The person who intends to do worship to God, at first attends to his personal cleanliness. He cleans his feet and hands and then selects a suitable place for him.
This place is cleaned by repeating the sōshaṇa, dahana and plavana mantras. Sitting on the place thus selected he meditates on the parampara of his gurus and God. He is to think that the end and aim of his is only to attain God’s presence and the only way to attain Him is His grace. He should also think that God is the only person who can remove unpleasant things and think of the svarupa, rūpa, character and vibhūtis of God. He should try to approach God’s feet by repeating the stotra ślokās beginning with “Akhilahēyapratyanika.” After attaining the feet of God and with mind strengthened by his favour, he should think of God only as one dear to him and as one whom he is always thinking as being before him. Then with the grace arising from such a devotion he is to begin the worship of God. Repeating “Bhagavānēva upakramatē” he does nyasam with panchopanishad mantras in samhāra order and then does one pranayamam. With his right hand he touches his navel repeating the mūla mantra and afterwards says “Mantrōdbhūta chanda vāyvāpyayita nābhi dēśastha vayunā śarīramantarbahischa tatvakramena śōshayāmi.” This in English is as follows:—“I dry up the body both internally and externally in the order of tatvas by which it is constituted, by the wind situated in the navel being spread up by the chandra vayu proceeding from the mantra uttered.” After repeating the above mantra he thinks that his whole body has been dried up (soshanam).
Again he does pranayamam and with his right hand he touches his heart repeating the mūla mantra and then repeats the following mantra - “Mantrōdbhūta chakrāgni jvālōpa brhmita jātharagninā tattat samashti pralina sarvatatva sarva kilbisha sarvājñāna tad vāsanam śarīram dahayāmi.” This when translated runs thus :-“I burn the body with the several tatvas, all sins, all ignorance together with vasana, so that the several tatvas may merge in the samashṭi śrshti by the fire in the abdomen spread up by the flames of the Jatharagni proceeding from the mantra uttered.” After repeating the above he thinks that his whole body was burnt and he should place his soul so as to rest below the thumb of the right foot of God. Then doing another pranayamam he imagines that by [[०९३]] [[८८]]
God’s grace he has become an object fit to do service to God and then he thinks that his soul has come out from the foot of God. He is expected to think that he is standing below the toe of the feet of God, that water in the form of amrta flowing from the feet of God is washing him and that he has secured his body capable of doing service of every kind to God. Finally he should do nyasa on his body repeating the panchopanishad mantras in the order of creation. He should then touch his head repeating “Om shaum namahparaya parameshthyatmane;” touch his nose repeating “Om yam namahpataya purushatmane,” touch his chest repeating “Om ram namahparaya visvatmane” and touch his guhya repeating “Om vam namahparaya nivrityatmane” and touch his legs repeating “Om lam namahparaya sarvatmane.” (The meaning can be learnt only by Upadesa!)
He is to imagine that he has obtained his body according to the saktis He does another pranayāma and thinks that he has bathed in the water of Ganges flowing from God’s toe and then puts on the twelve namams and begins the aradhanam of God.
Then he does satvikatyaga repeating “Bhagavaneva upakramate” and then does hrittyāgam as usual. Then he has to place on his right side all the materials required for worshipping God and on his left side the “Tirukkaveri” vessel filled with water. Taking flowers, sandal paste in his hand he repeats the ashtakshara seven times, does soshaṇa, dahana and plavana to these materials. Next he repeats again the astramantra and waves his hand all round the eight directions. He places on his right side all the other materials needed for worship and in his front in a seat he places the arghya, padya, achamaniya and snaniya vessels. Afterwards he cleans them by repeating the astramantra, does soshaṇa, dahana and plavana and then he fills these vessels with some water. Into the vessel containing arghya water he puts in siddhartakam, sandal paste, flowers, top pieces of darbha grass and rice grains (akshatai). He places into the padya vessel cynodon grass, Evolvulus alsinoides (Vishnu kranthem), syāmākam, padmākam, etc. He puts into the achamaniya vessel cardamoms, cloves, takkolam, khuskhus, and flowers. Into the snaniya vessel he puts turmeric, kastūrimanjal, murai, saileyam, takkolam, jatamanji, sandal paste and flower buds of Michelia Champaca. The vessel placed in the centre contains water and it is generally called “Sarvarthātoyām.” Then touching the arghya patra with his right hand he repeats the mula mantra and then repeats the mantra “Om namo bhagavate arghyam parikalpayami” (I am preparing the arghya for God). In the same manner he touches the other vessels repeating the mula mantra and then repeats the mantra “Om namo bhagavate padyam parikalpayami.” All the five vessels he touches repeating the mula mantra and repeats the above mantra “Om achamaniyam etc, only altering the name of the vessel.
Taking water in an uddharani (spoon) from the arghya vessel he sprinkles it over the place where the aradhana is to be done, over the vessels to be used during the worship (or aradhana) and over himself separately.
In places where the above described “Adharashaktyadiipitha” is not established God is requested to come for aradhana from paramapada (heaven), milk-ocean, sun, heart, [[०९४]] Mathura, Dvāraka, Ayodhya and Srirangam. The worshipper should imagine that God is associated with his wives, ornaments, arms, and with dvārapālakas and other men.
He should think of God as possessing three kinds of chetana and achetana things with their svarupa (form) sthiti (existence) and pravitti (permeation) as being under His control. God is not touched by karma or thoughts about these things. The worshipper should also think that the characteristics, knowledge (Jñānam), power (balam), wealth (aiśvaryam), boldness (vīryam), strength (sakti) and light (tejas) are possessed by God. The worshipper should think of God as above described, and offer himself to God by repeating the ashtakshara. Then he should begin the regular worshipping ceremony.
From the “Arghyapatra” (arghya vessel) he takes some water by means of the uddha.
rani (spoon) and lifting this with both the hands up to the nose of God repeats with due respect, “Bhagavannidam pratigrhnishva.” (Oh God kindly receive this). During this time the worshipper thinks of God and taking the water close to God’s face and offering it pours some wateron God’s hands and then he pours the remaining water into the arghya or arghya pratigraha patra. Then cleaning his hands he places flowers at the feet of God and with a spoon takes water from the padya vessel and sprinkles it over the feet of God and thinks that he has washed the feet of God and pours the remaining water into the “Padya pratigrahapatra” (vessel intended to receive the water taken out of a padya vessel). Then cleaning his hands with a clean cloth folded he removes water from the feet of God by wiping them with the folded cloth and then offers to God sandal paste and flowers Next he takes water from the achamanīya vessel by means of the uddharani (spoon) and pours it in the right hand of God and imagines that God has done the achamanam. The remaining water in the uddharani (spoon) is poured into the achamana pratigrahapatra (vessel intended to receive the water taken out of the achamana vessel). Then sandal paste, flowers, incense, light, achamanam, betel leaves and nuts are offered. When prostrating before God he prays that God should accept him and everything near Him as objects fit for service. He also repeats “Ātmānam ātmiyam cha sarvam bhagavān nityakinkarataya svīkuru” while praying.
The translation of the above passage is as follows:-“Oh God, kindly accept me and all belonging to me as worthy of your service always.” Then he offers to God Snanāsana.
He places sandal paste and flowers over the asana and decorates it. He then prostrates before God and then with God’s permission offers to Him the sandals (padukais of wood)
and requests God to occupy the asanam (snanāsanam). While in snānāsanam cloths, ornaments and garlands worn by God are removed and these are handed over to Vishvaksēna who is close by. Then the worshipper offers to God the Snana Satika (cloth for bath) and afterwards the following things in order, viz, arghya, padya, achamanīya, pādapītham (plank for the feet), dantakashtam, (toothbrush) jihvānirlēkhanam (tongue scraper), gandūsham (mouthful of water for rinsing), mukhaprakshaļanam (cleaning the face), achamanam (sipping water three times), ādarśa pradarśanam (showing of mirror), hastaprakshalanam (cleaning of the hands), mukhavāsatāmbūlam (betel leaves, etc., for beautifying the face), tailabhyanganam (smearing oil to some part of the body), udvartanam (rubbing and cleaning the body with fragrant unguents)
[[१२]] [[०९५]] [[९०]]
amalakatoyam (washing with water containing the essence of Phyllanthus emblica), kankajam (haircomb), plota dehaśodhana satika (cloth for drying up the water on the body), haridralepanam (turmeric unguent) prakshalanam (washing), vastram (cloth).
uttariyam (upper cloth), yajñōpavītam (sacred thread), padyam (water for washing feet), achamanam (water sipping), pavitram (darbha grass) twisted for putting on the ४th finger, gandham (sandal paste), pushpam (flowers), dhūpadipams (redhot fire and light), achamanam (water sipping), dehaśodhanam (cleaning the body), vastram (cloth), uttariyam (upper cloth) yajñopavītam (sacred thread) and achamanam (sipping of water)
Next the Alankarāsana is worshipped by puja and God is requested to occupy this pitha by prostrating before him. Then taking God’s permission the wooden shoes (padukais) are presented to him. After God has occupied the seat presented to Him, he prepares as before and presents to him arghyam, padyam, achamaniyam and sarvārtha toyam. Arghya, padya, achamaniya and the sandal paste, flowers and padasammardanam (pressing of feet), vastra (cloth), uttariyam (upper cloth), ornaments, sacred thread and achamaniyam are also presented to Him. For the other attendants of God snānam (bath), vastram (cloth) and bhūshanams (ornaments) are given and sandal paste, etc., are served to them after offering them to God. Further, for the parivārās (servants) of God sandal paste alone is to be offered. (Arghyam,padyam and achamanIyam need not be offered). He does the various upacharas to God by offering sandal paste, flowers, alankaras, ūrdhvapundrams, anjanam, ādarśam, frankincense, light, achamanam, dhvajam, umbrella, chamaram, vahanam, śankam, chihnam, kāhaļi, bhers with dancing, songs and vadyas.
Repeating the “Ashtakshara” he offers flowers for every syllable or letter. Similarly he repeats the dvādaśakshara, the shadakshara, Vishnu gāyatri, panchopanishanmantras and purushasūktam and offers as many flowers as he can. For the devi (Goddess) he does the same pūjās repeating the appropriate mantras. He does praṇāmams for the four corners and does pradakshina and offers flowers. After doing praṇāmam in the front he repeats some stotras that are pleasant to the ear.
Then he should pray to God to accept him as His daily devotee and do the “Ashtakshara japa” according to his capacity.
Then he offers tirtha to God as if finishing everything to be done to God. He next offers mukhavāsa tāmbulam, arghya and Bhoōjyāsanam.
He does pūja to the Bhojyāsanam, does pranamam to God and with God’s permission offers the wooden sandals (padukais). Then imagining that God has occupied this seat, he offers to God padyam, achamaniyam and arghya and afterwards Madhuparkam is offered; that is to say jaggery, honey, ghee, curds and milk are secured and kept separately, after subjecting these to the usual sōshaṇa, dahana and plavana processes arghya water is sprinkled over these articles and then these articles are offered to God. Then if available a cow, gold, precious stones such as diamonds, etc., and grain are sprinkled with water and they are offered to God by placing them before Him. Then food that is properly and cleanly prepared (cooked rice), ghee, curds, milk, honey, fruits and roots of [[०९६]] sorts are placed before God and are sprinkled with arghya water. Digbandhanam is done by repeating the “Astra” mantra and “Surabhi” mudra is shown. Then arghya tirtham is taken saying the mantra “Atiprabhūtam idam svikuru.” This when translated runs thus :-” Kindly accept the food, etc., which are prepared in large quantity, with the greatest affection, with all its completeness and with the greatest heart-felt devotion." He does pranamam and with bent head prays to God and requests him to make use of the things offered to Him. Afterwards he should offer to God anupānam, tarpaṇam at first and then hastaprakshalanam, achamanam, hastasammārjanam, sandalwood paste, and mukha vāsa tambūlam.
Then he does pranamam to God and cleans the mantrāsana and requests God to occupy this, after taking his permission and after cleaning and doing puja to the asana. He offers the padukais to God. As soon as God occupies the seat, he removes from His body the sandal paste, garlands, etc, and hands them over to Vishvaksena. Afterwards he offers to God padya, achamantya, sandal paste, flowers, dhūpa (smoke of incense), light, achamana, bhakshyam, fruits, and achamanlyam. He goes round Him twice (two pradakshinas) and prostrates before Him.
Then he cleans the paryankasana (seat intended for bedding) and after getting God’s permission offers Him the new seat. While He is in the new seat he offers him the padukais (wooden sandals). He presents to God the usual padyam, achamaniyam, and then takes over from God His garlands, ornaments and cloth and hands them over to Vishvaksena. Next he offers to God soft clothing, ornaments, garlands, upavītam (sacred thread)
and water for achamanam. Lastly he offers sandal paste, flowers, light, dhūpam, achamanīyam and mukhavāsa tāmbūlam. Afterwards he repeats the mantra “Svaniyāmya prativāditavan.” The meaning of this passage is as follows:-“God himself for his own sake, for his own pleasure has brought into being all auspicious materials, intended for honour, bodily pleasure, eating and all other things, with all attendants and paraphernalia, which are his own and which are in large numbers, very dear to heart, which are in entirety and which are full of devotion, collected by my body, senses, etc, which are given by him alone and belonging to me whose body, existence and action are entirely governed by him and who is his sole servant and performs the satvikatyāga.” He gets permission from God to take a small portion from the things offered to Him for Vishvaksēna and the remainder to offer to his Acharya and other Vaishnavas. The person doing aradhana to God now does pūja to Vishvaksēna and offers to him the things he has set apart for this purpose. Finally he prostrates before God and does to God śaranagati. He is expected to prostrate properly and do the saranagati in the proper form.
Out of the offerings made to God a part is taken and kept separately for Vishvaksēna and the remaining part is divided into three parts-one for himself, one for those who do service to God and one part for Acharyas and Vaishnavas. The part offered to Vishvaksēna is put in water. Then the worshipper praying to God and dvārapalakas finishes the pūja. Next he begins to repeat some slokas from Deśika’s work if he is a Vadagalai Sri Vaishnava after repeating some Tamil pasurams (stanzas) from Tiruvaimozhi. When the worshipper is a Tengalai Sri Vaishnava he omits Deśika’s stotras and repeats only १२-A [[०९७]] [[९२]]
the Tamil Tiruvaimozhi Sacred water is distributed to those present and while doing this Deśika’s stotrapathas are repeated amongst the Vadagalais.