The Archakas concerned should finish their daily observances (nitya karmas) before beginning the worship of God in the temple They should wash their legs up to the knees and clean their hands up to the wrist with clean water, before entering the temple. After cleaning their legs and feet they come to the front of the temple and standing in front of the outer doorway which is closed they repeat the suprabhatam to awaken God and then salute him in the temple. The musicians, if available, play on their nagasarams. The front doors of the temple are opened after the recital of the suprabhatam as the Archakas think that God is awakened. As soon as they enter the temple precincts they show respect to God by obeisance and then, with the permission of the dvarapalakas, they enter the temple after going round the prakaram once. (See Pl. IX-B.)
Then the Archaka stands to the south of the closed door of the garbhagṛha and performs on himself the “Shadanganyāsam” and then slaps his hand three times and pronouncing the words “Om Yem Vayave namah” opens the door. Just before pronouncing these words and after slapping his hands thrice, he sounds the bell by shaking it.
The shadanganyasam is done as follows:-The Archaka touches his body in six places with appropriate mantrams. (१) He touches his heart (hrdayam) saying “Jñānāya hrdayāya namaḥ.” (२) He touches his head repeating “Aiśvaryāya śirasē svaha “: (३) He touches his tuft of hair saying “Śaktyai śikhāyai Vaushat.” (४)
He touches his shoulders saying “Halaya kavachaya hūm” (५) He takes round his head his right hand and slaps both the palms twice saying “Vīryāya astraya phat” and [[१४०]] [[१३५]]
(६) lastly he touches his eyes with his right hand repeating “Tejase netrabhyam voushat.”
The Archaka after opening the door enters by placing his right leg inside While entering he chants the mula mantra and deva vrata samam also if he knows it. On entering the temple he prostrates on the ground before God and repeats the mantra “Jitante Pundarikaksha namaste viśvabhāvana . namastēstu hrshikēśa mahāpurusha pūrvaja”. Getting up from the prostrating position he goes inside and puts the burning light near God into order and lights it. While it is burning properly he repeats the mantra “Tejasām adhipataye agnaye namah.” He may also repeat “Jagajjyotirūpāya namaḥ” and salute the light.
The Archaka then removes the faded garlands and flowers worn by the mula and utsava vigrahas. These garlands and flowers are put on Vishvaksena. Then the temple precincts are cleaned by the proper persons. The vessels used in worship are then given to the paricharaka to be cleaned. The dirt, etc., found on the body of God are cleaned by the Archaka by means of a kūrcha of darbha grass.
The dvārapalakas and others found around the temple in the prakāra and vimānā devatās are shown respect by a puja which is done by the paricharaka or others if a paricharaka is not available.
ENTRANCE INTO THE TEMPLE.
The Archaka staying on the right side of the mūla vigraha repeats the “Mūla mantra” and sprinkles water on the floor. Then he repeats the astramantra and sprinkles water over the same space. The astramantra which he repeats is “Om sahasrolkayasvāhā vīryāya astrayaphat”. On the purified space the Archaka places a “Kūrmāsanam” (a wooden seat), or uses “Darbha” when the wooden plank is not available and sits on the plank or darbhāsana. He assumes while sitting “Padmasanam” or “Svastikasanam” according to circumstances. For Padmasanam he has to sit squatting his legs at the knee and place his hands under the knees. For “Svastikasanam” he sits merely squatting with both the feet above. Both these are described in “Vishnutilakam” in the second chapter.
The Archaka draws the curtain just at the time of sitting on the space and after sitting he sounds the bell and does sankalpam saying “By the strength of God, by His śakti, by His tējas, by His karma and by His influence I am about to begin his worship "
THE ARCHAKA PURIFYING HIMSELF TO BE FIT FOR THE WORSHIP OF GOD.
He then repeats the qualifications of God as follows:-God is the master of every thing and so He has created everything. He influences us to do puja to him with things created by Him. He influences us to present to Him things created by Him and thus satisfy Him during the Āradhana. (This is called satvikatyāgam)
After this satvikatyāgam the Archaka repeats the astra mantra “Om sahasrōlkāyasvāhā vīryāya astraya phat” and does digbandhanam on the eight sides and sky and [[१४१]] १३६ Bulletin, Madras Government Museum. [G.S., earth (१० directions in all). For each direction he has to repeat the abovesaid astra mantra, so he has to repeat ten times this mantra in all.
The Archaka repeats next the mantra “Ghim namaḥ parāya tēja ātmane namah " and imagines that he is surrounded on all sides by fire. In his right hand the last three fingers are folded and the remaining two fingers, the index finger and the thumb, are kept straight and the palm is taken round the head. Instead of the above mantra some repeat “Ram namaḥ parāya kalanalātmane namah “.
Repeating the mantra “Om Namassudarśanāya” or “Sahasrara Hum phat “Chakra mudra is shown on the head. The chakra mudra is made as follows:—-“Manibandhana samau hastaŭ tiryak sambhrāmya cha kramat paryāyēṇa prayōktavya chakra mudra mahodaya.” He then imagines himself to be covered by it.
Then he does prāṇāyāmam and then sankalpam for bhūta śuddhi. He then does three pranayamams The proper way of doing pranayamam is as follows :- The left nostril is closed by pressing outside the nose and closing it by the last two fingers (i e., the ४th and ५th fingers); then through the right nostril breath is left out (ie., air is breathed out) for about ३२ matras (leaving out by the pingaļa nādi) and then with the right hand thumb the right nostril is closed and by the left nostril air is taken in for sixteen matras. These processes of breathing out and breathing in are being called “Rechakam” and “Pūrakam,” respectively. Then closing both the nostrils for ६४ matras as “Kumbhakam” (or holding in the breath) is done. This is the proper prāṇāyāmanyāyam.
After prāṇāyāmam he does the yoga mudra and places it near the navel. The yoga mudra is shown as described below :-Below the navel (nabhi) place the left palm with the hollow above and put the outer part of the right palm over the inside of the left palm.
Then “saying Yam” (bijaksharam) think of Vayubījam (The Vayubījam will be of Vedyakāram”). By this Vayubija all the doshams in his body are believed to be destroyed and so he thinks that all his doshams have also disappeared. He should think of “Rakta varnam” (red colour) and the syllable “Ram” which is the agni bījāksharam, in his heart. He should also think that the syllable “Ram”, the agni bijakshara lies in a triangular space. He has to imagine that his whole body has been consumed by fire.
In his neck he should think of a chaturasra kundam of green colour with the bijaksharam of Indra “Lam” (२) being present. By this he has to think that the agni jvala that has been connected with Vayu has been extinguished by the Vayu. He should then think of the Varuṇa bijaksharam “vam” (२) as existing in his head in a round form of spaṭika colour and think that his whole body from head downwards was wetted by amrtadhāra.
Then he shows the yoga mudra, yogasampuṭa mudra below his navel and the samhara mudra at the navel. The yoga mudra has already been described above.
Yogasampuṭa “mudra is one in which the left palm is placed below the navel close to it and the right palm is placed over the left in such a way that the palms of both hands are [[१४२]]
[[१३७]] together; the samhara mudra is leaving the middle finger straight up and folding the other fingers. In the nabhi proper tatva mudra is shown. Tatva mudra is joining the thumb and the first finger at the tips the other fingers being free and straight.
Then God, who is always in his heart, is thought to have come out through the right nostril and staying in a kamalam of one thousand petals above his head. He next pronounces “Om Nim () namah paraya “-prithvi bījam.
“Om tim namah paraya”-ghrānam.
“Om chim namah paraya “-upastham Repeating these three mantras he has to imagine that he has destroyed by burning the Prithvi tatva with its attributes of śabda, sparśa, rūpa, rasa and gandha (the five qualities of sound, touch, form, taste and smell) and greenness in colour along with “Ghranam” and “Upastham.” Samharam is done in gandha tanmatra.
“Om tim namah gandha tanmatram”.
Gandha tanmatra is destroyed by aptatvam.
“Om ghim namah paraya “-aptatvam (water).
“Om tim namah paraya “-jihvatatvam (tongue).
“Om chim namah paraya “- payutatvam (hips).
Saying the above words he has to imagine that the Aptatva (water) which is white and having the qualities of śabda, sparśa, rūpa and rasa (the four qualities-sound, touch, form and taste) having the form of ardhachandra along with the tongue and hips has been destroyed by rasatanmatra.
“Om thim namah paraya”-rasatanmatra is destroyed in fire (tējas).
“Om ghim namah paraya or namah “-fire (or tējas).
،، Om tim namah paraya or namah “-eyes.
“Om jim namah parāya “-legs.
Repeating the above he has to imagine that agni or tējas tatva which is triangular and a mixture of red and white in colour and which has the senses śabda, sparśa and rupa (three qualities-sound, touch, and form) has been destroyed along with eyes and legs by rūpa tanmatra.
“Om thim namah paraya “-rūpatanmatra is destroyed by Vayu.
“Om khím namaḥ paraya or namah “-marut (wind or Vayu).
“Om tīm namah paraya or–namah “-tvak (skin).
“Om jhim namaḥ parāya or namah “-pani (hands).
Saying these words he has to imagine that Vayu (marut) tatva which is round, smoke coloured and having the qualities of the senses śabda and sparśa (two qualities– sound and touch) has been destroyed along with tvak or skin and pant or hands by sparśa tanmatra.
“Om dhim namaḥ parāya”-sky (vyoman).
[[१८]] [[१४३]] [[१३८]]
Sparśatanmatra is destroyed by Ākāśam.
“Om kim namaḥ parāya or namah “-sky (vyoman or ākāśam).
“Om nim namaḥ parāya or namah “-śrotram (hearing)
“Om jim namaḥ parāya or namah “-vak (tongue).
Saying these he has to imagine that the sky which has no form, blue in colour and which has the quality of the sense of śabda only has been destroyed along with hearing (śrotram) and speech (vak) or śabda.
“Om nim namaḥ parāya”–śabda is destroyed by manas.
“Om pin namaḥ parāya”-manas is destroyed by ahankāram.
“Om phim namah paraya “-ahankaram is destroyed by mahat (or buddhi).
“Om bhim namah parāya”-mahat (or buddhi) is destroyed by prakrti.
“Om bhim namaḥ parāya “-prakrti is destroyed by jīva.
The Jiva which is now devoid of smell is now thought of and by “Kumbhaka” the Jiva is believed to make its way out by piercing the brahmarandhra in the head and passing out through a delicate lotus thread like sushumna nadi. After passing out of the body it is believed to enter the sun and from there it reaches the feet of Para Brahma.
The worshipper has to imagine that his Jiva joins the feet of God. When the Jiva joins the feet of God he has to repeat “Om mim parāya.” The body born out of the yoni, he must imagine to have been burnt by the agnibīja in his angushtham. (राम-agnibija mantra). He must imagine that the body, from head to feet, has been burnt.
The Archaka next makes and shows on himself the yoga mudra, yoga sampuṭa mudra, śrshti mudra and tatva mudra. (Śrshti mudra is the one in which the fingers of the right hand except the tarjani are closed-” Samhata viśēsha tisrbhiranguļi viśēshasangatih / vimukta tarjani bhūyas srshti mudrēti kīrtyate”). He must then think that the nivarti bija “Vam” is equivalent to a thousand moons in the heavens over the head.
From the nivarti bīja “Vam” an amrta samudra has sprung and on it a white padma (lotus) has grown. And from the Brahma sitting on this padma the Jiva is believed to have come.
Saying “Om mim namaḥ parāya” Jiva is avahanamed in the lotus. (Jiva is believed to be present in the svēta pankajam or white lotus.)
Then the body is believed to have come into existence by the influence of Jiva and so he says “Om Bhim namaḥ paraya.” From the body buddhi is believed to have sprung and he repeats “Om Bhim namaḥ parāya.” From buddhi he imagines that ahankara has sprung and so he is enjoined to say “Om phim namaḥ parāya”; and manas is believed to spring from ahankara and he says “Om phim namah paraya” (manas pa : ahankara o pha ; buddhi ba ; deha bha ; and Jiva ma.)
Then he repeats “Om Nim parāya” and believes śabda tanmātra to arise from manas.
“Om khīm namah paraya”-akasam (sky).
“Om NIm ॥. “-śrotram (ears).
“Om Jim ॥. “-vak (speech).
[[१४४]] १९३०.
[[१३९]] He is to think that the sky which is blue in colour and without any form and having the guna of śabda to have come into existence with śruti and vāk.
Then he repeats “Om dhim namaḥ parāya” and imagines sparśatanmatra to have arisen out of ākāśam.
“Om-khim namaḥ paraya”-Vayu (wind).
“Om-tim ॥.
॥"-tvak (skin).
“Om-jIm ॥"-pani (hands).
He must imagine that from the round smoke-coloured Vayu with the characteristics of śabda and sparśa and the organs of skin and hands to have sprung from sparśatanmatra.
Then he says “Dhim namaḥ parāya” and imagines rūpa (agni) tanmatr॥ to have sprung from Vayu.
“Om-ghim namaḥ parāya”-Agni (fire).
“Om-tim ॥"-netram (eyes).
“Om-jim “-padam (feet).
He must imagine that the triangular white and red-coloured fire possessing the characteristics of śabda (sound), sparśa (touch) and rupa (form) and the organs of eyes and feet have sprung from rūpa tanmatra.
Then he says Om dhim namah paraya and imagines rasa to have prung from fire (Agni).
“Om-ghim namaḥ paraya “-jala (water).
“Om-tim ॥"-jihva (tongue).
“Om-chim ॥."-pāyu (hips).
He must imagine that the crescent-shaped white-coloured water with the characteristics of śabda, sparśa, rūpa and rasa (sound, touch, form and taste) with the organs of tongue and payu (hips and private parts) has sprung from rasa tanmatra.
Then he says “Om-thim namaḥ parāya and imagines gandha tanmatra to have sprung from Ap or Jala (water).
“Om-ngim namaḥ parāya”-prithivi (earth).
“Om-tim ॥"-ghrānam (nose).
“Om-chim ."-upastham (private parts).
He must imagine that the square green-coloured prithvi tatvam with the characteristics of the gunas, śabda, sparśa, rūpa, rasa and gandha (sound, touch, form, taste and smell) has arisen from gandhatanmātra along with the organs of ghrānam and upastham.
He has to imagine in this manner that his body is composed of earth and other bhūtas (elements). He has to imagine that the lotus bud has opened and the petals are spreading out. From the petals of the flower, he has to imagine, that water has issued and wetted his body. Then he should think that his body, which is now purified is fit for worshipping God and contemplate God in the mind saying “Om sahasrōlkāya svāhā vīryāya astraya bhat” and after repeating this mantra wash or clean the back and front of the hands with water.
१८-A [[१४५]] १४० Bulletin, Madras Government Museum. [G.S., He performs afterwards the following nyasa or touching the parts of the body :- With the right thumb he smears the corresponding fingers repeating the mantras in the manner given below :- “Om, Om, Om, śuklam”—touch the right first finger (or the index finger).
“Om-nam-Om svarna varṇam”—touch the right middle finger.
“Om-mom-Om krshnam”—touch the right third finger (anamikam)
“Om-nam-Om raktam”—touch the right last finger.
“Om-ram-Om kunkumasannibham”—touch the left tarjani (first or the index finger of the left palm).
“Om-yam-Om padmakinjalkasadṛśam”—touch the left middle finger.
“Om-nam-Om nila varnam”—touch the left anamika finger.
“Om-yam-Om sarva varṇam”—touch the left last small finger.
Then with the first finger he smears the right thumb and says the mantra “Om jñānāya hṛdayāya namaḥ”; then with the thumb he smears the first finger and says the mantra “Om balaya svaha”; then with the thumb he smears the second or the middle right finger and repeats the mantra “Om vīryāya vaśat”; then with the thumb he smears the anāmika (or the third right finger) and says the mantra “Om aiśvaryāya hum”; then with the thumb he smears the last finger and says “Om śaktyai vaushat”; then he touches with the tip of the thumb the tips of all the other fingers and says “Om tejasēphat.” In the left hand he must imagine that the gadā is held and think of it by repeating “Om namo bhagavatyai” and also think that in the same hand kaumōdakam is held and repeat “Hum patsvāhā.” In the left hand he must imagine that the śaṅkham is held and repeat “Om namō- bhagavate puṇḍarīkākshāya vāyumukhāya dīptarūpāya śaṅkhapālāya svāha.” He imagines that in the right hand he is holding the chakra and repeats the mantra “Om āditya pratīmāya māyārūpinë hum phatsvāhā.” Then he does dehanyāsa as follows:-Make the nyasa mudra. (Nyasa mudra is done by touching the hollow of the left palm by the right middle finger and then taking the left hand to the hṛdaya.) Imagine that the mantra is shining in the hollow of the left hand. Then think that the whole body from head to feet is covered by the astakshara mantra. Say or repeat this astakshara as shown below :- (१) Om-om-Om śuklam-Say this and touch the nābhi with the thumb and the last finger.
(२) Om—nam—Om svarna varṇam-Repeat this and touch the nābhi with all the fingers except the thumb.
knees.
(३) Om-mom-Om krshnam-Repeat this and touch with the four fingers the (४) Om-nam-Om raktam-Repeat this and touch the back of the legs with all the fingers.
(५) Om-ram—Om kunkumavarnam—Repeat this and touch the middle of the head with the middle finger.
[[१४६]]
[[१४१]] (६) Om-yam-Om padmakinjalkasadrsam-Repeat this and touch with the first (index) finger and the middle finger the two eyes.
(७) Om-nam–Om nila varnam-Repeat this and touch with the thumb and anamika (i.e., third finger) the nose at the top.
(८) Om-yam-Om sarva varnam—Repeat this and touch with the thumb and the first finger (tarjani) the heart.
Then he does shadanganyasam as detailed below:— (१) The heart is touched repeating the mantra “Kuruththolkāyāsvāhā jñānāya hrdayāya namah”, the mantra having the white colour of the lotus.
(२) The head is touched repeating the mantra “Maholkāyāsvāhā aiśvaryāya śirasē- svāhā” the mantra having the colour of “karunāital” (blue-lily) flower.
(३) The knot of hair on the head is touched repeating the mantra, “Virōlkāyāsvāhā śaktyai sikhāyai vaushat” the mantra having black colour.
(४) The flanks of the body are touched repeating the mantra “Dvelkāyāsvāhā balāya kavachāya hum,” the mantra possessing the colour of the stamens of the lotus flower.
(५) The eyes are touched repeating the mantra “Sahasrōlkāyāsvāhā vīryāya astrāya phat,” the mantra having the colour of rose or kamalam.
(६) All the eight cardinal points are touched repeating the mantra “Ambhōjāsamam sahasrōlkāyasvlha vīryāya astrāya phat,” mantra having the colour of the lotus (rose colour).
After the above he makes the mudras mentioned below and touches the parts of the body as detailed :— (१) The mudra of the heart: -Fold the thumb and over it the middle and the next finger should be folded over and with these three fingers bent touch the heart.
(२) The mudra of the head-Fold all the fingers, except the tarjanī finger, with the thumb above and touch the head.
(३) The mudra of the tuft of hair:-Fold all the fingers except the thumb which ought to be kept extended and touch the tuft of hair.
(४) The mudra of the kavacha (dress):-Fold all the fingers over the thumb and touch the sides.
(५) The mudra of the eyes:–Touch the base of the first finger with the thumb and close the other fingers over it and then turn them before the eyes.
(६) The mudra of the hastam (hands). -Close all the fingers having the thumb outside and show it towards the cardinal points (eight or four).
THE WORSHIP OF GOD.
The Archaka who is carrying on the worship ought to think that he is now the Nārāyaṇamūrti who is having gadā, śankha, padma, sudarśana, who is dressed up in pitambara, whose body is smeared with sweet scented gandha and who is wearing the Vanamāla and Kaustubha.
Then he thinks of the mantra bija “Om Namō Nārāyaṇāya” and imagines that it is being worshipped by offering sandal, flowers and light.
[[१९]] [[१४७]] Then he places the hands fully extended in the navel and keeps his mind clear of all things; then adds the mind to buddhi and makes the buddhi think of only God and nothing else. Then he thinks in his heart of the " Adharādi svarūpa paryantam” and of the pitha of God.
He should imagine that God exists in his heart as small as his angushtha and bearing śankha and chakra, having the colour of śuddha spātika, carrying gada and padma and existing amidst the effulgence of light.
Now he thinks of mulamantra in the mind and imagines that he has done sammukhi karānam and mantranyāsam.
He imagines that from sushumna nadi to hrdayakamala Ganges water has flowed; from this water he thinks that he has filled the vessels for doing arghya, pādya and achamanam; then he thinks that he has done arghya, padya and achamanam and offered madhuparka, etc., to God.
Then he thinks that he has requested God to occupy the Snanasanam and that He has done so.
Then he imagines to have offered and done the following things to God:-Arghya, padya, and achamanam; dantadhāvanam, cleaning of the tongue, cleaning of the mouth by water by taking it into the mouth and throwing it out and doing achamanam; taking into the mouth and biting the tambūlam; then bathing, cleaning the body by rubbing; smearing the body with “Nellipparuppu” (the kernel of Phyllanthus emblica fruits); the establishing of nine kalaśams; smearing turmeric powder and washing it; smearing kunkumam and washing it; doing parishechanam; bathing in one thousand dhāras of water; drying up the body by using a cloth and removing the water over the body with it; wearing the cloths, and wearing the sacred thread and doing achamanam.
It should also be thought that arghyam, padyam, achamanam, drying up of the hair, putting on the tilakam on the face, wearing chandanam and jewels, putting on flowers akshata, collyrium and then looking up in the glass have been attended to by competent persons Seeing dipam, dhupam and rice and sesamum and cloth in a plate must also be done by competent persons. He thinks that vedas, vedāngas, stotras, vadya and nartanam and singing are performed by competent persons.
Then he imagines God to occupy the seat bhojyāsanam on request.
Then he thinks that the following were offered and accepted by God:-Arghyam, padyam and achamanam; madhuparkam, tambūlam, achamanam and arhajalam; sweets and other preparations; lehiyams and things made up of greens (kirai); four things (generally offered to God), viz., panakam, pānīyam, hastaprakshalana and tambulam.
Then God is respected by dhyāna.
He thinks that in the nabhi there exists a trikonakundam and also imagines fire to have sprung from the dhyana arani wood and to the Vaishnavāgni, which is purified and so pure now, oblations are made and thinks of the fire as Vasudeva agni.
[[१४८]] Idhmapprakshepanam.-Out of twenty samits he imagines fifteen to have been put in this fire as ahara ahuti and that oblations of ghee were given four times by reciting the vyahrti mantras.
By dvādaśākshara mantra, it should be imagined, that १०८ sesamum ahutis were done; and that pūrṇāhuti was done by repeating agni mantra.
Also he thinks that sandal, flowers, and akshata were used while worshipping and that parishechanam was done after pūja.
He thinks also that Ādhāraśaktyādi homam was done and imagines God to be present in the middle of the agni; that ahuti was done in fire by eight samits; that sixteen ahutis were done by offering sixteen charus; that ghee offerings were done by the repetition of purusha sūkta; and that the prayaśchitta ahuti and pūrṇāhuti were also done.
Then he thinks of God as having entered the mind and then performs the following by repeating the appropriate mantrams— (१) The omkārādi ashtākshara is dried up by the repetition of the mantra “Yam.” (२) The omkārādi ashtākshara is burnt up by the repetition of the mantra “Ram.” (३) The omkārādi ashṭakshara is ‘stambanamed’ by the repetition of the mantra “Lam.” (४) The omkārādi ashtākshara is washed up by the repetition of the mantra “Vam.” (५) The omkārādi ashtākshara is made to be present by repeating “Hum.” (६) The omkārādi ashtākshara is made to be present before by repeating “Phat.” Then in the end cleaning is done repeating “Om chodayāmi.” Then he does nyasam repeating the mantra “Srimad ashtākshara mahā mantrasya antaryāmi nārāyanarshih dēvigāyatrīśchandaḥ śrīmān nārāyano dēvatā. Am bījam, aya śaktḥ, śuklādi varṇah, buddhistatvam, paramavyoma kshetram, bhagavadārādhanarthe japë vinyōgah.” Then God is praised by repeating as follows:-He is one having four bhujas; One possessing bright angas; One having the ayudhas, sankham and the chakram; One possessing a body of the colour of clouds full of water vapour; One having eyes like the petals of a lotus flower; One wearing a pitāmbara; One easily accessible; One having a face like that of a brilliant full-moon; One having a very pleasing and smiling attitude; One having red lips; One having ears with kundalas set with brilliant stones; One having a superior eye-browed face, a good kirſta on his head and wearing all ornaments; One having a charming tilaka on his forehead; One having a face with streaks made of tiruman and so bright like light; One wearing bright ornaments on the hands and legs, such as, arm-bracelets, garlands and kaustubha; One having the brightness of one thousand sūryas; One appearing bright with vanamala; One ornamented by a host of ornaments; One wearing excellent sandalpaste; One wearing a [[१४९]] १४४ Bulletin, Madras Government Museum. [G.S., superb “mala” (garland of flowers); One sitting comfortably and snug with Śrī and Bhūmī dēvis; One sitting on a simhasana made of gold.
He should repeat the ashtakshara, ८ or २८ or १०८ times, count either by using lotus seeds or the streaks in the hand and show the japa mudra and get up.
Then he cleans the puja dravyas by sprinkling water over them and by repeating the gayatri of Vishnu; thinks that a kamalam is existing in the right hand; that in the midst of this flower fire exists in the form of a triangular tējas; then shows this imaginary fire in the hand over the pūjā dravyas; thinks that all the pūjá dravyas are burnt and reduced to ashes; thinks that a lotus of sixteen petals, white in colour, exists in his left hand; thinks that the moon with “Shodasakaļās” is existing in it; with the amṛtadhara arising from this moon, the ashes above referred to are considered to have been wetted and again created.
Then he shows the surabhi mudra over the pūjā articles and keeps to his south a big vessel of water; then he transfers it to his left.
He then repeats Vishnu gāyatrī, cleans the vessels to be used for arghya, etc. and places the vessels in front of God as stated below:-He keeps the padya vessel in the centre, arghya vessel to the south, and to the left the achamanam vessel, fills these arghya, padya and achamana vessels with clean water; touches these vessels repeating the pranava; places in the arghya vessel darbha tips, akshata, flowers, fruits, sandal paste, white mustard and wheat grains; in the padya vessel he places the six things sesamum, Cynodon dactylon grass, Vishnu leaf, Śyamakam, lotus flowers and rice nutmeg grains (akshata) and places in the achamana patra cardamoms, cloves, camphor, fruit, takkōlam and sandalwood paste.
He imagines in his right hand a lotus with twelve petals to be present and the sun in the centre, and thinks that it is reduced to ashes by the rays of the sun; imagines that a lotus with sixteen petals is in the left hand and thinks that the moon is present in it and that the moon wets it with his amṛta rays. He thinks that everything has been created again and that they are fit for God’s worship now; i.e., after burning and creating them and washing them with amṛta.
Then he thinks of Narayana and imagines Him to be present in both his hands; then with the hands he touches the arghyadi vessels; then repeating the Vishnu gayatri he cleans these vessels; then repeating the surabhi mudra mantra “Öm sūm surabhyai namah” shows over the vessels the surabhi mudra; imagines that he has filled these vessels with milk; touches the arghyadi vessels with the right palm repeating “Arghyam parikalpayāmi pādyam parikalpayami, achamanīyam parikalpayāmi.” He pours from the arghya vessel water into another vessel and places it in the left hand; then repeats mūla mantra seven times and with the water in this vessel taken with a kūrcha sprinkles over the pūjadravyas and over himself repeating the mantram “Viryāya astrāyāphat.” Saying “Om Śrīyai arghyarūpinyai namaḥ pūja is done to arghya vessel; saying “Om gangayai pitṛpriyāyai pādyarūpinyai namaḥ " pujá is done to padya patra; saying “Om [[१५०]]
[[१४५]] sarasvatyai amṛta rūpinyai achamanarūpayai namaḥ” puja is done to achamana patra.
He does pūjā with sandal paste and flowers.
Then saying “Ōm dhūmrodkarāya nama iti” puja is done to dhupapatram. Then saying “Ôm trūm ghantāyai namaḥ om jagratjyotirūpāyanamah” pūjā is done to the bell and light vessel.
He divides mūlavars pītha into twelve parts and in the first part says the mantra describing the form of adhara śakti and then does paja with flowers and contemplates on it.
While doing pūjā he says Om brūm trum ādhāra śaktyai namah.” He thinks of “Ēkavakram” and saying “Om krūm kūrma kālāgnayē namah” thinks of kūrma kālāgni.
He thinks of “Spatikādri” repeating “Om ham anantaya namah” and does pūjā with flowers. He thinks of “Sarva lōkaika” and repeating “Öm dham dharanyai namaḥ does pūja to dharani with flowers. Then he repeats one after the other “Om ‘dham’ dharmāya namaḥ; om ‘gyam’ jñānāya namaḥ; om ‘vaim’ vairāgyāya namaḥ; om ‘aim’ aiśvaryāya namaḥ.” Thus pūjā is done thinking that He has four arms, simha’s face, with the first pair of hands as doing anjali, with the other two as adopting the yoga pitha. (These are white in colour). Then puja is to be done.
The pūjā is done saying:- “Dharmaya namah Jñānāya namaḥ Aiśvaryāya namaḥ Vairāgyāya namaḥ ॥.
॥.
॥.
॥.
॥.
॥.
॥.
॥.
agnēyam nairrti Iśanam vāyu.” Next he says:- “Am adharmāya namaḥ Am ajñānāya namaḥ Am avairāgyāya namaḥ Am anaiśvaryāya namaḥ Om sadāśivāya namaḥ ॥.
॥.
॥.
॥.
॥.
॥.
॥.
॥.
॥.
east south west north and centre " These are to be thought of as of the colour of dharmadis of reddish colour and to be worshipped as such. He thinks that these are in the nine-legged pitha supporting the plank.
Then he should say the following and do what is enjoined along with it :- (१) Ôm bham bhautika ahankarāya namaḥ; (२) Ōm taim tējasē ahankarāya namaḥ; (३) Ōm vain vaikarika ahankārāya namaḥ.
He is to imagine these to be ropes (paśams or kayiru) and worship them. Instead of the above some Archakas substitute the following:- (१) Ōm bham (२) Öm vyūm (३) Ōm voum ॥.
bhautika ahankārāya namaḥ; tējasē ahankarāya namaḥ; vaikarika ahankarāya namaḥ.
[[१५१]] [[१४६]]
[G.S.
He is to imagine these also as ropes and worship them.
Then he should repeat, “Ōm–sam-satvagunāya namaḥ” “Om-ram-rajogunāya namaḥ” [[६६]] Om-tam-tamo gunāya namaḥ.” He is to imagine these as guṇas and do puja to them as such.
He is to imagine the five panchabhūtās as forming a mattress of cotton and repeat the following:- (१) Om-prim-prithivyatmane-hum phat namah; (२) Om–am-apatmane-hum phat namah; (३) Om-ram (tam)-tējasātmane -hum phat namah; (४) Om-vam-Vāyvātmane-hum phat namaḥ; (५) Om am-akaśātmane-hum phat namaḥ.
" He imagines the mattress to be covered by a cloth and says Om mam and does avahanam of “Jivatma” and uses the cloth.
Saying “Om-ram-agnimandalaya namah” he thinks of agnimandala.
Saying “Om-som-somamandalaya namah” he thinks that it is the mandalam of moon.
Saying “Om-ham-sūrya mandalaya namah” he thinks of sūrya mandalam.
Saying “Om-pam-padmāyai namaḥ " he thinks that in a lotus twelve white petals are present and does arādhanam. (He imagines the flower to have kesarams also.)
Pūja is done to these, as stated above, using sandal paste, flowers and light. (In the same manner the Tengalai Sri Vaishnavas do pūjā in karmarchādi pithams also.
This is especially done at Srirangam.)
Puja is done with sandal paste, etc., as detailed below to the various dēvatās :- To the south of the mula pitha he does pūjā to Brahmādis repeating “Om-am- Vishṇavē namah” and “Om-Im–Isaya namah.” To the north of mūla pitha he does pūjā to Sanatkumārādis repeating “Om Sanatkumārāya namaḥ " “Om Sanakāya namaḥ and “Om Sanandanaya namah.” To the west of the mula pitha pūjā is done to the durgadis repeating “Om Durgāyai namaḥ,” “Om Vighnēśāya namaḥ and “Om asmadgurubhyo namaḥ.” دو Then he cleans with good water the avahana patram (vessel), repeats the mula mantra and fills the vessel with arghya water. Then taking this vessel with both the hands he lifts it up to the face of God and does āvāhanam.
In the mūla bimba he imagines God to be present in its heart, but with innumerable faces on every side, legs and hands. This is considered to be “Viśvākāram” Next he thinks of God as effulgent light (tc., divya rūpa) and also as a small indissoluble being having some inseparable avayavās (i.e., as sūkshma rūpa).
Afterwards he looks at the vigraha and imagines a form exactly like that of the image and thinks of a sthūla rūpa. If one gets another image (being) from the mula bimba the mūla bimba does not lose any of its lustre. If from a light (dīpa) another light is lit, [[१५२]] १९३०.
[[१४७]] the first dipa does not decrease in its light-emitting strength Similarly in the bimba also this śakti does not become less.
Thinking of such a God in the mind he says four times “Om namo nārāyaṇāya agaccha agaccha.” Then he thinks that God has entered the āvāhanapatra, pours or sprinkles the water in the vessel on the head of the karmārccha and then imagines that he has āvāhanamed God. He must think that God has entered it.
To the karmārccha āvāhana mudra and then śrśhti mudra are shown. Next the pranāmā mudra is shown (i.e., praying by lifting the hands). After the salutation he shows “Svāgata mudra” and “Pratimā mudra.” Then he prays to God that “Sannidhya” should be obtained by him and salutes him. He requests God to be present till the close of the Ārādhana. He then shows the prārthanā mudra.
He does prārthanā to God repeating “Puṇḍarīkākṣa mantra.” (He thinks that God is in his front and prays to Him.)
Then he repeats the mūla mantra and thinks that he is presenting the padukais.
Then he presents to God “Nyāsa mudra.”
Then in God’s body he does “Sthiti” nyāsa by repeating the mūla mantra; he does also “Ṣaḍānganyāsam.” He shows the appropriate mudrās of padmam, śaṅkhaṁ, cakraṁ, gadā and vanamālā. He repeats the Sama “Archātapprarcchata” and throws flowers repeating “Om namo bhagavate vāsudēvāya phalaṁ bhavatu mē puṣpairnamasva.” Pūjās to other images are also done. Then pūjā for the image of Goddess is done as follows:—
He does the Ṛṣyādi nyāsa to the Goddess repeating the mantra “Śriyaḥ śrī mantrasya dhanadhyakṣarshiḥ, śrīścchandah, śrīdēvatā, śrīmbījam.”
Then repeating the mantra “Om—śrīṁ—śriyai namaḥ” he does āvāhana of Lakṣmī from the Srivatsa. Then he thinks of Lakṣmī.
He meditates on her repeating:—
“Om—śrāṁ—hr̥dayāya namaḥ.” “Om—śrīṁ—śirasēsvāhā.” “Om—śrūṁ—śikhāyai vauṣaṭ.” “Om—śraīṁ—kavacāya hum.” “Om—śrowṁ—nētrābhyāṁ vauṣaṭ.” “Om—śiraḥ—astrāya phaṭ.”
and does these six aṅganyāsams.
He shows the padma mudra and does puṣpāñjali by repeating the śrīmantra.
He does the same pūjā to Bhūdēvī also and does to her the following six aṅganyāsas:—
“Om—bhaṁ—hr̥dayāya namaḥ.” “Om—bhiṁ—śirasēsvāhā.” “Om—bhūṁ—śikhāyai vauṣaṭ.” “Om—bhaiṁ—kavacāya hum.” “Om—bhowṁ—nētrāya vauṣaṭ.” “Om—bhah—astrāya phaṭ.” [[१५३]] [[१४८]]
Then repeating “Vibho sakalalōkēśa .” he does obeisance to God Next repeating the mantra “Divyenaryo” again he prays and does obeisance to God. Afterwards bending his head he offers an arghya. Then repeating “Divya padyoya charane” he prays and offers his respects. Then he does obeisance with both his hands; he offers pādyam with water at the feet twice. Then he repeats “Divyapadyēna charaṇe” and prays and offers his respects. Then he cleans the feet of God with clean cloth or vastram.
Then repeating “Divyenachamaniyēna yathāśakti,” he prays to God and does obeisance.
Then he imagines that materials mentioned below are given for mukhāvāsam-viz., cloves, cardamoms, kasturi, betel and nuts. He offers sandal paste, flowers, incense and lamp with light in it; sprinkles water over madhuparkam; does śōshana, dahana and plavana and then offers the madhuparkam by placing it near the dakshina hand (i.e, right hand) of God. He gives achamanam and tāmbūlam, prostrates before God and repeats the following mantra: –” Dasoham .” and says that he is praying.
In flowers having twelve dalams, in each dala, he imagines a śakti to have come and occupied it, by the prayer.
Then he repeats the following:- “Om-śrīm vatsāyai namaḥ.” Om-vam vanamālāyai namaḥ.” “Om-mam māyāyai yōgātmikāyai namaḥ.” “Om vaim-māyāyai yogatmikāyai namaḥ.” First round. Beginning with east he goes round the eight corners repeating “Om vyāptyai namaḥ Om Santyai namah” and imagines chamarams to be offered.
Second round. He imagines them as having eight ayudhas and repeats “Om Śankhadharāya namaḥ Vajradharāyanamah.” Third round. He goes round, and thinks of Indras repeating. “Om Indraya namah Om İsanayanamah.” Then Garuda is prayed to in front of God and next Vishvaksēna who is also in front of God.
Then the sathāri (padukai) is placed in snanāsana after showing it to God. He sprinkles with punyāham water the kumbham and snapanadravyās.
In front of God he places nine kalaśams. In the centre a ghee vessel; east, padyam; agnēyam, curds; south, arghyam; nairrti, milk; west, achamanam; vāyāvyam, honey; north, panchagavya; Isanyam, fruits. He imagines Vasudeva, Vishnu, Madhusudana, Trivikrama and Vamana in the centre and four directions respectively; imagines Sridhara, Hrshikēśa, Padmanabha and Satyavan in the four corners respectively, beginning with agnēyam; avahanams of these Gods are done in respective places and upacharams as detailed below :- Alankarāsanam-Arghyam, padyam, achamanam, drying the hair of the head, putting on of tilakam, sandal paste, ornaments, flowers, akshata, collyrium, mirror, incense, light and matradānam (in a tray taking rice, betel and nuts, fruits, ghee and honey).
[[१५४]]
[[१४९]] He offers the above mentioned things in the tray, after performing the rites mentioned above as upacharams to God, saying “Govinda prasadam.” Then these things are taken away.
The things mentioned above may be offered to God repeating the mula mantra, or they may be offered by repeating other ordinary mantras.
The cloth used as a “Tirai” (cover) is removed now and recitations of Vedas, Vedāngas, stotras, dancing and music are done and God is considered to be pleased with these offerings.
Then repeating “Om Ram namaḥ parāya viśvātmanē namah” over kumbha-harati it is waved thrice round repeating guna mantras.
Then Bhojyāsanam is occupied by God. He offers to God in this asanam arghyam, padyam, achamanam, madhuparkam, achamanam and tāmbūlam.
Then he prays to God, offers padmasanam (also called svastikāsanam) and imagines God to have occupied this asanam. Then with astramantra he sprinkles water over nivedana articles (various eatables, etc., offered to God for nivedanam).
“ The balamantra is then repeated and arghya water sprinkled over the materials offered Repeating the mantra Arganambhu” water is offered to God. He does sōshana, dahana and plavana, shows Surabhimudra and thinks that in His hand a lotus flower with dalams and karṇika is placed. Placing his left hand over his right hand in God’s right hand he shows “Grasamudra " repeating the mantra “Devasyatva " Then pānakam, karkandu (sugar-candy) pānīyam, achamanam (all cold things) are offered to God. Pradakshina and stotram are done.
Then, as before, he does ashtakshara japa and hōmams and other things and closes the pūja.