Chapter Three (तृतीयोध्यायः)

pratiṣṭhāṁ kārayan viṣṇōḥ kuryāt supratimāṁ budhaḥ। lōhairvā śilayā dārvā mr̥dā vāpi yathākramam ॥1॥

A learned man arranging the consecration of Viṣṇu should have an excellent image made, in due order, from metal, stone, wood, or clay. (1)

ṣaṇṇavatyaṅgulāṁ yōga āsīnāmathavā sthitām। śayānāṁ vā mumukṣūṇāṁ vyācakṣāṇāṁ nijāṁ sthitim ॥2॥

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)

mukhādūrdhvaṁ dvyaṅgulōccāṁ navāṅgulalasanmukhām। suvr̥ttatryaṅgulagrīvāmā stanācca ṣaḍaṅgulām ॥3॥

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)

pañcādaśāṅgulāṁ nābhērā sārdhadaśakāṅgulām। vr̥ṣaṇādāmūlataśca sārdhadvyaṅgulamāyatām ॥4॥

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)

tāvadā gudatō dīrghāṁ caityādāṣṭādaśāṅgulām। tathā dvyaṅgulacaityāṁ ca dvāviṁśajjaṅghayā yutām ॥5॥

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)

ārabhya gulphamadhyaṁ ca sahārdhacaturaṅgulām। ṣaḍaṅgulōccaprapadāṁ sārdhadvyaṅgulamēva ca ॥6॥

prapadōccayutāmantē dvyaṅgulaprapadōcchrayām। tryaṅguladvyaṅgulāmardhahīnamadhyāṅgulāmapi ॥7॥

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)

tripadāṅgulahīnānyāṁ tatastādr̥śatatparām। pādōnōccāṅguṣṭhanakhāṁ tadardhatadanantarām ॥8॥

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)

kramaśaḥ pādahīnānyāṁ raktapādanakhāṁ śubhām। vistāraḥ prapadasyāpi ṣaḍaṅgula udāhr̥taḥ ॥9॥

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)

aṅguṣṭhapariṇāhastu caturaṅgula īritaḥ। tryaṅgulaṁ tu tadanyasya vrīhyārdhōnāḥ kramāt parāḥ ॥10॥

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)

daśāṅgulaṁ jaṅghamūlaṁ madhyaṁ tu tryaṅgulādhikam। saptādaśāṅgulaṁ tūrdhvaṁ jānuraṣṭādaśāṅgulaḥ ॥11॥

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)

ūrvantōpi tathā jñēyō madhyaṁ dvirdvādaśāṅgulam। caturaṅgulādhikaṁ mūlaṁ guhyaṁ sārdhacatuṣṭayam ॥12॥

sārdhatrayaṁ parīṇāhād vr̥ṣaṇaṁ caturaṅgulam। saptāṅgulaṁ parīṇāhāt vr̥ttaṁ prōktaṁ samastaśaḥ ॥13॥

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)

aṣṭatriṁśāṅgulaṁ kaṭyāḥ parīṇāha udāhr̥taḥ। suvr̥ttatvaṁ tathā śrōṇyōḥ pīnatvaṁ ca samastaśaḥ ॥14॥

The waist should measure thirty-eight fingerbreadths in circumference, and both hips should be perfectly rounded and full throughout. (14)

vistāraśca tathā kaṭyāḥ supratiṣṭhitatā padōḥ। kaṭyāścaivāṅgulādhikyaṁ nābhēradha udāhr̥tam ॥15॥

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)

nābhiḥ sārdhāṅgulaścaiva gambhīrōrdhāṅgulōnnataḥ। vr̥ttaḥ pradakṣiṇaścaiva dvicatvāriṁśadaṅgulam ॥16॥

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)

madhyaṁ stanē parīṇāhaḥ ṣaḍaṅgulamatōdhikaḥ। ēkōnaviṁśāṅgulaṁ tadurōvistāralakṣaṇam ॥17॥

At the middle of the breast, the circumference should be six aṅgulas greater than that. The chest should be nineteen aṅgulas wide. (17)

pādōnamaṅgulaṁ caiva bhujābhyāṁ saha sārdhakam। aṁsayōrvistr̥tiścaiva pr̥thagaṣṭāṅgulā matā ॥18॥

Including both arms, this measurement is also one and a quarter aṅgulas; each shoulder is considered to be eight aṅgulas wide. (18)

saptāṅgulōcchrayaḥ kakṣādupari skandhayōrmataḥ। aṣṭatriṁśāṅgulañcaiva hastayōrmānamucyatē ॥19॥

The shoulders should rise seven aṅgulas above the armpits, and the arms should measure precisely thirty-eight aṅgulas. (19)

aṣṭādaśāṅgulō bāhvōḥ pariṇāha udāhr̥taḥ। kramādūnaṁ tadantē ca sārdhāṣṭāṅgulamīritam ॥20॥

The upper arms should measure eighteen aṅgulas in circumference, gradually tapering to eight and a half aṅgulas at their ends. (20)

sāṅgulastu talaḥ sārdhanavāṅgula udāhr̥taḥ। samaṁ tadubhayaṁ jñēyaṁ tathaiva talavistr̥tiḥ ॥21॥

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)

ardhāṅgulōnnatā madhyā dvayōḥ sārdhāṅgulōnnatā। kaniṣṭhikāyāstasyāstu vrīhimātrādhikaḥ paraḥ ॥22॥

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)

sārdhatrayaparīṇāhau madhyajyēṣṭhāvudāhr̥tau। anyau vrīhitadardhōnāvanyā sārdhadvayāṅgulā ॥23॥

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)

pādōnāntaparīṇāhāḥ sarvē jyēṣṭhāṁ vinā smr̥tāḥ। vakṣōvistārasadr̥śaḥ pariṇāhō galasya ca ॥24॥

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)

lalāṭakukṣikaṇṭhāstu dīrgharēkhātrayānvitāḥ। vr̥ttō galō bāhavaśca stanāvaṅgulayastathā ॥25॥

The forehead, abdomen, and throat bear three long lines, while the neck, arms, breasts, and fingers are rounded. (25)

raktāstalanakhāścaiva nētrāntōdhara ēva ca। uttarōṣṭhaśca jihvā ca nakhau pādōnakāṅgulau ॥26॥

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)

ardhāṅgulau tathā madhyāvanyēṣṭāṁśakramōnakāḥ। nāsikayā adhastācca nāsikā ca lalāṭikā ॥27॥

samā mānēna nāsāyā uccatvēnaiva māpanē। ardhāṅgulādhikaṁ sarvaṁ mukhasya tu bhaviṣyati ॥28॥

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)

caturaṅgulaṁ tathaivāsyaṁ sārdhavrīhyadharaṁ smr̥tam। uttaraṁ vrīhimātraṁ tu tadūrdhvaṁ cādharōpamam ॥29॥

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)

sārdhāṅgulamadhaḥ prōktamadharādadha ēva ca। āsyapārśvadvayaṁ prōktamākarṇāttu ṣaḍaṅgulam ॥30॥

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)

saptāṅgulaṁ nāsikāyāḥ pārśvamā karṇataḥ smr̥tam। sapādāṅgulamuccā ca nāsikā parikīrtitā ॥31॥

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)

ardhāṅgulē puṭē tasyā madhyaṁ ca samudāhr̥tam। nāsikā vrīhivistārā cakṣuṣī cāṅgulatrayē ॥32॥

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)

aṅgulaṁ caiva vistīrṇē phullērdhaṁ ca tadanyathā। caturaṅgulau bhruvau caiva tathārdhāṅgulavistr̥tau ॥33॥

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)

asaṁhatau ca nibiḍau tathā pakṣma sunīlakam। karṇau ca tryaṅgulau sārdhadvayavistārasaṁyutau ॥34॥

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)

sakuṇḍalaṁ tāvadēva vivaraṁ samprakīrtitam। tathā dvyaṅgulavistārō latābhyāṁ saha kathyatē ॥35॥

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)

karṇapūrayutau karṇāvutpalābhyāṁ ca saṁyutau। nīlālakasahasrēṇa yuktaṁ tanmukhapaṅkajam ॥36॥

The ears bear ear ornaments and are adorned with two lotuses; the lotus-like face has a thousand dark curls. (36)

lalāṭaṁ suviśālaṁ ca tathā sārdhanavāṅgulam। vistārō mūrdhni vr̥ttaṁ ca śiraḥ chatrākr̥tiḥ smr̥tam ॥37॥

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)

dīrghāśca kuñcitāgrāśca nīlāśca kēśā harērmatāḥ। mukhamānēna caivōccaṁ kirīṭaṁ kēśavasya hi ॥38॥

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)

kuṇḍalē makarākārē vakṣaścaiva sakaustubham। saśrīvatsaṁ dakṣiṇataḥ pīnatuṅgamudāhr̥tam ॥39॥

The earrings are shaped like makaras. The chest is full and prominent; it bears the Kaustubha and, on the right, the Śrīvatsa. (39)

hāragraivēyasahitamupavītayutaṁ tathā। bāhavaśca sakēyūrakaṅkaṇāṅgadamudrikāḥ ॥40॥

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)

samadhyabandhaṁ madhyaṁ ca nitambē pītamambaram। kāñcīguṇaśca padayōrnūpurē cātisusvanē ॥41॥

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)

aṅgulīyāni ca padōḥ kr̥tibhiḥ sādhu kārayēt। sōttarīyaṁ ca cakrādyairāyudhaiśca samanvitam ॥42॥

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)

anunnatairaviralairdantairyuktaṁ ca susmitam। samadr̥ṣṭiyutaṁ kāryaṁ ślakṣṇaṁ caiva manōharam ॥43॥

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)

pratimārthaṁ vrajanpañcadhvanibhirmaṅgalairyutaḥ। gatvā śucisthalaṁ tatra śilāṁ caiva parīkṣayēt ॥44॥

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)

dhvanibhēdēna vijñāya śilāṁ garbhavatīṁ tyajēt। mūlamantraṁ japan viṣṇuṁ dhyāyaṁstiṣṭhēdupōṣitaḥ ॥45॥

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)

vārkṣī cēdyajñavr̥kṣasya sārēṇaiva tu kārayēt। balidānaṁ ca saṅkṣēpavidhānēnaiva kathyatē ॥46॥

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)

asya saṅkṣēpaśāstratvānna vistāravirōdhitā। datvōpahāraṁ harayē tadbhūtēbhyō baliṁ harēt ॥47॥

prācyēbhyō viṣṇubhūtēbhya ityādyakhiladikṣu ca। ādāya viṣṇubhūtēbhyō lōkapēbhyastathā harēḥ ॥48॥

anujñāmuddharēd vr̥kṣaṁ śilāṁ vā pratimākr̥tē। pratimāṁ piṇḍikāṁ pīṭhaṁ śilābhistu trijātibhiḥ ॥49॥

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)

svarasthūlatvabhēdēna puṁstryādyā jātibhiḥ śilāḥ। puṁśilā pratimārthaṁ tu strīśilāṁ pīṭhaklr̥ptayē ॥50॥

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)

vēdamaṅgalaghōṣēṇa vādyaistatpratimāṁ harēt। prāgudakpravaṇē dēśē kuryāddēvālayaṁ sudhīḥ ॥51॥

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)

rāmāvr̥tē dakṣiṇataḥ paścādgiryagra ēva vā। madhyē vā grāmapurayōrviśālē suśucau tathā ॥52॥

aiśānīṁ diśamēkāṁ tu vinōdakavivarjitē। jalāśayasya madhyē vā śilāvr̥kṣādivarjitē ॥53॥

śmaśānādikadēśānāṁ vidūrē sumanōharē। kiṣkudvādaśatōnūnaṁ kuryāddēvālayasthalam ॥54॥

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)

dviguṇaṁ caturguṇaṁ vāpi śatakiṣkupramāṇakam। kr̥tvā bhūśōdhanaṁ samyak sārdhapuṁmānatastvadhaḥ ॥55॥

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)

kēśāṅgārasthivalmīkalōṣṭāśmādivivarjitē। hariṁ tatrāpi sampūjya baliṁ datvā ca pūrvavat ॥56॥

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)

mr̥ddāruśailairlōhairvā kuryāddēvālayaṁ dr̥ḍham। dīrghāśca kalamāstisrastiryagaṣṭayavōdarāḥ ॥57॥

aṅgulyā madhyarēkhāyāḥ samā lakṣaṇataḥ smr̥tāḥ। svāṅgulyā madhyarēkhā tu pratimādiṣu lakṣaṇam ॥58॥

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)

hrasvamadhyōccabhēdēna tattanmānaṁ samastaśaḥ। prādēśahastapuruṣamānaṁ sāmānyalakṣaṇam ॥59॥

In every case, short, medium, and tall forms are measured respectively by the prādeśa, hasta, and puruṣa; this is the general standard. (59)

pratimādhyardhakaṁ dvāramūrdhvamadhyaṁ ca vistr̥tiḥ। pratimārdhapramāṇēna pīṭhasyōccatvamiṣyatē ॥60॥

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)

unnatiḥ piṇḍikāyāstu caturaṅgulamānataḥ। tryaṅgulaṁ dvyaṅgulaṁ vāpi gr̥hāntaḥpratimāsamam ॥61॥

The pedestal’s elevation, however, should correspond to the image inside the shrine and may measure four aṅgulas, three aṅgulas, or two. (61)

uccaṁ paryak ca kramaśa uccatvaṁ madhyataḥ smr̥tam। tāvaduccaṁ bahiścaiva yadyēkaśikharaṁ bhavēt ॥62॥

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)

ardhōccamathavāpi syādadhastāt pratimōnnatam। tatō dviguṇamānaṁ vā sārdhapratimamēva vā ॥63॥

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)

śikhāntarē tu pratimāmānaṁ tadgala ucyatē। tattripādaṁ tadardhaṁ vā tadadhyardhamathāpi vā ॥64॥

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)

vartulaṁ padmasadr̥śaṁ hastipr̥ṣṭasamaṁ tathā। caturasraṁ cāṣṭakōṇaṁ vimānaṁ parikīrtitam ॥65॥

The vimāna may be circular, lotus-shaped, shaped like an elephant’s back, square, or octagonal. (65)

pratimāyā daśaguṇaṁ viṁśadguṇamathāpi vā। vartulaṁ śikharaṁ tvēkaṁ kirīṭākr̥timadbhavēt ॥66॥

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)

sabhayāpi samētaṁ vā pr̥thaksabhamathāpi vā। dvisabhaṁ trisabhaṁ vāpi sagōpuramathāpi vā ॥67॥

prākāravr̥ttayuktaṁ vā saptaprākāramēva vā। sadmavr̥ttaṁ kiṣkumātraṁ bahirvā caturasrakam ॥68॥

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)

tataḥ paraṁ kiṣkumātraṁ sabhāyā antaraṁ yadi। tatastāvat tr̥tīyāyāḥ sārdhamēva hyudāhr̥tam ॥69॥

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)

kiṣkutrayaṁ ca śakrādyaiḥ sthānaṁ tadvr̥ttataḥ smr̥tam। tatastu maṇṭapaṁ kuryāt pratiṣṭhāyāḥ sulakṣaṇam ॥70॥

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)

pūjayēdvāstupuruṣasyōparisthāṁstu sarvadā। dēvān brahmādikān vāsturvarāhasya harēḥ sutaḥ ॥71॥

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)

pātitō daivatairbhūmau caturasrākr̥tiḥ sthitaḥ। kr̥tvāṣṭakāṣṭakōṣṭhāni madhyē brahmā catuṣṭayē ॥72॥

pūjyō dvayē dvayē śakrō yamō varuṇa ēva ca। sōmaśca pūjyāḥ kōṇēṣu vahnyādyāḥ kōṇadēvatāḥ ॥73॥

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)

punastrayē trayē kāmaṁ dhātāraṁ savidhātr̥kam। skandaṁ ca pūjayēt kōṇē sūryaṁ caiva vināyakam ॥74॥

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)

kālaṁ kubēraṁ ca bahiḥ pratyēkaṁ dikṣu pūjayēt। hāriṁ hariṁ gabhīraṁ ca gāhanaṁ gahanaṁ guham ॥75॥

Outside, in the various directions, one should separately worship Kāla, Kubera, Hāri, Hari, Gabhīra, Gāhana, Gahana, and Guha. (75)

bhānumaṅgārakaṁ caiva pūrvasyāṁ diśi pūjayēt। dāruṇaṁ vidariṁ dyōtaṁ pradyōtaṁ dyōtanaṁ harim ॥76॥

In the east, one should worship Bhānu and Aṅgāraka, as well as Hari under the names Dāruṇa, Vidari, Dyota, Pradyota, and Dyotana. (76)

mr̥tyuṁ śanaiścaraṁ caiva dakṣiṇasyāṁ prapūjayēt। puṣkaraṁ kṣaraṇaṁ kṣāriṁ vikṣaṇaṁ kṣōbhaṇaṁ kṣaṇam ॥77॥

In the south, one should duly worship Mṛtyu, Śanaiścara, Puṣkara, Kṣaraṇa, Kṣārin, Vikṣaṇa, Kṣobhaṇa, and Kṣaṇa. (77)

cārvaṅgaṁ bhārgavaṁ caiva paścimāyāṁ prapūjayēt। cāraṁ vicāraṁ pracaraṁ sañcāraṁ caraṇaṁ caram ॥78॥

In the west, one should duly worship Cārvaṅga, Bhārgava, Cāra, Vicāra, Pracāra, Sañcāra, Caraṇa, and Cara. (78)

br̥haspatiṁ budhaṁ caivāpyuttarasyāṁ prapūjayēt। ēvamēva vimānasya kr̥tēḥ prāgapi pūjayēt ॥79॥

In the north, one should duly worship Bṛhaspati and Budha. Worship should likewise be performed before construction of the shrine begins. (79)

saptaparṇamayaṁ sādhu kārayēnmaṇḍapaṁ tataḥ। saptahastaṁ dviṣaḍḍhastamathavā dviguṇaṁ tataḥ ॥80॥

caturguṇaṁ vā samyak tu caturasraṁ sahājiram। anyacca maṇṭapaṁ dīrghaṁ pañcahastaṁ tu kārayēt ॥81॥

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)

tricatuṣkōṣṭhakaṁ tatra madhyē prāgāyataṁ śubham। kārayēnmaṇḍalaṁ sādhu hastamātraṁ tu vistr̥tam ॥82॥

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)

tatra dvādaśapātrāṇi sthāpayēt pālikādikam। pālikāstu caturviṁśatyaṅgulōcchrayasaṁyutāḥ ॥83॥

There one should place twelve vessels, beginning with pālikās. Each pālikā should be twenty-four aṅgulas high. (83)

aṣṭādaśāṅgulāścaiva tathā pañcamukhā iti। dvādaśāṅgulakāścaiva śarāvāḥ paścimānugāḥ ॥84॥

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)

tatra viṣṇuṁ caturmūrtiṁ pūjayēdbhaktitastriśaḥ। saptadhānyāni tēṣvēva pūrayēdaṅkurārthataḥ ॥85॥

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)

tatra nityaṁ baliṁ dadyādviṣṇavē daśarātrakam। brahmaśaṅkaragīrvāṇapitr̥gandharvayakṣakaiḥ ॥86॥

bhūtaiśca pāyasēnaiva tathā padmākṣatēna ca। annāpūpēna puṣpānnairannalājākṣatairapi। saktubhiśca kramēṇaiva dēvāntaṁ pāyasēna vā ॥87॥

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)

tadaiva pratimāyāśca kārayēdadhivāsanam। pañcagavyē saptarātraṁ kṣiptvā puruṣasūktataḥ ॥88॥

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)

vēdāṁśca caturaḥ samyak pārayēyurdvijōttamāḥ। prācyādidvāragau dvau dvāvēkaikaṁ tu daśāvarāḥ ॥ yathālabdhaṁ yathāvittamathavā viṣṇutatparāḥ ॥89॥

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)

trayōdaśātra kuṇḍāni paritaḥ kārayēd budhaḥ। uktalakṣaṇayuktāni pradhānaṁ tvagnikōṇakē। sākṣāttu kōṇagāddhastamātramantarataḥ sudhīḥ ॥90॥

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)

ājyāhutiṁ tēṣu kuryāt pratyēkaṁ lakṣasaṅkhyayā। pratyēkamayutaṁ vāpi pradhānē lakṣasaṅkhyakam ॥91॥

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)

ardhaṁ tadardhamathavā mūlamantrēṇa mantravit। pañcaviṁśatitatvārthē pradhānē juhuyāt puraḥ ॥92॥

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)

pratyēkaṁ tu sahasraṁ vā pratyēkaṁ śatamēva vā। śataṁ puruṣasūktēna gāyatryā ca sahasrakam। kr̥tvā jalādhivāsaṁ ca pūrvaṁ vā pañcagavyataḥ ॥93॥

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)

cakrābjaṁ bhadrakaṁ vāpi maṇṭapē maṇḍalaṁ śubham। padmaṁ vr̥ttatrayaṁ cakraṁ rāśayō vīthikā tathā ॥94॥

śōbhōpaśōbhikāścaiva cakrābjasya tu lakṣaṇam। caturasraṁ vinā cakraṁ viśēṣō bhadrakē smr̥taḥ ॥95॥

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)

sahasramardhaṁ pādaṁ vā kalaśāṁstatra pūjayēt। śataṁ tadardhaṁ pādaṁ vā vittābhāvē nigadyatē ॥96॥

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)

kvāthēna kṣīravr̥kṣāṇāṁ tathā pañcāmr̥tairapi। pañcagavyēna śuddhēna jalēna ca pr̥thak pr̥thak ॥97॥

The liquids are a decoction of latex-bearing trees, the five nectars, purified pañcagavya, and water, each kept separate. (97)

pūrayēt kalaśān madhyaṁ śuddhōdēnaiva pūrayēt। brāhmasyaiva caturdikṣu gandhōdānāṁ catuṣṭayam ॥98॥

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)

caturdalē sitē padmacatuṣkē maṇḍalē sthitē। pūrvādikramayōgēna rasakvāthaśubhōdakān ॥99॥

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)

gandhāṁśca sthāpayēt pañcagavyaṁ śuddhāntarē nyasēt। pr̥thak caturdalaṁ padmaṁ raktaṁ kr̥tvālpakaṁ sudhīḥ ॥100॥

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)

pañcāśatvē tu gandhōdaṁ sarvamadhyē nidhāpayēt। brāhmasya puratastvēkaṁ śārvaṁ saṁsthāpayēd br̥hat ॥101॥

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)

aṣṭadikṣvaṣṭapadmēṣu pañcakaṁ pañcakaṁ nyasēt। anēna kramayōgēna kalaśā akhilā api ॥102॥

tattaddravyamayāstatra tatra sthāpyāstu bāhyataḥ। tadaivāṅkurapātrāṇi paritastatra vinyasēt ॥103॥

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)

kuśōdakaṁ ca kārpūraṁ kauṅkumaṁ cāndanaṁ tathā। tuhinōdaṁ haridrōdamauśīraṁ kōṣṭhasārṣapam ॥104॥

nadīsaṅgamajaṁ caiva tāḍākaṁ kaupyamēva vā। nirjharōdamiti prōktā viśēṣakalaśāstvimē ॥ śuddhōdadvayamapyētanmahātīrthasamudbhavam ॥105॥

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)

caturviṁśatimūrtīnāṁ varṇamūrtīstathāparaḥ। āvāhayēcchatatvē tu kramavyutkramatastu tāḥ ॥106॥

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)

varṇamūrtīḥ punaścaiva dvicaturvāramēva ca। sahasrakalaśāditvē japēnmantrāṁśca śaktitaḥ ॥107॥

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)

tatastu pañcaghōṣaiśca vēdaghōṣaistathādarāt। ānīya pratimāṁ snānaṁ kārayēt praṇavēna tu ॥108॥

mantraiḥ puruṣasūktāntaiḥ viśvataścakṣuṣā tathā। punaścāṣṭākṣarēṇaiva praṇavēna ca bhaktitaḥ ॥109॥

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)

snāpayitvā gandhajalairgandhapuṣpādibhiḥ punaḥ। alaṅkr̥tya sthāpayēttu pratimāṁ praṇavēna tu ॥110॥

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)

japēdaṣṭākṣaraṁ mantraṁ tattanmūrtimanuṁ tathā। aṣṭōttaraśataṁ mantrī dhyāyēt tējōmayīṁ punaḥ ॥111॥

pratimāṁ pratimāntasthāṁ tanmadhyē paramaṁ vapuḥ। cidānandarasaṁ pūrṇaguṇasampūrṇamuttamam ॥112॥

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)

pañcaviṁśatitattvānāṁ dēvatāstadanantaram। sthāpayēt pratimāmadhyē paritaḥ kēśavasya tu ॥113॥

Afterward, one should install the deities of the twenty-five principles within the image, around Keśava. (113)

tatrātvāhārṣasūktaṁ ca gharmasūktaṁ ca vaiṣṇavam। sūktaṁ ca viśvakarmīyaṁ pauruṣaṁ sūktamēva ca ॥114॥

japtvā caiva nijaṁ mantraṁ punaraṣṭākṣaraṁ sudhīḥ। praṇavaṁ ca japēdviṣṇuṁ dhyāyannuttamarūpiṇam ॥115॥

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)

tatastu kalaśairbāhyakramēṇaiva janārdanam। snāpayēduktamantraistu madhyamaṁ praṇavēna tu ॥116॥

aṣṭārṇēna nijēnāpi tathā puruṣasūktataḥ। āvāhanaṁ ca snapanaṁ pañcagavyēna madhyavat। pūrvādyuttaraparyantaḥ kalaśakrama ucyatē ॥117॥

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)

japtvā punaśca tanmantrān pūjayēcca vidhānataḥ। dvāralōkapatibhyaśca baliṁ datvā yathākramam ॥118॥

vastraratnahiraṇyādyairalaṅkr̥tya vibhūtitaḥ। guravē dakṣiṇāṁ dadyāt kōṭiṁ lakṣaṁ sahasrakam ॥119॥

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)

śatamardhaṁ tadardhaṁ vā niḥsvō bhaktyā kṣamāpayēt। tadardhamr̥tvijāṁ caiva tadardhaṁ pāraṇākr̥tām ॥120॥

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)

āśvabhyaḥ āśvapākēbhyō dadyādannaṁ samastaśaḥ। purastātparataścaiva saptarātraṁ nirantaram ॥121॥

He should give all the food even to dogs and dog-cookers, doing so continuously for seven nights both before and afterward. (121)

suvarṇarajatavastraratnādyairāgatābhyāgatānapi। pūjayēcchaktitō bhaktyā prīyatāṁ bhagavāniti ॥122॥

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)

gītanr̥tyaiśca vādyaiśca purāṇairitihāsakaiḥ। sūktairmaṅgalaghōṣaiśca vaidikairdinasaptakam ॥123॥

nayēt tatō mahārājavibhūtyāvabhr̥thaṁ sudhīḥ। kārayēd dēvadēvasya svādhyāyairgītanr̥ttakaiḥ ॥124॥

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)

mahānadīsaṅgamē tu tīrthē cātipraśastakē। snāpayēt pūrvavanmantraiḥ puṁsūktāntaiḥ smaran harim ॥125॥

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)

tataḥ pūrvavadāgatya pravēśya puruṣōttamam। pūjayitvā vidhānēna datvā dānāni śaktitaḥ ॥126॥

guruṁ ca bhaktyā sampūjya svīkuryādāśiṣastataḥ। śataprasthādanūnaṁ tu naivēdyaṁ pāyasōttaram ॥127॥

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)

dinēṣvētēṣu dātavyaṁ saghr̥taṁ sasitādikam। paścādapi yathāśakti pūjā kāryā harēḥ sadā ॥128॥

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)

jīrṇālayōddhr̥tau caiva tattvamantrān svakaṁ tathā। prātilōmyēna japtvaiva mūrtau saṅkōcayēddharim ॥129॥

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)

uktēnaiva vidhānēna tadardhavibhavaiḥ sudhīḥ। pādamātrairapi hariṁ snāpayitvā yathōditam ॥130॥

ētēnaiva vidhānēna kr̥tvā dēvālayaṁ punaḥ। snāpayēt puṇḍarīkākṣaṁ dviguṇēna pravāhaṇāt ॥131॥

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)

vibhavēnānulōmēna japēnmantrān punastathā। ārādhayējjagannāthaṁ dhyāyan bhaktyā yathōditam ॥132॥

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)

yātrāpi pūrvavat tatrāpyutsavēṣu ca sarvaśaḥ। kalaśōktavidhānēna pūjā balihr̥tistathā ॥133॥

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)

utsavēṣu sadā kāryā kalaśaścōtsavādanu। yātrā snānaṁ ca kartavyaṁ samyaguktavidhānataḥ ॥134॥

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)

cōracaṇḍālapatitaśvōdakyādipravēśanē। śavādyupahatau caiva pūjāvicchēdanē tathā ॥135॥

snapanōktēna mārgēṇa prāyaścittakr̥tiḥ smr̥tā। sarvatra viṣṇugāyatryā hōmaḥ syādayutāvaraḥ ॥136॥

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)

nāvāvyādyābhidhānānu vigrahē dhīmahē tathā। pracōdayāt tr̥tīyādhastannō gāyatrināmikā ॥137॥

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)

durgāśivaskandasūryavināyakamukhānapi। sthāpayēduktamārgēṇa tattanmantraiḥ smaran harim ॥138॥

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)

gōlakadvitayaṁ viṣṇōstritayaṁ vāpi kīrtimān। anyadēvapratiṣṭhāsu tadantaścintayēddharim ॥139॥

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)

viṣṇusmr̥tivihīnā tu pūjā syādāsurī tathā। gr̥hṇanti dēvatā naitāṁ tataḥ syāddēśaviplavaḥ ॥ vyādhicōrādibhistasmādantardhyēyō hariḥ sadā ॥140॥

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)

viṣṇubhaktivihīnasya gatiḥ syānna tu śubhā kvacit। bhaktasyāpyanyadēvēṣu tasmād dhyēyō hariḥ sadā ॥141॥

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)

saṁsmr̥tō bhagavān viṣṇuḥ sarvamaṅgalamaṅgalaḥ। samastābhīṣṭadāyī syāt tēna dhyēyōkhilairjanaiḥ ॥142॥

When remembered, Lord Viṣṇu, the auspiciousness of all that is auspicious, grants everything desired. Therefore, everyone should meditate upon him. (142)

puruṣōvyaktaṁ ca mahānahaṅkārō manastathā। daśēndriyāṇi śabdādyāḥ bhūtētāḥ pañcaviṁśatiḥ ॥143॥

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)

tattvākhyāḥ kālamāyē ca niyatirmatirēva ca। vidyā kalā pravr̥ttiśca dvātriṁśattattvasaṅgrahaḥ ॥144॥

Time, Māyā, determination, intellect, knowledge, capacity, and activity are also designated as tattvas, forming a collection of thirty-two tattvas. (144)

sphūrtiḥ saṁvit pratiṣṭhā ca śaktirityaparāṇi ca। mahālakṣmīsvarūpāṇi hyēkādaśa vidō viduḥ। viṣṇōrapi hi rūpāṇi tannāmnaikādaśaiva tu ॥145॥

pradhānōpamavarṇāni dvibhujānyapyaśēṣataḥ। kr̥tāñjalipuṭānyēva pradhānaṁ taṁ hariṁ prati ॥146॥

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)

sarvāṇyētāni tattvāni brahmā tu puruṣaḥ smr̥taḥ। mahāṁścāvyaktanāmnī tu brahmāṇī samprakīrtitā ॥147॥

All of these are principles. Brahmā is regarded as both Puruṣa and Mahat, while Brahmāṇī is said to bear the name Avyakta. (147)

ēvaṁ vāyurapi jñēyō bhāratī cāpi tattrayam। rudrōhaṅkāra uddiṣṭaḥ skandēndrau mana ucyatē ॥148॥

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)

ahaṅkāraḥ śēṣavīndrāvapi vidvadbhirīritau। digvāyusūnusūryāśca varuṇaścāśvināvapi ॥149॥

vahnidakṣāvindrasūnurmitraścaiva manustathā। indriyākhyāḥ śabdanāmā br̥haspatirudāhr̥taḥ ॥150॥

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)

anyē tu sūnavō vāyō rudrasyāpi prakīrtitāḥ। ētēṣu bhagavān viṣṇuḥ pradhānatanurēva tu ॥151॥

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)

dhyēyaḥ parātmanōrmadhyē tattvanāma tadarthayōḥ। japē nyāsē namōntastu svāhāntō hōmakarmaṇi ॥152॥

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)

tricatuṣṣaḍdaśāvr̥ttirētēṣāṁ tu hutādikē। nyāsōṅgulīṣūrubāhumadhyēṣu vyutkramē smr̥taḥ ॥ kramē viparyayēṇātra śaktyāditvaṁ prakīrtitam ॥153॥

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)

r̥ṣicchandōdēvatāṅgadhyānānuktau pradhānavat। jñēyā mantrāḥ samastāstē pr̥thaṅmōkṣādidāyakāḥ ॥154॥

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)

tantramārgāstu hariṇā hyasaṅkhyāḥ kīrtitā api। tēṣvayaṁ sugamō mārgaḥ saphalaścānutiṣṭhatām ॥155॥

Although Hari has proclaimed countless tantric paths, this path is easy to follow and fruitful for those who practice it. (155)

yāvatō hyananuṣṭhānē karmapūrtirna vidyatē। tāvat samastaṁ kathitaṁ hyasmiṁstantrē yathāvidhi ॥156॥

Everything without whose performance a rite would remain incomplete has been fully set forth in this Tantra according to the prescribed procedure. (156)

prīyatēnēna mārgēṇa pūjitō muktidō bhavēt। kāmadaśca svabhaktānāṁ bhagavān puruṣōttamaḥ ॥157॥

When worshiped according to this method, Lord Puruṣottama is pleased and grants his devotees liberation and the fulfillment of their desires. (157)

iti śrīmadānandatīrthabhagavatpādācāryaviracitē tantrasārasaṅgrahē tr̥tīyōdhyāyaḥ॥

Thus ends the third chapter of the Tantrasārasaṅgraha, composed by the venerable Ānandatīrtha Bhagavatpādācārya.