Shantikamalakara 13

English (machine translation) 13

Language: English

13.p3 — 15 parts

13.p2

In the book Śāntikamalākara,
in the supplementary section,
the Vaidika-āgama-sūtra declared by the venerable Parāśara.

Om. Now, therefore, we shall explain the installation of the Śivaliṅga and divine images. Dividing it fivefold into Pāñcarātra, Pañcaśaiva, purely Tantric, and Paramahaṃsa: A Pāñcarātra is a brāhmaṇa whose ritual is Pāñcarātra, well known for mudrā-bands in ritual liṅgas and images, excluding Vedic mantras; it is for all brāhmaṇas for the sake of viewing, service, and the like. A Pañcaśaiva is a brāhmaṇa whose ritual is Pañcaśaiva; he lives by it. Likewise, among self-manifest and ritually made [liṅgas], the self-manifest Narmada [stone] and the self-revealed yantra, mudrā, ritual, and mantra are well known from the Āgama; accomplished by that ritual, they call it Pañcaśaiva; all acknowledge it in viewing, service, and prasāda. Food offered there is not to be accepted—this is the Śiva-nirmālya, with the exception of the Gangā—beginning with "in water...", it is understood that he installs all liṅgas. They declare the middle one to be Vedic; that alone is to be done everywhere, especially regarding Narmada [stones] and likewise regarding images. Food offered there is indeed to be accepted, because it is established by Vedic practice. The Tantric is merely Tantra, devoid of Vedic mantras, abundant in ritual, well known for śūdras with regard to wooden, clay, and stone [images]; some brāhmaṇas desire it; devotion is most important there; if they perform violence to living beings, they are declared fallen from duty. In Kailāsa and divine sacred places, the Paramahaṃsa is elevated to meditation; when devotion arises, then it is to be worshipped mentally alone; they install in ritual liṅgas and images, in gems, yantras, and wood, that which is accessible through meditation; through its force of attraction there is widespread presence; there everything is acceptable, there is no Āgamic injunction here; the choice of brāhmaṇas and others is voluntary devotion; it is to be performed according to what is well known for their caste. 1.

13.p3.2

When one intends to perform the meritorious act of consecration of a Śivaliṅga according to the Vedic Āgama, he shall undertake the initiation, remain celibate, avoid his wife, abstain from alkali and salt, be absorbed in meditation on Śiva, speak softly at all times, tell the truth, be sattvic, and master his senses, in order to attain communion with Śiva. Having obtained either a Narmadā [bāṇa]liṅga or an engineered liṅga along with the attendant deities—the bull and Gaṇapati, if it is a Vedic liṅga, or else the offering pedestal, the flagstaff, and Śāmbhavī—the consecration of the Śivaliṅga icon should be performed during the auspicious times, nakṣatras, and solstices sacred to Śiva, at sacred spots and sacred bathing grounds. Having prepared the temple according to the rules, beginning with 'Whatever of this earth' and ending with 'Śiva, auspiciousness,' [the sacrificer], according to his ability, should procure the five sprouts, the five barks and fruits, the five bovine products, the five nectars, madhuparka, the five cotton vestments, the five decoctions, the five scents, minerals, earth, the five perfumes and oils, the fourteen seeds and grains, the liṅga-yantra, cloth, eye-gold, collyrium, a cow, a trident, coconuts, gourds, the five-gem yantras, propitiatory offerings, lamps, mirrors, firewood sticks, ghee, kuśa grass, the sruc, sruva, and other ladles. Having procured the five earthen vessels and full water pitchers, and having assembled the brāhmaṇas learned in the four Vedas, mantras, and Āgama, and having obtained a tiger skin, rudrākṣa beads, all species of arka, milk, bilva leaves, ash balls, the eight-bond and eight-pedestal iron pegs and banners, as well as the sacred pots, cloth, and images of the specified deities, auspicious trumpets and instruments, conveyances, palanquins, parasols, chowries, fine silks, cloths, and ornaments; having paid the prescribed priestly fee and having gathered the materials for worship, he should sit down and pray to the universal brāhmaṇas. (2)

13.p3.3

Then, on the next day, having bathed according to rule in the waters of a great river, having had the puṇyāhavācana recited in his own Śiva temple with brāhmaṇas accomplished in mantras; having performed breath control with clean prāṇas, having proclaimed the time and place, and having made the ritual resolution: 'I establish [Śiva] along with His retinue for the pleasure of Lord Śiva,' he employs the officiating priests and shall choose the Ācārya and Brahman, as well as brāhmaṇas for the japa rites. Having put on the bracelet with the hymn 'Bṛhatsāma,' having duly established the fire in a four-cornered sacrificial pit measuring two cubits, having adorned the fire up to the scattering of kuśa grass, and having worshipped the waters; having sown the fourteen seeds in five earthen bowls, he should invoke the five deities—Brahmā, Indra, Dharma, Varuṇa [the lord of waters], and Soma—and worship them daily until the rite is complete. Having recited the anuvāka 'May the trident be swift' and placing it at the base of the flagstaff, having consecrated it with the milk and water of arka using the Rudra mantras, having worshipped it as endowed with consciousness, placing it in a gourd, and until the end of the ritual having set up two door-guardians with the mantra 'To the one with a curved trunk,' he should make them tranquil and sentient. Having addressed the guardians of the directions, he should perform the binding of the directions. Having driven iron stakes into all sides of the Śiva temple, he should encircle it with a sacred thread. (3)

13.p3.4

Thereafter, having arranged a heap of grain and installed the liṅga-yantra, he should invoke Brahmā in the central brahma-kalaśa; with the five root-mantras—'To the lord,' 'The lord,' 'Homage to Śambhu,' 'Homage to the golden-armed,' and 'To Tatpuruṣa'—he should invoke Umā and the Lord of the Universe. With the mantra 'To Sadyojāta,' he invokes the five deities; with the twenty-two mantras beginning with 'Homage to the Lord of destruction,' the eleven Rudras; with 'The real, the true,' Virūpākṣa; with 'Homage to the wrath of Rudra,' the three hundred Rudras; with 'Of the celestial hosts,' Gaṇapati; with 'A thousand-headed,' Nārāyaṇa; with two mantras beginning with 'Jātavedas,' Durgā; with 'Mother of Mahāsena,' Skanda; with 'The sun,' the golden sun; with 'A thousand-headed,' Virāj; with 'May Brahmā and Śiva be to me,' Caṇḍī; with 'O bull, do not,' the great ox; with 'To the one with a curved trunk,' Nandin and Bhṛṅgin; with 'Homage to the wrath of Rudra,' the banner and the trident; with 'Homage to the serpents,' Śeṣa; the nine planets and the guardians of the quarters with their respective mantras; with 'Golden-winged,' Garuḍa; with 'This of mine, O Gaṅgā' and 'The wave of the sea,' the rivers and the oceans; with 'The earth is a cow,' the earth; with 'All this is verily water,' the waters; with 'I praise the fire,' the fire; with 'May the wind blow,' the wind; with 'Bhūḥ, Agni,' the ether; with 'At that muhūrta,' Time; with 'Soma is the cow,' Soma; with 'May Agni protect us,' the lunar mansions; with 'In whom,' the sages; with 'Through the meters,' the meters; and with 'Steadfast is thy king,' the four classes of Śākinīs and Ḍākinīs. Having invoked these aforementioned deities into their respective sacred pots, adorned them with cloth and other items, and worshipped them with perfumes and the rest, he should pray properly. (4) Now, one should perform the water-immersion of the Śivaliṅga icons to remove defects such as ferocity.

13.p3.5

[Then one should perform] the confronting [of the deities] and consecration by their respective mantras. Everywhere the statement of the brahmins, 'So be it,' should be made. Touching the water, one should chant the passage beginning 'ambhasya...'. [For] one night—as stated in '[submerged in water for] one night, or three nights, or two months'—touching the water, one should chant every day with the passage beginning 'ambhasya...'. Having worshipped the water containing the deity and then lifting [the image] out, likewise for the perfection of the seed [body], by means of preliminary residence in grain (dhānyādhivāsa), one should cast [it] into the fourteen grains well known in the Veda, beginning with 'seven village [grains]...'. Touching the heap of grain, one should chant the passage beginning 'yā jātā...'; [there should be] consecration by their respective mantras. Having worshipped the heap of grain and then lifting [it] out, touching that ghee, one should chant the two [mantras] beginning 'vīrye tejobalavṛddhiḥ...'; [there should be] consecration by their respective mantras. Having worshipped that ghee and then lifting [it] out, one should bathe [it] with the five bovine products. For purification of the external body, to remove faults such as injuries from heating, one should sprinkle [it] with the pure fire mantras, containing spoken and unspoken words. For the realization of divinity, having tied [it] with darbha grass, one should bring about the realization of the twenty-five cosmic principles in due order. For the realization of the principles: having bathed [it] with 'bhūmir bhūmnā...' and 'bhūmir dhenur dharaṇī...', through consecration by their respective mantras, there is the realization of the earth element. With the three [verses] 'āpo hi ṣṭhā...' and the passage 'hiraṇyaśṛṅgam...', having bathed [it] with the waters of five [kinds], through consecration by their respective mantras, there is the realization of the water element. Having bathed [it] with ash with the mantra 'agne yat te...', through consecration by that mantra, there is the realization of the fire element. With the mantra 'tava vāyoḥ...', one should bathe [it] with five incenses; through consecration by that mantra, there is the realization of the wind element. After this, having bathed [it] with five flowers with mantras, through consecration by their respective mantras, there is the realization of the space element. Thus one should do: the realization of the five gross elements takes place, takes place, takes place. 5.

13.p3.6

Thus, for the forms of the Śiva-liṅga whose five gross elements are realized, one should bring about the realization of the five subtle elements (tanmātra): bathing with the water of the five metals with the two [mantras] 'bhūmir bhūmnā...' and 'syonā pṛthivi...', and consecration by their respective mantras; bathing with the water of the five barks with 'āpo hi ṣṭhā...' and 'hiraṇyavarṇāḥ...', and consecration by their respective mantras; bathing with the water of the five sprouts with the two [mantras] 'agne yat te...' and 'bṛhadbhāno...', and consecration by their respective mantras; bathing with the five astringent decoctions with the two [mantras] 'tava vāyoḥ...' and 'bṛhadhaspate... aśvatthā vo...', and consecration by their respective mantras; after this, bathing with the five honeys with the two [mantras] 'madhu vātāḥ...', and consecration by their respective mantras. Thus one should do: there is the realization of the five subtle elements. Then one should bring about the realization of the five organs of action and the five organs of perception: with the passage 'aṇor aṇīyān...' and the two mantras beginning with 'sa haritān...', one should bathe [it] with water of the five gems; through consecration by their respective mantras, there is the realization of the five organs of action. With the five mantras 'hiraṇyagarbhaḥ...', 'yaḥ prāṇataḥ...', 'yaḥ ātmadā...', 'mā no hiṃsīḥ...', and 'āpo ha yat...', one should display five lamps; through consecration by their respective mantras, there is the realization of the five organs of perception. Then one should bring about the realization of the fivefold determination: with the eight mantras—the three 'madhu vātāḥ...', 'āpyāyasva...', 'dadhikrāvṇo...', 'ghṛtaṃ mimikṣire...', 'madhu vātāḥ...', 'svāduḥ pavasva...', 'svāduḥ pavasva...', 'yāḥ phalinīḥ...', and 'āpo hi ṣṭhā...'—one should bathe [it] with the five honeys, the five nectars, and the waters of the five rivers; through consecration by their respective mantras, there is the realization of the fivefold determination. Now, the realization of the seed body: for the realization of the gross, subtle, and causal bodies that are the power of the universe and the consciousness of the entire world of moving and unmoving beings, one should bathe [it] thoroughly with cow's ghee. The bathing of the Śiva-liṅga with cow's ghee [is done] with [the mantras] beginning 'nidhanapataye namaḥ...' up to 'sarvo hy eṣaḥ...'; for the forms of Śiva, [with the mantras] beginning 'sadyojātam...' up to 'ṛtaṃ satyam...'; for the Goddess, with the three [mantras] 'tām agnivarṇām...', 'gaurī mimāya...', and 'kātyāyanāya...'; for Gaṇapati, with 'gaṇānāṃ tvā...' and 'vakratuṇḍāya...';

13.p3.7

for Kumāra, with 'kumāram...' and 'mātā mahāsenāya...'; for the bull, with 'vṛṣabham...', 'mā...', and 'vakratuṇḍāya...'; and for Caṇḍikā, with 'śivo me astu...'. In this manner, one should bathe [them] with cow's ghee; through consecration by their respective mantras, the realization of the seed body takes place. Thus one should do: the realization of the fivefold combination (pañcīkaraṇa) takes place. One should make it conscious [and] offer milk. 6.

13.p3.8

Then, one should perform the perfection of the impurities of the liṅga and icon embodiments of Śiva that have attained the perfection of quintuplication (pañcīkaraṇa): consecratory sprinkling with five oils with the two mantras 'brahmaṇeṣu...' and 'śukramasīti...', anointing with bath powders, bathing with warm water, consecration by mantra with the respective mantras beginning with 'hiraṇyavarṇā...' and ending with 'brahmavarcasāya tvā...'. With the hymn 'hiraṇyavarṇām...', one should bathe [them] with water mixed with five fragrances, turmeric, saffron, and sandalwood paste, accompanied by consecration by the respective mantras. One should bathe [them] with the water from the five pitchers consecrated by five brāhmaṇas with the mantras such as the Mahārudra, the Puruṣasūkta, the Śrīsūkta, the Gāyatrī, and the five-syllable mantra (pañcākṣarī). Through consecration by the respective mantras, 'Surās tvābhiṣiñcantu...' and 'Devasya kṣetrā...', the attainment of sovereignty is effected. Having wiped dry the liṅga and icon embodiments of Śiva with a cloth, having worshipped the liṅga-yantra of Śiva, the Śrī-yantra of the Devī, the Bhadra-yantra of Gaṇapati, and the respective yantras of the others—having installed and worshipped these respective yantras in the middle of a cleansed white couch in assembly pavilions of gems adorned with various wonderful multi-colored powders (pañcaraṅgavalli) and in divine places like swing-couches and gateways (gopura) adorned with divine ornaments and swan-feather beds, completely radiant on all four sides with propitiatory pitchers, sacred pots, and eight emblems, pennants, and flags; having strewn sweet-smelling flowers everywhere, such as jasmine, kunda, vakula, campaka, aśoka, mallikā, ketakī, and pāṭalī; having turned facing [them] to delight all the people; and having brought forth the deities established according to the Vedic and Āgamic rites with the services of dancing and singing to the accompaniment of the roar and boom of auspicious musical instruments and kettle-drums—one should cause an eye-opening mark to be made in gold with auspicious mantras such as 'bhadraṃ karṇebhiḥ...', 'mamāgne...', and 'dhruvaṃ te rājā...'. At that time, none should stand in the path of their gaze. Standing at the side as long as the attendance upon the couch continues, one should perform all the services in every watch (yāma). In front of Śiva, one should place a trident, a white pumpkin, a coconut, a full pitcher (pūrṇakumbha), a propitiatory offering, a lamp, and a mirror; and for the others, a coconut, a full sacred pot, a propitiatory offering, incense, and lamps. Behind the curtain, some [authorities say], the priest and the sacrificer should meditate on all the strewed sacred grass, for there is a smrti text stating, 'Rudra is fierce,' and so forth.

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7. Then, having sat down in the sacrificial hall and worshipped the invoked deities, having adorned, strewn sacred grass around, and sprinkled with water the lord of the sacrifice, one should arrange the vessels. Procuring firewood sticks, cooked rice (caru), ghee, and kuśa grass sufficient for a fire oblation of fourteen thousand offerings, one should sequentially perform the principal fire oblation with the substances of firewood sticks, cooked rice, and ghee for the deities invoked in the sacred pots. One should perform a fire oblation of twelve thousand offerings dedicated to Śiva with his mantra, and then complete the remainder of the fire oblations for the ancillary deities, the principal deities, and the atonements. Having offered the full-vessel oblation (pūrṇāhuti), having bowed to the deities on the couch established by the mantras of the Veda and Āgama, having sipped water, one should mutter the anuvāka beginning 'divaspari...'. With the yajus beginning 'asminn aham...', one should give wealth to the deities. Having offered mustard seeds and husked grains with the eight mantras beginning 'ayaṃ kalir...', having addressed the deities on the couch with 'māmāgne varcaḥ...', having gone to the northern crossroads together with the brāhmaṇas and quickly returned, one should determine the auspicious moment (muhūrta). Having placed the darbha knots resting on the body of the deity into the respective sacred pots, and performing nyāsa, meditation, and recitation of the respective mantras, one should take the deities and come to the pedestal. Then, at the auspicious moment, having bowed to the brave relative here, having uttered all the liṅga mantras with the vyāhṛtis and the praṇava, having meditated on the Supreme Lord residing within the lotus of the heart, and having invoked Him here with the mantra 'tvāvahantu...', one should establish the liṅga, which embodies the Veda and Āgama and the forms of Brahmā, Māyā, and Viṣṇu, along with the vessel upon the great pedestal.

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For a muhūrta, one should remain in seclusion, display the installation gesture (sthāpanamudrā), and lay down the stone. Reciting the five-syllable mantra, and the respective mantras for the icons, one should properly endow them with life (cetanā). With the ringing of bells and the binding of the nine directions, the sprinkling of water should not be performed. Having controlled the breaths with the life-infusion (prāṇapratiṣṭhā) mantras, the darbha knot must be held again. From the consecratory sprinkling from the principal sacred pot of the respective deity and the touching of gold, the attainment of divine powers (kalā) occurs. Then one should present milk [porridge]. In this way, for the icons, the brāhmaṇas should proclaim the auspicious moment, utter benedictory mantras (svastimantra), ring the bells, and sound the kettle-drums and horns. One should recite the three texts: 'tam īśānam...', 'īśāno...', and 'namaḥ śambhavaś ca...'. Sitting facing north, he kindles his own inner self; having bowed to the regents of the directions and scattered mustard seeds, he should bind the directions and recite the hand mantras (pāṇimantra). 8.

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Then, having written one's own name, one's father's name, and the chronological data in cow's ghee within a copper vessel, having consecrated them with their respective mantras, and having gathered blessings together with the brāhmaṇas using the five mantras beginning 'agnir āyuṣmān...', one should firmly recite [them] and invoke prosperity (Śrī). One should perform a shower-stream consecratory sprinkling (sahasradhārābhiṣeka) with the purifying water from all the sacred pots—namely, Brahmā, the eleven Rudras, and others—one hundred times with four senses. One should recite the honey mantras, make them taste honey, and apply the mark of the lotus eye. The icons are to wear tiger skins, rudrākṣa beads, and ashes, and be dressed in fine silken cloth and gold ornaments; having performed the grand worship with twenty-five services of homage, one should please the Supreme Lord, [whereby the sacrificer] attains union with Śiva (śivasāyujya). With the eight mantras beginning 'hiraṇyagarbhaḥ...', one should present eight lamps, along with propitiatory offerings, incense, and lamps. Touching the deities, he mutters 'satyaṃ prapadye...'; then he should have another person wave the darbha-grass firebrand. One should celebrate great festivities at the crossroads, feed the brāhmaṇas, worship the officiating priests, and wipe the installed deities with the praṇītā waters, thereby concluding the remainder of the fire oblation. Thus, a brāhmaṇa should dutifully give everything to a brāhmaṇa on behalf of a kṣatriya or other [patron], saying: 'This land, this wealth, and this temple of Śiva acquired by me, I surrender to you; please carry out the installation of the Trident-bearer for us.' Having spoken thus with a steady mind, he should act appropriately according to caste status. He should give cows and grains to the ācārya as his fee and purchase the fruit [of the sacrifice]. He enjoys the fruit in this world and is glorified in the world of Śiva; 'he is glorified in the world of Śiva,' so says the venerable Parāśara. 9.

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Now, they explain the subsequent [rules]: in a Śiva temple, in the case of the five cords (pañcasūtra), if there is entry or touch—knowingly or unknowingly, or due to adverse circumstances caused by king, thief, or time—by fallen persons, heretics, great sinners, lepers, or vrātyas; by degraded persons, Vaiśyas, Śūdras, Caṇḍālas, and mixed castes; or by dogs, cocks, donkeys, vultures, crows, and other impure creatures, there must be an atonement. The division of the order of the five cords: there, the first and the second, and this is the order: the bull and the chief of Gaṇas, and the liṅga—these would be Vedic; or the altar for offerings, the royal flagstaff, and the Śāmbhava cord. Thus say the Chandogas; among them, by the first, there is a defect. Sprinkling with the five cords is the atonement itself. We shall explain its procedure. If there is movement of the eightfold binding (aṣṭabandhana) or burning by fire, reinstallation must be performed according to the manner mentioned before. Having become pure, under an auspicious lunar mansion, having invited excellent Brāhmaṇas who know the four Vedas, and having had the puṇyāhavācana recited, beginning with [the mantra] 'ambhasya' down to 'viśvaṃ bhūtam', while touching Śiva during uninterrupted consecratory sprinkling, one should recite the mantra. Touching Umā during uninterrupted consecratory sprinkling with the mantras 'tām agnivarṇām', 'gaurīm imāya', and 'hiraṇyavarṇām', one should recite the mantra. For other deities, one should follow the sequence of their respective mantras. In this manner: Vakratuṇḍa, Cakratuṇḍa, Kumāra, Caṇḍikeśvara, Bhṛṅgīśa, Nandikeśa, the altar for offerings, and the flagstaff in sequence, and whatever deities there are—all these deities and the trident.

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Thus, having worshiped and consecrated by mantra, one should set up the sacred pot; here is the procedure for that: Having invoked Brahman, Īśāna along with his retinue as mentioned, the guardians of the directions, the nine planets, Nārāyaṇa, Āditya, the earth, the rivers, the oceans, and the hosts of Rudras; having adorned the fire according to rule, in due order, one should please Maheśvara with sesame, sugar-cane, substances sacred to Rudra, firewood sticks, and ghee four times with their respective mantras according to the liṅga with the vyāhṛtis. The Brāhmaṇas, having performed cleansing with water from the sacred pot with their respective mantras, having established the vital breath, and having fully worshiped those respective deities, accompanied by the sounds of auspicious musical instruments, having offered the propitiatory offering at the place of offering with the trident at the four-legged [seat] with [the mantra] 'hiraṇyanābhaye', should conduct a great festival for Maheśāna that produces great joy for the other images. One should complete the remainder of the fire oblation. One should thoroughly cleanse the deities with the water of the full vessel. Taking the ash of the fire oblation in cow ghee in a copper vessel, writing the names of the deities, consecrating the deities with the five mantras 'agnir āyuṣmān', one should recite their respective mantras. Having performed the laying of the stone—that should be secret—one should bind the quarters. Then, having worshiped and adorned [them] with garments and the like—that should be secret—one should bind the quarters. Then, having worshiped and adorned [them] with garments and the like, all the Brāhmaṇas should offer the floral offering with mantra, propitiatory offerings, lights, and mirrors. Having made a brand of kuśa grass, touching the deities with [the mantra] 'satyaṃ prapadye', one should recite [it]. Having given the propitiatory offering to Kṣetrapāla, having touched water, one should sip water three times. Having adorned the Ācārya, one should give a cow along with her calf. Having worshiped the officiating priests, one should feed the Brāhmaṇas. One attains union with Śiva. || 10

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Now, for the great festival, the marriage of the images of Mahādeva well-known in the Vedic scriptures, untouched by Pāñcarātra, and continuously worshiped, one should perform the limb of the festival for the delight of human beings. We shall explain its procedure. For three nights, during the three junctures of the day, one should recite three thousand [times] the mantra to Soma and Aryaman; having circumambulated three times with the trident, one should offer the propitiatory offering on the road on three days. Having invoked the deities at the temple of Śiva with great festivities, famous in heaven, on the royal flagstaff with the trident, one should raise aloft a great, exceedingly bright cloth depicting the great bull. Having invoked Mahāviṣṇu, Mahādevī, Maheśāna, Maheśvarī, Vidhi, Sarasvatī, Skanda, the lord of the Gaṇas, Caṇḍikā, Devasenā, Suvarṇa, Soma, Aryaman, the supreme swan, and the guardians of the directions headed by Mahendra with their respective mantras, while Apsarases and others sing, having worshiped, one should give the propitiatory offering at the altar for offerings with the trident. Having invoked the deities mentioned in the sacred pots upon the sacrificial altar, having worshiped the fire altar, having performed the fire oblation daily at the two junctures of the day on three days in due order according to the Śaiva branch, accompanied by the auspicious announcement of prosperity (nāndī-puṇyāha), one should have the consecration of the protective amulet performed. Having worshiped the seeds for the sprout-sowing and the Brāhmaṇas, one should install the pitcher with loud music. One should offer the madhuparka offering, rice cooked with ghee, new garments, a palanquin, and on the brow of the head, [marks] indicated for marriage to Kātyāyanī and Kapardin. Remembering the daughter Pārvatī, daughter of the great mountains, the primordial mountains, and the Himavat mountains, the auspicious maiden, one should say thus: 'I give this auspicious maiden to the worldly Sadāśiva, of the lineage of Paraśiva, Parameṣṭhiśiva, and Parāparaśiva, to the groom.' Thus one should make the gift into the hands of the groom. Then, with auspicious words, sugar, cumin, unbroken rice grains, milk, honey, ghee, sugar-cane, and the throwing of unbroken rice grains along with the nine jewels, which are auspicious for the couple, Śiva should tie the auspicious thread around the neck of the auspicious maiden. One should constantly remember the seven seers. May there be auspiciousness. || 11

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Verse: Having thus performed in the mortal realm the extensive installation of the liṅga along with all its limbs, a mortal in the world of meritorious deeds, whose purpose and desires are all fulfilled, at the end of that [life] attains union with Sāmba.

13.p4

Thus the Vedic-Āgama manual spoken by the venerable Parāśara is complete. / May there be the attainment of the grace of the venerable Sāmba-Sadāśiva!

13.p5

Inquiry into the installation and other rites of village deities.

13.p6

Salutation to holy Gaṇeśa. The sūtra of Parāśara:
Now, the villagers, for their collective welfare, should establish and worship the village Śakti in their own locality or outside the village. Vaiṣṇavas [should worship] within the village, Śāktas outside, Kāpālikas in the cremation ground, Gāṇapatyas in the doorway or at a pillar, while other merchants [should worship] in the market street; all may worship in stone, wood, or earthen shrines near water or in a grove. (1)
There, the deities [are]: the Brahmanical skull, the head of Viṣṇu, the head of Reṇukā, the form of Draupadī, the body of Sītā; the Pramathas, Śaivas, Vaiṣṇavas, attendants, planets, yoginīs, diverse Śaktis originating from wood, stone, or clay, those who fell from their stations, those who strode without attaining perfection—Śunaḥśepha, Triśaṅku, Ghaṭotkaca, and so forth; the multiform Durgā and Śakti arising from Devakī's womb; Pūtanā and other infant-killers; bhūtas, pretas, piśācas, Kūṣmāṇḍas, Ḍākinīs, Vetālas, and other yakṣas; the Kirāta goddess, the Śabara, and Rudra; the hundred-crore terrifying forms; Mātaṅgī, Śyāmalā, Ucchiṣṭagaṇapati, Ucchiṣṭacāṇḍālī, Surabhāṇḍeśvara, Mohinī the rākṣasī, Tripurālaṅkhiṇī, Saubhadevī, Sāmudrikā, Vanadurgā, Durgā; those who killed themselves, the well-disciplined, devoted wives, material deities, quality deities, action deities, and so on—these village deities are worshipped in an assembly with spirits, meat-propitiatory offerings, lamps, and festivals. Among them, fierce ones follow the heroic ones, and followers of Bhairava—Bhairava, Mahākāla, Vīrabhadra, Vṛṣabha, Gaṇapati, Hanūmat—and there Śāstā, especially Bhairava, Śūlinī, Pratyaṅgirā, Śmaśānavāsinī, and Kṛtyā are worshipped. (2)
Their forms are as described in the respective Purāṇas. Having worshipped [the deity] with divine oleander, red oleander, white arka, blue datura, hibiscus, neem, spurge, and other leaves, flowers, exudations, milk, and the like; then, moving clockwise around the fire-pit, having bound the sacrificial beast—a black goat, buck, or buffalo—to the banner-post of the eastern house, a hero-possessed person slaughters it with a sword, fastens its foot into its mouth, places an oil-dish on its head facing the deity, lights a lamp with a new cloth, and amidst the noise of musical instruments and great dancing, the villagers praise Caṇḍālā Devī and carry merely her grace through the sight [of it] on their heads. If the village deity is pleased, in that village pestilence, cattle diseases, famine, and afflictions subside; fire does not excessively burn houses, river water does not inundate, unnatural death is averted, serpents, scorpions, and other venomous creatures do not harm, nor do forest-dwelling fanged creatures—wild boars, bears, tigers, lions, and the like—injure. Wellbeing is secured, and prosperity of the subjects in the realm comes to pass—thus it is known. (3)
In the installation, the initiated one first [worships] with purified liquor, honey, wine, ghee, milk, and a human head—or its substitute, a coconut fruit—with breath-infusion and other rites, in a pavilion decorated with cocks and other offerings; having decorated the images, and having propitiated them with propitiatory offerings of red rice and the like, some devotees cut off their own limbs and offer them. Here there is no hanging by the neck, nor do they harm in such a manner; or the courage of heroic men brings visible fruit in the Kali age, visible fruit [indeed]! Just this is appropriate for Śūdras in the Kali age, so says the venerable Parāśara. (4)

13.p7

In the Smṛtipurāṇasamuccaya:
"For hamlets, tribal settlements, pastoral encampments, cowherd stations, hunter outposts, guilds, trade corporations, merchant paths, Śūdras, cultivators, cities, ports, villages, suburban villages, carpenter quarters, settlements, village outcaste dwellings, quarters of mixed castes, dwellings of pulkasas, and quarters of weavers: whichever deities preside over them are spoken of as village deities." Thus [it is said].

13.p8

In the Āgamasmṛtisāra:
"For Brāhmaṇas the deity is Śiva, for Kṣatriyas Mādhava, for Vaiśyas Brahmā, and for Śūdras the village deities." Its commentary is: "Śiva is the fire and the Veda; Mādhava is dharma and the sacrifice; Brahmā is the Brāhmaṇas themselves. The village deities spoken of by Parāśara should be worshipped by the four classes in their proper order." Thus [it is said].

13.p9

In the Devīyāmala, the village deities are stated:
"Known by the force of time and karma, conceived through the application of intellect, the village deities are worshipped by names in the vernacular of their own regions." And some say that even Brāhmaṇas praise their worship, because by Vedic statements such as 'One should worship with tranquility the Lord who is the self of all, from whom all arises, into whom it dissolves, and in whom it breathes,' for a Brāhmaṇa everything consists of Brahman, and thus it is blameless. This is said indeed for one with desire; for those free from desires there is nothing [to be done]. A villager should worship the village deities for the protection of the village and the like. Deities led by Indrākṣī, all born from portions of them, are worshipped there in diverse forms in the Kali age as Śaktis. Thus [it is said].

13.p10

There, Bappadeva names the village deities:
Śivaśaktā, Suvarṇāmbā, Reṇukā, and Aṇimā;
Vīrāmbā, Mārikā, Gaṅgā, Phasagairī, and Nagnikā;
Arkikā, Vīrabhadra, and Vīraśvapati;
Bhilla, Kirāta, Ladda, Draupadī, and Agrajā;
Garvāmbā, Āryanātha, Bhavānī, the perfected man;
Raidrī, Rudrā, Mahārāṣṭrī, Mānikā, Rudrasaṃdhikā;
Mūkāmbā, all the cowherds, and the Yādavas devoted to Kṛṣṇa;

13.p11

Lakṣmī, Tārā, the Brahmarakṣas, Tṛṇāmbā, Pullalocanā;
Pharmaīśa, Mahādevī, Rudrāṇī, Caṇḍikeśvara;
Vināyaka, Ekamātā, Cintyā, Asīvaraṇā;
Valmīkinī, Bheruṇḍā, Durgāmbā, Argalāmbikā;
Jyotirmaheśa, Yoginī, and Bakalā;
Śukahastā, Śṛṅkhalākā, Māyūrī, Siṃhavāhinī;
Vāruṇī, Śaṣkulī, Kṛtyā, the Rākṣasī, Candraśekharā;
Virguṇḍikā, she who dwells in the arka tree, Prasthā, and she who dwells on a couch.

13.p12

Añjanābhū, Niryāsa, Taṭākesyā, Oṣadhīśvarī, / Vyāghreśa, Dhanuṣkoṭi, Tulākoṭi, and likewise Indirā, / Upalā, Nāgarūpā, Jaṭī, Śāstṛ, and Bhairava, / Ṛṣyaśṛṅga, Jāmadagnya, Pārṣata, Śakuna, Śamī, / Dṛṣadvān, Kīṭanāthā, Nahādaṇḍā, Kuṇḍikā, / Śreṇikā, Cāṇakhelā, Kūṣmāṇḍa, Vināyaka, / Masūrikā, Hipenā, Tulasī, Paśuratsapā, / Retasśiras, and Mahāviṣṇu worshipped by the Siddha in Kāñcī,

13.p13

Prātītika, Tamāla, Gaṅgābhṛt, Chadukūlikā, / Nīla, Mihirasvāmin, Spoṭāmbā, Munīśvara, / Cālinī, Śūrpikā, the Avagrabhayedhaka troop-commanders, / Malinī, Yakṣarūpā, Mārkaṭa, Ulūkhalātmikā, / Hauyaṃdavīnā, Musalī, Kamārī, Bāḍharūpiṇī, / Jalamūrti, Agnimūrti, the leaders headed by Cakravāka, / Lambhinī, Pūjanā, and others are worshipped as village deities: thus [said Bappadeva].

13.p14

Thus ends the consideration of the installation and rites of village deities.

13.p15

May there be prosperity. / Hrīṃ, homage to Śiva. / The text of the Śrī Bhuvanesvarī-kacchapuṭī-tantra / (edited by the learned scholar Brahmaśrī Siddhānti Subrahmaṇya).

13.1

Homage to glorious Mahāgaṇapati. / Bowing to Mahādeva, the agent of creation, maintenance, and dissolution, / the diagram named Kacchapuṭī, along with its secret, is set forth. // 1

13.2

Beginning of the Bhuvanesvarī-kaccha diagram: / Spoken of old by Śiva for the benefit of the worlds, / I shall describe the cakra that yields results through number calculation, bestowing desired objects. // 2

13.3

One should draw five vertical lines, and likewise draw five horizontal lines. / A sixteen-celled cakra is understood by means of the Kaṭapayādi system and the like. // 3

13.4

Rājyam 21, vīro 42, bali 22, rajva 14, yogī 13, gāvo 24, vaye 42, ruruḥ 22: / In these places one should inscribe the numbers from one up to eight. // 4

13.5

By the first the rule is indicated, and by the next, the house. / This cakra of eight fixed points is uniform across all ritual acts. // 5

13.6

Having halved what is desired, one should write in order, diminished by one: / Bhogī 42, raghu 24, paṭu 11, gairī 32, laṅkā 31, putraḥ 12, khago 22, bhūḥ 44. / It has been stated through letter-numerals or technical terms. // 6

13.7

Zero, zero, by hands [two], seven, seasons [six], fires [three], / sky [zero], sky [zero], sky [zero], sky [zero], elephants [eight], moon [one], Vedas [four], arrows [five], sky [zero], and sky [zero]. // 7

13.8

Or thus is the position of the constants, filling the cells with digits in the calculation, / when arranging the numbers starting from one and ending with sixteen. // 8

13.9

In whatever manner, across the group of four equal cells, / the sum should indeed be thirty-four; it never diminishes. // 9

13.10

Where an under-target is given, repeating what is written is to be known; / where there is an excess, repetition of numbers does not occur there. // 10

13.11

Such is the arrangement of totals in an even cakra. / If an odd total is desired in the nine cells: // 11

13.12

The repetition of one, or one diminished digit, / is the characteristic division of digits intended by alternative desires. // 12

13.13

(Or, whenever the numbering is done according to the places using the constant numbers:) / The cross, the flank, the corner, and the inverted cakra, in order: / these are the names of the five intersections; the cakra is called intersection-free. // 13

13.14

The cakra yielding results through number calculation is free from the five intersections; / it is indeed the seed of all magical accomplishments. Proclaim it to me, O Pārvatī! // 14

13.14_16

Thus ends the first chapter, named the Rule of Number Calculation of Bhuvaneśvarī, in the Kakṣapuṭīvidhāna Tantra taught by Mayāsura in the dialogue between Umā and Maheśvara. // 1

13.14_17

Om. In the diagram of Bhuvaneśvarī, [one should draw] the seed syllable of illusion in the centre and on the three [points], / and on both sides of the goddess one should write the speech seed syllable and the desire seed syllable. // 1

13.14_18

And right there, the name of the person to be acted upon, having the characteristic of uniting the ritual act. / One should write all the short vowels together on the fixed [squares] through the paths indicated; // 2

13.14_19

and right there, on the non-fixed ones, one should write all the long vowels. / One should also write the mantras prescribed for the ritual act together with the seed of illusion. // 3

13.14_20

One should write [the letters] beginning with 'ka' and ending with 'gha' on the fixed [squares], and those beginning with 'ṭa' and ending with 'dha' on the others. / Having written those from 'kṣa' to 'la' on the fixed, one should write those from 'na' to 'ra' on the others. // 4

13.14_21

With the letters excluding 'ṅa', 'ña', and 'ṇa', in reverse and forward order: / At the ends of the lines one should draw tridents, and the syllable 'prīṃ' in the central trident. // 5

13.14_22

On the two flanking tridents one should write the seed syllables named the noose and the goad, / the letters of the guardians of the directions in the directions, and also the letters of the Mother goddesses. // 6

13.14_23

One should write the eight field guardians and the eight elephants of the directions, / the eight great serpents, and likewise the eight sons of Vinatā [Garuḍas]. // 7

13.14_24

Then one should place the nine planets and the twelve zodiacal signs, / and write the seven wind deities as well as the five arrows. // 8

13.14_25

One should place the five birds and the four troop leaders, / inscribing them one above the other, and surround them with the syllable 'hrīṃ'. // 9

13.14_26

One should place the diagram seed syllables 'raṃ', 'ghaṃ', 'jhaṃ' in each square. / What was made in the earlier part of the odd-even number: // 10

13.14_27

in the number, one should write [it] in the beginning of the second part, and the remainder as before. / In the penultimate, in the eighth, in the first, in the tenth, and in the two ninths, // 11

13.14_28

in the seventh, and in the last to be applied, one should write [the value] diminished by one half. / The diagram named Kacchapuṭī, endowed with numerical seed syllables, // 12

13.14_29

by the grace of Bhuvaneśvarī, becomes the bestower of all magical accomplishments. / Here, for the discernment of the seed syllables, [the method] is extracted and spoken separately. // 13

13.14_30

The māyā-bīja: hrīṃ. The snare-bīja: āṃ. The goad-bīja: kroṃ. / The bījas of the eight guardians of the quarters, Indra and the rest: / laṃ, raṃ, haṃ, ṣaṃ, vaṃ, yaṃ, saṃ, śaṃ. / The bījas of the seven mothers: / aṃ, iṃ, uṃ, ṛṃ, luṃ, eṃ, oṃ. / The bījas of the guardians of the field: / āṃ, kaṃ, caṃ, ṭaṃ, taṃ, vaṃ, yaṃ, śaṃ. / The bījas of the eight elephants of the quarters: / aṃ, kṣaṃ, saṃ, vaṃ, haṃ, yaṃ, paṃ, kaṃ. / The eight bījas of the great serpent: / gaṃ, caṃ, kṣaṃ, saṃ, jaṃ, bhaṃ, kaṃ, baṃ. / The eight bījas of Garuḍa: / vaṃ, saṃ, gaṃ, kaṃ, caṃ, jaṃ, paṃ, ṭaṃ. / The bījas of the nine planets: / laṃ, vaṃ, raṃ, yaṃ, kaṃ, iṃ, eṃ, taṃ, naṃ. / The twelve zodiacal signs: / āṃ, āṃ, iṃ, īṃ, uṃ, ūṃ, eṃ, aiṃ, oṃ, auṃ, aṃ, aḥ. / The seven Maruts: / aiṃ, raṃ, traṃ, ghaṃ, yaṃ, saṃ, haṃ. / The bījas of the five arrows [of Kāma]: / śaṃ, caṃ, bhaṃ, śāṃ, āṃ. / The five birds: / aṃ, iṃ, uṃ, eṃ, oṃ. / The four Gaṇanāthas: / gaṃ, oṃ, suṃ, kṣaṃ. / The bījas of the wishing-tree: / saṃ, kaṃ, kṣaṃ. / The śrī-bīja: śrīṃ. / Such is the arrangement of bījas. 'Aṃ' is the anusvāra, 'aḥ' is the visarga. Along with the anusvāra and visarga, fourteen [vowels] should be known, all eighteen together with the bījas beginning with ā, along with the vowels. (14) / Thus ends the second chapter, named 'The Rule for the Arrangement of Seed-Syllables', in the Kakṣapuṭī-tantra proclaimed by Umā and Maheśvara. // Om. I shall declare the practical knowledge of the yantra, together with the mantra, / and [the rites of] subjugation, bewitching, creating enmity, expulsion, and attraction, (1)

13.14_31

immobilisation, eradication, and causing division—the rites are considered to be of eight kinds, / performed at will according to one's own practice, displaying a diversity of fruits. (2)

13.14_32

‘Huṃ’ in creating enmity, ‘ghaṭa’ in expulsion, ‘khe khe’ indeed in eradication; / ‘namaḥ’ in immobilisation, ‘vaṣaṭ’ in subjugation, and likewise ‘vauṣaṭ’ in attraction; (3)

13.14_33

‘Klīṃ’ in bewitching, and ‘kaṭ’ in causing division are proclaimed as the terminal syllables; / each pair of vowels beginning with ‘a’ is assigned respectively to the eight rites. (4)

13.14_34

Now the subjugation mantra: / ‘laṃ hrīṃ paṃ khaṃ vaṣaṭ bring all people under my control, svāhā.’ (5) / Now the bewitching mantra: / ‘laṃ hrīṃ hrīṃ laṃ līṃ klīṃ klīṃ klūṃ klaiṃ kṣlauṃ klaḥ haṃ bewitch all, stimulate all the senses, be gracious, O Mahāmāyā, homage to the universal bewitcher.’ (6) / The mantra for creating enmity: / ‘oṃ hrīṃ raṃ hrīṃ huṃ homage to Bhuvaneśvarī.’ (7) / Now the expulsion mantra: / ‘oṃ hrīṃ raṃ raṃ laṃ O Harihara-devī, expel the adversary, phaṭ, go quickly, go, svāhā.’ (8) / Now the attraction mantra: / ‘oṃ hrīṃ oṃ vauṣaṭ homage to you, O Goddess, attract, attract all the senses, svāhā.’ (9) / Now the immobilisation mantra: / ‘oṃ hrīṃ śrīṃ haṃ ṭaṃ ṭhaṃ jhāṃ namaḥ svāhā homage, homage.’ (10) / Now the eradication mantra: / ‘hrīṃ raṃ raṃ raṃ kheṃ kheṃ O Bhairavī, Bhuvaneśvarī, great pestilence, slay, slay the enemy, svāhā.’ (11) / Now the mantra for causing division: / ‘oṃ hrīṃ ṅīṃ klīṃ kaṭ homage, homage to the lord of the house; O destroyer of all evil, sever the evil kaṭ, break their mutual affection, cause a rift between friends; oṃ hrīṃ huṃ set them apart; hrāṃ hrīṃ klīṃ homage to the mother of the universe.’ (12)

13.14_35

Such are the mantras for the eight rites. / Thus ends the third chapter, named 'The Rule for Rites and Mantras', in the dialogue between Umā and Maheśvara in the venerable Bhuvaneśvarī-kakṣapuṭī-tantra. Om. (3) // Om. Now I shall speak of the worship ritual of Bhuvaneśvarī upon the yantra: / One should install Gaṇeśa, Durgā, Senānī, and the lord of the field in the cardinal directions: (1)

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Śāntikamalākara — Kamalākarabhaṭṭa 1587, Sanskrit

Shantikamalakara 13

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