Mode of initial consecration of an image ||96||

1The Lord said: After having bathed and performed the two daily (worships), the preceptor should enter the sacrificial shed with the argha offering in his hand and accompanied by the brahmins who are the protectors of the idols.
2The doors (of the sacrificial shed) (known as the doors) of peace should 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 Mahakala (should be worshipped) at the east, Bhringi and Vinayaka at the south, Vrishabha and Skanda at the west, (the warder) goddess and Canda at the north (of the sacrificial shed).
4-5Then the preceptor should worship two pitchers each at the base of the branches (of the sacrificial trees)—prasanta (tranquil) and sisira (cool), parjanya (rain-cloud ) and atoka (griefless), sahjivana (reviving) and amrita (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 finding with ‘obeisance’.
6-7The 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 sacrificial shed at each one of the doors for warding impediments and guarding the sacrifice.
8The thunderbolt, spear, club, sword, noose, banner, mace, trident, disc and lotus should be duly worshipped in the banner with the mantras Om brim phat obeisance. Om hrim phat to the spear at the door, hrtim phaf obeisance.
9-10The eight presiding deities of the banner such as Kumuda, Kumudaksha, Pundarika, Vamana, Sarikukarna, Sarvanetra, Sumukha and Supratishthita should be worshipped in the east etc. with (the offering of) oblation to all beings and with the mantras om kaum obeisance to Kumuda etc.
11-12In the same manner the eight guardian deities Hetuka, Tripuraghna, Sakti, Yamajihva, Kala, Karalin, Ekanghri and Bhima should be worshipped in the (different) directions with offerings, flowers and incense. (The preceptor) should contemplate them as satisfied.
13The five fundamental principles earth etc. should be worshipped in Kaksitrina (a kind of fragrant grass), bamboos, pillars and other things in order with the mantras sadyojata etc.
14The preceptor should look at the sacrificial shed as permeated by the essence of (god) Sadaliva, hallowed by his presence and endowed with the banners and spears in the form of fundamental principles.
15After having warded off the divine ethereal and earthly obstacles as (laid down) before, (the preceptor) should enter (the shed) through the western door and look at the other remaining doors.
16After having walked around (reverentially) and seated on the southern side of the altar and remaining facing the north, one should perform the purification of elements as before.
17Then 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 applied) as before.
18Then the sacrificial pitcher should be placed therein along with the receptacle, especially for the principle* of Siva and the three fundamental principles (soul, body and matter) in order.
19The preceptor should locate by means of his psychic force, the supreme principle of Siva along with the presiding deities Rudra, Narayana and Brahma in his body from the forehead and trunk to the foot.
20Om, ham, ham, The images of the god and their presiding deities should be located therein as before (and contemplate himself) as covered by the essence of Siva along with his constituent members and forearm of Siva on his head.
21(The preceptor) should then contemplate the effulgence (of Siva) (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.
22Having decked himself with flowers, garlands and cloth along with the custodians of deities (the preceptor) should contemplate as “I am Siva” and draw out the sword of knowledge.
23The sacrificial shed should be purified with the fourfold rites of purification. After having scattered the kufa all around, they should again be gathered.
24After 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 god Siva and the weapons and the vardhani (pitcher) should be worshipped in the fixed seat.
25Then the guardian deities of the worlds along with their weapons and vehicles should 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) Saptaricis (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) Nirrti as riding an ass, carrying a sword in the hand and having red eyes.
29(The preceptor) should then meditate (lord) Varuna as seated on a crocodile and having white complexion holding a noose of serpent in his hand and (lord) Vayu (wind god) as riding an antelope and having blue complexion and Kubera (god of wealth) as seated on a sheep.
30(Lord) I Sa (Siva), the trident-bearer should 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 others should be worshipped in the pitchers located at the base of the pillars at the comers. Some also worship (the gods) Ananta and others in the pitchers placed at the corners of different directions.
32The injunction of (lord) Siva should be made to be heard. The pitcher placed behind one’s own self should be gently turned around. Then as before the pitcher should be firmly put first and then the pitcher vardhani.
33After having worshipped (lord) Siva (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.
35After having worshipped the lord in the pitcher or on the ground or in the shed relating to initiation and establishment, (the preceptor) should go in front of the fire-receptacle.
36The custodians of images who are seated in front of the centre of the pit should purify the respective pits as directed by the preceptor.
37The reciters (of mantras) should recite (the mantras) as many times (as laid down). Others (should recite the sash hita mantra. The brahmins, well-versed in their respective branches should read the appeasing mantras.
38A follower of the Rgveda should recite the hymns srisukta, pavamdni, maitraka and vrishakapi on the east.
39A follower of Samaveda should recite the hymns— devavrata, bharunda, jyeshtha and rathantara on the south.
40A follower of Yajurveda should recite the hymns rudra purujasukta, Slokadhyaya especially and the brdhmanas in the west.
41An Atharvavedin should repeat the hymns—nilarudra, suksmdsuksma and the atharvavedin the north.
42After having ignited the (sacrificial) fire, the preceptor should fill the eastern part of each one of the pit from the east in order.
43Incense, lamps and sacrificial porridge should be offered to them. Then the fire should be offered. After having worshipped Siva as before, offering unto fire should be made (accompanied by the chanting of) mantra.
44After 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 mantras should offer the final oblation which brings forth good.
45After having prepared the sacrificial porridge as before, it should be offered to each one of the pit. Then the yajamdnas (persons at whose instance a ceremony is performed) should go to the bathing shed well-adorned.
46(The image of) the god should be placed on the auspicious seat and covered with the essence of the mantra after gently stroking it. After having worshipped, it should be bathed with mud and herbal waters.
47The image should be bathed in between with the urine of a cow and cow dung, sacred as and perfumed water with (the recitation of the mantra of) the weapon ending with (the syllable) phat.
48The 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.
49-51After having worshipped (the image) with white flowers it should be carried to the sacrificial platform at the north. After having laid (the image) on a seat placed over the bed, the preceptor should mark (on the image) with lines of saffron-smeared strings and mark (the position of) the eyes with a golden stick. The collyrium should be put on (the eyelids) and then the sculptor should carve out the eyes with an implement at the spot as laid down in the technical works.
52The eyes should 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.
53Taking one-fourth part of the length of the linga and having divided it into three parts, one such part should always be the breadth of the body.
54In the linga of a cubit length, the cavity of the eyes should be a ninth part of one eighth of ayava (measure) both in depth and breadth.
55In the linga of one and a half cubit length, the sockets of the eyes would measure an eighth part of ayava (measure) more (than that of the preceding). In that (the linga) of a cubit length (the cayity of the eyes) would be eight yava (measure) in depth and breadth.
56In all the lingas of Sambhu (lord Siva) where the length would increase by the pada (measure), the measures of the cavities of the eyes would also correspondingly increase by a yava (measure).
57The 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.
58-59The region of the eyes should 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 parts should be carved into three lines taken round and joined at the back (of the emblem). The line at the top should be made to measure ayava (measure) in the case of (a linga) made of gem as well as of gold.
60The 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).
61After having worshipped the lines bringing out the characteristic features of the emblem with ghee and Abney with (the repetition of) the mrityunjayamantra in order to remove the defects due to the sculptor, the linga should then be worshipped after having bathed it with mud and other things. After having gratified the sculptor, a cow should be given to the preceptor.
62-64After having worshipped the linga with incense and other things, married women should sing (in praise of the lord). After having touched the (linga) on the left and right with the string or with the kusa, and rubbing with rocana (pigment), the women should be sent away after giving gifts of molasses, salt and brains.
65-67The preceptor along with the custodians of idols should bathe (the linga) with mud, cow-dung, cow’s urine, ashes and water with the (recitation of) hridayamantra or pranava. Then (it should 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 (it should be bathed) with all herbal waters. (Then it should be bathed) with waters mixed with white flowers, fruits, gold, gems, horn and barley. Then (it should be bathed) with thousand pourings of divine herbal waters.
68Subsequently, the lihga should 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 lord Siva.
69-71Rubbing and besmearing should 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 having shown a red flower preceded by the offer of protective mark, the linga should be worshipped with the mantra of purusa, after having appeased it with jets of ghee, water, milk, kusa, 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!”
72Then the lord should quickly be led to the shed along with the articles (of worship) in a divine chariot and placed in the bed (made ready) at the western door (of the shed).
73At the western door itself a pedestal should be placed on an auspicious seat permeated with the goddesses beginning with Sakti and ending with Mati, The brahmana should also be bestowed therein.
74-75The sacrificial pitcher in which the psychic sleep had been induced should be converted into the fixed seat. After having placed it in the north-east corner of the shed and offered waters for washing with (the mantra of) the heart, the linga should 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.
76Incense should be offered. After having worshipped the linga, garments and household articles should be offered with {the mantra of) the heart befitting one’s capacity.
77-78A vessel filled with ghee and honey should be placed near the foot as unguent. The officiating priest who is present therein should locate the thirty-six 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.
79-83After 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, Vishnu and Siva 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, Pakupati, Ugra, Rudra, Bhava, Maheshvara, Mahadeva and Bhima and these letters respectively sacred to them such as la, va, sa, sa, ca, ya, sa and ha should 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 mantra should locate five deities of (the five fundamental principles earth, water, lustre, wind and ether along with their five presiding deities, and Brahma, Dharanidhara, Rudra, I Sa and Sadasiva in 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 Ajata and others or the three principles should be located as the cause of pervading in the case of a seeker of release (from bondage).
87Gods known as Vidyesas (lords of learning) should be meditated upon in the case of one’s own soul being pure and the Lokanayakas (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-five, eight, five and three and their lords such as Indra and others (should be worshipped) in order as follows: Om ham 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 pritvi (earth). Om ham obeisance to (lord) Siva, presiding deity of the image of earth etc. Om ham obeisance to the image of pritvi (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 of Siva (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) (lord Siva), who pervades (everything) and is devoid of kalas) should be contemplated upon as shining resplendent with thirty-eight kalas, effulgent with thousand rays, consisting of all energies and accompanied by the attendant gods; (he) should be then projected in the linga.
92The jivanyasa in the linga will be accomplished in this manner. It yields all fruits. The location in the pedestal etc. will be described now.
93-94After having been washed and besmeared with sandal paste etc., the pedestal should be covered by a good cloth. Then the stone set ready just like the linga and placed at the north of the linga should be endowed with the five gems in its aperture resembling the female organ of generation and should be worshipped as laid down.
95The (pedestal) stone which has been bathed again should be deposited at the foot of the linga. So also the bull and (others such as the goddess of) energy should be located after doing the rites of bathing etc. (to them).
96-97It should 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 walls should be set up. The guardian deities with their weapons should be worshipped outside for the sake of protection. Om hum, hram obeisance to the energy of action. Om ham, hram, hah oblation to Mahagauri, the consort of Rudra—this (being performed) on the pedestal. Om, ham obeisance to the energy of support. Om, ham obeisance to the bull.
98-101The (female deities) Dharika, Diptimati, Ugri Jyotsna, Balotkaja, Dhatri and Vidhatri or the five goddesses Vama, Jyeshtha, Kriya, Jnana, Vedha or the three Kriya, Jnana and Iccha should be located as before. So also the female goddesses should be located in the benefic forms of gods. The five energies Tami, Moha, Ksami, Nishtha, Mrtyu, Maya, or Bhava Jvara, Mahamoha, Ghora, Tritayajvara or the three presiding female deities Kriya, Jnana and Badha should be located in the three indomitable principles of soul etc.
102Even in this case the pedestal (should be worshipped) in the Brahma—part (of the linga) in the order. All routines should be performed as before with (the goddess) Gauri and others.
103-105Having located in this manner, (the preceptor) should go near the (fire) pit and invoke (lord) Mahesvara 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) Iia (should be brought about).
106-107The preceptor should 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 guardians should be brought about everywhere.
108After having worshipped the energy (known as) Dharika (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, oblation should again be made hundred or thousand or five hundred times (concluding) with the final oblation.
109Similarly, the guardians of deities should also satisfy the fundamental principles along with their presiding deities, and the images (of gods) along with their presiding deities and offer oblation.
110-111After having satisfied the (goddess of) energy with Brahma mantras befitting one’s capacity and time and sprinkled the waters of the pitcher with the ends of the kusa and touched the base of the linga, one should repeat (the mantras) as many times as (the number of) oblations. The presence of the god should 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.
112-113After having performed (the rites) thus for the purification of (the parts of the linga presided over by) the gods Brahma to Vishnu, (the preceptor) should complete the oblation and repetition of the mantras as many times (as mentioned above). The middle and tip of the linga should be touched with the middle and tip of the kufa. The mode of achieving the union is described now: Om, am, ham, am, am, am, am, am, bhum, bhum obeisance to the image outside. Om, ham, vam, am, am, om, sam, am, bhum, bhum, vam obeisance to the image of fire-god.
114Similarly, the images of the yajamana and others should 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.
115It should 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.
116-119Hundred oblations should be made for the purification of the different parts (of the linga) and hundred and eight (oblations) with the mantra of (lord) Siva for the removal of any deficiency (in performing the sacrifice). After having made oblation, whatever act has been done that should be uttered in the ear of (lord) Siva: “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.
120-121The energy of the form of support should be located in the Brahma (part of the) stone. The (rite of) adhivasana (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.
122Hundreds of oblations should be offered everyday with the respective mantras. Worship of the pitcher of (lord) Siva and offering to the quarters should be conveyed.
123The adhivasa 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.