Amongst Sri Vaishnavas God is worshipped in two different ways. One way is worshipping God in one’s own house and it is called Svarthayajanam. This domestic worship of God or Svarthayajanam has already been described under Panchakāla observances of an orthodox Sri Vaishnava Brahman. The other method of worship or Parārthayajanam is meant for all people. This is the form of worship that is usually adopted in all temples. All the temple rituals connected with the daily worship, worshipping on special occasions and the establishment of idols and invoking of God’s spirit have all to be carried out by men specially trained or initiated for these purposes.
These men constitute the Archakas or Bhattar Sri Vaishnavas. Generally only men who are qualified to do the work may carry on the work of Archakas Here it must be stated that the Archakas and Sri Vaishnavas do not freely intermingle with one another, though both of them are Sri Vaishnavas following the same rituals in most of their ceremonies. There is no intermarriage between these two sections.
Cooked food offered to God within the temple by the Archakas are freely eaten by all Sri Vaishnavas, though things prepared in Archakas’ houses are not accepted by Sri Vaishnavas. Similarly Archakas avoid taking things prepared by Sri Vaishnavas in their houses, though things cooked by them and offered to God in the temple are accepted and eaten by the Archakas. The Archakas do not usually cook the food in temples and it is always done by a Sri Vaishnava Brahman within the temple precincts.
This person is really the cook within the temple The mode of worship carried out in the Vishnu temples falls into the two distinct classes or systems of worship. These two systems are called Pancharatra system and Vaikhanasa system. A great number of temples in this presidency have adopted the Pancharatra system of worship, while the Vaikhanasa system is the form adopted in a few temples. Strictly speaking the mode of worship should not be changed from one into the other, i.e., Vaikhanasa into Pancharatra and Pancharatra into Vaikhanasa. But recently at Buthugur a temple in which the form of worship was Vaikhanasa was changed into Pancharatra system.
The Pancharatra system of worship is more popular because in the absence of the Archakas any grhastha (married man) can look after the worship of God temporarily.
This change is possible only in ordinary temples. But in the case of well-known old temples such as those of Srirangam or Conjeeveram the Archakas are never absent, and even when one who is doing pūja has to go, his work is undertaken only by another Archaka and not by an ordinary grhastha. The Vaikhānasa system of worship is not so easy. It can be done only by a Vaikhanasa Archaka and no other person is entitled to worship even temporarily.
१३-A [[१०५]] [[१००]]
The Pancharatra system of worship is based on the Pancharatra agamas and these agamas are derived from what they call “Rahasyamnayam.” Some Archakas claim that even the four Vedas are to be considered as derived from Rahasyamnayam. Such Archakas say that since Rahasyamnayam was communicated to them directly by God it should be taken as the chief authority for everything. It is evident that these people give to the Vedas only a secondary place.
According to the view held by the Pancharatras God exists as Para Vasudeva. He appears in Vyūha forms as Samkarshana, Pradyumna and Aniruddha. The characteristics of the manifestations of God are already described under Ramanuja’s idea of God and Rahasyams of Vedanta Dēśika.
The Pancharatra agamas are said to consist of १०८ samhitās, some being of satvika, some of rajasa and others of tamasa character. Satvika samhita constitutes the part directly communicated by God. Those acquired by yoga practices are called Rajasa samhitas and what the Rishis wrote from their own thoughts not being inspired by yoga or otherwise go by the name of tamasa samhitās. This system of worship is largely inculcated and adopted by the Sri Vaishnavas, and in fact the daily worship is more or less based on the Pancharatra Śastras called Bhagavat Śastras by Śrī Vedanta Deśika.
Out of these १०८ samhitas only three samhitas seem to have been selected as the best by Vedanta Dēśika and he calls them Ratnatrayam (the three gems). They are Satvata samhitai, Paushkara samhitai and Jayakhya samhitai.
The Vadagalai Sri Vaishnavas call these three works Ratnatrayam. Some use the name Upabrahmanams for Iswara samhital, Parameswara samhitai and Padma samhitai.
The temple Archakas that follow the Rahasyamnayam from a long period (a period at least prior to Alavandar’s time) are said to fall into the four distinct classes, viz.
१. Agama Siddhantis; २. Mantra Siddhantis; ३. Tantra Siddhantis and ४. Tantrantra Siddhantis. The Agama Siddhantis are not now traceable. They have neither gotra nor pravara nor gayatri. They are not expected to perform the Samskaras usually done by the Brahmans. They are to use for every ceremony the mantras Om namo bhagavate Vasudēvāya". No other mantra is used by them for any kind of ceremony. Although the present day Archakas point out with pride these subdivisions, none of them are able to say to which of the sections they belong. So this appears to have only an academic interest.
Amongst the Archakas those who follow the Bodhāyana, Vaikhanasa and Saunakadi sūtrams are entitled to worship God in temples. This is so as rules pertaining to worship are given only in the Grihya sūtras of these three sūtras. The remaining sections belonging to the other fifteen sūtras are not authorized to do worship as no mention is [[१०६]] made of the rituals of temple worship. It is believed that men belonging to these fifteen sutras cannot do pūja without the Chakrabja mandala dikshai as stated in Pancharatra sutra. As already stated any person may adopt domestic worship and it is usually done according to the rituals laid down in the Pancharatra Śastras.
Although domestic worship may be carried out by any Brahman, temple worship can be carried out only by those who have been initiated into the system and specially made to undergo a ceremony called “Dikshai” or “Chakrabja Mandala Dikshai”. Though the Archakas following the sutras of Bodhayana and Saunaka may do the worship of God in temples without this initiation in practice they also undergo the Diksha ceremony now a days. The Archakas of the Bodhayana and Saunaka Sūtras explain that they undergo the ceremony of Diksha instead of prapatti. As they consider prapatti to be an important ceremony, they go through the ceremony of diksha.
The Vaikhanasa system is of course entirely different and it has to be treated separately by itself.
The Archaka boy is made to go through the “Chakrabja Mandala Dikshai” only after the Upanayana ceremony. The ordinary Sri Vaishnava Brahman boy undergoes the Samaśrayaṇa ceremony after the Upanayanam. But the Archaka boy passes through the ceremony of “Chakrabja Mandala Dikshai” and does not pass through the Samaś- rayaṇa ceremony as “Diksha” ceremony is considered equivalent to it.
THE CHAKRABJA MANDALA DIKSHAI CEREMONY.
This ceremony usually lasts for three days. It is usually commenced on a Suklapaksha daśami day (१०th day after New moon).
First Day.
On Suklapaksha daśami or the १०th day after the New moon the Yagamandapam (the sacrificial mandapam) is laid out, decorated and worshipped; the Ankurārpanam ceremony is gone through towards the evening.
The Yagamandapam is usually formed in a clean spot with good surroundings, such as a river side, temple compound or a good garden. The most important item in the Yagamandapam is the fire pit.
The ceremony when elaborately performed, a large number of people knowing the rituals are engaged. When this is the case four fire pits are made and these are disposed round a dais. The pit to the east of the dais should have sides each measuring about twenty-four angulas (manangulas which are a little smaller than the inches) and chaturasra of the pit is to be twelve angulas. This pit lying to the east is called “the [[१०७]] [[१०२]]
depth kundam”. To the west of the dais a fire pit of a circular type is made.
The radius is to be about fifteen angulas and the depth of the pit about twelve angulas. This pit is to be round and goes by the name “Vritti kundam”. On the southern side of the dais a semi-circular kundam called “Dhanush kundam” is made.
The size of this kundam is to be sixty angulams round and about thirty-six angulams of diameter is to be provided. That is to say the straight line to be about thirty-six and curved line about sixty angulams. To the north of the dais a triangular pit is made, each side of the triangle being about twenty-four angulams. The depth is to be twelve angulams. This kundam is called the “Yonikundam.” Round each of these pits three steps are to be made, called mekhalas. These mekhalas are to be six manangulams high and four manangulams broad, so that the lowest would be twelve angulams broad, the middle one eight angulams and the third or the uppermost would be four angulams. At the bottom of these pits, except the circular one, kamalams are drawn and in the front about the middle of the mekhala. Ficus religiosa leaf is drawn in the case of the three pits except the triangular “Yonikundam.” The ficus leaf is to be fifteen inches long, १०, ६, ४, २, १ and less inches gradually in breadth and with a long tip pointed downwards. When thus four fire pits are made four Archakas have to take part in doing the ceremony.
When sufficient number of Archakas are not available, it is usual to have only one sacrificial pit dug. The ceremony is usually conducted by two persons and in such cases only one pit is made for the fire. In this case the pit is to be a square about one yard each side and at least twelve angulams deep. Round this pit three mekhalas are made, each of these six inches high and four inches broad. The lowest mekhalai will be twelve inches, the middle one eight and the uppermost four inches broad. These mekhalas are called satvika, rajasa and tamasa, respectively.
The space allotted for the mandapa should be at least ten yards square. On each of the four directions, a doorway has to be set up and decorated. The frame work of the doorway for the east is to be made of the wood of the arasu tree (Ficus religiosa), for the south of the wood of the atti (Ficus glomerata), for the west of the wood of nyagrodham (F. bengalensis) and for the north of the wood of juvvi tree (F. tsiela). As soon as the doorways are placed they are decorated with toranams of mango leaves by tying them across the doorways. At each of the doors, two lights are placed. Kolam (figures or designs of various things) is drawn and akshatai is sprinkled over the doorway.
On this day towards the evening the Ankurarpanam ceremony is gone through. For this ceremony usually, and when it is done on an elaborate scale three kinds of mud vessels are used. They are paligais, ghatikais and saravams. The paligai is the vessel in which seedlings are to be raised, the ghatikais are the four-faced vessels and saravams [[१०८]]
[[१०३]] are dishes. Only the paligai vessels may also be used. Each of the paligai vessels is to be sixteen inches in circumference at the top, seven inches round at the constricted part.
The ghatikat is to be twenty-two inches high with four side holes and an open space in the top also. The top hole is to be six inches and the side holes four inches in circumference. The sarāvams should be twelve inches round and two inches deep The mud needed to fill the pāligais should be obtained from an ant-hill which is close to the place where the ceremony has to be gone through. The initiate proceeds towards the east or the north in procession accompanied by music until he reaches the place wherefrom mud is to be taken. A yāgabhēram or balibhēram of Vishvaksēnar, Garuda, Hanumān or Chakrat Āzhwār is also taken along in the procession. A digger or other weapon, intended for use to dig the mud, is cleaned and a new cloth is wrapped round it and it is taken along with the initiate in procession. On reaching the destination the space from which mud is to be taken is marked.
The initiate while going towards the east or north in procession for bringing the mud repeats the Śakuna sūtram.
Over the place selected for taking the mud, he sprinkles water repeating while doing so the astra mantram. At the same time Bhūsūktam also is repeated.
Varahamūrti is next invoked and he is shown the usual upacharams of arghya, pādya and achamanam, etc. Then with the implement taken in procession the mud is dug out with Varaha mantra and it is deposited in a metal or cane tray accompanied by the repetition of ashtaksharam. When a sufficient quantity of mud is secured, it is covered over with a new cloth.
Sand also is brought in the same manner as the ant-hill mud is secured from the river bed from a clean place or from any clean spot if a river is not available anywhere nearby.
Sand and mud are taken in procession round the village and then to the mandapam where the seed-sowing ceremony is to be performed. Dry cowdung is also brought down in procession from a cow-shed. Along with the procession people who repeat Śrīsūktam, Bhūsūktam, sākanasūktam, also follow.
The initiate takes his seat in the mandapam after dressing himself up properly for the occasion. He does sankalpam for the performance of the Ankurārpanam ceremony.
He then selects the Acharya who is to initiate him and also the Rtviks who are to help the Acharya in the various items of the ceremony.
After the usual worship to God the palīgais, ghatikās and sarāvams are got ready for the ceremony. All these vessels are well washed with the repetition of the mūla mantram and white cotton threads are wound round the paligais. While washing the paligais, etc., Vishnu gāyatri may also be repeated.
The number of paligais, sarāvams and ghatikais used for the Ankurarpaṇam ceremony varies. When the ceremony is done on an elaborate scale, these vessels number one hundred and eight-thirty-six vessels of each. When the full number is used they are arranged in a particular manner as detailed below. These vessels are arranged in three rows from east to west in separate groups of three,-sarāvams in one line, [[१०९]] [[१०४]]
ghaṭikais in a second line and paligais in the third line. Usually the se vessels are placed in a square space marked off by lines as shown below :- SARAVAMS.
EAST.
GHATIKAIS.
PALIGAIS.
Randram sandmy Pauranaram (२ast)
agneyoル NORTH.
Saumyam (Month)
Brahman Yamyam (South)
nairti (Vayu)
Varlinamル (West)
WFST.
SOUTH.
[[११०]] [[१०५]] When १०८ vessels in all (३६ of each) are not to be used less numbers may be used as shown below :- ४८ in all (or १६ of each vessel) are used; ३६ in all (or १२ of each vessel) are used; २४ in all (or ८ of each vessel) are used; १२ in all (or ४ of each vessel) are used; When ४८, ३६, २४ in all are used it is considered to be madhyamapaksham and when १२ only are used it is considered to be adhamam. When paligais alone are used sixteen, twelve or eight (१६, १२ or ८) are used.
Round the necks of the paligaais (and if saravams and ghatikais are used to their necks also) blades of Cynodon grass and leaves of Pipal tree are tied. The lower openings of the paligai are closed by means of some grass and Ficus leaves. The paligais are then filled with mud, sand and then cowdung dry powder one over the other respectively.
The paligais are placed over a settle of paddy, rice or gingelly.
The initiate places the pāligais repeating the purusha mantra, ghaṭikās by repeating the parameshti mantra and sarāvams by repeating the vishnu mantra. Another vessel is cleaned in the usual way and after filling it with clean water and placing it to the north of the fire pit, some sandal paste is put into it and cotton thread is wrapped round it.
This is called the sōma kumbham. When only paligais are used the soma kumbham is placed to their west. Nine kinds of seeds (those of Navadhanya) are obtained and milk and water are poured into the seeds. The whole thing is well mixed. Then punyāham is done and with the purified punyaham water the seeds are sprinkled and they are covered with a new cloth.
The initiate then proceeds to invoke the devatās and requests them to occupy the paligais as detailed below :- The twelve Kēśavādis are invoked and they are requested to occupy the paligais.
Brahmās are invoked and they are requested to be in the ghatikās. Sarāvams are to be occupied by the Rudras who are invoked. Upacharams are shown in the usual way to all these devatās thus invoked.
The initiate next proceeds to the doorways and begins to decorate them and invoke the devatās to occupy certain places in the doorways. The four doorways are decorated, and it is only after this decoration that the different devas are invoked and requested to occupy the doorways The eastern doorway is to represent the Rg Vedas. The deva that is invoked and requested to occupy this doorway is Suśobhanar (AC११००७७). Another deva who is also requested to be present is Indra.
Two red flags are tied, one on each side of the doorway. While the right flag is being tied the word “Kumudaya namah” is pronounced and the left flag is set up with the word “Kumudakshinaya namah.” Two small pots are placed near the door after filling them with water. When the pot placed at the right side is being filled with water the word “Pūrṇāya namaḥ” is pronounced and the left pot is filled with water pronouncing the [[१४]] [[१११]] Bulletin, Madras Government Museum. [G.S., [[१०६]] name “Pushkarāya namaḥ.” These pots are then decorated with thread; some money is put in these pots and a kūrecham is also placed in each or across the mouths. The mouths of these pots are covered with mango or aśvattha leaves. The southern doorway represents the Yajur Veda. The deva invoked is “Subhadraka.” Another deva invoked and requested to be present is “Yama.” Two green coloured flags are tied one on each side. The right flag is put on invoking the devata Pundarikar and left flag is inserted calling in Vamanar. Two pots are placed filled with water on the right and left side and Ānandar is invoked when the pot on the right side is filled and Nandar when the left pot is filled with water. The western doorway is to represent Sama Veda and the devas invoked are “Subandhu” and “Varuṇa.” Two flags are hoisted on the doorway one on each side. The right flag is supposed to be occupied by “Śankukarṇar” and so he is invoked. Sarvanētrar is requested to occupy the flag to the left of the doorway. Two pots are filled with water and they are placed on the right and the left sides of the doorway towards the west. The dēva “Vira Sēna” is requested to occupy the right pot and “Susenar” is invoked and requested to be in the pot to the left. The northern doorway is made to represent Atharva Veda and the devas called to occupy respectively the left and right sides are “Suhotrakar” and “Kuberar.” The top of the doorway is decorated with two flags white in colour. The right flag is believed to be occupied by “Sumukhar” and the left flag by “Supratishthitar.” On the sides of the doorway pots are placed filled with water. While filling or after filling them with water, the right one is to be occupied by “Sambhavaya” and the left one by “Prabhavaya.” After thus arranging the various things and invoking the devas he next goes to the place where the paligais are placed. There to the west of the paligais a pot filled with water is placed, the moon is invoked and made to occupy the water in the pot. On account of this occupation by the moon, this pot is called “The somakaragam” or moon’s pot. Payasam is offered to the moon.
The person presiding over the ceremony performs a homam and pours into the fire one hundred and eight oblations of ghee. Then he repeats the mula mantra and while doing so he places in the fire as ahutis four samits or pieces of palāśa sticks (sticks of Butea frondosa). After offering these sticks offerings of cooked rice are made.
Purushasūktam is repeated and offerings of cooked rice are made sixteen times into the fire. While the homam is being performed, ghee is secured from each of the १०८ ahutis made, and this ghee is called sampātājyam (ghee secured). With this sampātājyam the five paligais are smeared and the ghee that remains is poured into the seed-vessel.
The Soma mantra is repeated one hundred times.
Then getting permission from the assembled Brahmans the paligais are filled with the nine kinds of grain already secured and kept. Though the Sastras enjoin paligai, ghaṭikai and sarāvams only paligais are used. The ghaṭikais and śarāvams are used only when the ceremony is done very elaborately. At Lakshmipuram instead of saravams coconuts were used. In temples this is the case. But in regular marriages only paligais are used and the other vessels are never brought in.
[[११२]]
[[१०७]] While filling the paligais with grains “Oshadhi sūktam” is repeated and the actual ankurārpaṇam or the sowing of seeds is done with the repetition of dvādaśākshara mantra. After filling the paligais with the nine kinds of grain bali (offering) is given to Kumudadis.
All the materials needed for use for the diksha ceremony next day are procured on this day only.
This fire pit is usually a single one and it is square. The four pits already described are usually used only when the ceremony is done on a very elaborate scale The fire pit is usually made to the west of the vedikai, at least three spans from it (२७ inches).
The Second Day’s Ceremony or the Śishyādhivasam.
The ceremony is begun by worshipping the devas that are present in the various parts of the four doorways and upacharams are shown to them. The next item is the preparation of the Chakrabja Mandalam on a dais. This mandalam is to be drawn according to certain definite rules which are detailed below. As the result of carrying out the instructions a lotus is drawn with all its parts on the dais set apart for it.
Two directions are selected for the drawing and they are east to west and north to south. Seventeen lines are drawn in white colour from east to west, leaving a space of three inches between the lines The same number of lines with the same interval of ३ inches are made on the lines from north to south. As a result of these lines crossing each other, there will be formed २५६ squares, each square being about ३ inches. On each side there will be १६ squares. The threads that are used to make these squares are stained with chunam so that when they are placed on the ground the ground may have a line of chunam, This line is made by holding the thread hard at the ends and then raising it a little and striking on the ground twice or thrice All the lines are marked off thus by this thread coated with chunam.
The ३६ squares formed in the central portion of the square are rubbed off and in that space five concentric circles are made by drawing clearly the lines Of these circles the innermost one is called “The Karnikakshetram” The second circle is subdivided into three circles and they are called (१) Kesaravali, (२) Dalabhūmi, and (३) Nabhimandalam.
The third and the fourth circles are called “Arakshetrams” and the fifth one is called the “Bahirnēmibhūh.” The single line of squares (२८ in number) next to the circles formed out of the ३६ squares in the centre, is called “Bahirasanam.” The two rows of squares numbering eighty lying outside the squares forming “Bahirasanam” are called “Vidhakai.” The remaining ११२ squares are dealt with so as to form doorways in the centre of the four sides and other places by the sides. On each of the sides in the directions E, S, W and N the four central squares are rubbed off and are marked as doorways (dvarasthanams).
At the four corners of the squares spaces are marked called “sankhasthānams.” Now the १४-A [[११३]] [[१०८]]
spaces eight in number, existing between the “dvarasthanams” and “sankhasthanams” on each side are marked off into three kinds of spaces called “Ardha śobhai,” “Śobhai,” and “Upa śobhai” Close to the dvarasthanams, one on each side of it, the “Artha śobhais” are marked off. This space consists of three squares two adjoining the doorway and the one, the second of the outermost row from the doorway (see the figure). In all eight “Ardha śobhais” are formed each consisting of two squares on one side of the doorway and one outer square, i.e., the second from the doorway. Next to this space called ardha śobhais are marked off some spaces called “sobhais.” As they are marked off on both sides of the main doorway there will be eight śobhais. Each of these eight śobhais consist of four squares, three of the inner and one of the outer row. These four squares form a kind of T, the horizontal line of this letter being made of three squares and the vertical line of two squares (including the central one of the horizontal line). Between the sankham and the śobhai there lie three squares and these are formed into a kind of २ space. This shaped space lying between the sankham and the śobhai goes by the name of “upa śobhai.” As there are four sides and since two sets of upaśobhais are formed on each side there will be eight upa śobhais in all. Thus on each of the four sides E, S, W and N there will be the doorway in the centre and the sides of the doorway there will be ardha śobhai, śobhai, and upa śobhais, one set on each side. So in all there will be eight sets of each. At the corners there will be sankhams, four in all, i.e., one for each corner.
The set of squares is now divided into Padma, in the centre surrounded by a single row of squares called Bahirāsanam, which in its turn has two rows of squares enclosing it all round and called “Vēdikai.” Outside the vedikai he the two rows of squares, now divided into ४ doorways, ४ sankha spaces at the four corners, ८ ardha śobhais, ८ śobhais and ८ upaśobhais.
All round outside the squares two kamalams are drawn just near the dvarasthanams and one close to the Sankhasthanam. So in all there would be drawn twelve padmams or kamalams-२ at each doorway and ४ at the corners. All these should, if possible, be drawn to the same size as that of the central padmam.
The concentric circles, six around the central space and the central one are worked up into a lotus. In the central circle eight or twelve white dots are made to represent the seeds. When eight dots are made the presiding deity is believed to be Narayana, and it twelve are made Vasudeva is the presiding deity.
The whole of the inner circle is now filled with green powder (powdered green leaves); the seeds are represented over the green ground by white dots made by the white riceflour. The boundary line or the limiting circumference is to be drawn with light red or black powder.
The space just outside limited by the circumference called “Kesaravali” is intended to draw the ninety-six kēsarams all round. Each line or kesaram should be drawn in three colours, viz., white, green and red tips; the bounding line is drawn in dark green colour.
[[११४]] The space called dalabhūmi is intended to contain the twenty-four petals (or sixteen), the tips of the petals reaching the end of the arakshetram (the fourth main circle and the fifth in order). The space called dalabhūmi is occupied by १२ or ८ halams. The innermost row of petals (१२ or ८) is to reach the limit of the circumference of the third main circle. Then alternating with these १२ or ८ petals are drawn again reaching the limit of the fourth circle i.e., the main fourth. The bottom or lower part of the petals are made white, ends red and the line white.
The Nabhirekhai, i.e., the bounding line of the second main circle is to be of black, green, red lines between halams and upahalams. The tips of the upahalam are to be black and the line is red.
The line bounding the space called “Nemibhūh” is marked with black powder and the space is to be white and for covering white powder is used.
The २८ squares forming the bahirasanam or pitham are filled with green or yellow powder.
The space called vēdikai is sprinkled with white powder and is made to look white.
On this back ground creepers and flowers of different colours are drawn.
The śobhais are filled with red powder, upaśōbhais green and ardha śobhais black.
The eastern doorway is filled with white, south red, west green and north black. In the śanku corners both black and yellow powders are spread. (See Pl. XI-A.)
After the formation of the Chakrabja Mandalam or simultaneously with it the Śishyādhi Vasam ceremony is begun.
Punyaham or purificatory ceremony is done and the four doorways are then worshipped. The pots at the four doorways and the flags are worshipped, as on the Ankurarpaṇam day. A kumbham, called maha kumbham, is cleaned in the usual manner and it is filled with perfumed water. Into this kumbham is next dropped a Nārāyana idol if one is available or a piece of gold. It is then decorated by passing thread round it externally and placing near its neck flowers and sandal paste with akshata (rice). A new cloth is wrapped round this kumbham. Another small pot is prepared in the same manner and it is called the karagam. It is got ready and purified by the repetition of ashtamantram.
Both the kumbham and the karagam are taken round the Chakrabja Mandalam in a pradakshiṇa manner or clockwise. They are placed to the north-east (isanyam) of the Chakrabja Mandalam, the karagam (smaller pot) being placed to the left of the kumbham (larger pot). They are then covered with a new cloth.
Narayana is then invoked and he is requested to occupy the kumbham and he is worshipped. The mandalam is next occupied by several devatās, who are requested to come with their appropriate angams. They occupy their respective places in the mandalam. The details of the avahanam and worship of these devātas are given below :- In the centre of the mandalam, which is now the centre of the lotus, Mantaradva is invoked and he is requested to occupy the place. Then bijam, pindam, samugya, gāyatri, mālā, mantram, are avahanamed in the same space and they are worshipped.
[[११५]] ११० Bulletin, Madras Government Museum. [G.S., Then Para, Vyūha, Vibhava, Vibhavāntara, Archa, Antaryāmī, and Tatvam are avāhanamed in the kesarams and they are worshipped.
Kādhi Vārṇams are invoked and are requested to occupy the petals and they are worshipped.
Jāgrat, Swapna, Sushupti, and Turiya mūrtis are invoked and are requested to occupy the “Nābhi mandalam” and they are worshipped.
The Arakshetra is occupied by jñānam, Aiswaryam, Śakti, Balam, Vīryam, Tejas after āvāhanam and they are worshipped.
The Nemi bhūmi is occupied by Bhuvanādhvakramam (१४ lokas) and they are worshipped.
In the centre the eight or twelve letters are supposed to be present and worship is done to them.
The following also are invoked and are requested to occupy the central space.
Repetition of Vishnu gāyatrī, Vishnu shadaksharam, Vasudēvādi mantras (४), Matsyādi mantras (१०), Sudarsana and Hayagrīva mantrams, Śrī Bhūmi mantras, Ananta, Garuda, Vishvaksēna, Chandādi mantras and Parashādi mantrams.
The twenty-four tatvas and thirty-three devatās are made to be present by request and they are worshipped. These occupy the kesarams.
The dalas (petals) are occupied by the letters ka to Kshakāra and they are worshipped.
The twelve Kēśavādis, the ten Matsyādis, Viśvādīs, Kumudādis, Indrādis, Kumāryadis, Kinnaras, Kimpurushas, Vimalādis, Vyāptyādis, and Śrīvatsādis are invoked and are requested to occupy the Nābhi mandalam.
The Akarādiswarams are repeated and they are believed to occupy the Arakshetram and then they are worshipped.
The fourteen lokas or bhuvanas and lokas of Vishnu are invoked and they are requested to occupy the Nemi mandala and they are worshipped.
Then fire is made or obtained for sacrifice. Strictly speaking for purposes of dikshai “Bālāgni” described below is considered to be the best. In very orthodox places and in most cases fire is obtained from “Vriddhāgni” described below.
For sacrificial and religious purposes fire is usually obtained in one of the following three ways described below:- (१) By means of the sticks of “Sami” or “Arani” fire is obtained. The end of one stick is inserted in a small hollow space made in another stick laid horizontally.
Both these sticks are of the same kind. They are churned either by the hand or by means of ropes. The fire obtained by this method is termed “Bālāgni” or young fire.
(२) It may be obtained from the sun by the use of a convex lens. This fire is called “Yauvanāgni” or adult fire.
(३) It may be obtained from the sacrificial fire kept burning by the very orthodox in their houses. This is called “Vriddhāgni” or old fire.
[[११६]]
III As soon as fire is made or obtained from elsewhere it is put in the pit or kundam existing for the reception of sacrificial fire and some rice is cooked over this fire.
The food thus cooked is divided into four parts and used as detailed below:- (१) One part for using as oblations to the devatās that are present (avahanam)
in the mandalam.
(२) One part to be offered to the Narayana kumbham.
(३) One part for putting into the fire as oblations during hōmam.
(४) One part to be offered to his own Acharya.
The Acharya makes १०८ oblations of samit into the kundam or firepit repeating the mulamantram. Oblations of cooked rice are made sixteen times repeating the purushasūktam.
Then the śishya or the candidate to be initiated into the dikshai is to bathe and decorate himself with new cloths. He is seated on the right side close to his Acharya with his eyes blindfolded facing east. By placing darbha grass between the two- Acharya and the initiate-communication is made between the two individuals. The Āchārya makes twelve ahutis (pourings) of ghee repeating Pundarikaksha mantrams.
After this twelve offerings of cooked rice are made, then twelve of samits, twelve of flowers and twelve of sesamum seeds Then the Acharya passes round the body of the initiate in a clockwise direction “Prasūti mudra” with his hands beginning with the head and passing to the foot, and also back to head. Taking a small quantity of ashes of the samit the Acharya mixes it with the “Tiruman” usually used for marking the forehead by the Vaishnavas. The initiate opens his eyes at this stage. With this mixture of ashes and namam the Acharya makes a mark of ūrdhvapundram on the forehead of the śishya After this the wrist thread is tied with the usual ceremonies that have to be gone through in this connexion. (This is “pratisara or Rakshabandhanam.”)
" " Panchagavyam, prepared as usual, is next given to him to purify him Then he is asked to take a little food offered as sacrifice.
The initiate is then made to clean his teeth with a stick brush. This brush is thrown on the ground after cleaning his teeth. The direction in which the apex of the stick talls is noted. The directions yamyam, nairuti, and vāyavyam are considered bad and the other directions are considered to be good. If the apex or the unused part of the stick falls towards the bad directions already mentioned a santi homam is performed. For this homam sesamum is offered in the fire १०८ times repeating the Narasimha mantram.
The sishya then does achamanam and afterwards is led to near God and is asked to prostrate. After prostrating to God the Acharya on behalf of the sishya repeats a prayer which is somewhat as follows: “We who are bound by family tres completely like so many cows, can hope to be liberated from these bonds only by you; we have no other means except you. For the removal of these bonds your grace is necessary and the only way to secure your grace is by worshipping you. So I pray to you to help this ignorant person depending [[११७]] [[११२]]
only upon your mercy on his behalf to get him out of the bonds of Samsara. To enable him to do so let him hereafter be permitted by you to worship you.” After this prayer the initiate is brought back to the dais and his eyes are tied over with a blindfolding cloth. The Acharya ties round the body of the sishya the maya thread. This thread must consist of red, black and white coloured threads twisted into one. Then three such tri-coloured threads are spun into a thicker thread. In other words, the maya thread should consist of three black, three red and three white threads. The maya thread is taken round the body so as to make twenty-five turns. While taking the thread round his body mula mantra is repeated. After winding the maya thread round the body, the disciple is seated next to the Acharya and by placing the darbha grass between the Acharya and the sishya communication between the two is established.
Then the Acharya does the homam. He takes the “Sruvam” and with it makes १०८ oblations of ghee repeating the mula mantra with each offering. After this offering of ghee cooked rice offerings are given. This is called “Purnahuti.” Then taking another spoon called “Sruk” a small quantity of cooked rice is placed along with ghee and it is covered by another wooden ladle called “Sruvam” and the food is offered by pouring the food and ghee into the fire. Samit, darbha grass and flowers covered by sruvam are then offered in the fire. God is contemplated, svapnadi mantra is repeated and १०८ ghee offerings are made by the Acharya by repeating the mantram “Amrtadharam,” etc.
To the devatas present in the doorways rice and black gram cooked is offered. The cloth tied across the eyes of the initiate to blindfold him and the maya thread wound round his body are removed. The maya thread is placed in a saravam which is placed near the kumbham. The saravam is covered over by another saravam after placing on it the maya thread. The disciple sleeps for the night on the darbha grass spread on in a place with their tips to the east.
Third Day or the Diksha Day.
On this day the sishya comes to the mandapam after snanam and sandhya ceremony.
If the sishya (initiate) had a bad dream during sleep, a santi homam is usually done to remove the evil effects. The ceremonies of the day are first begun with upacharam and puja to the devatas in the dvarams and mandalam. It is only after this the santi homam is proceeded with. For offerings to the devatas four kinds of rice are preparedrice and sesamum mixed, milk and cooked rice, rice and green gram cooked together, and rice and jaggery cooked together.
The sishya (initiate) prostrates to God and then he is blindfolded as on the second day. He is then seated by the side of the Acharya as usual. Then १०८ samits are offered as sacrifice, one by one, repeating the mula mantra for each. This is followed by offerings of ghee and food–ghee १०८ times and food also १०८ times. The maya sutram wound round the initiate as before, into २५ rounds around the sishya’s body The rounds of thread wound round the body of the initiate is then cut into twenty-five pieces repeating the tatva mantras. While cutting one piece a tatva mantra is repeated.
[[११८]] As each piece is cut, it is again cut into eight pieces and placed in the fire in the kundam. This is followed by oblation of ghee before the next thread is cut.
Soon after this the Acharya must imagine that the initiate is burnt down and that his jivan is placed at the feet of Vasudeva, who is always present in the hrit-kamalam of the Acharya. The śōshana, dahana and plavanams are done respectively to the body of the disciple.
The jiva of the initiate existing at the feet of the God Vasudeva in the hritkamala, is imagined to have passed into the body of the initiate now purified. When this is done, offerings of ghee are made in the kundam fire for twenty-five tatvams, repeating the tatvamantras in the order of creation (srshtikrama). After the creation of the now pure body, water is sprinkled over it repeating the mūla mantram.
The cloth blindfolding the eye is now removed. A new cloth is worn by the initiate.
He then lies down by the side of his Acharya and his eyes are blindfolded again. The Āchārya who sits facing the east touches the body of the disciple in six places according to adhvakrama (Kaladhvam, Padadhvam, Bhuvanādhvam, Mantrādhvam, Varnadhvam and Tatvādhvam).
Oblations of ghee are offered repeating the Vyahrti mantram. Then with sanipatājyam (ghee set apart) the feet and knee of the initiate are touched. Then oblations of sesamum seeds repeating the mūla mantra and with sampātājyam are done. After the ahuti, a part of the body of the initiate-knee to navel of the body is touched. Next lotus petals are offered as oblations repeating the mula mantram; the body is touched from nabhi to hṛdayam with ghee or lotus petal. Lastly, cooked rice oblations are offered. Hrdayam to head is touched by charu (cooked rice).
Then taking hold of the right hand of the Sishya the Acharya takes him round the mandalam, kumbham and kundam once in a pradakshina direction (clockwise). Then a flower, a pearl, a piece or coral and a coin are placed in his hands, with his eyes blindfolded and he throws all these on the Chakrabjamandalam. The place where the flower falls on the mandalam is noted and the initiate is named after the name of the mūrti invoked and placed therein. (For example, the Buthugur Bhattar received the name of Tirunārāyaṇa Bhattar at the time of his dikshai and his usual name given to him after birth was Srinivasa Bhattar). Usually the name that one is given during the diksha ceremony is the current one so far as temple matters are concerned.
Immediately after throwing the flower, etc., on the mandalam the cloth tied across the eye is removed so that he may see the place where the flower falls and he adopts the name of the dēva presiding over the spot on which the flower falls.
Diksha may be gone through by men of all the four castes.
The titles taken after passing through this ceremony are as follows:– Brahmans call themselves Bhattars or Bhataraka after this ceremony.
Kshatriya is called a Devar after this initiation.
Vaiśya is called Bala after this initiation Śūdra ॥.
is called Dāsa.
[[१५]] [[११९]] ११४ Bulletin, Madras Government Museum. [G.S., But so far as is known these men are very rare. Only Brahman initiates are found now.
As soon as this ceremony is over God Narayana is thought of. Into the right ear of the śishya, ashtakshara and dvādaśakshara and mūrti mantrams are repeated in a very subdued voice so that these may not be heard by others than the initiate.
Then the kumbhams, the mandalams and the doorways are worshipped and saluted by the Sishya.
The śishya after all this is taken to the presence of God and he is left there in the hands of God. This handing over is believed to be “self-surrender.” So, for the person who passes through the ceremony of dikshai, a separate bhārasamarpanam or prapatti ceremony need not be adopted by the Bhattars after having gone through the diksha ceremony. Some Archakas, in these days, do however adopt the prapatti also.
After the diksha ceremony a Bhattar is fit to undertake the ceremony of worshipping God in temples.
The idols in the temple are fit for worship only after the ceremony of Pratishtha.
By this pratishtha ceremony the spirit of God is infused into the images or idols So long as the worship is continued the idol is fit for worship. If the puja is discontinued for more than three days a new pratishtha ceremony is necessary. But till one year the idol may be worshipped after “Snapanam” and after that period “Pratishtha” ceremony is necessary.