Installation of a Stone Image
Ritual Procedure for Consecration
Uttara Bhāga · Pratimā-pratiṣṭhā / Śaila-arcā-sthāpanavidhi
दीपकं च ततो दद्याद्बलिं दध्योदनेन च ॥ नमो नारायणायेति उक्त्वा मन्त्रमुदीरयेत् ॥
dīpakaṃ ca tato dadyād baliṃ dadhyodanena ca || namo nārāyaṇāyeti uktvā mantram udīrayet ||
dIpakaM cha tato dadyAdbaliM dadhyodanena cha || namo nArAyaNAyeti uktvA mantramudIrayet
తదనంతరం దీపాన్ని సమర్పించి, దధ్యోదనంతో (పెరుగు అన్నంతో) బలిని అర్పించాలి; ‘నమో నారాయణాయ’ అని చెప్పి మంత్రాన్ని ఉచ్చరించాలి.
Varāha
Bhakti is enacted through simple, luminous offerings and nāma-mantra; sanctity is stabilized by honoring both the Lord and the ritual perimeter (bali).
In worship or installation, include dīpa-dāna, offer simple pure food, and anchor the rite with a clear nāma-mantra (‘namo nārāyaṇāya’).
The lamp evokes jñāna/tejas offered to Nārāyaṇa; bali acknowledges the surrounding powers/guardians so the sacred act proceeds unobstructed—yajña logic applied to arcā-pratiṣṭhā.
Dīpa as agni-tejas; bali as bhūta/diśā-pāla appeasement within a consecratory ‘mini-yajña’.
Light as symbol of consciousness (cit) and removal of avidyā; offering-action (karma) becomes a vehicle for bhakti oriented to Nārāyaṇa.
Offer a lamp (dīpa) and present a bali with curd-rice, then utter ‘namo nārāyaṇāya’ and recite the mantra.
Lamp and sattvic offering support auspiciousness, clarity, and divine favor; neglect of prescribed upacāras weakens the rite’s fruit and protection.
Varāha Purāṇa 182.5–6 (mantras for Vāsudeva/Ayuta-Varāha)
It evidences specific offering types (lamp, bali, curd-rice) that inform the history of liturgical practice and ritual food culture.
No location is named; the verse describes standard offerings applicable across regions.
Structured giving—offering light and sustenance—models a disciplined, non-coercive form of devotional and communal practice.
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