VAIKHA.

NASA DAILY WORSHIP 165

D. Bathing the image (34-41)
E. Preparations, and worship of minor deities (42-47)
F. Invocation of Vi.s.nu (48-56)
G. Worship of Vi.s.nu (57-92).
In order to reach a really encompassing view of the daily worship
according to the Samhitds, a partial repetition of some notes given in my
thesis Kd~yapa's B o o k o f W i s d o m is unavoidable. 7

Introductory

0 Nearly all authorities agree in calling the daily worship arcand or

arcanam, sometimes nitydrcanam. BK and a manuscript of A say nitya-
puN.
0.1 According to BK and BKh, there are two kinds of worship,
sdkdra and nirdkdra, i.e. with and without an image of God. The nirdkdra
method means worship on a sthan..dila (altar of grains), in water, in the
heart, or in the sun's orb. The articles of worship are prepared and given
in the mind only. But sdkdra worship is better, because (reason given by
BKh) it is the cause of success in this life and the hereafter. It is lovely to
eye, mind and heart. It shows God constantly before one's eyes and stimu-
lates intense d e v o t i o n : m S d k d r a worship is performed by two methods:
The editions of the texts consulted will be abbreviated as follows (see also "Intro.
duction", p. 163t".):
A = Atri, Samftrt~rca.n~dhikara.na
AN = Ke~ava, Arcandnavanfta
AV = Atharvaveda (Paipp. = Paippal6da recension)
BK = B~gu, Kriyadhikara
BKh = Bhrgu, Khiladhikara
BP = Bh.rgu, Prakfr.nadhikara
BY = Bh.rgu, Yaffi6dhikara
K = K~yapa, J~anaka.n~la
KA = Kh~yapa, Arcanakha.nd.a
K A V = Arcanas~rasa.mgraha, a commentary on the Arcan~kha.nd.a
M = Marici, Vim~narcanakalpa
MD = Marici, Vimandrcanakalpa (in Devan~tgaricharacters)
I~V = ggveda Samhita
gVKh = 8gveda, Khilani
TAr = Taittirfya ,4ra.nyaka
TBr = Taittirfya Br~hma.na
TS = Taittirfya Sa.mhita
V = Vaikhanasa G.rhyasatra
VMP = Vaikhanasamantrapra~nam
VS = V6jasaneyi Sa.mhitK
8 The same subject is found in a few sources also in ch. 1.
166 T. GOUDRIAAN
nitya (regular) and naimittika (on special occasions, such as calamities).
This chapter concerns nitya only.
0.1.1 BK: Six times (sandhi) a day worship is performed. Of these,
three are called upasandhi (minor occasions). Worship performed during
these three is called adhikdrcd. "Special worship" (viSe.sdrcanam) is
characterized by ahkurdrpan, am 9 at the beginning.
0.1.2 BKh: kdmya worship (free act of worship done as an act of
faith) is performed at special auspicious times. It takes place at noon. BK
calls it 5raddhdbhaktikriyd.
0.2 The images (bera or bimba. 1~ A, BK, BKh: there are three
(movable) images. The kautuka or main movable image is the object of
usual worship. Its place is in the centre. The autsava ("festival image") is
on its left (northern) side. The snapana ("bathing image"), also called
arcd, is on its right (southern) side. BK adds: the last two may be placed
in a corner of the inner hall of the temple (garbhdlaya) or in the front hall
(mukhaman..dapa) or in the courtyard (antardla). A, BK: if these three
images cannot be created for financial or other reasons, worship may then
be directed to the kautuka only.
0.2.1 According to BK, a special balibera ("image for tributes") may
be placed to the north of the autsava.
0.2.2 The kautuka is used for regular worship. The autsava is used for
the festival (utsava), but also for kdmya worship. The snapana is used, both
for bathing, and for the appeasement of calamities (naimittikdrcanam,
BKh), and for the five-days-festival devoted especially to Vi.sn.u.
0.2.3 Besides the images aforementioned, there is also the dhruva
("immovable") image of Vi.s.nu (A, BK, BKh). BK: the dhruva should not
be worshipped with flowers, water and unguents. There is a special
method of worship for the immovable image (dhruvdrcanam); this
method is given by BK after the discussion of nitydrcanam, u The dhruva
image represents the indivisible (ni.skala), primeval aspect of Vi.sn.u. Its
worship is called abstract (andlamba) and only produces results in the
hereafter. Its worship is thus only destined for those without karma. The
kautuka image represents Vi.sn.u's divisible (sakala) aspect; it is concrete
(sdlamba), qualified (sagun.a) and thus preferable.
0.3 There is an analogy between Vedic fire worship and image worship
(A, BK). BK: just as there are five fires and five prdn.as (breaths), in the
This ceremony is usually treated in a separate chapter in the handbooks (e.g.,
KdgyapaJ~nakd.nda, ell. 59).
x0 The word hera is mostly applied to the immovable image (dhruvabera), the word
bimba to the movableimage (kautukabimba). See below.
u BK 9, 223-228;BP 19.
 VAIKH.~NASADAILYWORSHIP 167

same way there are five images (dhruva, kautuka, autsava, snapana, bali).
The three main fires are to be connected with the dhruva, autsava, and
bali images. The dhruva = the aupdsana fire. A says, that after one's
initiation, one may perform temple worship as well as fire worship.
0.4 The officiants are fully discussed in BP. The dcdrya or guru
("teacher") has the supervision of the rituals and invokes G o d to be
present. He protects and teaches the dharma. - - The arcaka ("worshipping
priest") performs the actual worship. The paricdrak&h ("assistants")
assist him. Some of them sweep, some light the lamps, others clean the
dishes, fetch water, strew flowers, prepare incense, carry the materials,
cook the grain offering, etc. - - All officiants must be Vaikh~nasas. A non-
Vaikhfinasa is a devalaka and excluded from all worship. An assistant may
be of another denomination, in case of necessity. - - The yajamdna
("organizer, sponsor") must have undergone a dik.sd according to the
dgamas. He should follow the dcdrya's directions. He should support the
temple worship and the maintenance of the temple building by destining
the yield of certain plots of land to this end (v.rttikalpanam). 1~

1 DAILY ACTIONS of the priest before going to the temple. Not in V,

which only commences at 7. All other texts give some directions for
certain regular actions to be performed before temple worship begins.
These actions are indispensible for the arcaka, is
1.1 After rising at the hour of Brahm~t, the priest should meditate on
the Lord Ngrfiya.na (BK, BP, BY). B K adds practically: he thinks of the
kind of worship he is going to do and of the material he needs for it. - -
AN, p. 6 says: he should praise the Lord of the world with songs (sa.mkfr-
tayet). This source cites a certain ~aunaka, who says that one should
meditate on Hari while rising, on Kegava while walking and on Govinda
while eating2 ~
1.2 He bathes (all main sources). BP adds: he puts on two clean

lz The Kagyapa J~anak&n.datreats this subject in ch. 21. See the translation, p. 80,
n. 9. Information on the historical side may be found in: S. K. Aiyangar, A history of
Tirupati, Vol. II (Madras, 1941), pp. 26f., 68, 148,400f.; K. K. Pillay, The ~ucindram
temple (Madras, 1953), p. 275.
13 AN even devotes about twenty pages to the morning observances of a priest. These
rules have very much in common with those of the ~ri Vai.s.nava Brahmans reproduced
by Rangachari, op. cit., pp. 48ff. There is in this aspect even only a small difference
between Vai.sn.ava and Saiva traditions (Diehl, op. cit., p. 86).
14 The word sa.mk&tayet points to the religous lyrical songs known all over India
from the Middle Ages onwards (for the Vi.snuites of South India especially those
composed by the A!y~rs in the eighth or ninth century and collected by Nhthamuni in
the Divyaprabandham).
168 T. GOUDRIAAN

garments, applies the f~rdhvapun..dra (Vi.s.nuite mark on the forehead),

muttering the names Ke~ava etc. He should wear a garland, two strainers,
a tulasi flower, and other ornaments (thus also KA).
1.3 He sips water (K, M).
1.4 He worships the fire (BKh, K).
1.5 He regales gods, seers, and Fathers (tarpa.nam) (K, M).
1.6 He performs prdn.dydma (A, M).
1.7 He mutters the sdvitrf (A, BK, M).
1.8 He performs the sandhyd ceremony (A, one Ms.; BK, BP, BY, M).
1.9 He performs brahmayaj~a (muttering of hymns and formulas)
(BK, BKh, K, M). BP specifies: he mutters the mahdmantra(?) and the
arun. am(?).
1.10 He studies sacred literature (A, BKh, K). BKh: he recites from
the Vedas and the (Vaikh~nasa) dtmasftkta (see Appendix).
1.11 Of course, the utensils for worship should also be collected (A).
1.12 Now the daily routine in the temple can begin. The following
description applies to morning worship after daybreak (prdtar). At noon
and in the evening (and sometimes at minor times of the day) worship
takes place in the same manner, unless other directions are given.

A. Entering the temple

2 CIRCUMAMBULATION(pradak.sin.d). A circumambulation of the temple

is to be made by the priest before he enters. While doing thus, he should
say the mantra pra tad vis.n.u.h stavate, is All authorities agree about this
mantra, but while A, BK and K say that it should accompany the cir-
cumambulation proper, BKh, BY and M ordain that it should be uttered
while the priest goes towards the temple or enters the temple precincts
(the last in BKh); after that, he should perform the circumambulation
(according to BKh with ato devd).
2.1 BP: the priest should perform ny~sa on his arms and hands.
2.2 An interesting remark is made by BY: one should not enter the
area of the temple's shadow without a special commission. Thus, this
prohibition is not valid on the occasion of the pradak.sin,d (BP). AN,
p. 29, says the same, and also that Vi.sn.u dwells in the shadow of his
image and his temple: sadd sannihito vi.sttu~ chdyayor dhdmaberayo.h /
chdydtilahghanam, naiva kurydd dlayaberayo.h / pradak.sin, avidhdv etal
lahghana.rn t u n a do~ak.rt.
an J~V.1,154,2; TBr. 2,4,3,4 etc.; VMP 8,12 (pratfkena).
 VAIKH~.NASA DMLY WORSHIP 169

2.3 BP: an even number of circumambulations should be made,

otherwise the ceremony will be subject to evil influences (dbhicdrika).
After an odd number of circnmambulations, one should look towards
the rising sun and mutter twelve s~ktas.
2.4 BKh: make a bow to the temple and say: vimdnam prapadye "I
revere the temple". BY mentions the bow, without the words.
2.5 BY: the result of the pradak.sin,d is indescribable even by Brahmg.
AN: the sins committed in this life and in former lives are destroyed with
every step of the circumambulation.

3 A BOW TO THEDOORKEEPER.The images of the lesser deities which serve

as doorkeepers are standing beside the temple doors. The bow is only for
their leader. A, BKh, K mention his name as Ma.nika. AN, p. 29: although
there are more doorkeepers, Man.ika only is saluted, because he is the
most important of them and holds the keys. The formula said is man.ikam
prapadye, read in full by VMP: ma.nikam prapadye mahdbalam prapadye
vimalam prapadye dvdrapdlakam prapadye "I revere Ma.nika, I revere
him who has great strength, I revere the spotless one, I revere the door-
keeper.'US

4 THE PRIEST TAKESUP THE KEY of the door of the temple (not in M).
The formula is nirastam, rak.sa.h. VMP 8,12 nirastam, rak.so nirasto
'ghaga.m~o nirasta ardtaya.h / sasomd devd rak.sadhvam "Thrown down is
the demon, thrown down is the wicked element, thrown down are the
greedy powers; oh gods, together with Soma, be protective. 'u7

5 HE APPLIES THE KEY TO THE DOOR-PANEL (M: he touches the door-

panel with the key, saying nirastam). The formula generally given is:
hiran.yapdn, im. VMP 8,13 (p. 81) hira.nyapd.nim ~taye savitdram upahvaye /
sa cettd devatd padam "I invoke hither the golden-handed Savitar for
help; that deity is the knower of the place.'US

6 HE OPENS THE DOOR. The formula accompanying this action is:

diva.m viv.r.notu (only M prescribes hiran.yapd.nim, see 5). VMP 8,13:
diva.m viv.rn,otu divi svarga.m pihitadvdra.m viv.rn,otu'/ divy antarik.se devat-
16 VMP 8,12.
1~ Cf. i.a. VS. 6,16. Of the last words (sasom~ etc.), no trace is found in the Vedic
examples of the formula.
18 R V. 1,22,5; TS. 1,4,25,1 etc. The formula may be applied here because Savitar's
presence is needed to set working the cosmic scene represented by the ritual. Savitar
knows the padam. This word probably has been interpreted as Vi.s.nu's third step or
"highest abode", parama.mpadam, which is represented by the temple.
170 T. GOUDRIAAN

a-nS.m sSpsarogan,am abhidar~ayatdm "he m u s t open the sky, the heaven

in the sky, the d o o r o f which is closed, he m u s t o p e n ; in the sky he m u s t
show the a t m o s p h e r e o f the gods, together with the t h r o n g o f h e a v e n l y
n y m p h s " . 19
6.1 After the d o o r has been opened, the priest enters. BY a n d M
prescribe here the f o r m u l a diva.m vivrn,otu (which thus occurs twice in
succession in BY). The f o r m u l a is m o r e in its place with the preceding
situation.

7 HE LOOKS TO GOD'S FACE20 (A, BK, BKh, K) AND MAKES A BOW (V -~-
all m a i n sources, except K). M o s t authorities, including V, give the m a n t r a
ato devd etc. ~1 B K a n d M say: "with the f o r m u l a b e l o n g i n g to Vi.s.nu",
p r o b a b l y having the same l i t a n y in mind.

8 HE CLASPS HIS HANDS THRICE. All sources agree on this p o i n t . The

p u r p o s e o f the c e r e m o n y m u s t he t h a t evil p o w e r s a n d influences s h o u l d
flee. This is also clear f r o m the f o r m u l a p r o n o u n c e d : gdmyantu ghordn,i.
FMP: ~dmyantu ghordni gdmyantu pdpdni gdmyantu ftayah. ~ubhdni
vardhantd.m vardhantd.m gubhdni "frightening elements m u s t be pacified,
evil elements m u s t be pacified, diseases m u s t be pacified, a u s p i c i o u s
elements m u s t increase, increase m u s t the auspicious elements". ~ - - M
a n d BP give this e l e m e n t after 10.

9 GOD IS AWOKEN WITH A BOW. The fact t h a t Vi.sn.u is w a k e d is m e n t i o n e d

b y B K only. All the o t h e r sources say only t h a t the priest should p e r f o r m
a b o w to G o d . BY a n d M use the verbprdrthayate " t o ask for p e r m i s s i o n " .
This is m o r e in c o n s o n a n c e with the m a n t r a given by all: bhagavato

19 As was already seen in n. 11, the temple is considered as God's abode in heaven. It
is the axis mundi by which contact with the celestial regions is possible. It is not clear
what idea must be connected with the word antariks.e"in the intermediate space between
earth and heaven, atmosphere" and why it should come in just here, after heaven has
already been mentioned. The meaning may be some such thing as "heavenly dwelling".
~0 Beside the better known belief in the "evil eye", there is also the "auspicious eye"
of the deity, which is able to bestow good things. In Saundaryalaharf, vs. 56 (ed.
W. N. Brown), the poet asks the Great Goddess to bathe him in the glance of Her eye,
by which he becomes rich and which causes no loss to the Goddess Herself.
~1 A frequent litany in praise of Vi.sn.u. It consists of the six verses 8 V. 1,22,16-21 ;
VMP 6,1,1-6.
2z In the Grhyas~tra, the formula is said while water is poured thrice; it may be as-
sumed that the three successive actions are done while the three parts of the formula
beginning with gdmyantu are said. After the evils have been repelled thrice, the good
powers must be set in motion with the last words, which are repeated by means of a
chiasm.