SHOEDASA
UPACHAARA POOJAA VIDHAANAM—16 STEPS HINDU WORSHIP (REVISED)
(DISCOURSE BY N.R.
SRINIVASAN, AUGUST 2013)
INTRODUCTION
The
word
Pooja (Poo+Jaa meaning worship) signifies the fulfillment of the
prescribed rituals (Poo stands for poorayate
sarva karmaani) and getting the
knowledge of the divine (Jaa stands for jaayatay jnaanam
aatmani). The several rituals that constitute the worship are called
"upachaaras" or services. Pooja rituals are generally performed by an
individual at home or conducted by an ordained priest at the temple on behalf
of the devotees. Whether the pooja is performed at home or in a temple, the
essential steps are the same. The basic pooja is called the Panchoepachaara
Pooja, in which one makes a five fold offerings. A more elaborate pooja is
called the Shoedasoepachaara pooja, a sixteen step pooja in which one
additionally offers clothes, ornaments and similar other items we all enjoy.
The most elaborate pooja is a sixty-four step pooja, where the offerings
include music, dance, chariots, elephant and other similar items. Whatever one
enjoys in life is offered to the Lord as an expression of love and gratitude.
Shoedasoepachaara pooja is fashioned after the details of the customary
reverence shown to an honored guest.
With
a minor modification like introducing
Srirudram or Chamakam (for Saivites) or
Sreesooktam and Durgaasooktam (for Devi worship) in place of Purushsooktam
thePoojaa vidhaanam (Worship ritual) can be adapted to suit the worship of
other deities in the Panchayatana worship recommended by Sankaracharya who
established for the first time six traditions (Shanmataa)--Visnhnu, Siva,
Ganesha, Kumaara, Soorya and Devi. Surprisingly many mantras like Sankalpam,
Aachamanam, Gayatree etc. are the same for all the deities. Aachamana mantras
pay obeisance to Achyuta, Anantha and Govinda, all epithets of Vishnu but used
by all six traditions, with different interpretations.
As
a first step we should understand our current practices based on Aagamas and
Tantras, understand the meanings of the
mantras and hymns as used in worship, explore their deeper meanings and the
spiritual message contained therein and then make suitable changes within the
scope of Veda to suit our needs. The needs of Hindu Americans and their
problems are different from those of Hindus in India who are in a majority but
also claim secular as a Nation. We should keep to the discipline code of "Vedaah akhilam dharmama-moolam"
meaning Vedas are the very foundation of Dharma and Bhagavadgeeta's discipline
code "tasmaat Saastram pramaanam
te"--Srutis (Vedas) are our guide when in doubt, for any such change
called for. Fortunately those who live in USA are blessed to lead a life with
religious freedom to worship the way they want,
guaranteed by the constitution unlike in
Arab countries where they have migrated; they are also not worried by problems such as interference from the
government as in India which controls temple administration through so called
autonomous bodies set up through its directive called Hindu Endowment Board for
Religious Institutions. Temple management is also very sectarian in its
approach in India. All Hindus have a
necessary spiritual and moral obligation
to practice Dharma to the benefit of all and to
guide the country wherever they are settled spiritually, as responsible citizens with their rich heritage, culture and Wisdom
of Vedas in the larger interest of promoting
Spiritual Evolution, Universal Oneness and Peace on Earth. "Krinvantoe
viswamaaryam" --Let us ennoble the whole world is the Vedic advice to all
human beings. In addition to the steps
already taken, with further thoughts and
efforts we should be able to develop a common platform of worship for
all traditions and also attract people from other faiths willingly. All religions aim at Universal Oneness in
theory but employ coercive authoritative methods unlike Eternal Tradition (Sanatana Dharma) which is logical and based
soundly on Upanishads. It should be at the same time remembered that Lord
Krishna stresses on deep Bhakti alone and not on grandeur of mode of worship.
He will be pleased with one leaf, one flower, one fruit and little water--Patram pushpam phalam toeyam yoe may bhaktyaa prayachchati.... Many say they do not find time for all these
things. Worship need not be elaborate if you do not find time on your working
days. Performing Abhishekam (bathing
ceremony) with water chanting Ashtaaksharee Mantra for Saalagraama and
Panchaaksharee Mantra for Linga is adequate enough if you are keen to follow
the religious tradition, followed by offering food first to Lord with Praanaahuti Mantra. Food should be always
consumed as Prasaadam, food blessed by the Lord. This will hardly take five to ten minutes.
But sincere thought and true devotion behind it is important.
A
supplementary discourse titled: "Mantras and Hymns for Temple and Home
Worship" is prepared as supplementary to this discourse to include broader
spectrum of Vedic Mantras and hymns with meanings, not generally in
vogue but suitable for all traditions and appealing to self-converted Hindu
neo-Swamijis (like that of Hare Krishna and other overseas temples) as well for
consideration by priests in our temple worship overseas, but within the Saastric injunctions of
Aaagama and Taantric Codes of Practice.
PRE-ABHISHEKAM RITUALS
The sixteen
services (upachaaras) rendered during the most common Shoedasoepachaara ritual
are:
1.
Seating (aasana); 2. Welcome (svaagata); 3. Offering to the deity water to wash
the feet (paadya); 4. Offering to the deity water to wash the hands (arghya); 5.
Offering water to sip and rinse the mouth (aachamana) 6. Providing a bath
(snaana); 7. Offering to the deity fresh clothes and decorations (vaasana
bhooshana); 8. Offering to the deity fresh sacred thread (yajnoepaveeta); 9. Offering
to the deity sandal paste (gandha); 10. Offering to the deity flowers (pushpa);
11. Burning the incense (dhoopa); 12. Waving
the light (deepa);13. Offer four kinds of food (naivedya); 14. Offering taamboola
(betal leaves, areca nut, sweet camphor and spices; 15. obeisance (namaskara)
along with circumambulations (pradakshina); 16. Send off (visarjana).
Before
starting the pooja the following mantras are chanted:
Om
Sri Visvakshenaaya namaha
Om
Sri Gurubhyoe namaha
Om
Sri Sarasawatyai namaha
Om
Sri Kuladevataayai namaha
Om
Sri Matrupitrubhyam namaha
In
order to perform pooja without any obstacle, Lord Visvakshena is invoked and
offered salutations (Saivites invoke Ganesha instead of Vishwaksena). Then the
salutations go to Guru who is responsible for the knowledge imparted. In order
to be free from defective pronunciation salutations are offered to goddess of
learning, Saraswathi. Then pooja is started with a pure heart offering
salutations to rishis, elders in the lineage.
Aachamyaha-Aachamana
(sipping water) ritual:
Devotee
should sip water with his right hand after pouring the water with the help of a
spoon (uddharani) with his left hand from the copper vessel filled with water.
After drinking water with your right hand touch the lips and then touch the
head. This is repeated thrice. Each time before sipping the water the following
mantras are chanted.
We
are chanting the sacred names of the Lord who brings to us all good things in
life. One who meditates on Him is indeed protected by Him. Therefore during
aachamana ritual, we are thinking of the noble qualities of the Supreme as well
as the good that it will bring to merge ourselves with the Supreme Principle of
the World. During aachmana the water that we sip in, cleanses our inner
self. We touch the lips. It means we are
revitalizing the spot that is meant for the chanting. Then we are touching our
head. It means we are energizing the body for meditation. Thus we are getting
charged magnetically our whole system
even before the commencement of pooja and awaken ourselves.
"Om
Kesavaaya svaaha"—(sipping
water with due reverence to Kesava).
The
first salutation goes to Kesava, one who has brilliant hairs—“Hiranyagarbhaha kah proktha eesaha sankara
eva cha; srishtyaadinaa vartayiti thou yataha Kesavoe bhavaan”. "Prasastaaha
kesaaha santyasteti Kesavaha"-
he is the instigator and governor of Brahma and Rudra, he is called Kesava.
Hairs are on the head. Resolutions that are made come from the head. From
Vedanta point of view erected hairs open up the good resolutions. Lord is the
embodiment of auspicious and good resolutions. We should be therefore filled
with good feelings and good actions while offering prayers to Kesava. We have
to abandon all the bad feelings and actions at the feet of the Lord whom we are
worshipping. It is only with this objective we offer the hair to the Lord at
holy places like Tirupathi. So, the first among the mantras, Kesava mantra
fills us with Bhakti.
The
next mantra is “Om Naaraayanaaya svaaha”—(sipping water with due reverence to Naaraayana).
After
cleansing the mouth, with lofty mind one has to seek refuge in Naaaayana. He is
well known to protect his devotees who seek refuge in Him.
“Aapoe naaraa iti proektaaha aapoe vai narasoonavaha
Ayanam tasyataaha poorvam tena naaraayanaha smritaha”—
Lord
Vishnu is called Nara. As he is without annihilation, water created by him is
called Nara. Lord Vishnu who sleeps on the water of dissolution is called
Naarayana.
Through
Kesava we got body protection. Through Naaraayana we realize entry to his
protection. Even though we see the entrance, it is not easy to enter into it.
That is possible only with worship. That can be realized by chanting the name
of Madhava.
"Om
Maadhavaaya Namah"—(sipping
the water with due reverence to Maadhava)
“Mounaat dhyaanat cha
yogaat cha
Viddhi Bhaarata Maadhavam”
The
one who can be attained by meditation, prayer and yoga is Maadhava, says
Mahabharata. Therefore reciting the name of Maadhava we get the purification.
After
having sipped water three times thus reciting three names, mantras can be
recited with ease like flowing water.
Om
Goevindaaya namah:
Obeisance to Goevinda.
Goe
means mother earth. Lord has been addressed as Goevinda because of his
protecting the earth by eliminating all Raakshasas (demons) and He is the giver
of deliverance. Through the name of Maadhava we heightened the purification.
The name of Goevinda removes all obstacles and mishaps.
Om
Vishnave namah:--Obeisance
to Vishnu
Obeisance
to Lord Vishnu, He is addressed so because of his all pervading nature. He is
omnipresent. All impediments are removed
by chanting the name of Goevinda. Essential inspiration is collected by
chanting the name of Vishnu. The essentials are gathered together for pooja at
various centers—body, sense organs and mind-intellect.
Om
Madhusoodanaaya namah:--obeisance
to Madhusoodana:
The
Supreme became famous as Madhusoodana by killing the demon Madhu and as he
bestows happiness on good people. My obeisance
is to him who is so famous. The sweetest thing appealing to man is the
arrogance. Madhusoodana is the one who can help in destroying that arrogance in
man. With the help of Vishnu mantra one can attain the power for concentration
of mind during pooja. Madhusoodana mantra eliminates any such ego during the
time of worship.
Om
Trivikramaaya Namah:--obeisance
to Lord Trivikrama
Vedaan Kaalaan gunaan lokaan devaan maanusha daanavaan
Chetanaachetanaan misraan
treenipaada vichakrame
Supreme
is called “Trivikrama” as he pervades the three Vedas; three times (kaalaas);
past, present and future; trigunaas
(satva, rajas and tamas); trilokas, three kinds of living beings, and three
kinds of substances. We had the seedling of Bhakti by three worlds, three kinds
of living beings and three kinds of substances by uttering the name of
Trivikrama. Madhsoodans mantra got rid of our ego. Trivkrama mantra purifies
our three kinds of characteristics as he is the conqueror of three worlds.
Om Vaamanaaya Namah: --obeisance
to Vaamana:
Lord
Vaamana is depicted small in stature. So far, we purified our mind and got ready
for pooja. But pooja needs Bhakti
(devotion). In the beginning our devotion is only small, being the beginner
student. With the development of inner consciousness, the spark of Bhakti, will
assume gigantic proportions and turns into ‘jnaana’ supreme consciousness. Thus
the Vaamana mantra gets the seed of Bhakti planted in our hearts.
Om Sreedharaaya namah: --obeisance to Sreedhara
The Supreme is addressed as “Sreedhara”
as he adorns “Sri” in his heart. Sri signifies Goddess Lakshmi meaning the
wealth of knowledge. He fulfills the desires of the devotees and throws the
demons, which are enemies of deliverance, into the dark. We had the seedling of
Bhakti through Vaamana mantra. Sreedhara mantra fixes Bhakti firmly in our
heart.
Om Hrisheekesaaya namah:--obeisance to Hrisheekesa:
‘Hrisheekesas’ are sense organs. Lord is the
governor of all senses and he grants bliss to Brahma, Rudra, Ramaa and others.
The vessel may contain pure milk. But the dust from outside pollutes the milk. Similarly,
pure Bhakti has been planted in our heart vessel by Sreedhara mantra. But this
Bhakti can be agitated by influence from wandering sense organs. Hrissheekesa
mantra protects us from such negative tendencies.
Om Padmanaabhaaya Namah:--obeisance to
Padmanaabha:
The Supreme is called Padmanaabha because
padma (lotus) is springing from his navel. Padma signifies intellect. The
dangers created by sense organs are eliminated by Hrisheekesa mantra. Even though
sense organs may not influence us standing in front, the past inner negative tendencies
may influence any one of us. Even under these adverse situations, if noble
thoughts descent on us, we may be freed from internal agitations. Padmanaabha
mantra blesses us in all such situations by giving us inward intelligence.
Om
Daamoedaraaya namah: --Obeisance to Daamodara:
Padmanaabha mantra develops in us inward
glow and knowledge. One in whom
inward light glows, everything is clear inwards. Such inward glow is given by
Daamoedara mantra.
“Daamaani
loekanaamani taani yasyoedaraantare”-- The Supreme is addressed as
Daamoedara because he retains the entire world in his stomach; he has the rope
around his belly tied by Yashodaa, he plays with the sages who have control
over their senses; he gives happiness to generous people; he causes sorrow to
demons and he plays with people who
have compassion.
Om Sankarshanaaya namah:--obeisance to to Sankarshana:
Daamoedara mantra gives us inward light.
Sankarshana mantra focuses the mind to look always inwards. Just as sun
withdraws all its rays to himself, the Supreme during deluge takes all beings
into himself and so he is called Sankarshana, the protector. He pulls the mind
of his devotees from worldly things and gives them thought for renunciation.
Sankarshana mantra is helpful in diverting all our actions inwards leading to
Aatman.
Om Vaasudevaaya namah:--Obeisance to Vaasudeva:
“Vaasanaad
vaasudevoesi vaasitam te jagatrayam
Sarvabhootani vaasosi vaasudeva namoestu te”
The Supreme is called Vaasudeva as he is
the dwelling place of the three worlds, as he is omnipresent, omnipotent,
oldest of all, fulfiller of all desires, giver of deliverance to worthy beings
and as he is the son of Vaasudeva. “Vaasavat
sarva bhootani”—the jeeva in all beings is Vaasudeva, says Mahaabhaarata.
Therefore Vaasudeva mantra blesses us to see the Light of Aatman.
Om Pradyumnaaya namah:--obeisance to Pradyumna:
Pradyumna means one who is fabulously
rich. The Supreme is called so because he has unequalled luster and fame. Vaasudeva mantra created in us the feeling of
Aatman. This is active energy. Pradyumna mantra is the wealth of knowledge.
Therefore this wealth of knowledge makes the active energy more evident to
visualize the Self within us.
Om Aniruddhaaya namah:--obeisance to Aniruddha.
The Supreme is called Aniruddha being
unconquerable by enemies. He is called so as He is unobstructable, omnipotent with
all gunas, as he cannot be known by the ordinary mind as he can be tied only in
the minds of enlightened by meditation and as he destroys them who behave
contrary to the Vedas. Therefore, one who has no fear of enemies is not far
from peace; he is far away from miseries. This is the beauty of Aaatman.
Vaasudeva mantra presents the sentient with form, Pradyumna mantra presents the
sentient without form and Aniruddha mantra
presents the bliss and all the three
together present Sat-Chit-Aananda, the Everlasting Truthful Bliss form of the
Supreme, Sachchidaananda.
Sankarshana, Vaasudeva, Pradyumna and
Aniruddha are known as Vyuhaavataaraas and should be recognized as such.
The four vyuhas (emanations) are
primordial forms of Vishnu: 1. Gnosis (Jnaana) 2.Lordship (Aiswarya); 3.
Potency (Sakti); 4. Valor (Veerya); 5.
Energy (Bala); 6. Splendor (Tejas). All the six are in Vasudeva. Knowledge and
energy are in Sankarshana (Jnaana and Bala). Lordship and valor are in
Pradyumna (aisvarya and veerya). Potency and splendor are in Aniruddha (Sakti
and tejas).
Om Purushoettamaaya Namah:--obeisance to Purushoettama:
Kshetra is decaying and is Kshara.
Kshetrajna is undecaying and he is known as Akshara.
“Yasmaat
ksharamateetoeham aksharaadapichoettamah
Athosmi
loeke vede cha prathitaha purushoettamah”
All living beings with mortal bodies are ‘Ksharapurushas’. Beings like
Mahaalakshmi, with immortal bodies are “Aksharapurushas”.
As He is superior to these two categories, He is called Purushoettama. He is
the one who brightens up both, Kshara and Akshara and Sat-Chit-Aaananda. Vaasudeva,
Sankarshana, Pradyumna and Aniruddha mantra, each leads to Purushoettama, the
Supreme. This mantra enables to attain advaitic state of Godhood. “Purushaannaparam
kinchit”—there is nothing beyond Purushoettama say the Vedas and therefore
the name of Purushoettama leads to advaita goal.
Om, Adhoekshajaaya namah:--obeisance to Adhoekshaja.
While
Purushoettama mantra leads one to advaita (peerless) heights, Adhoekshaja
mantra gives the steadfast intelligence that would hold on to the elevated
heights without causing the downfall. “Adhoe
naksheeyate jaanaamitvaam suroettamam”—Udyoegaparva of Mahaabhaarata
describes the adhoekshajaa status as sthitaprajnya, steadfast intelligence (not
declining). The Supreme is called
Adhoekshaja as he is born to Vaasudeva, who has control on the senses, as he is
the embodiment of knowledge, and as he is known by Hanuman who has killed
Akshayakumara. That is why this mantra gives one steadfast
intellectual ideal.
Om
Naarasimhaaya Namah:--obeisance to Narsimha:
Narasimha
mantra indicates all pervasiveness like Narasimha avataara with the perception
of the Vedic saying “ayam aatma Brahma”—I
am aatma, the Brahman”. The Supreme is called Narasimha as he is with the form
of a man and lion, the strongest among living things.
Om, Achyutaaya namah:--obeisance to Achyuta.
The status bestowed by Narasimha mantra
is nectarine—so reveals the Achyuta mantra. It reveals both ageless and eternal
character of the soul. “Saasvatagam
Sivamachyutam”. Naaraayanoepanishad declares Atman is eternal, auspicious
and imperishable. This is the state of Paramaatman. The Supreme is called
Achyuta as he is the manifestation of perfect knowledge and bliss, as he is
full of perfect qualities and as he is of True Will.
Om Janaardhanaaya namah:--obeisance to Janaardhana.
The verb (aardhayati has two meanings in
samskrit--1.To give happiness and 2) to give misery. He is called Janaardhana as he destroys the demons like
Madhu, Kaitabha, Hayagreeva etc., who dwell in the ocean and cause trouble to
gods, as he frees the souls from re-birth and gives liberation, as he is
without birth, as he removes the worldly sufferings and as he can be attained
by the virtuous beings. Achyuta mantra signifies the nature of Aatman. One who
has realized aatman is blessed with happiness and one who has not realized is
cursed with misery. The Supreme who is bestowing these upon us is addressed as
Janaardhana. This leads us towards prosperity after one realizes the difference
between prosperity and misery.
Om, Upendraaya namah:--obeisance to Upendra.
Indra is the lord of sense organs. Upa
means nearness. Upendra therefore means
one who is close to sense organs and responsible for their proper functioning.
Sensual pleasures and senseless intelligence both destroy prosperity. Upendra
mantra is very effective in these areas to eradicate such adverse tendencies. In
puranas Vaamana is called Upendra as he has Indra as his brother.
Om, Sri Haraye namah:-- obeisance to Sri Hari.
Upendra mantra restores spiritual
prosperity to the devotees that leads to salvation. The miseries of family
entanglements are destroyed. This is the effect of Hari mantra. “Sa hetukam samsaaram harateti Harih”. Hari mantra is
addressed to the Supreme as he is the one who eradicates completely miseries
arising from worldly miseries arising from worldly pleasures and pains. When
one is free from worldly miseries, he attains eternal bliss. The next mantra
reveals that this is very essential and needed for happy living.
Om, Krishnaaya namah: obeisance to Lord Krishna.
‘Krish’ means that which will remain
always. ‘na’ means happiness. That means Eternal Bliss. Therefore, the sacred
Krishna mantra is the one that brings ever lasting happiness in our daily life.
It is the great mantra that brings inward knowledge. The permanent nature of
Krishna mantra is essential for the elevation of aatman.
Thus finishing the Aachamana while
chanting the various names of the Supreme and cleansing lip with water,
Praanaayaama, breath control should be followed, chanting Gaayatri mantra.
Gayatri
Devatas
Gayatri Sara Sangraha identifies 24
letters of Gayatri with 24 deities presiding over the letters:
No. Gayatri Letter Abhimaana devata Name of Vishnu
1. Ta Agni Kesava
2. tsa Prajapati Narayana
3. vi Soma Maadh\
4. tu Eesaana Govinda
5. rva savitr Vishnu
6. re Brihaspati Madhsoodana
7. ni Paitr-deva Trivikrama
8. yam Bhaga Vaamana
9. bha Aaryama Sredhara
10. rgoe Savitr Hrisheekesa
11. day Tvashtr Padmanaabha
12. va Pushan Daamoedara
13. sya Indra Sankarshana
14. dhee Agni Vaasudeva
15. ma Vaayu Pradyumna
16. hi mitra-varuna Aniruddha
17. dhi Bhavatri deva Purushoettama
18. yoe Vasudeva Narasimha
19. yoe Vishnu Adhoekshaja
20. naha Vaasava Achyuta
21. pra Tushtaba Janaardhana
22. choe
Kubera Upendra
23. da Dasra Hari
24. yat Brahma Sri Krishna
Gayatri Tantra insists that each letter
must be contemplated upon (thought and meditated for emancipation); "Varnaanaam chintanam dhyaanam samyak
paapapraasanam"
Praanaayaama (Gaayatri Mantra Meditation Procedure):
Praanaayaama consists of pooraka, kumbhaka and rechaka. Pooraka
is the process by which air is inhaled. Holding the breath within is called
‘antahkumbhakam’. Holding the air without inhaling is called ‘bahihi kumbhakam’.
Releasing the air outwardly is called Rechakam.
Close the left hole of the nose with the
help of your right little finger and ring finger and exhale the inner breath
through your right nostril hole; then with your thumb close your right nostril
and inhale air through left nostril, then close both nostrils for sometime
closing your eyes, chanting the mantra three times; then through the right
nostril release the air from within slowly and then touch your right ear with
your hand. This is the Praanaayaama technique.
When you are breathing in, you should have
the feeling that "the whole world is manifestation of the Lord and that
power is entering to the Self". This is called inhalation. When you hold
the air within, without any movement, it is called, “antaha kumbhakam”. You
should then have the feeling in you at that time that the divine power that has
been drawn in is pervading all body organs, mind and intellect. When the air
that has been drawn is released outwards, you should imbibe the feeling that
all airs of ego are driven out of your body, cleansing you within. You should
not immediately start breathing, in order to avoid the impure air that has been
thrown out. You should be still, for sometime without breathing. This action is called “baahya kumbha”. You
should get the feeling that the air that has gone out from you is not
reentering into yourself. Once the Praanaayaama is complete then the following
“sankalpa” (religious resolution) should be undertaken.
“Om Pranavasya parabrahmaa rishhi
paramaatmaa devataa daivee gaayatree chandaha saptaanaaam vyaahriteenaam Viswaamitra Jaamadagni Bhaaradwaaja Gautama
Atri Vasishta Kasyapa sapta rishayaaha Agni Vaayur Aaaditya Brihaspati Varuna
Indra Viswadeva devataaha Gaayatryaa Gaayatree chandoe Visvaamitra rishihi
savitaa devatoe siroe mantrasya parabrahma rishihi paramaatma devataa anushtup
chandaha praanaayaame viniyoegaha”
Om Parabrahma is the seer for Om which is
pranava embodiment. Paramaatma is the presiding deity, Chandas is Gaayatri.
Viswaamitra, Jamadagni, Bharadwaaja, Gautama, Atri, Vasishta, Kasyapa are the
seers who are sages for seven vyahritis. Agni, Vaayu, Soorya, Brihaspati,
Varuna, Indra, Vaiswa deva are the presiding deities. Gayatri herself is the
chandas (meter). Viswaamitra is responsible for the mantra. Soorya is the
divine element. We are doing this praanaayaama which is recited in the Anushtup
metre:
“Om Bhooh Om bhuvaha Om Suvaha Om Mahaha
Om Janaha Om Tapaha Om Satyam Om Tat Savitur varenyam bhargoe devasya dheemahi
dheeyoeyonaha prachoedayaat; Om aapoe jyoti rasoe amritum Brahma Bhoor Bhuva
Suvar Om”.
Om=Parabrahma as asyllable; Om Bhuh=the
eternal Parabrahma in the form of Pranava; Om Bhuvaha=Parabrahman the creator;
Om Suvaha=independent energy form; Om Mahaha=worshipful great being; Om
Janaha=beginningless prime person; Om Tapaha=Supreme radiant being; Om Satyam=
embodiment of truth; Om tat= the manifest Brahman; Savituhu=the Supreme in the
Sun-orbit; Varenyam=one who is worshipped by all devas; bhargoe=one who is
brilliant; devasya= that deva; dheemahi=we are praying; dheeyoe=our
intelligence; yoenaha=is being run by him; prachoedayaat=being conducted by his
inspiration; Om aapoe=who protect us from water; jyotihi=you are embodiment of
light; rasaha=you are full of juice; amrutam=you are the embodiment of nectar;
Brahma=such paramatma; Bhur Bhuvaha Swaha=you are pervading earth, space and
Swarga.), may that flame of pranava bless us!
We are meditating upon the Eternal;
Independent; the One who has no beginning; the Ever –glowing; the Truth;
Authoritative Parabrahma; One who is pervading the solar-orbit; Naaraayana; God
of divines; the All-glowing; the word-form Supreme. Because of Him only our
intelligence prevails. May that glowing embodiment, the all juicy, the
nectarine who
is all
pervading the earth, space and heaven, the blissful Pranava bless us!
After chanting the above Gayatree mantra,
getting ready for the Pooja, we should make the Sankalpa (religious resolution)
with a focused mind on the Almighty.
Sankalpa
(religious solemn resolution)
Sankalpa is a statement of the purpose of
the pooja by way of religious resolution:
Om
Sri Govinda Govinda Vishnoe Vishnuhu Vishnoeraajnyayaa pravartamaanasya
aadyabrahmanaha dwiteeya paraardhay sweta varaaha kalpay vaivasvata manvantaray
kaliyugay prathamapaaday jamboodveepay Bhaaratavarshay Bharatakhande Mahaameroehu
dakshina digbhaage ………..tate asmin vartamaana vyavahaarika chaandramaanena
………naama samvatsare ………naayane ……..maase…..myam ……. vaasarayuktaayam subha
nakshatra, subhayoga subhakarana evam guna viseshana visishtaayam asyam
subha tithou mama sakala duritoepasamana sarvaapa
shaantipoorvakam putrapoutra dhana dhaanya sampadabhivriddhyartham
sarvaabheesshta siddhyartham yathaa sampaadita saamagryaa Ganesha Gowri Vaani Lakshmi Brahma Vishnu
Rudra Sooryaadi navagraha devata Indradrushtyalokapaalaka devataanaam dhyaana
aavaahanaadi shodasoepachaara poojaa puraskaram Sri Venkatesha swami poojaam
karishye: [The dots are
to be appropriately filled in suiting the day and time]
The gist of this resolution is: “With the
blessings of Sri Narayana, in the first
quarter of Kaliyuga, second half of Svetavaraahakalpa of Vaivasvata manvantara
in Jamboodweepa of Bharata varsha in Bharata khanda on the southern side of
mount Meru at the location of…… (the person performing the pooja should
indicate the location the exact year, season, month, tithi, nakshatra etc) with
due reverence to all the divines, seeking deliverance from all accumulated sins, praying for sons,
grandsons, wealth and crops, I start the
sixteen step poooja ritual for the fulfillment of all my requests”.
Thus the devotee starts the pooja with
this Sankalpa. This Sankalpa leads him to Bhaktimarga without any obstacle. We
give expression to our hidden Bhakti by this Sankalpa.
Worshipping
the lamp
The lamp is lighted and offered flowers
chanting:
"Deepajyoti parabrahma deepajyoti
Janaardhanaha
Deepoe may haratu paapam deepajyotir
namoestu te"
I salute the Lord, the sustainer of the
creation, who is in the form of this light. I pay my obeisance to this light
(the Lord). May he destroy any affliction resulting from any omissions and commissions!
Kalasa
Pooja(worship of the holy waters in the pot)
Offer flowers to the small pot which has
been filled with water and decorated with sandal paste and red vermillion
(kumkum). Cover the pot with the right palm and chant:
"Gangaa cha Yamunaa chaiva
Goedaavari Saraswati
Narmade Sindhu Kaaveri jalesmin sannidhim
kuru"
O rivers Gangaa, Yamunaa, Goedaavari,
Saraswati, Narmada, Sindhu, Kaveri may all you be present in the water.
"Kalasasya
mukhe Vishnuhu khante Rudra samaasritaaha
Moole tatra
sthitoe Brahmaa madhye Matruganaaha sthitaaha"
At the mouth of the Kalasa Lord Vishnu is
worshipped; at the neck portion Rudra is worshipped; at the base Lord Brahma is
worshipped; at the middle portion Mother of the Universe with all her
attendants. We are filling the pot with water through its mouth and filling it
completely. The pot is now occupied with water fully, just as Lord Vishnu
pervades all. We are worshipping Lord Rudra at the neck portion. We pray to
Lord Rudra in order that the mantras emulating from the mouth go down and rest
in the cavity of the heart. Siva became blue-necked (Neelakantha) by holding poison
at his neck. We should also be able to stop all negative tendencies at the neck
itself without going further. Rudra is responsible for destruction. We can also
realize Truth when we destroy all negative tendencies. This is the meaning of
worshipping Siva at the neck portion. At
the base we worship Lord Brahma. By worshipping the creator, we are able to
perform pooja with full devotion and novelty. By doing pooja this way our heart
is filled with spiritual power. Only to realize this power we worship the
middle portion of the Kalasa invoking Mother of the Universe.
Now the pot is filled with water from the
confluence of all the holy rivers. The person who attains inward spiritual
heights will not feel anything different outwardly also. We thus invoke all the sacred rivers into the
pot.
Sprinkle the water from the Kalasa pot on
all pooja materials, on self and all the devotees gathered to perform pooja.
Sankha
pooja
Sankha or conch occupies an important
place in pooja rituals of Sanaatana Dharma. The sound coming from conch when
blown is the word Om, Pranava. Hearing the sound of the conch is also known as
Naadoepaasana or the worship through the medium of sound. That is why the Lord
is always seen with the conch.
Lord Siva obtained his trident from
Vishnu to eliminate demons and destroyed them all. They were reduced to ashes
with their chariots. All these ashes got mixed in the ocean and in due course
turned to conches of different shapes and colors says Vaivaswata puraana. They
were fortunate to be reduced to ashes by the trident of Mahaa Vishnu which he
carries always with him in his hand. Therefore the conch is very sacred. The
sound emanating from conch is auspicious.
“Sankhasabdoe bhaved yatra tatra
Lakshmeescha susthira
Sa snaataha sarva teertheshu yaha snaataha sankhavaarini
Sankhe Harer radhishtaanam yataha sankhoe
tatoe Harihi
Tatraiva satatam Lakshmee dooribhootaa mangalam”
.
Where the sound of conch is heard there
prosperity reigns for ever. If one takes bath with the water from the conch he
will reap the benefit of having bathed in all the waters from sacred rivers..
Conch resides with Hari. Conch is always in the company of discus (chakra).
There Lakshmi will always be present who drives away all inauspiciousness.
Sakuna saastra (science of omens) also gives importance to conch. If you hear the sound of conch when you begin
a job then that job will be completed without any hindrance. Samudreeka Sastra
(palmistry) talks about the benefits of conch signs. Lines resembling a conch
on one’s palm or sole makes one exalted and rich like a king. In pooja rituals
also the conch occupies a prominent position.
"Kapilaksheeramaadaaya Sankhe
snaatwaa Janaardhanam
Yajna-aayutasya sahasrasya snaapayitwaa
labhedphalam
Kshiptwa Gangoedakam sankhe yah
snaapayati Maadhavam
Namoh Naaraayanetyuktwa muchyate
yonisankatat
Darsanenaapi sankhasya kimu
tasyaarchanenacha
Vilayam yaanti paapaani himaa sooryodaye
yadaa"
He, who bathes Lord Janaardhana with the
milk of a black cow from a conch, enjoys the fruit of performing a million
Yagnas. One who bathes Maadhava with Ganges water from a conch, uttering “Om
Namoh Naaraayanaaya”will escape all further births. While the mere sight of a
conch dispels all the sins as the Sun dispels the fog, why talk of its worship?”
Ayurveda also deals with the therapeutic
properties of conch. Medicines stored in conch for sometime cure long
illnesses.
Now pouring the water from the copper
vessel on the conch, the bell should be rung. Ringing the bell the following
mantra should be chanted:
"Tvam puraa saagaroetpannoe
Vishnunaa vidhrishtaha karay
Namitaha
sarva deveyscha Paanchajanyam namostu te"
Om! The divine conch! Paanchajanya! You
emerged out of the ocean. You then decided to live in the hands of the
Ksheerasaagara Lord. You are being worshipped by all devas (gods). My obeisance
is being offered to you.
"Dakshinaavarata sankhasya toeyena yoe archayet
Harim
Sapta Janma krutam paapam tatkshanaadeva naasayet"
Bathing Lord Hari with water poured from
a dakshinaavarta (right twist) conch one’s sins accumulated over seven lives
would at once be wiped out. It further bestows on the performer long life, fame
and wealth says Skanda Puraana.
The conch is adorned with red vermillion
(kumkum), offering few grains of sacred rice (akshata) saying: “Dhyaanaavaahanaadi shoedasoepachaara
poojaartham Tulaseedalam samarpayaami”—so
saying few Tulasi leaves are placed on
the conch in the process of starting the
sixteen steps Pooja. Flower petals can also be offered.
Aatma
Pooja (worship of the Self)
Hold your palms together with fingers
pointing upwards and chant:
"Deho devaalayaha proktaha jeevo
devassanaatanaha
Tyajedaanada nirmalyam soeham bhaavena
poojayet"
The body is temple. The Jeeva is the
deity of this temple since the beginningless time. May the wilted flowers be
removed that are ignorance and worship the Lord with an understanding that He
is non separate from individual Self. (Please also see, under visarjana, p. 21).
Ghanta
Pooja (worship of the Bell)
"Aagamaartantu
devaanam gamanaartantu raakshasaam
Kuru ghantaaravam tatra devataahvaana lanchanam"
For the arrival of deities and for the
departure of devils, I ring the bell, marking the invocation of the deity. The bell is rung symbolically to drive away
our evil tendencies and hold within the divine qualities.
Aasana
Pooja (worshipping the seat—Earth)
"Prithivee tvayaa dhrita loekaa Devi tvam vishnuna dhritaa
Tvam cha dhaaraya
maam devi pavitram kuruchaasanam "
Oh
Mother Earth! You are the consort of Vishnu. You support and protect everybody.
You bless us where we are praying to you while seated. May your protection be
bestowed on all beings!
One should stand up while chanting this
prayer. Offering the sacred Akshata one should bow with reverence (obeisance) to
the mother Earth. After chanting one
offers flowers and sacred rice to the seat before commencing the prayer.
"Yagnaisachyuta Govinda Madhavaananta Kesava
Krishna Vishnoe Hrisheekesa
Vaasudeva namostu te"
With these divine chanting of the names
of the Lord, the main ritual of sixteen steps is started for the deity to be
worshipped:
“Shoedasoepachaara Vidhaanena Sri
Venkateswaraswami poojaam karishye”
ABHISHEKAM (BATHING CEREMONY)
Dhyaanam
“Prapanna paarijaataaya totravetraika
praanaye
Gnaanamudraaya Krishnaaya Geetaamruta
duhe namah”
Obeisance to Lord Krishna,who is the
pinnacle of intellect, who milks the nectar of Geeta, who shines in paarijaata
flowers and ornaments.
Vinaa vankatesam na naatho na naathah
Sadaa Venkatesam smaraami smaraami
Hare
Venkatesa praseedaa praseeda
Priyam
Venkatesa pryachcha prayachcha
There is no Lord for me other than Venkatesa;
I think Venkatesa all the time; May Venkatesa be happy with my prayers! May
Venksatesa be pleased to bless me for ever!
Om Namoe Bhagavate Vaasudevaaya—Dhyaanam
samarpayaami
Obeisance to Vaasudeva--I offer with
reverence my prayers. I Invoke the Lord with these prayers.
“Harihi Om! Sahasra seershaa Purushaha;
Sahasraaksha Sahasrapaat; Sa bhoomim viswatoe vritvaa; Atyatishtad
dasaangulam”—He, the
cosmic Lord, the Purusha, with thousand heads, a thousand eyes, a thousand
legs, pervading the Universe, still stands ten inches beyond”
Aavaahanam
Aagachcha. Yaavat poojaam karishyeham
taavat tvam sannidhou bhava iti aavaahayaami—O Lord! Welcome! Welcome! Surrendering
to you I am urging! Please come. Please grant your audience during the period
of the entire pooja rituals. This is the first mantra welcoming the Lord.
Aasanam (offering the
seat)
After
inviting the Lord, the devotee should offer seat to Him.
“Purusha
ye vedagam sarvam; yadbhootam yachchabhavyam; utaamri tatva syesaanaha; yadanne
naati roehati”—whatever
is born now and whatever is yet to be born in the future, all that is He alone,
not only this, even for the divines, He is the controller; and hence He transcends (atirohati) the mortal state
(annena). “Ratnaihi naanavidhair yuktam Swrnapeetha viraajitam; Aasanam
Devadevesa pratigrihyataam”—Aasanam samarpayaami—Oh Lord! A golden seat
embedded with different kinds of gems and pearls is waiting for you. Please
take your seat on such a bedecked seat and receive our offerings. Indeed God
enters only the heart embedded with gems of good deeds.
Paadyam (washing the
feet)
“Yetaavaan-asya
mahimaa; athoe–jaayaagam-cha-Purushaha; paadoe-asya Viswaa Bhootani;
Tripaadasya –amrutam divihi”—this
much is His glory only. And Purusha is much more than all these. The entire
Universe of happenings and creatures constitute but a quarter (Paada) of Him.
The remaining three quarters (tripaad) of His glory consists of the immutable
Consciousness.
“Naaraayana
namasteshu narakaarnava Taaraka; Grihaanaa paadyam Devesa mama saukhya vivardhana”—paadyam
samarpayaami. Oh
Lord! Take us away from the ocean of sins and save us. We are washing your feet
with the fond hope to live happily. Please save us! With this prayer the feet
of the Lord is washed. By washing with clean water, the devotee is bound to
tread on holy grounds.
Arghyam
(washing the hands)
“Tripaadoordhva
udait Purushaha; paadoe syehat bhavat punaha tatoe viswaang vyakraamat;
sa-asanaana asane abhi”—Three
quarters of the Purusha extends beyond the changing Universe. The one quarter
of Him again and again comes to play as the Universe. Thereafter, He pervades
all beings that eat and that never eat. Oh Lord! With your manifested and not
manifested forms, you are the lord of all senses, (indriyas-- Jnaana and
Karma). We are offering pure water to you for washing the hands. Our actions
are not only associated externally but also associated internally. With such
thoughts the devotee tries to purify his hands hoping purification not only
externally but internally, in the act of washing the hands of the divine. The
devotee looks forward to the divine hand of the protecting posture (abhaya
hasta) to bless him and grant him everlasting peace.
Aachamanam ( the act of
sipping water)
“Tasmat
viraat ajaayata; viraajo adhi poorushaha; sa jaatoe atyarichyata; paschad
Bhoomi-mathoe puraha”—From
the Purusha was born viraat, the Universe-in-seed (Brahmaandam) and identifying
with viraat, the universe-in-seed condition the viraat purusha was born. That
new born one became manifest into the plurality. Then He created the earth and
the bodies.
“Mandaakinyaastu
yadvaari sarva paapaharam shubham; tadidam kalpitam Deva samyagaachamya taam
tvayaa”—Oh Lord! We
are offering the waters of the Ganges for your bath. Chanting this aachamana is
done. Ganges water is holy. That purifies us. The knowledge to purify physical
organs, and sense organs is here indicated
symbolically as the Ganges water. After this aachamana, with this water of
divine intelligence, the bathing ceremony of the Lord begins.
Snaanam (bathing
ceremony)
God
is bathed with the Ganges water poured gently with the help of a dakshinaavarta
sankha (right hand twist conch).
“yat
purushena havisha; devaa yagna matanvata; vasantoe-asya-asee-daajyam;
greeshma-idmah sarad-havihi”—when the divines invoked Purusha (in the
beginning) they considered Him as their very oblation, the spring season as
ghee (aajyam=melted butter), the summer season as fuel and the rainy season as
grains needed for the offering.
“Madhuparkam grihaanedam dadhimadhvaajya
samyutam; bhaktyaa dadaami Devesa sachchidaananda vigrha—madhuparkam
samarpayaami”—Oh
Lord! Honey is being offered to you. Please consider this as
existence-consciousness-bliss (sat-chit aananda) and bless us. Suddhoedaka
snaanam karishye! Bathing with sacred Ganges water is followed by panchaamrita
(five nectars) bathing. Milk, yogurt,
melted butter honey and brown sugar constitute the five nectars. After this the
deity is bathed in water containing sandal paste chanting the following mantra;
“Gandha
dwaaraam duraadarshaam; nitya pushtaam kareeshineem; Easvareegam
sarvabhootaanaam; taami hopaahvaye sriyam”—Oh Lord! We pray to Goddess
Lakshmi for the glorification of our homes. She is the benefactor of the whole
world. She is the giver of happiness. Her blessings make our lives fragrant
like the sandal paste.
Then
the bath is given with water containing flowers, chanting the mantra:
“Pushpaavateeha
prasoovateeha phalaaneerya phalaavapat”; pushpoedaka snaanam samarpayaami” Sweet smelling flowers, when offered to
the Lord give us the feeling that we are receiving nectarine blessings. Then
keeping the fruits in the water, bathing ceremony is performed:
“Phaloedaka
snaanam samarpayaami”-we
are bathing you with the water containing fruits!
“Ksheeram
dadhi ghritam chaiva; madhu sarkara yaanvitam; panchaamritam grihaaneedam
Jagannatha namostu te”—Oh
Lord! We are offering you milk, yogurt, ghee, honey, sugar etc. Please accept
this with obeisance.
“Aavaahita
Sri Venkatesha devatabhyoe namah
—we salute our invited guest Lord Venkateswara.
Panchaamrita
snaanam samarpayaami—I am offering five nectarine baths with reverence.
Then
the rest of the Purushasookta is chanted during course of the rest of the
ritual.
Sapta-asya-asan
paridhayaha; trih-saptaha-samidhahakritaaha; deva-yad-yagyam-tanwaanaaha;
abhadhnan Purusham pasum—for
this yajna they appointed seven vedies (paridhayaha) and created twenty-one
kinds of fuel in all. The very Lord whom devas desired to invoke with their
yajna, that very Prajaapati was tied to the sacrificial post as the animal
offering.
“Tam
yajnam barhishi prokshan; Purusham jaata magrataha; tena devaa ayajanta;
sadhya rishyascha ye"—the
first born Purusha was offered as an oblation to the sacred fire and by this
divine act of gods, celestial, rishis and all became victorious.
After
reciting the above, the deity is offered clothes. That will protect us like
armory. “vedasookta samaayukta; yajnasaama samanvite; sarva varnayute Deva vasasi
prati grihyatam; vastram samarpayaami”—Oh Lord! We are offering the
clothes sanctified by the vedic mantras. All the threads in the cloth are
mantras. Please wear these clothes and bless us. We give up our body-atma
concept in us by offering the clothes to the Lord. It is only by praying to God
constantly through the medium of our body we can give up our attachment to the
body. The threads are the mantras which is the inner meaning of this.
“Tasmaad
yajnaat sarva hutaha; sambhritam prishadaajyam; pasoom-staagam-s-chakrae;
vaayavyaan; Aaranyaan graamyascha ye”—From the sarvahuta sacrifice, curd and ghee were obtained,
insects born of air, animals roaming in
forests and the domestic cattle were
created. So chanting, the Lord is offered the holy thread (yajnoepaveeta): “Brahma
Vishnu Mahesaischa nirmitam brahmasootrakam; yajnoepaveeta
naanena preeyataam Kamalaaptihi—Yajnoepaveetam samarpayaami”—Oh Lord!
The three stranded holy thread which has all the powers of Trinity is being
offered to you. Please wear this and bless us, Oh Lord of Kamala, please oblige
us. By offering the holy thread, we receive the blessings of the yajna. The
three strands represent the three kinds of nature in us—purity, restlessness
and dullness (satva, rajas and tamas).
“Tasmaad
yajnaat sarvahutaha; richa saamaani jagniray; chchandaagamsi jagniray tasmaat;
yajus tasmad ajaayata”—from
the sarvahuta sacrifice the sacred declarations, Rig and Sama were born. From
it again were born meter (chchandas). From it came the mantras of the Yajurveda.
Now
the deity should be decorated with the sandal paste. “Sree gandham chandanam divyam
gandhaadyaam manoeharam; vilepanam surashreshtha; chandanam pratigrihyataam”—we
are smearing your body with attractive sweet smelling sandal paste. With this
sandal paste accept our salutations also and release us from all sorts of
entanglements.
Then
Lord Venkatesvara is worshipped offering Tulasi leaves while chanting his
different names 108 times. In 24 hours we breathe 21,600 times. 12 hours are
spent in the daily routines. That leaves us 12 hours for devotion of God. This means that each day 10,800 times
breathing should be utilized for devotion to God. However, since this is not
practical, the two zeroes have been removed. Therefore, breathing 108 times is
appropriate during prayers. The rosary used in prayers also has 108 beads. 27
constellations with 4 quarters each make 108. There are also other explanations
for the significance of 108. Praanaayaama and gaayatri are also done 108 times
normally. Then akshata (the sacred grains of rice) are offered reciting the
following:
“saaleeyaan
akshataan swetaan; chandrabhaan vimalaan shubhaan; grihaana satya Devesa ;
Puraana Purushoettama”—Oh
the Eternal! The great soul! We are offering the pure and auspicious holy rice
grains. Bless us with all good things.
“Tasmaadaswaa
ajaayanta; ye ke cha ubeyaadataha; gaavoeha yajnirae tasmaat; tasmaat jaata
ajaavayaha”—from that
sacrifice came horses and all creatures with two rows of teeth. Born were also
cows, sheep and goat.
“Yat
purusham vyadadhuhu; katidhaa vyakalpayan; mukaham kim-asya kow baahoo; kaa
ooroo paada uchyete”—when the
Gods meditated upon the Virat-purusha in what way they conceived Him to be?
What came out of his divine face? What came out of his hands? What came from
his sacred thighs? These are being
described further.
After
chanting this, the incenses are offered (dhoopa), chanting the following:
Offering incenses
(dhoopam)
“Vanaspati
rasoe bhoote gandhaadyoe gandha uttamaha; aghreyaha sarvadevaanaam dhoopeyam
pratigrihyatam; Dhoopa maaghraapayaami"—this incense is made from fine scented powder, and
valuable herbs. Please take this and give light to our lives. We are offering
our noble values that we obtained through penance and devotion to the Supreme.
The sacred powders are gathered from scriptures and the herbs are obtained by
discipline. This is the meaning of offering incense.
Deepam,
Aarati (light)
“Braahmanoe
asya mukahm aaseeth; bahoo raajanyaha kritaha; ooroo tadasya yat vaisyaha; paadabhyaa(ga)m soodroe ajaayata”—From the face of the Purusha were born
Brahmins (thinkers); from his arms the Kshatriyas (kings); from his thighs, the
vaisyaas (traders); and from his feet, the soodras (service class).
“Saajyam
trivarti samyuktam vahninaa yojitam mayaa; deepena grihaanaa Devesa trailokya
timiraapaha”. The
aarati or light is offered to the Lord with three stranded lighted thread
dipped in ghee or oil. May this light offered to you remove the darkness from
all the three worlds.
Naivedyam (offering
food)
“Chandramaa mansoe jaataha; chakshoeho
sooryoe ajaayata; mukhaad-indrasch-aagnischa; Praanaad vaayur ajaayata”—from the Virat purusha’s mind the Moon
came out; from his eyes, the Sun; from his mouth Indra; and from his breath
came the very atmospheric air. “Naanaavidham cha naivedyam, He Swamihi
pratigrihyatam”—O Lord! We are offering you a variety of food to please
you. Please accept the same and bless us. Parishachana naivedyam: Gayatri
mantra—Om bhur-bhuvas-suvah, tat-savitur varenyam, bhargoe devasya dheemahi,
dheeyoe yoe naha, prachoedayaat. (Oh lord! Giver of life; Remover of sorrow;
Benefactor of happiness and Creator of the Universe! Thou art most luminous and
adorable. We meditate on Thee! May Thou inspire and guide our Intellect in the
right direction.) After chanting the Gaayatri mantra water with tulasi leaves
in the right hand is shown to the deity five times (symbolic of food being accepted
by the deity). Then the following mantras are recited: “Satvam tvartvena parishinchaami;
Amritoepa-staranamaci”—Oh immortal Lord! Thou art the sheet spread for
the food (you are my Protector). “Om Praanaaya swaaha; Om Apaanaaya swaaha; Om
Vyaanaaya swaaha; Om Udaanaaya swaaha; Om Samaanaaya swaaha; Om Brahmanay
swaaha”—food is being offered to Brahman and the five vital
forces of life controlled by Him. “Amritaa Piddhaanamasi”—Oh Lord!
You are the cover of the form of nectar (You are my shelter. May I live under
your protection)!
[Naivedyam means that which is offered by Nivedanam. Nivedana does not mean making the Lord eat what is offered. Nivedyami means I am making it known to you or informing you and does not mean I am feeding you. What is implied here is an appeal to Lord:"O Lord, in your compassion you have given us this food. We have been thus blessed by you!" Then we must eat the food thus offered thinking of him].
After the above, the following types of water
should be offered. “Hasta prakshaalanam samarpayaami”—water is being offered
to the Lord for washing the hands after the meals. “Mukha prakshaalanam
samarpayaaami”—water is offered to the Lord for washing the mouth. “Aachamanam samarpayaami”—water for
drinking is offered to the Lord.
Then
the Lord is smeared with chandan (sandal paste) on the forehead and the
following mantra is recited:
\“Lavanga
karpoorayutam taamboolam surapoojitam; preetyaa griheena Devesa mama saukhyam
vivardhaya; poogeephala taamboolam samarpayaami”—Oh Lord! For your health and happiness we
are offering the betel leaves and nuts with sweet spices.
Dakshinaa Samarpanam
(Cash offered to the Lord)
Om
Hiranya garbha garbhastam; heymabeejam vibhaavasoho; ananta punya phaladaam;
atha saantim prayachcha may—suvarna pushpa dakshinaam samarpayaami”—O Lord! These little changes are being
offered to you. You are blessing us with good intentions. These are in
attendance to serve you always as a token. Please accept these golden flowers.
In Padmapuraana the flowers are described as follows: non-violence; control
over the senses; compassion; forgiveness; peace; control of mind; meditation
and, truth. “Pushkalaartha pradanaartham pushpamityabhideeyate” They are
called flowers because they promote purity. All our working is due to God’s
blessings only. Obtaining His grace and using this money for the divine cause
is the sole object of dakshina offering.
Phala samarpanam (offering
fruits)
Five
types of fruits are being offered with the following mantra: “Om idam phalam mayaa Deva;
sthaapitam
puratastava; tena may saphalapraaptihi bhavet janmani janmani; samasta phalaani
samarpayaami”—O Lord! Please bless us with all good events. May this
fruitfulness serve us life after life till Moksha (liberation) is attained—with
these words fruits are offered to the Lord! Doing your duty and leaving the
fruits of action to the Lord is the essence of this act of offering fruits. All
the fruits reached with five sense organs are but the blessings of the Lord. It
is for this reason five fruits are offered.
Mangala Aarati
(concluding auspicious waving of the lamp)
“Ghritavarti
samaayukta deepenacha supoojitaaha; neeraajanena santushtoe bhavatyeva
Jagatpatihi; mangala neeraajanam samarpayaami”—O Lord of the Universe! This lamp is
being waved to you filled with melted butter to please you. O Lord, please
grace us. This is the auspicious light. This offering of light with solidified
butter grease is symbolic of getting rid of our negative tendencies.
“Na
tatra sooryoe bhaati na chandra-taarakam | nemaa vidyutoe bhaanti kutoyamagnih
| tameva bhaantam-anubhaati sarvam | tasya bhaasaa sarvamidam vibhaati ||
The
Sun does not shine there, nor the moon and the stars. There lightnings do not
shine. Wherefrom can Agni do so? All these shine after the Ever Shining. All
these shine out on account of His effulgence.
Karpoora aarati (camphor
light offering)
“Karpoora
deepam sumanoeharam prabho; dadaami te Devavara praseeda bho; paapaandhakaaram
tvaritam nivaaraya; prajnaana deepam manasi pradaaya; Karpooraaraatikam
samrpayaami”—O Lord!
This yellow camphor lamp is offered to you. May this remove the darkness of our
ignorance and brighten our intelligence.
“Sreeyah
kaantaaya kalyaana nidhaye nidhayertinaam; Sree venkatanivaasaaya
Sreenivaasaaya mangalm”—May
auspiciousness be to Srinivasa, who is the Lord of Lakshmi, who is an abode of auspiciousness, (who is) a
treasure-trove of supplicants and (who) dwells on the venkataachala.
Now
one spoonful of water is offered chanting “anantaram aachamaneeyam samarpayaami”—this
pure water is offered for drinking.
This
camphor light is the offering of self. In our prayer all egos and selfishness
vanish and the divine light within us is kindled and glows.
“Naabhyaa
aasee dantariksham; seershoe dyauhu samavartata; padbhyaam bhoomirdisaha
srotraat; tathaa lokaagam akalpayan”--from the navel of the Lord the inner space and from the head
outer space emerged. From his feet the Earth and from his ears the four
quarters manifested. Thus the World came into being.
Pradakshina
(circumambulation)
“Yaani
kaanicha paapaani; jnaanamantra kritaanicha; Taanitaani vinasyanti; Pradakshina
paday paday;--Pradakshinam samarpayaami” –O Lord! We are going round you three times. This is to
burn off our sins accumulated in many births. This is the circumambulation.
Praarabhda (past inherited) karma, future karmas and the currently accumulated
karmas are three karmas that need to be destroyed--it is this that is the
significance of three circumambulations
(Note: Saashtaanga
pranaamam, prostration with eight parts touching the floor and panchaanga
pranaamam, prostration with five parts of the body touching the floor is not
done before the sanctum and sanctorum. It is done only at the entrance at the
flag-post, dwajasthamba).
POST ABHISHEKAM RITUALS
Now offering water, rest of
the Purushasookta is completed:
“Vedaahametam
Purusham mahaantam; aaditya varunam tamasastu pare; sarvaani roopaani vichitya
dheeraha; naamaani kritva abhivaadan
yadaaste”—I
have realized that First person resplendent like the Sun, ever shining, beyond
all darkness, who, having created all forms and names, exists as though
functioning through them all. “Dhaataa
Purastaad yamudaajahaara; sukraha pravidwaan pradisas chatasraha; tamevam
vidwaan iha bhavati; naanyaha panthaa ayanaaya vidyate”—Him who Prajaapati
proclaimed as the Viraat-purusha, Him whom Indra propagated in the four
quarters of the Universe, He is the one by realizing whom the realized masters
become immortal, even in this life; there is no other Way of liberation.
“Yajnena
yajna mayajanta devaaha; taani dharmaani prathamaa-nyaasan; teha naakam
mahimaanaha sachante; yatra poorve saadhyaaha santi Devaaha”—The Devas worshipped the Lord of all
yajnas (sacrifices). Therefore yajna dharmas (dedicated sacrifices) became the
noblest of things in the World. The heaven, where earlier performers of this
yajna live there will enter and live (those who perform it). Yajna is
cooperative endeavors undertaken by the community in a spirit of devotion,
desiring nothing more than the total welfare of the entire generation.
“Adbhyas
sambhootaha prithivyai rasachcha; viswakarmananas samavartataadhi; tasya
tvashtaa vidadahad roopameti; tatpurusasya visvamaajaanamagre” The Viratpurusha manifested himself from
out of the all pervading water as also the essence of the element of earth.
This Viratpurusha was actually born out of the greatness of Parmapurusha, the
Creator. The Paramapurusha known as Tvashtaa engaged himself in the act of
creating the fourteen worlds, which forms the expanded figure of the
Viraatpurusha. Thus the entire creation related to the Viraatpurusha came into
existence in the very beginning of creation.
“Vedaahametam
purusham mahaantam; Aaditya varnaha tamasaha parastaat; Tamevam vidwaanamrita
iha bhavati; Naanyaha panthaa vidyate ayanaaya”—I have known that great Purusha who is
brilliant like the Sun and who is beyond darkness. One who knows him thus becomes
immortal even here. There is no other path for liberation than this.
“Prajapatisharati
garbhe antah; ajaayamano bahudhaa vijaayate; tasya deeraaha parijaananti yonim;
mareecheenam padmicchanti Vedhasaha”—Prajapati (the lord of all beings) moves inside the cosmic
womb. (Though) unborn he takes birth in a variety of ways. The wise ones know
his (real nature) as the origin (of the universe). The (secondary) creators
desire to attain the position of Mareechi and others.
“Yoe
devebhya aatapati; yo devaanam purohitaha; Poorvo yoe devebhyoe jaataha; namo
ruchaaya braahmaye”—Obeisance
to him, the self luminous Brahman, who shines for the gods, who is the leader
of the rituals of the gods and who was born even before the gods.
“Rucham
brahmam janayantaha; devaa agre tadabruvan; yastvaivam braahmanoe vidyaat;
tasya devaa asan vasay”—in
the beginning of creation, the gods, manifesting the light of Brahman,
addressed Brahman thus: ‘That Braahmana who realizes (you) thus, all the gods
will come under his control!’
“Hreescha
te lakshmeescha patnyau; ahoeraatre parsvay; nakshatraani roopam; aswinau
vyaattam; ishtam manisaana; amum manisaana; sarvam manisaana; Om saantihi,
saantihi, saantihi”—O
Purusha! The goddesses Hree (modesty) and Sree (wealth) are your consorts. Day
and night are your lateral limbs. The stars are your form. The Asvins are your
widely opened (Mouth). O Purusha!
Fulfill
our desire for the enjoyments of this world (like longevity, cows and horses).
Give us all that we need! May there be Peace; Peace; Peace!
(Note:
It is also customary to recite Naaraayana sooktam on special occasions.)
Mantra Pushpam (Floral
mantras in praise of the Lord)
Having
flowers and akshata in the hands mantra pushpa mantras are recited
“Yoepaam
pushpam veda pushpavaan pasumaan bhavati; chandramaavaa apaam pushpam
pushpavaan prajaavan pasumaan bhavati; ya evam veda yoepaam aayatanam veda
aayatanavaan bhavati”—He
who knows the flower of water, he is the possessor of flowers. The Moon is the
flower for the water. When one knows this, he is blessed with flowers, progeny
and the cattle. He who knows the support of water will get the protection (of
the Lord).
“Agnirvaa
apaa maayatanam aayatanabvaan bhavati”—He who knows the supporter of water, gets the protection.
Fire is the supporter of water. He will get the protection.
“Yoe
agneraayatanam veda aayatanavaan bhavati; aapoe vaa agneraayatanam aayatanavaan
bhavati”—He who
knows the supporter fire, he will be protected. Water is the supporter of fire.
He who knows this will have the protection.
“Yoepaa
maayatanam veda aayatanavaan bhavati; Vaayurvaa apaa maayatanam aayatanavan
bhavati”—He who
knows the support for water, will get the protection. Water is the supporter of
Air. He who knows this will get the protection.
“Yoe
vayoeraayatanam veda aayatanavan bhavati; aapoevai vaayoeraayatanam aayatanavan
bhavati; ya evam veda”—he
who seeks the supporter of air, will get the protection. Water is the supporter
of Air. He who knows this will get the protection.
“Yoepaa
maayatanam veda aayatanavaan bhavati; aapoevai tapannapaamaayatanam aayatanavan
bhavati”—Whosoever
approaches the source of support for water, he will have the protection. Sun is
the supporter of water. He who knows this will have the protection.
“Yoe
mushya tapata aayatanam veda aayatanavaan bhavati; aapoevaa amushya tapata
aayatanam aayatanavaan bhavati; ya evam Veda”—He who knows the source of support for
the Sun, he will have the protection. Water is the supporter of the Sun. So
knowing he will have the protection.
“Yoepaa
maayatanam veda aayatanavaan bhavati; chandramaavaa apaamaayatanam aayatanavan
bhavati”—He who
knows the source of support for water, will have the support. Moon is the
source of support for water. He who knows this will have the protection.
“Yaschandamasa
aayatanam veda aayatanavaan bhavati; aapoevai chandramasa aayatanam
aayatanavaan bhavati”—He
who knows the source of support for the Moon, he will have the protection.
Water is the source of support for moon. He who knows this will have the
protection.
“Yoepaamaayatanam
veda aayatanavaan bhavati; nakshatraanivaa apaa maayatanam aayatanavan bhavati” Who approaches the source of support for
water, he will be protected. Stars are the source of support for water. So
knowing, he will have protection.
“Yoe
nakshatraanaa maayatanam veda aayatanavan bhavati; aapoevai nakshatraanaam
ayatanam aayatanavan bhavati”—Whoever
reaches the support for the stars, he will be ensured protection. Water is the
source of support for the stars. He who knows so will have the protection.
“Yoepaa
maayatanam veda aayatanavan bhavati; parjanyoevaa apaamaayatanam aayatanavan
bhavati”—He who
knows the source of support for water will have the protection. Clouds are the
source of support for water. Knowing this he will have the protection.
“Yah
parjanyasyaayatanam veda aayatanavan bhavati; aapoevai parjanyasyaayatanam aayatanavaan bhavati”—one who approaches the source of support
for clouds he will be ensured protection. Water is the source of support for
clouds. He who knows this has the protection.
“”Yoepaa
maayatanam veda aayatanavaan bhavati; samvatsaroeva apaamaayatanam aayatanavaan
bhavati”—He who
approaches the source of support for water he will be protected. Year (season)
is the source of support for water. He who knows this will be protected.
“Yah
samvatsarasyaayatanam veda aayatanavaan bhavati; aapoevai samvatsarasyaayatanam
aayatanvaanm bhavati”—He
who approaches the source of support for the year will obtain protection. Water
is the source of support for the year. One who has this information will be
protected.
“Yoepsu
naavam pratishtitaam veda pratyeva tishtati”--Whoever knows the One who
dwells permanently in water (Naaraayana), he will have a firm footing. Water is
the universal support, says this mantra.
[Note:
“Tiruppallandu” from “Thiruvoymozhi” (Tamil Veda) is also
invariably recited in all the 108 Divya Kshetras (holy Vaishnava shrines in
South India including the one in Naimisaaranya in U.P.) which have been graced
or ordained by Ramanuja, as well as in other Vaishnava Temples in addition to
Mantra Pushpam, called “Sattumarai” in Tamil.]
“Raajaadhiraajaaya
prasahya saahine; namoe vayam vaisravanaaya kurmahe; sa may kaamaankaama
kaamaaya mahyam; kaameswaroe vaisravanoe dadaatu; kuberaaya vaisravanaaya
mahaaraajaaya namah”—We offer our obeisance to Kubera, who is the king
of kings, who commands every one’s possessions by his power. May that Kubera,
the Lord of desires fulfill my desires! I offer my obeisance to Kubera, the son
of Vaisravus and king of kings.
“Om
tad Brahama Om tad vayuhu Om tadaatma Om tat satyam Om Tat puroennamha
antascharati bhooteshu guhaayam viswamoortishu”—That
is Brahman, that is air, that is
Jeevaatma, that is truth, that is everything, obeisance to that which is
the cause of the Universe--the Lord of the Universe dwells in the cave of the
heart of all beings—obeisance to that Brahman.
“Tam
yajnaastvam vashatkaarastvam indrastvam rudrastvam vishnustvam brahmatvam
prajaapatihi tvam tadaapaha”—You
are the sacrifice, you are the expression vashatkaara (used in sacrifice), You
are Indra, you are Rudra, you are Vishnu you are Brahma, you are the three
worlds –bhuh, bhuvaha and suvaha; you
are the Pranava, Om.
“Eeesaanaha
sarva vidyaanaam eeswaraha sarvabhootaanam brahmaadhipatihi brahmanoedhipatihi
brahma shivome astu sadaasivam--
You are the lord of all kinds of education; you are the lord of all kinds of
beings; you are the protector of the Vedas; you are the lord of Brahma; May
that Brahman bring auspiciousness to me!
Sadaasiva!
“Tadvishnoeh
paramam padam sadaa pasyanti soorayaha; diveeva chakshuraatatam tad vipraasoe,
vipanyavoe; jagrivaagam sasyamindhatae tad vishnoeryat paramam padam”
The
learned are looking at the abode of Vishnu (paramapadam) just like looking at the
Sun that pervades the sky. The learned sages reach the abode of Vishnu
cautiously without much difficulty.
“Ritagam
satyam parabrahma purusham Krishna pingalam; oordhvaretam viroopaaksham
visvaroopaaya vai namoh namah”—obeisance
to visvarooopa (cosmic form) who is Truth embodiment; who is Purusha; who is
dark-blue in complexion (difficult to perceive), who is reddish-brown in hue,
absolutely chaste and possessing unique eyes.
“Naaraayanaaya
vidmahe Vaasudevaaya dheemahi; tannoe Vishnuhu prachoedayaat”—Let us know that Naaraayana; let us
meditate on that Naaraayana; so that Lord Vishnu leads us through the path of
meditation.
“Tvameva
maataa cha pita tvameva; tvameva bandhuscha sakha tvameva; tvameva vidya dravinam
tvameva; tvameva sarvam mama deva deva”—Oh
Lord! You alone are my mother and father; you alone are the relative and the
friend; you alone are my knowledge and the wealth; you are everything to me, oh
Lord!
“Om
asatoe maa sadgamaya; tamasoe maa jyotirgamaya; mrityor maa amritam gamaya; Om
shaantihi, shaantihi shaantihi!
” Lead me from the unreal to the real; lead me from darkness to light, lead me
from death to immortality! In the name of the eternal Om, may there be peace, alround!
Concluding Prayer
“Yaa
mayaa bhaktiyuktena patram pushpam phalam jalam; niveditam cha naivedyam tad grihnaanu
kampaya; mantraheenam kriyaaheenam bhaktiheenam Janaardhana; yat poojitam mayaa
deva paripoornam tadastu te”—Oh
lord I offered you with reverence leaves, flowers, fruits and water. During the
process of clear recitation of the mantras, process of pooja rituals and in my
attitude towards devotion there might have been lapses here and there which
please forgive, Oh Lord of the Universe! Your mercy alone can grant the desired
level of perfection to this pooja ritual. I offer my humble prayers and
obeisance.
Obeisance to four Vedas
1. RIGVEDA
“Harih
Om! Agnimieelae puroehitam yajnasyadeva mritvijam | hoetaara(g)m ratnadhaatamam | Harih Om!”
Hail!
& Glory! To Agni Deva! He, the Lord of the Yajnyas in Whom all our karmas
culminate; He who is to be worshipped without fail at the junction of each
seasonal time cycle of the year; He who has been present from time immemorial
before the commencement of life of every Jeeva (Aatman); He who is helpful to
every one for no reason; He who delivers the food offered in the sacrificial
fires to the respective gods; He who grants the sublime knowledge and divine
happiness that are like precious gems in life; He who stays at the tip of life
and draws and attracts the devotees to Himself, I pray to that great Paramaatma
who is in the form of Agni and I sing in praise to His endless and eternal
glories.
2. YAJURVEDA
“Harih
Om! Ishetvoerjetwaa vaayavasthoe paayavastha devoevassavitaa prarpayatu
sreshthatamaaya karmana apyaayadvam-agni yaa devabhaagam oorjasvateeh
payasvateeh prajaavateer-anameevaa ayakshmaa maava stena-eesatamaaghasa(ga)msoe
rudrasyahetih parivoevrinaktu dhruvaa asmin goepatausyaata barheer yajamaanasya
pasoon paahi | Harih Om”
Hay
Bhagavan! I pray to you to grant me the necessary cooked rice and food that are
needed and worthy of being offered to You; Give me the strength to lead this
life.
Oh!
People of the land who have all come from Him, be prepared to reach Him again;
May you all lead a noble life worthy of conducting Vedic rituals. The body that
you possess is meant for performing Vedic Sacrifices. May it flourish!; May you
all lead a life full of noble qualities with good health and strength and enjoy
life blessed with noble sons and grand- children; let there be no sickness nor
fear from thieves; May you not be provoked to do evil deeds; May you be
protected by the weapon of Rudra; have unflinching faith in the Paramaatma that
resides in you; May the Lord guard your senses (indriyas) and make them worthy
of participating in the Yajnyas conducted by the yajamaana (performer).
3. SAAMAVEDA
“Harih
Om! Agna aayaahiveetayae ghrinaanoe havyadaatayae nihoetaa satsi barhishi Harih
Om! ”
Oh!
Agnideva! You who is intent on leading us forward, please come to us for
uniting the earth and the celestial sky; please respond to our prayers and
accept the Havis (fagots offered as food) offered by us in the sacrificial
fires
4. ATHARVAVEDA
“Harih
Om! Shanno deveer-abhishtaya aapoe-bhavantu-peetayae sam yoer-abhisravantu nah
| Harih Om!”
Oh!
Gods of the Waters! Be beneficial to us with regard to our requirements for
quenching our thirsts. Grant us the boon to be always happy devoid of sorrow;
pray, make available to us milk and curds in plenty always.
Visarjana
( Farewell; sending away)
When the formal worship is completed the
deity is dismissed or sent away (visarjana). The ritual signifying this
involves a “taking back the divine presence (temporarily lodged in the icon)
into the worshipper’s own heart (which is its permanent residence). The
worshipper recites the mantra which means “come into my heart-lotus”—(Ehe
chi pratima sthitaa Purushoettama, mama hritkamalay; Reside in my
heart, Oh Lord of the World, along with your glory (Hridaye kuru samavaasam
sriyaa saha Jagatpatay).
The placement of divine power in the
human constitution is necessary ritual sequence before the services
(upachaaras). Before an idol or image is worshipped, a process of divinizing is
gone through. This is known as Praana pratishtaa. The following prayer is
uttered before Praana Pratishtaa:
“Svaatmasamasttham ajam suddham tvaamadya
paramesvara; Aranyaamiva havyaasam moortau aavaahayaamyaham”
Oh Lord of the Worlds, You are unborn and
pure. You are in my heart. I invoke you in this moorti (icon). Make yourself
visible to me in my concentration even as the fire in arani comes out by
friction. Thereupon it becomes instinct with divinity and becomes fit for
worship. Whenever such aavaahana is done it is followed by the above visarjana.
In temple rituals, this step is omitted,
where the image is a permanent repository of divine power. For administering
the services (upachaaras), however, a smaller replica of the main image is used
in temples. And, this image needs to be infused with life at the time of
services. But, here, the priest draws the power from the main image itself and
not from his heart and returns back the power to the main deity, which is in
its consecrated form, fully charged.
Final
Word
“Agnir devoe dwijaateenaam muneenaam
hridi deivataam; Pratimaa svalpabuddheenaam sarvatra viditaatmanaam”
Those who indulge in rituals have their
Gods in the fire; but the wise folks find Him in their own hearts. It is the
dull-witted one that seeks God in an icon. Those who have higher understanding
see God in everything.
NAARAAYANA
SOOKTAM
Sahasraseersham devam viswaaksham
viswasambhuvam | viswam naaraayanam devam aksharam paramam padam ||
Narayana is all that constitutes this
universe--who has thousand heads, who has his eyes everywhere and who works out
the good of all the worlds, who is the immutable supreme Lord and who is the
bestower of the fruits of all our deeds.
Viswataha paramaannityam viswam
Naaraayanagum Harim; viswamevedam purushaha tad-viswa-mupajeevati
He is the most supreme and the eternal
because of his being in everything. This universe is Narayana, Hari. This
universe is Purusha alone. This universe exists on account of that Purusha.
Patim viswasyat-mesvaragum saasvatagum
sivamachyutam; Naaraayana mahaagneyam viswaatmaanam paraayanam
Narayana is the Lord of the universe.
This master is the ruler of himself. He is the eternally auspicious one and he
is constant and unchanging. This Narayana is the highest thing to be known. He
is the inner-psyche of all. He is the supreme object and the highest goal of
attainment.
Naaraayana param Brahma tatvam
naaraayanaha paraha; Naaraayana paroe jyotihi aatmaa Naaaraayanaha paraha;
naaraayana paroe dhyaata dhyaaanam Naaraayanaha parah
Narayana is the supreme Brahman. Narayana
is the supreme Reality. Narayana is the supreme Light. Narayana is the supreme
Self. Narayana is the most excellent meditator and meditation.
Yaccha kinchit jagatyasmin drisyate
srooyate-pi vaa; antar bahischa tat sarvam vyaapya Naaraayanaha sthitah
Whatever object is seen because of his
proximity or heard through report because of its distance in this world,
Narayana resides pervading all these objects within and without.
Anantamavyayam kavigum samudrentam
viswasambhuvam; padmakoesa-prateekaasagum hridayaanchaap-yadhoemukham
We should meditate upon the Supreme, the
Infinite, the Immutable, the Omniscient, the one whose abode is the ocean, the
one who is dwelling in the sea of one’s own heart as the goal of all struggles.
The location of his meditation is the space in the heart which is comparable to
an inverted lotus bud.
Adhoe nishtyaa vitasyaam tu naabhyaam
upari tishtati; jwaalamaalaakulaa bhaatee viswasyaayatanam mahat
The heart, which is located just at the
distance of a fingr span below the Adam’s apple and above the navel, shines as
if wreathed in fire, is the great abode of the universe.
Santatagum siraabhistu lambatyaa koesa
sannibham; Tasyaante sushiragum sookshmam tasmin sarvam pratishtitam
The heart is like a slightly closed bud,
hangs down being well covered by veins. At the end of that is a subtle hole
called sushumna. The Supreme Brahman, the Self of all is located there.
Tasya madhye mahaanagnir viswaarchir
viswatoe mukhaha; soegrabhug vibhajantishtan aahaara-majaraha kavihi
In the midst of that heart is a blazing
fire spreading in all directions with huge flames surging in all directions.
He, the ever awake, the ever roaring stands there, classifying the food and he
himself consumes the food first.
Tiryagoordhva
madhaha saayee rasmayas tasva santataa; santaapayati svam
dehamaapaada-tala-mastakaha
The fire remains assimilating the food
consumed, the rays of which spread scattering themselves vertically and
horizontally and which warms the body from bottom of its foot to the crown of the
head.
Neelatoe-yada-madhyasthaa vidyullekheva
bhaasvaraa; neevaara sookavattanvee peetaa bhaasvat yanoopamaa
In
the midst of that there is a flame of fire which is subtle and rising above,
which is shining like a streak of lighning in the midst of a blue cloud, which
is very subtle like the tip of grain, which is self-luminous and which is
ioncomparable.
Tasyaaha sikhaayaa madhye Paramaatmaa
vyavashtitaha; sa Brahmaa sa Sivaha sendraha soeksharaha parmaha svaraat
The Supreme self is established in the
midst of that flame. He is Brahma, Siva, Indra, the material and efficient
cause of the universe, the supreme self luminous pure Consciousness, the most
liberated master of Karma.
Ritagum satyam param Brahma Purusham
krishnapingalam; Oordhvaretam viroopaaksham viswaroopaaya vai namaha
Obeisance to the Supreme Brahma, the Lord
of the cosmic form, who is all-pervading, immutable, the one who has an
auspicious form of a blac-tawny color, who has eyes that are uncommon in
nature.
Om Naaraayanaaya vidmahay Vaasudevaaya
dheemahi tannoe Vishnuhu prachodayaat
Vishnu Gayatri—we meditate upon Narayana.
For that we devote ourselves on Vaasudeva. May that Lord Vishnu invigorate and
impel us!
Om sahanaa vavatu saha nau bhunaktu saha
veeryam karavaavahai tejasvi naavadheetamastu maa vidvishaavahai Om saantihi
saantihi saantihi
May Brahma protect us both together! May
He nourish us both together! May we not quarrel with each other! May we both
work together with great energy! May our studies be vigorous and be effective
SOME
ADDITIONAL MANTRAS IN VOGUE AS PRACTICED BY DIFFERENT PRIESTS
Mantra chanted during abhisheka with
Milk:
Apyayasva sametute
viswatas-soma vrishniyam bhavaa vaajasya sangathe |
Oh l Lord Soma!
May you prosper Make us prosperous by all means! May your mercy be upon us!
Please provide us food!
Mantra chanted during Abhisheka with
Curds
Dadhikraa vannoe akaarisham
jishnoerasvasya vajinah \ surabhinoe mukhaa karat praana aaoo(gam)ci shi
taarishat ||
I pray to the
Supreme Principle who is prosperous, omnipresent, deeply interested in taking
care of his devotees with his presence all over the universe.
Mantra chanted during Abhisheka with Melted
Butter (ghee):
Sukramaci jyotiraci tejoeci
devoevas-savitoe punaatu acchidrena pavitrena vasoes sooryasya rasmibhih ||
May the Lord
pure, brilliant, ever-glowing purify us with his sun’rays and vasu deities!
Mantra chanted during Abhisheka with
Honey:
Madhuvaataa ritaayate
madhuksharanti sindhavah | maadhveernah santyaushadheeh | madhnakta mutoeshaci madhumatpaarthi va(gam)rajah \
madhu dyaurastu nah pitaa | madhmaannoe vanaspatirmadhu ma(ga)m astu sooryah |
madhveergaavoe bhavantu nah||
May
(breeze) seasons be pleasant to us! May rivers flow with honey! May plants be
healthy! May nights and mornings be pleasant! May dust from the Earth be
soothing! May the heavens like our fathers, plant kingdom and the Sun be
pleasnt to us! May the cows yield plentiful of
sweet milk!
Mantra chanted during
Abhisheka with Sugar:
Swaaduh
pavasya divyaaya janmane | svaadurindraaya suhaveetu naamne | svaadurmitraaya
varunaaya | vaayave brihaspataye madhu mam adaabhyah ||
Oh
Lord Soma! May you flow for the divines! May you flow sweet for Lord Indra who
is our most favored guest! May you who are so sweet and so harmless flow for deities
Mitra, Varuna, Vaayu and Brihaaspati!
Mantra chanted during
Abhisheka with tender Coconut-water
Yah
phalaneeryaa aaphalaa aapushpaa yaascha-pushtineeh | brihaspati
prasootaastaanoe munchatva(ga)mhasah ||
That
which is born from Brihaspati that which is endowed with fruits or without
fruits, that which is with flowers or without flowers may all those to eradicate
all of our sins.
APPENDIX
Agama – Temple worship
The
worship of deities in public or at home might be the immediate cause for
emergence of Agama traditions. The Agamas in the present day find their full
expression in temple- worship. They form the basis for worship practices at temples,
as it exists today. They prescribe the structure and architecture of various
kinds of temples, the customs to be followed, the rituals to be performed and
the festivals to be celebrated. They in fact cover the entire gamut of
activities associated with temples, its activities and its purpose.
The
Agamas deal with all types of worship practices followed either in temples or
at home; either in communities or in private; either through image or formless
fire or otherwise. The worship in a temple has to satisfy the needs of
individuals as also of the community. Agamas accommodate collective worship
along with individual worship that is characteristically private when performed
at home. The worships that take place in the sanctum and within the temple
premises are important; so are the festivals and occasional processions that
involve direct participation of the entire community. They complement each
other. While the worship of the deity in the sanctum might be an individual’s
spiritual or religious need; the festivals are the expression of a community’s
joy, exuberance, devotion, pride and are also an idiom of a community’s
cohesiveness.
The
temple worship ritual has two other distinct aspects; the symbolic and the
actual which is secondary. The former is the inner worship (manasa puja or antar
yajna) of the antaryamin (the inner
being) residing in one’s heart; and the latter is external worship
characterized by splendor, spectacle and an overflow of religious fervor. The
inner worship involving Tantric rituals that takes place in the privacy of the
sanctum is more significant than the external worship. These are in a sequence such as shuddhi
(purification of elements), mudras (assumption of appropriate and effective
gestures), pranayama (regulation of breath to enable contemplation of the
divinity), dhyana (contemplation), sohambhava (identity of the worshipper with
the worshipped), mantra (words to help realize the deity in worshipper’s heart)
and mandala (diagrams representing aspects of divinity). In manasa puja, God is
the worshipper’s innermost spirit. The worshipper visualizes and contemplates on
the resplendent form of the deity as abiding in his own heart. As regards the
external worship it involves several kinds of service sequences (Shodasha
Upachara) submitted, in full view of the worshipping devotees, to the
personified god who is revered as the most venerated guest and as the Lord of
Lords who presides over the universe (lokadyaksha). The services are rendered
with gratitude, love and devotion to the accompaniment of chanting of passages
and mantras taken from Vedas. The worship routine is rendered more colorful and
attractive by presentations of music, dance, drama and other performing arts.
These also ensure larger participation of the enthusiastic devotees. Thus, at
the temple, both the Agama worship-sequences and the symbolic Tantric rituals
take place; but each in its sphere.
The
worship practices that are followed in the temples are truly an amalgam of
dissimilar streams of ideologies and practices. The rituals here are a
combination of concepts, procedures and symbolism. Each of these finds its
relevance in its own context, without conflict or contradiction. The temple and
iconic worship may appear like tantric. However, in practice the worship at
temples involves both homa and archa rituals. The Agama mode of worship
invariably borrows the mantras from the Vedic traditions along with ritualistic
details from Tantric traditions. Vedic mantras are chanted in traditional
manner while performing services such as ceremonial bath, adoring the deity
with flowers, or waving lights. Apart from that, the Agama practices combine in
themselves the elements from yoga, purana and Janapada the popular celebrations
where all segments of the community joyously participate with great enthusiasm
and devotion. The Janapada includes periodic Utsavas, processions, singing,
dancing, playacting, colorful lighting, spectacular fire-works , offerings of
various kinds etc.; as also various forms
of physical austerities accompanied by sincere prayers.41.5. You find that
temple worship is judicious mix (misra) of: the Vedic mantras and its vision of
the divine; the tantric rituals with their elaborate symbolisms; the Agamic
worship practices, attitudes and devotion; the discipline of Yoga and its
symbolic purification gestures; and, the exuberance and gaiety of folk
festivals, processions and celebrations in which the entire community
participates with great enthusiasm. All these elements combine harmoniously in
the service of the deity and create an integrated Temple –culture.
BIBLIOGRAPHY
These are the compilations
of series of lectures delivered to the Vedanta Class at Sri Ganesha Temple in
the past by N.R. Srinivasan from the
following sources:
1)
Writings from Pandits in Telugu (Pooja Vidhanamu), Tamil, Kannada and Tirumala
Tirupati Devasthanam publication (TTD) on the subject.
2) Swami Chinmayananda, The Universal
Person, Central Chinmaya Mission, Mumbai 400072
3) Central Chinmaya Mission Trust,
Symbolism in Hinduism, Central Chimaya Mission Trust, Mumbai 400072
4) S.K. Ramachandra Rao, Indian Temple
Tradition & Vishnu Kosha, Kalpataru Research Academy, Sringeri Sarada
Peetham, Bangalore 560004
5) Sunita & Sundar Ramasamy, Vedic
Heritage Teaching Manual, Arsha Vidya Gurukulam, Saylosburg, Pa, USA.
[This
series of lectures serve as a guide for understanding the various steps in
Shoedas Upachaara Pooja, though voluminous. Essentialy these also serve as a
guide to all the five deities mentioned in the Panchaayatana pooja—Vishnu,
Siva, Ganesha, Subhramanya and Devi as well as their contingents. It is
customary to chant Rudram and Chamakam for Siva, Ganesha and Subhramanya and
Sreesooktam for Devis replacing Purushasooktam. Only names of Vishnu are
chanted during Aaacahmanam for all the deities.]
This
can be conveniently downloaded and kept as a guide for constant use. It is not
a substitute to Aaagama Pooja Manuals from Vedic scholars followed by priests in
the ritual.