jyeShThA in shivAlaya-s
Some of the major saiddhAntika pratiShTha tantra-s give an account of the installation of alakShmI or jyeShThA along with her daughter rakta-jyeShThA or mAnyA and her son vR^iSha who in shaiva tradition is bull-headed. Unfortunately, this section has not been completely preserved in one of the most authoritative pratiShTha tantra-s of south India, the ajita-mahAtantra. So we do not have the origin mythology for jyeShThA unlike that provided for vinAyaka, skanda and others. From the suprabheda, kAraNa and extant sthApaka manuals we can infer that the mantra-s of these deities are stereotypic in the manner of other mUla mantra-s given in the saiddhAntika sthApana vidhi-s:
OM jyeM jyeShThAyai namaH | OM maM mAnyAyai namaH | OM vR^iM vR^iShAya namaH |
The gAyatrI of only jyeShThA is extant:
OM phalapradAyai vidmahe | pApahantryai cha dhImahi | tan no jyeShThA prachodayAt ||
However, the sthApana procedure in the ajita declares that there were gayatrI-s for vR^iSha and mAnyA which were supposed to be deployed in their pa~ncha-gavya baths. In the centre alakShmI is placed, her daughter to her left and to her right her son. In water pots her attendants are worshiped around her: tama, mohA, kShudhA, nidrA, mR^ityu, mAyA, jarA and bhayA successively with sandal paste, flowers and the like. Within an exclusive jyeShThA temple in 8 pots the deshika should install 8 fierce shakti-s around the central triad: karAlI, kapilAkShI, vimalA, vibhujA, bhAsvarA, vitatA, kIkasA and kadru from east to north-east. Then images of a crow and a vessel are placed in a large pot in the vedi for jyeShTha and her children. In a few south Indian temples one can still see this triad, though they have been largely forgotten amongst the lay. However, their invocation continues in certain syncretic traditions of dhUmAvatI among the dashamahAvidyA-s.