Chapter Three (तृतीयोध्यायः)
प्रतिष्ठां कारयन् विष्णोः कुर्यात् सुप्रतिमां बुधः। लोहैर्वा शिलया दार्वा मृदा वापि यथाक्रमम् ॥१॥
A learned man arranging the consecration of Viṣṇu should have an excellent image made, in due order, from metal, stone, wood, or clay. (1)
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षण्णवत्यङ्गुलां योग आसीनामथवा स्थिताम्। शयानां वा मुमुक्षूणां व्याचक्षाणां निजां स्थितिम् ॥२॥
The image should measure ninety-six fingerbreadths and may be seated in a yogic posture, standing, or reclining, expounding his own state to seekers of liberation. (2)
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मुखादूर्ध्वं द्व्यङ्गुलोच्चां नवाङ्गुललसन्मुखाम्। सुवृत्तत्र्यङ्गुलग्रीवामा स्तनाच्च षडङ्गुलाम् ॥३॥
From the face upward, it should measure two aṅgulas in height. Its radiant face should measure nine aṅgulas, its well-rounded neck three aṅgulas, and the distance to the breast six aṅgulas. (3)
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पञ्चादशाङ्गुलां नाभेरा सार्धदशकाङ्गुलाम्। वृषणादामूलतश्च सार्धद्व्यङ्गुलमायताम् ॥४॥
It should measure fifteen aṅgulas to the navel, ten and a half aṅgulas to the scrotum, and extend two and a half aṅgulas from the base. (4)
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तावदा गुदतो दीर्घां चैत्यादाष्टादशाङ्गुलाम्। तथा द्व्यङ्गुलचैत्यां च द्वाविंशज्जङ्घया युताम् ॥५॥
The distance to the anus should be the same. From the caitya prominence, it should measure eighteen aṅgulas; the prominence itself should measure two aṅgulas, and the shank twenty-two aṅgulas. (5)
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आरभ्य गुल्फमध्यं च सहार्धचतुरङ्गुलाम्। षडङ्गुलोच्चप्रपदां सार्धद्व्यङ्गुलमेव च ॥६॥
प्रपदोच्चयुतामन्ते द्व्यङ्गुलप्रपदोच्छ्रयाम्। त्र्यङ्गुलद्व्यङ्गुलामर्धहीनमध्याङ्गुलामपि ॥७॥
From the middle of the ankle, it should measure four and a half fingerbreadths. The forefoot should be six fingerbreadths high and measure exactly two and a half fingerbreadths at the end, including its height. Its rise should be two aṅgulas; the second toe should be three aṅgulas long, and the middle toe half an aṅgula shorter. (6–7)
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त्रिपदाङ्गुलहीनान्यां ततस्तादृशतत्पराम्। पादोनोच्चाङ्गुष्ठनखां तदर्धतदनन्तराम् ॥८॥
The next toe should be three-quarters of an aṅgula shorter, and the toe beyond it should be the same length. The big toenail should be three-quarters of an aṅgula high, and the next nail half as high. (8)
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क्रमशः पादहीनान्यां रक्तपादनखां शुभाम्। विस्तारः प्रपदस्यापि षडङ्गुल उदाहृतः ॥९॥
Each succeeding toenail should be one-quarter shorter than the preceding one. The auspicious image should have red toenails, and the forepart of the foot should be six aṅgulas wide. (9)
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अङ्गुष्ठपरिणाहस्तु चतुरङ्गुल ईरितः। त्र्यङ्गुलं तु तदन्यस्य व्रीह्यार्धोनाः क्रमात् पराः ॥१०॥
The circumference of the big toe is said to be four aṅgulas, and that of the next toe three aṅgulas. The subsequent toes should each be half a grain of rice smaller in circumference than the preceding one. (10)
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दशाङ्गुलं जङ्घमूलं मध्यं तु त्र्यङ्गुलाधिकम्। सप्तादशाङ्गुलं तूर्ध्वं जानुरष्टादशाङ्गुलः ॥११॥
The lower leg should measure ten aṅgulas in circumference at the base and three aṅgulas more at the middle. At the upper part it should measure seventeen aṅgulas, and at the knee eighteen aṅgulas. (11)
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ऊर्वन्तोपि तथा ज्ञेयो मध्यं द्विर्द्वादशाङ्गुलम्। चतुरङ्गुलाधिकं मूलं गुह्यं सार्धचतुष्टयम् ॥१२॥
सार्धत्रयं परीणाहाद् वृषणं चतुरङ्गुलम्। सप्ताङ्गुलं परीणाहात् वृत्तं प्रोक्तं समस्तशः ॥१३॥
The end of the thigh should likewise measure eighteen aṅgulas; its middle should measure twenty-four aṅgulas, and its root four aṅgulas more. The genital organ should measure four and a half aṅgulas and three and a half aṅgulas in circumference. The scrotum should measure four aṅgulas, with a circumference of seven aṅgulas, and should be round throughout. (12–13)
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अष्टत्रिंशाङ्गुलं कट्याः परीणाह उदाहृतः। सुवृत्तत्वं तथा श्रोण्योः पीनत्वं च समस्तशः ॥१४॥
The waist should measure thirty-eight fingerbreadths in circumference, and both hips should be perfectly rounded and full throughout. (14)
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विस्तारश्च तथा कट्याः सुप्रतिष्ठितता पदोः। कट्याश्चैवाङ्गुलाधिक्यं नाभेरध उदाहृतम् ॥१५॥
The breadth of the waist and the firm placement of the feet are likewise prescribed. Below the navel, the measurement is said to exceed that of the waist by one aṅgula. (15)
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नाभिः सार्धाङ्गुलश्चैव गम्भीरोर्धाङ्गुलोन्नतः। वृत्तः प्रदक्षिणश्चैव द्विचत्वारिंशदङ्गुलम् ॥१६॥
The navel should be one and a half aṅgulas deep, project half an aṅgula, be round, and turn clockwise; it should measure forty-two aṅgulas. (16)
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मध्यं स्तने परीणाहः षडङ्गुलमतोधिकः। एकोनविंशाङ्गुलं तदुरोविस्तारलक्षणम् ॥१७॥
At the middle of the breast, the circumference should be six aṅgulas greater than that. The chest should be nineteen aṅgulas wide. (17)
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पादोनमङ्गुलं चैव भुजाभ्यां सह सार्धकम्। अंसयोर्विस्तृतिश्चैव पृथगष्टाङ्गुला मता ॥१८॥
Including both arms, this measurement is also one and a quarter aṅgulas; each shoulder is considered to be eight aṅgulas wide. (18)
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सप्ताङ्गुलोच्छ्रयः कक्षादुपरि स्कन्धयोर्मतः। अष्टत्रिंशाङ्गुलञ्चैव हस्तयोर्मानमुच्यते ॥१९॥
The shoulders should rise seven aṅgulas above the armpits, and the arms should measure precisely thirty-eight aṅgulas. (19)
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अष्टादशाङ्गुलो बाह्वोः परिणाह उदाहृतः। क्रमादूनं तदन्ते च सार्धाष्टाङ्गुलमीरितम् ॥२०॥
The upper arms should measure eighteen aṅgulas in circumference, gradually tapering to eight and a half aṅgulas at their ends. (20)
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साङ्गुलस्तु तलः सार्धनवाङ्गुल उदाहृतः। समं तदुभयं ज्ञेयं तथैव तलविस्तृतिः ॥२१॥
The palm, including the fingers, is said to measure nine and a half aṅgulas. The two are to be understood as equal; the same applies to the breadth of the palm. (21)
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अर्धाङ्गुलोन्नता मध्या द्वयोः सार्धाङ्गुलोन्नता। कनिष्ठिकायास्तस्यास्तु व्रीहिमात्राधिकः परः ॥२२॥
The middle finger projects half an aṅgula beyond the two and one and a half aṅgulas beyond the little finger; the other finger exceeds the latter by the measure of a grain of rice. (22)
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सार्धत्रयपरीणाहौ मध्यज्येष्ठावुदाहृतौ। अन्यौ व्रीहितदर्धोनावन्या सार्धद्वयाङ्गुला ॥२३॥
The middle and largest fingers are said to be three and a half aṅgulas in circumference. The other two are smaller by one and a half grains of rice, while the remaining finger measures two and a half aṅgulas. (23)
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पादोनान्तपरीणाहाः सर्वे ज्येष्ठां विना स्मृताः। वक्षोविस्तारसदृशः परिणाहो गलस्य च ॥२४॥
Except for the largest digit, all are said to have circumferences at their tips smaller by one quarter. The circumference of the neck equals the breadth of the chest. (24)
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ललाटकुक्षिकण्ठास्तु दीर्घरेखात्रयान्विताः। वृत्तो गलो बाहवश्च स्तनावङ्गुलयस्तथा ॥२५॥
The forehead, abdomen, and throat bear three long lines, while the neck, arms, breasts, and fingers are rounded. (25)
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रक्तास्तलनखाश्चैव नेत्रान्तोधर एव च। उत्तरोष्ठश्च जिह्वा च नखौ पादोनकाङ्गुलौ ॥२६॥
The palms, soles, and nails are red, as are the corners of the eyes, both lips, and the tongue. The two nails each measure three-quarters of an aṅgula. (26)
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अर्धाङ्गुलौ तथा मध्यावन्येष्टांशक्रमोनकाः। नासिकया अधस्ताच्च नासिका च ललाटिका ॥२७॥
समा मानेन नासाया उच्चत्वेनैव मापने। अर्धाङ्गुलाधिकं सर्वं मुखस्य तु भविष्यति ॥२८॥
The two middle nails each measure half an aṅgula, while the others become successively smaller by one eighth. Measured vertically, the portion below the nose, the nose itself, and the forehead are equal in size; the total measurement of the face is half an aṅgula greater. (27–28)
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चतुरङ्गुलं तथैवास्यं सार्धव्रीह्यधरं स्मृतम्। उत्तरं व्रीहिमात्रं तु तदूर्ध्वं चाधरोपमम् ॥२९॥
The mouth likewise measures four aṅgulas. The lower lip is said to measure one and a half grains of rice, and the upper lip one grain; the region above it is equal in size to the lower lip. (29)
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सार्धाङ्गुलमधः प्रोक्तमधरादध एव च। आस्यपार्श्वद्वयं प्रोक्तमाकर्णात्तु षडङ्गुलम् ॥३०॥
The distance immediately below the lower lip is said to be one and a half aṅgulas, while the two lateral spans from the mouth to the ears measure six aṅgulas. (30)
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सप्ताङ्गुलं नासिकायाः पार्श्वमा कर्णतः स्मृतम्। सपादाङ्गुलमुच्चा च नासिका परिकीर्तिता ॥३१॥
The lateral distance from the nose to the ear is prescribed as seven aṅgulas, and the nose is said to be one and a quarter aṅgulas high. (31)
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अर्धाङ्गुले पुटे तस्या मध्यं च समुदाहृतम्। नासिका व्रीहिविस्तारा चक्षुषी चाङ्गुलत्रये ॥३२॥
Each nostril measures half an aṅgula, and the central portion is also said to measure half an aṅgula. The nose is one grain of rice wide, and the eyes are three aṅgulas long. (32)
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अङ्गुलं चैव विस्तीर्णे फुल्लेर्धं च तदन्यथा। चतुरङ्गुलौ भ्रुवौ चैव तथार्धाङ्गुलविस्तृतौ ॥३३॥
When open, the eyes are one aṅgula wide; otherwise, they are half an aṅgula wide. Each eyebrow is four aṅgulas long and half an aṅgula wide. (33)
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असंहतौ च निबिडौ तथा पक्ष्म सुनीलकम्। कर्णौ च त्र्यङ्गुलौ सार्धद्वयविस्तारसंयुतौ ॥३४॥
The eyebrows are separate and dense, and the eyelashes are very dark blue. The ears are three aṅgulas long and two and a half aṅgulas wide. (34)
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सकुण्डलं तावदेव विवरं सम्प्रकीर्तितम्। तथा द्व्यङ्गुलविस्तारो लताभ्यां सह कथ्यते ॥३५॥
The opening, together with the earring, is said to be exactly the same size. Its breadth, including the two ornamental strands, is likewise said to be two aṅgulas. (35)
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कर्णपूरयुतौ कर्णावुत्पलाभ्यां च संयुतौ। नीलालकसहस्रेण युक्तं तन्मुखपङ्कजम् ॥३६॥
The ears bear ear ornaments and are adorned with two lotuses; the lotus-like face has a thousand dark curls. (36)
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ललाटं सुविशालं च तथा सार्धनवाङ्गुलम्। विस्तारो मूर्ध्नि वृत्तं च शिरः छत्राकृतिः स्मृतम् ॥३७॥
The forehead is very broad, measuring nine and a half aṅgulas across. The head is rounded at the crown and is said to be shaped like an umbrella. (37)
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दीर्घाश्च कुञ्चिताग्राश्च नीलाश्च केशा हरेर्मताः। मुखमानेन चैवोच्चं किरीटं केशवस्य हि ॥३८॥
Hari’s hair should be long, blue-black, and curled at the tips. Keśava’s crown should be exactly as high as his face. (38)
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कुण्डले मकराकारे वक्षश्चैव सकौस्तुभम्। सश्रीवत्सं दक्षिणतः पीनतुङ्गमुदाहृतम् ॥३९॥
The earrings are shaped like makaras. The chest is full and prominent; it bears the Kaustubha and, on the right, the Śrīvatsa. (39)
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हारग्रैवेयसहितमुपवीतयुतं तथा। बाहवश्च सकेयूरकङ्कणाङ्गदमुद्रिकाः ॥४०॥
The chest is also adorned with necklaces and neck ornaments and provided with a sacred thread. The arms bear upper-arm ornaments, bracelets, armlets, and rings. (40)
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समध्यबन्धं मध्यं च नितम्बे पीतमम्बरम्। काञ्चीगुणश्च पदयोर्नूपुरे चातिसुस्वने ॥४१॥
The waist should be encircled by a waistband, with a yellow garment at the hips and a girdle cord; the two feet should bear anklets of exceptionally sweet sound. (41)
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अङ्गुलीयानि च पदोः कृतिभिः साधु कारयेत्। सोत्तरीयं च चक्राद्यैरायुधैश्च समन्वितम् ॥४२॥
Skilled artisans should properly fashion toe rings for both feet. The figure should also wear an upper garment and be equipped with weapons, beginning with the discus. (42)
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अनुन्नतैरविरलैर्दन्तैर्युक्तं च सुस्मितम्। समदृष्टियुतं कार्यं श्लक्ष्णं चैव मनोहरम् ॥४३॥
It should be fashioned with close-set, nonprotruding teeth and a pleasing smile, and should have a level gaze and a smooth, charming appearance. (43)
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प्रतिमार्थं व्रजन्पञ्चध्वनिभिर्मङ्गलैर्युतः। गत्वा शुचिस्थलं तत्र शिलां चैव परीक्षयेत् ॥४४॥
When setting out to make the image, he should be accompanied by five auspicious sounds. Once he reaches a pure site, he should examine the stone there. (44)
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ध्वनिभेदेन विज्ञाय शिलां गर्भवतीं त्यजेत्। मूलमन्त्रं जपन् विष्णुं ध्यायंस्तिष्ठेदुपोषितः ॥४५॥
By noting a difference in sound, he should identify and reject a stone containing an internal inclusion. Having fasted, he should remain, reciting the root mantra and meditating on Viṣṇu. (45)
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वार्क्षी चेद्यज्ञवृक्षस्य सारेणैव तु कारयेत्। बलिदानं च सङ्क्षेपविधानेनैव कथ्यते ॥४६॥
If the image is wooden, it should be made solely from the heartwood of a sacrificial tree. Only a concise procedure is given for the bali offering. (46)
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अस्य सङ्क्षेपशास्त्रत्वान्न विस्तारविरोधिता। दत्वोपहारं हरये तद्भूतेभ्यो बलिं हरेत् ॥४७॥
प्राच्येभ्यो विष्णुभूतेभ्य इत्याद्यखिलदिक्षु च। आदाय विष्णुभूतेभ्यो लोकपेभ्यस्तथा हरेः ॥४८॥
अनुज्ञामुद्धरेद् वृक्षं शिलां वा प्रतिमाकृते। प्रतिमां पिण्डिकां पीठं शिलाभिस्तु त्रिजातिभिः ॥४९॥
Because this is a concise treatise, it does not rule out a more elaborate procedure. After presenting an offering to Hari, one should offer bali in every direction to the beings belonging to him, saying, “To the beings of Viṣṇu in the east,” and so forth. After obtaining permission from the beings of Viṣṇu, the guardians of the worlds, and Hari, one should remove a tree or stone for making the image. The image, pedestal, and seat should be made from the three classes of stone. (47–49)
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स्वरस्थूलत्वभेदेन पुंस्त्र्याद्या जातिभिः शिलाः। पुंशिला प्रतिमार्थं तु स्त्रीशिलां पीठक्लृप्तये ॥५०॥
Stones fall into male, female, and other classes according to differences in the depth of their sound. A male stone is used for the image, while a female stone is used to fashion the pedestal. (50)
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वेदमङ्गलघोषेण वाद्यैस्तत्प्रतिमां हरेत्। प्रागुदक्प्रवणे देशे कुर्याद्देवालयं सुधीः ॥५१॥
He should transport the image amid auspicious Vedic chanting and instrumental music. A wise person should build the temple on a site that slopes eastward or northward. (51)
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रामावृते दक्षिणतः पश्चाद्गिर्यग्र एव वा। मध्ये वा ग्रामपुरयोर्विशाले सुशुचौ तथा ॥५२॥
ऐशानीं दिशमेकां तु विनोदकविवर्जिते। जलाशयस्य मध्ये वा शिलावृक्षादिवर्जिते ॥५३॥
श्मशानादिकदेशानां विदूरे सुमनोहरे। किष्कुद्वादशतोनूनं कुर्याद्देवालयस्थलम् ॥५४॥
A temple site measuring twelve kiṣkus should be established in a very pleasant, spacious, and exceptionally clean place, far from cremation grounds and similar locations. It may be in a pleasant enclosed setting on the southern or western side, on a mountain summit, or in the center of a village or city, but the northeastern direction alone should be excluded. It may be on ground free from water or in the middle of a reservoir, at a spot free from rocks, trees, and the like. (52–54)
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द्विगुणं चतुर्गुणं वापि शतकिष्कुप्रमाणकम्। कृत्वा भूशोधनं सम्यक् सार्धपुंमानतस्त्वधः ॥५५॥
One should properly purify the ground over an area twice or four times that size, or even one hundred kiṣkus, to a depth of one and a half man-heights. (55)
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केशाङ्गारस्थिवल्मीकलोष्टाश्मादिविवर्जिते। हरिं तत्रापि सम्पूज्य बलिं दत्वा च पूर्ववत् ॥५६॥
The ground should be free from hair, charcoal, bones, anthills, clods, stones, and the like; Hari should then be duly worshipped there and a ritual offering made as before. (56)
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मृद्दारुशैलैर्लोहैर्वा कुर्याद्देवालयं दृढम्। दीर्घाश्च कलमास्तिस्रस्तिर्यगष्टयवोदराः ॥५७॥
अङ्गुल्या मध्यरेखायाः समा लक्षणतः स्मृताः। स्वाङ्गुल्या मध्यरेखा तु प्रतिमादिषु लक्षणम् ॥५८॥
One should then build a sturdy temple of clay, wood, and stone, or of metal. Three kalama grains laid lengthwise and eight barley-grain widths laid crosswise are traditionally considered equal to the middle line of a finger and constitute the defining standard. For images and the like, however, the middle line measured by one’s own finger is the standard. (57–58)
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ह्रस्वमध्योच्चभेदेन तत्तन्मानं समस्तशः। प्रादेशहस्तपुरुषमानं सामान्यलक्षणम् ॥५९॥
In every case, short, medium, and tall forms are measured respectively by the prādeśa, hasta, and puruṣa; this is the general standard. (59)
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प्रतिमाध्यर्धकं द्वारमूर्ध्वमध्यं च विस्तृतिः। प्रतिमार्धप्रमाणेन पीठस्योच्चत्वमिष्यते ॥६०॥
The doorway should be one and a half times as high as the image and half as wide as it is high. The pedestal should be half as high as the image. (60)
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उन्नतिः पिण्डिकायास्तु चतुरङ्गुलमानतः। त्र्यङ्गुलं द्व्यङ्गुलं वापि गृहान्तःप्रतिमासमम् ॥६१॥
The pedestal’s elevation, however, should correspond to the image inside the shrine and may measure four aṅgulas, three aṅgulas, or two. (61)
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उच्चं पर्यक् च क्रमश उच्चत्वं मध्यतः स्मृतम्। तावदुच्चं बहिश्चैव यद्येकशिखरं भवेत् ॥६२॥
The height should rise gradually all around from the center. If the structure has a single spire, it should reach the same height on the outside. (62)
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अर्धोच्चमथवापि स्यादधस्तात् प्रतिमोन्नतम्। ततो द्विगुणमानं वा सार्धप्रतिममेव वा ॥६३॥
Alternatively, it may be half that height, with the lower part as high as the image; above that, it may measure twice that amount or exactly one and a half image-heights. (63)
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शिखान्तरे तु प्रतिमामानं तद्गल उच्यते। तत्त्रिपादं तदर्धं वा तदध्यर्धमथापि वा ॥६४॥
Within the spire, however, the neck is said to equal the image’s measure, three-quarters or half of that measure, or alternatively one and a half times it. (64)
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वर्तुलं पद्मसदृशं हस्तिपृष्टसमं तथा। चतुरस्रं चाष्टकोणं विमानं परिकीर्तितम् ॥६५॥
The vimāna may be circular, lotus-shaped, shaped like an elephant’s back, square, or octagonal. (65)
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प्रतिमाया दशगुणं विंशद्गुणमथापि वा। वर्तुलं शिखरं त्वेकं किरीटाकृतिमद्भवेत् ॥६६॥
The pinnacle should measure ten times as much as the image, or even twenty times as much; it should be circular, single, and crown-shaped. (66)
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सभयापि समेतं वा पृथक्सभमथापि वा। द्विसभं त्रिसभं वापि सगोपुरमथापि वा ॥६७॥
प्राकारवृत्तयुक्तं वा सप्तप्राकारमेव वा। सद्मवृत्तं किष्कुमात्रं बहिर्वा चतुरस्रकम् ॥६८॥
The temple may also have a hall, a separate hall, two or three halls, or a gateway tower. It may be surrounded by an enclosure wall or by exactly seven enclosure walls, or it may have a square outer enclosure extending one kiṣku around the building. (67–68)
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ततः परं किष्कुमात्रं सभाया अन्तरं यदि। ततस्तावत् तृतीयायाः सार्धमेव ह्युदाहृतम् ॥६९॥
If, farther out, the distance from the hall is one kiṣku, the third enclosure is prescribed beyond it at exactly one and a half times that distance. (69)
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किष्कुत्रयं च शक्राद्यैः स्थानं तद्वृत्ततः स्मृतम्। ततस्तु मण्टपं कुर्यात् प्रतिष्ठायाः सुलक्षणम् ॥७०॥
A space of three kiṣkus from its circumference is prescribed by Śakra and the others. One should then construct a well-proportioned pavilion for the consecration. (70)
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पूजयेद्वास्तुपुरुषस्योपरिस्थांस्तु सर्वदा। देवान् ब्रह्मादिकान् वास्तुर्वराहस्य हरेः सुतः ॥७१॥
One should always worship the deities beginning with Brahmā who are positioned above the Vāstupuruṣa. Vāstu is the son of Hari in his form as Varāha. (71)
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पातितो दैवतैर्भूमौ चतुरस्राकृतिः स्थितः। कृत्वाष्टकाष्टकोष्ठानि मध्ये ब्रह्मा चतुष्टये ॥७२॥
पूज्यो द्वये द्वये शक्रो यमो वरुण एव च। सोमश्च पूज्याः कोणेषु वह्न्याद्याः कोणदेवताः ॥७३॥
Cast down upon the ground by the deities, Vāstu lies in a square form. The ground plan should be divided into an eight-by-eight grid, with Brahmā worshipped in the central four cells; Śakra, Yama, Varuṇa, and Soma in two cells each; and the corner deities beginning with Agni in the corners. (72–73)
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पुनस्त्रये त्रये कामं धातारं सविधातृकम्। स्कन्दं च पूजयेत् कोणे सूर्यं चैव विनायकम् ॥७४॥
In each set of three cells, one should worship Kāma, Dhātṛ together with Vidhātṛ, and Skanda; Sūrya and Vināyaka should also be worshipped in a corner. (74)
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कालं कुबेरं च बहिः प्रत्येकं दिक्षु पूजयेत्। हारिं हरिं गभीरं च गाहनं गहनं गुहम् ॥७५॥
Outside, in the various directions, one should separately worship Kāla, Kubera, Hāri, Hari, Gabhīra, Gāhana, Gahana, and Guha. (75)
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भानुमङ्गारकं चैव पूर्वस्यां दिशि पूजयेत्। दारुणं विदरिं द्योतं प्रद्योतं द्योतनं हरिम् ॥७६॥
In the east, one should worship Bhānu and Aṅgāraka, as well as Hari under the names Dāruṇa, Vidari, Dyota, Pradyota, and Dyotana. (76)
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मृत्युं शनैश्चरं चैव दक्षिणस्यां प्रपूजयेत्। पुष्करं क्षरणं क्षारिं विक्षणं क्षोभणं क्षणम् ॥७७॥
In the south, one should duly worship Mṛtyu, Śanaiścara, Puṣkara, Kṣaraṇa, Kṣārin, Vikṣaṇa, Kṣobhaṇa, and Kṣaṇa. (77)
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चार्वङ्गं भार्गवं चैव पश्चिमायां प्रपूजयेत्। चारं विचारं प्रचरं सञ्चारं चरणं चरम् ॥७८॥
In the west, one should duly worship Cārvaṅga, Bhārgava, Cāra, Vicāra, Pracāra, Sañcāra, Caraṇa, and Cara. (78)
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बृहस्पतिं बुधं चैवाप्युत्तरस्यां प्रपूजयेत्। एवमेव विमानस्य कृतेः प्रागपि पूजयेत् ॥७९॥
In the north, one should duly worship Bṛhaspati and Budha. Worship should likewise be performed before construction of the shrine begins. (79)
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सप्तपर्णमयं साधु कारयेन्मण्डपं ततः। सप्तहस्तं द्विषड्ढस्तमथवा द्विगुणं ततः ॥८०॥
चतुर्गुणं वा सम्यक् तु चतुरस्रं सहाजिरम्। अन्यच्च मण्टपं दीर्घं पञ्चहस्तं तु कारयेत् ॥८१॥
One should then have a pavilion of saptaparṇa wood properly constructed, measuring seven by twelve cubits, or twice or four times that size. It should be square and include a courtyard. One should also have another pavilion constructed, five cubits long. (80–81)
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त्रिचतुष्कोष्ठकं तत्र मध्ये प्रागायतं शुभम्। कारयेन्मण्डलं साधु हस्तमात्रं तु विस्तृतम् ॥८२॥
In its center, one should have an auspicious maṇḍala properly made, extending eastward, arranged in a three-by-four grid, and measuring only one hasta in width. (82)
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तत्र द्वादशपात्राणि स्थापयेत् पालिकादिकम्। पालिकास्तु चतुर्विंशत्यङ्गुलोच्छ्रयसंयुताः ॥८३॥
There one should place twelve vessels, beginning with pālikās. Each pālikā should be twenty-four aṅgulas high. (83)
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अष्टादशाङ्गुलाश्चैव तथा पञ्चमुखा इति। द्वादशाङ्गुलकाश्चैव शरावाः पश्चिमानुगाः ॥८४॥
The pālikās should also measure exactly eighteen aṅgulas and have five openings. The shallow bowls should measure exactly twelve aṅgulas and be aligned toward the west. (84)
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तत्र विष्णुं चतुर्मूर्तिं पूजयेद्भक्तितस्त्रिशः। सप्तधान्यानि तेष्वेव पूरयेदङ्कुरार्थतः ॥८५॥
There one should devoutly worship Viṣṇu in his four forms three times and fill those same vessels with seven kinds of grain for sprouting. (85)
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तत्र नित्यं बलिं दद्याद्विष्णवे दशरात्रकम्। ब्रह्मशङ्करगीर्वाणपितृगन्धर्वयक्षकैः ॥८६॥
भूतैश्च पायसेनैव तथा पद्माक्षतेन च। अन्नापूपेन पुष्पान्नैरन्नलाजाक्षतैरपि। सक्तुभिश्च क्रमेणैव देवान्तं पायसेन वा ॥८७॥
For ten nights, one should make a daily ritual offering there to Viṣṇu, together with Brahmā, Śaṅkara, the gods, the ancestors, the Gandharvas, the Yakṣas, and the bhūtas. The offerings should consist of rice pudding alone, then lotus and unbroken rice, a rice cake, flower-rice offerings, cooked rice, parched grain and unbroken rice, and roasted flour, in precisely that sequence, ending with the deity; alternatively, rice pudding may be offered. (86–87)
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तदैव प्रतिमायाश्च कारयेदधिवासनम्। पञ्चगव्ये सप्तरात्रं क्षिप्त्वा पुरुषसूक्ततः ॥८८॥
At the same time, one should have the preliminary consecration of the image performed by placing it in pañcagavya for seven nights with the Puruṣasūkta. (88)
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वेदांश्च चतुरः सम्यक् पारयेयुर्द्विजोत्तमाः। प्राच्यादिद्वारगौ द्वौ द्वावेकैकं तु दशावराः ॥ यथालब्धं यथावित्तमथवा विष्णुतत्पराः ॥८९॥
The foremost twice-born men should duly recite all four Vedas. Two should be stationed at each gate, beginning with the eastern gate, with one Veda assigned to each gate. They should number at least ten; alternatively, as many may be engaged as are available and financial means permit. All should be wholly devoted to Viṣṇu. (89)
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त्रयोदशात्र कुण्डानि परितः कारयेद् बुधः। उक्तलक्षणयुक्तानि प्रधानं त्वग्निकोणके। साक्षात्तु कोणगाद्धस्तमात्रमन्तरतः सुधीः ॥९०॥
A knowledgeable practitioner should have thirteen fire pits constructed around the site, each conforming to the prescribed specifications. The principal pit should be in the southeastern corner, one hasta from the exact point of the corner. (90)
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आज्याहुतिं तेषु कुर्यात् प्रत्येकं लक्षसङ्ख्यया। प्रत्येकमयुतं वापि प्रधाने लक्षसङ्ख्यकम् ॥९१॥
He should make one hundred thousand ghee offerings in each pit. Alternatively, he may make ten thousand in each and one hundred thousand in the principal pit. (91)
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अर्धं तदर्धमथवा मूलमन्त्रेण मन्त्रवित्। पञ्चविंशतितत्वार्थे प्रधाने जुहुयात् पुरः ॥९२॥
Alternatively, the knower of the mantra should first make half the prescribed number of offerings, or half that amount again, in the principal fire with the root mantra, for the twenty-five principles. (92)
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प्रत्येकं तु सहस्रं वा प्रत्येकं शतमेव वा। शतं पुरुषसूक्तेन गायत्र्या च सहस्रकम्। कृत्वा जलाधिवासं च पूर्वं वा पञ्चगव्यतः ॥९३॥
Alternatively, he may make either one thousand or only one hundred offerings for each, as well as one hundred with the Puruṣasūkta and one thousand with the Gāyatrī. Beforehand, he should perform the water-immersion rite, or else immersion in pañcagavya. (93)
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चक्राब्जं भद्रकं वापि मण्टपे मण्डलं शुभम्। पद्मं वृत्तत्रयं चक्रं राशयो वीथिका तथा ॥९४॥
शोभोपशोभिकाश्चैव चक्राब्जस्य तु लक्षणम्। चतुरस्रं विना चक्रं विशेषो भद्रके स्मृतः ॥९५॥
The auspicious maṇḍala in the pavilion may be either a Cakrābja or a Bhadraka. The Cakrābja is defined by a lotus, three circles, a wheel, the zodiacal signs, a pathway, and ornamental and subsidiary ornamental sections. The distinctive feature of the Bhadraka is a wheel without a square enclosure. (94–95)
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सहस्रमर्धं पादं वा कलशांस्तत्र पूजयेत्। शतं तदर्धं पादं वा वित्ताभावे निगद्यते ॥९६॥
One should worship a thousand ritual vessels there, or half or a quarter of that number. If funds are insufficient, one hundred, fifty, or twenty-five vessels are prescribed. (96)
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क्वाथेन क्षीरवृक्षाणां तथा पञ्चामृतैरपि। पञ्चगव्येन शुद्धेन जलेन च पृथक् पृथक् ॥९७॥
The liquids are a decoction of latex-bearing trees, the five nectars, purified pañcagavya, and water, each kept separate. (97)
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पूरयेत् कलशान् मध्यं शुद्धोदेनैव पूरयेत्। ब्राह्मस्यैव चतुर्दिक्षु गन्धोदानां चतुष्टयम् ॥९८॥
One should fill the vessels with these liquids, using only pure water for the central vessel. Four vessels of scented water should be placed in the cardinal directions around the Brahmā vessel. (98)
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चतुर्दले सिते पद्मचतुष्के मण्डले स्थिते। पूर्वादिक्रमयोगेन रसक्वाथशुभोदकान् ॥९९॥
Within the maṇḍala, the juices, decoctions, and auspicious waters should be arranged, in order beginning with the east, on the group of four white, four-petaled lotuses. (99)
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गन्धांश्च स्थापयेत् पञ्चगव्यं शुद्धान्तरे न्यसेत्। पृथक् चतुर्दलं पद्मं रक्तं कृत्वाल्पकं सुधीः ॥१००॥
He should also place the fragrant substances there and set the pañcagavya in the clean interior. The wise practitioner should separately make a small red lotus with four petals. (100)
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पञ्चाशत्वे तु गन्धोदं सर्वमध्ये निधापयेत्। ब्राह्मस्य पुरतस्त्वेकं शार्वं संस्थापयेद् बृहत् ॥१०१॥
If there are fifty vessels, he should place the fragrant-water vessel at the center of the entire arrangement. In front of Brahmā’s vessel, he should place one large vessel of Śarva. (101)
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अष्टदिक्ष्वष्टपद्मेषु पञ्चकं पञ्चकं न्यसेत्। अनेन क्रमयोगेन कलशा अखिला अपि ॥१०२॥
तत्तद्द्रव्यमयास्तत्र तत्र स्थाप्यास्तु बाह्यतः। तदैवाङ्कुरपात्राणि परितस्तत्र विन्यसेत् ॥१०३॥
On each of the eight lotuses in the eight directions, one should place five vessels. Following this arrangement, all the vessels containing their respective substances should be placed outside, each in its corresponding position. At the same time, one should arrange the vessels for sprouts all around the site. (102–103)
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कुशोदकं च कार्पूरं कौङ्कुमं चान्दनं तथा। तुहिनोदं हरिद्रोदमौशीरं कोष्ठसार्षपम् ॥१०४॥
नदीसङ्गमजं चैव ताडाकं कौप्यमेव वा। निर्झरोदमिति प्रोक्ता विशेषकलशास्त्विमे ॥ शुद्धोदद्वयमप्येतन्महातीर्थसमुद्भवम् ॥१०५॥
The special ritual pitchers are those containing kuśa-infused water, camphor water, saffron water, sandalwood water, cold water, turmeric water, vetiver water, costus-and-mustard water, river-confluence water, reservoir water, well water, and spring water. The two pure-water pitchers should also contain water from a major sacred bathing place. (104-105)
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चतुर्विंशतिमूर्तीनां वर्णमूर्तीस्तथापरः। आवाहयेच्छतत्वे तु क्रमव्युत्क्रमतस्तु ताः ॥१०६॥
For a set of one hundred, another person should likewise invoke the letter-forms associated with the twenty-four forms in both direct and reverse order. (106)
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वर्णमूर्तीः पुनश्चैव द्विचतुर्वारमेव च। सहस्रकलशादित्वे जपेन्मन्त्रांश्च शक्तितः ॥१०७॥
One should again invoke the letter-forms, but only twice or four times. In rites involving a thousand kalaśas and the like, one should recite the mantras according to one’s capacity. (107)
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ततस्तु पञ्चघोषैश्च वेदघोषैस्तथादरात्। आनीय प्रतिमां स्नानं कारयेत् प्रणवेन तु ॥१०८॥
मन्त्रैः पुरुषसूक्तान्तैः विश्वतश्चक्षुषा तथा। पुनश्चाष्टाक्षरेणैव प्रणवेन च भक्तितः ॥१०९॥
Then, with reverence and amid the fivefold sounds and Vedic chanting, one should bring in the image and devoutly perform its ritual bath using the praṇava, the mantras ending with the Puruṣasūkta, the Viśvataścakṣus mantra, and, once again, the eight-syllabled mantra alone and the praṇava. (108–109)
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स्नापयित्वा गन्धजलैर्गन्धपुष्पादिभिः पुनः। अलङ्कृत्य स्थापयेत्तु प्रतिमां प्रणवेन तु ॥११०॥
After bathing the image with scented waters and adorning it with fragrant substances, flowers, and the like, one should install it with the praṇava. (110)
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जपेदष्टाक्षरं मन्त्रं तत्तन्मूर्तिमनुं तथा। अष्टोत्तरशतं मन्त्री ध्यायेत् तेजोमयीं पुनः ॥१११॥
प्रतिमां प्रतिमान्तस्थां तन्मध्ये परमं वपुः। चिदानन्दरसं पूर्णगुणसम्पूर्णमुत्तमम् ॥११२॥
The mantra practitioner should recite the eight-syllabled mantra and the mantra specific to each form one hundred and eight times. He should then meditate again on the radiant image within the image and, at its center, on the supreme and highest form, whose essence is consciousness and bliss and which is fully endowed with perfect attributes. (111–112)
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पञ्चविंशतितत्त्वानां देवतास्तदनन्तरम्। स्थापयेत् प्रतिमामध्ये परितः केशवस्य तु ॥११३॥
Afterward, one should install the deities of the twenty-five principles within the image, around Keśava. (113)
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तत्रात्वाहार्षसूक्तं च घर्मसूक्तं च वैष्णवम्। सूक्तं च विश्वकर्मीयं पौरुषं सूक्तमेव च ॥११४॥
जप्त्वा चैव निजं मन्त्रं पुनरष्टाक्षरं सुधीः। प्रणवं च जपेद्विष्णुं ध्यायन्नुत्तमरूपिणम् ॥११५॥
After reciting there the Ātvāhārṣa, Gharma, Vaiṣṇava, Viśvakarman, and Puruṣa hymns, as well as his own mantra and again the eight-syllabled mantra, the wise practitioner should recite the praṇava while meditating on Viṣṇu, who possesses the highest form. (114–115)
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ततस्तु कलशैर्बाह्यक्रमेणैव जनार्दनम्। स्नापयेदुक्तमन्त्रैस्तु मध्यमं प्रणवेन तु ॥११६॥
अष्टार्णेन निजेनापि तथा पुरुषसूक्ततः। आवाहनं च स्नपनं पञ्चगव्येन मध्यवत्। पूर्वाद्युत्तरपर्यन्तः कलशक्रम उच्यते ॥११७॥
Then he should bathe Janārdana with the pitchers, following the outer sequence and using the prescribed mantras. For the central pitcher, he should use the praṇava, his own eight-syllabled mantra, and the Puruṣasūkta. Invocation and bathing with pañcagavya are performed as with the central pitcher. The order of the pitchers begins in the east and ends in the north. (116–117)
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जप्त्वा पुनश्च तन्मन्त्रान् पूजयेच्च विधानतः। द्वारलोकपतिभ्यश्च बलिं दत्वा यथाक्रमम् ॥११८॥
वस्त्ररत्नहिरण्याद्यैरलङ्कृत्य विभूतितः। गुरवे दक्षिणां दद्यात् कोटिं लक्षं सहस्रकम् ॥११९॥
After again reciting those mantras, one should perform the worship as prescribed and make a ritual offering in due order to the doors and the lords of the worlds. One should then adorn the guru with garments, jewels, gold, and the like according to one’s means, and give him a ritual fee of one crore, one lakh, or one thousand. (118–119)
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शतमर्धं तदर्धं वा निःस्वो भक्त्या क्षमापयेत्। तदर्धमृत्विजां चैव तदर्धं पारणाकृताम् ॥१२०॥
Alternatively, the fee may be one hundred, half that amount, or half again. A person without means should devoutly ask forgiveness. Half that amount should also be given to the officiating priests, and half to those who perform the breaking of the fast. (120)
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आश्वभ्यः आश्वपाकेभ्यो दद्यादन्नं समस्तशः। पुरस्तात्परतश्चैव सप्तरात्रं निरन्तरम् ॥१२१॥
He should give all the food even to dogs and dog-cookers, doing so continuously for seven nights both before and afterward. (121)
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सुवर्णरजतवस्त्ररत्नाद्यैरागताभ्यागतानपि। पूजयेच्छक्तितो भक्त्या प्रीयतां भगवानिति ॥१२२॥
Within one’s means, one should also devoutly honor visitors and guests with gold, silver, garments, jewels, and the like, thinking, “May the Lord be pleased.” (122)
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गीतनृत्यैश्च वाद्यैश्च पुराणैरितिहासकैः। सूक्तैर्मङ्गलघोषैश्च वैदिकैर्दिनसप्तकम् ॥१२३॥
नयेत् ततो महाराजविभूत्यावभृथं सुधीः। कारयेद् देवदेवस्य स्वाध्यायैर्गीतनृत्तकैः ॥१२४॥
The wise man should spend seven days with songs and dances, musical instruments, Purāṇas and Itihāsa narratives, Vedic hymns, and auspicious acclamations. Then, with the splendor of a great king, he should lead the God of gods to the concluding bath and have it performed with Vedic recitations, songs, and dances. (123–124)
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महानदीसङ्गमे तु तीर्थे चातिप्रशस्तके। स्नापयेत् पूर्ववन्मन्त्रैः पुंसूक्तान्तैः स्मरन् हरिम् ॥१२५॥
Then, at the confluence of a great river and at a most excellent sacred bathing place, one should bathe him as before with mantras ending in the Puruṣa-sūkta, while remembering Hari. (125)
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ततः पूर्ववदागत्य प्रवेश्य पुरुषोत्तमम्। पूजयित्वा विधानेन दत्वा दानानि शक्तितः ॥१२६॥
गुरुं च भक्त्या सम्पूज्य स्वीकुर्यादाशिषस्ततः। शतप्रस्थादनूनं तु नैवेद्यं पायसोत्तरम् ॥१२७॥
Then one should return as before, bring Puruṣottama inside, worship him according to the prescribed procedure, give gifts according to one’s means, and devoutly honor the teacher before receiving his blessings. The food offering, however, should amount to no less than one hundred prasthas and consist chiefly of milk-rice pudding. (126–127)
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दिनेष्वेतेषु दातव्यं सघृतं ससितादिकम्। पश्चादपि यथाशक्ति पूजा कार्या हरेः सदा ॥१२८॥
On these days, the offering should be presented with ghee, sugar, and the like. Even afterward, Hari should always be worshipped according to one’s means. (128)
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जीर्णालयोद्धृतौ चैव तत्त्वमन्त्रान् स्वकं तथा। प्रातिलोम्येन जप्त्वैव मूर्तौ सङ्कोचयेद्धरिम् ॥१२९॥
When dismantling a dilapidated temple, one should recite the mantras of the principles and one’s own mantra in reverse order, and then cause Hari to contract within the image. (129)
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उक्तेनैव विधानेन तदर्धविभवैः सुधीः। पादमात्रैरपि हरिं स्नापयित्वा यथोदितम् ॥१३०॥
एतेनैव विधानेन कृत्वा देवालयं पुनः। स्नापयेत् पुण्डरीकाक्षं द्विगुणेन प्रवाहणात् ॥१३१॥
After bathing Hari as prescribed, following precisely the stated procedure and using half the prescribed resources or even only a quarter, the wise person should reconstruct the temple by the same procedure and then bathe the Lotus-eyed Lord with twice the resources used for the conveyance. (130–131)
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विभवेनानुलोमेन जपेन्मन्त्रान् पुनस्तथा। आराधयेज्जगन्नाथं ध्यायन् भक्त्या यथोदितम् ॥१३२॥
In accordance with his means, he should likewise recite the mantras again. Meditating upon the Lord with devotion as prescribed, he should worship the Lord of the universe. (132)
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यात्रापि पूर्ववत् तत्राप्युत्सवेषु च सर्वशः। कलशोक्तविधानेन पूजा बलिहृतिस्तथा ॥१३३॥
The procession should likewise be conducted as before. There, and at all festivals, worship and the presentation of the bali offering should be performed in every respect according to the procedure prescribed for the ritual vessel. (133)
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उत्सवेषु सदा कार्या कलशश्चोत्सवादनु। यात्रा स्नानं च कर्तव्यं सम्यगुक्तविधानतः ॥१३४॥
This should always be performed during festivals, as should the kalaśa rite. After the festival, the procession and bathing should be carried out according to the duly prescribed procedure. (134)
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चोरचण्डालपतितश्वोदक्यादिप्रवेशने। शवाद्युपहतौ चैव पूजाविच्छेदने तथा ॥१३५॥
स्नपनोक्तेन मार्गेण प्रायश्चित्तकृतिः स्मृता। सर्वत्र विष्णुगायत्र्या होमः स्यादयुतावरः ॥१३६॥
If a thief, a Caṇḍāla, a fallen person, a dog, a menstruating woman, or the like enters; if the site is defiled by a corpse or the like; or if worship is interrupted, expiation should be performed according to the procedure prescribed for the ritual bathing. In every case, the homa with the Viṣṇu Gāyatrī should number at least ten thousand. (135–136)
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नावाव्याद्याभिधानानु विग्रहे धीमहे तथा। प्रचोदयात् तृतीयाधस्तन्नो गायत्रिनामिका ॥१३७॥
Following the designation beginning with Nāvāvyā, one likewise has, on the image, “We meditate,” and beneath the third, “May that one impel us.” This is called the Gāyatrī. (137)
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दुर्गाशिवस्कन्दसूर्यविनायकमुखानपि। स्थापयेदुक्तमार्गेण तत्तन्मन्त्रैः स्मरन् हरिम् ॥१३८॥
One should also install the deities headed by Durgā, Śiva, Skanda, Sūrya, and Vināyaka according to the prescribed procedure, using their respective mantras while remembering Hari. (138)
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गोलकद्वितयं विष्णोस्त्रितयं वापि कीर्तिमान्। अन्यदेवप्रतिष्ठासु तदन्तश्चिन्तयेद्धरिम् ॥१३९॥
A man of renown should install two or even three golakas for Viṣṇu. When installing other deities, he should contemplate Hari within each one. (139)
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विष्णुस्मृतिविहीना तु पूजा स्यादासुरी तथा। गृह्णन्ति देवता नैतां ततः स्याद्देशविप्लवः ॥ व्याधिचोरादिभिस्तस्मादन्तर्ध्येयो हरिः सदा ॥१४०॥
Worship performed without remembrance of Viṣṇu is demonic. The deities do not accept it, and consequently the land is afflicted by disease, thieves, and other disturbances. Therefore, Hari should always be contemplated within. (140)
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विष्णुभक्तिविहीनस्य गतिः स्यान्न तु शुभा क्वचित्। भक्तस्याप्यन्यदेवेषु तस्माद् ध्येयो हरिः सदा ॥१४१॥
One who lacks devotion to Viṣṇu can never attain an auspicious destiny, even if devoted to other deities. Therefore, Hari should always be contemplated. (141)
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संस्मृतो भगवान् विष्णुः सर्वमङ्गलमङ्गलः। समस्ताभीष्टदायी स्यात् तेन ध्येयोखिलैर्जनैः ॥१४२॥
When remembered, Lord Viṣṇu, the auspiciousness of all that is auspicious, grants everything desired. Therefore, everyone should meditate upon him. (142)
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पुरुषोव्यक्तं च महानहङ्कारो मनस्तथा। दशेन्द्रियाणि शब्दाद्याः भूतेताः पञ्चविंशतिः ॥१४३॥
Puruṣa, the unmanifest, the principle of Mahat, egoity, mind, the ten faculties, those beginning with sound, and the elements—these constitute the twenty-five. (143)
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तत्त्वाख्याः कालमाये च नियतिर्मतिरेव च। विद्या कला प्रवृत्तिश्च द्वात्रिंशत्तत्त्वसङ्ग्रहः ॥१४४॥
Time, Māyā, determination, intellect, knowledge, capacity, and activity are also designated as tattvas, forming a collection of thirty-two tattvas. (144)
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स्फूर्तिः संवित् प्रतिष्ठा च शक्तिरित्यपराणि च। महालक्ष्मीस्वरूपाणि ह्येकादश विदो विदुः। विष्णोरपि हि रूपाणि तन्नाम्नैकादशैव तु ॥१४५॥
प्रधानोपमवर्णानि द्विभुजान्यप्यशेषतः। कृताञ्जलिपुटान्येव प्रधानं तं हरिं प्रति ॥१४६॥
The remaining forms are Sphūrti, Saṃvit, Pratiṣṭhā, and Śakti. The learned know eleven forms of Mahālakṣmī and likewise exactly eleven forms of Viṣṇu bearing the same names. All these forms, without exception, resemble the principal form in complexion, have two arms, and hold their palms joined in reverence toward Hari as the principal deity. (145–146)
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सर्वाण्येतानि तत्त्वानि ब्रह्मा तु पुरुषः स्मृतः। महांश्चाव्यक्तनाम्नी तु ब्रह्माणी सम्प्रकीर्तिता ॥१४७॥
All of these are principles. Brahmā is regarded as both Puruṣa and Mahat, while Brahmāṇī is said to bear the name Avyakta. (147)
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एवं वायुरपि ज्ञेयो भारती चापि तत्त्रयम्। रुद्रोहङ्कार उद्दिष्टः स्कन्देन्द्रौ मन उच्यते ॥१४८॥
Vāyu and Bhāratī are likewise to be understood as that triad. Rudra is identified with ahaṃkāra, while Skanda and Indra are identified with manas. (148)
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अहङ्कारः शेषवीन्द्रावपि विद्वद्भिरीरितौ। दिग्वायुसूनुसूर्याश्च वरुणश्चाश्विनावपि ॥१४९॥
वह्निदक्षाविन्द्रसूनुर्मित्रश्चैव मनुस्तथा। इन्द्रियाख्याः शब्दनामा बृहस्पतिरुदाहृतः ॥१५०॥
The learned also identify Śeṣa and Vīndra with ahaṃkāra. The quarters, Vāyu’s son, Sūrya, Varuṇa, the two Aśvins, Fire, Dakṣa, Indra’s son, Mitra, and Manu are known as the sense faculties. Bṛhaspati is said to bear the name “Sound.” (149–150)
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अन्ये तु सूनवो वायो रुद्रस्यापि प्रकीर्तिताः। एतेषु भगवान् विष्णुः प्रधानतनुरेव तु ॥१५१॥
Others are said to be sons of Vāyu and also of Rudra; among all these, however, the Blessed Lord Viṣṇu alone is the principal form. (151)
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ध्येयः परात्मनोर्मध्ये तत्त्वनाम तदर्थयोः। जपे न्यासे नमोन्तस्तु स्वाहान्तो होमकर्मणि ॥१५२॥
He should be contemplated between the two Supreme Selves—the name of the principle and its referent. In recitation and ritual placement, the formula ends in namaḥ; in the oblation rite, it ends in svāhā. (152)
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त्रिचतुष्षड्दशावृत्तिरेतेषां तु हुतादिके। न्यासोङ्गुलीषूरुबाहुमध्येषु व्युत्क्रमे स्मृतः ॥ क्रमे विपर्ययेणात्र शक्त्यादित्वं प्रकीर्तितम् ॥१५३॥
In offerings and related rites, these are to be repeated three, four, six, or ten times. Ritual placement on the fingers and at the midpoints of the thighs and arms is prescribed in reverse order; when performed in the regular order, this is inverted, and Śakti is said to come first. (153)
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ऋषिच्छन्दोदेवताङ्गध्यानानुक्तौ प्रधानवत्। ज्ञेया मन्त्राः समस्तास्ते पृथङ्मोक्षादिदायकाः ॥१५४॥
When their seer, meter, deity, limbs, and meditation are not specified, all these mantras should be understood to follow the principal mantra. Individually, they confer liberation and other benefits. (154)
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तन्त्रमार्गास्तु हरिणा ह्यसङ्ख्याः कीर्तिता अपि। तेष्वयं सुगमो मार्गः सफलश्चानुतिष्ठताम् ॥१५५॥
Although Hari has proclaimed countless tantric paths, this path is easy to follow and fruitful for those who practice it. (155)
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यावतो ह्यननुष्ठाने कर्मपूर्तिर्न विद्यते। तावत् समस्तं कथितं ह्यस्मिंस्तन्त्रे यथाविधि ॥१५६॥
Everything without whose performance a rite would remain incomplete has been fully set forth in this Tantra according to the prescribed procedure. (156)
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प्रीयतेनेन मार्गेण पूजितो मुक्तिदो भवेत्। कामदश्च स्वभक्तानां भगवान् पुरुषोत्तमः ॥१५७॥
When worshiped according to this method, Lord Puruṣottama is pleased and grants his devotees liberation and the fulfillment of their desires. (157)
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इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते तन्त्रसारसङ्ग्रहे तृतीयोध्यायः॥
Thus ends the third chapter of the Tantrasārasaṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
