05 Some preparations; worship of Attendant Deities

The movable image is now prepared for receiving the presence of the Lord Himself, i.a. by connecting it with the immovable image. Around the images a great number of minor deities are thought to be present; these are all honoured with flowers. Worship is also directed to all the other deities residing in various parts of the temple. In KA and KAV (but not in the other monographs) the worship with flowers has been transferred to a later stage, during the worship of Viṣṇu.

42 THE IMAGE IS AGAIN ESTABLISHED ON THE SPOT DESTINED FOR WORSHIP.

All authorities have this accompanied by the mantra bhūr asi bhūḥ. VMP 8,20 gives its complete text: *bhūr asi bhūḥ pratiṣṭhityai bhuvo ‘si bhuvaḥ pratiṣṭhityai suvar asi suvaḥ pratiṣṭhityai bhūr bhuvas suvar asi suvaḥ pratiṣṭhityai | sānandas sarveṣām antarātmā bhava pūtaḥ pūtāntarātmā bhava punyah punyântaratma bhava brahma brahmantaratma bhava | vişnum pratiṣṭhāpayāmi *“You are the earth; bhūḥ, for stability; You are intermediate space; bhuvah, for stability; You are heaven; suvah, for stability…; be the joyous Inner Self of all; be pure, a pure Inner Self; be blessing, the blessing Inner Self; be Brahman, the Brahman which is the Inner Self; I install Vişnu.”

भूर॑सि॒ भू: प्रति॑ष्टित्यै । भुवो॑ऽसि॒ भुव॒: प्रति॑ष्टित्यै । सुव॑र् असि॒ सुव॒: प्रति॑ष्टित्यै ।

भू: भुव॒: सुव॑रसि॒ सुव॒: प्रति॑ष्टित्यै ॥

सा॒न॒न्द: सर्वे॑षां अन्तरा॒त्मा भ॑व पू॒त: पूता᳚न्तरा॒त्मा भ॑व

पु॒ण्य: पुण्या᳚न्तरा॒त्मा भ॑व ब्र॒ह्मा᳚न्तरा॒त्मा भ॑व ॥

ॐ विष्णुं प्रति॑ष्टापया॒मि । पुरुषं॒ प्रति॑ष्ठापयामि । सत्यं॒ प्रति॑ष्ठापयामि । अच्युतं॒ प्रति॑ष्ठापयामि । अनिरुद्धं॒ प्रति॑ष्ठापयामि ॥

42.1 M says: if possible, the image should be bathed using the method of the bathing ceremony. This may be a reference to the acts as described under 36.1 ff., 39.1, or 40.3. BK remarks that, if one is unable to do the bathing mentioned before, one might make use of a mirror and bathe the reflection of the image; thus said Sätätapa. No further injunctions given.

42.2 BK.: the goddesses should not be forgotten. If one is unable to bathe the two goddesses regularly, this should be done on their festive days only.

43 THE IMAGE IS NOW CLOTHED AND ADORNED.

For the mantras to be used, see 70f. BK provides more injunctions than the others, i.a. nirajana, royal honours, song and dance, music.

44 THE PRIEST FILLS THE *pranidhi *VESSEL

with water mixed with kusa blades and unhusked rice. This should only be accompanied by the sound om. The prasidhi vessel (called prapira outside the Vaikhanasa ritual) is a typically Vedic feature in this worship. In Vedic ritual it is filled before the ceremony proper and then put away without being used directly. Here its water is used for the invocation of Vişnu; see 55. The *pranidhi *vessel is omitted by BY and M, probably because it was self- evident to them.

45 THE SITE OF THE IMMOVABLE IMAGE IS SPRINKLED

(BK; with the water from the pranidhi vessel). This is accompanied by the *gayatri *(and not, as M says, by the Vişnugayatri).

46 A CONNECTING CORD IS LAID BETWEEN THE IMMOVABLE AND THE MOVABLE IMAGE.

This cord is made of kuśa blades. The mantra used is the following (VMP 8,21): *samyuktam etat kzurate ‘kaaram tu vyaktāvyaktam bhavate viśvam asmat | aniśa ātma badhyate bhoktṛbhāvād jäätvä devam mucyate sarvapāpaih *“here the imperishable is connected with the perishable; everything, revealed and unrevealed, originates from Him; the Self, when not autonomous, is bound by its position as an enjoyer; knowing God, it is released of all evils”.

स॒म्यु॒क्तमे॒ तत् क्ष॒रते᳚ऽ क्षरन्तु व्य॒क्तावय्क्तं॒ भव॑ते॒ विश्व॑म॒स्मात् ।

अनी॑श आ॒त्मा बध्य॑ते भोक्तृ॒ भा॒वाद् ज्ञात्वा दे॒वं मुच्य॑ते सर्वपा॒पै᳚: ॥

46.1 BY, AN say: the blades of the cord are laid down with the tips in an eastern direction if the door is in the east or west; in a northern direction, if the door is in the north or south. BK, however, remarks that the blades should have the tips pointing in the direction of the movable image. The minor images and the images of the goddesses should also be connected in this way (BK).

46.2 About the meaning of the act, BK and AN say this: one should imagine the temple of Visņu to be a lotus, consisting of four parts: water, mud, stalk, and flower. The temple is explained to be the water; the immovable image is the mud; the cord connecting the immovable and movable images is the stalk, and the movable image is the flower. This explanation goes to the heart of the matter: the lotus is the symbol of the unfolding of reality from the primeval source, which is Vişnu in His indivisible aspect, made concrete in the immovable image. The temple cult is a mystical representation of existence as originating from God, developing itself, and returning to God. The same is shown by the mantra in more or less philosophical language: all existence originates from the Imperishable. But existence also means a delusion of the Self. The Self should strive after knowledge of its Source in order to annihilate the delusion. - AN mentions the presiding deities of the cord: Brahma in the tips of the blades, Vişņu in their knots, and Rudra in the rest. These three gods, as the Trimürti, are responsible for the origination, preservation and destruction of existence. AN, p. 58, adds that thus as it were a staircase is made for the Lord when He is to descend from the immovable image.

47 THE DEITIES ARE HONOURED, GENERALLY WITH A GIFT OF FLOWERS.

This is prescribed by all Vaikhānasa authorities on temple worship. The deities in question are partly thought to be present in the neighbourhood of the images of Vişņu, partly represented by images in other places in the temple. Some texts, notably those of the* Bhrgu Samhita*, speak of the first group as if there were real images also for them. These texts also prescribe worship for them by means of eight or eleven attendances. The names of the deities constitute an interesting list of aspects and appearances of Vişņu, often quite different from the well-known canonized ones.

47.1 In the first place, a flower is laid down between the feet of the immovable image. This is accompanied by *vişnave namah *“honour to Visņu”. The flowers are also given to the other deities while their name is pronounced in the dative, followed by the word namah.

47.2 Around the immovable image, in the four main directions, beginning in the east, for the Four Manifestations: Puruṣa, Satya, Acyuta and Aniruddha.

ॐ पुरुषाय नमः ।ॐ सत्याय नमः । ॐ अच्युताय नमः । ॐ अनिरुद्धाय नमः ।

47.3 Between these in the intermediate directions, from the southeast to the northeast, clockwise: for Kapila, Yajña, Nārāyaṇa and Puṇya.

ॐ कपिलाय नमः। ॐ यज्ञाय नमः। ॐ नारायणाय नमः। ॐ पुण्याय नमः।

47.4 On a second circle, in the main directions: for the Incarnations Varaha (the Boar), Narasimha (the Man-Lion), Vamana (the Dwarf), and Trivikrama (the Giant Who takes three steps).

ॐ वाराहाय नमः ।ॐ नारसिंहाय नमः । ॐ वामनाय नमः । ॐ त्रिविक्रमाय नमः।

47.5 In the intermediate directions: for Subhadra, Iśitātman, Sarvo- dvaha, and Sarvavidyeśvara respectively.

ॐ सुभद्राय नमः । ॐ ईशितात्मने नमः । ॐ सर्वोद्वहाय नमः । ॐ सर्वविद्येश्वराय नमः ।

47.6 On a third circle: for the Lokapālas or presiding deities of the regions of the sky: Indra in the east, Agni in the southeast, Yama in the south, Nirrti in the southwest, Varuna in the west, Vayu in the northwest, Kubera in the north, and Iśana in the northeast. According to M, this should be done only when the immovable image of Vişnu has been made in a standing position.

ॐ इन्दाय नमः । ॐ यमाय नमः । ॐ वरुणाय नमः । ॐ कुबेराय नमः ।

ॐ अग्नये नमः। ॐ निर्ऋतये नमः। ॐ वायवे नमः। ॐ ईशानाय नमः ।

47.7 For the goddesses also. For Śrī with her names Śrī, Dhrti, Pavitri and Pramodāyini. For Bhumi (the Earth) with her names Hariņi, Pauṣṇi, Kṣoṇī and Mahi. The goddesses are not mentioned at this place by A and K.

ॐ श्रियै नमः । ॐ धृत्यैनमः ।ॐ पवित्र्यै नमः । ॐ प्रमोददायिन्यैनमः ।

ॐ हरिण्यै नमः । ॐ पौप्ट्यै नमः । ॐ क्षोण्यै नमः । ॐ मह्यै नमः ।

47.7.1 BK only: also for the Avatāras (Incarnations), placed in a circle. This is clearly a later addition, made in order to include the canonized number of ten Incarnations in the Vaikhanasa system. For the places of the Avatāras within a circle, see also K, ch. 37.

47.8 Around the movable image, flowers are laid down, clockwise, beginning in the east, for Subhadra, Hayātmaka, Ramadeva (A, KA, KAV: Vāmadeva) and Puṇyadeva in the main directions, and for Sarva, Sukhavaha, Samvaha and Suvaha in the intermediate directions.

ॐ सुभद्राय नमः। ॐ हयात्मकाय नमः । ॐ वामदेवाय नमः। ॐ पुण्यदेवाय नमः ।

ॐ सर्वाय नमः ।ॐ सुखावहाय नमः । ॐ संवहाय नमः ।ॐ सुवहाय नमः ।

47.9 On the edges of the pedestal (BK: under the pedestal; BK, one manuscript: as bearers of the pedestal), beginning this time in the west, for Śiva, Viśva, Mitra and Atri. They are thought to face the outward direction (thus to stand with their backs towards the image). VMP: their names are said in the accusative, followed by *prapadye *“I surrender myself to”.

ॐ मित्रं प्रपद्ये । ॐ अत्रिं प्रपद्ये । ॐ शिवं प्रपद्ये । ॐ विश्वं प्रपद्ये॥

ॐ सनातनं प्रपद्ये। ॐ सनन्दनं प्रपद्ये । ॐ सनत्कुमारं प्रपद्ये। ॐ सनकं प्रपद्ये ।

47.10 Between these in the intermediate directions, beginning in the northwest: for Sanatkumāra, Sanaka, Sanatana and Sanandana. These are the famous four Rṣis of the post-Vedic revelation.

47.11 On a third circle around the movable image, again for the Lokapālas: Indra etc. This doctrine is not found in A, and in K, M and BY only in one manuscript. The editor of VMP, however, mentions this as Marici's doctrine.

ॐ इन्द्राय नमः ।ॐ यमाय नमः ।ॐ वरुणाय नमः । ॐ कुबेराय नमः ।

ॐ अग्नये नमः ।ॐ निर्ऋतये नमः । ॐ वायवे नमः । ॐ ईशानाय नमः ।

47.12 BKh, BP: again, for Śrī and Bhūmi.

47.13 Worship of Mārkaṇḍeya and Bhṛgu. Of these two devotees of Viṣṇu, Mārkaṇḍeya stands to the right and Bhṛgu to the left of the movable image. They face towards Viṣṇu. The images of these and of the following deities are expected to be really present.

दक्षिणे- ॐ मार्कंडेयं प्रपद्ये । उत्तरे - ॐ भृगुं प्रपद्ये ।

47.14 Worship of Brahma and Īśa (addressed as Gaṅgādhara by VMP). Their images stand against the wall, on a line with, and looking towards, the movable image. According to K, they should be worshipped up to the guest’s gifts (arghya). A makes no reference to Brahma and Īśa.

भित्तिपार्श्वे दक्षिणे- ॐ ब्रह्माणं प्रपद्ये । उत्तरे - ॐ गंगाधरं प्रपद्ये ।

47.15 Worship of the deities of the door. These are six in number. Their positions are allotted by A as follows: Dhātar to the south of the door, facing the north; Vidhātar to the north of the door, facing the south¹; Bhuvanga (the Threshold) below the door, facing upwards. Pataṅga (the Flying One) above the door, facing downwards. Patira, facing the north; Varaṇa (this name is often spelt as Varuṇa), facing the south.

BK, BKh, BY: this is the assistants’ work. The deities should be worshipped up to the presentation of arghya. — K does not mention the deities of the door.

दक्षिणे- ॐ धात्रे नमः । उत्तरे- ॐ विधात्रे नमः । अधः- ॐ भुवंगाय नमः । ऊर्वे- ॐ पतङ्गाय नमः । दक्षिणकवाटे- ॐ पतिराय नमः । उत्तरकवाटे- ॐ वरणाय नमः ।

दक्षिणद्वारदेशे- ॐ मणिकाय नमः । उत्तरद्वारदेशे- ॐ संध्यायै नमः ।

47.16 Worship of the doorkeepers. These personages stand two by two beside the doors. At the first door (from within): Māṇika and his wife Sandhyā. At the second door: Tāpasa and Siddhida, or Viṣṇu’s Disc and Conch. At the third door: Kiṣkindha and Tīrtha.

47.17 Worship of the so-called Anapayins: Śrībhūta on the stairway of the temple, facing outwards; Garuḍa to the east of Śrībhūta, facing the Lord; then successively eastwards, the Disc, the Banner, the Conch, the Rod Yūthādhipa and the Lotus Akṣahantar. After these, worship of Viśvaksena, whose place is to the north of the temple. — M mentions only Śrībhūta, Garuḍa and Viśvaksena. A mentions only Śrībhūta and Garuḍa. K does not mention them at all.

47.18 Worship of the guardians of the temple: Nyakṣa in the east, Vivasvān in the south, Mitra in the west, and Kṣattar in the north. They are mentioned explicitly at this place only by VMP, but are alluded to also by others.

47.19 Worship of the guardians of the regions: Indra etc. A, M pre- scribe their worship at this place without mentioning their names; in VMP this prescription is found in some manuscripts and ascribed by its editor to a doctrine of Marīci.

47.20 The following is added by KA and BP: the priest again enters the temple and washes the door with *bhûr anilayā *(cf. 40). Then he lays three flowers in this way: to the right (of the image), saying: “for Dharma”; in the middle, saying: “for Jñāna”; to the left, saying: “for Aiśvarya”.² Besides, one should worship to the left of all the doors Śānta “the Pacified One” (Viśvaksena) for protection.

47.21 BY gives a division of the attendant gods. They are twofold: those who are desirous of pūjā and those who are desirous of bali. In the morning worship, both these groups should be worshipped; on the other occasions, it is sufficient to serve those who long for bali.