Part 7 - Description of Renovation Rituals (Jirnoddhara)

Meaning: Jirnoddhara is a process of renovation and conservation of old and dilapidated temples and icons. 534 Jirnoddhara is a Sanskrit word, which means the repair and consecration of temples and icons in temples, which are worn-out, damaged or corroded. It is called as Avartanam in Tamil. It is also called as Navikarana, meaning to make new. The temple is repaired with technical aspects like plastering, painting and so on. Afterwards, a grand ritual is conducted in the same way of the consecration (Kumbhabhisek and Pratistha) of a new temple. However, the rituals Bhupariksa (Examination of site) and Silapariksa (Examination of stones for making icons) is omitted. The rituals start with Vighnesvara puja, Mrtsangrahana (Collection of mud for sowing seeds) and Amkurarpana. Jirnoddhara is undertaken on two aspects: a) when the icon in the main shrine (Linga) or subordinate shrines (parivaralaya) is damaged, corroded or worn-out, and b) the temple or any components of the temple like stupi, wall etc. are damaged or lost. Then renovation is to be done in a big ritualistic form. Purpose: Jirnoddhara is performed due to decay of the icon or getting it spoilt and also to make the Sakti available in the icon. Temple (alaya), tower (gopura), icon (pratima) and Pedestal (pitha) are physical representations of the Supreme One. Any problem in any of them is considered to be a flaw and necessitates the Jirna-uddharana. Jirnoddhara or renovation is done because the icons get damaged either naturally or intentionally or unintentionally. If the icons get damaged, it leads to bad consequences in the society like flood, drought, epidemics etc. in addition to psychological problems to the dwellers in that area. To get rid of these inauspicious consequences, renovation is carried out and also with relevant expiatory (Prayascitta) rituals simultaneously. The agama works insist upon the quality of the material used for both the icons and the structures (temples). Renovation of the structure is prescribed before the icons are renovated. Jirnoddhara of icons: Jirnoddhara is performed when icon in a temple or a Linga is burnt or reduced to particles or is removed to another place. If a Linga is reputed to "P.V. Kane, History of Dharmasastras, Vol.II, pt.ii, pp.905-906. 5.3མ་ 189

have been established by divinities, famous sages or asuras (like Banasuras), the icons should be retained as it is and the rituals may continue but with the repair of temple. The icons should not be removed and shifted to another place, whether it be worn out or broken, even after the performance of prescribed rites. This is also prescribed in the agamas. According to Kiranagama, due to regular and periodical worships, any part of an installed icon from foot to head may get some sorts of defects or breakages (or it may become shaky). It is well-known that the invoked deity animates the icon so long as the icon is with perfect shape. If it gets ruined due to some causes or other, the icon should be replaced. Those who patronize this meritorious act i.e. Jirna-uddhara of the disfigured icons and temples attain the identical auspicious rewards (punya) of that erecting a new temple. If the icon is unstable on the pedestal by loosing its grip, it should be fixed well by applying astabandha (ghee prepared with eight substances to glue the base stone and the icon). If the icon is shaky, many heinous happening will take place. Especially, if the icon of Linga looses its grip and becomes shaky, special kind of alleviation is to be done. In case of breakage or split, the split components must be replaced immediately by newly sculpted icons, strictly adopting the previous iconic measurements. The Linga with the measurement of the size of three barley seeds and above, the breakage is permissible not more than the size of cow's hair." Otherwise, it should be 535 burnt. The Lingas, fallen and split and posing problem to the priest to come around in the garbha-griha, or imperfectly circular or twisted or installed by ignorant, lifted out by thieves to rob the precious components of the foundation deposit, it is lost, or touched or put in a place of impure people, are always improper. A new Linga untouched by the fierce rays of the sun has to be installed in its place. A Linga buried for a known period of time, it is to be reinstalled after checking its measurement. There is no flaw in reinstalling a Linga buried for an unknown period of time. $35 Ajitagama (Kriya), 94.32 b-33 190

536 If the Linga has been stolen by thieves or enemy, then that country will be destroyed and the king will be harassed by his enemy. The Linga should be brought safely and be installed in the same place as before with the prayascitta ritual. But, laksnoddhara and adhivasa or retreat rituals are not required here. If the Linga is not retrieved within one month or three months, then pacification ritual should be performed each day till the installation (sthapana) of the Linga and icon. If it is not found for more than three months, then temporary Linga should be installed and the robbed Linga should be searched. If it is not available for more than three years with more efforts, then a new Linga must be crated as before with the same materials and dimensions and it should be installed and puja should be performed as per the rules. If the size of the early Linga is not known, the size should be taken with reference to the acarya of the temple or the donor. These installation rituals should be performed with prayascitta ritual and marriage festival (vivaha-utsava) is also to be performed. When a Linga has been lifted up by thieves and fallen again inside the garbha-griha, there is no error in reinstalling it, in the same place and according to rule. 537 A Linga which has been driven or moved away in the flood of river, a Linga must be installed in a place situated at the distance of hundred feet from the old position as precautionary measure. Agnipurana 38 says if a strong current of a river carries off an icon, it may be re-consecrated elsewhere according to rites prescribed in sastras. A Linga installed with mistake and according to faulty rituals and formula, there a new Linga should be installed. A Linga without the eyes (brahmasutra) is not to be reclaimed, equally, a Linga which is in a field is not suitable and it should be invariably rejected and a new Linga is installed in its place according to rule. The svayambhu- Linga is described in the Kamikagama as one, which rose up and came in into existence by itself and had existed from time immemorial. It is also said that a Linga made with the natural rock where the rock is emerged. As such, even if these are 536 Kamikagama (Uttara), 30.365-366 537 Ibid., 30.373-378 538 Tr. M.N.Dutt and ed. and revised by Joshi K.L.Shastri, Agnimahapuranam, 103.4 191

slightly damaged by factors such as fire, wild elephants, flood, encroachment of rivers, enemies of religion, madmen and men possessed by devils, there is no need of Jirnoddhara. If anything at all is necessary, it is but a few ceremonials that might be done to purify the Linga from spiritual pollution. If a portion of the svayambhu - Linga is broken, the broken part is required, if possible, and it must be bound with the main part with bands (strips) of gold or copper; however, even after the aforesaid remedy, if the damage remains, the Linga must be disposed off. In case the svayambhu - Linga, by some cause or other, completely is removed from its setting and thrown out, the event would cause destruction to the king and his kingdom, because of the negligence of the king and his officers who are responsible for the safety of such objects of hoary antiquity. In fact, a svayambhu - Linga is considered so sacred that it is above all the rules laid down in the agamas whereas the rules are applicable for the other classes of Linga. In such case be the superiority of the svayambhu- Linga's over others is authenticated one and it is no wonder that every village claims the svayambhu nature for the Linga set up in the temples. For svayambhu - Linga, the break or split is not defective at all. 539 Sixty eight places, which are situated in various parts of India, are said to possess svayambhuva Lingas and a list of these places, is given in the commentary of Jirnoddhara - dasakami by Nigamanjanadeva of Vyaghrapura, son of Vamadeva Sivacarya." When the sculptor work is done inside the temple (Prasada) on the floor then the Linga should kept covered with cloth. After the work is finished, the cloth should be removed and sprinkled with five cow products, reciting the five Brahma mantras and perform a bath and a fire ritual of pacification according to rules. 540 If there is a break or split or any damage occurred in Lingas made of precious stones, then acarya should order a skilled jeweler to recut the same in another size. In case of a metal, he should order Linga of same size and same substance. For the above mentioned, fire rituals (Agnikarya) and feeding Brahmins is necessary. If a Linga or an icon is burnt, the king will die; if the icons melt by fire, one should make it with the identical material and dimension and it must be installed with the 539 Ajitagama (Kriya), 73.33 a 540 Prof. T.A.G.Rao, Elements of Hindu iconography, p.82 192

process mentioned in the scripture. If the icon is melt by fire, one should make it with the same material. One should make the same form with the same size specially. If there is deficiency of a subsidiary or minor part, if there is deficiency of garment and jewels, one should repair it and perform the sprinkling and festival. 541 While performing illumination with lights and incense-sticks, if there is a fall of Fire (Agni) on the Linga, bimba (icon), then the king will suffer from disease. The part, which has been destroyed slightly by fire, should be completely purified with the ablution of panchamruta and coconut water and then homa should be performed with due worship. If the colour of Linga or icon is changed due to fire (Agni) and it looses the original form, a new one should be installed. If the icon or Linga looks pale as lifeless, big snapana (Ceremonial bath) rituals should be performed to the lord Siva. 542 In case of mrd bera (icon made of processed earth or mrd), it must be renovated or replaced with a new one when the signs appear such as sveda (sweat), rudhira-srava (blood), cracks in the paint, etc. These signs are believed to be taking place on account of the three types of supernatural reasons. Sveda (sweat) and rudhira-srava are probably the perspiration and leakage of the resins and other materials used in the mird which, due to high humidity and temperature in the sanctum santorum, get melted or moist; calana (staggering), ksepa (stretching), and anata (bowing) are different types of expansion and contraction of the material used in construction of the icon; varnna-sphutita (cracks in the paint) is the crack of colours due to climatic changes as well as the colouring and binding materials; jalpana and hasana may be the noise/sound produced by insects (like cricket, wasps) dwelling in the holes on the icons; valmika (anthill), trna (grass) and kavaka (mushroom) indicate that the icon is subject to heavy moisture suitable for the growth of the living creatures and fungus. Such signs indicate the bad condition of the icon. Here, if the colour is lost, new colour must be applied. If a part is broken, it could be replaced by new one. If trident or any other attributes (ayudha) of icon is broken, it has to be replaced. 541 Ajitagama (Kriya), 76.51 b-55 542 Kamikagama (Uttara), 30.373-378 543 K.K.C. Lakshmi Narasimham, A study of Vaikhanasa Iconography, p.106-107 543 193

Durva bera may be made of processed earth (mrd) with brick (istaka) wood, stone and metal (copper). Such icons are painted and this may be one of the reasons for Jirnoddhara. The colouring/ painting serve the purpose of skin to the durva icons made of stone, mud and wood. The painted icons of the subordinate deities are of superior grade. The durva icon without colour is the causes for destruction. The painted icons have some modified rituals to prevent the loss of colour. The water is only slightly sprinkled on it. If there is a break or split or any damaged occurred in Linga made of precious stones (ratnaja), then acarya should order a skilled jeweler to resize and create a new one. If there is damage either to brows or nose or eyes or any other part in a metal icon (dhatuja or lohaja) or icon made of processed earth or clay (mrnmaya or sulaja), it has to be rejected. If face is damaged, a new face could replace that part. If the navel or middle portion is damaged, the same can be retained in the temple. 544 The wooden icon (Daru-beras) is considered to be of lowest grade material for making icon, for perhaps such images are easily destroyed by weather, insects, and so on. An incomplete sailaja (stone icon) or wooden icon must be rejected instantly and a new icon should be installed in its place. Damaged stone icons must be thrown into the sea and are replaced by new ones. Icons with broken limbs or burnt are not fit for worship. They are to be thrown in water or to be buried in earth and similar new icons are to be made with the same material and are to be worshipped after a renovation ceremony. 545 If the renovation or repair of Linga made of precious stone (ratna) or metal is not possible, it is advised to install it as Bana-Linga. However, in the installation of a BanaLinga, the ritual Jaladhivasa is not prescribed. The acarya should install the socle in immovable position, and then install the Linga in it. When the sculptor's work is over inside the temple (Prasada), then the Linga should keep covered with cloth on the floor. After the work is finished, the cloth should be removed and sprinkled with five cow ས 544 K.K.C. Lakshmi Narasimham, op.cit., p.78 545 Rauravagama, ed. Bhatt, N.R., Vol.III, p.xv 194

products (pancagavya), reciting the five Brahma mantras and to bathe the icon with Fire (Agni) ritual of pacification according to rules. During renovation, if the stake 546 of a clay icon falls, moves, looses one part, burnt, looses colour, has a break of its cover and if there is deficiency in the binding with the socle, then it will cause destruction to the village. If it has fallen or moved, a new stake should be installed with the procedure and sprinkling is performed according to rules $47, for socle proper binding is done. If there is any such deficiency of a surrounding deity, parivara devata, then installation of new icon should be done. If the icon of the surrounding deity, the wise should repair the icon with the recitation of the relevant mantra. The wise should perform a fire-ritual with wood sticks, clarified butter and caru, hundred oblation of each successively. He should sprinkle, worship with sandal paste etc and cause the auspicious day declaration. If there is any deficiency of the socle (bali-pitha) it is thought there will be destruction of the cattle. Acarya (wise) should make a socle as before and install it according to rules. If it has fallen down and broken or burnt then it should be repaired. An auspicious day declaration is made and fire-ritual is performed. The acarya should perform a ceremonial bath and a special worship. If the pedestal of icon has cracks or other flaws of the kind or it is incomplete, a new pedestal has to be installed according to rule similar to old one, using identical type of material (stone or brick). If the icon has damaged in the nose or ears, then the puja offering can be done and that too if it is of the most ancient one where rshis and ancient people used it then it can be kept if there is any decayed. 546 A wooden or metal post that is pointed at one end and pushed into the ground in order to support is stake. 547 Ajitagama (Kriya), 76.43-44 195

Jirnoddhara of Temple: The temple may be ruined, broken and fallen in due course of time and weather. In such, it must be renovated with regard to specific type of Linga, with better material. The materials and dimensions (height etc) must be same as earlier, with the advice of the knowledgeable person. 548 There should be no change in the temple style; if it is nagara then it is to be rebuilt in nagara style, if in vesara then in vesara style and if in dravida then in dravida style. If any part in temple is burning then on that part sprinkling should be done. If there is any damage or breakage due to plants or other factors in the temple components, then snapana ritual (Ceremonial bath) should be performed to the lord and damaged part should be removed and renovated. 549 The problems with the structure are: jutting of bricks (istaka -ksepa/ istaka viparyasa), damage of brick and stone of the wall, cracking of plaster layer (sudhasphota), seepage of water (jala-samsrava), rise of mushrooms (kavaka-udbhava), blockage of water of bath, damage of roof (prastara), damage of door and door-frame (kavata-dvara), formation and attack of honeycomb of wild-bee (maha-maksika) and anthill and lowering of the level of the ground (sthala-vibhrama): Due to ablutions or abhiseka performed by the acarya daily in the nithyotsava ritual, the abluted water goes down and settled in the basement in the garbha-grha causing the damage to the stupi 550 or if there is any breakage in the temple stupi at the top then it falls down or the pedestal falls due to breakage or split of bali pitha, gopura, the circumambulation path will create fear to the king. For this pacification homa and sprinkling should be performed. Sprinkling with five cow's product and pacification homa should be done. 548 Mayamata, ed. Bruno dagens, Vol. 2, p. 807 549 K.K.C. Lakshmi Narasimham, op. cit., p.100-101 550 Kamikagama (Uttara),30.330 196

If the breakage or split in any part of the temple is half or one fourth or three fourth in measurement, then that part should be repaired and prayascitta ritual should be performed six, four or three times. 551 If the temple kitchen, athana-mandapa and gopuras are damaged by the fire, then santi homa should be performed. If the garbha-grha, ardha mantapa, place of utsava murti, parivara deity shrine, inside and outside circumambulation path gets spoilt by the fire then snapana ablutions should be performed to the lord along with disa homa and murti homa. In the lord's shrine i.e. garbha-grha (sanctum sanctorum), the breakage results in the following: fear to the king if in east, damage to kingdom by fire (Agni) if in south east corner, chaos in the government if in south direction, loss of property if in the direction of south-west, destruction of worker if in the west, increase in prosperity and good things in favour of enemy if in the north west corner, loss of progeny if in the north, and misery to the king if in the north east. To avoid such problems, aforementioned rituals should be performed along with pacification rites and the temple must be renovated. For the reconstruction of the structure, the foundation rituals are not required.³ 553 552 General Rules and Regulations of Jirnoddhara: When a temple, a Linga, a pedestal or icons are to be renovated the work is always to be done with materials similar to that used initially or better ones and never with lower grades. If one wishes to restore in a bigger size then he should follow the size of the dimensions in accordance with those calculated from the doors of the sanctum, sanctum and the pillars. A Linga abandoned for more than twelve years should not be reclaimed even if flawless. If there is deficiency of minor part, garment and jewels, one should repair and do a sprinkling and a festival. If Sakti said to be power of the lord and is taken by thieves, 551 Kamikagama (Uttara).30.384-385 552 Ibid., 30.380-383 553 Mayamatam, Vol.2, p. 807 197

it will cause destruction to the society. The wise should invite the Sakti in the new metal icon of the god, discard the former Sakti icon in the sea at 10 yojana's distance, and then perform their installation. 555 554 When bali-pitha is decayed, it should be made as before and be sprinkled them according to rule. He should drop the bali on the side on the previous platform, during the time of renovation.` If there is deficiency, there will be destruction of the cattle. The wise should make a socle as before and install it according to rules, if it has fallen down. or broken or burnt, it should be repaired and a pacification fire (Agni) ritual should be performed and a ceremonial bath and a special worship is performed. For the reconstruction of the structure, the foundation rituals are not required. 557 556 For Jirnoddhara, a provisional installation is made which is called Balasthapana and the temporary shrine is called Balalaya. Here the rituals are conducted and the renovation work is carried on in the main shrine. For the decay in the icon, Balalaya | Balabimba (Model icon) which is said to be the model structure for the temple for which the duty does not remain for more than a year. The agama works insist upon the quality of the material used for both the icons and the structures (temples). Renovation of the structure is prescribed before the icons are renovated. For example, if one's house of a normal human being is damaged severely then he has to vacate the house and move to next house leaving the damaged house for renovating. In the same way if the Linga, Bana or pitha is damaged severely then all the Sakti is taken in a temporary thing and then renovation for the garbha grha is to be made. It is performed when the icon gets spoilt or decayed. Rituals: Here also there will Yagasala nirmana, Yaga-arambha, which is the agnikarya or fire ritual as the rituals done for Pratistha (consecration) rituals, but, here the difference between the beginning of the temple and renovated rituals is that the A vahana or invitation of the god is from the Bimbam (The god in Sanctum Sanctory) to the 554 Ajitagama (Kriya), 76.60; Kamikagama agama (Uttara), 30.376 b-379 <<5 Ajitagama (Kriya), 73.84.45 b-46 a 556 Ajitagama (Kriya), 76.64-66; Kamikagama (Uttara), 30.393 b-395 a; Karanagama (Purva) 144.54 b-55 a 557 Mayamatam, Vol.2, p. 807 198

Kumbha (The pot where the god is to be invited) and then this Kumbha is taken to the Yagasala for agni-karya, the oblations or ahuti is made here and after the mahapurnahuti, the kumbha is again taken back to the Bimbha to infuse life back into the Bimbha. For agni-karya not only the main god is invited in the yaga kunda but all the deities relating to them are invited. In the yaga kunda, Agni plays the role of messenger who carries the ahuti offered to the god. This ritual if said to be in simple sentence is that the "Bimbhathi Kumbham" "Kumbhathi Kundam" "Kundathi Kumbham" "Kumbhathi Bimbham" which means the god is taken from the sanctum sanctorum to the pot containing water with precious things like cardommum, precious stones etc. and from here to the Kunda where the fire rituals are carried out and again from the (yaga kunda) fire altar to the Kumbha, Pot and kumbha (Pot) to the Bimbha (Linga). For the model structure, Udumbara tree or Athimaram (in tamil) tree is used because its specialty is that it does not get decayed or get spoilt easily because it has the capacity for long lasting. It is capable of taking the mantras, it has the vibrations. So, because of it, the germs or ants cannot decay it. So, in most of the temples this Udumbara tree is used to construct the temple or the pavilion in the yagasala. Even in the garbhagriha the roof top of Linga that is the upper portion from the Siva Linga, this athimara (Udumbara) tree wood is kept in between and built so that there should not be open space on the ceiling of the Siva Linga. As each and every wood of the tree has some or other quality and nature. Process of renovation of shrine: The rituals are the same as done for the new temple, but only the few rituals are added and few are not performed. The evening rites of 1 day are as follows. Construction of a pavilion and installation of a platform: - In the directions, in front of the shrine a pavilion should be installed and equipped with a platform, according to rules with sand, then arrange five sthandila and perform offering. After the construction of a pavilion and installation of a platform, installation of five pots on the platform. In those pot, the four gods should be worshipped which are on the Kantha (of the shrine) and in fifth pot he should worship the north east angle Siva who is in the stupi. On the right side, he should place a sword (support of Siva during the time of 199

renovation work) equipped with a hilt, worship it with recitation of the astra mantra and after that with the recitation of mula and amga mantras of each god, installed in the fire (Agni) according to rules, then he should offer ten oblations of wood sticks liquid butter and cary$58 In the Morning rites, at dawn, the acarya, once he has performed his daily duties should worship the deities in the pots and offer a plenary oblation with recitation of the astra mantra. He should place Siva as being invited in the pot in the north-east corner on the sword, reciting mula-mantra, with great concentration. Then he should bathe the sword with this pot then moving the pot in the front, the wise should place the four gods in those pots on the sword as before and then successively bath them all with the pots. After all, he should keep that sword well-hidden in one place. After fulfilling the above rites, at a good moment, the wise should remove the decayed temple and afterwards, cause a temple to be built according to rules. 559 Building a temporary shrine (Balasthapana) in the directions, Isana( North west) of mulasthana, in four directions - the acarya should make the temporary shrine. The shrine should be broad by five, four or three cubits. 5 - Superior, 4 - medium and 3 - inferior. The material should be either stone, baked brick or even raw brick with an entrance pavilion. The temporary shrine measure should be as of the main shrine or half of it or 1/3 rd or 1/4 th. The measure of the temporary shrine can be made of 3, 4, 5, 6 hasta or 7 hasta. Other wise, two measures of hand from the middle finger till the elbow of the main shrine. The temporary shrine should be either 2 or 3 times of the main shrine. With 7, or 3 cubits/hasta which are said to be superior, medium or inferior, the pavilion shrine should be made in front of temporary shrine or on south or north or in south east or north east. In the middle space 1/9 th part a platform should be made around it the five fire-altars should be prepared in the four directions and middle in the shape of square, a bow shaped, a round, a triangular and lotus shaped. 560 Then it should be anointed with diluted cow-dung. In front of or near the decayed Linga on a sthandila with prescribed 5 558 Ajitagama (Kriya), 73.3 b-6 559 Ibid., 73.7-12 a 560 Ibid., 73.14 b-20 200

characteristics, the acarya should place two pots well connected to Siva and Sakti.51 After the installation of the pots nears the decayed Linga the rite of fire ritual for transfer is done. Fire-ritual is performed as mentioned in the fire-ritual section above. Sthapana time: Before the time (muhurtha time) for main deity installation the Linga sthapana should be performed. After the Sayanadhivasa the Linga should be kept in the temporary shrine with the mantras. After that at the muhurtha time, with the conch noise, songs, music (Cinnemelam) dance and mantras along with the devotees, the acharya should carry the Vardhini Kalasa under the god's umbrella and do the circumbalation of the temple and keep it in the main shrine. The pavilion (durva grass) kept on the top of Kalasa, the netra nyasa should be done. At the Linga 38 kala-nyasa should be done. After keeping the Kalasa in the vedika, Sadasiva should be meditated and the Kalasa should be worshipped. From kumbha, bija should be removed and kept on the head of Linga, thinking of lord Siva, in the pindika, with the darbha nyasa should be done and the Sakti should be placed to the left of Linga. Nyasa should be done. Vardhini Kalasa water should be sprinkled on it. Kunda, Linga, pindika and 8 Vidyesvara - from east to the 8 direction with sacred water to be installed. Havis should be given in the agnikunda at the 8 direction. And nithyapuja should be done. All the god should be invoked about Balasthapana and the flower should be offered facing upwards towards the four doors. Nayanomila, pancagavyabhiseka, Kumbhasthapana, puja, homa, sthapana, meditation, daily worship, and new flowers, all should be done according to Pratisthavidhi. Before the day of kumbhabhiseka, before the garbhagrha (Mulasthapana) in front, on sthandila, kumbha should be installed and sandal, flower, havis etc. should be offered and Paramasiva (Lord of all lord) should be saluted and the acarya, acarya should take a oath that they will perform the new kumbhabhiseka within 12 years or on the 12 th year. From Linga to Siva kumbha avahana and from pitham to vardhini kumbha Sakti is invoked. 562 561 Ajitagama (Kriya), 76.58-59 562 Kamikagama (Purva), 32 201

Accordingly from sun (Surya) the first day of the week, Asvini the first star, Mesha the first month and Prathamai the first tithi, homa should be performed. All the year mentioned in the Tamil calendar should be performed. After purnahuti, all should be given to the deity. All the kumbha along with music, mantra recitator should be kept on the vedika. Each and every duty for jirnoddhara can be kept the temporary shrine. The society or region which is worshipping the decayed Linga or icon, the region has a fear from drought, so to get out of this, with all efforts one should remove the decayed object and a new one should be installed. The homa should be performed with samittu, ghee, havis (cooked rice), flaked rice, and tila. With this 1000 or half of it or 108 homa should be done. After homa, ending with Vousat, along with mula mantra the purnahuti should be done. In the temporary Linga, atma tattva nyasa should be done and for the equivalent icon also the nyasa should be done and in the fire (Agni) both be invoked. Thus purnahuti should be performed. Before the time of jirna-udhhara ritual, in the yagasala, the acarya should give oblations of samittu, ghee, cooked rice, flaked rice, sesamum along with the mula mantra reciting 108 times, 1/10 th time of it, the anga mantra. Arugambul (durva grass) should be dipped in honey three times. With the recitation of Mrityunjaya mantra 1000 times or half of it or 108 times the oblations should be performed. At the end of it Ksanahoma should be performed. 563 Before the temporary shrine, the four cubits pavilion should be made and that should either equal or 3/4 th part of the temporary shrine. The pots where the thread is tied, the five gems is put in it, water from river or well is poured in it with vastra or cloth on it and durva grass (Kurca) is put in it above the mango leaves and coconut with three eyes and with kavaca mantra on its head nyasa of Siva kumbha should be done. The pots for vardhini kumbha should be arranged same as Siva kumbha and kept left. In Siva kumbha, the Siva mantra nyasa should be done. The Sadasiva, lord of the lord should be meditated and 38 kalas with the mula mantra should be worshipped. The vardhini kumbha or pot should be meditated as Manonmani and their mantras should be recited and mudras should be shown in front of it. Then the Kalasa sthapana (pot) for the astadikpalas (gods 563 Kamikagama Purva), 32 202

of eight directions) should be invoked. After this the Siva kumbha nyasa and 1008, 508 of 108 times the recitation of the either of the Vedas from the four direction of lord Siva. 564 Sadyojata - Rgveda, Vamadeva Yajurveda, Aghora - Samaveda, Tatpurusa Atharvaveda. If there is no vaidik then the acarya should himself recite. After the rite of fire ritual, transfer the best Brahmin devoted to rightful vows should be fed. After the fire ritual, the acarya should invite the god in the Linga placed in temporary shrine perform the worship and offer huge meal. The daily festival should be performed every day in the temporary shrine. After removal he should throw the Linga of clay or stone in water with recitation of Vamadeva and Aghora mantra. He should burn the wooden one with recitation of same mantras. He should install again a new Linga as per the Pratistha vidhi. If the icon or Linga in the garbhagriha is damaged or spoilt then the substitution for it should be made which is called Balalayam means temporary shrine and for the icon is called Bala-Linga means temporary Linga. In short it is the substitution icon or temple. But this does not mean that it is the main. This Bala-Linga and Balalayam is temporary for the renovation to be conducted in the main shrine and deity. The temporary Linga should be made either of metal, stone, and trees. Pal tree, jackfruit tree, atthi tree, ilupai tree, sandal tree, pavazhamalli tree, Linga should be made. Extremely worn-out wooden icon may be burnt, one of stone and clay may be thrown into water, and, one made of metal or of a jewel should be thrown into very dip water or the sea after carrying it, covering with cloth in a cart along the accompaniment of music. 565 Acarya daksina (Salary): After the purnahuti, the acarya should be given cloth (vastram), old ring and his daksina (in terms of money) with respect. For rtvik, the daksina should be 1/10 th part of acaryas, for mantra recitators, vaidika and astrologer (Jyothidar) 1/2 of that, for vastu yaga two times. For the silpi (Sculptor) whatever daksina is given to acarya, like that 1/4 th part of it should be given. 566 564 Kamikagama (Purva), 32 565 566 As per Mayamatam, metal is melted in fire (Agni) and thus purified metal is recovered. Kamikagama (Uttara), 32.66-69 203

Fruit of Rennovation: For village improvement and other good things a temporary, Linga can be kept as equal to the original one. Temporary shrine cannot be equalized to a permanent shrine. Temporary shrine if the size is decreased then it can be. Renovation if done will bring prosperity to the village. The society or region which is worshipping the decayed Linga or icon, the region has a fear from drought, so to get out of this, with all efforts one should remove the decayed object and a new one should be installed. Renovation if done will give prosperity to the village. One who executes Jirnoddhara in this way ascends to rudraloka at the time of his dissolution and experiences divine bhogas pertaining to that world. 567 To conclude, this chapter deals about the selection of the land for constructing the temples till the renovation, atonement rituals etc. As this chapter deals entirely with the temple rituals one should also follow the rituals performed for domestic purposes mentioned in the Saivagamas. This is been dealt in the following chapter. 567 Kamikagama (Purva), 32 204