In every temple we find one kind of image placed inside in the garbhagrha and another just in front of it. The one in the garbhagrha is one usually made of stone or mortar and its appearance is usually black and shining. In front of these stone or mortar vigrahas are placed metallic vigrahas. The mūla vigrahas are fixed to the spot and cannot be removed from the place. The metallic vigrahas placed in front of the mūla vigrahas are usually taken out whenever necessary in procession, and hence, they are called utsava vigrahas. Both these are prepared by smiths who are called Silpis. They being to the Kammala (Tamil) or Kamsali (Telugu) caste. The preparation of these images is done according to certain principles laid down in the Silpa Śastra. These rules or principles guiding them in the matter of making these images are either handed down from generation to generation by actual workers or learned from written works of Śilpa Śastras.
Most of the Silpis know astrology. So in preparing the images they select an auspicious time for beginning their work of making a vigraha in stone or metal. If they have to make a mūla vigraha they generally select a block of stone and at a selected auspicious hour begin their work of shaping this stone to the required image.
For making an utsava vigraha metals are mixed, boiled and after reducing them to a liquid state, it is used in casting the image For this casting, at first they have to make the idol in mud, then shape it properly with wax and then pour the melted metal into the [[१२०]] [[११५]] moulds containing the idols. For doing all this work proper time is chosen and then they do the various items of work at selected periods of time.
The metallic vigrahas required for the puja in the temple are brought in the first instance to the temple by the Silpis in an almost finished condition. Just before handing over the images to the archaka for the pratishtha ceremony the opening of the eyes or “Netrotghatanam” is usually done by the Silpi. This is the last or the finishing touch of the Silpi.
The pratishtha ceremony is performed usually by the bhatars or others interested in the puja of the temple. For this purpose a very competent person is selected from amongst the bhatars. The person selected is one knowing the processes to be gone through during the pratishtha very well In order to assist him in the ceremony two or three other Archakas are selected. The Archaka selected for performing the chief part of the ceremony is called the Acharya and the other assistants who help him in the ceremony are called Rtviks. The various articles that are needed for the pratishtha ceremony are secured and brought at the appropriate time by a person and he is termed a Parichāraka.
The Paricharaka does not take part in the actual ceremonial He is engaged only in getting ready the various things required during the performance of the pratishtha.
The pratishtha ceremony lasts five days, if on an elaborate scale and it lasts only three days under ordinary circumstances The following account of the pratishtha ceremony is mainly based on what was observed during the pratishtha ceremony performed at Lakshmipuram near Kuppam from the ११th to १३th of May-Wednesday to Friday-during the year १९२७.
THE ANKURĀRPANAM CEREMONY This ceremony was carried out on the evening of the १०th of May १९२७ (Tuesday).
When the Ankurārpana ceremony is performed on an elaborate scale it is usually done seven days prior to the main ceremony. But in most cases this ceremony is usually done on the evening of the day previous to the beginning of the pratishtha ceremony. This rule of doing the Ankurarpaṇam ceremony a week beforehand is adopted when the vigrahas are to be established in a temple newly built and when the ceremony has to be done on a grand scale.
The Brahmans connected with the temple or agents of the temple select the Acharya and request him to carry on the ceremony of pratishtha The Acharya then requests certain people from amongst the Archakas to serve as Rtviks. The number of Rtviks may be any number up to १६ but the minimum number required is two.
At the appointed time or a little earlier Brahmans assemble and the Archaka requests them to permit him to begin the Ankurarpana ceremony. On receiving their assent he performs a sankalpam which when freely translated is as follows: -“I am determined to do punyaham in order to purify the garbhagrha, the inner portion leading to the garbhagrha, the pillars, the central space, the big entrance, gopura, the prakara, the kitchen, the several mandapams, vessels used in the kitchen and the materials secured for the yagam to be performed in connexion with the pratishthā ceremony.” (See Pl IX-A.)
१५-A [[१२१]] The punyaham ceremony is gone through and the punyaha water contained in the vessel is sprinkled over the places and the things mentioned above in the sankalpam.
After the sprinkling of the punyaham water the Acharya, Rtviks and a few others start in procession carrying along with them cchattra, chamaram, an idol of Vishvaksēna or Garuda. If these idols are not available Chakrattāļvar alone is taken. The procession is formed and they all proceed either towards the east or north to a place where there is an ant hill to secure mud. As soon as the procession starts the Brahmans begin the chanting of the Vedas and this is continued during the procession. The people that have started in procession go to a river side or a tank side, or temple side or hill side. On reaching the spot selected for the removal of mud the Acharya does sankalpam as follows:-“Pratishtha karma siddhyartham mrt sangraham karishye (karishyami).” After performing this sankalpam the Acharya purifies himself by going through the bhūtaśuddhi and doing mental worship of God as fully as possible. Here punyāham (Vasudeva punyaham as it is called) is done. He then sprinkles water repeating the astra mantra “Sahasrōlkaya svaha” over the spot from which mud is taken. Then the “Khanitram” or the implement intended for digging the mud is also purified by sprinkling some water over it and repeating the Vishnu Gayatri. Then Varahamūrti along with Bhūmidevi is invoked by chanting mantrams praising them and a figure of Varahamūrti is drawn on the ground and is supposed to occupy the space on which this figure is drawn. The figure drawn on this space will vary according to the time of the day it is drawn. After drawing the figure of Varahamūrti bhūsūktam is chanted over it, as this is intended to purify the figure. Finally Varahamūrti is invoked and he is requested to occupy a seat and then are repeated gāyatri, cchandas, bījāksharams, kavacham and the mantram. All upacharams such as giving arghya, palya and achamanīyam are done in the usual manner.
Mud is dug out and taken from the belly portion of the figure drawn on the ground.
For the removal of mud the head of the figure drawn is not to be selected. It may be taken from the region of the hands and the breast. But the portion of the belly is considered to be the best. The mud thus dug out of the ground is placed in a new plate of bamboo and it is covered with a new cloth While placing the mud in the plate mūla mantra (ashtaksharam) is repeated. The paricharaka who carries the bamboo plate of mud is shown some mark of distinction by tying round his head a silk cloth and it is called “parivaṭtam”. He retains this parivattam till he reaches the temple. During the return procession Bhūsūktam, Śrīsūktam, Sakhanasūktam, and Vedas are chanted.
When the ceremony is elaborately done this mud, instead of being carried by a man, may be placed in a tray and carried on in a pallakku (palanquin) or on an elephant if one is available. Sand and cowdung also are brought with pomp On returning to the temple the mud brought is kept on the floor in a prepared place.
Sankalpam for the ankurarpanam ceremony is done once again. The Acharya and the Rtviks dress themselves in new clothes. In the Mysore Provinces and in some of the British territory adjoining it, it is a custom to dip the new cloths in turmeric. Round [[१२२]] [[११७]] about Madras and in the southern districts of the Presidency, the new cloth is not dipped in turmeric.
Eight paligais were used for placing the seeds. By the side of these paligais were placed eight small pots, whose mouths were closed by placing coconuts. Ordinarily the mouths of these kumbhams (pots) should be closed by using earthenware lids (See Pl. VI-A).
When this ceremony is done on an elaborate scale four doorways are established and decorated as already described under diksha ceremony. But at Lakshmipuram this part of the ceremony was simplified. Instead of having doorways made of the woods mentioned, two kambhams or posts for each of the cardinal points were placed and they represented the doorways and the devatas present in each of them.
After fixing the doorways fire is brought and put in the kundam or pit made for fire.
Then Lakshmi is thought of and she is avahanamed. She is requested to be present by means of a prayer. Then Narayana is invoked and he is believed to be present. Both are believed to be on the adharapitha. After this avahanam of Vishnu and Lakshmi fire is put in the kundam and it is generally believed to have been produced by them.
The details of the homam are dealt with here.
In the fire-pit fire is put repeating the Vyahrtimantra. Into this pit containing fire some fuel is placed repeating the “Astra mantra.” By using a fan the fire is made to blaze and while using the fan “Vayu mantra” is repeated. A good quantity of fire must be in the pit, so that it may not go out.
Round the fire-pit water is sprinkled very sparingly. Then Vasudeva mantra is repeated and darbha is spread with its tip towards the north and east. Towards the north of the kundam darbhas are spread with their tips to the east, and on these vessels are placed upside down. On these darbhas the following are arranged in two rows:— ajyapatram (ghee vessel), charupatram (vessel containing food), prokshanapatram, samit (fuel in a bundle), darbha, praniti rice, water in a vessel for making charu, priti (a bundle of २० palasa samits), sruk, sravam, darvi, fan, firewood, bell, sandal materials, and rice (coloured with turmeric). A kūrcha made of two darbha grasses of about one “Ottai” (span) in length is put in the praniti vessel turning it over. Then water is poured into it and into it some rice, aksata, is put. The praniti patra is placed just in front of the Acharya and then he puts in some aksata and pours in some quantity of water. Then the prokshana patra is turned up and it is taken out and kept in his front. Into this prokshana patia he pours water from the praniti vessel and places the kūrcha also on this. Then with kūrcha placed on this vessel with its tip towards the north he mixes up the water by using it thrice. Taking water with this he sprinkles it on the vessels kept upside down. Then he places the up-turned vessels in the same place with their mouths upwards. When these vessels are touched by the darbha their names should be said. Then he does parishēchanam repeating the mantra “Satyam tvartēna pari shinchami” round the Praniti vessel taking water from the Prokshana vessel. Then he fills the praniti vessel with fresh water, requests Vasudeva to occupy this [[१२३]] [[११८]]
space and then worships Him. This cup or vessel is placed to the Isanya side on a spread of darbha grass. On this cup he places a kurrcha made of three darbha grass blades and to the south of the fire a kurcha made of १२ darbhas on the ground, requests Brahma to occupy this and does archana to him. Then he takes the charu vessel and cleans it repeating the Vishnu gayatri. He puts into this vessel some quantity of rice repeating the “Chakra” mantra. In the same vessel he pours water and cleans the rice and then pouring sufficient amount of water cooks the rice. While the rice is being cooked “Sudarśana” mantra is repeated. Sometimes when the ceremony is done elaborately four vessels are used and then four different kinds of food are prepared in these vessels. These preparations are ordinary food in a vessel, pongal in dhanushkundam, payasam in the vittakundam, and gudannam in śrīkonakundam (ordinary food, pulse and rice cooked in the vessel deposited on a figure of bow and arrow, sweet water containing dhal, coconut and jaggery in a vessel placed over a circle and food cooked with jaggery in a vessel deposited on a triangular figure made on the earth).
The charu pot containing cooked rice is placed in the north and some amount of ghee is poured into the rice within the pot by means of a darbha. The vessel, Prokshana" patra is placed to the south of the fire place and water is poured into it. He takes the “Ājya pātra” (vessel intended for ghee) and places it in front on a darbha grass. He puts into it a kurcha made of two darbha grasses and pours into it a quantity of melted ghee.
To the north of this ghee vessel he has some bit of redhot stick or vratti and places the vessel of ghee over it and then transfers this to the original place. He takes two bits of darbha grass, turns them round the ghee vessel in the pradakshina way and puts the darbha grass in the fire. Then he takes the apical tips of two grass blades and cleans them in water and puts them in the ghee vessel. He takes a darbha grass and burning its tip takes it round the ghee vessel thrice and then puts the darbha grass into the fire. Then he lifts the ghee vessel and places it to the north of the fire, and puts the stick or vratti having fire back into the fire in the fire space or pit. After putting the fire into the pit he removes the ghee vessel to the front. Then with the kurcha he mixes the ghee, undoes the knot of the pavitra, and touching water places the pavitra darbhas with its apex to the east into the fire pit. He shows the surabhi mudra to the ghee vessel and considers the ghee as amrta that has been brought down from the mandala of the Moon. Repeating the kavacha mantra and with agniprākāra mudra he takes his hands round the ghee vessel. Āradhana is done to Indra and other devatās who are the ashtadikpalakas who are around the fire. He takes one after the other the “sruk” and “sruvam” and touches them with a kurcha made up of ५ darbhas, first with the lower part, then the middle part and lastly with their tips. While touching the “sruk” and “sruvam” he repeats the astra mantra. Then he heats a little in the fire these two–sruk and sruvam. Then he sprinkles some water over them and places them in their proper places on the ground. He unties the kurcha, touches with the darbha water, and places the darbhas in fire with their tips to the east. With the sruvam he takes some amount of ghee and touches all the materials that are to be put in fire (homa articles) and places the sruvam in its place. The bundle of samits (twenty in number) are then taken and five [[१२४]] are placed as detailed below and the remaining fifteen are put in the fire. One stick is placed in the west repeating the “Sridhara” mantra, one in the south repeating the “Narasimha” mantra, one in the north repeating the “Hayagriva” mantra, one after touching the stick placed in the west is placed in the agneya corner and another after touching the same stick in the west is placed in the Isanya corner. While placing these mantras appropriate to the devatas occupying the corners are repeated. The remaining fifteen sticks are placed in the fire at the same time taking permission from Brahma, and repeating the karma for which these samits are to be put in fire. Then tying a darbha to the left hand he takes the vessel of ghee in his left hand, and does the ahuti of food (placing in fire some quantity of prepared food). Instead of having in his left hand the vessel of ghee it is usually kept on the ground and the left hand is placed on it.
Then ghee is taken in sruvam and it is dropped down taking the sruvam from the nirrti side to Isanam first and then across from the vayavyam corner to agneya corner. The ghee falling must form a continuous line. While taking ghee and dropping it from the nirrti to Isanam corner he repeats the Brahma mantra and repeating the Indra mantra drops the ghee from vayu corner to the agneya corner. Then repeating the dhyana mantra of agni, he thinks of agni (“Dviśiraskam, saptahastam, tripadam, sapta jihvakam, etc.” is the mantra that is usually repeated).
Then śānti homam is done. This consists of doing homam sacrificing sesamum १०८ times in the agnikundam. After this the garbhadānādi homasamskaram is done. This consists in offering ghee १५ times into the sacrificial fire. After doing the १०८ ahutis of sesamum and before doing the ghee homam, the dvādaśākshara mantra is repeated and āvāhanam done.
After each offering of ghee a small quantity of it is secured and is placed in a separate vessel. The ghee thus secured from the sacrificial offerings is called “Sampātijyam” (ghee secured).
As soon as oblations of ghee are over sticks of Butea frondosa, of bilva, of Ficus glomerata or F religiosa (any one of these) are offered, the number of sticks varying from १०८ to २८, १२ or even ८ of any one of the above-mentioned ones. The placing of each stick in the fire must be accompanied by the repetition of the mūla mantram.
The “Sampātijyam” or the ghee secured from the ghee which was used as oblations is smeared to the pāligais repeating the sparśa mantram. Some quantity of this ghee is also sprinkled and mixed with the grains to be used in the pāligais. The moon is invoked and requested to be present in the seed-grains.
With the permission of the Vaidikī Brahmans assembled there for the occasion the Acharya gives the grain to the Rtviks and receiving the same back from them he puts the grain into the pāligais beginning with the central one and ending with the Iśāna corner, proceeding clockwise. He repeats the “Oshadhi sūtram” while putting the grain in the pāligais first and then the dvādaśākshara mantram is chanted. After the seeds have been put in the pāligais by the Acharya, the Rtviks and some Brahmans may also do the same thing, if they choose to do so and if time permits.
[[१२५]] [[१२०]]
[G.S.
The seeds put in the paligais are covered with mud and whilst placing the mud over the seeds in the paligais the “Mūrdhana mantram” is chanted. After this the paligais are watered by the water found in the kumbham, repeating the mantram. “Imam me varuṇa, etc.” The mud is covered either by cowdung powder or leaves.
The kumudadigaṇas who are occupying the doorways are shown respect and they should be fed every day until the close of the pratishtha ceremony. A light (akhandam)
must be kept burning throughout the period of this ceremonial.
During the ceremonial Brahmans continue their reading of Vedas, Puranas, Gita Prabandhas, Rahasyams, etc. This may continue for ३ or ५ days according to the duration of the ceremony.
First Day.
The ceremony is begun with the usual purifying ceremony for “Punyaham.” All the materials obtained for the panchagavya ceremony are sprinkled over with this punyaham water.
For the panchagavya stapanam paddy is spread over the ground and it is covered with a cloth or a leaf of Butea frondosa. Over this cloth or leaf rice is spread and after covering it with a leaf or cloth sesamum seeds are spread over it. On the sesamum (or rice if only two kinds of grain are used) the five kalaśams are placed as shown below :- १. Cow urine २. Cowdung ३. Cow milk ४. Curds prepared from cow’s milk ५. Ghee prepared from cow’s milk All the materials used are the products from the cow.
If the panchagavya is intended to be taken in by men or women for purification these five products are arranged in a different manner and it is shown below :- १. Milk; २. Curds; ३. Ghee; ४. Cowdung; ४ ५. Cow’s urine.
The arrangement is evidently different in this.
After arranging these five products as shown above the panchopanishadanmantrama repeated and avahanam is done as shown below :— Ist Om shaum namaḥ paraya (Ist pot).
२nd Om yam do.
(२nd,,).
३rd Om ram do.
(३rd,,).
४th Om lam do.
(४th,,).
५th Om vam do.
(५th,,).
[[१२६]]
[[१२१]] Arghyam, padyam and achamaniyam are given as upacharams and they are worshipped:— (१) At first he repeats the Vishnu gayatri and sprinkles over the idols to be established cow’s urine.
(२) Repeating the mantram “Gandhadvārām” he sprinkles over the idols cowdung.
(३) Repeating the mantram “Āpyāyasvēti " he sprinkles over the idols milk.
(४) Chanting the mantram “Dadhikrāviṇno” he sprinkles over the idols curds.
(५) Chanting the mantram “Śukramasīti” he sprinkles over the idols ghee.
All the above purifications are carried out only after cleaning the vigrahas properly with water. During this cleaning process the usual mantra that is repeated is “Ashtakshari.” The next item of the day is the performance of the santihomam. This homam is done to purify and remove the evils of the idol prepared by the Silpi. Repeating the sapta vyāhṛti mantram a mixture of rice and leaves of sami tree is offered as offerings in the fire. Each vyāhṛti has to be repeated १०० times and as many ahutis have to be made. So in all four hundred ahutis are made with the repetition of the vyāhrti mantram. This homam is followed by another homam in which sixteen oblations of “Charu” or cooked rice are offered with the chanting of Purusha Sūkta. This homam is usually performed in close proximity to the idol.
After this homam “Panchopanishad” mantram is repeated and १०८ ahutis are made Then pūrnāhuti is put in this sacrificial fire and finally the fire is asked to leave the kundam (Udvāsanam). Then God is praised by repeating “Namastubhyam bhagavate jātavēdasvarūpinē pratimāyām hitāyāvaha.” Then repeating the mūla mantram, darbha and a cloth are waved round. The cloth is placed over the idol and upacharams are done.
Now pratisarabandhana (wrist thread tying) is proceeded with. The tying of the wrist thread is done for the Vigrahas, Acharyas and the Rtviks On a spread of rice, threads, dyed yellow with turmeric paste, and as many coconuts as there are threads are placed. Close to them are also placed betel leaves, areca nuts, flowers and fruits A new cloth also is deposited there. All these things are sprinkled over the punyāham water. Soon after depositing the threads and other things described above, “Ahţa mantra” is repeated over the thread and then “The sudarśana” mantram is repeated one hundred times. After this a small quantity of sandal is taken and it is smeared to the threads with the thumb and the index finger. Next these threads are placed on the coconuts, one on each. Then Ananta is invoked and he is requested to occupy the threads.
One of those threads is taken and it is tied to the wrist of the right hand of the vigraha of God. The thread is tied to the left hand in the case of the image of the Goddess.
While tying the wrist thread to the right hand of God “The mula mantram” is repeated and while doing the same to the left wrist of the Goddess “Śrī mantram” is repeated.
Rakshai is done to these pratisaras tied to the hands of the two Vigrahas by repeating “Brihat samam.” The Acharya and Rtviks tie the threads to their right wrists repeating the Vishnu gayatri, [[१६]] [[१२७]] [[१२२]]
To the utsava bimbam (new vigraha), pitha samyojana homam was performed. On the ground paddy was spread and covering it with a cloth rice was spread over this. Over this a cloth was laid and sesamum was spread on it. A figure of padmam was drawn in the sesamum and a darbha was laid on it. Over this spread of sesamum a new cloth was thrown and the vigrahas were placed on this new cloth. Then agnipratishthai was done as already described. All the processes are repeated till the “Charu” homam. Then punyaham is performed and this punyaham water is sprinkled over the new vigrahas.
Then the vigrahas are placed on their pithams and after making the pūrṇahuti, agni (fire) is udvāsanamed (removed after the usual prayer).
Jalādhivasam ceremony is next performed. For this ceremony of immersion the vigrahas are taken in procession to a river or tank when they are available. In the absence of good tanks, lakes, rivers, large vessels filled with water are used In the pratistha ceremony done at Lakshmipuram large vessels were used. (See pl. V-B.)
For the same ceremony at Kangundi the vigrahas were taken in procession to an adjoining river.
For this ceremony close to the water in a river-bed or tank a pandal supported by १६ pillars is erected with four doorways towards the directions east, south, west and north.
Within this mandapam incense should be burnt constantly so that the smoke of the incense may be found everywhere in the pandal. The vigrahas are placed in a suitable place under the pandal and the Acharya sits facing east or north and does the usual sankalpam for the usual jaladhivāsam ceremony.
In both the places Kangundi and Lakshmipuram there was no pandal erected over them In the case of Kangundi the vigrahas were taken to the river for jaladhivasam and in Lakshmipuram water was kept in big vessels in the temple compound itself for this purpose.
Close to the place where the vigrahas are immersed and to the south of them in a space ten kalaśams are placed. This is known as daśakalaśasthāpanam, as eight kalaśams are placed, one for each dik, one mahākumbham and one karagam. After cleaning and purifying the ten kalaśams in the usual manner, they are arranged as detailed below on a spread of paddy or rice.
In the place selected for kalaśasthapana, in the centre, a pot is placed. This represents Brahma and to the south of this a karagam or small pot is placed to represent Sudarśana. Around these two pots are arranged the remaining eight pots and they represent the cardinal points. The pot placed in the eastern side represents Indra, the south-east pot Agni, the southern pot Yama, the south-west pot Nirrti, the western one Varuna, the north-western Vayu, the northern one Kubera. and the north-eastern one İśanam respectively Rakshai is done to all these kalaśams or pots by repeating the “Rakshoghna mantra” and the “Agni prakarana mudra” is presented to these pots.
The vigrahas in the best of circumstances ought to be under water for three days for the jaladhivasam ceremony. At Kangundi for the jaladhivāsam a river was selected and the vigrahas were taken to the river side and the whole ceremony of jaladhivasam was done there. At Lakshmipuram ordinary metallic vessels of large size were used. They [[१२८]]
[[१२३]] were filled with water and the vigrahas were immersed in it and the ceremonial was gone through.
Before actually placing the vigrahas in water, punyaham is done in the beginning.
The water of punyaham is sprinkled over the idols and the water, tank or vessel is also subjected to the same sprinkling of this water. For the water in the vessel or tank or river, śoshana, dahana and plavanam are done. Then the holy waters Ganges, Yamunā, Sarasvati, and Kāv ri are invoked and are requested to be present in the water to be used for jaladhivasam. Then the Acharya has to imagine a pitham to lie in the water. He then invokes the ३२ devatās of the adhāra pithams and requests them to be present in the pitham. Then archana is done to the devatās, of course only mentally. The ganas in the door way are also worshipped. Afterwards the Acharya with the assistance of the Brahmans present lifts the Vigrahas and immerses them in the water repeating the “Śakuna Sutram”. The face of the vigraha is turned towards the north and its head towards the east. After placing the idols in water Chakra Mudra is shown The Vigrahas are allowed to remain under water for three days only when the pratishtha ceremony is celebrated on an elaborate scale. In cases where this ceremonial period is shortened the jaladhivāsam ceremony has to be done on a less expensive scale, in one night, one muhūrtam or even in half of a muhūrtam. At Kangundi and Lakshmipuram the immersion of the vigraha was only for a muhūrtam.
The water in which the vigrahas are steeped is considered sacred and no one may touch the water as long as the images lie in the water. The vigrahas are lifted from the water and then abhishekam is done with milk, curds, and water. After abhishekam the usual upacharams are shown to the vigrahas.
Second Day.
This day panchamrta sthapanam is begun and tatva homam is the last item of this day.
The ceremonies are begun with the panchamrta abhishekam. Then Vastu hōmam is done, as detailed below. A figure of Vastu purusha is drawn by kolam in the Iśana side of the mandapam. The figure is drawn head east-ward, right hand agrēyam, left hand Iśānyam, right leg nirrti, and left leg vayavyam. This figure, whose face is downward, is worshipped. On the back of this figure a kūrcham of seven darbhas was placed, punyaham was done and the punyaham water was sprinkled over the figure.
Then pranapratishthai is done for the figure drawn and he is worshipped as “Kshetranathan.” On the head of the figure Amśumalt is believed to be present and he is worshipped after calling him and requesting him to occupy the space. Jashadhvajans are invoked and they are requested to occupy the two shoulders; Kumaran is invoked and he is to occupy the joints and front part of the arms; Vinayaka is invoked and he is to occupy the arms of the hand; Aśvini devas are invoked and they occupy the feet; the Moon is invoked and he occupies the waist; Durga is invoked and she occupies the palms; the Seven mothers are invoked and they occupy the sides of the body; the chest is occupied by Rudra who is invoked; Vishnu is invoked and he occupies the heart; १६-A [[१२९]] [[१२४]] Bulletin, Madras Government Museum
Brahma is invoked and he remains in the nabhi; Indra, Agni, Yama, Nirrti, Varuṇa, Vayu, Kubera and Isanan are invoked and are requested to occupy the eight corners of the compass.
Kshetranāthan is avahanamed to the north of the above devatās. (Kalaśams may be used for these digdēvatās and Kshetranāthan.)
To the west of the Vastu purusha figure drawn on the floor Vastu homam is done.
Agni is made as usual and repeating the “Panchopanishada mantram” १,००० or १०० ahutis of ghee (pourings of ghee) are made. Then eight sticks each, of sami, apamarga (i.e., Nayurivi) and Kadira are put in fire as ahutis. After this “Charu” (cooked rice)
homam of १६ offerings are made repeating the purusha sūkta. Finally ahutis for all the devatas (one ahuti for each devatā) named above are made in the fire. Then food is given to kshetranāthan and he is worshipped. The fire is then (udvasanamed)
requested to leave the place and it is disturbed a little.
Nayanonmilanam or the ceremony of opening the eyes of the vigrahas is performed.
For this ceremony a beginning is made by the spread of paddy, rice and sesamum one over the other, separating them either with new cloths or Butea leaf-platters. Sesamum is on the top and on it two cups, preferably one of gold and another of silver are placed.
But generally they use only silver cups and so both are of silver. If money is not available for silver cups leaf cups are used instead. In case leaf cups are used, they are generally of the leaves of Butea frondosa. Both at Kangundi and Lakshmipuram Butea leaf cups were used. One of the cups is filled with honey and the other with ghee. In both small sticks of silver were placed, one in each. The two cups were covered with a new cloth after sprinkling them with punyaham water. After covering these cups with cloth, it was also sprinkled with this water. Sun and Moon are then invoked and they are requested to occupy the two cups containing honey and ghee, respectively. Afterwards the usual sixteen upacharams beginning with “Arghya” are gone through.
The honey in the cup is sanctified by repeating the mantram “Madhuvātēti” and the ghee by the mantram “Sukramasi”. Then taking the stick from the cup containing honey, it is again dipped in the cup so as to immerse it in the honey. When the stick is lifted some quantity of honey sticks on to it. With this honey on the stick the right eye is smeared repeating the mantram “Chitram dēvānām”. Then the left eye is smeared with ghee with the silver stick repeating the mantram “Tacchakshuriti “.
During this process of opening the eyes a screen is put across so that people assembled in front may not see the process when it is done. As soon as the screen is removed a cow, a kanyaka and nine kinds of grains are to be seen by the vigrahas. At Kangundi, the cow and the grains were shown and the cow was given away to the Acharya. At Lakshmipuram the cow was not given, but some money was given in its stead.
After the ceremony of Nayanonmilanami mṛttikā snānam was gone through. At first mud brought from an ant-hill was smeared and washed. Then mud taken from the place where the tulasi plant is growing was used. The mrttika snānam was followed [[१३०]] १९३०. [[१२५]] by the ordinary abhishekam using ordinary water. Then the upacharams followed Close to the vigrahas to the east kalaśams (९ or १७) are usually placed and worshipped.
Saptadaś kalaśa sthapanam. -Seventeen kalaśams (pots) were arranged as detailed below. As usual paddy, rice and sesamum are spread one above the other separating them by cloths or leaf-platters. The seventeen kalaśams that are to be established over the spread of grains are cleaned with pure water repeating the Vishnu gāyatri and the threads are then passed round the pots repeating the mantram “Indram nateti”. The space between the threads should be either १२ inch or I inch and not more. Close to the settle of grains darbhas with their tips towards the east are spread and the kalaśams are placed on them inverted. i.e, upside down. Over this pranava mantra is repeated. Then repeating the Panchopanishad mantram the pots are placed properly, i.e., turning them up. Rice is then thrown over these pots.
The usual sacrificial fire is made in the pit or kundam and १०८ ahutis of ghee are made in this fire repeating the “Vishnu gayatri”. While doing these ahutis ghee must be secured from the ahutis. The ghee thus secured is called “sampātājyam”. The seventeen pots are arranged as shown below in the diagram after filling them with the appropriate liquid as detailed below :-
१७ Kashāya.
१३ Panchagavya १६ Honey.
१० Padyam water.
९ Wheat and water.
५ Rice and water १ Ghrta kalasam (ghee pot)
८ Sandal and water.
४ Roots and water (Marjanō- dakam,.
१२ Achamanam water ६ Ratnam and water, २ Hot-water ३ Fruits and water.
७ Metal and water १४ Curds.
११ Arghyam water.
१५ Milk
The numbers indicate the places where the pots are to be deposited and filled in.
The materials for filling the pots are given below :- (I) In the centre is placed the pot filled with ghee with a kūrcham made up of २७ darbha grass blades. Vasudeva is invoked and he is requested to occupy the kalaśam.
[[१३१]] [[१२६]]
(२) A pot is filled with hot water and it is placed towards the east of No. I.
A kūrcham of ३ or ५ darbha grass blades is put in. Purusha is invoked and he is requested to occupy the pot.
(३) A pot is filled with water and fruits and it is placed towards the south of No. १.
A kūrcham of ३ or ५ darbhas is put in. Satyar is invoked and he is requested to occupy the pot.
(४) A pot is filled with water and roots and it is placed to the west of No. I. A kūrcham of ३ or ५ darbhas is also placed in it. Achyutar is invoked and he is requested to occupy the pot.
(५) A pot is filled with rice and water and it is placed to the north of No. I. A kūrcham of ३ to ५ darbhas is placed in it. Anantar is invoked and he is requested to occupy the place.
(६) A pot is placed in the agneyam corner (south-east corner) filling it with water and some precious stone, preferably a ratna is put in. Kēśava is invoked and he is requested to occupy the place.
(७) A pot is placed in the nirrti corner (south-west) and it is usually filled with water and some gold is put in. A kūrcha of ३ to ५ darbhas is also put in. Nārāyana is invoked and he is requested to occupy the place.
(८) A pot is placed in the Vayu corner (north-west) and it is usually filled with sandal and water. A kūrcha of ३ to ५ darbhas is also put in it. Madhava is invoked and is requested to occupy the place.
(९) A pot filled with water in which a small quantity of wheat is put is placed in the Isanya or north-east corner. A kūrcha of ३ to ५ darbhas is placed in it. Govinda is invoked and he is requested to occupy the place.
(१०) A pot is filled with water and tulasi, bilvam, rice and lotus petals are dropped into it. A kūrcha of ३ to ५ darbhas is put in it. Vishnu is invoked and he is requested to occupy the place.
(११) A pot is filled with water and after putting in it tips of darbha grass, flowers, gingelly and sandal water it is deposited towards the south. After putting in the kūrcham of darbha, Madhusūdana is invoked and he occupies the place.
(१२) A pot is filled with water and takkolam, champaka and vakula flowers, camphor, sandal and jajipal are dropped into the water. The usual kūrcha of ३ or ५ darbhas is also put in. It is placed in the west. God Trivikrama is invoked and he is requested to occupy the place.
(१३) A pot is filled with water and in it are poured curds and a small quantity of panchagavyam. The usual kūrcham is put in. It is placed in the north. Vamana is invoked and he is requested to occupy the place.
(४) A pot is filled with water and in it are poured curds and the usual darbha kūrcha is put in. The pot is placed in the south-east corner (Agneya) Then Śridhara is invoked and he is requested to be present in the place.
[[१३२]]
[[१२७]] (१५) A pot is filled with milk and water and the usual kūrcham is dropped in and it is placed in the south-west corner, i.e., nirrti. Hrshikēśa is invoked and requested to occupy the place.
(१६) A pot is filled with water and honey is poured into the pot and the usual kūrcha is put in. It is deposited in the north-west corner or Vayu corner. Padmanabha is invoked and he is requested to occupy the place.
(१७) A pot is filled with water and a kashayam is poured into it. Then sami, nyagrodham, and aśvatham juices are poured into the water. Darbha kūrcha is also put in. This is placed in the north-east corner. Damodara is invoked and he is requested to occupy the place.
Sometimes this ceremony is simplified by the use of only nine kalaśams, as was done at Lakshmipuram and Kangundi. The pots are placed as shown below and the filling is also shown:-(See Pl. VI-B).
९ २ ६ (१) Madhyakalaśam with jaggery water- Vasudeva.
(२) East-milk-Vasudeva.
(३) South—curds-Sankarshana.
(४) West-ghee-Pradyumna ५ I ३ (५) North-honey- Aniruddha.
(६) Agneya-arghya water-Śriyai namaḥ.
८ ४ ७ (७) Nairrti-padyam water-Pitur.
(८) Vayavyam-Achamanam-Vagiśar.
(९) İśānam–Snantyam- Varuna.
The contents are dealt with as in the case of १७ kalaśams.
All are used for abhishekam after taking out from the Jaladhivasam, one after the other.
Round the central kalaśam a new cloth is wrapped and upacharams are done to it. Ghee oblations are made seventeen times, repeating the mūla mantra with every ahuti. Cooked food is offered sixteen times repeating the purusha sūktam. All the kalaśams are touched with Sampātājyam. The sacrificial offerings are closed by giving the Pūrṇahuti of cooked rice and then udvāsanam to agni is done.
Then coming near the vigrahas and repeating the mantra “Uttishtheti” they are removed to the Snana pitha. With the mud secured from the bed of a holy river and sprinkled over with punyaham water the Vigraha is smeared २१ times. While smearing the mud over the body of the vigrahas the mantra “Mardhana vidhi” is repeated. The vigrahas are to be smeared with the mud from head to feet. After smearing २१ times with this mud they are bathed in clean water repeating the mantra “Imamme Varuna.” Then the usual upacharams are shown Afterwards upacharams are shown to the kalaśams and one by one the pots are taken and the contents are used for abhishekam.
At first the padyam water (when १७ pots are used) is poured repeating the mantra “Idam Vishnu.” Then arghyam water is poured repeating the mantra “Apōhishthama yobhuvah.” Next achamanam water is used repeating the mantra “Imamme [[१३३]] [[१२८]]
Varuna This is followed by the panchagavya water and the mantra repeated is “Pavitramiti.” Afterwards the pot with curds is used and the mantra chanted is “Dadhikrāviṇno.” Subsequent to this the pot containing milk is utilised and the mantra repeated is “Payovrithow.” Next honey is utilised and the mantra repeated is “Madhuvatarita.” Then the kashayam vessel is used and the mantra repeated is “Yajña Yajñēti.” The hot water is then used and the mantra repeated is “Manastoketi.” The next vessel to be used is the one containing ratnam and water and the mantra to be used is “Vashat të Vishno.” After this the pot containing fruits and water is used and then is repeated the mantra “Palinīti” The next vessel containing metal and water is taken and used. The mantra repeated is “Hiranyagarbha.” The vessel containing mārjanōdakam is taken and its contents are used. The mantra to be repeated is “Śannodevi After this the pot containing sandal and water is used and then the mantra chanted is “Gandhadvarēti.” The vessel containing water and rice is next used and the mantra to be repeated is “Tratara.” The pot containing water and wheat is next taken and used. The mantra repeated then is “Idam Vishnu.” Lastly the central pot containing ghee and water is used and the mantra used is “Ghrtam snānēti.” When only nine pots are used the arrangement is to use arghya, padya, achamaniyam first and then milk, curds, ghee and honey and lastly the central one. The mantras repeated after each operation is the same as above corresponding to the material used.
The next item is Śayyādhivāsam or Bimbādhvāsam. On the vedikai a suitable place is selected for placing a cot and this space is sprinkled with water repeating the dvadaśakshara mantram. On the space selected darbha grass with their apices to the east or north is placed. On this paddy is spread. Over the paddy rice and sesamum are spread in the usual way separating them from one another by means of cloths. When the ceremony is done on a large scale at least one khandagam of paddy should be spread.
Over this rice about a khandagam is to be spread and १/४ of a khandagam of sesamum over this. If available a tiger skin is used to cover the sesamum. If this is not available a good ratnakambali or a good silk cloth or cotton cloth is spread over it. Over this cloth covering the sesamum, other cloths variously decorated are put on. On the cloths a mattress, if available, is put on and it is covered with a cloth. The coverings over the sesamum is regulated according to the money available. Over this sesamum covered variously, according to the money available, a cot made of good wood and measuring at least ४ feet is placed. On this cot mattress, cloths and pillows are placed in the usual manner.
At Lakshmipuram the cot was placed over a settle of paddy covered with a cloth. No mattress was used over the paddy. When the ceremony is performed on a smaller scale, the covering of the grains with mattress, cloths, blankets and silk is dispensed with (See Pl. V-A, VIII-A.)
Then āradhana is done to God (this is called yoga pitha aradhanam). Then the vigrahas are taken round the cot once and then they are placed on the cot in a lying posture. At this time Purusha sūkta and other Vedic rks are chanted and mangala [[१३४]] [[१२९]]
vadyams are played. While taking the vigrahas round the cot the mantra “Uttishtheti” is repeated. The vigrahas are usually placed in a lying posture. The head of the vigraha is to be turned to the east or towards the sannadhi side repeating the mantra “Idam Vishnu” and “Visvatachakshuh” mantras. The vigrahas are covered with a silk cloth and then the mantra “Yuvāsu vāsa” is repeated.
After doing these to the Vigrahas, the four doorways are attended to. The Gods, etc., believed to occupy the places are worshipped. At Lakshmipuram the ceremony was very much simplified, by representing the doorways, etc., by Kalaśams, two for each direction. The wooden posts were merely imagined to have been set up.
(१) The eastern doorway is made of the wood of Ficus religiosa or pipal tree (Aśvatham tree).
Purvadvare, Rgrūpam, suśobhanam āvāhayāmi. (The eastern door represents the Rg Veda and Suśobhanar is requested to be present.) “Aśvattha toraṇe Indrāya namaḥ” is repeated and avahanam is done.
(२) The southern doorway is made of the wood of Ficus glomerata.
Dakshiṇadvāre Yajur rūpiṇam Subhadrakam āvāhayāmi. (The southern doorway represents the Yajur Veda and Subhadraka is requested to be present and worshipped.)
“Audumbara toraṇe Yamāya namaḥ” is repeated and āvāhanam is done.
(३) The western doorway is made of the wood of Ficus bengalensis.
“Paśchimadvāre, sāmarūpine, sambandhave namaḥ.” (The western doorway represents the Sama Veda and Sambandha is requested to be present.)
“Nyagrodha toraṇe Varuṇāya namaḥ” is repeated and avahanam is done.
(४) The northern doorway is made of the wood of Ficus tsiela.
“Uttaradvāre atharvaṇa rūpiṇam suhōtrakam āvāhayāmi. (The northern doorway represents the Atharva veda and Suhotraka is requested to be present.)
“Plakshaja toraṇe Kubērāya namaḥ” is repeated.
The flags and pots on these doorways are also worshipped as already described under ankurārpaṇam ceremony under Dikshai. Eight flags are used in regular doorways as shown below:- (१) East-Two red flags are tied to the eastern doorway and they are called Kumuda and Kumudaksha. The pots are occupied by Pūrṇa and Pushkara.
(२) South-Two green flags are tied to the southern doorway and they are called Pundarika and Vamana. The pots are occupied by Ananda and Nandana.
(३) West-Two blue flags tied to the western doorway and they are called Sankukarna and Sarpanetra. The pots are occupied by Virasēna and Susēna.
(४) North-Two white flags are tied to the northern doorway and they are styled Sumukha and Supratishthita. The pots are occupied by Sambhava and Prabhava.
After doing the ārādhana to these things Chakrabaja Mandala is worshipped as detailed below. The Chakrabja Mandala Vēdikai should be to the north of the chief vedikai on which the cot and the nine pots are placed.
The central part of the floor is called the Yogapitham. The worshipping of this part is called the yogapitha ārādhanam. God Narayana is requested to occupy the place.
[[१७]] [[१३५]] १३० Bulletin, Madras Government Museum. [G.S., He is believed to be in the forms Para, Vyuha, Vibhava, Antaryami and Mandala (Vasudeva). He is worshipped, by giving him arghya, padya and achamaniyam and he is prayed to.
In the staminal part of the floral diagram Lakshmi, Earth, Sarasvati, Rati, Priti Kirti, Śanti, Tushti, and Pushṭi are avahanamed and worshipped.
In the petals of the row near the stamens the Saktis named below are invoked and are worshipped. The Saktis invoked are Śrīvatsam, Pūrnakumbham, Bheri, Darpanamandalam, Matsya yugmam, Panchajanyam, Chakram and Garuda.
In the dalanta valayam Vyapti, Śanti, are avahanamed and worshipped.
In the Nabhi part Vishnu is avahanamed and worshipped.
In the Arakshetra the devadāsādi mūrtis (viz., Vishnu, Madhusūdana, Trivikrama, Vamana, Sridhara, Hrshikēśa, Padmanabha, Damodara, Keśava, Narayana, Madhava and Govinda) are requested to be presented and they are worshipped.
In the Anantavalayam the twelve Matsyādi Mūrtis (viz., Matsya, Kūrma, Varaha, Narasimha, Vamana, Parasurama, Śrī Rāma, Bala Rama, Krshna and Kalki) and the eight arms-Chakra, Śankha, Gada, Padma, Musala, Khadga, Sarngam, and Chapamare avahanamed and worshipped.
In the first square on the Agneya corner Varagal is invoked to be present, in the nirrti corner Narasimha, in the vayavyam Anantar and in the Isanyam Hayagriva are invoked. They are worshipped.
In the Vedikai the eight Indrādi lōkapalakas are invoked to be present. They are Indra, Agni, Yama, Nirrti, Varuṇa, Vayu, Kubera and İsana in their places and they are worshipped.
In the four doorways, towards the east Chandan and Prachandan, towards the south Dhata and! Vidhata, west Jaya and Vijaya and north Bhadra and Subhadrakan are invoked and they are worshipped.
In the Vedikal in the Iśāna side Vishvaksēnar is invoked and is requested to occupy the place.
Lastly just in front of the eastern doorway Garuda is requested to be present, in the southern side in front of the door Sudarśana is requested to be present, in the west Gada is requested to be present and in the north Sankham is requested.
The Mūrtikumbhasthāpanam or the Mahākumbhasthāpanam is then done. For this a small quantity of paddy is spread and on it nine kalaśams, one being a large one, are placed after cleaning them in the usual manner. All these vessels are wound round externally with cotton thread and decorated with sandal and turmeric paste, flowers akshata, ūrdhvapundram. All the vessels are filled with pure water and into each vessel are dropped precious stones or coins if precious stones are not available.
The larger vessel is placed in the centre and it is the most important kumbham. It is called the maha or mūrtikumbham. Into this kumbham is poured water scented with sandal paste, and into it is dropped a small silver pratima of the mūrti. By the side of this mahākumbham a small pot or karagam is placed. By the side of this [[१३६]] १९३०.
[[१३१]] mahakumbham, if available, a small wooden tablet in which are engraved the ayudhas of Vishnu is placed.
The water in the central pot is subjected to the processes of soshana, dahana and plavana processes, and then God who is present in the hrtkamalam is requested to occupy this mahakumbham. While invoking God the mula mantra is repeated Then the mudras of avaāhana, sammukhikarana and prarthana are shown to the kumbham or pot. This central pot is generally covered with two new cloths. Then the usual upacharams of arghya, etc., are gone through. The karagam or smaller pot is usually kept to the south of the bigger pot or kumbham. Into this karagam or smaller pot Sudarśana is avahanamed (that is to say Sudarśana is requested to occupy this karagam). After doing the usual upacharams the chakra mudra is presented to the karagam.
In the remaining ८ kalaśams several mūrtis are avahanamed (that is they are invoked and requested to occupy the place). Beginning with the east the kalaśams are placed and the mūrtis āvāhanamed and they are placed on the paddy spread on the ground one by one. The mūrtis avahanamed in the pots are respectively Vishnu, Madhusūdana, Trivikrama, Vamana, Śrīdhara, Hrshikēśa, Padmanabha and Damodara. After requesting the abovementioned mūrtis one by one in each of the pots, they are arranged respectively beginning with the east, then south-east, south and south-west, etc., to the north-east. There are eight mūrtis occupying each a direction of the compass.
Before the establishment of these pots on the spread of paddy, fire is kindled in the pit and homam with ghee is made in the usual way. Then the usual hōmams with samit, charu and sesamum are performed. This agni (fire) is considered to be divāgni.
Then the pots are placed properly in their places as are already described. The Acharya after placing the pots, sits near the Vigrahas and goes through the śrshti, samhāra, and śrshṭi nyāsas on his own body and then begins to perform the tatva homam.
The tatva hōmam being an important one it is never shortened or left out. There are २५ tatvams represented by the consonants of the Sanskrit alphabet. For each tatva eight ahutis of ghee are made. (१८, २८ ahutis also can be made if a large quantity of ghee is available.) After each oblation of ghee sampātājyam is secured and this is used in smearing it over the appropriate places of the Vigraha, when the ahutis of ghee are over for the particular tatva. While touching the part the name of the deva is pronounced adding to it the word “Namah.” The mantras of tatva homam are given below in the order in which the hōmam has to be done with the proper ceremonial actions:- (१) ८ (Ma)-Makārāya spatikā bhāsāya jīvatatvāya svaha (saying the above mantra pour the ghee into the fire.) JIva tatvātmane namah, Touch the heart with sampātājyam after pouring the ghee oblations eight times (or २८ times or १०८ times)
according to the availability of ghee and time.
(२) -Bhakaraya sitavarṇāya prakṛti tatvāya svaha (pour the ghee) prakruti tatvāya namaḥ. Touch the heart with the sampātājyam (ghee).
१७-A [[१३७]] [[१३२]]
(३) —Bakarāya spaṭikābāsāya buddhi tatvāyasvaha (pour ghee) buddhi tatvātmane namah—touch the heart.
(४) ‹c—Phakārāya ahamkārāya pātalabhaya svāhā (pour ghee) ahaṁkāra tatvāya namah—touch the heart.
(५) له—Pakarāya sitavarṇāya manasē svāhā (pour ghee) manase namah—touch the heart.
(६) —Nakarāya śukla varṇāya saptatanmātrātmane svāhā (pour the ghee)
saptatanmātre tanmatrātmane namah—touch the ears.
(७) ره—Dhakārāya lōhita varṇāya sparśatanmātrātmane svāhā (pour ghee)— sparśa tanmatrātmane namah—touch the skin.
(८) —Dakārāya jyotirmayāya rūpatanmātratmane svāhā (pour ghee)—rūpa— tanmātrātmane namah—touch the eyes.
(९) ९—Thakaraya pandarābhāya rasatanmātrātmanē svāhā (pour ghee)—rasatan— mātrātmane namah—touch the cheeks.
(१०) —Takarāya asitavarṇāya gandhatanmātrātmane svāhā (pour ghee)— gandhatanmatre namah—touch the nose.
(११) —Nakārāya pāṭalavarṇāya śrotrātmane svāhā (pour ghee) śrotrātmane namah—touch the ears.
(१२) ९९—Dhakārāya hēmavarṇāya tvagātmane svāhā (pour ghee) tvagatmane namah—touch the skin.
(१३) २—Dakarāya krshnavarṇāya digātmane svāhā (pour ghee) drgātmanē namah—touch the eyes.
(१४) o—Thakaraya gauravarṇāya jivātmane svāhā (pour ghee) —jivātmane namah— touch the tongue.
(१५)—Takārāya asitavarṇāya ghrānendriyātmane svāhā (pour ghee)—ghrānēndri— yātmanē namah—touch the nose.
(१६) —Nakaraya sitavarṇāya vāgātmanē svāhā (pour ghee)—vāgatmane namah—touch the mouth.
(१७) —Jhakārāya raktavarṇāya pānyātmane svāhā (pour ghee) —panyatmanē namah—touch the hands.
(१८) —Jakarāya raktavarṇāya pādātmane svāhā (pour ghee) padatmane namah— touch the feet.
(१) Chakārāya raktavarṇāya pāyuvātmaně svāhā (pour ghee)—payuvatmane namah—touch the thighs.
(२०) २—Chakārāya hêmavarnaya mehanatmane svāhā (pour ghee) mehanatmane namah—touch the secret parts.
(२१) —Nakaraya chaturaśraya pitabhaya prithvitatvātmane svāhā (pour ghee tatvātmaně namah—touch from knee to feet.
[[१३८]]
[[१३३]] (२२) Ghakārāya śvētābhāya ardhachandrakārāya aptatvātmane svāhā (pour ghee)-aptatvātmane namaḥ-touch knee to navel.
(२३) -Gakarāya lohitavarṇāya trikōṇakāṇāya tējastatvatmane svaha (pour ghee)–tējastatvātmane namaḥ-touch navel to heart.
(२४) ໙-Khakarāya dhūmravarnāya vēdikākārāya vāyvātmane svaha (pour ghee)- vāyvātmanē namaḥ-touch heart to septum of nose (between the holes of the nose).
(२५) -Kakaraya anjananābhāya nirākārāya ākāśatatvatmane svāha (pour ghee)-akaśatatvātmane namaḥ-touch from nose to the head.
Third Day.
This ceremonial is followed by the Pranadi daśa vayu nyasa. The various parts of the Vigraha are touched pronouncing the appropriate mantrams as shown below :- (१) Ōm namaḥ parāya prāṇāya svaha-nose to head is touched.
(२) Ōm namaḥ parāya apānāya svāhā-nose to head is touched.
(३) Ōm namaḥ parāya vyānāya svāhā-head to tongue is touched.
(४) Ōm namaḥ parāya udānāya svāhā-head to left eye is touched (५) Om namaḥ parāya samānāya svāhā-head to right eye is touched.
(६) Ōm namaḥ parāya nagāya svāhā-left head to left ear is touched.
(७) Om namaḥ parāya kūrmāya svaha-right head to right ear is touched.
(८) Om namaḥ parāya krikarāya svaha-knee to thigh is touched.
(९) Ōm namaḥ parāya devadattaya svaha-thigh to secret parts are touched.
(१०) Ōm namaḥ parāya dhananjayāya svaha-foot to knee is touched.
After this nyasa the Acharya does the nyasa on himself as detailed below. This is only a preliminary stage to praṇa pratishtha hōmam.
I. Aum bījam Hrām ka, kha, ga, gha, na-prithvi, ap, tējas, vayu, and Hram ākāśam-touch with the thumb the heart.
Krom २. Aiym bījam Hrim cha, ccha, ja, jha, ña, -śabda, sparśa, rūpa, rasa, and Hrim gandha-touch with the thumb the head (siras).
Krom ३. Eem bījam Hram lu, du, dha, na-tvak, chakshuh, śrotram, jihvā, aghrāṇa Hrim śikhā madhyam-touch the centre of the head.
Krom ४. Um-bījam Hram ta, tha, da dha, na-vak, pani, pāda, payu, upasthātmanē Hrim kavachayahūm-with anamika finger touch the heart.
Krom ५. Ūm-bījam Hrām pa, pha, ba, bha, ma-vachana, dana, gamana, visarga Hrim nandatmanē, nētrāyai vaūshat-last finger is touched.
Krom ६. Aym-bījam Hram ya, ra, la, va, éa, sha, sa, ha-manō buddhi, ahankara, chitta, Hrim vritti, ātmanē sahasrōlkāya svāhā-karatalakaraprshtābhyām- Krom namah-Smear hand over hand, [[१३९]] १३४ Bulletin, Madras Government Museum. [G.S., After doing the nyasa on himself as described above the Acharya does digbandhanam by repeating the mantram “Sahasrolkaya svāhā “.
Then the pranapratishtha homam is proceeded with, as described above (six items only)
This is followed by Ayudha homam as described below :- The Acharya offers ghee and touches with sampātājyam, the chakram in the right hand, sankham in the left hand, padmam, śāingam and vajram in the right lower hand gada, musalam and khadgam in the left lower hand. The kiriṭa is also touched after the homa with sampātājyam. So also the Śri Vatsa, vanamālā and Garuda are touched.
The utsava Vigrahas are then placed in front of the mula Vigraha for prokshanam, etc In the case of mula Vigraha sthapanam more homams (१६ more) are done. They are praṇava nyāsam, vyahṛtinyāsam, akshara nyasam, nakshatra nyasam, navagraha nyāsam, kāla nyasam, jāti nyāsam, toya nyasam, nigama nyasam, devatā nyasam, vairaja nyāsam, kratu nyasam, guna nyasam, mūrti nyasam, śakti nyāsam and loka nyasam. The Ahutis of ghee are to be poured into the fire and then the bimbam has to be touched (१६ times) with sampātājyam. Ahutis of ८, २८ or १०८ have to be made.