@article{oai:minpaku.repo.nii.ac.jp:00004309,
 author = {永ノ尾, 信悟 and Einoo, Shingo},
 issue = {2},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Oct},
 note = {The Mahadevapuja is a combination of the enlarged samdhyauprisana,
which originated from the vedic period and the hinduistic
deity worship, pap. It is named after the main deity in the part
of the pap, i.e., mahadeva or :siva who is represented by eleven clay
liriga figures. A brahmin householder performs it daily, in the
morning. The procedure is as follows : a performer washes his
teeth and body, puts on new clothes, and prepares the place for
the ceremony, usually on the veranda of his house. With the
gopicandan clay he makes marks on his forehead and other parts
of the body, sets the ceremony utensils in order, and begins the
samdhy-upasana. Its constituent parts are: 1. pranayama, or
restraint of breath; 2. marjana, or sprinkling oneself with water;
3. aghamarsana, or wiping-off evil; 4. sarya-upasthana, or worship
of the sun; 5. gayatri-japa, or mute muttering of the gayatri mantra;
6. tarpana, or satisfying by offering water of gods, sages and
ancestors; and 7. sarya-arghya, or offering water to the sun.
After completion of the samdhya-upasana, the performer again
makes marks on his forehead and body, this time with ashes, and
arranges the utensils for the deity puja. The deities worshipped
are: 1. five gods beginning with Surya; 2. Visnu; 3. Narmadesvara;
4. Laksmi; 5. Sarasvati; 6. Durga; 7. Bhuvanesvari; 8. Daksinakali;
9. Sitala; 10. Visahari; 11. Hanuman; 12. tulasi-tree; 13. Kirtimukha;
14. Mahadeva; and 15. Brahma. In the puja for Visnu,
two Salagrama stones are treated as representing Visnu, and the
famous purusasukta from the Rgveda is recited. Sitala and Visahari
can be seen as local deities of Bengal cultures. Bhuvanesvari
and Daksinakali belong to the tantric deities. The list of the gods
shows that this Mahadevapuja is of synthetic character, including
not only the sivaite gods but also the visnuite and local deities.
In this sense it betrays the common figure of present day hinduism.
A description of this puja is based on observations made twice in
1987 and 1988, in Mithila, in northern Bihar. The sources of
the accompanying mantras are traced, as far as possible, but not
thoroughly, to the vedic and other literatures. The distribution
of the sources of the recited mantras shows that, in forming this
Mahadevapuja, the late vedic parisesa and the purciva litertures
have played a very important role. It can be suggested provisionally
that, by following the development of this daily ceremony
in the different stages of sanskrit literature from the vedic to the
puranas, a model of hinduization of the vedic tradition can be
developed.},
 pages = {379--451},
 title = {Mahādevapūjā : Mithilā地方の事例報告},
 volume = {14},
 year = {1989},
 yomi = {エイノオ, シンゴ}
}