lift the kalasas from the altar, hold
them carefully on their heads and come around the temple in procession ,
circumambulate the main shrine and place them on the raised altar(sthandila)
arranged in front of the pedestal.
आसनं कल्पयेत्तत्र पूर्वोक्त विधिनासह ।
मूर्ध्नि न्यस्य पवित्राणि नेत्रमन्त्रं च विन्यसेत् ।। ७६

अष्टत्रिंशत्कलान्यासं लिङ्गे तु परिकल्पयेत्।
ध्यात्वा सदाशिवं तत्र विद्यादेहेन पूजयेत्।। ७७
a’sanam kalpayet tatra pu’rvokta vidhina’ saha |
mu’rdhni nyasya pavitra’n.i netramantram vinyaset // 76
as”t’atrims’atkala’nya’sam lin’ge tu parikalpayet |
dhya’tva’ sada’s’ivam tatra vidya’dehena pu’jayet // 77
According to the directions set forth earlier, the Acharya should design a proper
seat for the Lord, place the tuft-like bundle of darbha(kurca) on the top of linga
and unify the netra mantra with the eyes of the Lord. The, he should do the nyasa
of 38 kala mantras on the image. Meditating on the form of Sadasiva, ideating His
body formed of pure consciouness(vidya deha), he should worship Siva.
कुम्भाद्वीजं समादाय लिङ्गमूर्ध्नि शिवं स्मरन्।
पिण्डिकायां न्यसेद्वीजं शक्तेर्लिङ्गस्य सौम्यके।। ७८
kumbha’dbi’jam sama’da’ya lin’gamu’rdhni s’ivam smaran |
pin.d’ika’ya’m nyasedbi’jam s’akterlin’gasya saumyake // 78
The Acharya should collect the seeds from the siva kumbha and place them on the
top of linga, with the accompaniment of siva-mula-mantra. Similarly. he should
collect the seeds form the vardhani kalasa and place them on the pedestal , to the
right side of the linga.
संस्नाप्य कुंभवर्धण्यासतोयैर्लिङ्गं च पीठिकाम्।
अष्टविद्येश्वरांस्तत्र पीठे पूर्वादिषु न्यसेत्।। ७९
अर्चनोक्तं समभ्यर्च्य शेषं युक्त्या समाचरेत्।
परिवारस्य बीजानि स्वस्वस्थानेषु विन्यसेत्।। ८०
samsna’pya kumbhavardhanya’ satoyair lin’gam ca pi’t”akam |
as”t’vidyes’vara’mstatra pi’t”he pu’rva’dis”u nyaset // 79

arcanoktam samabhyarcya s'es"am yuktya sama'caret |
pariva'rasya bi'ja'ni svasvastha'nes"u vinyaset || 80
He should bathe the linga and the pedestal with the consecrated water contained in
the siva kumbha and vardhani kalasa respectively. Then he should invoke and
identify the presence of eight Vidyesavaras on the pedestal , from the east to the
north-east around the linga. He should perform all the rituals related to the worship
of Siva as explained in the “Directions for Worship” earlier. Whichever ritual is not
explicitly told here, that should be done by him according to his understanding of
the context. The seeds collected from the pots pertaining to the retinue deities are
to be placed in their relevant places.
स्नपनं कारयेत्तोयैः प्रभूतं तु हविर्ददेत् ।
नित्योत्सवादिकान् सर्वान् बालस्थानेऽपि कारयेत् ।। ८१
snapanam ka'rayr'et toyaih prabhu'tam tu havir dadet |
nityotsava'dika'n sarva'n ba'lastha'ne api ka'rayet || 81
Then he should perform the ceremonial ablution for the installed linga with the
consecrated water of all the kalasas. Subsequently, he should offer the ball of cooked
rice specially prepared for this occasion. Even for the miniature shrine, all the
rituals such as the daily festival and such others are to be performed without fail.
अन्येषामपि देवानां बालस्थानस्य निर्णयम् ।
बेरमानं च हर्म्याद्यं कुर्याद् द्वारेण वर्त्मना ।। ८२
नयनोन्मीलनं गव्याभिषेकं शयनं तथा ।
कुम्भसंस्थापनं पूजा होमं च स्थापनादिकम् ।। ८३
ध्यानमात्रं च नित्यार्चा निर्मलैः कुसुमादिभिः ।
तत्तद्देवप्रतिष्ठोक्तमार्गेणैव समाचरेत् ।। ८४
anyes"a'mapi deva'na'm ba'lastha'nasya nirn.ayam |
berama'nam ca harmya'dyam kuryad dva'ren.a vartmana' || 82
nayanonmi'lanam gavya'bhis"ekam s'ayanam tatha' |
kumbhastha'panam pu'ja' homam ca stha'pana'dikam || 83

dhya'nama'tram ca nitya'rca' nirmalaih kusuma'dibhih /
tattad devapratis''t'okta ma'rgen.aiva sama'caret // 84
For all other Deities, all the activities such as identifying the exact location for
the miniature shrine, height and other measures of the image, design of the shrine
and such others are to be ascertained according to the position and design of the
entrance. The careful opening of the eyes of the image, ablution with the sacred
five substances got from the cow. placing the image on the couch, installation of
the kalasas, ceremonial worship(puja), fire ritual and oblations, fixing the image
on its pedestal and all such activities, the exact form of the Deity to be meditated,
daily worship to be performed with defectless and pure flowers – all these are to
be done according to the systematic procedure as explained in the chapter dealing
with the installation of each Deity.
एतत्सामान्यमुद्दिष्टं विशेषः किञ्चिदस्ति हि।
द्वितीये स्थापनार्हस्तु पूर्वरात्रौ मुनीश्वराः ।। ८५
मूलगेहाग्रके तत्र पूर्ववत्स्थण्डिलोपरि।
कुम्भं तु स्थाप्य पूर्वोक्त विधिना देशिकाधिपः ।। ८६
etatsa'ma'nyamuddis''t'am vis''es''ah kin''cidasti hi /
dviti'ye stha'pana'rhastu pu'rva ra'trau muni's'vara'h // 85
mu'lageha'grake tatra pu'rvavat stan.d'ilopari /
kumbham tu stha'pya pu'rvokta vidhina' des'ika'dhipah // 86
O, the great Sages!, the exact procedures common to all the Deities have been detailed
to you. There are some specific directions with regard to the installation of the image
meant for the miniature shrine. In the first quarter of the night, two days prior to the
auspicious day ascertained for the installation, the foremost Acharya should install the
kumbha on the slightly raised pedestal, designed in front of the main shrine according
to the directions set forth earlier.
मूललिङ्गं तु संपूज्य गन्धाद्यैर्हविषा सह।
प्रणम्य देवदेवेशं कर्ता कर्मविचक्षणः।। ८७
एकवत्सरमारभ्य यावत्स्याद् द्वादशाब्दकम्।
तेष्वन्तरे नवीकृत्य पुनस्संस्थापयाम्यहम्।। ८८

इति विज्ञाप्य तत्कर्ता देशिकेन सहैव तु ।
लिङ्गाद्देवं समावाह्य कुम्भमध्ये न्यसेद्गुरुः ।। ८९
mu'lalin'gam tu sampu'jya gandha'dyair havis"a' saha /
pran.amya devadeves'am karta' karmavicaks"an.ah // 87
ekavatsaram a'rabhya ya'vatsya'd dva'das'a'bdakam /
tes"vantare navi'kr'tya punas samstha'paya'myaham // 88
iti vijn"a'pya tatkarta' des'ikena sahaiva tu /
lin'ga'd devam sama'va'hya kumbhamadhye nyased guruh // 89
Having systematically worshipped the mula-linga with sandal, flowers and other
paraphernalia and with the ball of cooked rice consecrated through fire-ritual(havis),
the Acharya should invite the Chief Person(karta) to be in front of the main shrine.
The Karta who is well-informed of the significance of all these rituals should
prostrate before Lord Siva, the God of gods, and proclaim humbly: “Within from one
year to twelve years, I will set right all the defects which have occurred and make the
image look afresh and re-install it as before in the same place”. In this way he should
respectfully entreat the Lord along with the Acharya. Then the Acharya should raise
the Lord from the linga and invoke Him to have His vibrant presence in the kumbha.
पीठाद्देवीं समावाह्य वर्धन्या मध्यमे न्यसेत् ।
तदग्रे स्थण्डिलं कृत्वा प्राग्वदग्निमुखं नयेत् ।। ९०
pi't"ha'd devi'm sama'va'hya vardhanya madhyame nyaset /
tadagre sthan.d'ilam kr'tva' pra'gvadagni mukham nayet // 90
Then he should raise the Sakti from the pedestal and invoke Her to have Her vibrant
presence in the vardhani kalasa. Having designed a slightly raised altar(sthandila)
in front of the kumbha and vardhani, he should make the preliminary arrangements
for the fire ritual as done before.
समिदाज्यान्नलाजैश्च तिलैराष्टोत्तरं शतम् ।
मूलेन होमयेद्विद्वान् अङ्गानां च दशांशतः ।। ९१

samida’jya’nna la’jais’ca tilairas”t’ottaram s’atam /
mu’lena homayed vidva’n an’ga’na’m ca das’a’ms’atah // 91
Then the learned Acharya should offer the oblations of faggots, clarified butter,
parched paddy grains and sesame, each for 108 times with the accompaniment of mula-
mantra. One tenth of the oblations offered with the mula-mantra is to be
offered for the sake of anga mantras.
त्रिमधुप्लुतदूर्वाभिर्मृत्युजिन्मन्त्रमुच्चरन्।
सहस्रं वा तदर्धं वा शतमष्टोत्तरं तु वा ॥ ९२
trimadhupluta du’rva’bhir mr’tyujin mantramuccaran /
sahasram va’ tadardham va’ s’atamas”t’ottaram tu va’ // 92
Then, he should make oblations for the Conqueror of Mortality(mrutyunjaya)
by offering the durva-grass drenched three times in honey into the consecrated fire.
This oblation is to be done for 1000, 500, 108 times with the accompaniment of
mrutyunjaya mantra.
एवं हुत्वा तदन्ते तु क्षणहोमं समाचरेत्।
वारैश्च रवि पूर्वैश्च नक्षत्रैस्तुरगादिभिः॥ ९३
मेषादि मासकैश्चैव तिथिभिः प्रथमादिभिः।
जुहुयादेकयाहुत्या प्रतिवत्सरमाचरेत्॥ ९४
evam hutva’ tadante tu ks”an.a homam sama’caret /
va’rais’ca ravi pu’rvais’ca naks”atrais turaga’dibhih // 93
mes”a’di ma’sakais’caica tithibhih prathama’dibhih /
juhuya’dekaya’hutya’ prativatsaram a’caret // 94
Having completed this mrutyunjaya homa in this way, he should do the kshana-homa -
oblations related to Time. Reciting the names of week from Sunday, names of lunar
mansions starting from Asvini, names of the months starting from Mesha and the
names of lunar days starting from prathama, he should offer one oblation for each
name. Similaly, oblation is to be offered to each year starting from Prabhava.

वत्सरे वत्सरे कार्यं अथवान्ते समाचरेत्।
पूर्णाहुतिं ततो दत्वा देवे सर्वं समर्पयेत् ।। ९५
vatsare vatsare ka'ryam athava'nte sama'caret /
pu'rn.a'hutim tato datva' deve sarvam samarpayet // 95
This kind of kshana-homa is to be done in every year. If not, this may be done at
the end of the scheduled time. Having offered the final and consummate oblation,
he should dedicate the resultant fruit of all these activities to the Lord.
कुम्भानुद्धृत्य वेद्यां तु स्थापयेत्सर्वमङ्गलैः।
सकलानां तु सर्वेषां कर्तव्यं बालबिम्बकम् ।। ९६
kumbha'nuddhr'tya vedya'm tu stha'payet sarva man'galaih /
sakala'na'm tu sarves"a'm kartavyam ba'labimbakam // 96
The Acharya should lift the kumbha-vessels from the present place and install them
securely on the altar with the accompaniment of all kinds of auspicious sounds,
musical renderings and recital of hymns. For all kinds of images whose features are
manifestly visible(sakala murtis), the image to be installed in the miniature shrine is
to be designed essentially.
प्रतिमायां तु कुम्भे वा पीठे वा चेष्टकामये।
परिवारेऽपि चैवं स्याद्बालबिम्बं प्रकल्पयेत् ।। ९७
अन्यत्सर्वं समानं स्यात्पूर्वेणैव समाहितः ।। ९८
pratima'ya'm tu kumbhe va' pi't"he va'ces"t'ka'maye /
pariva're api caivam sya'd ba'labimbam prakalpayet // 97
anyat sarvam sama'nam sya't pu'rven.aiva sama'hitah // 98

The image meant for the miniature shrine may be in the form of statue or in the form
of kumbha. This may be installed on the pedestal made of well-baked bricks.
Even for the retinue deities, the concerned image for the miniature shrine is to
be designed in this way. All other details related to the rituals which have been
succinctly told earlier are common to all occasions.
। इति कामिकाख्ये महातन्त्रे क्रियापादे बालस्थापनविधिर्नाम द्वात्रिंशत्तमः पटलः ।
iti ka’mika’khye maha’tantre kriya’pa’de ba’lastha’pana vidhir na’ma
dva’trims’at pat’alah
This is the 32^nd chapter titled “Directions for the Construction of Miniature Shrine” in
the Kriya section of the Great Tantra called Kamika

३३ ग्रामगृहविन्यास विधिः
33 GRA'MA GR'HA VINYA'SA VIDHIH
33 Directions for the solemn entry into the allocated parts of
the Village and the Houses
ग्रामादीनां तु विन्यासः निवेशाद्यं च कथ्यते।
आदौ कालपरीक्षास्याद् द्वितीयं देशनिर्णयम् ।। १
gr'ma'di'na'm tu vinya'sah nives'adyam ca kathyate /
adau ka'la pari'ks"a'sya'd dviti'yam des'anirn.ayam // 1
Now I will tell you the sequential activities related to the settling in the Village and to
the first entry into the built houses and others. In the sequential order of the events, the
first one is the systematic analysis of appropriate time. The second is the ascertaining of
exact site.
तृतीयं भूपरीक्षास्यात् प्रवेशार्थबलिस्ततः।
स्वीकारः पञ्चमो भूमेष्षष्ठः कर्षणमुच्यते।। २
tr'ti'yah bhu'pari'ks"a'sya't praves'a'rtha balistatah /
svi'ka'rah pan"camo bhu'mes"s"as"t'ah kars"an.amucyate // 2
The third event is the examination of the site. The fourth one is the offering of bali
prior to taking possession the selected land. The fifth event is the taking possession of
the site. The sixth one is executing the preliminary activities such as ploughing
the selected land, sowing the seeds and so forth.

शङ्कुसंस्थापनं पश्चात् अष्टमः पदनिर्णयः ।
नवमस्सूत्रविन्यासो दशमो देवताबलिः ।। ३
s'an'kustha'panam pas'ca't as''t'mah padanirn.ayah /
navamas su'tra vinya'so das'amo devata'balih // 3
The seventh is the erection of peg to ascertain the true east and true north. The
eighth one is the selection of suitable vastu mandala to be applied to the proposed
village and houses. The ninth one is the reticulation of the ground with east-west
lines and north-south lines. The tenth event is the offering of bali to the vastu deities.
गृहवीथ्यादि भेदस्स्यात् एकादश उदाहृतः ।
द्वादशो गर्भविन्सस्ततो देवनिवेशनम् ।। ४
gr'havi'thya'di bhedassya't eka'das'a uda'hr'tah /
dva'das'o garbhavinya'sas tato deva nives'anam // 4
The eleventh is the planning of various roads and streets and that of various types
of houses to be constructed as applicable to the roads and streets. The twelfth one
is the laying of foundation deposit in appropriate places. The next activity is to
arrange for the auspicious first entry of the concerned God.
द्वादशान्ते द्विजादीनां प्रवेशस्तदनन्तरम् ।
तदन्ते भूसुराणां तु निरीक्षणमुदाहृतम् ।। ५
dva'das'a'nte dvija'di'na'm praves'as tadanantaram /
tadante bhu'sura'n.a'm tu niri'ks''an.am uda'hr'tam // 5
Subsequent to the entry of the Deity, the concerned persons should arrange for the
first entry of the learned brahmins and the people of other castes. Next, arrangements should be
made for enabling the brahmins to cast their benign and gracious look over the well-built
constructions.

ततो भूमिविभागस्यात् एवं बुध्वा समाचरेत् ।
गृहारंभात्पुरैवं स्यात् अमरवास निर्णयः ।। ६
tato bhu'mi vibha'gassya't evam budhva' sama'caret/
gr'ha'ramba'tpuraivam sya't amarava'sa nirn.ayah// 6
Subsequent to this, the procedures related to the apportioning of the sites to varios
sects and workers are to be analyzed well. Having known well the settled order of
these events , the Acharya should perform the necessary rituals. Before occupying
the house, a fitting abode for the Deity is to be ascertained.
पूर्वं देवान् प्रतिष्ठाप्य पश्चाद्विप्रान्निवेशयेत् ।
मूलबालालयोक्तेन विधिनालय निर्णयः ।। ७
pu'rvam deva'n pratis"t"a'pya pas'ca'dvipra'n nives'ayet/
mu'laba'la'layoktena vidhina'laya nirn.ayah// 7
First, the concerned deities(as desired by the owner) should be installed in the
appropriate place and subsequently he should request the brahmins to enter the
house. The entry into the temple is to be decided according to the rules set forth
for the main temple and the miniature temple.
देवानां स्यान्मनुष्याणां कुर्याच्छाला विधानतः ।
उत्कृष्टे मध्यमे हीने देववेश्म तथा मतम् ।। ८
deva'na'm syan manus"ya'n.a'm kurya'c cha'la' vidha'natah/
utkr's"t'e madhyame hi'ne deva ves'ma tatha'matam// 8
The entry of the Deities and of the house-holders is to be decided according to the
directions expounded for the sala-type of construction. The houses built in the
daivika-pada are viewed in three different ways: superior, medium and lower.

उत्कृष्टे देववेश्मस्याद्धीनं यदि तदा नरः।
हीनभावं तु यत्नेन समं वोत्कृष्टमाचरेत् ।। ९
utkr's"t'e devaves'masya'd dhi'nam yadi tada' narah /
hi'nabha'vam tu yatnena samam votkr's"t'ma'caret // 9
The superior type of construction is fit to be the abode of the Deities. If it is
of lower type, then it is to be set aside for the purpose of house-holders. The
lower type of construction is to be re-designed so as to be in the medium type
or superior type.
एतत्सर्वं तु पूर्वोक्त क्रमेणैव समाचरेत् ।
ग्रामादीनां गृहादीनां मालिकानां विशेषतः ।। १०
मण्टपादेः प्रवक्ष्यामि प्रवेशं तु महानसे।
अन्येषामपि वस्तूनां यजमान प्रवेशनम् ।। ११
etat sarvam tu pu'rvokta kramen.aiva sama'caret /
gra'ma'di'na'm gr'ha'di'na'm ma'lika'na'm vis'es"atah // 10
man.t'pa'deh praks"ya'mi praves'am tu maha'nase /
anyes"a'mapi vastu'na'm yajama'na praves'anam // 11
All these are to be carried out according to the directions explained earlier. Now,
I will explain the process for the first solemn entry of the Chief Person into the
village and other settlements, houses and such others, large edifices known as
malika, pavilions, halls, kitchen and other such constructions.
सदा सुमनसो दान्तान् दयायुक्तान् दृडव्रतान्।
पत्नीपुत्रसमायुक्तान् सर्वोपस्कार संयुतान् ।। १२
ग्रामानुकूल नक्षत्रान् देवाग्निगुरूपूजकान् ।
वेदवेदाङ्ग तत्त्वज्ञान् श्रोत्रियान् प्रियदर्शनान् ।। १३
अधीत शिवशास्त्रांश्च दारिद्र दोषवर्जितान्।
उत्कृष्टकर्मनिरतान् अनुष्ठान परायणान् ।। १४

sada' sumanaso da'nta'n daya'yukta'n dr'd"avrata'n /
patni'putra sama'yukta'n sarvopaska'ra samyuta'n // 12
gra'ma'nuku'la naks"atra'n deva'gni gurupu'jaka'n /
vedaveda'nga tattvajn"a'n s'rotriya'n priyadars'ana'n // 13
adhi'ta s'ivas'a'stra'ms'ca da'ridra dos"avarjita'n /
utkr's"t'akarma nirata'n anus"t"ha'na para'yan.a'n // 14
On the occasion of the first entry, the Chief Person should donate land and such
other valuable gifts to the highly qualified brahmins who should always be
good-minded, who should have ability to control their senses, who should be
compassionate, who are holding observances(vratas) with stability in mind, who
are living with spouses, sons and daughters, who are associated with all sorts of
etiquette, whose birth-stars are compatible to the vastu-nakshatra of the village,
who are doing the worship of the Deity, Fire and Guru without fail, who have
known well the basic principles(tattvas) enshrined in the Vedas and the Vedangas,
who have been systematically trained in the recital of the Vedas, who are pleasing
and gracious to look at, who have elaborately studied the Saiva Scriptures, who
are bereft of distressing factors such as poverty, indigence and so forth, who take
delight in performing the exalted and supreme deeds and who are highly motivated in
the practice of religious austerities.
विप्रानाहूय निश्चित्य दशाङ्गं लेखयेत्तदा ।
राष्ट्रग्रामौ गोत्रसूत्रे सव्यदक्षिण लाञ्छने ।। १५
विद्याकुलं पितुर्नाम स्वच्छाङ्गं दश वा मता ।
मूलकोशे लिखित्त्वैवं ताम्रपात्रे विनिर्मिते ।। १६