Garudapurana 1.48

The glorious Garuḍa Mahāpurāṇa — 48. / Sūta said: / I shall state in brief the installation of all the deities. / The guru should have a delightful installation performed on an auspicious lunar day and [auspicious astral conjunctions].

Together with the officiating priests, one should choose the ācārya from the Madhyadeśa, / according to the procedure taught in his own Vedic recension, or indeed with the praṇava.

With five or many [items], one should indeed offer water for the feet and the respectful offering, / as well as with signet rings, garments, perfumes, garlands, and ointments.

The guru, having performed the ritual imposition of mantras, should then commence the rite. / In front of the temple he should construct a pavilion of ten cubits,

or he should make one of twelve cubits, furnished with sixteen pillars. / He should also make an altar of four cubits in the center, with eight flags.

He should have sand brought from the bank of a river confluence spread there. / Square, bow-shaped, circular, lotus-shaped,

five hearths are to be made, starting from the east and proceeding [clockwise]; / or else he may make all of them square.

According to the rule for propitiatory rites, for the attainment of all desired ends, / the ācārya should perform the burnt offering at the head position of the deity.

In the northeast, some prefer, having smeared the auspicious ground; / and having made four entrances near the archways,

the archways are made of banyan, udumbara, aśvattha, bilva, palāśa, and khadira, / each five cubits [high], decorated with cloths, flowers, and the like.

He should dig them in by one cubit, the four [archways] in the four directions: / at the eastern entrance a lion, at the southern a king of horses,

at the western the bull, at the northern a tiger of the gods. / With the mantra beginning with "agnim īḷe", he should first place [one] in the east;

with the mantra beginning with "iṣe tvorje tvā", the second in the south; / with the mantra beginning with "agna ā yāhi", the third in the west;

with the mantra beginning with "śaṃ no devīḥ", the fourth in the north. / In the east, [the banner] is to be made like a cloud; in the southeast, smoke-colored;

in the south, black; in the southwest, grey; / in the west, it should be known as pale; in the northwest, yellow-colored;

in the north, red-colored; and at the northeast, white; / and in the middle, multicolored. [With the mantra] "indram agnim" in the east;

Agni with the saṃsupti mantra; [with the mantra] "yamo dādāra" in the south; / they are to be worshipped with the rakṣohan mantra in the west and in the north as well.

Having sprinkled with the mantra beginning with "vāta", and in the north with "ā pyāyasva"; / and then with "tam īśānam", and in the center with "viṣṇor nu kam".

Then two water pots are to be placed near each archway, / paired with two cloths, well adorned with sandalwood paste and other scents,

with flowers and abundant canopies, consecrated with the primary letters. / Then the guardians of the directions are to be worshipped according to the rite observed in scripture:

with the mantra beginning with "trātāram indram", and the next with "agnir mūrdhā"; / [with] "asmin vṛkṣe" and "pracikitaḥ", the next is remembered;

[with the mantra] "kiṃ cid adhātu", and the seventh [with] "ā tvā vahantu" and "abhi tvā deva"; / having worshipped the guardians of the directions with "imā rudrāya", the wise one,

should place the materials for the burnt offering together with the implements in the northwest. / The guru should deposit the white conch shells prescribed by the scriptures by means of his two eyes [with his gaze].

By beholding them, the materials undoubtedly attain purification. / And the heart and other limbs [are consecrated] with the vyāhṛtis and the praṇava,

and the weapon-mantra for all of them; this imposition fulfills all desires. / The unbroken grains of rice and the grass seat, having been consecrated with the weapon-mantra,

he should touch with the grass seat the articles gathered in the sacrificial pavilion. / Afterwards, he should scatter the unbroken grains of rice purified by the weapon-mantra all around,

beginning with the eastern direction up to the sphere of the northeast. / Having scattered the unbroken grains of rice everywhere, he should then smear the pavilion.

With scents and other offerings, the guru should deposit the collection of mantras in the vessel for respectful offerings. / With the water from that vessel for respectful offerings, he should sprinkle the sacrificial pavilion.

For whichever deity the installation is [performed], he should set down the pot bearing that name. / In the northeast he should worship [it], and in the south the vardhanī vessel with the weapon-mantra.

The pot and the vardhanī vessel, as well as the planets and Vāstoṣpati— / on the seat of all these, the guru should recite the praṇava.

Its neck bound with thread, containing gems inside, wrapped with a pair of cloths, / smeared with all medicinal herbs and fragrant perfumes, the guru should worship the pot.

The deity is to be worshipped in the pot, and an excellent cloth [placed] on the vardhanī vessel. / Accompanied by the vardhanī vessel, he should then carry the pot around [in circumambulation].

Pouring a stream from the vardhanī vessel, he should then hold it in front. / Having worshipped the vardhanī jar, he should worship the god on the sacrificial ground.

Having invoked the pot in the northwest with the mantra beginning with "gaṇānāṃ tvā" for the noble Gaṇas, / the wise one should recite [the mantra for] Vāstoṣpati, the deity in the northeast corner,

with the mantra beginning with "vāstoṣpate", for the pacification of defects of the dwelling site. / To the east of the pot, he should offer a tribute to the spirits and to the Gaṇa deities.

The wise one should recite the sacred lores and perform the touching [of the deity]. / With the mantra beginning with "yoge yoge", [he should prepare] the covering of green kuśa grass.

Together with the officiating priests, the ācārya, the guru at that time, / with various recitations of the Veda, and auspicious chants of favorable days and victory,

having placed the deity on a holy chariot, the twice-born then proceed. / The guru should bring [the deity] to the northeast and place it in the pedestal pavilion.

Having bathed [the deity] with the mantra beginning with "bhadraṃ karṇebhiḥ", / and having bathed it thoroughly with [water from] thread and tree-bark, he should perform the carving of features to the sounding of musical instruments.

With honey and clarified butter combined in a bronze or copper vessel, / he should anoint its two eyes with a golden probe.

With the mantra beginning with "agnir jyotiḥ", he should perform the opening of the eyes. / While the features are being formed, the consecrator should pronounce a single name.

With the mantra beginning with "imaṃ me gaṅge", the cooling rite for the eyes [is performed]. / With the mantra beginning with "agnir mūrdhā", he should apply earth from an anthill.

Bilva, udumbara, aśvattha, banyan, and palāśa: / with the mantra beginning with "yajñāyajñā", he should apply the decoction of five [barks].

He should bathe [the icon] with the five products of the cow, and then with sahadevī and other [herbs]: / sahadevī, balā, and also śatamūlī and śatāvarī.

and aloe, guḍūcī, siṃhī, and likewise vyāghrī; / with the mantra "yā oṣadhīḥ...", bathing [is performed] with waters steeped in herbs.

With the mantra "yāḥ phalinīḥ...", a bath with fruits is prescribed; / with the mantra "drupadādiva...", an unction must be performed by the wise.

And having placed in the jars in order, beginning from the north, / gems, grains, herbs, and dill;

and having established the four oceans in the four quarters, / milk, curd, or again "kṣīrodasya..." and "ghṛtodasya..." [mantras];

and with the mantras "āpyāyasva...", "dadhikrāvṇaḥ...", "yā oṣadhīḥ...", / and "tejo 'si...", he should consecrate the pot with mantras.

He should bathe [the image] again with the four jars named after the oceans; / and once bathed and handsomely adorned, guggulu incense should be offered.

For the consecration, he should deposit the various sacred waters into the jars— / whichever sacred waters, rivers, and oceans exist on earth.

With the mantra "yā oṣadhīḥ...", he should consecrate the jar with mantras; / whoever bathes with that water is freed from all sins.

Having consecrated [the image] with the [jars representing] oceans, he should then quickly offer arghya again, / and perfume with "gandhadvārā...", and ritual placement with Vedic mantras.

With [the mantras] prescribed by his own scripture, he should offer garments with "yuvaṃ vastrāṇi..."; / with the mantra "kavihā...", he should bring [the image] to the auspicious pavilion.

With the mantra "śambhavāya...", he should place it upon the bed; / with the mantra "viśvataścakṣuḥ...", he should perform [the rite of] the parts and the partless.

And resting in the supreme reality, he should perform the ritual placement of mantras; / the ritual placement enjoined in his own scripture is spoken of in that regard.

Covering [the image] with a cloth, it is to be worshipped according to rule; / he should cause food-offerings to be presented at the base of the feet according to scripture.

Then, wrapped in a pair of cloths and accompanied by the Praṇava, / he should offer a jar containing gold at the place of the head.

Standing near the fire-pit, the guru should then perform the establishment of the fire, / either with mantras prescribed by his own scripture or with those spoken in the Veda.

The priest of the Ṛgveda should recite to the east the Śrīsūkta, the Pāvamānī hymns, / the Vāsadāmyasavājina, Vṛṣākapi, and Mitra hymns.

The adhvaryu priest should recite to the south the Rudra hymn, the Puruṣasūkta, / the Ślokādhyāya, the Śukriya, the Brahmā hymn, and the Pitṛmaitra hymn.

The chanter of the Sāmaveda should recite to the west the Vedavrata, / the Vāmadevya, the Jyeṣṭhasāman, the Rathantara, and the Bheruṇḍa chants.

The priest of the Atharvaveda should recite to the north the Atharvaśiras, / the Atharva Kumbhasūkta, the Nīlarudras, and the Maitra hymns.

And having sprinkled the pit especially with the Astra weapon-mantra, the master, / in a copper vessel, in an earthen bowl, or according to his means,

having brought the fire Jātavedas, should place it in front; / he should kindle the fire with the Astra weapon-mantra and surround it with the Kavaca armour-mantra.

Afterward, turning it into nectar with all the mantras, the spiritual master, / holding the vessel with both hands and moving it around the pit, then again

by means of Vaiṣṇava meditation, should cast down the supreme splendour; / he should place the Brahma to the south and the Praṇītā water to the north.

With a common mantra or with one prescribed by his own aphorisms, / he should then lay down an enclosing perimeter in all directions together with grass seats.

Brahmā, Viṣṇu, Hara, and Īśāna are to be worshipped with a common [mantra]; / he should establish the fire upon darbha-grass and surrounded with darbha-grass.

Touched with darbha water, even what is deficient in mantra becomes purified; / with intact blades pointing east, north, and west,

surrounded by laid-out grasses, the fire approaches [and manifests] its own presence; / for the sake of protecting the fire, whatever rite the knower of mantras has spoken of,

some masters desire immediately after the birth-rites; / having then made a purifying strainer, he should perform the preparation of clarified butter.

Then, having inspected the consecrated clarified butter, the master / should watch it until the sprinkling of the portions of clarified butter, for the perfection of the clarified butter.

Having then offered five oblations each with clarified butter, / beginning from the conception rite up to the tonsure ceremony,

he should make oblations with the mantras prescribed by his own scripture or with the Praṇava; / then, having offered the full oblation, [saying] "pūrṇāt pūrṇam..." [without selfish ends];

the fire produced in this manner grants success in all rites; / having then worshipped the fire, he should distribute it among the pits.

With their own mantras for Indra and the others, he should offer a hundred oblations each; / and at the end of the hundred, he should offer a full oblation for all.

Then the invoking priest should place his own oblation into the clarified butter, onto that jar, / and also unto the deities, the mantras, and likewise Jātavedas.

Having united his self with them, he should then offer the full oblation; / having gone outside, the master should offer the bali-oblation to the directional guardians,

and according to the rite, to the spirits, the gods, and the serpents; / sesame seeds and firewood: two kinds of oblatory substances are traditionally taught.

Clarified butter is the auxiliary to both; when both are exhausted, it is principal; / with the Puruṣasūkta in the east and with the Rudra hymn in the south;

and the Jyeṣṭhasāman, the Bhāruṇḍa, and "tannayāmi..." in the west; / the great Nīlarudra mantra and the Atharva Kumbhasūkta [in the north];

having offered a thousand [oblations] with each, he should imagine the deity in the head; / likewise in the middle and at the feet, again with a full oblation;

he should offer into the fire at the places of the head and enter them in sequence; / either with the initial mantras of the Vedas, or with mantras bearing the names of deities,

or with those prescribed by their own scriptures, or those twice-born with the Gāyatrī; / or the master [should offer] with the Gāyatrī together with the vyāhṛtis and the Praṇava.

Having thus performed the fire offering rite, the spiritual master should place the mantras: / "agnimīḷe..." on both feet, and "iṣe tvorje..." situated upon the ankles;

"agna ā yāhi..." on both shanks, and "śan no devīḥ..." on both knees; / Bṛhat and Rathantara on both thighs, and he should place "svātinaḥ..." on the abdomen;

"dīrghāyuṣṭvāya..." on the heart, and "śrīśca te..." on the throat; / "trātāram indram..." on the chest, and "tryambakam..." on the two eyes;

"mūrdhā bhava..." on the crown; thus he should perform the fire offering from top to bottom; / then he should raise the deity [with the mantra] "uttiṣṭha brahmaṇaspate...";

with the Vedic sound of puṇyāha, circumambulation of the temples [is performed]; / having touched the pedestal, the knower of mantras, with "devasya tvā...",

[should deposit] the directional guardians along with gems, minerals, and herbs, / and consecrated iron grains; thereafter he should install the deity.

One should not install the deity exactly in the center of the sanctum, nor should one abandon the sanctum; / having departed slightly from the center, it then removes fault.

One should shift it just the width of a sesame husk toward the north: / "Oṃ, become steady, become auspicious, and obeisance, obeisance unto the subjects!"

With "[At the impulse of] god Savitṛ," the guru should indeed install [the image] from the six [directions], / comprising the principles, syllables, and aspects, O born of the worlds, for the sake of the offspring.

Having installed it from the six [directions] for success, he should consecrate it with verses of stability; / with the pot of consecration water he should bathe the well-installed deity.

He should worship it with lamps, incense, perfumes, and food offerings; / having offered the arghya and bowed, he should then beg forgiveness from the deity.

A vessel, a pair of garments, an umbrella, and likewise a celestial ring, / and a sacrificial fee according to one's capacity, should be given to the officiating priests.

Then the patron, collected in mind, should offer the fourfold oblations; / having offered a hundred oblations, he should then cause the full offering to be made.

Going outside, the ācārya should offer the oblation to the guardians of the directions; / with flowers in hand, the ācārya should dismiss them, saying, "Forgive me."

At the end of the sacrifice, he should give a brown cow and a fly-whisk to the ācārya, / a crown, earrings, an umbrella, an armlet, a waist-band,

a fan, villages, garments, and the like, along with a magnificent pavilion fully furnished; / he should also provide a great feast, and he becomes one who has accomplished his goal; / the patron becomes liberated by the favor of the consecrator.

Thus ends the forty-eighth chapter, entitled "The Description of the Installation of Deities and the Like," in the section on Conduct, in the first part called the First Section of the glorious and great Garuḍa Purāṇa.