Preliminary consecration of an image ||59||

1-4The Lord said: The act of causing the presence of God Hari is said to be the adivasana (preliminary consecration). Having contemplated on the self as the omniscient, all-pervasive and supreme spirit and having united one’s self-conceited conscious energy with (the syllable) om and after having drawn it* out and identifying one’s own self with the all-pervasive lord, (the priest) should unite the earth with the wind, illuminate it with the fire particle (mentally), draw the fire with the wind (particle) and lead the wind into the ethereal space. The wiseman should draw in the same order (the other gross elements) after having made them the receptacles of subtle principles along with the gross principles, the supreme being and the secondary forms such as the sadhya.
5The ethereal space should be drawn into the mind (principle), the mind (in its turn) should be (drawn) into (the principle of) ego, (the principle) of ego in the (principle of) mahat (first principle). The mahat should be led into the avyakrita (unmanifest).
6-7The unmanifest (is led) into the absolute knowledge known as Vasudeva. Being desirous to create he, the Lord of sound by means of the unmanifest brought into being Sankarshana (the principle) known as touch. He created Pradyumna the form of splendour by agitating the illusion.
8He created Aniruddha, (consisting of) taste only and Brahma of the form of smell. That Aniruddha, the Brahma created water at first.
9He also laid the golden egg (of the five principles) in that (water). Impregnated with consciousness (this generated) a peculiar force within.
10The breath united with life force is spoken as existence. The inner being also known as the vyariti is a spiritual entity amidst the five winds (pranahi).
11Then intellect came into being associated with the prana and with eight-fold modifications. Egoism was born then and the mind came out from it.
12Then the five (abstract) things were born possessing determination. They are known as sound, touch, sight, taste and smell.
13The sense-organs possessing consciousness were brought about by these. The skin, ear, nose, eyes, tongue are the sense organs.
14The feet, anus, arms, speech (mouth)and the genitals are the five organs of action. Listen (I shall describe) the five elements.
15The ether, wind, light, water and earth (are the five elements). The gross body is composed of these elements and becomes the support for all.
16(I shall presently) describe the mystic syllables signifying these and for being (mentally) placed on (the different parts of) the body. The letter ma which is the symbol of the inner self should be located to co-extend with (the body of) the deity.
17The letter bha which is the emblem of life should be lodged in the differentiating individuality of the god. The letter ba which represents the intellect should be located in the region of the heart.
18The letter pha representing the sense of ego should also be located there itself. The letter pa representing the mind should be located in the mental resolve.
19The letter na which is a symbol of the principle of sound should be placed on the forehead. The letter dha which is the symbol of sense of touch should be placed in the region of the face (of image).
20The letter da denoting the gradations should be placed in the region of the heart. The letter tha symbolising the sense of taste should be placed in the region of pelvis.
21The letter ta signifying the sense of smell should be located on the shanks. After having located the letter pa in the ears, the letter (Ma should be located on the skin.
22The letter (fa should be located in the two eyes, the letter tha in the tongue, the letter ta in the nose and the letter Ha in the speech.
23Having placed the letter jha representing the hands in the hands, a wise man should place the letter ja in the feet, cha in the anus and ca in the genitals.
24The letter symbolising the principle of earth should be placed on the feet. The letter gha (should be placed) in the pelvis. (The letter) ga representing the principle of lustre should be placed in the heart.
25The letter kha which represents the principle of wind should be placed in the nose. The letter ka signifying the principle of ether should be assigned to the forehead by the wise.
26-27The letter ya denoting lord Sun having been placed in the lotus of the heart, the letter sa possessing sixteen digits should be placed in the seventy-two thousand (rays) emanating from the (lotus) heart. The priest fully initiated in the mystic syllables should contemplate on the point (bindu) representing the region of fire in the middle of it.
28The excellent letter ha along with the syllable om (pranava) should be placed there. Om, dm, salutations to the paramesty Atman . Am, salutations to purusatman .
29Om, Vdm, salutations to the eternal being! Nam, salutations to the soul of the universe! Om, vam, salutations to the soul of all beings! Thus the five forms of energies have been described.
30The first one (of the above five syllables) should be used for the place, the second one for the seat, the third one for the bed, and the fourth one for the drink.
31The fifth one is used at every worship. These (five mystic syllables) are known as the five upanisads. The syllable hum should be placed in the middle after having contemplated on Hari, composed of mystic syllables.
32Whichever form of the deity is being installed one should assign the particular principal mystic syllable of that form afterwards. The principal syllable of Vasudeva is Om, salutations to Lord Vasudeva!
33(The different forms of the god) should be (mentally) assigned to (the different parts of the body such as) the head, nose, forehead, face, neck, heart, arms, shanks and feet in order. (The manifestation known as) Keiava should be assigned to the head (of the image).
34Narayana should be assigned to the face, Madhava to the neck, Govinda to the arms, (and) Vishnu to the heart.
35Madhusudana should be assigned to the hinder part, Vamana to the belly, Trivikrama to the hip (and) Sridhara to the shank.
36Hrisikesha (should be assigned) on the right side, Padmanabha on the ankle, Damodara on the feet. (This is assignment) in the six limbs commencing with the heart.
37-39O most virtuous one! This is general mode of assignment of Vishnu. In the alternative, the installation of which form of the deity has been begun, one should infuse life into the image with the principal mystic syllable of that form. The first letter of the name of any form of a deity should be used along with the twelve vowels and assigned to the different parts of image such as the heart. O Lord of celestials! the principal mystic syllable should consist of ten syllables.
40The principles should be placed in the body in the same order as they are found in the god. Lord Vishnu should be worshipped with perfumes etc., in the diagram of a lotus inscribed in a circle.
41One should contemplate on the seat as before together with the limbs and cover. Then one should imagine an auspicious discover that as having twelve radii.
42The circle (should be imagined) as having three concentric naves and two outer circles and filled with the vowels. The wise man should then place the prakriti (the nature, the source of the material world) and other principles.
43-44The sun god should again be worshipped at the tips of the spokes in the twelve-fold way and the moon possessing three-fold armies and sixteen phases should be contemplated therein. The excellent worshipper should contemplate on a lotus flower of twelve petals.
45The effulgent energy of the supreme being should be contemplated and worshipped in the centre (of the lotus flower) by the priest. Having located (Lord) Hari in that image, one should worship him as well as the celestials.
46Kesava and others should be worshipped well with twelve mystic letters with perfumes, flowers etc. and with their attendants and enclosures, in due order.
47-48The twice-born should worship the guardian deities of quarters and others in die circular diagram of twelve radii. The image should then be worshipped with perfumes and flowers and with the purusasukta. The pedestal should be worshipped with the srisukta. The sacrificial fire relating to Vishnu should be kindled in the prescribed manner.
49Having made oblation unto the fire with the sacred syllables the wise priest should sanctify waters and consecrate the image (by sprinkling waters). Then he should kindle fire.
50The wise priest should kindle fire in the pit on the south with the mystic syllable agnim hutam and in the pit on the east with the syllable agnim agnim.
51In the fire pit on the north, the fire should be kindled, with the mystic syllable agnim agnim havimabhihi and the sacred syllable to be used to kindle fire in general is tvam agne hyagnirucyase.
52One should place one thousand and eight twigs of the palasa tree in each one of the fire pits and offer grains with vedic hymns.
53Clarified butter and sesamum (should be offered to fire) with the vyaritis (Om bhuhi, bhuvahi, suvahi) and ghee with the principal mantra. One should perform the appeasing oblation with the three sweet things.
54One should then touch the feet, navel, heart and forehead with (the utterance of) twelve mystic syllables (of the god). After having offered ghee, curd and milk, the head of the image should again be touched.
55After having touched the head, navel, and feet, (the priest) should make four rivers Ganga, Yamuna, Godavari and Sarasvati present there by pronouncing their names.
56(The rivers) should be dried up by (the recitation of the vipiugSyatri3 and the sacrificial gruel should be boiled with (the recitation of) the gayatri. One should offer oblation, offer the victim and feed the twice-borns afterwards.
57For the satisfaction of the singer of samans one should give gold and cows to the spiritual preceptor. Having made offerings to the guardian deities of the quarters, one should spend night in vigil. By singing the praise of the brahman one gets fruits of the consecration rite.