97 - Mode of installation of the image of (Lord)shiva

The lord said: 

1. After having performed the daily rites in the morning and worshipped the guardian deities, the preceptorshould enter (the temple) as described already and purify his body. 

2-3. After having worshipped the lords of the quarters, the sacrificial pitcher of (lord)shiva and the small pitcher and having satisfied the linga and the fire duly with eight handfuls (of oblation), (the preceptor)should enter the temple reciting (the mantra of) the weapon by the command of (lord)shiva. The obstacles thereinshould be removed by (the repetition of) the mantra of the arrow ending with (the syllables) hum, phat. 

4-7. The lingashould not be established at the middle (of the temple) to avoid the defect of injury. Hence the stone slabshould be established having left half of a yava (a measure) or a yava from the centre a little towards the north-east. 

That slab (known as) ananta (literally without end) and which is of the form of support of all (should be established) with the principal (mantra). The stone slab known as Achala (without movement) which is all-pervading and is of the form of the seat of (lord)shivashould be placed by the use of (the mantra of) creation or by (the repetition of) the following mantra:-“Om! All pervading goddess! Firm and unmovable (goddess) Achala! obeisance. Hram, lam, hrim, oblations. You must always remain here by the command of (lord) Śhiva.” 

8-16. After having spoken thus and having worshipped (the linga), (the preceptor)should arrest its movement byshowing the raudramudra (a posture made with the fingers). After that, (the preceptor)should place the diamond and the other gems, fragrant root, metals like gold and bronze yellow orpiment etc., cereals and grains described already and respectively representing lustre, beauty, strength and valour duly in the holes in the (directions) east etc. after having devotedly contemplated with the mantras of guardian deities of the world. A tortoise or bull made of gold or silver (should be located) along with earth from the banks of a river or from the peaks of a mountain in the central (and other) holes facing the entrance. Otherwise a golden image of a meru along with honey, unbroken rice and collyrium (should be located). Otherwise a golden or silver image of the earthshould be located along with syllables of all the mantras and gold. Then a lotus stalk made of gold or silver or all metals together with a dish consisting of sesamum and grainsshould be located. After having located the seat of the lord representing the energy itshould be anointed with sweet porridge or guggulu (an aromatic) and covered with a cloth protected by (the recitation of) the (mantra) of the armour and weapon. 

17-21. After having offered oblations to the presiding deities of the quarters and rinsing the mouth, the preceptorshould offer hundred oblations either with (the repetition of) (the mantra of lord) Śhiva or with (the mantra of) the weapon along with the final (oblation) for the removal of defects in the cavity of the stone slab on account of contamination. After having appeased the presiding deities of the ground by offering an oblation, the preceptorshould lift the deity along with the seat with (the recitation of the mantra of) the heart and the sounding of auspicious notes. Then the preceptorshould walk ahead of the deity and behind the sacrificial ground of the lord along with the four custodians of the image standing in the (different) directions and the person at who’s bidding the rite is performed. After having done the circumambulation, the lingashould be established in front of the door known as bhadra (welfare). After having offered waters for washing, (the linga)should be taken to the temple through the door, the door frame and the region of the door. 

22. The great lordshould be taken only through the door without contacting the door (in the case of an unfinished temple) if the door frame has unfinished edges or incomplete or is half done. 

23-24. In the case of the construction of a temple being begun, (the linga)should be taken in through the corner also. This is the general rule even in the case of a manifested linga as the worldly practice for entry into the temple through the door. It is known that if the entry into the temple is made through the side door it causes destruction of the race. 

25-33. After having placed the linga in the seat facing the door with the sounding of auspicious türya (a kind of musical instrument) and (offerings of) dürva (a kind of grass) and unbroken rice, (the preceptor)should recite the great pashupata (mantra) after uttering 'Rise, O lord' with (the recitation of the mantra of) the heart. After having removed the sacrificial pitchers from the holes, the preceptor in the company of the guardians of the imageshould mentally repeat the mantra and contemplate (the linga) besmeared with saffron and other things and the union of the god and goddess as protected. After having recited the principal (mantra) till deep concentration is gained), (the preceptor)should touch (the linga) and place it in the hole. Either a portion of the Brahmä-part (of the linga) or two parts (of the same) or half of it or one-eighth of the whole (linga)should be under (the earth). After having covered (the linga) with lead upto the waist with concentration, (the preceptor)should fill the cavity with sand and say, “(You) be firm". Then after the linga has become firm, (the preceptor)should contem plate him who is of all the forms (of beings), recite the principal (mantra) and locate the nishkala (devoid of attributes) upto the energy by the (order of) creation. If the linga that is being established leans towards the south, the preceptorshould offer oblations with the mantras of the respective presiding deities of the directions until the final (oblation) along with the fees. (The preceptor)should offer hundred oblations either with the principal mantra or (the mantra) of manifold forms if (the linga leans) to the left or slips down or cracks. Even in the case of other defects (the preceptor)should similarly perform the blissful appeasing rite. 

34. A linga associated with the rites of location etc. in this manner does not bring any harm. The pedestalshould be consecrated as possessing a part of the characteristic (mentioned already for the linga). 

35. After having projected the mantra of (the goddess) Gauri (consort of lord Śiva) in the pedestal, the pedestalshould be consecrated with (the mantra) of creation. The sides (of the linga)should be smoothened and binding cement and sandshould be put. 

36-37. Then the preceptor in the company of the custodians of the imageshould bathe the images (with the waters) from the pitcher of peace and other pitchers placed there as well as the pañchamruta (a composition of the milk, sugar, curd, ghee and honey) and other things. Itshould then be besmeared with sandal paste and other things. After having worshipped the lord of the universe (Śhiva), (the preceptor)should touch the parts (represented by lord Śhiva and his consort Uma) with the recitation of the mantras of (goddess) Uma and (lord) Mahesa (Śiva) andshowing the lingamudra (a posture made with the fingers). 

38-39. Then (the preceptor)should (mentally) project the three (fundamental) principles¹ in that preceded by the six kinds of worship. After having located the image along with the presiding divinities of the (different) parts as also (lord) Brahma in the seat of action, the learned personshould bathe it. After having besmeared it with fragrant (pastes) andshowing fragrant fumes, itshould be located as the sole pervading principle of (lord)shiva. 

1.  Soul, knowledge and bliss. 

40-44. After having offered to (lord)shiva the garlands of flowers, incense sticks, lamps, edible offerings and fruits with (the recitation of the mantra of) the heart befitting one's capacity and sipping waters (thrice), watershould be offered to the lord for cleansing. After the recitation (of the mantras sacred to the lord) and assigning the merits of the same on his right hand (the preceptor)should address the lord in the company of the custodians of the image of lord) Śhiva as follows: “O lord! Youshould stay in this temple by your own wish as long as the sun, moon and stars (wouldshine in the sky).” After having made obeisance thus, (the preceptor)should go outside (the temple reciting) either (thé mantra) of the heart or the praņava (syllable om). After having established (the image of) the bull, (the preceptor)should make the offering as before. One hundred oblationsshould be made with the mrutyunjaya (mantra) (that which conquers' death) for the removal of defects like omission etc. In order to appease the lord oblations with sweet porridgeshould be done with (the recitation of the mantra of) the heart. “O great lord! Whatever thing has been done by me through ignorance or inadvertance you make it good.” 

45. Oneshould dedicate all things to the lord of the goddess who is the cause of gold, animals, earth, songs and musical instruments with devotion and within one's means. 

46. Gifts (should be given) and then festivitiesshould be celebrated for four days. The preceptorshould offer oblations for three days at the three conjunctions (of time) (the morning, midday and evening) in the company of the custodians of the image. 

47-48. And the final oblation composed of sacrificial porridgeshould be offered in all pits purified with the oblation (known as) sampata (fulfilling oblation) on the fourth day with (the recitation of) the bahur upi (mantra). The flowers usedshould be kept for four days after that and removed afterwards. After having bathed the image, itshould be worshipped. 

49-52. Worship in the case of ordinary lingasshould be done by (the repetition of) the general mantras. Except consciousness of the linga, the lordshould be bid adieu. In the case of lingas of extraordinary nature (lord)should be bid adieu (with the repetition of words), "Pardon (us O lord!)" In vocation, manifestation and dismissal (are done) befitting one's ability. According to some it has been stated that seven oblations for the steadiness etc. (should be cast at the end of installation. Steadiness, immeasurableness, cognisance of the originless existence, eternity, all-pervasiveness, deathlessness, seen as manifested are spoken as the characteristics of (lord)shiva for the manifestation. 

53-54. "Om! obeisance to (lord) Śhiva. Be thou steady." This is the order offering oblations. After having accomplished this in this manner and having permeated the two pitchers with the essence of lordshiva, the (lord) Bhava (Śhiva)should be bathed with the waters of) the one and the othershould be borne for bathing the performer. 

55-57. After having made the offering, (the preceptor)should do the achamana (sipping of waters thrice) and go outside with the permission of lordshiva. (The god) Chandashould be located on a seat over a good pedestal in the north-eastern direction outside the sacrificial ground and worshipped with the brahma mantras preceded by contemplation, and rites of location and offering of oblations. The worship using the brahma mantras is that in which the components are mentioned at first. 

Om, hüm, phat obeisance to Sadyojäta. Om, hum, phat obeisance to Vámadeva. Om, Vum, phat obeisance to Aghora. Om, vaum, phat obeisance to Tatpurusha. Om, hum, phat obeisance to Ishäna. 

58-59. After having conveyed the (merits of) repetition (to the lord) and appeased him, (the lord)should be addressed as follows preceded by bowing. O (lord Chanda) I Stay (in this temple) as long as the lord (Śhiva) stays here. O(lord) Chandela! Whatever has been omitted or made in excess by me out of ignorance, make it complete by your grace. 

60. Lord Chaņdashould not be invoked in cases where a baņalinga (a kind of stone representing lordshiva) or a linga placed on the baņa stone or an accomplished linga or self-originated linga or images of all gods (are established). 

61-66. Even in the case of rites relating to the presiding deity of the sacrificial ground in which there is the mental attitude of union with the lord, the preceptorshould worship (lord) Chandeśa, and the yajamdna (the person for whom the work is done) along with his son and wife andshould bathe himself with (the waters of) the pitcher already placed. The yajamanashould also worship the preceptor as (the lord) Mahesha (Śhiva) and make gifts of earth, gold and other things without any distinction whatever. After having satisfied befittingly the protectors of images, those who repeat (the mantras), the brahmins, astrologers and sculptors, the destitutes, forlorns and othersshould be fed. “O lord! Ocean of compassion! Forgive me for all the sufferings you had in being present here.” To the yajamana who has spoken thus, the preceptorshould offer with his own hands the merits of consecration resplendent like the glowing star along with the kušha, flowers and unbroken rice. 

67. After having then saluted (lord) Parameśhvara (Śiva) endowed with the pashupata (mantra), (the preceptor)should address the attendant gods (of the lord) with offerings for their presence. 

68-71. “Youshould stay here in as long as the lord) Hara (Shiva) is present here. Then the preceptorshould take possession of the sacrificialshed along with the cloth etc. Then the sculptor (should take possession of) the bathingshed along with the articles (found therein). All other godsshould be established with the repetition of the mantras as given in the agamas¹. (In these establishments of other gods) the splitting of the first letter of the (respective) names (of the gods) and the location of fundamental principles pervading these (should be made). The gods commencing with Sådhya, the rivers, herbs, the guardian deities of the ground, kinnaras (semi-divine beings) and othersshould lie in the principle of carth. In some places the location of the (goddesses) Sarasvati and Lakshmi (are) in the waters. 

1.     Texto relating to worship of dcities in the temples. 

72. The presiding deities of the world (should be established) in those places where they remain firm. The place of Brahmå is the three fundamental principles which extends to the important cause of expansion of the (primordial) egg. 

73. The place of Hari (Vishnu) is the triad (of worlds) which has the subtle principles as the main. The places for the lord of dancing (Näțyeśha, a form ofshivá), gaņas (attendant gods), mothers (goddesses), Yaksheśas (semi-divine beings) and (lord) Subrahmanya (are as described above). 

74. The place of Ganapati is that upto the principle of pure knowledge. (The place) of splendours emitted by lord)shivá and (his consort)shivá (Pårvati) extends to the energy in the region of a part of the illusion. 

75-77. In the case of manifested images, the place is spoken as upto the lord (Shivá). Some forms like the tortoise as well as the five things such as the gem etc.should be put in the hole of the pedestal except in the case of the image of) the five brahman forms (of lordshivá). In the hole divided into six parts one part from the end is left out and fixing is made in the fifth part. If it is divided into eight parts, the fixing is done in the seventh part. This fixing in the case of images brings forth happiness. 

78-79. Purification is done by meditation when the images are fixed. In the case of plastered and painted images bathing, placing on a pedestal, placing gems (underneath), opening of the eyes, the (placing of) mantras, and the offer of seats etc. (should be done) mentally: Worshipshould be done with flowers without water in them so that the picture may not get spoilt. 

80-82. "The mode (of fixing) the movable variety of linga is described now.” (The linga)should be divided into five or three parts separately and three or two parts (should be set apart for fixing). On account of the different fundamental principles, the purification of the pedestals as well as the lingas made of crystals (should be done) with the mantra of creation as laid down. In those cases, there is no need to place the brahmasila and the gems etc. 

83. The placing of the image on the pedestalshould be done mentally. There is no special procedure for purification in the case of self-originated lingas and banalingas (lingas made of a kind of stone). 

84. (The movable lingas)should be bathed with (the recitation of) the vedic mantras. So also the (rite of) assigning an oblationshould be done (with the same mantras). The (sacred) rivers, oceans and mountains are installed as before. 

85-86. The lingas made of earth and flours are known as aihika (relating to this world) and kshata (perishable). After having made such a linga pure, oneshould worship as laid down with the rites of initiation etc. Then after having withdrawn the mantras into himself in its presence, the preceptorshould cast that linga in the waters. It yields one's desires within a year. The installation of (the images of) Vishņu etc.should be done with separate mantras.