Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v4.c30.s13: Chapter LXIV: The Comparative Measures of Images

Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v4.c30.s13

Language: English

Chapter LXIV: The Comparative Measures of Images

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1–2. The measurement from the head to the foot of the group of sixteen images (situated) all over the Vishṇu temple, as well as of other images, will now be described briefly.

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3–8. In comparison with the measurement of the Phallus (of Śiva), and next in order of the principal idol of Vishṇu, of the largest and the intermediate sizes, with regard to the breadth of half the adytum (central hall), to the breadth of the temple, to the door, to the base, and to the pillar, in cubit, in the *tāla* system, of nine varieties in comparison with the worshipper, in the finger (part) of the main idol or of the Phallus, and in the standard *aṅgula* unit: these are the twelve kinds of (comparative) measurement.

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9. The six measurements beginning from the measurement of the Phallus are conducive to enjoyment, salvation, wealth, and success (? religion).

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10. The measurements beginning with that in cubit are preferred for enjoyment and salvation.

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11. The measurement in *aṅgula* is meant for those who are desirous of salvation. Whatever measurement is liked by the master should be used.

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12. Therefore (of those), the measurement beginning from the principal Phallus, etc., will be described in order.

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13. The Phalli are divided into two (main) classes: namely, the self-revealed (*Svayambhu*) and the man-made (*Mānusha*).

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14. In case of the self-revealed (*Svayambhu*) Phallus, the measurement of the head should be the standard of measurement as compiled (from the extant examples).

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15. The breadth should be measured by the broadest part of the width.

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16. In case of the man-made (*Mānusha*) Phallus, the measurement of the head should be set aside as the unit.

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17. The breadth and width (of this Phallus) may be ascertained by any part of the body.

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18. With regard to the height of these two Phalli the wise (architect) should exclude the measurement of the altar.

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19–23. The height of the Phalli proper, and their width may be equal; according to some that (the width) may be three parts out of sixteen parts (of the height); these proportions may be increased or decreased according to the different countries and times; or (in other words) these parts may be decreased by three, five, seven, nine, eleven, or thirteen parts (out of the sixteen parts of the height).

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24. This is said to be the measurement in regard to the Phallus. Now will be described the measurement in comparison with the idol of Vishṇu.

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25–27. Equal to the full length of main idol (of Vishṇu), extending to its eye, nostril (tip of the nose), chin, root of the arm, breast, heart, navel, and the sex organ: these are the nine kinds of *utasava* height (of the sixteen subordinate deities of Vishṇu).

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28. The nine kinds, consisting of three in each of the three types, namely, the smallest, etc., are (called) the *kautuka* height when measured in a half unit of that (*utsava* height).

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29–31. The height of the central hall (adytum) proper may be divided into eighty-one parts, and together with the those (above mentioned) nine measures it may thus be of ninety kinds: thus should be made the measurement in comparison with the adytum (central hall).

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32. The measurement in comparison with the breadth of the temple (lit., main edifice, *prāsāda*) should be the same as in the case of the adytum.

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33-35. It (the height of the family deities of Vishṇu) may be equal to the height proper, the breadth or the length of the door (of the temple), or may be a quarter part more or less in the three units: thus should be (ascertained) the nine kinds of height in comparison with the door (of the Vishṇu temple).

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36-37. Then with regard to the two (units), namely, the height of the base and the height of the pillar (of the temple): each of these may be divided into nine parts (each of which may be the height of the family deities of Vishṇu): these are said to be (another two sets of) nine measurements.

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38. The nine kinds of height in cubit should be from one to nine cubits.

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39. The measurement in the *tāla* system should be from one to nine *tālas*¹.

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¹ See the writer's *Dictionary*, pages 221-222, and the note under lines 51-52 of this chapter.

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40. The nine kinds of height in the fist unit (*mushṭi*) should be from one to nine fists².

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² This would be an extra unit and is not included in the twelve units, compare lines 3-8.

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41-43. Equal to the height of the master, extending (from the foot) to the eye, the nostril (tip of the nose), the chin, the shoulder, the breast, the heart, the navel, and the sex organ: these should be the nine kinds of height (of the deities) in comparison with the measurement of the master.

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44. Of these, the (first) eight should be employed for the *Jāti* class (images).

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45. The wise sculptor should consider the auspicious six formulas³, namely, the *āya*. etc. (with regard to this measurement).

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³ That is, *āya*, *vyaya*, *ṛiksha*, *yoni*, *vāra* and *aṁśa* (see lines 60-62, pages 603-604, and the writer's *Dictionary*, page 600).

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46-47. What is known as the inauspicious *āya*, etc., being divided into thirty parts, and increased by one would become the auspicious, *āya*, etc.

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48. All the (varieties of the) comparative measures of the subordinate images (*utsava*) should be verified by those (six formulas) ending at *aṁśa*.

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49. The *aṁśaka* verification of the measurement is thus stated. The *aṅgula* measurement will be described now.

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50-52. What is taken as the height of the Phallus being divided into one hundred and twenty-four parts, each of these is called a *Liṅga aṅgula*; when the height of the idol is divided according to the *tāla* unit, each part is called a *Bera aṅgula*.¹

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¹ *Tāla* ordinarily means a span, but in sculptural measure it is taken to imply the length of the face up to the crown of the head. The number of the *tāla* indicates the number of parts into which the total height of the image is divided, e.g., in ten *tāla* if the measure of the face be twelve parts the total height should be divided into 10 × 12 or 120 parts: each of these is stated here to be a *Bera* (idol) *aṅgula*.

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52-55. The *māna* (standard) *aṅgula* is stated here: the breadth of eight *yavas* (barley corn) makes one *aṅgula*; this should be in the finger (*aṅgula*) of the gods (and the largest type); in the intermediate size seven *yavas* make one *aṅgula*, and six or five (*yavas* make a small *aṅgula*): thus is stated to be the *māna* (standard) *aṅgula*; the same should be (what is called) the *dehalabdha aṅgula* (i.e. the finger of the idol or the worshipper).

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56-59. For the verification by the formulas of the auspicious *āya*, etc., an additional height, except in the *Jāti* class, may be given (to the image) and it should begin from two or three *aṅgulas* (in the small size), from five *aṅgulas* in the intermediate size, and from seven *aṅgulas* (in the large size), and end at one hundred and twenty-five *aṅgulas*, the increment being by two *aṅgulas*.

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60-62. (To work out the six formulas), it (the measure of length, etc.) should be multiplied by eight, nine, three, eight, nine, and four or three respectively; and the (six) products should be divided by twelve, ten, eight, twenty-seven, seven, and nine respectively, the remainders would indicate the *āya*, *vyaya*, *yoni*, *nakshatra*, *vāra*, and *aṁśa*, respectively.

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63-65. Poverty, death of the wife, achievement of fortune, victory, agreeable surprise (*adbhuta*), fruition, salvation, enjoyment, acquisition of wealth, acquisition of the two, namely, fame, and plenty (abundance) : these are the respective fruits of the twelve *ayas*.

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66-68. Achievement of success, victory, and fortune, loss of wealth, enjoyment, destruction of the enemy, disease of the eye, acquisition of wealth, happiness, and friendship : these are the respective fruits of the ten *vyayas*.

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69. In the formula of *āya* when there is no remainder left, it is conducive to religious merit, and it is conducive to happiness when there is no remainder in the formula of *vyaya*.

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70. It is always conducive to all prosperity when the *āya* is greater and the *vyaya* is less.

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71-72. The fruit which is auspicious becomes defective (i.e., inauspicious) when the *āya* is less (than the *vyaya*), that is when the *vyaya* is greater (*pūjya*); but there is no defect if it (the *vyaya*) be equal (to the *āya*).

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73. (Of those eight *yonis*) the horse, the lion, the bull, and the elephant are the auspicious *yoni*.

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74-75. (Of the twenty-seven stars), the birth-star (under which one is born), the second, the fourth, the eighth, and the ninth : these are the auspicious *rikshas* : the name, the birth, and the ninth planet should be (particularly) taken into consideration in counting.

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76-78. In the former calculation should be included the *rasi* (sign of zodiac) of the master including the *mina* (the last one) and ending at the second (*vrisha*), or excluding the *mina* and including the third (*mithuna*) : thus up to the third, the stars are auspicious¹.

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¹ Compare chapter IX, 88-93, and the writer's *Dictionary*, pages 600, 609-611.

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79. (Of the seven *vāra* or week days) Thursday, Friday, Wednesday, and Monday are the auspicious days.

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80. (Of the *aṁśa*) excluding *taskara* (thief), *dhana* (wealth) and *shaṇḍa* (bull) all others are auspicious *aṁśa*.

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81. All the *rāśis* except the sixth and the eighth are auspicious¹

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¹ This formula is an alternative to the *aṁśa* formula (see the writer's *Dictionary*, page 600).

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82. The elephant (*gaja*) is said to be all auspicious (among the *yonis*); but the *mānusha* (man) and the *āsura* (demon) *yoni* should be (particularly) avoided.

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83. One eye, two eyes, or the combination of *aṁśa* should be avoided (particularly among the *aṁśa*).

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84. The auspicious *yoga* (conjunction) brings in prosperity, and the inauspicious *yoga* causes death (in all cases).

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85-87. Where there is more merits than demerits, there is no defect in it, but if the demerits be more than the merits, it would be all defective; therefore, the learned (sculptor) should avoid (the defective calculation) and follow the custom prevalent among the people.

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88-89. Therefore, the height in the *mātra* (standard) *aṅgula* should be used (in measuring the idol) for personal worship, but the best artist should verify (the measure) by the formulas of the *āya*, etc., in each case as aforesaid.

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90. All others should be accepted by the best artist as said before.

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91-93. These comparative measures of the idols of Brahmā, Vishṇu, Rudra, Buddha, Jina, and (all) other images, similarly of the subordinate images (*utsava*), in the stationary or the movable types, have been compiled (from the extant objects).

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Thus in the *Mānasāra*, the science of architecture, the sixty-fourth chapter, entitled:

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The description of the comparative measures of images.

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THE LARGEST TEN TĀLA MEASURES

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1. The details of the largest type of the ten *tāla* measure will be given now.

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2. The height should be preferably taken from the crown of the head to the foot.

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3. That (height) should be divided into one hundred and twenty-four (equal) parts.

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4. (The measure) from the crown to the hair (on the forehead) should be preferably four parts.

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5. The extent of the face from the hair (on the forehead) to the chin should be thirteen parts.

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6. The measurement of the height of the neck should be four and a half parts.

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7-8. The distance from the end of the neck to the end of the heart, the belly (from the heart) to the limit of the navel, and the distance from the navel to the limit of the sex organ should be thirteen and a half parts each.

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9. The length of the thigh from the sex organ (to the knee) should be twenty-seven *aṅgulas* (parts).

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10. The height (i.e., length) of the knee should be four parts, and the leg should be equal to the thigh in length (i.e., twenty-seven parts).

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11. The foot should be equal to the knee in height (i.e., length, i.e., four parts).

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11-13. The length of the face should be divided into three portions: (the first portion from the line of hair on the forehead) ending at the eye-line, below that the next (two) portions (going down to the lip-line) should extend to the end of the line over the glottis.

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13. The length of the arm should be twenty-seven parts.

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14-18. The elbow should be of two parts, and the length of the forearm extending to the wrist twenty-one parts, and thence the length of the palm up to the tip of the middle finger thirteen and a half parts; the length of that middle finger should be six and a half parts, and the remainder the length of the palm (proper).

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18-20. The foot from the largest toe to the heel should be seventeen parts. The length of that largest toe is said to be four-and-a-half parts, and a half of that should be its width.

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21. A half of that (width) should be the breadth of the nail, and the length (thereof) should be less (than the width of the finger) by a quarter.

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22-23. The nail should be of crescent shape (lit., circular-rectangular) and its fleshy tip (lit., face) should be one part; the two sides of the nail should be also (fleshy), and the remainder of it should be uniformly fleshy.

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24. The length of the fore-finger should be four and a half parts less one *yava* (i.e., one-eighth part).¹

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¹ Generally 8 *yavas* make one *aṅgula* (see chapter II, line 46.)

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25. The length of the middle finger should be four parts less one-quarter.

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26. The length of the ring-finger is desired to be three parts and one *yava*.

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27. The length of the little finger should be two-and-a-half parts.

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28-30. One part and one *yava*, one-and-a-half parts less one *yava*, three-fourths of a part plus one *yava*, and three-fourths part : these should be preferably the respective breadth of the (four) fingers from the fore-finger to the little finger.

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31. The breadth of the nails (thereof) should be a half of the breadth of the respective fingers as said before

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32. A middle line should be drawn along the length of the sole from the eye (i.e., middle) of the ankle to the tip of the sole.

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33. (The distance) from that line to the root of the heel should be eight parts plus six *yavas*.

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34. The length (thereof) should be four parts, and the breadth five parts plus one *yava*.

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35. The length from the side to the heel should be three and a half parts.

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36. The region of the root of the heel below the ankle should be six parts.

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37. The breadth of the middle of the sole should be six parts plus six *yavas*.

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38. The breadth at the fore-part should be six parts, and its thickness three *aṅgulas* (parts).

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39. The height at the middle of the foot should be preferably four and a half parts.

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40. The toes should have two divisions (*parva*); and the rest should be made at one's discretion.

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41. The breadth of the ankle is known to be five and one-fourth parts.

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42. The breadth of the tubular vessel above should be four and one-fourth parts.

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43. The width of the legs at the middle should be made six and a half parts.

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44. The width at the root of the leg should be preferably eight parts.

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45. The width at the region of the knee should be made nine parts.

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46. The width at the middle of the thigh is said to be twelve parts.

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47. The width at the root of the thigh should be thirteen-and-a-half parts.

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48. The width at the hip should be twenty parts, and the buttocks above should be broad.

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49. The width of the belly at the middle should be eighteen-and-a-half parts.

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50. Above that the width up to the heart should be sixteen parts.

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51. The width at the region of the chest should be eighteen-and-a-half parts.

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52. Above that the distance between the two arm-pits should be twenty-one parts.

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53-54. The breadth, above that, between the arms should be twenty-two parts; and the breadth, above the latter, between the root of the arms, should be twenty-four-and-a-half parts.

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55. The width of the neck should be nine parts and it should be made uniform.

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56-57. The breadth of the face should be twelve parts; above and therefrom the breadth of the head measured by the end of the hair should be ten parts.

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58-59. The part between the hair and the eye line being divided into two (equal) portions, one of these should be the height of the forehead, and the other the region of the eyes.

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60. The space for the beautiful brows should be left between the eyes and the forehead.

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61. The length of the eyebrow should be five parts, and the breadth half a part.

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62. A half of that should be the breadth at the middle, and the brows should gradually taper from the root to the other end.

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63. The distance between the two brows should be one-fourth part plus six *yavas*.

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64. The length of the eye should be three parts, and its breadth one part.

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65. The distance between the two eyes should be preferably two parts.

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66. The breadth of the two lids (lit., the protectors) over the eye should be one-third or two-fifths of a part.

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67–68. Inside those (eye-lids) should be the interior of the eye which should be divided into three portions; one of these should be the black ball (retina) and (on each side) the rest (of the eye) should be a white ball.

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69. The luminous ball (iris) like the black ball should be one part.

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70. The luminous ball (iris) is known to be within the black ball (retina).

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71. The portion between the black ball and the luminous ball in the centre of the eye (socket) should be one part.

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72. The pupil (lit., sight ball) of the eye is said to be in the centre of the luminous ball (iris).

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73. The breadth of the upper lens (lit., shields) should be two-and-a-half parts, and that of the lower lens (shields) three parts.

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74. The wise artist should shape the eye like the fish, and the brow like the bow.

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75. The length of the ear should be four parts, and the length of the tubular vessel greater by half a part.

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76. The forepart of the ear should be made equal to the middle of the brow (i. e., the distance between the two brows).

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77. The length of the long pepper like edge (of the ear) (*pippalī*) should be equal to the breadth (of the ear), and its (own) breadth should be a half of that (length).

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78. The distance between the tubular vessels should be three parts, and a half of that should be the thickness in conformity with the ear.

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79. The breadth of the ear should be two-and-a-half parts, and the rest should be made at the discretion of an expert (sculptor).

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80. The distance between the two, namely, the end of the eye and the end of the ear, should be seven parts.

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81. The breadth of the nose should be two-and-a-half parts, and its tip one part.

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82. The breadth of the nostril should be half a part, and its length six *yavas*.

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83. The wind-pipe (*sushira*, hole) should be half a part, and its breadth five *yavas*.

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84. The height of the tip of the nostril (*pushkara*) should be one part, and its breadth two parts.

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85. The breadth at the middle of the nose should be three parts (?).

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86. A half of that should be the breadth at the root, and the height should be proportionally one part.

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87. The height of the nose from the root to the top of the *goji* (the bridge-like portion connecting the tip of the nose with the upper lip) should be two parts.

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88. The tip of the nose (*pushkara*) and below that the *goji* should each be four *yavas* (i. e., half a part) in length.

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89. The drip (*nimna*, the lower part below the *pushkara*) should be one *yava*, and the breadth three *yavas*.

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90. Therefrom towards the front should be the *pāli* (the line bisecting the upper lip below the nose) made of one *yava*.

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91. The breadth of the upper lip below that should be six *yavas*.

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92. The fleshy portion connected with the lower lip optionally should be made of half a *yava*.

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93. The lower lip should be one part, and its breadth and height should be equal.

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94. Its (of the lip) length should be four parts which should extend up to the ends (corners) of the fleshy portion (*asṛij*).

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95. Three-and-a-half parts of the length of the lower lip should be shaped like the half-moon (i. e., crescent).

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96-97. The upper margin should be three *yavas* in length and be furnished with intervals; and its breadth which should be symmetrical to the length should be two (*yavas*).

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98. The teeth on the upper and lower jaws should be thirty-two (in number).

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99. The length of the chin below the lower lip should be one part.

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100-101. Of the remainder of the height at the end of the chin (i. e., the surface of the lower jaw), the breadth of the tip of the chin is known to be three-and-a-half parts.

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102. The distance between the two, from the tip of the chin to the end of the ear, should be ten parts.

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103. The height of the drip (*nimna*, i. e., cavity of the depressed line) bisecting the front of the chin should be one part.

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104. The end of the chin should be semi-circular, and the half of its breadth on each side should be equal.¹

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¹ That is, this semi-circular edge of the chin or the lower jaw-bone is bisected by the drip.

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105. The bridge (*goji*) from the tip of the chin (to the neck) should be one part plus two *yavas*.

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106. The neck from below the lower jaw-bone to the middle and thence to the root of it is (divided into two parts each of which should be) two parts.

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107. Thus should be the measure of the neck, and the wise (artists) should make the projection a half of that (neck).

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108-109. The measurement of the (third) eye on the forehead should be three-fourths of (each of the) two eyes; or it (the third eye) may be a half or one-third (of the other two eyes) instead of three-fourths.

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110. Destruction, preservation, and creation: these are (the three) eyes of Śiva.

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111. The eye should be furnished with ninety-eight or ninety-nine lashes; the best artist should carve (images in this way) for worship.

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112. The hairs on the neck should be discreetly made; their measurement (number) need not be specified.

v4.c30.s13.160

113. Those (hairs) on the different parts of the face should be discreetly made in their proper places.

v4.c30.s13.161

114. The breadth (width) at the middle of the arm should be eight parts plus two *yavas*.

v4.c30.s13.162

115. The width of the elbow should be preferably seven parts.

v4.c30.s13.163

116. The breadth (width) at the middle of the forearm should five parts plus one *yava*.

v4.c30.s13.164

117. The width of the wrist-joint should be three-and-a-half parts.

v4.c30.s13.165

118-120. The breadth at the root of the palm should be seven parts, the breadth at its middle should be six-and-a-half parts, and the breadth at the forepart of the palm should be five-and-a-half parts.

v4.c30.s13.166

121. The length of the palm, on the outside, from the wrist-joint, should be six-and-a-half parts.

v4.c30.s13.167

122. Out of those (parts of the palm) the fingers should be discreetly measured by the outer ide (of the palm also).

v4.c30.s13.168

123. But the length of the thumb and other fingers mentioned above should remain as before.

v4.c30.s13.169

124. The length of the ring-finger should be four and one-fourth pats.

v4.c30.s13.170

125. The length of the forefinger should be five parts, and that (the length) of the thumb and the little finger should be four parts each.

v4.c30.s13.171

126. The breadth (width) of the thumb at the root should be one and one-fourth parts.

v4.c30.s13.172

127. The breadth (width) at the root of (both) the forefinger and the ring-finger should be one part.

v4.c30.s13.173

128. The width at the root of the middle finger should be one part and three *yavas*.

v4.c30.s13.174

129. The width at the root of the little finger should be six *yavas*.

v4.c30.s13.175

130-131. The width at the tip of the other (i.e., excepting the thumb) fingers should be one part less out of sixteen parts (at the root) in each case; and they (these four fingers) should be divided into three portions (*parvan*, digit) each (and the thumb into two).

v4.c30.s13.176

132. The breadth of the nail should be two parts, and the rest should be for the two sides.

v4.c30.s13.177

133. If the breadth of the nail be four parts, the breadth of the finger should be one part more (i.e., five parts).

v4.c30.s13.178

134. The length up to the tip of the nails should be preferably two *yavas*.

v4.c30.s13.179

135-136. The length of the forefinger and the other fingers which have three divisions (digits, *parvan*) being divided into three parts, each of those three divisions of the four fingers should be one part.

v4.c30.s13.180

137. The thumb should have two divisions (*parvan*), the length of it being divided into two (equal) parts.

v4.c30.s13.181

138-140. In case of the fore-finger, the portions on the sides of the root should be the largest; the length of the two side-portions above the root and at their middle should be three parts, and the thickness thereof two parts; the length of the remaining portion up to the wrist-joint should be four-and-a-half parts.

Linked texts (3)

Mānasāra — Sanskrit
Śvetāmbara Āgama — Ardhamāgadhī Prakrit
Viṣṇu — Sanskrit