Chapter 102 - Mode of consecrating the flagstaff (dhvaja-āropaṇa)

[Sanskrit text for this chapter is available]

The Lord said:

1. O Skanda! I shall describe (the mode of) consecration of the pinnacle, the banner [i.e., dhvaja] and the flag-staff [i.e., dhvajadaṇḍa] relating to a temple as laid down.

2. Either it should be half the depth of the tank or of the whole edifice. The banner-staff should be made of wood in the case of (a temple) built of brick and of stone in the case of that built of stone.

3. In the case of a temple of Viṣṇu, the pitcher should have the mark of a disc and be proportionate to the image of the deity. If it is with a trident it is known as agracūla (the tip of the top portion).

4. If the (mark of a) liṅga is found on the top it is called īśaśūla (the banner-staff of Śiva). This kind (of flagstaff) is also found to be described in saivite texts as having the bijapūraka (of the shape of common citron)

5. The coloured banner should be made to reach down to the half of the plinth (of the temple), or to commensurate with its entire length, or of the same length with its rod, according to the option (of the consecrator).

6-7. That banner is known as the mahādhvaja (great banner) which flaps around the platform of the edifice. The rod measuring fourteen, nine or six cubits in length should be known as the excellent etc. by learned men. A flagstaff made of a bamboo or of wood etc. yields all desires.

8. A flagstaff breaking down in the middle at the time of planting the same augurs evil to the sovereign of the country or to the consecrator.

9. It should be remedied by (the repetition of) the bahurūpamantra. Then the guardian deities of the door should be worshipped and appeasement with the mantras (should be done).

10-12. After having placed the flagstaff, it should be bathed with (the repetition of) the mantra of the weapon. After having sprinkled the flagstaff (with water) with (the repetition of) the same mantra, the preceptor should then bathe (it) with herbal waters and make the divine edifice. After having smeared (the rod) with juice and laid on the bed as before, the location (of the mantras) (is done) in the flagstaff as in the case of the liṅga. But one should not locate the energies of knowledge and action. There is no need to use the fourth case (of inflection) indicating speciality. There is also no need for constructing an altar.

13-14. Then the principle of artha (sense), the second principle of knowledge and the faces (of Śiva) such as Sadyojāta etc. and the principle of Śiva (should be located) in the flagstaff. Lord Śiva, the indivisible, whose attendants have been located should be worshipped. Then oblations should be made with the vedic mantras for the sake of the presence of the flagstaff and ending with (the word) phaṭ for every part of the flagstaff. The flagstaff is also consecrated in a different way.

15-17. All about this has been described in the mode of the astrayāga. After the temple has been made, the bedstead and the quadrangle having been decorated at the (decided) place, and the three fundamental principles have been located therein, the oblations etc. should be offered and then (lord) Śiva should be worshipped as before.

18-22. After having meditated on (lord) Śiva as the repository of all the principles, the all-pervasive god should be located (therein). The (gods) Ananta (serpent chief) and Kālarudra (a form of lord Śiva) should be considered as lying at the lotus feet, the (lords) Kūṣmāṇḍa and Hāṭaka at the platform at the top of the plinth and the guardian deities along with the nether-worlds, hells, other worlds and the hundred Rudras representing-the cosmic egg having been contemplated should be considered at the plinth. Then (the preceptor) should contemplate the picture of a man on the cloth with a lion on the left along with the forty such as principles of water, lustre, and wind, that which is known as enclosing all things, the eight resultant of the intellect, the eight kinds of yoga, and the three qualities ending with destruction. The four (principles of) learning etc. (should be considered) as located in the cornice of the temple.

23. The (principle of) illusion along with (lord) Rudra (are located) in the neck, the learning in the threshold, the mystic circle, the master along with the lord of learning in the (ornamental) pot above.

24. It should be conceived as the matted hair and the crescent (on the top) as the trident (of the lord). The three energies (should be located) in the flagstaff and should be looked upon (as permeated) with the sound.

25-26. (The preceptor) should also conceive that the energy (known as) kuṇḍalī is present in the banner [i.e., dhvaja]. Thus (the different gods) should be conceived as present in that abode. After having lifted the liṅga along with its pedestal or with the earth (lying at its bottom) with (the recitation of) the mantras, it should be placed in its seat namely the lotus of energy after having placed the gems etc.

27. After the banner staff has thus been fixed, the person for whom the rite is performed gets the desired fruits after circumambulating the edifice along with his relatives and friends.

28. After having contemplated (the mantra) pāśupata, along with the presiding deities of the mantras, the preceptor should invoke the presiding deities possessing the weapons for the sake of protection.

29. After having made oblation for the removal of -defects of deficiency etc. and making offerings to the quarters, fees should be paid to the preceptor. The yajamāna (the person for whom the rite is done) would go to the heavens.

30. Such a person would enjoy comforts for so many thousand yugas as the number of atoms in the structures of the image, liṅga and the altar.