96 - Mode of initial consecration of an image

 The Lord said: 

1. After having bathed and performed the two daily (worships), the preceptorshould enter the sacrificialshed with the argha offering in his hand and accompanied by the brahmins who are the protectors of the idols. 

2. The doors (of the sacrificialshed) (known as the doors) of peaceshould be worshipped duly as before and also the warder gods (located) in the branches (of the sacrificial trees) by the (performance of) circumambulation. 

3. (The warder-gods) Nandi and Mahåkåla (should be worshipped) at the east, Bhrungi and Vinayaka at the south, Vrushabha and Skanda at the west, (the warder) goddess and Chanda at the north of the sacrificialshed). 

4-5. Then the preceptorshould worship two pitchers each at the base of the branches (of the sacrificial trees)-prashanta (tranquil) and sishira (cool), parjanya (rain-cloud) and ashoka (griefless), sanjivana (reviving) and amruta (ambrosia), dhanada (bestower of wealth) and Sriprada (bestower of prosperity) one after another with (the repetition of) their names ending in the fourth case preceded by (the syllable) om and ending with 'obeisance'. 

6-7. The worlds, planets, warder gods and rivers, two in each one of them, three suns, two Vedas, (goddess) Lakshmi and (lord) Ganapati are the gods who stay in the sacrificialshed at each one of the doors for warding impediments and guarding the sacrifice. 

8. The thunder-bolt, spear, club, sword, noose, banner, mace, trident, disc and lotusshould be duly worshipped in the banner with the mantras Om hrim phat obeisance. Om hrum phat to the spear at the door, hrum phat obeisance. 

9-10. The eight presiding deities of the banner such as Kumuda, Kumudksha, Pundarika, Vámana, Sankukarņa, Sarvanetra, Sumukha and Supratishthitashould be worshipped in the cast etc. with (the offering of) oblation to all beings and with the mantras om kaum obeisance to Kumuda etc. 

11-12. In the same manner the eight guardian deities Hetuka, Tripuraghna, Sakti, Yamajihva, Kåla, Karalin, Ekånghri and Bhimashould be worshipped in the (different) directions with offerings, flowers and incense. (The preceptor)should contemplate them as satisfied. 

13. The five fundamental principles earth etc.should be worshipped in kaksitruņa (a kind of fragrant grass), bamboos, pillars and other things in order with the mantras sadyojata¹ etc. 

1. Sadyo jätam prapadyani, Vamadevaya namo jyesthåya namah, satpurnaaya Vidmahe, aghorebhyo, the ghorebhyah and ishanah aarvavidyanam. 

14. The preceptorshould look at the sacrificialshed as permeated by the essence of (god) SadaShiva, hallowed by his presence and endowed with the banners and spears in the form of fundamental principles. 

15. After having warded off the divine ethereal and earthly obstacles as (laid down) before, (the preceptor)should enter (theshed) through the western door and look at the other remaining doors. 

16. After having walked around (reverentially) and seated on the southern side of the altar and remaining facing the north, oneshould perform the purification of clements as before. 

17. Then the internal sacrifice, the purification of the mantras and the materials, and the worship of one's own self (should be done). The five things got from a cow (should be applicd) as before. 

18. Then the sacrificial pitchershould be placed therein along with the receptacle, especially for the principle ofshiva and the three fundamental principles (soul, body and matter) in order. 

19. The preceptorshould locate by means of his psychic force, the supreme principle ofshiva along with the presiding deities Rudra, Narayana and Brahma in his body from the forehead and trunk to the foot. 

20. Om, ham, ham, The images of the god and their presiding deitiesshould be located therein as before (and contemplate himself) as covered by the essence ofshiva along with his constituent members and forearm ofshiva on his head. 

21. (The preceptor)should then contemplate the effulgence (ofshiva) (which has permeated his body and) which has entered the cavity of the brain as coming out dispelling darkness and illuminating the inter-space between directions. 

22. Having decked himself with flowers, garlands and cloth along with the custodians of deities (the preceptor)should contemplate as "I amshiva" and draw out the sword of knowledge. 

23. The sacrificialshedshould be purified with the fourfold rites of purification. After having scattered the kušha all around, theyshould again be gathered. 

24. After having seated the guardian deity of the ground etc. in the big pitcher (vardhani) as before, the preceptor)should worship them. The pitcher sacred to godshiva and the weapons and the vardhani (pitcher)should be worshipped in the fixed seat. 

25. Then the guardian deities of the worlds along with their weapons and vehiclesshould be worshipped in order in the pitchers situated at the different directions as laid down. 

26. (The preceptor)should contemplate (god) Indra as having a golden complexion, thousand eyes, wearing the crown, and wielding the thunderbolt. 

27. (God) Saptårchis (Fire god) (should be contemplated) as holding a rosary, kamandalu (a small water pitcher), and a spear in the hand, red (in complexion), engulfed by garland of flames and as riding the goat. 

28. (God) Yama (god of death)should be remembered as riding a buffalo, carrying a club in his hand and of the form of destructive fire and (lord) Nirruti as riding an ass, carrying a sword in the hand and having red eyes. 

29. (The preceptor)should then meditate (lord) Varuņa as seated on a crocodile and having white complexion holding a noose of serpent in his hand and (lord) Väyu (wind god) as riding an antelope and having blue complexion and Kubera (god of wealth) as seated on asheep. 

30. (Lord) Ihsa (Śhiva), the trident-bearershould be contemplated (as seated) on a bull, (god) Ananta, the disc-bearer (as seated) on a tortoise, and (lord) Brahma, the four-faced and four-armed as riding a gander. 

31. (Lord) Dharma (god of virtue) and othersshould be worshipped in the pitchers located at the base of the pillars at the corners. Some also worship (the gods) Ananta and others in the pitchers placed at the corners of different directions. 

32. The injunction of (lord)shivashould be made to be heard. The pitcher placed behind one's own selfshould be gently turned around. Then as before the pitchershould be firmly put first and then the pitcher vardhani. 

33. After having worshipped (lord)shiva (seated in) a firm seat and (again in) a firm seat for the sake of weapons, (the preceptor)should as before touch with the udbhavamudra (posture made with the fingers denoting generation). 

34. “O lord of the universe you protect this sacrifice of thy own self out of compassion for the devotee". After having addressed these words, (the preceptor)should place the sword in the pitcher. 

35. After having worshipped the lord in the pitcher or on the ground or in theshed relating to initiation and establishment, (the preceptor)should go in front of the fire-receptacle. 

36. The custodians of images who are seated in front of the centre of the pitshould purify the respective pits as directed by the preceptor. 

37. The reciters (of mantras)should recite (the mantras) as many times (as laid down). Others (should recite the samhita mantra. The brahmins, well-versed in their respective branchesshould read the appeasing mantras. 

38. A follower of the Rugvedashould recite the hymns Śhris ūkta, påvamani, maitraka and ursåkapi on the east. 

39. A follower of Samavedashould recite the hymns devavrata, bhārunda, jyestha and rathantara on the south. 

40. A follower of Yajurvedashould recite the hymns rudra, purushas ūkta, ślokadhyāya especially and the brahmanas in the west. 

41. An Atharvavedinshould repeat the hymns-nilarudra, sükshmas ūkshma and the atharvasirsha in the north. 

42. After having ignited the (sacrificial) fire, the preceptorshould fill the eastern part of each one of the pit from the east in order. 

43. Incense, lamps and sacrificial porridgeshould be offered to them. Then the fireshould be offered. After having worshippedshiva as before, offering unto fireshould be made (accompanied by the chanting of) mantra. 

44. After having made the oblation for making the place and time of the sacrifice as auspicious and to ward off omens portending evil, the knower of mantrasshould offer the final oblation which brings forth good. 

45. After having prepared the sacrificial porridge as before, itshould be offered to each one of the pit. Then the yajamānas (persons at whose instance a ceremony is performed)should go to the bathingshed well-adorned. 

46. (The image of) the godshould be placed on the auspicious seat and covered with the essence of the mantra after gently stroking it. After having worshipped, itshould be bathed with mud and herbal waters. 

47. The imageshould be bathed in between with the urine of a cow and cowdung, sacred as and perfumed water with (the recitation of the mantra of) the weapon ending with the syllable) phat. 

48. The preceptor, after having purified the casual principles,should cover (the image) with a yellow coloured cloth (sanctified) by the repetition of the dharma (mantra) in the company of the protectors of the image. 

49-51. After having worshipped (the image) with white flowers itshould be carried to the sacrificial platform at the north. After having laid (the image) on a seat placed over the bed, the preceptorshould mark (on the image) with lines of saffron-smeared strings and mark (the position of) the eyes with a golden stick. The collyriumshould be put on (the eyelids) and then the sculptorshould carve out the eyes with an implement at the spot as laid down in the technical works. 

52. The eyesshould be carved into a spot just at half of one third or half of one fourth or half of half the length, for accomplishing all desires and it is auspicious. 

53. Taking one-fourth part of the length of the linga and having divided it into three parts, one such partshould always be the breadth of the body. 

54. In the linga of a cubit length, the cavity of the eyesshould be a ninth part of one eighth of a yava (measure) both in depth and breadth. 

55. In the linga of one-and-a-half-cubit length, the sockets of the eyes would measure an eighth part of a yava (measure) more (than that of the preceding). In that (the linga) of a cubit length (the cavity of the eyes) would be eight yava (measure) in depth and breadth. 

56. In all the lingas of Sambhu (lordshiva) where the length would increase by the pada (measure), the mcasures of the cavities of the eyes would also correspondingly increase by a yava (measure). 

57. The lines (on the top of the linga) would also increase by three parts both in depth and breadth. In all the cases the top of the linga would be narrow and tapering. 

58-59. The region of the eyesshould be divided into eight parts and the lower part of the head into two. The two lower parts (of the region of the eyes)should be left out. The remaining six partsshould be carved into three lines taken round and joined at the back (of the emblem). The line at the topshould be made to measure a yava (measure) in the case of (a linga) made of gem as well as of gold. 

60. The form and characteristic features of these are that the radiance of those made of gem is spotless. (The emblem)should be endowed with the eyesight by carving the above mark (into the part indicated above). 

61. After having worshipped the lines bringing out the characteristic features of the emblem with ghee and honey with (the repetition of) the mytyunjayamantra¹ in order to remove the defects due to the sculptor, the lingashould then be worshipped after having bathed it with mud and other things. After having gratified the sculptor, a cowshould be given to the preceptor. 

1. addressed to lordshiva praying for deliverance from death. Tryambakath yajamahe sugandhim pushtivardhanam urvårukamiva bandhanån mrutyor mukshiya māmrutåt. 

62-64. After having worshipped the linga with incense and other things, married womenshould sing (in praise of the lord). After having touched the (linga) on the left and right with the string or with the kusha, and rubbing with rochana (pigment), the womenshould be sent away after giving gifts of molasses, salt and brains. 

65-67. The preceptor along with the custodians of idolsshould bathe (the linga) with mud, cow-dung, cow's urine, ashes and water with the recitation of) hrudayamantra or pranava. Then (itshould be bathed) with the five things got from a cow preceded by (bathing with) the five sweet things. After the smearing (of decoctions) of herbs (itshould be bathed) with all herbal waters. (Then itshould be bathed) with waters mixed with white flowers, fruits, gold, gems, horn and barley. Then (itshould be bathed) with thousand pourings of divine herbal waters. 

68. Subsequently, the lingashould be bathed with sacred waters, waters of (river) Ganges, waters mixed with sandal and from the pitcher representing milky ocean and that pitcher of water sacred to lordshiva. 

69-71. Rubbing and besmearingshould be done with fragrant sandal and other things. After having worshipped (the linga) with flowers with the recitation of brahma (mantra) and with red garments with (the mantras of) armour and after havingshown a red flower preceded by the offer of protective mark, the lingashould be worshipped with the mantra of purusha, after having appeased it with jets of ghee, water, milk, kušha, other articles of worship and praises. After having rinsed the mouth with (the mantra of) the heart (the preceptor)should say, "O lord! May you rise up!" 

72. Then the lordshould quickly be led to theshed along with the articles (of worship) in a divine chariot and placed in the bed (made ready) at the western door (of theshed). 

73. At the western door itself a pedestalshould be placed on an auspicious seat permeated with the goddesses beginning withshakti and ending with Mati. The brahmašhilashould also be bestowed therein. 

74-75. The sacrificial pitcher in which the psychic sleep had been inducedshould be converted into the fixed seat. After having placed it in the north-east corner of theshed and offered waters for washing with (the mantra of) the heart, the lingashould be lifted (from the bed) and deposited on the seat with the head turned towards the east and obeisance to Dharma (god of virtue) and others (should be done) with (the mantra of) creation. 

76. Incenseshould be offered. After having worshipped the linga, garments and household articlesshould be offered with (the mantra of) the heart befitting one's capacity. 

77-78. A vessel filled with ghee and honeyshould be placed near the foot as unguent. The officiating priest who is present thereinshould locate the thirtysix principles beginning with energy and ending with the earth along with their respective presiding deities and divide (the above body) into three parts with garlands of flowers. 

79-83. After having located the fundamental principles beginning with the principle of illusion and ending with that of the absolute energy, together with the principles of soul, knowledge and pure bliss, in the order in which they were created, in the different parts of the body such as the square, octagon or circle and the presiding deities of the above three principles such as the gods Brahma, Vishņu andshiva having been projected into each of the above said divisions and also the different embodiments of gods such as the earth, fire, the person for whom the sacrifice is done, sun, water, air, moon, sun, sky together with their respective deities such as Sarva, Pashupati, Ugra, Rudra, Bhava, Maheśhvara, Mahadeva and Bhima and these letters respectively sacred to them such as la, va, sa, sha, cha, ya, sa and hashould be located therein. The pranava of three parts or the mantra of the heart or some other principal mantra (are also located). 

84-85. (The preceptor) who knows the mantrashould locate five deities of (the five fundamental principles carth, water, lustre, wind and ether along with their five presiding deities, and Brahmå, Dharanidhara, Rudra, Isha and SadaShivain the order of creation in the case of a sacrifice having five fire-pits. 

86. (The principles of) non-action, and other things, and their presiding deities Ajāta and others or the three principlesshould be located as the cause of pervading in the case of a seeker of release (from bondage). 

87. Gods known as Vidyeśhas (lords of learning)should be meditated upon in the case of one's own soul being pure and the Lokanāyakas (lords of the world) in the case of one's own and being impure and also the protectors of images, enjoyers and lords of the mantras. 

88. (The fundamental principles numbering) twenty-five¹, eight², five³ and three⁴ and their lords such as Indra and others (should be worshipped) in order as follows: 

1. The ayakta, mahat, ahankara, panchabhūtas, panchatanmatras, panchakarmendriyas, panchajnanendriyas, manas and yajamana. 

2. The five elements, sun, moon and yajamana.

 3. The five elements.

4. The three qualities sattva, rajas and tamas.

Om hâm obeisance to the principle of energy etc. Om ham obeisance to the presiding deity of the principle of energy etc. Om ham obeisance to the image of kshma (earth). Om ham obeisance to (lord)shiva, presiding deity of the image of earth etc. Om ham obeisance to the image of pruthivi (earth). Om ham obeisance to Brahma, the presiding deity of the image etc. Om ham obeisance to (lord) Rudra, the presiding deity of the principle ofshiva (auspiciousness) etc. 

89-91. (The preceptor)should recite (the above mantras) from the region of the navel, spreading like the sounds of bell, rejecting the causes such as Brahma and others and meditate on the mantra resting in (the lotus of) twelve petals and which is different from the mind and which resembles the sentiment of bliss obtained. Having collected filaments from the twelve (petalled lotuses) (lordshiva), who pervades (everything) and is devoid of kalas,should be contemplated upon asshining resplendent with thirtyeight kalas, effulgent with thousand rays, consisting of all energies and accompanied by the attendant gods; (he)should be then projected in the linga. 

92. The jivanyasa⁵ in the linga will be accomplished in this manner. It yields all fruits. The location in the pedestal etc. will be described now. 

5. The projection of vital energy. 

93-94. After having been washed and besmeared with sandal paste etc., the pedestalshould be covered by a good cloth. Then the stone set ready just like the linga and placed at the north of the lingashould be endowed with the five gems in its aperture resembling the female organ of generation andshould be worshipped as laid down. 

95. The (pedestal) stone which has been bathed againshould be deposited at the foot of the linga. So also the bull and (others such as the goddess of) energyshould be located after doing the rites of bathing etc. (to them). 

96-97. Itshould be done being preceded by the pranava (syllable om) and (followed by) any one (of the mystic letters) hum, pum and hrim. The pedestal stone which is of the form of the base and which is endowed with the energy of action (should be worshipped) with sacred ashes, darbha and sesamum. Then the three outer wallsshould be set up. The guardian deities with their weaponsshould be worshipped outside for the sake of protection, 

Om hum, hram obeisance to the energy of action. Om hüm, hrám, haḥ oblation to Mahågauri, the consort of Rudra-this (being performed) on the pedestal. Om, ham obeisance to the energy of support. Om, ham obeisance to the bull. 

98-101. The (female deities) Dhårikå, Diptimati, Ugrå Jyotsnå, Balotkațā, Dhåtri and Vidhatri or the five goddesses Váma, Jyeshthā, Kriya, Jñana, Vedhå or the three Kriya, Jñana and Icchashould be located as before. So also the female god dessesshould be located in the benefic forms of gods. The five energies Tami, Mohá, Kshami, Nishthå, Mrutyu, Maya, or Bhava Jvara, Mahåmoha, Ghora, Tritayajvara or the three presiding female deities Kriya, Jñana and Bådhåshould be located in the three indomitable principles of soul etc. 

102. Even in this case the pedestal (should be worshipped) in the Brahma--part (of the linga) in the order. All routinesshould be performed as before with (the goddess) Gauri and others. 

103-105. Having located in this manner, (the preceptor)should go near the (fire) pit and invoke (lord) Maheśhvara at the centre of the pit and on the borders, the goddess of action in the other border and the sound (Om) at the lip. Then the union of the occult psychic force with the sacrificial pitcher, the ground, fire and lord) Isha (should be brought about). 

106-107. The preceptorshould contemplate his psychic energy resembling the fire of a lotus rejected upwards by the rising wind, entering by the path of the sun, emerging out and again entering by the path of void. In this manner mutual union with (the psychic forces of) the protectors of guardiansshould be brought about everywhere. 

108. After having worshipped the energy (known as) Dhårikå (ability to hold), duly the fundamental principles along with their presiding deities, and the images (of gods) along with their presiding deities with ghee etc. and offered oblation duly in the fire-pit in their presence with the samhita mantras, oblationshould again be made hundred or thousand or five hundred times (concluding) with the final oblation. 

109. Similarly, the guardians of deitiesshould also satisfy the fundamental principles along with their presiding deities, and the images (of gods) along with their presiding deities and offer oblation. 

110-111. After having satisfied the (goddess of) energy with Brahma mantras befitting one's capacity and time and sprinklcd the waters of the pitcher with the ends of the kusha and touched the base of the linga, oneshould repeat (the mantras) as many times as (the number of) oblations. The presence of the godshould be accomplished by (repeating) the mantra of the heart. The act of covering (the image)should be done by (repeating) the mantra of the armour. 

112-13. After having performed (the rites) thus for the purification of (the parts of the linga presided over by) the gods Brahmå to Vishņu, (the preceptor)should complete the oblation and repetition of the mantras as many times (as mentioned above). 

The middle and tip of the lingashould be touched with the middle and tip of the kuša. The mode of achieving the union is described now: 

Om, håm, ham, om, om, om, om, om, bhum, bhum obeisance to the image outside. Om, ham, vam, om, om, om, sham, om, bhüm, vam  obeisance to the image of Agni. 

114. Similarly, the images of the yajamana and othersshould be contemplated (in the linga). So also in the case of the five manifestations of the god, union must be brought about with (the repetition of the mantra of) the heart etc. 

115. Itshould be known that (the union) in the case of the three fundamental principles (soul, knowledge and bliss) with the linga, pedestal and bull is brought about by the principal (mantra) or with their own fundamental (letters) completely and without any omission. 

116-19. Hundred oblationsshould be made for the purification of the different parts (of the linga) and hundred and eight (oblations) with the mantra of (lord)shiva for the removal of any deficiency (in performing the sacrifice). After having made oblation, whatever act has been done thatshould be uttered in the ear of (lord) Śhiva: “This act has been completed by me by your grace! O lord! Om, obeisance to lord Rudra! Obeisance to (lord) Rudradeva! Whether this act is complete as laid down or incomplete, you complete it by your power and accept it. Then the learned (preceptor)should locate in the linga and the act in the pedestal of the image. 

120-121. The energy of the form of supportshould be located in the Brahmä (part of the) stone. The (rite of) adhivāsana (staying together)should extend over seven nights or five nights or three nights or a single night or be done immediately. The sacrifice performed without the performance of) adhivasana does not yield any benefit even if performed. 

122. Hundreds of oblationsshould be offered everyday with the respective mantras. Worship of the pitcher of (lord)shiva and offering to the quartersshould be conveyed. 

123. The adhivåsa is so called because the disciple stays with the preceptor practising vows. It is said to be the attitude till the end of the stay.