Chapter 92 - Mode of installation of the image of lord Śiva

[Sanskrit text for this chapter is available]

The Lord said:

1. O Guha (a name ofthe son of lord Śiva and Pārvatī)! I shall briefly describe the (mode of) installation of the liṅga (representing) Śiva and the pedestal (representing) the female energy. Their union (is accomplished) by (the repetition of) the mantras of Śiva.

2. There are five different ways of installation. I shall describe to you their characteristics. Where there is union of' the brahmaśilā, that installation is worth that name.

3. The sthāpana (fixing) is the proper manner in which (the liṅga) is placed in the pedestal. The installation in which (the liṅga) is placed in pedestal with a cleave it is called sthitasthāpana (installation on a pedestal already existing).

4-5. It is (known as) utthāpana (re-installation) in which the removal (of the old liṅga) precedes. It is known as āsthāpana in which the new liṅga is placed and consecration is done by wise men. (The installation of the images) of (lord) Viṣṇu etc. are of two kinds. In all these cases supreme lord Śiva should be made the soul-energy.

6. There are five divisions in the case of the temples also on the basis of the above differences. The ground should be examined according to the requirements for the respective temple.

7. The earth is white (coloured) having the smell of clarified butter, blood-coloured, possessing the smell of blood, the yellow one having sweet smell and black one having the smell of wine, which are respectively known as the brahmin etc.

8. Among these the earlier ones are commendable than the later ones. If the ground of this type is dug upto a cubit and filled again it would be in excess of the pit.

9. The kind of earth which is moist with water is also to be known as excellent. The preceptor should purify well (the ground) which is impure because (of the presence) of bones, charcoal etc.

10. The ground where a city, village, fort, house or temple is to be constructed (should be purified) repeatedly by digging or by erecting cattle sheds or by ploughing.

11. The worship of the (sacrificial) shed (should be done) as also the concluding (rite) for the satisfaction through the mantras. Having concluded the rites, (the preceptor) should-offer one thousand oblations with the aghorāstra (mantra) in the prescribed manner.

12. After having levelled the ground and plastering the ground, the preceptor should purify it. Encircling lines should be drawn with gold, curd and unbroken rice.

13. (Lord) Śiva should be worshipped in the filled up pitcher at the north-east corner from the centre. After having worshipped the presiding spirit, those waters should be sprinkled, on the spades etc.

14. Having offered oblations to the groups of demons in the prescribed manner, they should be scattered in (different) directions. Having sprinkled (water) over the ground, the spades (and other implements) should be washed and worshipped.

15-16. Having placed a pitcher (filled with water) and covered by a pair of clothes on the shoulder of a brahmin, being accompanied by the sounding of musical instruments, it should be placed at the south-east corner (of the shed) and worshipped at the auspicious moment. The ground should be excavated with the spade duly consecrated and sprinkled with honey.

17. The earth dug out should be deposited on the southwest corner and water from the pitcher should be put into the pit. The eastern boundary of the edifice should be extended as far as desired.

18. Then having stood there for a while, the preceptor should make the excavations carried around and sprinkle water over the same until the north-eastern corner of the ground is reached.

19-20. This is spoken as the arghyadāna (offering of waters) (accomplished) by taking round the pitcher. The ground should thus be taken possession of. After that, (the preceptor) should cause the ground to be excavated, if it is a virgin one, until the stone or water (is reached), in order to ward off evils due to the extraneous matter. The extraneous matter should be dug out in the prescribed manner.

21. If (the extraneous matter) relates to a human being, the (presence of) extraneous matter could be known by writing letters, a, ka, ca, ṭa, ta, pa, ya, śa and ha for query and casting the die. If it falls on the flagstaff etc. at the south-east corner, it indicates the presence of extraneous matter.

22. The existence of that (matter) could be validly known from the changes noticed in the body of the questioner or from the wailing of animals in (different) directions or from their entry (and movement) into the ground.

23. In the alternative, the presence of extraneous matter could be known by writing the letters of the alphabet on a plank or on the ground, dividing them into eight groups and from the presence of the group (of letters) in the directions east to north-east in order.

24-25. One should declare the presence of (a piece of) iron in the eastern part if the letter of the ‘a’ group is met. Similarly, the presence of charcoal in the south-eastern part from ‘ka’ group, of ash in the southern part from ‘ca’ group, of bones in the south-western part from ‘ṭa’ group, of bricks in the western part from ‘ta’ group, of skull (in the north-western part) from ‘pa’ group, of a corpse from ‘ya’ group and of (a piece of) iron from ‘śa’ group (could be declared).

26-28. So also, (the presence of) silver, from ‘ha’ group and. (the presence of) something causing harm (could be known) from ‘a’ group. (After removal of these extraneous matters) and after taking eight inches of earth and sprinkling water with (the mantra of) the soul, three-quarters of the pit should be filled with water and earth broken by a club. Having made the ground levelled, the preceptor should go to the sacrificial shed with the general argha offering in the hand. After having worshipped the two guardian deities of the entrance, the preceptor should enter the temple through the western door.

29-30. (Then the preceptor) should purify his self as well as the sacrificial shed and sacrificial pit. The sacrificial pitcher along with the small sacrificial pitcher (should be placed) there. The worship of (lord) Śiva and the guardian deities of the world and the generation of the fire and its worship and other acts should all be done as before. (The preceptor) should go to the bathing shed of the stones along with the yajamāna (at whose -instance the sacrifice is performed).

31-32. The stone slabs of a temple for the liṅga are known-as the pāda or dharma etc. They are commended if they are square shaped, eight inches in height and one cubit in breadth. Those made of bricks should be half (the size) of those made of stones. If the temple (is built of) stones the images (should be made of) stones and if (it is) of bricks the images (should be of) bricks.

33. (These statues) (should be) marked with nine faces -and lotus flowers known as nandā, bhadrā, jayā, riktā, and the fifth (pūrṇā).

34. Padma, mahāpadma, śaṅkha, makara and samudra the five treasures; the presiding deities of these should be located in pitchers.

35. The names of stones are nandā, bhadrā, jayā, pūrṇā, ajitā, aparājitā, vijayā, maṅgalā and dharaṇī, the ninth.

36-37. Subhadra, vibhadra, sunanda, puṣpanandaka, jaya, vijaya, kumbha, pūrṇa and uttara are the nine pitchers of treasures. Having offered the cushion to them, (the preceptor) should (gently) beat and write on them with the mantra of the weapon.

38-39. All the stone slabs should be covered without exception with the mantra of armour. They should be bathed with perfumed waters mixed with earth, cow-dung and cow’s urine with the recitation of mantra of weapon ending with hūṃ phaṭ. Then they should be bathed with the five things got from a cow and also the five sweet things (milk, sugar, ghee, curd and honey) as laid down.

40. Then they should be immersed in perfumed water with the repetition of mantra containing their own names. Then (they should be bathed) with water containing fruits, gems, gold and cow’s horn.

41-48. After having applied sandal paste, the slabs should be wrapped up with clothes. After having provided a seat made of gold and led them to the sacrificial shed circumambulating, they should be laid on a bed or on a mattress of kuśa with (the recitation of the mantra of) the heart. After having worshipped, the principles commencing with the intellect and ending with the earth should be located therein. The three principles permeating the three divisions should be located in order. (The first group consists of) principles beginning with intellect and concluding with mind, (the second group consists of principles beginning with) thought and concluding with the subtle principles and (the third group) begins with the subtle principles and concludes with the earth. These principles should be taken as location of pure bliss, knowledge and soul. The principles should be worshipped with their respective mantras and their lords with the mantra of the heart in their respective places marked with garlands of flowers in order (as follows): “Oṃ, hūṃ, obeisance to the principle of absolute bliss! Oṃ, hūṃ obeisance to (lord) Rudra, the lord of the principle of absolute bliss! Oṃ, hāṃ obeisance to the principle of knowledge! Oṃ, hāṃ obeisance to (lord) Viṣṇu, lord of the principle of knowledge! Oṃ, hāṃ obeisance to the principle of soul! Oṃ, hāṃ obeisance to (lord) Brahmā, lord of the principle of soul!” Each one of the principles—earth, fire, the sacrificer, sun, water, wind, moon and ether of the eight forms (of the lord) should be located in each one of the slabs along with their presiding deities Śarva, Paśupati, Ugra, Rudra, Bhava, Maheśvara, Mahādeva and Bhīma in order. “Oṃ obeisance to the image of the earth! Oṃ obeisance to the presiding deity of the earth!” are the mantras for duly locating the guardian deities. The pitchers should be worshipped with their own mantras or with these mantras. The principal mantra for (lord) Indra etc. are as narrated below: lūṃ, rūṃ, śūṃ, ṣūṃ, vūṃ, yūṃ, mūṃ, hūṃ, kṣūm.

49. (The procedure for the installation) in the case of nine images has been told. (The procedure for installation) in the -case of five images is being told now. Each one of the five principles of creation such as the earth etc. of the images should be located (in the slabs).

50. As before the five presiding deities of these, Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva should also be worshipped in them.

51-54. “Oṃ obeisance to the image (of the principle) of earth! Oṃ obeisance to Brahmā the presiding deity (of the principle) of earth”! are the mantras. Having worshipped the five pitchers in order with their own names, the rite of location should be done as laid down, duly commencing with the central image with the prākāra mantra as well as auspicious darbhas and sesamum. After having located the supporting cārikā (energy) in the sacrificial pit and worshipping it, the principles, the presiding deities of the principles, the images and the presiding deities of the images should be pleased with ghee etc. Then the slabs should be sprinkled with waters of propitiation after having offered hundred oblations upto the final one for the purification of the part (of the slab known as) Brahmā, after having touched each one of the principles with kuśas in order and worshipped.

55. Having done the rites of invoking the presence and union, (the principles) should be located again (in the slabs) after purification, in the same way one should do these rites for the three groups (of principles).

56. “Oṃ, āṃ and īṃ obeisance to the principles of soul and knowledge.” (Reciting this mantra, the preceptor) should duly touch the three parts (of the stone), Brahmā etc., with the base of the kuśa etc. The union of the fundamental principles should be done by the applications of short and long (mantras).

57-59. “Oṃ, hāṃ, uṃ obeisance to the principles of knowledge and absolute bliss.” Oblation should be made in the presence of pitchers filled with clarified butter and honey and into which gems have been put and on which the five things got from a cow have been sprinkled, after having worshipped them with their respective mantras being presided over by the guardian deities of the world. The presiding deities of all the slabs should then be contemplated as of the form of knowledge, as having bathed, gold-coloured, and wearing the dress in the form of knowledge. Hundred oblations should be offered with the mantra of the weapon and the mantra of the head for the purification of the sacrificial site and for the removal of defects of deficiency etc.