Mantra

O Naga! Thou art the couch of Vishnu, Thou art the adornment of Shiva; do Thou inhabit this pillar and protect my water (175).

Having thus made supplication to Naga, the pillar should be set in the middle of the reservoir, and the dedicator should then go round the Tadaga, keeping it on his right (176).

If the pillar has been already fixed, then the Naga should be worshipped in a jar, and, throwing the water of the jar into the reservoir, the remainder of the rites should be performed (177).

Similarly, the wise man who has taken a vow to consecrate a house should perform the rites, beginning with the worship of Vastu, and ending with that of the Vasus, and perform the rites relating to the Pitris as prescribed for the consecration of a well, and the excellent devotee should worship Prajapati and do Prajapatya homa (178-179).

The house should be sprinkled with the Mantra already mentioned, and then worshipped with incense, etc.; after that, with his face to the Ishana corner, he should pray as follows (180):

Mantra

"O Room (or House)! Prajapati is thy Lord; decked with flowers and garlands and other decorations, be thou always pleasant for our happy residence." (181).

He should then offer presents, and, performing Shanti rites, accept blessings. Thereafter he should feed Vipras, Kulinas, and the poor to the best of his ability (182).

O Daughter of the Mountain! if the house is being consecrated for someone else, then in the place "our residence" should be said "their residence"; and now listen to the ordinances relating to the consecration of a house (or room) for a Deva (183).

After consecrating the house in the above manner, the Deva should be approached with the blowing of conch-shells and the sound of other musical instruments, and he should be supplicated thus (184):

Mantra

Rise, O Lord of the Deva among Devas! thou that grantest the desires of thy votaries! come and make my life blessed, O Ocean of Mercy! (185).

Having thus invited (the Deva) into the room, he should be placed at the door, and the Vahana should be placed in front of Him (186).

Then on the top of the house a trident or a discus should be placed, and in the Ishana corner a staff should be set with a flag flying from it (187).

Let the wise man then decorate the room with awnings, small bells, garlands of flowers, and mango-leaves, and then cover the house up with celestial cloth (188).

The Deva should be placed with his face to the North, and in the manner to be described he should be bathed with the things prescribed. I now am speaking of their order; do thou listen (189).

After saying Aing, Hring, Shring, the Mula Mantra should be repeated, and then let the worshipper say:

Mantra

I am bathing thee with milk; do thou cherish me like a mother (190).

Repeating the three Vijas and the Mula Mantra aforesaid, let him then say:

Mantra

I am bathing thee to-day with curds; do thou remove the heat of this mundane existence (191).

Repeating again the three Vijas and the Mula Mantra, let him say:

Mantra

O Giver of Joy to all! being bathed in honey, do Thou make me joyful (192).

Repeating the Mula Mantra as before, and inwardly reciting the Pranava and the Savitri, he should say:

Mantra

I am bathing Thee in ghee, which is dear to the Devas, which is longevity, seed, and courage; do Thou, O Lord! keep me free from disease (193).

Again repeating the Mula Mantra, as also the Vyahriti and the Gayatri, let him say:

Mantra

O Devesha ! bathed by me in sugar water, do Thou grant me (the object of) my desire (194).

Repeating the Mula Mantra, the Gayatri, and the Varuna Mantra, he should say:

Mantra

I am bathing thee with cocoanut-water, which is the creation of the Vidhi, which is divine, which is welcome to Devas, and is cooling, and which is not of the world; I bow to thee (195).

Then, with the Gayatri and the Mula Mantra, the Deva should be bathed with the juice of sugar-cane (196).

Repeating the Kama Vija and the Tara, the Savitri, and the Mula Mantra, he should, whilst bathing the Deva, say:

Mantra

Be thou well bathed in water scented with camphor, fragrant aloe, saffron, musk, and sandal; be thou pleased to grant me enjoyment and salvation (197).

After bathing the Lord of the World in this manner with eight jarfuls (of water, etc.), He should be brought inside the room and placed on His seat (198).

If the image be one which cannot be bathed, then the Yantra, or Mantra, or the Shalagrama-shila, should be bathed and worshipped (199).

If one be not able to bathe (the Deva) in manner above, then he should bathe (Him) with eight, seven, or five jars of pure water (200).

The size and proportions of the jar has been already given whilst speaking of Chakra worship. In all rites prescribed in the Agmas that is the jar which is appropriate (201).

Then the Great Deva should be worshipped according to the injunctions to be followed in His worship. I shall speak of the offerings. Do thou, O Supreme Devi! Listen (202).

A seat, welcome, water to wash the feet, offerings, water for rinsing the mouth, Madhuparka, water for sipping, bathing water, clothes and jewels, scents and flowers, lights and incense-sticks, edibles and words of praise, are the sixteen offerings requisite in the worship of the Devas (203-204).

Padya, Arghya, Achamana, Madhuparka, Achamya, Gandha, Pushpa, Dhupa, Dipa, Naivedya, these are known as Dashopachara (ten requisite offerings) (205).

Gandha, Pushpa, Dhupa, Dipa, and Naivedya, are spoken of as the Panchopachara (five offerings) in the worship of a Deva (206).

The articles should be sprinkled with water taken from the offering with the Weapon Mantra, and be worshipped with scents and flowers, the names of separate articles being mentioned. (207)

Mentally repeating the Mantra that is about to be said, as also the Mula Mantra, and the name of the Deva in the dative case, the words of gift should be repeated (208).

I have told you of the way in which the things to be given to the Devas should be dedicated. The learned man should in this manner give away an article to a Deva (209).

I have shown (whilst describing) the mode of worship of the Adya Devi how Padya, Arghya, etc., should be offered, and how Karana should be given (210).

To such of the Mantras as were not spoken then, do thou, O Beloved ! listen to them here; these should be said when Asana and other requisites are offered (211).

Mantra

(O Deva!) Thou who residest within all beings! who art the innermost of all beings! I am offering this seat for Thee to sit. I bow to Thee again and again (212).

O Deveshi! after giving the excellent asana in this way, the giver of the asana sbould with folded arms bid him welcome as follows (213):

Mantra

(O Deva!) Thou art He whom even the Devas seek for the accomplishment of their objects, yet for me Thy auspicious visit has easily been obtained. I bow to Thee, O Supreme Lord! (214).

My life's aim is accomplished to-day; all my efforts are crowned with success; I have obtained the fruits of my tapas, all this by Thy auspicious coming (215).

Ambika! the Deva should thus be invited, prayed to, and questioned as to His auspicious coming, and then, taking padya, the following Mantra should be repeated (216):

Mantra

By the mere touch of the washings of Thy feet the three worlds are purified; I am offering Thee padya for washing Thy lotus feet (217). He by whose grace is attained all manner of supreme bliss, to Him who is the Soul of all beings I offer this Anandarghya (218).

Then pure water which has been scented with nutmeg, cloves, and kakkola, should be poured out, and taken and offered with the following (219):

Mantra

(O Lord!) By the mere touch of that which Thou hast touched the whole of this impure world is purified; for washing that lotus mouth I offer thee this achamaniya (220).

Then, taking madhuparka, offer it with devotion and with the following (221):

Mantra

For the destruction of the three afflictions, for the attainment of uninterrupted bliss, I give Thee to-day, O Parameshvara! this madhuparka; be Thou propitious (222).

By the mere touch of anything which has touched Thy mouth things impure become pure: this punarachama-niyam is for the lotus mouth of Thine (223).

Taking water for the bath, and pouring it and consecrating it as before, it should be placed before the Deva, and the following Mantra should be repeated (224):

Mantra

To Thee whose splendour envelops the world, from whom the world was born, who is the support of the world, do I offer this water for Thy bath (225).

When offering bathing water, clothes, and edibles, achamaniya should be given as each is offered, and, after offering other articles, water should be given only once (226).

Bringing the cloth consecrated as aforementioned, holding it up with both hands, the wise man should repeat the following (227):

Mantra

Without any raiments as Thou art, Thou hast kept Thy splendour or glory concealed by Thy maya. To Thee I offer these two pieces of cloth. I bow to Thee (228).

Taking different kinds of ornaments made of gold and silver and other materials, and sprinkling and consecrating them, he should offer them to the Deva, uttering the following (229):

Mantra

To Thee who art the ornament of the Universe, who art the one cause of the beauty of the universe, I offer these jewels for the adornment of Thy illusion-image (230).

Mantra

To Thee who by the subtle element of smell hast created the earth which possesses all scents, to Thee, the Supreme Soul, I offer this excellent scent (231).