Adhyaya 58: Rite and Layout for Consecrating Ponds, Wells, and Water-Reservoirs (Taḍāga-vidhi)

Verse 1

*सूत उवाच जलाशयगतं विष्णुम् उवाच रविनन्दनः तडागारामकूपानां वापीषु नलिनीषु च //

Sūta said: The son of Ravi (the Sun) spoke of Viṣṇu as abiding in water-reservoirs—within ponds, pleasure-groves, wells, step-wells (vāpī), and lotus-pools as well.

Verse 2

विधिं पृच्छामि देवेशे देवतायतनेषु च के तत्र चर्त्विजो नाथ वेदी वा कीदृशी भवेत् //

I ask about the prescribed procedure, O Lord of the gods, concerning the temples of the deities: who are the officiating priests (ṛtvij) there, O Master, and what kind of altar (vedī) should be made?

Verse 3

दक्षिणावलयः कालः स्थानमाचार्य एव च द्रव्याणि कानि शस्तानि सर्वमाचक्ष्व तत्त्वतः //

Explain to me, in accordance with the truth, the proper time (including the rite of moving to the right, i.e., clockwise), the appropriate site, the qualified ācārya, and which materials are recommended—tell me everything in full detail.

Verse 4

*मत्स्य उवाच शृणु राजन्महाबाहो तडागादिषु यो विधिः पुराणेष्वितिहासो ऽयं पठ्यते वेदवादिभिः //

Lord Matsya said: Listen, O King, mighty-armed one, to the procedure concerning ponds and other waterworks. This traditional account, preserved in the Purāṇas, is recited by those learned in Vedic discourse.

Verse 5

प्राप्य पक्षं शुभं शुक्लम् अतीते चोत्तरायणे पुण्ये ऽह्नि विप्रकथिते कृत्वा ब्राह्मणवाचनम् //

Having obtained the auspicious bright fortnight (śukla pakṣa), and when the Uttarāyaṇa has begun, on a meritorious day as declared by learned Brahmins, one should arrange for the recitation of sacred texts by Brahmins.

Verse 6

प्रागुदक्प्रवणे देशे तडागस्य समीपतः चतुर्हस्तां शुभां वेदीं चतुरस्रां चतुर्मुखाम् //

In a place that slopes toward the east and the north, and close to a pond, one should prepare an auspicious altar (vedī) measuring four hastas, square in shape, and furnished with four fronts (oriented to the four directions).

Verse 7

तथा षोडशहस्तः स्यान् मण्डपश्च चतुर्मुखः वेद्याश्च परितो गर्ता रत्निमात्रास्त्रिमेखलाः //

Likewise, the maṇḍapa should be sixteen hastas (cubits) in measure and four-faced (with four entrances). Around the altar-platform (vedī) there should be a trench (garta) and three encircling bands (tri-mekhalā), each of the measure of one ratni (span).

Verse 8

नव सप्ताथ वा पञ्च नातिरिक्ता नृपात्मज वितस्तिमात्रा योनिः स्यात् षट्सप्ताङ्गुलिविस्तृता //

O prince, the yoni (the foundational base-measure) should be of nine, or seven, or five units, without exceeding the prescribed rule. Its standard length is one vitasti (hand-span), and its breadth is six or seven aṅgulas (finger-breadths).

Verse 9

गर्ताश्च तत्र सप्त स्युस् त्रिपर्वोच्छ्रितमेखलाः सर्वतस्तु सवर्णाः स्युः पताकाध्वजसंयुताः //

There should be seven defensive ditches (garta) there, furnished with raised rampart-belts in three tiers; and on all sides they should be uniform in appearance, equipped with pennants (patākā) and banners (dhvaja).

Verse 10

अश्वत्थोदुम्बरप्लक्षवटशाखाकृतानि तु मण्डपस्य प्रतिदिशं द्वाराण्येतानि कारयेत् //

For the maṇḍapa, one should have doorways made in each direction, fashioned (symbolically/ornamentally) in the form of branches of the aśvattha (sacred fig), udumbara (cluster fig), plakṣa, and vaṭa (banyan).

Verse 11

शुभास्तत्राष्ट होतारो द्वारपालास्तथाष्ट वै अष्टौ तु जापकाः कार्या ब्राह्मणा वेदपारगाः //

There, eight auspicious Hotṛ-priests should be appointed, and likewise eight gatekeepers; and eight Brāhmaṇas—well-versed in the Vedas—should be engaged as japa-reciting priests.

Verse 12

सर्वलक्षणसम्पूर्णो मन्त्रविद्विजितेन्द्रियः कुलशीलसमायुक्तः पुरोधाः स्याद्द्विजोत्तमः //

A royal priest (purohita) should be a foremost Brahmin—complete in all proper qualifications, a knower of mantras, self-controlled in his senses, and endowed with noble lineage and exemplary conduct.

Verse 13

प्रतिगर्तेषु कलशी यज्ञोपकरणानि च व्यजनं चामरे शुभ्रे ताम्रपात्रे सुविस्तृते //

In the prepared pits (receptacles), one should place a ritual water-pot (kalaśa) and the implements of sacrifice; also a fan and auspicious white chowries (cāmaras), set within a broad, well-spread copper vessel.

Verse 14

ततस्त्वनेकवर्णाः स्युश् चरवः प्रतिदैवतम् आचार्यः प्रक्षिपेद्भूमाव् अनुमन्त्र्य विचक्षणः //

Then, for each deity, there should be offering-vessels (carus) of various colors. The discerning officiant (ācārya), having consecrated them with the proper mantras, should place them upon the ground.

Verse 15

त्र्यरत्निमात्रो यूपः स्यात् क्षारवृक्षविनिर्मितः यजमानप्रमाणो वा संस्थाप्यो भूतिमिच्छता //

The sacrificial post (yūpa) should be of the measure of three aratnis (cubits) and made from a kṣāra-bearing tree; or else it may be set up in proportion to the sacrificer’s own measure—by one who seeks prosperity and auspicious success.

Verse 16

हेमालंकारिणः कार्याः पञ्चविंशतिऋत्विजः कुण्डलानि च हैमानि केयूरकटकानि च //

Twenty-five officiating priests (ṛtvijas) should be appointed and adorned with gold ornaments—gold earrings, armlets, and bracelets as well.

Verse 17

तथाङ्गुल्यः पवित्राणि वासांसि विविधानि च पूजयेत्तु समं सर्वान् आचार्यो द्विगुणं पुनः दद्याच्छयनसंयुक्तम् आत्मनश्चापि यत्प्रियम् //

Likewise, one should honor all the invited recipients equally with rings and sacred threads (pavitra), and with various garments. But to the teacher (ācārya) one should again give double, and also present a bed with its furnishings—indeed, whatever is dear to oneself.

Verse 18

सौवर्णकूर्ममकरौ राजतौ मत्स्यदुन्दुभौ ताम्रौ कुलीरमण्डूकाव् आयसः शिशुमारकः एवमासाद्य तत्सर्वम् आदावेव विशां पते //

O lord of the people, having first procured all these materials, one should make: the tortoise (kūrma) and the makara in gold; the fish and the drum (dundubhi) in silver; the crab and the frog in copper; and the śiśumāra, an aquatic creature of crocodile-like form, in iron.

Verse 19

शुक्लमाल्याम्बरधरः शुक्लगन्धानुलेपनः सर्वौषध्युदकैस्तत्र स्नापितो वेदपारगैः //

Wearing a white garland and white garments, and anointed with white, fragrant unguents, he was then bathed there with water infused with all medicinal herbs, by those fully accomplished in the Vedas.

Verse 20

यजमानः सपत्नीकः पुत्रपौत्रसमन्वितः पश्चिमं द्वारमासाद्य प्रविशेद्यागमण्डपम् //

The sacrificer (yajamāna), together with his wife and accompanied by his sons and grandsons, should approach the western doorway and then enter the sacrificial pavilion (yāga-maṇḍapa).

Verse 21

ततो मङ्गलशब्देन भेरीणां निःस्वनेन च अञ्जसा मण्डलं कुर्यात् पञ्चवर्णेन तत्त्ववित् //

Then, amid auspicious utterances and the resonant sound of kettledrums (bherī), the knower of the principles (tattva) should promptly draw the maṇḍala using the five colours.

Verse 22

षोडशारं ततश्चक्रं पद्मगर्भं चतुर्मुखम् चतुरस्रं च परितो वृत्तं मध्ये सुशोभनम् //

Then one should draw a sixteen-spoked wheel, with a lotus at its core and four faces (or four openings). Around it there should be a square enclosure, and in the middle a well-adorned circular form.

Verse 23

वेद्याश्चोपरि तत्कृत्वा ग्रहांल्लोकपतींस्ततः विन्यसेन्मन्त्रतः सर्वान् प्रतिदिक्षु विचक्षणः //

Having arranged that ritual layout upon the altar-platform, the skilled officiant should then, by means of the appropriate mantras, place all the planetary deities and the guardians of the worlds in their respective directions.

Verse 24

कूर्मादि स्थापयेन्मध्ये वारुणं मन्त्रमाश्रितः ब्रह्माणं च शिवं विष्णुं तत्रैव स्थापयेद्बुधः //

Invoking the Vāruṇa mantra, the wise officiant should install the supporting emblem beginning with the Tortoise in the centre; and in that very place he should also establish Brahmā, Śiva, and Viṣṇu.

Verse 25

विनायकं च विन्यस्य कमलामम्बिकां तथा शान्त्यर्थं सर्वलोकानां भूतग्रामं न्यसेत्ततः //

Having installed Vināyaka, and likewise Kamalā and Ambikā, then—seeking peace for all the worlds—one should thereafter assign, in their proper places, the entire host of beings (bhūtas).

Verse 26

पुष्पभक्ष्यफलैर्युक्तम् एवं कृत्वाधिवासनम् कुम्भान् सजलगर्भांस्तान् वासोभिः परिवेष्टयेत् //

Having thus performed the adhivāsana (preliminary sanctifying rite) with flowers, offerings of edible delicacies, and fruits, one should then wrap those water-filled ritual pots (kumbhas) with cloths.

Verse 27

पुष्पगन्धैरलंकृत्य द्वारपालान्समन्ततः पठध्वमिति तान्ब्रूयाद् आचार्यस्त्वभिपूजयेत् //

Having adorned the gatekeepers on all sides with flowers and fragrant offerings, the officiating ācārya should tell them, “Recite (your hymns).” Thereupon, the ācārya should duly honor and worship them.

Verse 28

बह्वृचौ पूर्वतः स्थाप्यौ दक्षिणेन यजुर्विदौ सामगौ पश्चिमे तद्वद् उत्तरेण त्वथर्वणौ //

The two Ṛgvedic priests (Bahvṛcas) should be stationed on the eastern side; on the southern side, the two experts of the Yajurveda; on the western side, the two Sāmavedins; and likewise, on the northern side, the two Atharvavedins.

Verse 29

उदङ्मुखो दक्षिणतो यजमान उपाविशेत् यजध्वमिति तान्ब्रूयाद् धौत्रिकान्पुनरेव तु //

Facing north, the sacrificer (yajamāna) should sit down on the southern side; and he should again address the officiating priests, saying, “Perform the sacrifice.”

Verse 30

उत्कृष्टान्मन्त्रजापेन तिष्ठध्वमिति जापकान् एवमादिश्य तान्सर्वान् पर्युक्ष्याग्निं स मन्त्रवित् //

Having instructed the mantra-chanters, saying, “Stand firm, elevated by excellent mantra-recitation,” that knower of mantras, after directing them all thus, then sprinkled (and sanctified) the sacred fire.

Verse 31

जुहुयाद्वारुणैर्मन्त्रैर् आज्यं च समिधस्तथा ऋत्विग्भिश्चाथ होतव्यं वारुणैरेव सर्वतः //

He should offer oblations with Varuṇa-mantras—clarified butter (ājya) and also the fuel-sticks (samidh); and the officiating priests, in every respect, should perform the offerings using Varuṇa-mantras alone.

Verse 32

ग्रहेभ्यो विधिवद्धुत्वा तथेन्द्रायेश्वराय च मरुद्भ्यो लोकपालेभ्यो विधिवद्विश्वकर्मणे //

Having duly offered oblations to the planetary deities, and likewise to Indra and Īśvara, to the Maruts and the Lokapālas (guardians of the quarters), one should also, in the prescribed manner, offer oblations to Viśvakarman.

Verse 33

रात्रिसूक्तं च रौद्रं च पावमानं सुमङ्गलम् जपेयुः पौरुषं सूक्तं पूर्वतो बह्वृचः पृथक् //

They should recite the Rātri-sūkta, the Raudra hymn, the Pāvamāna (purificatory hymn), and the Sumaṅgala (auspicious hymn). Separately, the Bahvṛcas (Ṛgvedic priests) should first recite the Pauruṣa-sūkta.

Verse 34

शाक्रं रौद्रं च सौम्यं च कूष्माण्डं जातवेदसम् सौरसूक्तं जपेन्मन्त्रं दक्षिणेन यजुर्विदः //

One who knows the Yajurveda in the southern recension should recite as japa the Śākra, Raudra, and Saumya mantras, as well as the Kūṣmāṇḍa and Jātavedas formulas, and the Saura-sūkta.

Verse 35

वैराज्यं पौरुषं सूक्तं सौवर्णं रुद्रसंहिताम् शैशवं पञ्चनिधनं गायत्रं ज्येष्ठसाम च //

“(These are) the Vairājya, the Pauruṣa-sūkta, the Sūkta, the Sauvarṇa, the Rudra-saṃhitā; the Śaiśava, the Pañcanidhana, the Gāyatra, and also the Jyeṣṭha-sāman.”

Verse 36

वामदेव्यं बृहत्साम रौरवं सरथंतरम् गवां व्रतं च काण्वं च रक्षोघ्नं वयसस्तथा गायेयुः सामगा राजन् पश्चिमं द्वारमाश्रिताः //

O King, stationed at the western gate, the Sāma-chanters should sing the Vāmadevya, the Bṛhatsāman, the Raurava, the Sarathantara, the Gavāṃ-vrata, the Kāṇva, the Rakṣoghna, and likewise the Vayasa (Sāmans).

Verse 37

अथर्वणश्चोत्तरतः शान्तिकं पौष्टिकं तथा जपेयुर्मनसा देवम् आश्रित्य वरुणं प्रभुम् //

To the north of the Atharva section, one should mentally perform japa of the pacificatory (śāntika) and prosperity-conferring (pauṣṭika) formulas, taking refuge in Lord Varuṇa, the sovereign deity.

Verse 38

पूर्वेद्युरमितो रात्राव् एवं कृत्वाधिवासनम् गजाश्वरथ्यावल्मीकात् संगमाद्ध्रदगोकुलात् मृदमादाय कुम्भेषु प्रक्षिपेच्चत्वरात्तथा //

On the preceding day, during an auspicious portion of the night, having thus performed the consecratory preparation (adhivāsana), one should collect earth from places such as an elephant-stable, a horse-stable, a chariot-road, an anthill, a river-confluence, a pond, and a cow-pen, and then place that earth into pots—also taking it from a public square (catvara).

Verse 39

रोचनां च ससिद्धार्थां गन्धं गुग्गुलमेव च स्नपनं तस्य कर्तव्यं पञ्चगव्यसमन्वितम् //

One should perform the ceremonial bathing (snapana) for that deity/image, using rocanā, mustard-seed (siddhārtha), fragrant substances, and guggulu, together with the pañcagavya.

Verse 40

प्रत्येकं तु महामन्त्रैर् एव कृत्वा विधानतः एवं क्षपातिवाह्याथ विधियुक्तेन कर्मणा //

But each act should be performed, in due order, only with the great mantras. In this way one should then pass the night, carrying it through by a rite executed according to the proper rule.

Verse 41

ततः प्रभाते विमले संजाते ऽथ शतं गवाम् ब्राह्मणेभ्यः प्रदातव्यम् अष्टषष्टिश्च वा पुनः पञ्चाशद्वाथ षट्त्रिंशत् पञ्चविंशतिरप्यथ //

Then, when the pure morning has arisen, one should give cows to the Brāhmaṇas—either a hundred, or again sixty‑eight, or fifty, or thirty‑six, or even twenty‑five.

Verse 42

ततः सांवत्सरप्रोक्ते शुभे लग्ने सुशोभने वेदशब्दैश्च गान्धर्वैर् वाद्यैश्च विविधैः पुनः //

Then, at the auspicious and splendid lagna prescribed for the annual observance, once again—amid the recitation of Vedic sounds, Gandharva songs, and many kinds of musical instruments—the rite should be performed.

Verse 43

कनकालंकृतां कृत्वा जले गामवतारयेत् सामगाय च सा देया ब्राह्मणाय विशां पते //

O lord of the people, having adorned a cow with gold, one should lead her down into water; and that very cow should then be given in dāna to a Brāhmaṇa who chants the Sāma (Sāmaveda).

Verse 44

पात्रीमादाय सौवर्णीं पञ्चरत्नसमन्विताम् ततो निक्षिप्य मकरमत्स्यादींश्चैव सर्वशः धृतां चतुर्विधैर् विप्रैर् वेदवेदाङ्गपारगैः //

Taking a golden vessel furnished with the five precious gems, one should then place within it, on all sides, figures such as the makara and the fish and the like; and it is to be borne by Brahmins of the fourfold classification, fully versed in the Vedas and the Vedāṅgas.

Verse 45

महानदीजलोपेतां दध्यक्षतसमन्विताम् उत्तराभिमुखीं धेनुं जलमध्ये तु कारयेत् //

He should place a milch-cow in the midst of the water, furnished with the water of a great river and accompanied by curds (dadhi) and unbroken rice-grains (akṣata), with the cow facing north.

Verse 46

अथर्वणेन संस्नातां पुनर्मामेत्यथेति च आपो हि ष्ठेति मन्त्रेण क्षिप्त्वागत्य च मण्डपम् //

Having bathed with Atharva mantras, and again uttering the formula “Return to me,” he should sprinkle the consecrated water with the mantra “Āpo hi ṣṭhā…,” and then proceed to the maṇḍapa (ritual pavilion).

Verse 47

पूजयित्वा सरस्तत्र बलिं दद्यात्समन्ततः पुनर्दिनानि होतव्यं चत्वारि मुनिसत्तमाः //

Having worshipped that sacred lake, one should offer bali (ritual oblations) all around it on every side; and again, O best of sages, a homa is to be performed for four days.

Verse 48

चतुर्थीकर्म कर्तव्यं देया तत्रापि शक्तितः दक्षिणा राजशार्दूल वरुणक्ष्मापणं ततः //

The rite of the fourth day (caturthī-karman) should be performed; and there too, O tiger among kings, a priestly fee (dakṣiṇā) should be given according to one’s capacity. Thereafter, the expiation/appeasement of Varuṇa is to be undertaken.

Verse 49

कृत्वा तु यज्ञपात्राणि यज्ञोपकरणानि च ऋत्विग्भ्यस्तु समं दत्त्वा मण्डपं विभजेत्पुनः हेमपात्रीं च शय्यां च स्थापकाय निवेदयेत् //

Having prepared the sacrificial vessels and the other requisites of the sacrifice, one should distribute them equally to the officiating priests; thereafter, one should again apportion the ritual pavilion (maṇḍapa). A golden vessel and a bed should be presented to the installer/architect (sthāpaka).

Verse 50

ततः सहस्रं विप्राणाम् अथवाष्टशतं तथा भोजनीयं यथाशक्ति पञ्चाशद्वाथ विंशतिः एवमेष पुराणेषु तडागविधिरुच्यते //

Thereafter, one should feed a thousand Brahmanas—or else eight hundred—according to one’s capacity; or (if not possible) fifty, or even twenty. Thus is this procedure concerning a tank (taḍāga-vidhi) stated in the Purāṇas.

Verse 51

कूपवापीषु सर्वासु तथा पुष्करिणीषु च एष एव विधिर्दृष्टः प्रतिष्ठासु तथैव च //

In all wells and stepwells, and likewise in lotus-ponds (tanks), this very same procedure is prescribed; and in consecrations (pratiṣṭhā) as well, it is to be applied in the same manner.

Verse 52

मन्त्रतस्तु विशेषः स्यात् प्रासादाद्यानभूमिषु अयं त्वशक्तावर्धेन विधिर्दृष्टः स्वयम्भुवा अल्पेष्वेकाग्निवत्कृत्वा वित्तशाठ्यादृते नृणाम् //

For sites intended for temples, palaces, and the like, the distinguishing factor is the mantra (that is, the rite becomes specific through the prescribed mantras). This procedure was laid down by Svayambhū (Brahmā) as an accommodation for those of limited capacity: when resources are small, one should perform it as in the “single-fire” rite, provided there is no deceit regarding one’s wealth.

Verse 53

प्रावृट्काले स्थिते तोये ह्य् अग्निष्टोमफलं स्मृतम् शरत्काले स्थितं यत्स्यात् तदुक्तफलदायकम् वाजपेयातिरात्राभ्यां हेमन्ते शिशिरे स्थितम् //

Standing in water during the rainy season (prāvṛṭ) is said to yield the fruit of the Agniṣṭoma sacrifice. If done in autumn (śarat), it grants the fruit previously stated. And when performed in hemanta and śiśira (early and late winter), it yields the merit of the Vājapeya and Atirātra sacrifices.

Verse 54

अश्वमेधसमं प्राहुर् वसन्तसमये स्थितम् ग्रीष्मे ऽपि तत्स्थितं तोयं राजसूयाद्विशिष्यते //

They declare that water obtained and kept in the spring season (vasanta) yields merit equal to an Aśvamedha sacrifice; and that the same stored water, even in summer (grīṣma), is said to surpass the merit of a Rājasūya sacrifice.

Verse 55

एतान्महाराज विशेषधर्मान् करोति यो ऽप्यागमशुद्धबुद्धिः स याति रुद्रालयमाशु पूतः कल्पाननेकान्दिवि मोदते च //

O great king, whoever—endowed with an intellect purified by the authoritative teachings (āgamas)—practises these special dharmas is quickly cleansed and soon attains Rudra’s abode; and for many kalpas he rejoices in heaven.

Verse 56

अनेकलोकान्स महत्तमादीन् भुक्त्वा परार्धद्वयमङ्गनाभिः सहैव विष्णोः परमं पदं यत् प्राप्नोति तद्यागफलेन भूयः //

Having enjoyed many worlds—beginning with the highest realms—for two parārdhas together with celestial maidens, he then attains the supreme abode of Viṣṇu; such indeed is the abundant fruit of sacrifice (yajña).