Agni Purana

कर्त्तुं श्चाङ्गविकारेण जानीयात्तत्प्रमाणतः। पश्वादीनां प्रवेशेन कीर्त्तनैर्विरुतैर्द्दिशः

One should recognize the measure for action by deformity of the limb; by the entry of animals and the like, by their movements and cries, the directions are indicated.

मातृकामष्टवर्गाढ्यां फलके भुवि वा लिखेत्। शल्यज्ञानं वर्गवशात् पूर्वादीशान्ततः क्रमात्

One should inscribe the eightfold group of Mothers on a board or on the ground; knowledge of the thorn is determined by the group, proceeding in order from the east to the end of the directions.

अवर्गे चैव लोहन्तु कवर्गेऽङ्गारमग्नितः। चवर्गे भस्म दक्षे स्याट् टवर्गेऽस्थि च नैर्ऋते

Where there is no group, use iron; in the 'ka' group, use coal from fire; in the 'ca' group, use ash; in the 'ṭa' group, use bone in the southwest.

तवर्गे चेष्टका चाप्ये कपालञ्च पवर्गके। यवर्गे शवकीटादि शवर्गे लोहमादिशेत्

In the 'ta' group, use a brick; in the 'pa' group, a skull; in the 'ya' group, a worm or similar; in the 'śa' group, use metal.

हवर्गे रजतं तद्वदवर्गाच्चानर्थकरानपि। प्रोक्षयात्मभिः करापूरैरष्टाङ्गुलमृदन्तरैः

In the 'ha' group, use silver; likewise, from the other groups, use harmful items; sprinkle with water, fill with earth to a depth of eight finger-breadths.

पादोनं खातमापूर्य्य सजलैर्मुद्गराहतैः । लिप्तां समप्लवां तत्र कारयित्वा भुवं गुरुः

Dig a pit just less than a foot deep, fill it with wet earth, and strike it with a mallet; having smeared and leveled the ground there, the teacher should proceed.

सामान्यार्घ्यकरो यायान्मण्डपं वक्ष्यमाणकं। तोरणद्वाः पतीनिष्ट्वा प्रत्यग्द्वारेण संविशेत्

Carrying the general offering, he should go to the pavilion to be described; having worshipped at the gateway, he should enter by the western door.

कुर्य्यात्तत्रात्मशुद्ध्यादि कुण्डमण्डपसंस्कृतिं। कलसं वर्द्धनीसक्तं लोकपालशिवार्च्चनं

There, he should perform self-purification and other rites, consecration of the fire-pit and pavilion, the pot joined with the growth vessel, and worship of the guardians of the directions and Shiva.

अग्नेर्जननपूजादि सर्व्वं पूर्ववदाचरेत्। यजमानान्वितो यायाच्छिलानां स्नानमण्डपं

He should perform all the rites for the birth and worship of the fire as before; accompanied by the sacrificer, he should go to the pavilion for the bathing of the stones.

शिलाः प्रासादलिङ्गस्य पादधर्म्मादिसञ्ज्ञकाः। अष्टाङ्गुलोच्छ्रिताः शस्ताश्चतुरस्राः करायताः

The stones for the temple's liṅga, named for the foot and other parts, should be eight finger-breadths high, square, and well-made.

पाषाणानां शिलाः कार्य्या इष्टकानां तदर्द्धतः। प्रासादेऽश्मशिलाः शैले इष्टका इष्टकामये

The stones should be made of rock, and for bricks, half that size; in a stone temple, use stone slabs; in a brick temple, use bricks.

अङ्किता नववक्त्राद्यैः पङ्कजाः पङ्कजाङ्किताः। नन्दाभद्राजया रिक्ता पूर्णाख्या पञ्चमी मता

Marked with nine faces and other symbols, lotuses are marked with lotuses; Nanda, Bhadra, Jaya, Rikta, and Pūrṇā are considered the fifth.

आसां पद्मो महापद्मः शङ्खोऽथ मकरस्तथा। समुद्रश्चेति पञ्चामी निधिकुम्भाः क्रमादधः

Of these, the lotus, great lotus, conch, makara, and ocean are the five; these are the treasure pots, placed in order below.

नन्दा भद्रा जया पूर्णा अजिता चापराजिता। विजया मङ्गलाख्या च धरणी नवमी शिला

Nanda, Bhadra, Jaya, Pūrṇā, Ajitā, Aparājitā, Vijayā, Maṅgalā, and Dharaṇī are the nine stones.

सुभद्रश्च विभद्रश्च सुनन्दः पुष्पनन्दकः । जयोऽथ विजयश्चैव कुम्भः पूर्णस्तथोत्तरः

Subhadra, Vibhadra, Sunanda, Puṣpanandaka, Jaya, Vijaya, Kumbha, Pūrṇa, and Uttara are the others.

नवानान्तु यथासङ्ख्यं निधिकुम्भा अमी नव। आसनं प्रथमं दत्त्वा ताड्योल्लिख्य शराणुना

These nine treasure pots are to be placed in order; having first placed the seat, one should mark and strike them with an arrow.

सर्वासामविशेषेण तनुत्रेणावगुण्ठनं । मृद्भिर्गोमयगोमूत्रकषायैर्गन्धवारिणा

All of them, without distinction, should be covered with three cloths, with earth, cow dung, cow urine, decoctions, and fragrant water.

अस्त्रेण हूंफडन्तेन मलस्नानं समाचरेत्। विधिना पञ्चगव्येन स्नानं पञ्चामृतेन च

With the weapon-mantra 'hūṃ phaṭ', one should perform the cleansing bath; then, according to the rite, bathe with pañcagavya and with pañcāmṛta.

गन्धतोयान्तर कुर्य्यान्निजनामाङ्किताणुना । फलरत्नसुवर्णानां गोश्रृड्गसलिलैस्ततः

Afterwards, one should perform the inner fragrant water bath, marking each with its own name; then with the waters from fruits, gems, gold, and cow's horn.

चन्दनेन समालभ्य वस्त्रैराच्छादयेच्छिलां। स्वर्णोत्थमासनं दत्वा नीत्वा यागं प्रदक्षिणं

After anointing the stone with sandalwood and covering it with cloths, one should offer a seat made of gold, then carry it around the sacrificial site in a clockwise direction.

शय्यायां कुशतल्पे वा हृदयेन निवेशयेत्। सम्पूज्य न्यस्य बुद्ध्यादिधरान्तं तत्त्वसञ्चयं

One should place it with the heart upon a bed or a couch made of kuśa grass, worship it, and then, with discernment, arrange the collection of principles from the earth up to the highest.

त्रिशण्डव्यापकं तत्त्वत्रयञ्चानुक्रमान् न्यसेत्। बुद्ध्यादौ चित्तपर्य्यन्ते चिन्तातन्मात्रकावधौ

One should arrange the threefold principle, pervading the three divisions, in sequence: beginning with intellect and ending with mind, within the limits of thought and subtle essence.

तन्मात्रादौ धरान्ते च शिवविद्यात्मनां स्थितिः। तत्त्वानि निजमन्त्रेण तत्त्वेशांश्च हृदाऽर्च्चयेत्

From the subtle essence up to the earth, the presence of those whose nature is Śiva-knowledge is established; one should worship the principles and their lords in the heart with one's own mantra.

स्थानेषु पुष्पमालादिचिह्नितेषु यथाक्रमं । ओं हूं शिवतत्त्वाय नमः। ओं हूं शिवतत्त्वाधिपतये रुद्राय नमः। ओं हां विद्यातत्त्वाय नमः। ओं हां विद्यातत्त्वाधिपाय विष्णवे नमः। ओं हां आत्मतत्त्वाय नमः। ओं हां आत्मतत्त्वाधिपतये ब्रह्मणे नमः । क्षमाग्नियजमानार्कान् जलवातेन्दुखानि च

In the places marked with garlands of flowers and other signs, in proper order: 'Om hūm, homage to the principle of Śiva; Om hūm, homage to Rudra, lord of the Śiva principle; Om hām, homage to the principle of knowledge; Om hām, homage to Viṣṇu, lord of the knowledge principle; Om hām, homage to the principle of self; Om hām, homage to Brahmā, lord of the self principle.' Then, the earth, fire, sacrificer, sun, water, wind, moon, and others.

प्रतितत्त्वं नयसेदष्टौ मूर्त्तीः प्रतिशिलां शिलां। सर्वं पशुपति चोग्रं रुद्रं भवमतेश्वरं

For each principle, one should assign eight forms to each stone; all are Paśupati, fierce Rudra, Bhava, and Īśvara.

महादेवं च भीमं च मूर्त्तीशांश्च यथाक्रमात्। ओं धरामूर्त्तये नमः, ओं धराधिपतये नमः इत्यादिमन्त्रान् लोकपालान् यथासङ्ख्यं निजाणुभिः

Mahādeva and Bhīma, and the portions of the forms in proper sequence: 'Om, homage to the form of earth; Om, homage to the lord of earth.' Beginning with these mantras, the guardians of the worlds are to be worshipped in order with one's own syllables.

विन्यस्य पूजयेत् कुम्भांस्तन्मन्त्रैर्वा निजाणुभिः । इन्द्रादीनां तु वीजानि वक्ष्यमाणक्रमेण तु

Having placed them, one should worship the pots with those mantras or with one's own syllables; the seed syllables for Indra and others will be stated in proper sequence.

लूं रुं शूं पूं वूं यूं मूं हूं क्षूमिति । अक्तो नवशिलापक्षः शिला पञ्चपदा तथा। प्रतितत्त्वं न्यसेन्मूर्त्तीः सृष्ट्या पञ्च धरादिकाः

'Lūṃ, ruṃ, śūṃ, pūṃ, vūṃ, yūṃ, mūṃ, hūṃ, kṣū'—thus, the nine-stone arrangement; the stone is also fivefold. For each principle, one should arrange the forms, five in creation, beginning with earth.

ब्रकह्मा विष्णुस्तथा रुद्र ईश्वरश्च सदाशिवः। एते च पञ्च मूर्त्तीशा यष्टव्यास्तासु पूर्ववत्

Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva—these five lords of forms are to be worshipped in those places as before.