History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c81.125.2

v6.c81.125.2

So says the Kālikāpurāna quoted in Varṣakriyā-kaumudī p 157. From Śabara's bhāṣya on Jai. V. 1. 4 it follows that long before his day (not later than 4th century A. D.) the order (*krama*) of the upacāras had been settled⁷⁸ Medieval works like the Vratārka (folio 23 b ff) and V. K K pp 200-201 (quoting Nṛsiṁhapurāṇa 62 8-14) prescribe for all vratas in general the recital of each of the sixteen verses of the Puruṣasūkta (Ṛg. X. 90) with each of the sixteen upacāras in order (viz. āvāhana, āsana, pādya, arghya, ācamanīyaka, snāna, vastra, yajñopavīta, anulepana (or gandha), puṣpa, dhūpa, dīpa, naivedya, tāmbūla, dakṣiṇā, pradakṣiṇā), while some works associate with each of these one or more Paurāṇika mantras also It should not be supposed that these upacāras (particularly puṣpa, gandha, dhūpa, dīpa and naivedya) were absent in the Vedic age and came into prominence at a very late stage by being borrowed from non-Aryan people. The Aśvins are described as wearing wreaths of blue lotuses (puṣkarasrajā) in Ṛg X. 184. 2 and Atharva III. 22. 4; the Maruts also are spoken of as wearing wreaths (Ṛg. V 53. 4). In numerous passages the Ṛgveda refers to the casting of offerings (*havya*) mixed with clarified butter in Agni (e g. Ṛg. III 59 1 and 5)⁷⁹ The gods are even asked to eat apūpa, puroḍāśa, dhānā, milk, curds, honey &c. in Ṛg. III 53 8, III 52 1-7, IV. 32. 16, VIII. 91: 2, in Atharva XVIII 4. 16-26.