92 - Mode of installation of the image of lordshiva 

The Lord said: 

1. O Guha (a name of the son of lordshiva and Parvati)! Ishall briefly describe the (mode of) installation of the linga (representing) Śhiva and the pedestal (representing) the female energy. Their union (is accomplished) by (the repetition of) the mantras ofshiva. 

2. There are five different ways of installation. Ishall describe to you their characteristics. Where there is union of the brahmashila, that installation is worth that name. 

3. The sthapana (fixing) is the proper manner in which (the linga) is placed in the pedestal. The installation in which (the linga) is placed in pedestal with a cleave it is called sthitasthapana (installation on a pedestal already existing). 

4-5. It is (known as) utthapana (re-installation) in which the removal of the old linga) precedes. It is known as asthapana in which the new linga is placed and consecration is done by wise men. (The installation of the images) of (lord) Vishnu etc. are of two kinds. In all these cases supreme lordshivashould 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 groundshould 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 preceptorshould 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 cattlesheds or hy 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 preceptorshould purify it. Encircling linesshould be drawn with gold, curd and unbroken rice. 

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

14. Having offered oblations to the groups of demons in the prescribed manner, theyshould 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 theshoulder of a brahmin, being accompanied by the sounding of musical instruments, itshould be placed at the south-east corner (of theshed) and worshipped at the auspicious moment. The groundshould be excavated with the spade duly consecrated and sprinkled with honey. 

17. The earth dug outshould be deposited on the south west corner and water from the pitchershould be put into the pit. The eastern boundary of the edificeshould be extended as far as desired. 

18. Then having stood there for a while, the preceptorshould 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 arghyadana (offering of waters) (accomplished) by taking round the pitcher. The groundshould 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 mattershould 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, cha, fa, ta, pa, ya, sa 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 writng 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. Oneshould 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 'cha' group, of bones in the south-western part from 'ta' 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 'sa' 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 pitshould be filled with water and earth broken by a club. Having made the ground levelled, the preceptorshould go to the sacrificialshed with the general argha offering in the hand. After having worshipped the two guardian deities of the entrance, the preceptorshould enter the temple through the western door. 

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

31-32.  The stone slabs of a temple for the linga are known as the påda or dharma etc. They are commended if they are squareshaped, eight inches in height and one cubit in breadth. Those made of bricksshould 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 nanda, bhadra, jayd, rikta, and the fifth (purna). 

34. Padma, mahapadma, Sarikha, makara and samudra the five treasures; the presiding deities of theseshould be located in pitchers. 

35. The names of stones are nandd, bhadra, jaya; purņa, ajita, aparajita, vijaya, mangala and dharani, the ninth. 

36-37. Subhadra, vibhadra, sunanda, pushpanandaka, jaya, vijaya, kumbha, pürna 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 slabsshould be covered without exception with the mantra of armour. Theyshould be bathed with perfumed waters mixed with earth, cow-dung and cow's urine with the recitation of mantra of weapon ending with hūm phat. Then theyshould 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 theyshould be immersed in perfumed water with the repetition of mantra containing their own names. Then (theyshould be bathed) with water containing fruits, gems, gold and cow's horn. 

41-48. After having applied sandal paste, the slabsshould be wrapped up with clothes. After having provided a seat made of gold and led them to the sacrificialshed circumambulating, theyshould be laid on a bed or on a mattress of kusha with (the recitation of the mantra of) the heart. After having worshipped, the principles commencing with the intellect and ending with the earthshould be located therein. The three principles permeating the three divisionsshould 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 principlesshould be taken as location of pure bliss, knowledge and soul. The principlesshould 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): "Om, hūm, obeisance to the principle of absolute bliss! Om, hům obeisance to (lord) Rudra, the lord of the principle of absolute bliss! Om, ham obei sance to the principle of knowledge! Om, ham obeisance to (lord) Vishņu, lord of the principle of knowledge! Om, ham obeisance to the principle of soul! Om, ham obeisance to (lord) Brahmå, 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 Šarva, Pashupati, Ugra, Rudra, Bhava, Maheśhvara, Mahadeva and Bhima in order. “Om obeisance to the image of the earth! Om obeisance to the presiding deity of the earth!" are the mantras for duly locating the guardian deities. The pitchersshould be worshipped with their own mantras or with these mantras. The principal mantra for (lord) Indra etc. are as narrated below: lūm, rūm, Šūm, shūm, vum, yūm, mūm, hūm, kshūm. 

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 imagesshould be located in the slabs). 

50. As before the five presiding deities of these, Brahma, Vishnu, Rudra, Ishvara and Sadāśhivashould also be worshipped in them. 

51-54. “Om obeisance to the image (of the principle) of earth! Om obeisance to Brahma 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 locationshould be done as laid down, duly commencing with the central image with the präkära mantra as well as auspicious darbhas and sesamum. After having located the supporting charikā (energy) in the sacrificial pit and worshipping it, the principles, the presiding deities of the principles, the images and the presiding deities of the imagesshould be pleased with ghee etc. Then the slabsshould 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) Brahma, after having touched each one of the principles with kušhas 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 oneshould do these rites for the three groups (of principles). 

56. "Om, am and im obeisance to the principles of soul and knowledge.” (Reciting this mantra, the preceptor)should duly touch the three parts (of the stone), Brahma etc., with the base of the kusha etc. The union of the fundamental principlesshould be done by the applications ofshort and long (mantras). 

57-59. “Om, ham, um obeisance to the principles of knowledge and absolute bliss.” Oblationshould 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 slabsshould then be contemplated as of the form of knowledge, as having bathed, gold-coloured, and wearing the dress in the form of knowledge. Hundred oblationsshould 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.