History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v3.c37.80
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v3.c37.80
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II. 3. 4) and having invited Viṣṇu with the *anuvāka* ‘yuñjate manaḥ’ (Ṛg. V. 81), he must worship God with a salutation with his knees, hands and head. With the three mantras ‘āpo hi &c.’ (Ṛg. X. 9. 1-3), he must announce the *arghya* (water respectfully offered for washing the hands); with the four mantras ‘hiraṇyavarṇāḥ’ (Tai. S. V. 6. 1. 1-2) the *pādya* (water for washing the feet); with ‘may the waters of the plain propitiate us’ (Atharva I. 6. 4), the ‘ācamanīya’ (the water for sipping); with Ṛg. I. 23. 22 the water meant for the bath (should be offered); with ‘in chariots, in axles, in the strength of bulls’ (Tai. Br. II. 7. 7) unguents and ornaments; with (Ṛg. III. 8. 4 ‘yuvā suvāsāḥ) a garment; with ‘endowed with flowers’ (Tai. S. IV. 2. 6. 1) a flower; with ‘thou art a slayer, slay the enemies’ (Vāj. S. I. 8) incense; with ‘thou art lustre, thou art bright’ (Vāj. S. XXII. 1) a lamp; with ‘dadhikrāvṇo’ (Ṛg. IV. 39. 6) a *madhuparka* (honey mixture); with the eight mantras ‘hiraṇyagarbhaḥ’ (Ṛg. X. 121. 1-8) an offering of eatables; a chowrie, a fan, a looking glass, an umbrella, a vehicle, a seat, all these objects he must announce and place before God (Viṣṇu) muttering the Gāyatrī at the same time. After having thus worshipped Him, he must mutter the Puruṣasūkta. After that he who desires to obtain eternal bliss should make oblations of clarified butter, while reciting the verses of the same hymn (Ṛg. X. 90).” The Baud. gṛ. pariśeṣasūtra II.
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14 describes¹⁷³³ the daily worship of Mahāpuruṣa (i. e. Viṣṇu). “A man after bathing should cowdung a pure and even spot and draw the image of Viṣṇu, should offer whole grains of rice and flowers to it in worship and then should invoke Viṣṇu to come by offering water with flowers accompanied by the three vyāhṛtis repeated separately and together: then he should utter the words ‘this *kūrca* (bundle) of darbhas is made for the divine lord, its blades are twisted by threes, it is green and gold, accept this’. Then he should cleanse a vessel with water to the accompaniment of the Gāyatrī, should pass kuśa grass across the water poured therein, should then utter the Gāyatrī mantra over it and should then turn it towards the sun with the syllable ‘om’ till he desires (or till he is tired); from that water he offers water for washing the feet (pādya) with Ṛg. I. 22. 18 (trīṇi padā &c); then after having put aside the stale flowers to the accompaniment of the *vyāhṛtis*, he should offer *arghya* with the verse Ṛg. I. 22. 17 (idaṁ Viṣṇur) and should offer *ācamanīya* with the verse ‘divo vā Viṣṇo’ (Tai. S. I. 2. 13. 2); then he bathes the deity with the three verses Ṛg. X. 9. 1-3 (āpo hi ṣṭhā &c), with the four verses ‘hiraṇya-varṇāḥ’ (Tai. S. V. 6. 1. 1-2), with the *anuvāka* beginning with ‘pavamānaḥ suvarjanaḥ’ (Tai. Br. I. 4. 8) and with the mantra ‘brahma jajñānam’ (Tai. S. IV. 2. 8. 2), with the Vāmadevī ṛk (Ṛg. IV. 26. 1), with the ‘yajuḥ-pavitra’ (i. e. Tai. S. I. 2. 1 1).
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Then he satiates (the image of) the deity with water sprinkled round the deity keeping the right hand towards it and taking the twelve names (Keśava and others) with the vyāhṛtis; he offers a garment with the syllable ‘om’, yajñopavīta with the sacred Gāyatrī, ācamanīya with Ṛg. I. 22. 17, sandalwood paste with the verse ‘gandhadvārām’ (Tai. Ār. X. 1), whole grains of rice (akṣata) with the verse ‘Irāvatī’ (Ṛg. VII. 99. 3), flowers with Ṛg. I. 22. 20 (tad Viṣṇoḥ), incense (dhūpa) with the Gāyatrī, a lamp with the mantra ‘uddīpyasva’ (Tai. Ār. X. 1) and cooked food is offered with the formula ‘devasya tvā’; then he should offer flowers to the image repeating the twelve names of Viṣṇu, associating with each name the verses from ‘trīṇi padā’ to ‘sumṛḍīkā bhavantu naḥ’ (Tai. Br. II. 4. 6). Then they laud him with verses derived from the Ṛgveda, Yajurveda, Sāmaveda or Atharvaveda in praise of Viṣṇu; then he should bid good bye to the Puruṣa (i. e. Viṣṇu) by uttering¹⁷³⁴ the three vyāhṛtis (in such formula as ‘om bhūḥ puruṣamudvās-ayāmi) and adding ‘may the Lord, the Great Person, go away for (my) well-being, for conquest and for being seen again.’ In case the image is immovably fixed on a pedestal &c. the invocation to come and the bidding of good-bye are omitted. The Baud. gṛhya-śeṣasūtra (II. 17) contains the procedure of the worship of Mahādeva (Śiva).
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It is almost on the same lines as the worship of Viṣṇu set out above with the difference that the names of Śiva such as Mahādeva, Bhava, Rudra, Tryambaka are substituted and some of the mantras are different. A few differences will be found in the text quoted below. It is stated therein that when the worship is of a *liṅga* immovably fixed then there is no invocation to come and no bidding of good-bye.¹⁷³⁵