Prāsādikaḥ — Temples, Tulasī, and the Final Teaching

I offer my obeisances to Srl Krsna Caitanya. If one remembers Him, a difficult activity will become easy to perform, and if one forgets Him, an easy thing will become difficult to perform.

When one installs a Deity as previously described, one requires a temple and so in this vildsa, we will describe how to build a temple.

There are many varieties of temples of the Supreme Lord. According to one's financial position, and the rules and regulations prescribed in the scriptures, one should construct a temple that is suitable for the Lord to reside.

One who builds a temple for Lord Madhava certainly satisfies the inhabitants of Vaikuntha. Such a person will undoubtedly enjoy a blissful life in the gardens of heaven, decorated with fruit and flowers, before going to Vaikuntha to enjoy unrestricted happiness.

One who constructs a temple for Lord Visnu delivers eight generations of his family preceding his grandfather from the unlimited miseries of material existence, so that they ascend to the transcendental abode of the Lord, Vaikuntha.

Will a devotee of Lord Visnu be born in our family, take a sacred vow, and construct a temple for Lord Hari?

Those who always meditate with purified intelligence, thinking, "We will build a temple for Lord Hari," are relieved of all the sinful reactions that were accumulated during the previous one hundred lifetimes.

Those who build a temple for Lord Hari quickly transfer ten thousand past and future generations of their family to the abode of Lord Visnu.

If a wealthy man constructs a temple for Lord Hari by spending hundreds of thousands of rupees, and a poor man builds a temple for Lord Hari by spending half that amount or less—both will receive same benefit.

By constructing a temple for the Supreme Lord, Hari, one achieves the merit of performing a horse sacrifice and a Rajasuya sacrifice.

482 SRI H A R I - B H A K T I - V I L AS A

O foremost of twice-born sages, one who builds a temple for Lord Hari will reside in the abode of the Lord, Vaikuntha, for as many thousands of years as there are atoms in the temple.

O brdhmanas, what I have described to you so far is with regards to constructing a temple out of clay. One attains one hundred times more merit by building a temple with wood.

The merit one attains is ten times more if one builds a temple of the Supreme Lord with marble. One will attain ten times that merit if he builds a temple with iron or steel, and if one builds a temple of copper, he will receive still ten times more merit.

Building a silver temple will award a person one thousand times the merit earned by building a clay temple, and if one builds a golden temple, that will award him one hundred thousand times more merit. One who constructs an enchanting bejeweled temple will derive unlimited benefit.

One who constructs a temple of Lord Krsna gains relief from all the sinful reactions that he had accumulated during his previous seven births, and all his forefathers are delivered from a hellish condition of life.

One who constructs a temple for Lord Visnu temple will reside in His eternal abode for as many thousands of years ans there are particles of dust covering the floor.

One who paints a temple of Lord Krsna will reside in the abode of Lord Visnu for as long as the oceans exist in this world.

A devoted person who builds a beautiful temple for Lord Nrsirhha will be freed from all sinful reactions and attain the supreme abode of Lord Visnu.

O brdhmana, one who simply thinks of constructing a temple for the Supreme Lord becomes is instantly relieved of all his sinful reactions. What then can be said of the benefit one achieves by actually building a temple for the Lord, according to prescribed procedures?

No one can properly describe the merit obtained by one who builds a temple of Lord Visnu with only eight bricks. Then, just imagine how much merit one will achieve by building a grand temple.

One who dies after laying the first brick for the construction of a temple will undoubtedly obtain the merit of completing a fire sacrifice.

Even those who, in their childhood, playfully build a temple of Lord Vasudeva with clay will ascend to the transcendental abode of Lord Hari.

One who renovates an old temple by painting it with lime, or other kinds of paint, will not have to fear any poisonous creature, such as a snake.

One who constructs a temple for the Supreme Lord during the month of Caitra will be afflicted by a terrible disease. One who constructs a temple for the Supreme Lord during the month of Vaisakha will obtain great wealth. One who constructs a temple for the Supreme Lord during the month of Jaistha will meet with death. One who constructs a temple for the Supreme Lord during the month of Asadha will receive jewels, servants, and domestic animals. One who constructs a temple for the Supreme Lord during the month of Sravana will make many friends. One who constructs a temple for the Supreme Lord during the month of Bhadra will incur a heavy loss. One who constructs a temple for the Supreme Lord during the month of Asvina will lose his wife. One who constructs a temple for the Supreme Lord in the month of Karttika will become very prosperous. One who constructs a temple for the Supreme Lord during the month of Agrahayana will receive a huge quantity of food grains. One who constructs a temple for the Supreme Lord during the month of Pausa will have fear of thieves. One who constructs a temple for the Supreme Lord during the month of Magna will attain great wisdom, and one who constructs a temple for the Supreme Lord during the month of Phalguna will receive gold and many good children. These are the qualities and faults regarding the time for constructing a temple.

Before commencing the construction of a temple, one should observe the presence of these stars—Asvini, Rohini, Mula, Uttarasadha, Uttara bhadrapada, Uttara phalguni, Mrghasira, Svati, Hasta, and Anuradha.

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It is considered auspicious to begin the construction work on all days except Sunday and Tuesday. Among the different yogas, or perfect combinations of planetary positions, one can begin construction during any yoga except Vajra, Vyaghata, Sula, Vyatipata, Atiganda, Viskumbha and Parigha.

To begin the construction of a temple, the best muhurtas, or auspicious times, are Sveta, Maitra, Mahendra, Gandharva, Abhijlt, Rohini, Vairaja, and Savitra.

The height and diameter of the pillars should be determined when auspicious stars are visible, having received great prowess from the sun and the moon. Other times should be rejected for commencing a temple construction.

One who is learned should not begin the construction of a temple during the rainy reason. One should also avoid the days from EkadasI of the waning moon until the new moon day, as well as the initial days of the fortnight of the waxing moon. One should also avoid the fourth and ninth days of the waning moon, as well as the fourteenth day of the waxing moon.

Tuesdays, as well as days when there is an earthquake, a meteor shower, a solar eclipse, a frightening situation, the death of a relative, a star overpowered by Saturn, a heavy storm, should be avoided for the commencement of the construction of a temple.

One who is intelligent should begin the construction of a temple when the sun and stars are in favorable positions. The pole star is considered favorable, as are the stars Mula, Jaistha, Pusya, Revati, Hasta, Svati, and Sravana.

The sthirdrhsa and sthira lagnas are considered beneficial for one who constructs a temple. In his lagna, the fourth, seventh, or tenth places should be occupied by auspicious planets. In the ninth or fifth house there should be the presence of an auspicious planet, such as Brhaspati, and the third, sixth, tenth, and eleventh houses may be occupied by sinful planets. With such planetary positions, one should begin the work of temple construction.

The procedures for building a temple room have already been described in connection with the installation of the Deity. Now, we will describe some special considerations in this regard.

hayaslrse (In the Hayaslrsa-pancaratra it is stated) purvvarh devakularh pidya prdsddarh svalpakarh tathd samarh vdpyadhikarh vdpi na karttavyarh vijdnatd One who is intelligent should not construct a temple by encroaching on the land occupied by an ancient temple, even though it may be in ruins, nor should he make the new temple equal to or larger than the existing one.

490 SRI HARI-BHAKTI-VILASA

There should be sufficient space between the old temple and the new one. The height of the new temple can be equal to that of the old one. One who is learned should not encroach on the land of an old temple that still stands.

devlpurane (In the Devi Purdna it is stated) devd vhnus tathd rudro brahmddydh sura sattamdh subhe sthdne anyathd te bhayavahdh It is the duty of everyone to install a Deity of Lord Visnu, the master of the demigods, as well as deities of the foremost demigods, such as Mahadeva, Rudra, and Brahma, in a sanctified place. O n e who neglects to install a Deity in the prescribed manner will certainly find himself in frightful circumstances.

O foremost of demigods, the land upon which one desires to build a temple should have all the good symptoms, such as a very nice fragrance and excellent color. Such an auspicious plot of land will award one all kinds of merit.

One should first carefully examine the land to determine the exact place where the temple will be constructed. One should then design the temple, according to the rules and regulations that govern architecture. Land with a white hue is suitable for brdhmanas, reddish land is suitable for ksatriyas, yellowish land is suitable for vaisyas, and land having a blackish appearance is suitable for the use of sudras. In this way, one must judge the land before constructing a temple.

When land is sweet it is suitable for brahmanas; when land is pungent it is suitable for ksatriyas; and when land is bitter it is suitable for both vaisyas and sudras.

492 SRI HARI-BHAKTI-VILASA To test the quality of a plot of land, one should dig a small pit and smear cow dung all around it. Then, place a clay pot filled with ghee inside the pit, having four ghee wicks pointing in the four directions. As the ghee wicks burn, if the light of the lamp spreads equally in the four directions, it is to be understood that this place is suitable for a member of any of the four varnas to construct a temple.

When one fills that pit with the soil that was dug up to make it, if extra dirt remains after the pit has been filled, that is considered to be auspicious. If there is not enough dirt to fill the pit, that is considered to be inauspicious, and if there is just enough dirt to fill the hole, that is neither very auspicious nor very inauspicious.

Further testing can be made by tilling the land with a plough and planting varieties of seeds. If the seeds fructify and grow within three days, the land should be considered to be of the best quality. If the seeds fructify only after five days, the land is to be considered of medium quality, and if they fructify after seven days, the land is to be considered very poor and should be rejected.

O pious one, the land where cows graze and play with their calves and the bulls; where beautiful ladies enjoy life in the company of handsome men; where to the east there is a royal palace, a sacrificial arena, or a house of sacrificial brahmanas; where the sweet aroma of kasmira sandalwood, camphor, or aguru is found, where lotus, jasmine, jdti, pdtald, mallikd, and ndga kesara flowers grow; where the fragrance of yogurt, milk, ghee, wine, or rice is experienced; or where auspicious sounds are heard—it is to be understood that it is suitable for the members of all the four varnas to construct a temple of the Supreme Lord.

The acarya should reject a piece of land that produces a bad odor or inauspicious sounds; or is multi-colored, unfortunate, round, or having the shape of a half moon. A narrow piece of land, the length of which is more than double its width; or which is colorless, discolored, crooked, shaped like a needle, possessing two colors, the color of a winnowing basket, shaped like a cow's mouth, triangular, hexangular, shaped like a trident or snake, unfit for ascertaining the proper directions, or shaped like a cart, should also be rejected.

It is said that there are four kinds of land that are very suitable for constructing a temple. These are termed supadmd, bhadrikd, purna, dhumra or vegini.

Land that is decorated with sesame plants, coconut trees, kusa grass, and reeds in the four directions, as well as lotus flowers, especially blue lotuses, is known as supadmd.

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Land that is adorned with a river, ocean, holy place, flowering plants, ksiri trees, forest, garden, creepers, bushes, flowering vines, trees whose wood is suitable for offering in a sacrificial fire, and which is pure, is known as bhadrd.

The land where there are many bakula, asoka, and asvattha trees; or which is surrounded by mddhavi creepers, as well as muga, nispdva, kodrava, suka, dhanya, and punnaga trees; or which is next to a mountain and contains a small stream such is known as purnd.

496 SRI HARI-BHAKTI-VILASA kirttita sd tu tarn yatndt parivarjjayet The land where many bilva, dhunda, snuhi, and pilu trees grow; which is hard and filled with gravel; which is full of thorns; or which is the playground of vultures, jackals, crows, and hawks, is known as dhumra, and should be rejected.

While examining the land, if it is found to slope towards the east or north; if it is easily accessible and covered with green grass or slightly flooded; if there is a surplus of soil after digging a pit and filling it again; if its color resembles that of a husumbha flower; if it is even; if a ghee lamp goes on burning without disturbance; and if the water there does not dry quickly, it is to be considered auspicious. If the color of the land is whitish, saffron, yellowish, or blackish, then it is suitable for brdhmanas, ksatriyas, vaisyas and sudras, respectively.

The sanctified land that produces the fragrance of ghee, red sandalwood or wine; possesses a sweet, pungent, sour, or bitter taste; and which is covered with kuia grass, reeds, and durva grass, should be acquired at an auspicious moment for the construction of a temple.

tatraiva (In the same literature it is stated) prdkdra simdparyyantarh tato bhutabalirh haret One should scatter urad ddl, turmeric powder, parched paddy, yogurt, and barley powder over the entire tract of land, up to the boundary wall, as a gift for the sake of all creatures who live there.

One should also offer these things to the ghosts. Then, while chanting the mula mantra, one should pound eight pegs into the ground in the eight directions.

O n e should say: "May all the ghosts and demoniac creatures who have been living on this tract of land leave because I am going to build a temple here for Lord Hari." After appealing to the ghosts in this way, one should purify the land.

One who is wise should then perform a fire sacrifice, according to the authorized rules and regulations, for the satisfaction of the predominating deities of the planets and directions.

Thereafter, the dcdrya should conduct a caruhoma, while chanting the mula mantra, followed by the chanting of the mantra beginning with vausadanta, while offering the final oblation into the sacrificial fire.

O n e who is learned should then have the land tilled by a plough made from the wood of an asana tree that is drawn by brown bulls, or bulls of any other color.

One who is conversant with the chanting of mantras should dress very nicely, put on various ornaments, and begin tilling the land with a plough made of the wood of an asana tree, beginning from the east. He should chant the twelve-syllable mantra while making the land even, and then plant suitable seeds.

When the crop is ripe, one who is learned should feed it to the cows. The spiritual master should then again have the land tilled to make it even so that the construction of the temple can begin.

Whether in a city or in a village, the land upon which the temple is going to built should be square. If the land is not square then one should select a square portion and dispose the rest.

hayaslrse (In the Hayasirsa-paficardtra it is stated) vdhyavdstum samam krtvd caturasram samantatah

500 SRI HARI-BHAKTI-VILASA bhumirh ttoya samara krwd darpanodara sannibhdm dvddasa aixgula mdnena cdstau vararhstu bhrdmayet One should demark a square plot of land where the temple is to be constructed and then the land surrounding it should also be made even. The land upon which the temple will be constructed should be as smooth as the surface of a mirror. O n e should drive eight pegs that are twelve fingers long into the ground to mark the allotted plot of land.

A peg should be driven into the ground in the middle of the square portion of land, for the purpose of noting the measurement of its shadow, in the morning and in the evening.

By noting the shadow of the tip of the peg, one should determine the directions, such as east and west. Then, by observing the movements of the sun, one can determine which direction is north and which is south.

One may also determine the directions by observing the shadow of a peg on a clear day, at the time of the vernal equinox. In this way, during the autumn and spring, one should determine directions.

Alternatively, by the procedure known as puspavedha, which involves sighting the stars Svati and Citra, one determine the eastern direction, and by the procedure known as madhya yoga, or dhruva vedha, one should determine the northern direction.

To measure the land with string, one should use square marbles or well-made bricks, placing them in the four directions.

After determining the directions and measurements, one should feed the brahmanas at that land, and with a fixed mind, one should feed sweet rice to twelve exalted Vaisnavas.

502 SRI HARI-BHAKTI-VILASA If itching or boils appear on the body of the landowner when he begins to build the temple, one should remove the bones of dead animals that were buried there. A place having the bones of dead animals causes fear, and so one must get rid of them.

If, while the temple construction is in progress, the landowner suffers from boils, sees a vulture, or hears the sound of an animal in distress, it is to be understood that there are bones of vultures or carnivorous animals buried there. Thus, the land must be examined very carefully.

mdtsye (In the hiatsya Purana it is stated) pancagavya ausadhijalaih pariksawdva secayet ekdsiti padarh kuryydd rekhdbhih kanakena tu After examining the land carefully, one should sprinkle over it the five products received from the cow, as well as varieties of medicinal herbs. O n e should then draw a square on the land using a golden nail, and further divide it into eighty-one parts.

O n e should first smear cow dung and water over the land, and then draw ten straight lines from east to west using a golden nail. One should use a string to straighten the lines and then again draw ten straight lines from north to south. In this way, one will be able to draw eighty-one squares on the land.

O n e who knows the science of vastu, or construction, should divide the land into eighty-one squares and worship the demigods in them. Forty-five demigods should be worshiped in the outer squares, thirty-two demigods in inner squares, and thirteen demigods at the middle. Now, hear their names and places from me.

504 SRI HARI-BHAKTI-VILASA dauvdriko'tha sugrivah puspadanto jalddhipah asurah sosapdpau ca rogo'himurkhya eva ca bhalltah soma sarpau ca aditisca ditis tathd vahir dvatrirhsad ete tu tadantasca surdn srnu The names of the thirty-two demigods who should be worshiped in the outer squares are Sikhl, Parjjanya, Jayanta, Indra, Surya, Satya, Bhrsa, Akasa, Vayu, Pusa, Vitath, Grhaksata, Yama, Gandharva, Bhrngaraja, Mrga, Pitrgana, Dauvarika, Sugrlva, Puspadanta, Varuna, Asura, Sosa, Papa, Roga, Ahi, Mukhya, Bhallta, Soma, Sarpa, Aditi, and Diti. Now, hear the names of the thirteen demigods who should be worshiped in the middle squares.

One who is intelligent should worship Apa, Savitra, Jaya, and Rudra in the four corners to the northeast, southeast, southwest, and northwest.

Brahma should be worshiped in the middle. There are eight other demigods that are situated around Brahma. Their names are listed here.

Aryama, Savita, Vivasvan, Vibudhadhipa, Mitra, Raja Yaksa, Prthvidhara, and Apavatsa are said to be situated around Brahma.

Apa, Apavatsa, Parjanya, and Agni are situated in the squares near the four corners.

There are twenty other demigods situated in the two squares outside these previously-mentioned squares.

Aryama, Vivasvan, Mitra, and Prthvidhara are situated on the four sides of Brahma in a third square.

506 SRI HARI-BHAKTI-VILASA vdyurh ydvat tathd rogdt pitrbhyah sikhinam tathd I will now describe the terms vamsa and rajju. From Rogapada to Vayupada is one vamsa. Similarly, from Pitrpada to Sikhipada is another vamsa.

In the same way, from Mukhya to Bhrsa is one vamsa; from Sosa to Vitatha is another vamsa; from Sugriva to Aditi is a third vamsa; and from Bhrnga to Parjanya is a fourth vamsa.

These six dynasties are known as vamsa. Sometimes, they are referred to as rajju.

When two squares touch diagonally, they are called padamadhya, or sama, and the trident-like corners are called marma. One should not construct pillars where these squares are joined in this manner. One

should also carefully avoid tuldvedha and kllotsrsta upaghdtas, or holes that were made by pounding pegs into the ground. The vdstu purusa, or the guardian deity, is said to reside in the area beginning from the sikhipada up to the end of the vamsa.

Agni should be worshiped as being situated on the head of the vdstu purusa, whose head turns downward. Apa should be worshiped as situated in his mouth, Prthvldhara and Aryama on his nipples, Apavatsa on his chest, Diti and Parjanya in his eyes, and Aditi and Jayanta in his ears.

Sarpa and Indra should be worshiped as situated on his shoulders. The five demigods, headed by Surya, should be worshiped as situated on his right arm, and the five demigods, headed by Candra, should be worshiped as situated on his left arm.

Rudra and Rajayaksma should be worshiped as situated on his left hand, and Savitra and Savita should be worshiped as situated on his right hand.

508 SRI HARI-BHAKTI-VILASA

Vivasvan and Mitra are situated on his stomach. Pusa is present on his right wrist, and Papayaksma is present on his left wrist.

O n his left ribcage, Asura and Sosa are present, and Vitatha and Grhaksata are situated on his right ribcage.

Yama and Varuna are situated on his thighs, Gandharva and Puspaka are situated on his knees, Bhrngaraga and Sugriva are situated on his thighs just below the hips, and Dauvarika and Mrga are situated on his waist.

Jaya and Indra are situated on his genitals, the Pitrganas are situated on his feet; and in the heart of the vastu purusa, Brahma is to be worshiped. In this way, there are forty-five demigods situated throughout the body of the vastu purusa.

Only in the temple of Brahma should there should be sixty-four sqaress of vdstu. Otherwise, there should be eighty-one squares. In other temples, Brahma should be situated in the four squares at the middle, counting the corners as one square each.

At the outer corners there should be eight squares, and on the two sides, there should be four squares.

One who is learned should dress in white clothes, apply white sandalwood paste to his body, and decorate himself with varieties of ornaments before determining the exact features of the vdstu purusa. For a temple of the Supreme Lord, the vdstu purusa should have sixty-four limbs, and for one's house, he should have eighty-one limbs.

510 SRI HARI-BHAKTI-VILASA konarekhdrh tato dattvd surabhdgdrhstu kalpayet The square plot of land should be divided into eight sections, both horizontally and vertically. This division of the land should be made with a golden nail and each square is to be dedicated to the different sections.

Siva is situated in the corner, Parjanya in the first square, Jaya in the second square, Suresa in the first square, Surya in the first square, Satya in the second square, Bhrs'a in the first square, Vyoma in the half square, Agni in the half square, Pusa in half of a square, Vitatha in the second square, Grhaksata in the first square, Vaivasvata in the first square, Gandharva in the second square, Bhrngaraga in the first square, Mrga

512 SRI HARI-BHAKTI-VILASA in the half square, Pitrianas in the half square, Dauvarika in the first square, Sugriva in the second square, Puspadantaka in the first square, Varuna in the first square, Asura in the second square, Sosa in the first square, Papa in the first square, Roga in half of a square, Naga in the first square, Mukhya in the second square, Bhallata in the first square, Yajnesvara in the first square, Nagaraja in the second square, MahadevI in the first square, Aditi in half of a square, Apa in the first square, Apavali in the second square, Aryama in the fourth square from the east, Savita in the first square, Savitri in the first square, and Vivasman in the fourth square. Indra, Candra, and Jaya are in the first square, Mitra in the fourth square from the west, Rudra in the first square, Yaksma in the first square, Dharadhara in the fourth square from the north, and four-headed Brahma in the fourth square at the middle.

mdtsye (In the Matsya Purdna it is stated) athatah sarnpravaksyami prdsdda vidhi nirnayam vdstau pariksite samyak vdstu deha vicaksanah vdstu pasamanarh kuryydt purvvam eva vicaksarwh I will now describe the procedure for constructing a temple. O knowers of the guardian deity, after the vdstu is thoroughly examined, one who is learned should first try to pacify the guardian deity.

After marking the entire plot of land and dividing it into eighty-one parts, one should dig a pit one foot deep and one foot across and then perform a fire sacrifice by offering milk cakes as oblations.

Barley and black sesame seeds should also be offered as oblations into the sacrificial fire. One should place wood from the ksiri, palasa, khadira, or fig tree to kindle the sacrificial fire.

O n e should also offer oblations of kusa grass, durva grass, sacred wood, honey, ghee, and wood from a bilva tree into the sacrificial fire. When the fire sacrifice is concluded, one should offer varieties of food and other gifts to the guardian deity.

One at a time, the demigods should be offered their favorite food. Sikhideva should be offered rice mixed with ghee toward the northeast, and rice mixed with ghee and a lotus flower should be offered to Parjanya.

514 SRI HARI-BHAKTI-VILASA indraya pahca ratnani paistahca kulisarh tathd vitdnalianca siiryydya dhumrarh raktarh tathaiva ca satydya ghrta godhumarh matsydn dadydd bhrsdya ca skulihca antariksaya dadydt saktumsca vdyave pusne lajdstu ddtavyd titathe canakaudanam grhaksatdya madhvannarh yamdya pisitau danam gandhau danahca gandharvve bhrhge mesasya srhgakam mrgaya ydvakarh deyarh pitrbhyah krsard matd dauvdrike dantakdstharh paistarh krsnarh balin tathd sugrlve pupakarh dadydt puspa dantdya pdyasarh kusastambena sahitarh dadydt padamahca vdrune paistarh hiranmayarh dadydd asurdya surd matd ghrtaudanahca sosdya godhdrh vai papa yaksmene ghrta laddurhsca rogdya ndge puspa phaldnvitam sarpir mukhydya ddtavyarh mudgau dana matah param bhallttdya tato dadydt somdya grta pdyasam

sarpdya paistarh sdlukam adityai locikds tathd dityai tu purilmm dadyat ityevarh vdhyato valih ksiram dpdya ddtavyam dpa vatsydya vai dadhi sdvitre laddukan dadyat samaricdn kusau danam savitur gud pupdsca jaydya dhrta candanam vivasvate tathd dadydd rakta candana pdyasam haritdla udanarh dadydd indrdya dhrta sarhyuktarh dhrtau dananca mitrdya rudrdya dhrtapdyasam dmarh pakvarh tathd mdsarh deyarh sydd raja yaksmane prthvl dhardya mdrhsdni knsmanddya ca ddpayet sdrkard pdyasam dadydd argyamane sarwasah kramdt namaskdranta yuktena pdyasam punareva ca pahcagavyam yavdmscaiva tildksata bhaviscarun bhaksyam bhojyahca vividham brahmane vinivedayet One should offer a yellow flag to Jayanta; milk cake to Kurma; five kinds of jewels, milk cake, and a thunderbolt to Indra; a grey and red canopy to Surya; ghee and rice with milk to Satya; fish to Brsa; saskull cake to Antariksa; barley powder to Vayu; parched rice to Pusa; boiled

516 SRI H ARI-BHAKTl-VILAS A chickpeas to Vitatha; honey and rice to Grhaksata; stale rice to Yama; scented rice to Gandharva; a buffalo horn to Bhrrigaraja; barley to Mrga; khichari to the Pitrganas; a stick to brush the teeth to Dauvarika; black cake to Bali; cake to Sugriva; sweet rice to Puspadanta; a lotus flower and kusa grass to Varuna; golden cake and wine to Asura; fried rice to Sosa; an iguana to Papajaksma; a laddu cooked in ghee to Roga; flowers and fruit to Naga; ghee to Mukhya; fried balls of moong dal to Ballata; sweet rice mixed with ghee to Candra; cake and a water lily to the serpents; puris made of wheat flour to Aditi; and puris made of white flour to Diti. These are the gifts that should be offered to the demigods who are situated in the outer squares. Offer condensed milk to Apa, yogurt to Apavatsa, kusa grass and a laddu mixed with black pepper to Savitri, cake made with gur to Savita, ghee and sandalwood paste to Jaya, sweet rice and red sandalwood paste to Vivasvan, yellow rice to Indra, fried rice to Mitra, sweet rice mixed with ghee to Rudra, cooked and raw meat to Rajayaksma, meat to Prthvldhara, meat to Kusmanda, and sweet rice to Aryama. In this way, the demigods should be offered their respective gifts while chanting their names and adding namah to the end. O n e should also offer the five products received from the cow, barley, sesame seeds, rice paddy, ghee, cooked rice, and varieties of cooked and uncooked food to Brahma.

By worshiping the demigods and offering them nice gifts in this way, peace will always prevail throughout the atmosphere. Later, all of the demigods should be offered gold, and Brahma should be offered a cow.

Hear now with attention as I describe to you what should be offered to the demonesses.

Offer rice with meat, ghee, and filaments mixed with ghee to Carakl, toward the northeast corner. Offer rice with meat, and yellow rice mixed with blood to Bidarl toward the southeast corner. Offer rice mixed with yogurt and a bone mixed with blood and yellowish blood to Putana toward the southwest corner, and offer fish, meat, wine, and other beverages to Papa toward the northwest corner.

Because Vaisnavas cannot offer fish and meat, they should simply offer sweet rice to the demigods and demigoddesses while chanting their names in the fourth dative case, beginning the mantra with orh and ending it with namah.

518 SRI HARI-BHAKTI-VIIASA dvijdmstu pujayed bhaktyd ye cdnye grhamagatdh Thereafter, the yajamana should be bathed with water containing medicinal herbs. All the assembled brahmanas and guests should also be worshiped with devotion.

After pacifying the guardian deity in this way, one should begin the work of constructing the temple.

Before beginning the construction of any building, house, or garden, or before starting renovation work, or before formally entering a new house, one should pacify the guardian deity as we have described. The entire land should be covered with string, and various prayers, such as the Raksoghna-sukta and Pavamana-sukra should be recited. There should be the chanting of the Lord's holy names, as well as dancing, the playing of musical instruments, and the recitation of auspicious mantras by the brahamanas to insure auspiciousness.

O n e who is learned, and who every year performs these rituals for pacifying the guardian deity, whether in his house or in a temple, will never be put into distress. He need not fear any disease, and he should not worry about losing his friends or wealth. Such a person will live for one hundred years and then go to reside in heaven for one kalpa.

After the dcarya has marked out the squares and filled them with colorful soil, the yajamdna, who may be filled with material desires, should offer the following gifts to the demigods.

520 SRI HARI-BHAKTI-VILASA pusne dhdndh saldjdstu suvarnarh vitathe tathd grhaksatdya madhvannarh yamdya pisitaudanam gandharh gandharwa devdya bhrnge dadydttu sdkunam mrge tila yavdrhscaiva pitrbhyah krsararh tathd dauvdrike dantakdstharh sugrlve ydvakarh tathd puspadante kusd deyd varurie padma mutpalam asurdyai ksavarh deyarh rasarh sose ghrtaudanam yavdstu deydh papaya rogdya ghrtamutpalam ndgdya ndgapuspdni bhaksyan mukhydya ddpayet citrau dananca bhalldte somdya madhupdyasam sarpdya cdpi sdlukarh sriye sarasapdyasam adityai purikd deyd ksirdncddbhayo daded balim dadhi ksirarh cdpavalyai aryyamne laAdukarh valim kusodakarh savitre ca sdvitre gudapupakam He should offer sweet rice mixed with ghee to Isana; flowers, water, and sandalwood paste to Parjanya; a yellow flag to Jayanta; jewels and ghee to Suresvara; a gray or yellow canopy to Satya; meat to Bhrsa; a cake

to Vyoma; sandalwood paste to Agni; parched rice and roasted barley to Pusa; gold to Vitatha; rice mixed with honey to Grhaksata; rice and meat to Yama; sandalwood paste to Gandharva; bird meat to Bhrnga; sesame seeds to Mrga; khicadi to the Pitrganas; a twig for brushing the teeth to Daubarika; barley and rice to Sugriva; kusa grass to Puspadanta; lotus flowers and water lilies to Varuna; sugarcane juice to Asura; rice with ghee to Sosa; barley to Papa; cake baked in ghee to Yoga; naga flower to Naga; chewable food to Mukhya; fried rice to Bhallata; sweet rice mixed with honey to Candra; blue water lilies to Sarpa; sweet rice and juice to Sri; puris to Aditi; condensed milk to Apa; yogurt and milk to Apavali; laddus to Aryama; kusa grass and water Savita; and cake made with gur to Savitri.

He should offer red flowers and red sandalwood to Vivasvan; yellow rice to Indra; yellow rice with ghee to Indrajaya; savories baked with ghee to Mitra; sweet rice mixed with gur to Rudra; cooked and uncooked meat to Rajajaksma; uncooked rhinoceros meat to Prthvldhara; and rice paddy, sesame seeds, the five products of the cow, cooked rice, kusa grass, sandalwood paste, and flowers to Brahma.

522 SRI HARI-BHAKTI-VILASA

One should offer uncooked meat and sweet balls to Sarvaskanda toward the east; and one should offer white lotus flowers, ghee, and meat to Vidari toward the southeast.

One should offer khicadi, cake, and meat to Yamaraja toward the south, and one should offer barley, sesame seeds, and blood to Putana toward the southwest.

One should offer blood and meat to Jambhaka toward the west; sesame seeds, barley mixed with blood, and meat with a bone to Papa toward the northwest; thick blood to Pilipiccha toward the north; and goat's meat to Varahl toward the northeast.

TWENTIETH VILAS A 523

O foremost of demigods, a yajamana who is filled with material desires should offer gifts to the ghosts, demons, and hobgoblins as well. If the yajamana is without material desires, being a pure devotee of Lord Visnu, he should worship all these demigods with offerings of kusa grass, flowers, and rice paddy.

When the demigods are worshiped in this manner, they award peace and prosperity to human society. However, if they are not worshiped, they become envious of the yajamana, and the priest as well.

O foremost of demigods, one should faithfully worship the demigods by offering them nice flowers and sandalwood paste. Thereafter, one who is wise should begin the construction of the house or temple.

tatraiva (In thr same literature it is stated) brahmasthdne tatah kuryydd vdsudevasya pujanam

524 SRI HARI-BHAKTI-VILASA sriyah sampujanarh kuryyat hrslkesa ganasya ca pujantu tatah kuryydd vdsudeva ganasya ca puspa naivedya dhupa dipaih surottama O foremost of demigods, at the center of the land, which is referred to as brahmasthana, one should worship Lord Vasudeva. One should also worship Laksml-devi and the other associates of the Lord, the master of the senses. Later, one should worship the quadruple expansions of Lord Vasudeva by offering Them padya, arghya, sandalwood paste, flowers, incense, a ghee lamp, and food.

Thereafter, at that same place, one should worship Bhuml-devI, who is the energy of the Supreme Lord, the sustainer of the earth, very beautiful, and decorated with celestial ornaments.

After meditating on Bhumi-devl's satisfied and smiling demeanor, one should worship her with devotion and offer her obeisances. One should then glorify her and meditate upon her with full concentration. Later, one should meditate on the Supreme Absolute Truth, who is the master

of the demigods, and worship Him with love and devotion, because Lord Hari is actually the guardian Deity.

O n e who is learned should construct a platform at the brahmasthdna with rice paddy, and then install on it a pitcher having a lid.

One who is well-versed in the chanting of mantras should take a new pitcher, made of either gold, silver, or clay, fill it with varieties of seeds, medicinal herbs, gold, silver, jewels, and water that was strained through a cloth. This pitcher should be adorned with five kinds of twigs, white

526 SRI HARI-BHAKTI-VILAS A sandalwood paste, and flowers. It should be wrapped in white cloth and worshiped by offerings of sandalwood paste, flowers, and incense. The acarya should install this pitcher at the hrahmasthana. He should worship four-headed Brahma by chanting suitable mantras, and by offering him sandalwood paste, flowers, incense, a ghee lamp, and delicious food placed in that pitcher.

Outside the mandala, the acarya should sit down facing east and then please the nine predominating deities of the nine planets by offering them various articles of worship.

O n e who is wise and who knows many mantras should satisfy the demigod, Brahma, by offering him one hundred oblations of sesame seeds and barley mixed with ghee.

One who is learned in the science of chanting mantras should satisfy the other demigods by offering them ten oblations. Later, one should stand up and offer the final oblation into the sacrificial fire while chanting the mantra beginning with vausada anta.

Thereafter, the dcdrya should circumambulate the brahmasthdna while pouring water on the ground with a water pot having a spout.

Following the same procedure, one should scatter seven kinds of seeds—barley, wheat, rice paddy, sesame seeds, kanan, samd, and nivdra. It is recommended that the sacrificial pit should be dug in the pure and beautiful place.

Thereafter, a pit one foot deep should be dug with a golden spade. In the center of that pit, one should dig another hole about four fingers deep and then smear the entire pit with cow dung mixed with water, and decorate it with sandalwood paste.

The dcdrya should then sit down facing east, offer white flowers and rice paddy into the pit and meditate on the four-armed form of the Supreme Lord.

528 SRI HARI-BHAKTI-VILASA

O foremost demigod, thereafter, the dcdrya who is well-versed in the chanting of mantras should bring the pitcher that was installed in the brahmasthdna, accompanied by the sounds of drums, gongs, and auspicious mantras from the Vedas, and offer arghya to the Supreme Lord with its water while chanting the mantra beginning with om namo varundya.

The pit should then be filled with the fresh and fragrant water of the pitcher, in which all types of jewels had been placed, pouring it from a pot having a spout. The dcdrya should then offer white flowers into the pit, while meditating on the transcendental sound vibration, om.

O n e should examine the water that has been poured into the pit. If the water in the pit whirls clockwise, it is auspicious, and if whirls counterclockwise, it is inauspicious.

The intelligent dcarya should fill the pit with grain, such as fine rice and barley, as well as pure soil collected from a field.

O foremost demigod, after offering arghya in accordance with the prescribed rules and regulations, the yajamana should give gold, a cow, a dhoti, and a chddara to the dcarya.

Thereafter, the yajamana should worship the astrologers, the artists, and the Vaisnavas, according to his capacity. He should feed the brahmanas and arrange for dancing, singing, and a musical performance.

Thereafter, one should dig a hole in the land until water is found.

If an inauspicious object, such as a bone, is found in the pit, if the size of the pit is less than that of an average person, there is no fault. Until one has struck water, if a bone is found in the pit, it is inauspicious.

530 SRI HARI-BHAKTI-VILASA

Therefore, to lay the foundation, one should continue digging until he finds water. This pit, which extends down to where there are stones, is also known as kumarika. One should level the surface of the pit with a sturdy implement and perform a fire sacrifice there.

After the sacrificial performance, the pit should be carefully filled with soil and broken bricks. Water from a gold pitcher should be repeatedly poured into the pit as it is being filled. Then, by using an implement made from the wood of a palasa tree, the pit should be made level with the surface of the ground.

The learned dcdrya should purify the entire area with the five products received from the cow. He should also sprinkle sacred water from a holy place of pilgrimage, containing gold, rice, and mango twigs that had been kept either in a golden or copper pitcher, while chanting the appropriate mantra. By following this procedure, the land will be purified, even if it has some fault.

mdtsye (In the Matsya Purdna it is stated) dddveva samdsena sild laksanam uttamam sildnydsa vidhdnanca prosyate tadanantaram First we will briefly describe the characteristics of a good quality stone. Later, we will describe how to lay the foundation stone.

Stone slabs and bricks should be of the highest quality. They should be attractive and perfect rectangular solids. Such stones or bricks should be used to build a temple.

532 SRI HARI-BHAKTI-VILASA

A stone used for constructing a temple is considered to be a form of knowledge, and a brick is considered to be a form of bliss. The stone slabs should be flat, unbroken, smooth, attractive, glorious, and decorated with markings of kusa grass, durva grass, a flag, an umbrella, a cdmara, an anchor, a pillar, a tortoise, a fish, a piece of fruit, a mirror, an elephant, a thunderbolt, birds, a deer, and an ox. Such slabs and bricks are always auspicious.

Stone slabs that are decorated with auspicious symbols, such as a svastika, an altar, or a lotus flower, are always beneficial because they award one all objectives of life. Also, stone slabs marked with the footprint of a cow, or horse, are also considered glorious and auspicious.

However, if stone slabs or bricks are decorated with symbols of a carnivorous animal or bird, they are neither desirable nor glorious.

One should carefully avoid using stones that are not the proper shape, too long, too short, broken, cracked, and discolored, as well as stones that have holes and are devoid of good characteristics.

Stones that are adorned with markings of an auspicious animal or other auspicious object, and which have the required characteristics that are mentioned in the scriptures, are always considered auspicious.

Now hear this brief description of the characteristics of bricks from me.

534 SRI HARI-BHAKTI-VILASA nandyadyds ca astakah karyyas caturasrdh susammitdh To build a temple for the Supreme Lord, one should use bricks of a single color, which were perfectly prepared, of a proper size, that are beautiful, and are a perfect rectangular solid.

One should carefully avoid those bricks that contain pieces of bone, burnt pieces of wood, and so on, and which are black, filled with dirt and particles of stone, were not prepared properly, are too old, broken, uneven, or deformed.

Hear now with attention as I describe the size and characteristics of bricks. The size of a brick should be twelve fingers in length. A brick should be smooth, even, wide, and made with great expertise. Bricks should be completely baked, of a single color, attractive, clean, and have the shape of a rectangular solid. Bricks with broken corners, bricks that are too narrow, full of stones particles, black, full of dirty things such as bones, deformed, uneven, broken, faded, and very old, as well as those having a bad odor, or appearing more like a lump of clay than a brick should not be used for the construction of a temple.

mdtsye (In the Matsya Purdna it is stated) sildnydsastu karttavyah prdsddetu sildmaye istakdndrh tu vinydsah prdsdde cestakdmaye When building a temple with marble, one should lay a marble foundation, and when building a temple with bricks, one should lay a brick foundation.

O auspicious lady, when building a temple with stone, one should lay a stone foundation, and when building a temple with bricks, one should lay a brick foundation. The principal foundation should be laid below the main altar.

536 SRI HARI-BH AKTI-VILASA

Nydsa should be performed on the bricks when a temple is being constructed with bricks. Nydsa should be performed on the stone slabs when a temple is being constructed with stone slabs, and nydsa should be performed on the coarse sand when it is being used to construct a temple.

After completing the nydsa on the stones, one should perform the adhlvasa ceremony for them. Bricks should be formally installed in the pit.

One should then offer daksind to the spiritual master, and have him perform the pitha bandha ritual. To receive more instruction regarding the adhivdsa for the stones and the pitha bandha ritual, one should consult Lord Hayasirsa's statements that are found in the Hayasirsa-pancaratra.

hayasirse (In the Hayasirsa-pancaratra it is stated) pitha bandhanarh tatah kuryydn mahd prdsdda mdnatah

pithottamam cocchrayeria prdsddasya urdhvamdnatah pddahinarh madhyarh sydt kanyasam cdrddhxirndnatah uttamarh vasudevasya kuryydt pitharh vicaksanah To perform pltha bandhana, or the laying of the foundation stone, one should utilize a stone, the size of which should be in proportion to the dimensions of the temple of Lord Vasudeva. If the length of the foundation stone is half the height of the temple, it is called uttama. If it is one-fourth the height of the temple, it is called madhyama, and if it is less than that, it is called kanistha. O n e who is wise should install a first- class foundation stone when building a temple.

After worshipping the guardian deity and offering him gifts as previously described, one should divide the entire tract of land into sixteen parts. The basement should be dug on the four parts at the middle.

The remaining twelve parts should be utilized for the foundation, the floor, and so on. The height of the foundation should be equal to the height of the four parts upon which it is built.

538 SRI HARI-BHAKTI-VILASA

There should be a path around the temple for circumambulating it. O n e who is wise should construct four exits in the four directions.

The length of the temple courtyard should be twice that of the main temple, and its width should be three times that of the main temple. It should be decorated with auspicious drawings so that it looks very beautiful.

O n e who is learned should divide the main temple into five parts. The entrance gate should be made on one part.

The courtyard should be constructed in front of the main gate and it should be larger than the temple. Thus, the general characteristics of a temple have been herein described.

TWENTIETH VILAS A 539

O brdhmanas, there are different classes of temples. They are: Meru, Mandara, Kailasa, Kumbha, Simha, Mrga, Vimanachandaka, Srivrksa, Balabhichandhaka, Bartula, Sarvabhadraka, Gaja, Nandana, Nandivarddhana, Hamsa, Vrsa, Garuda, Padmaka, and Samudgaka. Now, hear about their characteristics.

A temple that has one hundred domes and four gates, and its height is sixteen times its length is known as a Meru temple.

540 SRI HARI-BHAKTI-VILASA sa casta bhumikas tadvat saptabhir nandi varddhanah virhsdndaka samayukto nandanah samuddhrtah The height of a Mandara temple is twelve times its length; the height of a Kailasa temple is ten times its length; a Vimanachandaka temple has many domes and doors, and it is very tall; the height of a Nandivarddhana temple is seven times its length; and a Nandana temple has twenty domes.

A Sarvatobhadra temple has sixteen domes of various designs, as well as many peaks.

A temple with a candrasala (a small room built on the roof for getting a bird's-eye view all around) and five domes, and is shaped like a parrot's beak is known as Balabhlchandaka.

A Vrsabha temple is tall, like a bull, round, and so without any corners. A Sirhha temple has the shape of a lion, a Mrga temple has the

shape of a deer, and a Kumbha temple has the shape of a pitcher and its height is nine times its length.

The temple that has five domes and sixteen corners and has the characteristic known as angullputa is called Samudgaka. There are two candrasdias, one on each side of the temple, and its height is double its length.

A Harhsa temple has the shape of a swan. It is neither too big nor too tall and it has sixteen corners and varieties of peaks.

A Mrgaraja temple is decorated with a glorious candrasdld. The neck of the temple is very broad and its height is six times its length.

A Gaja temple usually has many candrasdlds, and a Garuda temple is renowned as the king of all temples.

Its height is seven times its length and it is surrounded by many beautiful houses. It has a broad lawn in all four directions.

There is another Garuda temple, the height of which is ten times its length. A Padmaka temple has sixteen corners and is situated at the middle of two plots of land. The shape and proportions of a Sri Vrksa temple resembles that of a lotus flower.

A Vrsa temple fulfills all one's desires. It has five domes and its height is three times its length. Its main altar measures four square feet.

In this way, there are a total of twenty kinds of temples, as described by Me. Other temples are classified by some authorities as consisting of three groups of seven, eight, or five varieties o{ temples. All of these temples are more or less similar to the Sirhha temple.

Any temple that has a candrasala should have its neck on the eastern side. If the temple is built with bricks, wood, or stone slabs, there must be appropriate pillars.

A Meru temple should be fifty hastas tall (a hasta is a unit of measurement equal to twenty-four angulas, or fingers, and is about 460 millimeters), a Mandara temple should be forty-five hastas tall, a Kailasa temple should be forty hastas tall, and a Bimana temple should be thirty- four hastas tall.

544 SRI HARI-BHAKTI-VILASA A Nandivardhana temple should be thirty-two hastas tall, a Nandana temple should be thirty hastas tall, a Sarvatabhadraka temple should also be thirty hastas tall, and Vartula and Padmaka temples should be twenty hastas tall. Mrga, Sirhha, Kumbha, and Balabhl Chandaka temples, which are very dear to the demigods, should be sixteen hastas tall.

Srlvrksa, Mrgaraja, Samudgaka, and Gaja temples should be twelve hastas in height, as should a Hamsa temple.

One should know that a Garuda temple should be eight hastas tall, and a Vrsa temple should be ten hastas in height. These are the measurements and characteristics of the different temples.

A temple of the Yaksas, Raksasas, or Nagas should be seven hastas tall. The first seven kinds of temples, beginning with Meru, award the worshiper great happiness. The next eight kinds of temples, beginning

TWENTIETH VILAS A 545 with Sri Vrksa, award a lesser degree of happiness to the worshiper, and the remaining five kinds of temples, beginning with Harhsa, award meager happiness to the worshiper.

Now hear from Me about temples in general.

The land upon which a temple is to be constructed should be made square and then divided into sixteen parts. There should be places for four gates and one-twelfth of the land should be utilized for laying the foundation.

One who is learned should make the height and width of the janghd equal to four parts of the land, and the size of the manjari should be twice that.

546 SRI HARI-BHAKTI-VILASA The path for circumambulating the temple should be four times the length of the manjarl. There should be exits on both sides of the temple, of a similar size.

The jagati should be constructed in the front of the temple, and it should be as high as the peaks. Alternatively, it can be three times taller and nicely decorated.

The front lawn of the mandapa should be connected with the garbha- sutra. Its length should be one-fourth greater that that of the garbha- siara, and it should be decorated with pillars.

Otherwise, the main mandapa can be made in proportion to the size of the main alter. After drawing eighty-one squares on the land and performing a fire sacrifice for the satisfaction of the guardian deity, one should begin construction of the mandapa.

After performing the appropriate nydsas on the land, one should worship the demigods that are situated in each square. As previously described, there are thirty-two demigods situated in the squares that are marked out on the land where a temple is to be built.

I have thus described to you the general characteristics of a temple. Now, hear about the size of the temple, which should be in proportion to the size of the Diety.

The pindikd, or Deity's stand should be constructed according to the size of the Diety. This is considered to be auspicious. The Deity's stand should be half the size of the altar, and the foundation walls should be as high as the altar.

According to the length of the foundation, the height should be ascertained. The spiritual master should insure that the peaks of the temple are twice as high as the foundation wall.

548 SRI HARI-BHAKTI-VILASA The path for circumambulating the temple should be elevated, so that it is one-fourth as high as the temple peaks. The front courtyard should encompass an area similar to that of the path around the temple.

The gate through which the chariot will be taken out should be one- eighth the height of the temple. The chariot should be constructed in accordance with the size of the gate.

The gate can be one-third the height of the temple. The Deity of Lord Ramchandra and His associates should be placed on three chariots.

To construct the peak of the temple, one should make measurements with string and precious gems. In the middle of the peak there should be a figure of a lion.

After determining the siikandsd, one should proceed with the construction accordingly. The same procedure should also be followed on all sides of the temple.

Above the sukandsa should be the neck of the temple, where one should install a pitcher. The height of the neck should be more than the height of the altar.

O n top of the neck, an deity of Garuda should be installed. Above that, the eight predominating deities of the eight directions should be installed.

These deities are: Varahadeva in the east, Nrsirhha in the south, Srldharadeva in the west, Hayaslrsadeva in the north, Paras'urama in the

550 SRI HARI-BHAKTI-VILASA southeast, Ramchandra in the southwest, Vamanadeva in the northwest and Vasudeva in the northeast.

The Lord's bed should be placed toward the east, the asana should be placed toward the southeast, a raised platform should be constructed toward the south, the chariot should be stored toward the southwest, the place for yoganidra should be toward the west, the place for yogaasana should be toward the northwest, and the place for practicing yoga should be arranged toward the north.

All the doors and windows of the temple should be decorated with varieties of plants, creepers, and colorful fragrant flowers.

One who is intelligent should carefully remove all the inauspicious elements with the help of Vasu, Bhargava, and Rtvikas, in the kanistha, madhyma, and uttama temples, so that there will be no difficulties, which are technically known as lalata vedha. Now, hear the description of ayama.

0 sinless one, if one desires to construct a temple about twenty hastas in height, the size of the apa, or ayama, should be twenty fingers.

A mandapa having one pillar is called dhvaja, and a mandapa of two pillars is called vedl. If a mandapa is larger than this, there should four pillars erected in the four corners.

mdtsye (In the Matsya Purana it is stated) athdtah sampravahsydmi mandapdndn tu laksanam mandapdn pravardn vaksye prdsddasya anurupatah 1 will now describe the characteristics of various mandapas. Mandapas should be constructed according to the size of the temple.

552 SRI HARI-BHAKTI-VILASA

O foremost brdhmana, there are three kinds of mandapas. Hear with attention as I disclose their names to you.

O brahmanas, there are twenty-seven varieties of mandapas. They are: Puspaka, Puspabhadra, Suvrtta, Amrtanandana, Kausalya, Buddhisarikirna, Rajabhadra, Jayavaha, Srivrksa, Vijaya, Vastukirna, Srutindhara, yajnabhadra, Visala, Samlista, Satrumardana, Bhagapanca, Nandana, Manava, Manabhadraka, Sugrlva, Harsana, Karnikara, Padardhaka, Simha, Syamabhadra, and Subhadra.

554 SRI HARI-BHAKTI-VILASA mandapah kathita hyete yathdval laksandnvitdh A mandapa with sixty-four pillars is called Puspaka, a mandapa with sixty-two pillars is called Puspabhadra, a mandapa with sixty pillars is called Suvrtta, a mandapa with fifty-eight pillars is called Amrtanandana, a mandapa with fifty-six pillars is called Kausalya, a mandapa with fifty- four pillars is called Buddhisariklrna, a mandapa with fifty-two pillars is called Rajabhadraka, a mandapa with fifty pillars is called Jayavaha, a mandapa with forty-eight pillars is called Srlvrksa, a mandapa with forty- six pillars is called Vijaya, a mandapa with forty-four pillars is called Vastusankirna, a mandapa with forty-two pillars is called Srutindhara, a mandapa with forty pillars is called Yajnabhadra, a mandapa with thirty- eight pillars is called Visala, a mandapa with thirty-six pillars is called Sartilista, a mandapa with thirty-four pillars is called Satrumardana, a mandapa with thirty-two pillars is called Bhagapanca, a mandapa with thirty pillars is called Nandana, a mandapa with twenty-eight pillars is called Manava, a mandapa with twenty-six pillars is called Manabhadraka, a mandapa with twenty-four pillars is called Sugrlva, a mandapa with twenty-two pillars is called Harsana, a mandapa with twenty pillars is called Karnikara, a mandapa with eighteen pillars is called Padadhika, a mandapa with sixteen pillars is called Simha, a mandapa with fourteen pillars is called Syamabhadra, and a mandapa with twelve pillars is called Subhadra,

A mandapa can be triangular in shape, and it can also be round, octagonal, square, or having sixteen corners.

A triangular mandapa awards one a kingdom; an octagonal mandapa awards one victory; a round mandapa awards one a long duration of life; a mandapa having sixteen corners awards one good progeny, and a square mandapa awards one wealth. A mandapa that has these characteristics is auspicious otherwise, it can create a fearful situation.

If a mandapa is situated within a village and faces east, the door should be on eastern side. If a mandapa is square, the door should be on the eastern side, and if the mandapa faces south, north, or west, the door should be on the eastern side.

The door should be beautiful, plated with gold, silver, or copper, and its height should be twice its width.

556 SRI HARI-BHAKTI-VILASA One who is wise should also cover the copper-plated portion with gold. While fitting the door, the acarya should have the brahmanas chant auspicious mantras, accompanied by the playing of drums and gongs, and the recitation of auspicious prayers.

O n both sides of the door there should be strongly-built deities of the two gatekeepers. They should look like Visvaksena, the commander-in- chief and carry sticks in their hands. These two doorkeepers are named Canda and Pracanda.

The upper portion of the door should be decorated with jewels, and above that, the door should be plated with copper. Above the door, a Deity of Laksmi-devi should be installed with the dikpalas bathing Her with pitchers of water. A tree with two branches made of copper should be placed above the gate, and it should be decorated with leaves and creepers.

The doors can divided into one, three, six, or even nine sections, but nor more than that. In each of these sections, the different incarnations of Lord Visnu should be depicted.

After dividing the mandapa into sixty-four sections, one should erect the gate in the middle.

The height of the door should be double its width. The frame of the door should be bigger than the door so that it will properly fit.

The door of the mandapa should be one-fourth the height of the temple. If possible, all the gates should be plated with copper.

558 SRI HARI-BHAKTI-VILASA The three, five, seven, or nine branches of the decorative tree should extend on both sides of the door.

There are three classifications of gates—kanistha, madhyama, and uttama.

If the gate measures one hundred and forty fingers, it is considered first-class. Such a glorious gate awards one a long duration of life, profuse food grains, and must wealth.

If the gate measures one hundred and eighty fingers, it is also first- class. If it measures one hundred and twenty fingers, it is considered to be of medium status, and if it measures only eighty fingers, it is considered to be inferior.

I have thus described the auspicious door of the temple. If one installs doors that are not in accordance with these characteristics, they will create anxiety in the minds of the people.

It is one's duty to carefully avoid disturbing elements in the doors of the main temple.

If a door is covered by the branch of a tree or a pillar, if it is near a well, blocked by a flag, or next to a drain or pit, then such a door is not suitable for a temple.

If there is a fault in the door then various forms of inauspiciousness may appear, such as distress, undesirable traveling, hunger, fear, misfortune, confinement, disease, poverty, quarrel, opposition, and loss of wealth.

hayaslrsa pancardtre (In the Hayailrsa-pancardtra it is stated) prdsddasya catur bhdgaih prdkdrasyo chrayo bhavet panca hastasya devasya eka hastd tu pitikd

560 SRI HARI-BHAKTI-VILASA tasmdttu dvigwnah proktas tathd garuda mandapah eka hastddi kurvvita trirhsad hastdntam eva ca The height of the temple walls should be one-fourth of the height of the temple. If the Deity is five feet tall, the stand should be one foot in height. The height of the Garuda column can be anything between one foot and thirty feet.

matsye (In the Matsya Purana it is stated) purwena phalino vrksdh ksira vrksdstu daksine pascimena jalarh srestharh padmot pala vibhusitam uttarena nalaistalaih subha sydt puspa vatikd O n e should plant varieties of fruit trees toward the east of the temple. Toward the south, one should plant ksira trees. Toward the west, one should construct a lake filled with lotus flowers and water lilies, and toward the north, one should arrange a flower garden and palm trees.

In the four directions from the temple, there should be stationary or flowing bodies of water. The temple should be surrounded by a deep pit and high boundary walls.

Toward the south of the temple there should be a beautiful solitary garden. Toward the north there should be a temple of the universal mothers. Toward the southeast there should be a kitchen, and toward the southwest there should be a temple of Ganapati.

Toward the west of the principal temple there should be a temple of Laksml-Narayana. Toward the northwest there should be a flower garden. Toward the north there should be a sacrificial arena, and a place for depositing the remnants of the Lord's flower garlands. Both toward the west and toward the north there should be a place for offering gifts in charity, and in front of the temple there should be a diety for Garuda. In this way, an auspicious courtyard should be built for the benefit of all living entities.

The temple of the Supreme Lord should be decorated with altars, mandapas, bells, canopies, pillars, gates, flags, and ever-blissful devotees.

562 SRI HARI-BHAKTI-VILASA One who constructs a temple in this manner will always receive the favor Laksmi-devI, and after death he will be worshiped in the heavenly planets.

If a temple of the Supreme Lord is dilapidated because of age, the king of that realm will suffer miseries in the same way as the temple. r

There is no doubt that by renovating an old temple of Lord Hari, restoring it to its original condition, one is awarded twice the merit of constructing a new temple.

O n e who renovates a dilapidated, broken-down temple or Lord Visnu, or who protects it from further degradation, is qualified to reside in the abode of Lord Visnu.

One who renovates a dilapidated, broken, or cracked temple of Lord Hari attains twice the merit of constructing a new temple.

It is one hundred times more meritorious to renovate an old temple of the Supreme Lord then to construct a new one. Therefore, one should carefully maintain old temples.

O sinless one, one who digs a well; constructs a pond or a lake; renovates a temple of the Supreme Lord, or a meeting place of Vaisnavas; receives one hundred times the merit of one who builds a temple for the Lord.

564 S R I H A R;i r B H A K T I - V I L A S A It is the duty of a Vaisnava to learn all the procedures for installing a Deity and constructing a temple of the Supreme Lord from the Hayasirsa- pancardtra.

What is the use of writing more about the well-known procedures for constructing a temple of the Supreme Lord? The procedures for installing a Deity of the Supreme Lord are similar to those for constructing His temple.

It is everyone's duty to renovate an old temple of the Supreme Lord, just as it is everyone's duty to install a Deity of the Supreme Lord.

Thereafter, one should arrange for a festival to celebrate the marriage of Sri Tulasi-devI, who is very pleasing to Lord Krsna and who is glorified by the Vaisnavas, to the Supreme Lord, according to his ability.

1 will now describe in detail the marriage of Tulasl-devi, according to the prescribed rules and regulations. Previously, Brahma spoke on this subject to me, and that conversation is recorded in the pancaratra.

To begin with, one should plant Tulasl-devi, either in a garden or in one's house. When the tulasl plant is three years old, one should begin to worship her.

The marriage of Tulasl-devi should be performed in the presence of Jupiter and Venus, when the sun travels in the northern hemisphere. Otherwise, one can perform this ceremony on Bhisma Pancaka, or a full moon day.

556 SRI HARI-BHAKTI-VILASA First, one should construct a mandapa for the marriage, dig a sacrificial pit, and arrange for an altar. One should then perform the ritual for invoking auspiciousness and install the deities of the universal mothers. As with any other marriage, one should perform the srdddha ceremony for the universal mothers.

One who is well-versed in the Vedic literature, and literature in pursuance of the Vedic version, should select an instructor among the assembled brahmanas and appoint four priests to perform the marriage ceremony.

Thereafter, according to the Vaisnava tradition, one should worship the varddhani pitcher. Then, one should arrange a mandapa for the marriage ceremony, and bring the Deities of Laksmi-Narayana there.

First, one should perform a sacrifice for the welfare of his house, followed by worship of the universal mothers. Then, the ritual called nandi mukha should be performed before installing a golden Deity of Lord Hari.

Then, at an auspicious moment, one should cover the silver deity of Tulasi-devi with a saree and chadara, while chanting the mantra beginning with vasah satena as the sun sets in the west.

O n e should offer bangles for Tulasl-devfs arms while chanting the mantra beginning with yadavadhneti and then offer her hand to Lord Visnu, while chanting the mantra beginning with ko'ddditi.

Thereafter, the acarya should go to the sacrificial kunda, which is situated next to the vedikd, or altar, along with the priests, and perform a fire sacrifice by offering nine oblations into the sacrificial fire.

Everything should be done by the expert acarya, just as a Vaisnava's marriage is performed. Thereafter, one should perform a special fire sacrifice in accordance with the prescribed rules and regulations.

558 SRI HARI-BHAKTI-VILASA visnave madhusudandya trivikramdya vdmandya sri dhardya hrslkesdya padmandhhdya ddmodardya upendrdya pradyumndya aniruiddhdya acyutdya anantdya gadine cakrine visvaksenaya vaikunthdya jandrddandya mukunddya adhoksajdya svaha This mantra should be chanted: orh namo bhagavate kesavdya namah svaha, orh namo bhagavate ndrdyandya namah svaha, orh namo bhagavate govindaya namah svaha, orh namo bhagavate visnave namah svaha, orh namo bhagavate madhusudandya namah svaha, orh namo bhagavate trivikramdya namah svaha, orh namo bhagavate vdmandya namah svaha, orh namo bhagavate sridhardya namah svaha, orh namo bhagavate rsikesdya namah svaha, orh namo bhagavate padmandhhdya namah svaha, orh namo bhagavate ddmodardya namah svaha, orh namo bhagavate upendrdya namah svaha, orh namo bhagavate pradumndya namah svdhd, orh namo bhagavate aniruddhydya namah svaha, orh namo bhagavate acyutdya namah svdhd, orh namo bhagavate anantdya namah svaha, orh namo bhagavate gadine namah svdhd, orh namo bhagavate cakrine namah svdhd, orh namo bhagavate visvaksenaya namah svdhd, orh namo bhagavate vaikunthdya namah svdhd, orh namo bhagavate jandrdanaya namah svdhd, orh namo bhagavate mukunddya namah svdhd and orh namo bhagavate adhoksajdya namah svdhd.

Thereafter, the yajamdna, his wife, and the other members of their family, as well as their friends, should circumambulate TulasI- devi and Lord Visnu four times.

During the marriage ceremony of TulasI-devI, one should repeatedly recite the satakumbha-sukta, pavamanlsukta, sdntl-sukta, nav-silkta, jiva-sukta, and Vaimava Sarhhita, while remaining near the altar and sacrificial fire. The ladies should vibrate auspicious sounds and sing songs in glorification of TulasI-devI, accompanied by the blowing of conch shells and the beating of drums and gongs. The yajamana should offer the final oblation before performing the abhiseka.

One should give a bull to Brahma; donate new cloth, a cow, and a bed to the acarya; and give cloth and daksina to the appointed priests.

570 SRI HARI-BHAKTI-VILASA ajanma updrjjitarh pdparh darsanena pranasyatirh In this way, one should perform the installation and worship of Tulasi-devI and Lord Visnu. Simply by seeing Tulasi-devi, all the sinful reactions that one had accumulated during this lifetime will be completely destroyed.

One who carefully sows a tulasl plant, faithfully waters her, and celebrates her marriage to Lord Visnu, according to the prescribed rules and regulations will certainly attain liberation from material existence and ascend to the inexhaustible abode of the Lord, Vaikuntha. There, he will blissful reside in the association of the Personality of Godhead, Lord Visnu.

The procedure for installing a tulasl plant is found in the Visnu- ydmala.

Apart from what we have written in this Hari-bhakti-vildsa, one who is interested to learn more should refer to such literature, or hear directly from the mouth of the spiritual master.

There are much more regarding proper etiquette that is described in the scriptures but so as not to increase the size of this book, we will not write anything further.

All the duties that we have described are especially meant for wealthy householder devotees, and not for those in the renounced order of life.

Proper etiquette is compulsory for those who wish to become renounced devotees. Only by putting into practice the proper code of conduct can regulative devotional service be firmly established. By continuously chanting the holy names of the Lord, can one quickly come to the platform of pure devotional service.

The duties of great souls who are fully detached from materialistic life are included in the description of the characteristics of unalloyed devotees found in the tenth vilasa. Some special characteristics will now be described.

The characteristics of unalloyed devotional service have already been described. One who is intelligent should know these symptoms to be the possession of an unalloyed devotee.

O n e should try very hard to remain aloof from the stool of fame, which is the mother of all anarthas, and which is extremely difficult to give up, even after renouncing everything else.

spoken this verse which is found in the Srlmad-Bhdgavatam [11.18.28]) jndna nistho virakto va madbhakto vanapeksakah salihgdndsrarndrhs tyaktvd cared avidhi gocarah A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee who is detached even from desire for liberation—both neglect those duties based on external rituals or paraphernalia. Thus their conduct is beyond the range of rules and regulations.

Devotees who are firmly fixed at the lotus feet of Lord Krsna are on the platform of spontaneous devotional service. What is the use for them to observe stringent vows that impede their devotional service?

Lord Krsna said: There is no possibility of achieving piety simply by performing prescribed duties; or impiety by simply engaging in sinful activities; for My unalloyed devotee, who is indifferent to mundane activities, equal to all living entities, and unconditionally devoted to Me.

All sinful reactions of one who has taken complete shelter at the lotus feet of Lord Madhava are destroyed. Therefore, what is the need of observing austere vows that put obstacles in the way of their worship of the Lord?

conversation between Brahma and Narada regarding the observance of fasting that is recorded in the Visnu-rahasya it is stated) indriydrthesu asaktdndrh sadaiva vimald matih

574 SRI HARI-BHAKTI-VILASA paritosayato visnurh nopavdso jitatmanah The intelligence of one who is not attached to the objects of the senses is always pure, because he is always engaged in pleasing Lord Visnu. Therefore, there is no need for him to observe austere vows. Such activities are for those whose senses are not controlled.

For one who has regulated his formidable senses with the help of his purified mind, what is need for visiting many holy places, taking ritualistic baths, performing sacrifices, chanting mantras, and observing vows?

One who has controlled his senses, who is peaceful, who always thinks about the welfare of all living entities, and who is always under the shelter of Krsna, does not have to suffer the pangs of fasting, and so on.

Those who always remember Lord Visnu with a pure heart become free from all types of fear and attain the transcendental abode of the Lord.

Those who glorify Lord Hari early in the morning, at midnight, at noon, and at the end of the day, certainly cross over the ocean of material existence.

Whether one is happy or afflicted by disease, whether one is in an angry mood or peaceful, if he simply glorifies Lord Hari throughout every condition of life, he will return to the abode of Lord Visnu.

One who constantly remembers Lord Krsna in any condition of material existence, whether he is in the womb, in his childhood, in his old age, or in a diseased condition, he will not become bound to further birth and death.

Because practically all the unalloyed devotees of Lord Krsna are attached to chanting and remembering His transcendental pastimes with love and devotion, they are disinterested in whatever can be found within the material world.

576 SRI HARI-BH AKTI-VILAS A

If a devotee develops a special taste for serving the Lord in the mood of servitorship or friendship, he should continuously worship his Lord by the mantras received from the spiritual master, to nourish his particular sentiment.

Such devotees are spontaneously attached to performing the eternal duties and observing the etiquette that is described in the scriptures. Indeed, the scriptures glorify the transcendental qualities of such unalloyed devotees of Lord Krsna, and we have also attempted to glorify them.

When will the head of this fallen soul be smeared with the dust from the lotus feet of the exalted devotees who always observe the proper code of conduct in order to obtain devotional service at the lotus feet of Sri Sri Radha-Damodara?

May I become like a honey bee and take pleasure in drinking the nectar from the lotus feet of the great devotees who have no interest in obtaining the four objectives of human life, and whose hearts are like lakes filled with the water of transcendental mellows of ecstatic love for the lotus feet of Lord Mukunda, the son of Nanda, whose beauty defeats the sweetness af liberation. This book was completed at the house of Nanda Maharaja in Vrndavana, during the month of Karttika, in the year 1465 of the Saka era, when the sun enters Libra.