12. Description of Nityotsava-vidhi (festival rites)

Nityotsavavidhi—Nityotsava adds to the Sannidhyapusti of the Deva, destroys evils, and enhances the welfare of all. By way of Nityotsava, Pujas are to be performed during Trisandhyas along with Naivedya, Havana, Balitarpana for all Ganadevatas of Rudra. (the author quotes 'Prayogamanjari' for the details of Nityotsavapujas).11 118 Immediately after Nivedya, the priest performs Puja and follows it up with Balitarpana, the vessel for which must be made of gold or silver or copper. The Havis for Balitarpana may be divided into many parts and Tarpana performed to the chief deity, Balidevatas and Parsadas by mixing each part with ghee, curd and mustard seeds to the accompaniment of musical instruments like Timila, Venu, Sankha, Vina, Maddala, Kahala and the like. bheripanavagovaktrakkajhallirikanakaih | timilamadudukambhojatalakahalamardalaih | savenuvinakamsyausca baliyatra bhisamsibhih | '119 For Balikriya, the Acarya, accompanied by his disciples (in appropriate ceremonial dress), first sprinkles holy water on the Vahana (Vrsabha) and as per Vidhi places the Vigraha (golden Sivalinga) on a platter and makes a disciple carry it on his head. Next, the author explains the mode of Balitarpana procession 334

thus:- The idol into which the Deva has been invoked is either carried on the head, on Ratha, on Sibika or on top of an elephant. The chief priest leads the procession with Cchatra, Camara, Maninada, Pusparcana, Dipa, Dhupa, Kalasa, Darpana etc. The procession must consist of dances by beautiful women, music and loud Bhajans in praise of the Lord. During the procession, the chief must perform Bali to subsidiary deities at different Haras (circles) of the Pitha. (They are Dvarapalakas, Nandi, Mahakala, Bhrigisa, Gananayaka, Vrsa, Subrahmanya, Devi, Daksinamurti, Indradidikpalas, Lokesas, Sasta, Satyaka, Durga, Soma, Kubera, Candesa, Ksetrapala, Kotikotiganadevatas and many others. (Many of the lines in the printed text available are missing. Saptamatrs who constitute an inalienable part of this list are also among them.) If these Balikriyas are performed not as part of temple rites, they may be done in Padmadalas (in diagrams). The Kalapramana (tempo) of the percussion instruments at different stages of the Pradaksina is very clearly specified by the author. tatah pravrttasangitalasyatandavamandanaih vilambitam samasritya dvitiyam tu pradaksinam | nitva drutam trtiyam tu gitakaditra nisvanaih | nitva pradaksinam devamalayantah pravesayet | 120 After the sprinkling of Balidravyas, the Acarya enters the Antarmandala of the temple, and performs Pradaksinanamaskara, after 335

which he enters the Srilaka (sanctum sanctorum) and transfers back the Caitanya (power) from the Sribalibimba (Svarnalinga or Annalinga) to the Mulabimba. The mandated special Kriya for Annalinga after the above process of transfer of power is the invocation and Udvasana of Candesa into the Annabimba and immersion of the same into a deep body of water. annalingasthitam devam mulalinge niyojayet | annalinge tu candesamavahyestva visrjya tu | tadannalingam ksanikamagadho /mbhasi niksipet | | 120 So does the author conclude the Nityotsavavidhi in the 48th Patala of Kriyapada Mahotsavavidhi The Kriyas stipulated for Mahotsava are virtually the same as for Nityotsava but on a more detailed and elaborate scale. The Bhutaganas and Ganadhipas have to be offered Balis during Utsavas once in six months or a year for the all-round welfare, peace and prosperity of all. 122 The author then explains 'Sivayatrotsava' (procession outside the temple, around the village), the holding of which guarantees every kind of boon and blessing to the devotees. This is mandated to be carried out on a Ratha, Sibika, Vahana or Sayanasana. Three kinds of Sibika are prescribed (Paidhi, Saikhari, Moundi). Provided next are 336

the measurements, Laksanas, crafting methods, beautifications and embellishments of Rathas, their Cakras, Stambhas and canopies. 122 Many pertinent portions of these Slokas are unfortunately missing in the printed text available. Patala 49 (Kriyapada) is also an elaboration of the Mahotsavavidhis; here too, the initial portions of the Slokas are missing. The stipulations are for the Mahotsavas to be held once in three months, four months or six months. The specific months and Muhurta for Utsava, Avabhrtasnana (Arattu) and Visessabalikramas (Utsavabalis) are prescribed. Three classes of Utsavas are given, of which the ones lasting twelve days are rated as Uttama; eleven days, Madhyama; seven days, Adhama. Ankurarpana and Dhvajarohana 'Ankurarpanatrayas' are prescribed prior to Dhvaja (Dhvajankura), Utsava (Utsavankura) and Avabhrta (Avabhrtankura). Dhvajarohana (hoisting of the flag), that marks the beginning of the Utsava may be performed at an auspicious time. Dhvajarohana is proscribed for Utsavas lasting three or five days. Dhvajalaksana Specific trees are mandated for Dhvajastambhas. They are Sala, Puga, Saka, Campaka, and Sasta. Defective, deformed and discoloured trees are strictly disallowed. 124 The place where the 337

Dhvajastambha are to be installed are also given as follows: it must either be in front of the Vahana (Vrsa), or in front of the Balipitha (main sacrificial stone), or at the middle point between Madhyahara and Maryada. dhvajasthanam vrksagre va balipithagrato /pi va | kuryat tu madhyaharayam maryadamadhyamethiva | | 125 Dhvajastapana First, Puja needs to be performed at the place meant for Dhvajastambhasthapana. The Stambha should be decorated with Darbhamalas. For providing firmness, the pit may be made strong with stone, bricks and sand. The picture of the Vahana of the Devata (the respective Vahana for each Devata) has to be painted on the flag. The day before and on the day of Dhvajastapana, Adhivasapuja, special Puja for the chief deity, Vahanapuja (for Vrsa, 'Mudganna'[cooked beans] is offered as Nivedya), and Navakalasapuja done. Around the decorated Vahana kept on top of the Dhvajastambha, Astadikpalakas are to be offered Pujas, after which the Vahana and Pataka have to be worshipped and Homa to be duly performed, all three with Vahanamantra (Vrsamantra for Siva). Homadravyas prescribed are Tila, Ghrta, and Havis. These have to be offered 108 times each followed by Purnahuti. The formal ceremony procedure of Dhvajastambhasthapana 338

runs thus: After selecting a Sumuhurta (auspicious time) at night, morning, midday or evening, the disciples of the chief priest (under his direction) carry the Dhvajastambha in Gramapradaksina, enter the temple and install the Dhvajastambha into the pit. Afterwards the Stambha is cleansed with water to the accompaniment of Punyahamantra. Conceiving Vahana at the bottom, Sanmukha in the middle and Marut at the top of the Stambha, Puja with respective Mantras for each is decreed. Brahmakalasa may then be brought to the base of the Stambha to the accompaniment of Mangalavadyas, after which the Stambha is decorated with Pallavas and provided with Dipalankara around it. Next comes the most important part of the ceremony, viz., hoisting of the flag on a rope to the top of the stambha with the chanting of Vrsabhagayatrimantra. Lokapalas are then rendered Puja at the bottom of the Stambha and Kalasa is performed. The chief priest then sits at the base and performs Dhvajapuja (Nivedyantam). On completion of the flag-hoisting ceremony, Aksata, Tandula, and Vastra may be spread before the Stambha as per Vidhis and the prescribed percussion instrument placed above them. The instrument represents different Devas-right side (Rudra), left side (Janardana), middle part (Brahma) and the drumstick (Subrahmanya). Padma is drawn and Puja performed. When the chief priest performs Gurupuja with Tryambakamantra, the first drumbeat is made; with Visnumantra comes 339

the second sounding of the drum, and the third with Brahmamantra, followed by beating of the instrument in all three Talas (tempos) (Closely resembling the 'Marappani' percussion instrument now used). A procession with Annalinga around the village is then held and Gramabali with Suddhanna is also performed, after which the procession enters the temple and before the Dhvaja the Devatas-Rudra, Aditya, eight Vasus, Soma, Asvanidevas, Vayu, Ganas, Pitrus, Rsis, Gandharvas, Yaksas, Vidyadharas, Nagas, Kinnaras, Raksasas, Pisacas, Bhutanayakas, Samudradevatas, Apsaras, Siddhas, Nadidevatas, Sailadevatas, Vanaspati and others are invoked, propitiated and invited for taking part in the Utsava. Ratribali and Dhvajapuja are then performed. (the Gramabali and other rites and rituals are no longer practised in the elaborate way in which they are described here). Alankaravidhi This deals with how the temple, its precincts and the village as a whole are to be decorated for the annual festivities. The author quotes the authentic text 'Manjari' for the purpose. 126 The village with all streets, pavements, minor temples and Balipithas has to be cleaned and kept in the best state of hygiene, days before the formal beginning of the festival. The streets and bylanes around the immediate vicinity of the temple need to be spruced up with coconut bunches, whole plantains (Kadali variety) along with 340

bunches, sugarcane, coconut and arecanut flower bunches and garlands of various kinds of flowers. The trees in and around the temple have to be decked with lamps, flags and festoons. It is specifically stated, however, that the expenditure on them should not be too excessive. Other special functions in the temple On all days of the festival, Visesakalasabhisekas are prescribed for Mahesvara, with Pancamrta, Pancagavya, Gandhodaka and Gandhatoya, followed by Nirajana and Pistadipa to the accompaniment of Mangalavadyas. Brahmakalasabhiseka is also mandated with Pavamanamantra, Rudramantra and Purusasukta. As the next step, the body of the Deva is smeared with incenses like Candana, Akil, Karpura, Kumkuma and the like, robed in special silk garments and embellished with garlands of gold, and garlands made of rare holy flowers. The sanctum sanctorum as a whole has to be so decorated with flowers of different hues that it resembles a Puspamandapa. The Srilaka should then be smoked with incenses and then provided with various kinds of lamps like Dasadipa, Karpuradipa, oil lamps and so on, inside and outside. Elaborate Pujas in line with Sodasopacaravidhi is performed including Mahanivedya (morning and noon-Apupam, Modaka, fruits, Payasa, cooked rice with gingelly and milk (Krsara); night- rice cooked with jaggery, plain cooked 341

rice, cooked rice with curd and mixed with turmeric; midnight- cooked rice with back gram. It is specifically stated that ghee and honey should accompany each of the above Nivedyas (during the Trisandhyas, Payasanivedya is compulsory) On every night, during the festival, the Svarnalinga should be carried in a ceremonial procession around the temple on Vahana. Along with it, Bali should be performed with special Utsava-balimantras (for Dasadikpalakas, Vighnan, Virabhadra, Saptamatrs, Sasta, Subrahmanya, Durga, Kubera, Soma, Candesa and Parsadas) followed by Bhuta-krurabali for the propitiation of Bhutaganas. Prior to Balikriyas, Svastisuktas for the various Devatas have to be sung (Visnu, Caturmukha, Rudra, Satakrato, Vahni, Yama, Nirti, Sasta, Varuna, Vayu Dhanesvara, isana, Marutganas, Vasus, Aditya, Kinnaras, Astanagas, Pannagas, Vidyesvaras, Apsaras, Nandi, Gandharvas, Samudras, Nadidevatas, Sailas, Matrus, Pitrus, Devaparsadas, Raja, Praja, Rastra, Gov, Brahmanas, Vaisyas, Naris, Sudras, Bhutaganas, Sthavarajangamasadhanas, Sarvadevatas, Rsis, Bhumi, Patalavasis, Divyaganas, Antariksadevatas and the others.) 127 From day one to day nine of the festival, Bali during daytime for Devatas and Bhutakrurabali at night for Bhutaganas and Parsadas are offered with a wide variety of materials, fruits, mixes of food, etc. 342

Each Baliratri is assigned a special name beginning with Bhutaratri and ending with Matrratri. For festivals lasting more than nine days, the list of Balidravyas for the additional days is also provided. The Mantras, Kramas and Visesavidhis for Ratribalis are also given by the author 128 The list of Balidravyas used for Utsavabalis comprises Jala, Gandha, Puspa, Havis, Ghrta, Dadhi, Nisacurna (turmeric powder), Laja, Indravallirasa (juice of betel leaves), Aksata, Mudganna, Krsara (rice cooked with milk, honey and gingelly), fruit, plantain (Kadali), gingelly oil, Payasa, coconut, rice flour, lotus flower, Apupa, Gula, flowers and ground pulses. Avabhrtasnana (Arattu) Utsavabali followed by Gramapradaksina and Gramabali, described in Isanasivagurudeva-paddhati, bears resemblance to the 'Pallivetta' ceremony, now being performed as prelude to Avabhrtasnana. On the day before the concluding ceremony (Arattu) of the annual festival, Kautukabandhana (the act of tying a string of beads on the right hand of the Mulavigraha and Balivigraha to the accompaniment of Tryambakamantra, Hrdayamantra and Astramantra), Punyaha, Ganapatipuja, and Sribalibimbapuja, along with Nirajana, must be performed. Early next morning, the ceremonial bath as prescribed is the 343

initial rite. The Bimba is then seated on the decorated Mandapa, and around it are placed Ankura, Astamangala, Cchatra-camaradi, Gandhacurnas. The Bimba is then covered with Darbha and worshipped. A sweet song by a beautiful maiden is an essential accompaniment of the ceremony. The Deva is again given Abhiseka with curd, Aksata, Ghrta, Durva, Candana, gingelly oil, powder of Yava and Mudga and turmeric powder, mingled with gold powder. The Yajnasista (Prasada) is then distributed among devotees. The Deva is offered Angavaranapuja with a special Homa called Yatrahoma (done only during Avabhrtasnana) 129 after which the Vigraha is taken in a ceremonial procession with all the pomp and grandeur befitting an emperor. It is specified that the procession must proceed neither too fast nor too slow. Svastisuktas, Sakunasuktas, Camaka, Jayabheris, Gitavadyas, Nrttas, and the like are some of the recommended accompaniments to the procession. When the idol is brought to the Tirthaghatta, it is placed a on decorated Mandapa. The Tirthaghatta is offered worship with Saptasindhumantra and then the Acarya makes a holy bath in the water three times, after which he performs Nivedyantapuja, Pakvahoma, Ganga-yamunadipuja and Jalesvarapuja with appropriate Mantras. And then comes the most important part of Avabhrtasnana, viz., the holy dip of the Devavigraha in Jala with the chief priest and his deputies together 344

holding the idol smeared with rare and precious Curnas and making the holy Snana to the accompaniment of Suktas and. Mantras. The Koutukabandha tied on the idol the previous night is then removed in water. The idol is brought back to the Mandapa and offered Nivedyantapuja. It is specifically mentioned by the author that taking bath in the Tirthaghatta after Avabhrtasnana absolves those who do it from all sins and sufferings. snanti ye ye tada tasmimstirthe naryo thava narah | tiryanco vapi te sarve mucyante sarvakilbisaih | | ' 130 For the return journey to the temple from the Snanaghatta, the ride of the Deva is on a chariot, with all the festivities as before, and when the procession reaches the temple, Pradaksina is done, after which the Balibimba is placed alongside the Mulabimba and the power of the Balibimba is transferred back to the Mulabimba, and Puja performed with Caturvidhanaivedya. Downing the flag The annual festival comes to the formal end with the downing 131 of the flag that has been hoisted on the first day. 13 The Acarya then performs Udvasana to return the Ganadevatas, Bhutaganas and others who had been invoked earlier to be present for the Utsava, to their respective abodes. The Caitanya in 345

the Vahana (Vrsa) of the flag is also transferred back to the Mulavrsavigraha. The next procedure is Mahabhutabali, after which the Acarya extinguishes all the lamps and remains in silent meditation and performs Puja in Udvasana to Lokesa and Brahmadi Devas. The Acarya must then take bath and offer worship to Ksetresa. The next morning, Visesapujas (Mahapujas)-Navaka, Sahasrakalasa, Mahanivedya and so on, in keeping with the status and wherewithal of the Yajamana, are offered to the deity. Daksina is the next and final part of the whole procedure. It is given to the Acarya, disciples, Brahmins, servants, attendants, maidservants, actors, dancers, other dependants, the poor, the needy, the destitute, orphans and the like, with the recipients beeing given Daksina, ranging from gold, cloth, ornaments, Anna, Vyanjanas, etc, commensurate with their status. It is enjoined that on all days of the annual festival, Annapanadivyahjanas may be liberally given to all. The author, thus, concludes the Dhvajadi-utsavavidhis (Mahotsava) in Patala 49 of Kriyapada (Vol.IV) Haranarayana Pratistha The details of this installation are provided in Patala 54 of Kriyapada 346

(Sankaranarayanapratisthadhikara). Although the name is suggestive of a combination of Hara and Narayana, dominance is assigned to Hara (Siva). Mulamantra and Haranarayanagayatri in coded form, and their Cchandas and Sadarganyasavidhis are prescribed. 132 All Samskarakriyas are mandated to be carried out prominently in Saivavidhana. The relevant Mantras significantly blend Saiva-Vaisnava names.133 Visesavidhis are as follows- After observing all the Pratisthapurvakarmas and Kriyas, the Sankaranarayana idol has to be installed on an auspicious day and time along with Pratisthakalasa and Sadadhvanyasapuja. 134 In Pratisthamantrakriyas, Padmapuja, Prayascittahoma, Parivarapratistha, Nirmalyadharipratistha (of Candasena- a combination of the Nirmalyadharis of Siva and Visnu), Purnahuti, 108 Kalasas, Daksina, Ratribali and Nityapujakalpana are decreed with Sarvaisvarya being predicted as its result. Haranarayanadhyana is also provided in the Patala. 135 Nityotsavavidhi- Beginning with Dvastas, all other Parsadas of Haranarayana have to be offered Balitarpana. In the Mandapa, the Vahana (Vrsardhagaruda- a combination of Vrsa and Garuda) have also to be offered Bali. Balidevatas and their Mantras are dealt with in 347

very exhaustive detail. (Combined Aradhana and Balikriya as of such type are no longer in practice. They are exclusively Saivite in nature.) Mahotsavavidhis are similar to Nityotsavavidhis, the few exceptions being, Bali to Sankarabhutaganas and Vaisnavabhutaganas in the third Prakara in their own respective places. 560 Devatas and as many associated Mantras are provided in respect of the above. These Bali rites are very elaborate as well as intricate. Avabhrtasnana, Kalasa and Daksina as per Vidhis, as concluding ceremonies, are predicted to shower Sarvabhista on all. The Tanric texts from which the author has borrowed for the above procedures are Brhat Tantra and Mahat Tantra. 136 It is interesting to note that Isanasivagurudeva-paddhati limits itself to providing details like Pratisthavidhis, Vigrahalaksana, Nityotsavavidhis and Mahotsavavidhis of Haranarayana. Purascaranavidhis and Viniyogas with respect to other Devatas are left out for the Haranarayana concept both in Kriyapada and Mantrapada