Adhyaya 186: Ritual Procedure for Installing Silver and Gold Images, and the Special Status of Śālagrāma

Verse 1

श्रीवराह उवाच॥ राजतीं प्रतिमां कृत्वा सुरूपां निर्मलां शुचिम् ।। अश्लिष्टां चैव निर्दोषां सर्वतः परिनिष्ठिताम् ॥

Śrī Varāha said: “Having made a silver image—well-formed, stainless, and pure; unblemished and faultless, and well-finished in every respect.”

Verse 2

चन्द्रपाण्डुरसङ्काशां सुष्लक्ष्णां निर्व्रणां शुभाम् ।। श्रियायुक्तां मनोज्ञां च दीप्यमानां दिशो दश ॥

“Resembling the pale radiance of the moon; very smooth, without wounds or blemishes, auspicious; endowed with splendor, pleasing, and shining in the ten directions.”

Verse 3

ईदृशीं प्रतिमां कृत्वा मम कर्मपरायणः ।। गीतवादित्रशब्देन शङ्खदुन्दुभिनिःस्वनैः ॥

Having made such an image, one devoted to my rite (service) should proceed with the sounds of singing and instruments, with the resonant calls of conches and kettledrums (dundubhi).

Verse 4

स्तुतिभिर्मङ्गलैश्चैव मम वेश्मन्युपानयेत् ।। अर्घ्यपाद्यादिकं गृह्य इमं मन्त्रमुदाहरेत् ॥

With hymns and auspicious recitations, one should bring it into my shrine. Taking arghya, pādya, and the other offerings, one should then recite this mantra.

Verse 5

मन्त्रः— ॐ यः सर्वलोकेष्वपि सर्वमर्घ्यं पूज्यश्च मान्यश्च दिवौकसामपि ।। उपागतो गृह्य इदं ममार्घ्यं प्रसीद मां तिष्ठतु लोकनाथ ॥ यो राजते यज्ञपतिश्च यज्ञे सूर्योदये मम कर्माग्निहोत्रम्

Mantra: “Oṁ—He who, in all worlds, is worthy of every arghya-offering; who is to be worshipped and honored even by the dwellers of heaven—having approached, accept this arghya of mine. Be gracious to me; remain here, O Lord of the worlds. He who shines forth, the lord of sacrifice in the sacrifice—at sunrise, my ritual is the agnihotra …”

Verse 6

मन्दश्चेति आदिमध्यस्वरूपायेति ।। तत एतेन मन्त्रेण अर्घ्यं दत्त्वा यथाविधि ।। सुस्नातोऽलङ्कृतश्चैव स्थापयेत् तामुदङ्मुखः ॥

“... and (the phrase) mandaḥ ...” and “to the one whose nature is beginning and middle ...”—thus. Then, with this mantra, having offered arghya according to rule, having bathed well and adorned oneself, one should install it facing north.

Verse 7

आश्लेषासु च नक्षत्रे राशौ कर्कटके स्थिते ।। अस्तङ्गते दिनकरे स्वजने यजति स्थिरे ॥

When the nakṣatra is Āśleṣā and the zodiacal sign is set in Karkaṭaka (Cancer), and when the sun has set, one performs worship steadily among one’s own people (household/community).

Verse 8

तत्राधिवासनं कुर्याद्विधिवन्मन्त्रपूर्वकम् ॥ चत्वारः कलशास्तत्र चन्दनोदकमिश्रिताः

There one should perform the preliminary consecration (adhivāsana) in the prescribed manner, preceded by mantras. In that place there should be four kalaśas (water-pots) containing water mixed with sandal-scented water.

Verse 9

सर्वौषधीसमायुक्ताः सहकारविभूषिताः ॥ ततस्ते कर्मिणः सर्वे मम शास्त्रानुसारिणः

Equipped with all medicinal herbs and adorned with mango leaves, then all those officiants—following my injunctions in the śāstra—proceed with the rite.

Verse 10

मन्त्रः— योऽसौ भवान् सर्वलोकैककर्त्ता सर्वाध्यक्षः सर्वरूपैकरूपः ॥ आयातु मूर्त्तौ सहितो मया च ध्रुवादिभिर्लोकपालैस्तु पूज्यः

Mantra: “You who are the sole maker of all worlds, the overseer of all, whose one form is all forms—may you come into this mūrti, accompanied by me; and may you be worshipped by Dhruva and the other guardians of the worlds.”

Verse 11

नमोऽनन्तायेति ॥ व्यतीतायां तु शर्वर्यामुदिते सूर्यमण्डले ॥ दिशासु च प्रसन्नासु द्वारमूलमुपानयेत्

“Namo ’nantāya”—when the night has passed and the orb of the sun has risen, and when the directions are calm and clear, one should bring what has been prepared to the base of the doorway, at the threshold.

Verse 12

एवं संस्थापनं कृत्वा मम कर्मानुसारिणः ॥ घटैः पूर्णैर्यथान्यायं कुर्यात्तत्राभिषेचनम्

Having thus performed the installation in accordance with my procedure, one should then carry out the abhiṣeka (consecratory ablution) there, properly, using filled pots.

Verse 13

अभिषिच्य ततः पश्चात्स्थापयेत विधानतः ॥ नमो नारायणायेति उक्त्वा मन्त्रमुदाहरेत्

After performing the ablution, one should then establish it according to the prescribed rule. Having said, “Namo Nārāyaṇāya,” one should recite the mantra aloud.

Verse 14

मन्त्रः— गङ्गादिभ्यो नदीभ्यश्च सागरेभ्यो मया हृतम् ॥ स्नानाय ते सुरश्रेष्ठ कर्पूरावासितं जलम्

Mantra: “From the Gaṅgā and other rivers, and from the oceans, I have brought (this water). For your bath, O best among the gods, (here is) water perfumed with camphor.”

Verse 15

एवं स्नाप्य विधानॆन गृहस्याभ्यन्तरं नयेत् ॥ स्थापना तत्र मे कार्या मन्त्रेणानेन सुन्दरी

Having thus bathed (the icon) according to the procedure, one should bring it into the interior of the house. There, the establishment is to be done by me with this very mantra, O fair one.

Verse 16

मन्त्रः— वेदैर्वेद्यो वेदविद्भिश्च पूज्यो यज्ञात्मको यज्ञफलप्रदाता ॥ यज्ञार्थं त्वामाह्वये देवदेव मूर्त्तावस्यां तिष्ठ सुलोकनाथ

Mantra: “Knowable through the Vedas, and worshipped by those who know the Vedas; whose essence is sacrifice, and who grants the fruits of sacrifice— for the sake of the rite I invoke you, O God of gods: abide in this icon, O lord of the auspicious worlds.”

Verse 17

धनजन रूप्यस्वर्ण अनन्ताय नम इति ॥ एवं संस्थापनं कृत्वा प्रहृषितेनान्तरात्मना ॥ अर्चयित्वा यथान्यायं पूर्वोक्तविधिना नरः

“(With offerings such as) wealth and people (resources), silver and gold—‘salutation to Ananta,’ thus.” Having performed the installation in this manner, with an inwardly gladdened mind, a man should worship properly, according to the rule stated earlier.

Verse 18

नीलवस्त्राणि मे दद्यात्प्रियाणि मम भूषणम्॥ ततो वस्त्राण्युपादाय जानुभ्यां पतितो भुवि॥

“Let him give me blue garments—dear to me and serving as my adornment.” Then, having taken the garments, he falls to the ground upon his knees.

Verse 19

मन्त्रः— योऽसौ भवान्श्चन्द्ररश्मिप्रकाशः शङ्खेन कुन्देन समानवर्णः॥ क्षीरोज्ज्वलः कौमुदवर्ण देव वस्त्राणि गृह्णीष्व मम प्रियाय॥

Mantra: “You who are radiant like moonbeams, of a color like a conch and jasmine blossom—bright as milk, O god of the hue of moonlight—accept these garments, for my beloved (deity).”

Verse 20

वेषः सुवेषः अनन्तः अमरः मारणः कारणः सुलभः दुर्लभः श्रेष्ठः सुवर्चा इति॥ अनेनैव तु मन्त्रेण दत्त्वा वस्त्राणि मे शुचिः॥ ततो मे प्रापणं दद्याद्भक्तियुक्तेन चेतसा॥

“(He is) Veṣa, Suveṣa, Ananta, Amara, Māraṇa, Kāraṇa, Sulabha, Durlabha, Śreṣṭha, Suvarcā”—thus. Using this very mantra, having given garments, the purified person should then give me a prāpaṇa (a further offering), with a mind joined to devotion.

Verse 21

नमो नारायणायेति इमं मन्त्रमुदाहरेत्॥ शाल्यन्नं पायसैर्युक्तं सितया च घृतेन च॥

He should utter this mantra, “Namo Nārāyaṇāya.” (He should offer) rice-food accompanied by milk-rice, together with sugar and ghee.

Verse 22

प्रापणं गृह्यतां देव अनन्त पुरुषोत्तम॥ दत्त्वा तु मम नैवेद्यं दद्यादाचमनं बुधः॥

“May the prāpaṇa be accepted, O god—O Ananta, Puruṣottama.” Having offered my food-offering, the wise person should then give water for sipping (ācamana).

Verse 23

सर्वलोकहितार्थाय शान्तिपाठमुदाहरेत्॥ ॐ शान्तिं करोति ब्रह्मा च रुद्रो विष्णुर्हि भास्करः॥

For the welfare of all worlds, one should recite a peace-invocation: “Oṃ—Brahmā makes peace; and Rudra; and indeed Viṣṇu, the Sun (Bhāskara), (makes peace).”

Verse 24

रात्रिश्चैव तु सन्ध्ये द्वे नक्षत्राणि ग्रहा दिशः॥

And also the night, the two twilights, the constellations, the planets, and the directions (are included in the peace-invocation).

Verse 25

अचल चञ्चल सचल खेचल प्रचल अरविन्दप्रभ उद्भव चेति नमः संस्थापितानां वासुदेव इति॥ कृत्वा वै शान्तिकं तत्र सर्वपापप्रणाशनम्॥ पूज्य भागवतांस्तत्र यथाविभवशक्तितः॥

“Salutation to the unmoving, the moving, the wholly moving, the sky-moving, the greatly moving; the lotus-lustrous; the source”—thus; and “Vāsudeva” for the established (deity). Having performed there the pacificatory rite that destroys all sins, one should honor the devotees of Bhagavān there, according to one’s means and capacity.

Verse 26

ब्राह्मणान्भोजयेत्तत्र गुरुं मन्त्रेण पूजयेत्॥ तेभ्यः शान्त्युदकं गृह्य कुर्यादभ्युक्षणं ततः॥

There he should feed the brāhmaṇas and honor the teacher with a mantra. Taking peace-water from them, he should then perform sprinkling (abhyukṣaṇa).

Verse 27

ब्राह्मणान्स्वजनं चैव अभिवाद्य कृताञ्जलिः॥ शीघ्रं विसर्जयेत्तांश्च ये तत्र समुपागताः॥

Having respectfully greeted the brāhmaṇas and also his own kinsmen, with hands joined, he should promptly dismiss those who have assembled there.

Verse 28

जलस्य बिन्दवो येऽन्नभोजनान्ते पतन्ति हि ॥ तावद्वर्षसहस्राणि विष्णुलोके स मोदते ॥

As many drops of water as fall at the end of a meal, for that many thousands of years he rejoices in Viṣṇu’s world.

Verse 29

य एतेन विधानॆन पूजयॆन्मतिमान्नरः ॥ उद्धृतं च कुलं तेन पितृजं मातृजं तथा ॥

Any discerning person who worships by this prescribed method—by him the lineage is said to be uplifted, both the paternal and likewise the maternal.

Verse 30

अनेन विधिना देवि रौप्यार्चास्थापनं मम ॥ सुवर्णस्य प्रवक्ष्यामि स्थापनं मम सुप्रियम् ॥

By this procedure, O Goddess, the installation of my silver icon has been described; now I shall explain the installation of gold, which is especially dear to me.

Verse 31

यथैव राजती कुर्यात्तथैव च सुवर्णिकाम् ॥ तेनैव विधिना सर्वं कुर्यादावाहनादिकम् ॥

Just as one would prepare the silver (icon), so too (one should prepare) the golden one; by that same procedure one should perform everything—beginning with invocation and the rest.

Verse 32

यत्फलं दारुशैलादिनाम्ना कांस्यादिराजते ॥ तत्फलं कोटिगुणितं सौवर्णस्य प्रपूजने ॥

Whatever merit is stated for (icons of) wood, stone, and the like, and for bronze and silver—at the thorough worship of a golden (icon), that merit is said to be multiplied ten millionfold.

Verse 33

कुलानि तारयेत्त्सुभ्रु अयुतान्येकविंशतिम् ॥ याति मल्लयतां भूमे पुनरावृत्तिवर्जितः ॥

O fair-browed one, he would ferry across twenty-one thousand families; O Earth, he attains the state called “malla-yatā,” free from return to rebirth.

Verse 34

एतत्ते कथितं भूमे यत्त्वया परिपृच्छितम् ॥ रहस्यं विपुलश्रोणि किमन्यत्कथयामि ते ॥

O Earth, I have told you what you asked. O broad-hipped one, this is the secret teaching—what else should I relate to you?

Verse 35

भूमिरुवाच ॥ उक्ता याः प्रतिमाः सर्वाः सुवर्णादि विनिर्मिताः ॥ तासु तिष्ठसि सर्वासु शालग्रामे च सर्वदा ॥

Earth said: “All those icons that have been described—made of gold and other materials—do you abide in all of them? And do you abide in the Śālagrāma always?”

Verse 36

कति पूज्या गृहेदौ च अविशेषस्तु पूजने ॥ विशेषो वा भवेत् तन्मे रहस्यं वद माधव ॥

How many forms are to be worshipped in a house and the like? Is there no distinction in worship, or might there be a distinction? Tell me that secret, O Mādhava.

Verse 37

द्वे चक्रे द्वारकायास्तु नार्च्यं सूर्यद्वयं तथा ॥ गणेशत्रितयं नार्च्यं शक्तित्रितयमेव च ॥

Certain emblems are stated as not to be worshipped: the two wheels of Dvārakā; likewise a pair of Sūrya forms; three Gaṇeśa forms are not to be worshipped, and also precisely a triad of Śakti forms.

Verse 38

शालग्रामयुगं पूज्यं युग्मेषु द्वितयं न हि ॥ विषमा नैव पूज्याः स्युर्विषमे एक एव हि

A pair of Śālagrāma stones is to be worshipped; yet among even-numbered groupings, a set of two is not prescribed. Uneven-numbered groupings are not to be worshipped; in an odd-numbered case, only a single one is to be worshipped.

Verse 39

गृहेऽग्निदग्धा भग्ना वा नैव पूज्या वसुन्धरे ॥ आसां तु पूजनाद्गेहे उद्वेगं प्राप्नुयाद्गृही

If, within a household, (the stones) have been burned by fire or are broken, they should not be worshipped, O Vasundharā. By worshipping such (damaged stones) in the home, the householder would incur distress.

Verse 40

शालग्रामशिला भग्ना पूजनीया सचक्रका । खण्डिता स्फुटिता वापि शालग्रामशिला शुभा

A Śālagrāma stone, though broken, is to be worshipped if it bears the mark of the cakra. Even if chipped or cracked, the auspicious Śālagrāma stone remains propitious.

Verse 41

शिला द्वादश वै देवि शालग्रामसमुद्भवाः ॥ विधिवत्पूजिता येन तस्य पुण्यं वदामि ते

There are indeed twelve stones, O Goddess, arising as (types of) Śālagrāma. For the one who worships them according to rule, I shall state to you the merit that accrues.

Verse 42

कोटिद्वादशलिङ्गैस्तु पूजितैः स्वर्णपङ्कजैः ॥ यत्स्याद्द्वादशकल्पैस्तु दिनेनैकेन तद्भवेत्

Whatever would result from worshipping twelve crores of liṅgas with golden lotuses over twelve kalpas—that very fruit comes to be attained in a single day.

Verse 43

यः पुनः पूजयेद्भक्त्या शालग्रामशिलाशतम् ॥ तत्फलं नैव शक्तोऽहं वक्तुं वर्षशतैरपि

Moreover, whoever worships with devotion a hundred Śālagrāma stones—I am not able to state its fruit even over the span of hundreds of years.

Verse 44

सर्वैर्वर्णैस्तु सम्पूज्याः प्रतिमाः सर्वदेवताः ॥ लिङ्गान्यपि तु पूज्यानि मणिभिः कल्पितास्तथा

The images of all deities are to be duly worshipped by all social classes; likewise, liṅgas too are to be worshipped, including those fashioned with gems.

Verse 45

शालग्रामो न स्पृष्टव्यो हीनवर्णैर्वसुन्धरे ॥ स्त्रीशूद्रकरसंस्पर्शो वज्रस्पर्शाधिकॊ मतः

O Vasundharā, a Śālagrāma should not be touched by those of lower social class. Contact by the hands of women and Śūdras is considered more severe than contact with a thunderbolt.

Verse 46

यदि भक्तिर्भवेत् तस्य स्त्रीणां वापि वसुन्धरे ॥ दूरादेवास्पृशन् पूजां कारयेत् सुसमाहितः

If there is devotion in that case—even for women, O Vasundharā—then, without touching it, one should have the worship performed from a distance, remaining well-composed.

Verse 47

चरणामृतपानेन सर्वपापक्शयो भवेत् ॥ अभक्ष्यं शिवनिर्माल्यं पत्रं पुष्पं फलं जलम्

By drinking the caraṇāmṛta (the water of the foot-washing), the destruction of all sins occurs. The nirmālya of Śiva—leaf, flower, fruit, and water—is not to be eaten or consumed.

Verse 48

शालग्रामशिलायोगात् पावनं तद्भवेत्सदा ॥ दद्याद्भक्ताय यो देवि शालग्रामशिलां नरः ॥

Through association with a Śālagrāma stone, that (act or person) becomes purifying at all times. O Goddess, the man who gives a Śālagrāma stone to a devoted recipient is praised here.

Verse 49

सुवर्णसहितां तस्य यत्पुण्यं तच्छृणुष्व मे ॥ सुवर्णसहिता भूमिः सपरवतवनाकरा ॥

Hear from me the merit (puṇya) that is his when it is accompanied by gold. It is said to be like the earth together with gold—along with its mountains, forests, and mines.

Verse 50

ससमुद्रा भवेद्दत्ता सत्पात्राय वसुन्धरे ॥ शालग्रामशिलायास्तु मूल्यमुद्घाटयेत्क्वचित् ॥ विक्रेता क्रयकर्त्ता च नरके नीयते ध्रुवम् ॥ पूजाफलं न शक्नोति वक्तुं वर्षशतैरपि ॥

O Vasundharā, when it is given to a worthy recipient (satpātra), it is as though the earth together with the oceans has been given. But one should never declare a ‘price’ for a Śālagrāma stone. The seller and the buyer alike are certainly led to hell. The fruit of its worship cannot be fully described even in hundreds of years.

Verse 51

एतत्ते कथितं गुह्यं प्रतिमा स्थापनं प्रति ॥ शालग्रामे विशेषश्च लिङ्गादीनां च यो भवेत् ॥

This confidential matter has been explained to you concerning the installation (sthāpana) of an image (pratimā). It also concerns the particular distinction in the case of Śālagrāma, and whatever distinction may apply to liṅgas and other forms.

Verse 52

पूजनादौ विधिश्चापि किमन्यच्छ्रोतुमिच्छसि ॥

And the procedure (vidhi) for worship and related rites has also been stated—what else do you wish to hear?

Verse 53

गुरोस्तु वचनाद्देवि मनोज्ञान्सुखशीतलान् ॥ नमो नारायणायेति उक्त्वा मन्त्रमुदाहरेत् ॥

But in accordance with the guru’s instruction, O Goddess—choosing offerings that are pleasing to the mind, comforting, and cool—having said “namo nārāyaṇāya,” one should utter the mantra.

Verse 54

नमो नारायणायेति उक्त्वा काममुदाहरेत् ॥

Having said “namo nārāyaṇāya,” one may recite it as one wishes, in accordance with one’s intention.

Verse 55

ततो गुरुं च सम्पूज्य दानमानादिभिर्विभुम् ॥ गुरौ सम्पूजिते तत्र मम पूजा कृता भवेत् ॥

Then, having fully honored the guru—the venerable one—through gifts, respect, and the like: when the guru is duly worshiped there, my worship is thereby accomplished.

Verse 56

शिवादिपूजने के वा सङ्ख्यातास्तच्च मे वद ॥ श्रीवराह उवाच ॥ गृहे लिङ्गद्वयं नार्च्यं शालग्रामत्रयं तथा ॥

In the worship of Śiva and others, which forms are to be counted—tell me that too. Śrī Varāha said: In a household, one should not worship two liṅgas; likewise, one should not worship three Śālagrāmas.

Verse 57

मोहाद्यः संस्पृशेच्छूद्रो योषिद्वापि कदाचन ॥ पच्यते नरके घोरे यावदाभूतसम्प्लवम् ॥

Whoever, out of delusion, is touched by a Śūdra—or even by a woman—at any time, is said to suffer in a terrifying hell until the cosmic dissolution of beings.