The person who is about to put on the ūrdhvapundram (marks made on the forehead and parts of his body with a kind of white clay and turmeric powder) takes water in a coconut-shell or “Tirthahari.” From this coconut-shell he takes a little water and pours it into his left hand by means of an uddharani (a spoon) made of gold, silver or wood.
With this water he cleans his left hand repeating the astramantra “Vīryāya astrāyaphat.” Then repeating the pranavam he places the tiruman (white clay or mud) in his left hand in his palm Then repeating the mantram “Gandhadvaram durādharsham nityapushṭām karishinim . Isvarim sarva bhūtanām tvamiha upahvaye śriyam” (this when translated runs thus “I invite here the deity of Earth who is resorted to by all, who is perceived by smell, who is not overcome by enemies, who is always full of plenty, who is full of cattle (cows, buffaloes, etc.,) and who creates and directs all the objects of creation] the tiruman is rubbed in and dissolved in a small quantity of water. Then with astra mantra ashṭadigbandhanam is done. (The eight directions are closed by the repetition of the mantras). Then by repeating the pranava the tiruman is dissolved in water by rubbing it in the palm, the mūla mantra is repeated over it, then Nrsimha bijakshara is written on it and it is then dissolved and mixed well by using the fore finger. Then over this he repeats the mantra “Vishnor-nukam Viryani pravōcham yaḥ pārthivani vimamē rajāmsi yöaskabhāyaduttaram sadhastam vichakramāṇastrēdhōrugāyah.” This when translated runs thus “I shall fully describe the powerful deeds of Vishnu who is extolled by great men, who created the three lights, namely, fire, lightning and the sun on Earth, the intermediate region and the sky or heaven and who created the very extensions, the antariksha which supports the three worlds by walking over them with a stride in each (or who has firmly established heaven which is above all worlds and where yögis dwell).” He also repeats the dwadaśākshara mantra. After this he repeats the following mantra “Vishnoraratamasi vishnoh prshthamasi Vishnoh snaptrestho vishnōssyūrasi Vishnor dhruvamasi Vaishnavamasi visnavētvā uddhrtasi varāhēṇa krshněna śata bāhunal bhūmir dhēnūr dharanibhūtadhārini . mrttikē hanamēpāpam yan mayā dushkṛtam kṛtam . tvayā hatēna pāpēna jīvāmi śaradaśśatam . mrttikë dehī më pushtim tvayi sarvam pratishthitam.” This when translated runs thus “You are the forehead of Vishnu, you are the back of Vishnu, you are the joints of the lips of Vishnu, you are one that connects us with Vishnu, you are as firm as Vishnu, you have Vishnu as the presiding deity, and you are Vishnu himself. Oh Earth! you have been brought back by the thousand hands of Vishnu in his boar incarnation; you are like the milch cow always giving us what we require; you are the bearer of truth and support all objects of life Oh Earth! destroy my sins and destroy all bad acts that I have done. Having been relieved of my sins let me live one hundred years. Oh Earth! give me comfort, for all the objects capable of giving comfort are stationed in you.” He then takes with the index finger a small quantity of tiruman dissolved in the hand and smears it over the head repeating the pranavam at the same time. With the fourth finger pavitra finger) he makes marks of tiruman on the face and other parts of the body in [[०६२]] [[५७]]
regular order as detailed below. After putting on the namam in the face, it is put on the following places in the order given :-central place in the abdomen, centre of the chest, neck in front, right side of the abdomen, right shoulder, right side of the neck, left side of the abdomen, left shoulder, left side of the neck, lower portion in the centre at the back of the body and back of the neck. While making the marks of namam in each of these places mentioned above, the twelve names of God are repeated beginning with “Om Kēśavāya namaḥ.” The names of God repeated in definite order are as follows:- Kēśavāya namaḥ, Narayanāya namaḥ, Madhavaya namaḥ, Govindāya namaḥ, Vishnave namaḥ, Madhusūdanāya namaḥ, Trivikramāya namaḥ, Vamanāya namaḥ, Śrīdharāya namaḥ, Hrshikēśāya namaḥ, Padmanabhāya nainah and Damodarāya namaḥ.” After putting on the twelve namams if there should remain any quantity of tiruman it is smeared over the head repeating the dvādaśākshara mantram. He then makes marks of Śrichūrṇa in the middle of the namams. For making the marks with śrichūrnam Lakshmi’s turmeric must be mixed with it.
While marking with śrīchurna the following mantras must be repeated, one for each mark made:-face-Śriyai namaḥ; middle of the abdomen just above the navel-Amrtod bhavāyai namaḥ; middle of the chest-Kamalāyai namaḥ; front of the neck-Chandrasōdaryai namah; right side of the abdomen-Vishnupatnyai namaḥ; right shoulder– Vaishnavyai namaḥ; right side of the neck-Varārōhāyai namaḥ; left side of the abdomen-Harivallabhāyai namaḥ; left shoulder–Sarnginyai namah; left side of the neck– Devadēvyai namaḥ; back at the lower portion just above the waist–Maha Lakshmyai namah; neck at the back-Lokasundaryai namaḥ; and top of the head- Sarvabhishta phalappradāyai namaḥ." The namams in order are then touched repeating the mantras “Kēśavāya namaḥ” etc., one after the other. Then with folded hands the following mantra must be repeated:– “Chatuschakram namasyāmi kēśavam kanakapprabham Nārāyanam ghanaśyāmam chatus Sankham namāmyaham Madhavam manibhangabham chintayāmi chaturgadam chandra.
hāsam chatuśśārngam Govindam ahamāśrayē ॥ Vishnum chaturhalam vande padma kinjalka sannibham . caturmusalamabjabham samśrayē Madhusūdanam . agnivarnam catuh khadgam bhāvayāmi trivikramam ॥ Vamanam bala sūryābham chaturvajram vibhāvayē . Śrīdharam pundarīkābham chatuppattasam āśrayē . chaturmudgaramabhyēmi Hrshikesam tatit prabham . panchayudham Padmanabham pranamāmyarkarochisham . Damodaram chatushpāśam indragopanibham bhaje ॥ Vasudevamupāsēham pūrnēndvayuta sannibham.” This when translated into English runs thus: —“I worship Kēśava of the lustre of gold and who is in possession of four chakras or discs. I worship Narayana of deep black colour and possessing four sankhas or conches Imeditate on Madhava of the lustre of the cut surface of a diamond and possessing four gadas or maces. I take refuge in Govinda of the lustre of the moon and possessing four saranga or bows. I bow to Vishnu who is as beautiful as the filament of a lotus and possesses four halas or ploughs I take refuge in Madhusūdana of the lustre of a lotus and possessing four musala or wooden pestles. I contemplate on Trivikrama of the colour of agni or fire and who is in possession ८ [[०६३]] [[५८]]
of four khadgas or swords. I worship Vamana of the lustre of the dawning of sun and possessing four Vajras or thunderbolts. I take refuge in Śrīdhara of the colour of lotus and possessing four paṭiasa or spears with sharp edges. I meditate on Hrishikeśa of the colour of lightning and possessing four mudgaras or hammers. I salute Padmanabha of the brilliance of the sun and possessing the five weapons of Vishnu. I take refuge in Damodara of the lustre of fire flies and possessing four pasa or nooses. I meditate on Vasudeva who is as beautiful as ten thousand moons put together.” While repeating the above the hands which are pressed together should be moved towards the correct namam at the repetition of the suitable mantram. Afterwards the twelve Tamil stanzas of Sriman Deśika is repeated praising each deity in one stanza.
After making the pundrams on the various parts of the body as detailed above the palms of the hands should not be cleaned with water. If the time at one’s disposal is short, or if the person is weak, instead of the twelve namams, two may be put on, one in the face and the other at the back of the neck. These two namams should always be put on and one should not fail to do this. Now-a-days almost all Śrivaishnavas who are not Vaidikas put on only two namams on all ordinary days. They put on the twelve namams only on ceremonial days.
Then the following ślōkas and pasuram should be repeated in the order given :— “Asmad gurubhyo namah . asmad parama gurubhyo namah . asiad sarva gurubhyo namaḥ . Śrīmate Vedanta guravě namaḥ . Śrīmate Ramanujāya namaḥ . Śrīmate Maha Purṇāya namaḥ . Śrī Rāma Miśraya namaḥ . Śri Pundarikakshaya namah . Śrīman Nathamunaye namah . Śrīmaté Śathakopāya namaḥ . Śrīmate Vishvaksēnāya namaḥ . Śriyai namaḥ . Sridharaya namah . Asmad Dēśika masmadiya paramāchāryānaśēshān gurūn śrīman Lakshmana yögi pungava mahā pūrṇau munim Yamunam . Ramam padmavilochanam muni-varam natham śathadvēshiṇam śēnēsam sriyamindira sahacharam Nārāyaṇam samśraye॥.” The Tamil stanza quoted here of Śriman Vedanta Dēsika is also repeated. The names of acharyas are mentioned in this stanza.
" ऎऩ्ऩुयिर तन्दळित्तवरैच् चरणमबुक्कि याऩडैवे अवर्गुरुक्कळ् निरैवणङ्गि पिऩऩरुळाल् पॆरुम्बूदूर् वन्दवळ्ळल् पॆरियनम्बि आळवन्दार् मणक्काल् नम्’पि नऩ्ऩॆऱियै यवागगुरैत्त उययगॊण्डार नादमुऩि सडगोबऩ् सेऩै नादऩ् इऩ्ऩमुदत्तिरु मगळॆऩ ऱि वर्गळैमुऩ्ऩिट्टु ऎम्बॆरुमाऩ् तिरुवडिग ळडैगिऩ्ऱेऩे." -See page ८.
In the above Sanskrit and Tamil stanzas only the prominent Azhvars and Acharyas are mentioned. He should in addition to this repeat the slokas in praise of his own Acharya. During the time of repeating the above he should be wearing round his neck garlands made of tulsi beads, lotus fruits, and must wear in his right hand a pavitra on the pavitra finger.
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