DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0425
PaMayatana Ceremony. 413
arranged the TulasI leaves for Vishnu and the Bilva leaves for
Siva, besides offerings of flowers, perfumes, etc.
The worship of the five deities thus represented is per-
formed by sixteen acts of homage (upacara), one for each of
the sixteen verses of the Purusha-sukta, or ninetieth hymn of
the tenth Mandala of the Rig-veda, and the ceremony is some-
times called Pancayatana-puja, from the receptacle (ayatana)
in which the five symbols are placed.
Before commencing the service the worshipper goes through
the usual sippings of water (acamana) and suppressions of the
breath before described (p. 402). Then after repeating certain
preliminary prayers he invokes the god Ganesa, employing a
well-known text from the Rig-veda (II. 33): ' Om. We
invoke thee who art lord of the hosts of hosts (Ganapatim
gananam), the sage of sages, of most exalted fame, the most
excellent king of Vedic mantras, O Lord of prayer \ hear us
with favour, and enter our dwelling to aid us (against the
demons of obstruction).'
This invocation is followed by Nyasa, or the reverential
touching of various parts of the body, in connection with
the recitation of a few words at the beginning and middle
of each of the last six verses of the Purusha-sukta (X. 90)
of the Rig-veda.
The next act is adoration of the water-vessel (kalasa),
thus:—
' In the mouth of the water-vessel abideth Vishnu, in its
neck is Rudra, in its lower part is Brahma, while the whole
company of the Mothers (matris) are congregated in its
middle part. O Ganges, Yamuna, Godavari, Sarasvati, Nar-
mada, Sindhu, and Kaveri, be present in this water.'
Next succeeds the worship of the conch-shell, thus:—
1 Brahman is here used for the hymns, or rather mantras, of the Veda
which in later times were used as spells to counteract the malice of
demons. Ganesa in his power over the troops of demons is thus identified
with the Vedic Brahmanas-pati, or lord of prayer.
arranged the TulasI leaves for Vishnu and the Bilva leaves for
Siva, besides offerings of flowers, perfumes, etc.
The worship of the five deities thus represented is per-
formed by sixteen acts of homage (upacara), one for each of
the sixteen verses of the Purusha-sukta, or ninetieth hymn of
the tenth Mandala of the Rig-veda, and the ceremony is some-
times called Pancayatana-puja, from the receptacle (ayatana)
in which the five symbols are placed.
Before commencing the service the worshipper goes through
the usual sippings of water (acamana) and suppressions of the
breath before described (p. 402). Then after repeating certain
preliminary prayers he invokes the god Ganesa, employing a
well-known text from the Rig-veda (II. 33): ' Om. We
invoke thee who art lord of the hosts of hosts (Ganapatim
gananam), the sage of sages, of most exalted fame, the most
excellent king of Vedic mantras, O Lord of prayer \ hear us
with favour, and enter our dwelling to aid us (against the
demons of obstruction).'
This invocation is followed by Nyasa, or the reverential
touching of various parts of the body, in connection with
the recitation of a few words at the beginning and middle
of each of the last six verses of the Purusha-sukta (X. 90)
of the Rig-veda.
The next act is adoration of the water-vessel (kalasa),
thus:—
' In the mouth of the water-vessel abideth Vishnu, in its
neck is Rudra, in its lower part is Brahma, while the whole
company of the Mothers (matris) are congregated in its
middle part. O Ganges, Yamuna, Godavari, Sarasvati, Nar-
mada, Sindhu, and Kaveri, be present in this water.'
Next succeeds the worship of the conch-shell, thus:—
1 Brahman is here used for the hymns, or rather mantras, of the Veda
which in later times were used as spells to counteract the malice of
demons. Ganesa in his power over the troops of demons is thus identified
with the Vedic Brahmanas-pati, or lord of prayer.