SRAAVAN POORNIMA CEREMONIES AND FESTIVALS

SRAAVAN POORNIMA CEREMONIES AND FESTIVALS

(UPAAKARMA, RAKSHAABANDHAHAN AND OTHERS)

                       --By N.R. Srinivasan, Nashville, TN. August 2013 (revised)

 

INTRODUCTION

Upaakarma celebrated in August, on Sraava Poornima Day in USA, is  considered a  ceremony to herald the  commencement of Vedic studies annually. Thus it is a helpful reminder to start Vedic studies, neglected by almost all Hindus.  Besides this ceremony has two other significant aspects which are side tracked--annual day of repentance for desire and anger motivated acts and Homa (fire sacrifice) offered to Brahman.  Every Hindu chants knowingly or unknowingly Gayatree mantra or at least Om. Symbolically this is the auspicious starting point of the study of Vedas  though religious view is only those who undergo formal Upanayana Samskara should observe this ceremony.   In practice, this ceremony is performed by all who have undergone thread ceremony whether they study Vedas or not as per religious mandate. Everyone is expected to offer   prayers to Supreme Principle in one form or other, which in essence is Sandhyaa-vandana or daily prayer which is only  a prescribed form for those who have undergone Upanayana. Upaakarma ceremony is observed by Rigveda followers in the   Hindu month of Sravana on Sravana Nakshatra (star) Day; Yajurveda followers observe on Sraavan Poornima Day; Saamaveda followers observe on Hastaa Nakshatra (star) in the month of Bhadrapada. Why it should be so I have no explanation.  In order to help the Hindu community, where priest services or elderly  guidance is lacking as in India, Hindu Temples overseas conduct this ceremony  in Hindu temple complexes  for all drawn from different traditions but limit it  for those who have undergone thread ceremony.

Sraavan Poornima Day packs many events and is as important a day as Diwali extending for two days for many rituals for many traditions as detailed below. Should this important spiritually significant day of worship be restrictive or can be broad based for all for active participation? We can understand how broad based even Upaakarma is, if the meaning of the mantras used in this ritual are understood.   According to Hindu Saastras all married women are presumed to have undergone Upanayana Samskara. This is obvious if you closely observe  the investiture ceremony for wearing a holy thread by the bridegroom and holy girdle by bride  during marriage. Upaakarma rituals consist of Changing of thread, Tying of Mounji (grass girdle), Kamokarsheet japa as well as Homa, Rishi Tarpana (oblations to sages) Gayatree Homa (fire sacrifice) 1008 times etc. In modern practice performer just chants abridged mantra "Kamokarsheet Manyurakarsheet Namoh namah" as a quick fix without chanting full mantra. This shortened form makes divinity of both Desire (Kaama) and Anger (Manyuh) to whom obeisance is paid (namah) as the apparent meaning goes. This is not the intent of full mantra. We are not paying obeisance to Anger and Desire not even Savitar but to Brahman. Could it mean to say we are bidding good bye to anger and desire by salutation in a fit of anger! Ignorant people in a fit of anger call the   name of God, like “Jesus” in Western culture!  It will be therefore more meaningful to chant the whole mantra which is not long 108 times instead of parrot chanting of the meaningless abridged form 1008 times. Full mantras have been explained below. This mantra is just a repentance mantra for all sins arising out of desire and anger. Why should this be exclusive to some and also women be excluded? Gayatree mantra and Homa are directed to Brahaman (Supreme Being) praying for sharpening the intelligence. Who does not need this? Repentance (paschattaappa and praayaschitta), Dhyaana (meditation) and Nyaasa (Surerender) are the essential steps promoted for all by all Upanishads for attaining liberation from repeated births. Who does not need this? Who will not like to pay homage to our great Rishis, which is done in Navakaanda Rishi Tarpana on this day?

In India Upaakarma ceremony is a home affair mostly and is popular in the South only among Brahmins claiming the status by birth, not by pursuit of Vedic studies. Overseas, this is a mass ceremony for obvious reasons and limitations of Hindu migrants. Why then not make it more universal to suit all sampradaayas (traditions) particularly Kamokaarsheet Homa (fire sacrifice),   Gayatree homa (fire sacrifice) and Navakaanda Rishi Tarpana,  at least once a year for the benefit of all. Who would not like to pay obeisance to the great Rishis who gave us the Wisdom of Vedas by way of Upanishads and made scientific discoveries to guide the world ? This is also a popular day for expressing love for universal brotherhood in the North (Rakhee). This day could also be a day offering prayers to Supreme through sacred fire sacrifice praying for the well-being and long life for all brothers and for promoting universal brotherhood seeking peace all around--Aaatmavat sarvabhooteshu, love thy neighbor as thyself is the Universal maxim in all religions. It makes more sense for Hindu Temple complexes overseas to celebrate this day as Sraavan Poornima Day, a day of great religious and spiritual significance conducting mass Navakaanda rishi tarpana, Gayatree Homa and Kamoekaarsheet homa,  where all can participate and focus the ritual on Savitar (Vyaahriti or attribute of Brahman heralded in Rigveda) instead of restricting to sectarian worship of  Aavani Avittam Day or Rakshaa Bandhan Day.  Kamoekaarsheet Mantra is mainly a Homa (Fire sacrifice) Mantra as it ends in Swaaaha and not a Japa as practiced, with wrong sense conveyed by the abridged mantra. Yet another day is Mahaalaya Amaavaasya Day on the eve of Navaraatri which could be observed as All Souls Day following Danasoora Karna as already explained.

 UPAAKARMA

Upaakarma means beginning, i.e. to begin the study of Veda (Vedaadhyanam). Yajur Upaakarma means to begin the study of Yajurveda; similarly others—Rig and Saama. Those belonging to the Yajurveda observe the Upaakarma in the month of Sraavana (August-September), on the day of full moon (Poornima).

Upaakarma consists of a series of connected Vedic rituals, the most important of which is the renewal of the sacred thread (Yagnoepaveeta). The beginning is on the fifth day, i.e. Panchami in the month of Sraavana, when the Sun is in the constellation of Hasta. Though this is the commonly observed period, various sootras give slightly varied timings. During this ceremony, which is also a refresher course in Vedic studies for the elders, the young are initiated. This study concludes with the ‘Utasrjana’ ceremony for the academic year for the Vedic study.

After an early morning bath, preferably done in a stream or river or tank, “Samidha dhaana” is performed. Here a sacrificial fire or ‘Agni’ (God of Fire) is lit and is fed with the dry twigs of certain trees of medicinal value, chanting prescribed mantras. Prayers are offered to Agni, who is entreated to bless the one who performs the fire sacrifice (Homa), with long life and intelligence. A prayer is also said for the longevity of his Guru’s children and entreaties are made to help the performer to learn and remember all that the guru has taught and thus make him really learned. It ends with a final request that the performer is also assured of good food in the ensuing year. This is followed by 1008 repititions of “Kaamoekaarsheet Mantra” in which pleading is made that all adhaarmic (non-righteous) acts done, not by one’s volition, but by desire (Kaama) be forgiven. After this prayer comes the ‘Mahaasankalpa’, where-in all those assembled chant in unison, what is uttered by the priest, conducting the ceremony. Mahaasankalpa means the great resolve. Male Brahmacharis (bachelors) have a hair cut after this. This is followed by another bath after which the old sacred thread is discarded and a new one is worn chanting the prescribed mantras and following the prescribed procedure. ‘Kaandarishi Tarpanam’ follows, after which only reading of the Vedas (Vedaarambham) takes place.

This auspicious day also happens to be the day when Lord Narayana took the incarnation (avataara) of Hayagrieva. Lord Hayagrieva is worshipped as the God of Knowledge by many Vaishnavites. Hayagrieva, (the horse necked one) is one of the early incarnations Lord Vishnu, took to restore the Vedas and give them back to Brahma. Vedas were stolen and hidden at the bottom of the sea by the demon Hiranyaaksha. Hayagrieva killed Hiranyaaksha, retrieved the Vedas and restored them to Brahma for the benefit of mankind. In this incarnation, the head is of a horse while the rest of the body is of a human, possessing four hands. This incarnation is worshipped by those who are keen on acquiring proficiency in knowledge—both secular and spiritual. He is said to be the benefactor of even Dakshinaamoorti, Brihaspati and Vyaasa, known for their profound knowledge.

“Jnaanaanandamayam devam nirmala sphatikaakritim

Aadhaaram sarva vidyaanaam Hayagrievam upaasmahe”-- (Vedaanta Desika)

“We meditate upon Lord Hayagrieva, who is the personification of knowledge and bliss, whose form is like a flawless crystal and who is the support of all branches of learning”.

In earlier days, the study of the Vedas was practiced during the period of Tamil calendar months of Aaavani to Thai (from mid August to mid January). Therefore one is supposed to perform an “utsarjanam” ceremony, a closing ceremony of the learning of the Vedas for the academic year, from Thai to Aaavani (January to August). Just like Upaakarma ceremony in Aaavani this utsarjana ceremony was observed in Thai. The period between January  to August was then devoted to the learning of other branches of the Sanaatana Dharma Saasstras (scriptures).  Thus a cycle of Upaakarma and Utsarjana with regard to Vedic studies was established. However, this method took 12 or more years to learn just one Veda. Slowly this practice was given up as impractical and Vedic studies continued throughout the year.

Therefore, the first thing to do before the Upaakarma ceremony is to do   atonement (Praayaschittam) for having studied the Veda during the prohibited period. Specifically, one atones for not having performed the Utsarjana (closing ceremony) in the month of Thai. That may be the reason why Upaakarma begins with the “Kaamoekaarsheet Japam”. The Sankalpa (religious resolution) of Upaakarma includes: “to atone for not doing utsarjana” (adhyayana utsarjanaakaarana prayaschittartham…) and the Sankalpa continues as “…ashtoettara sahasra sankhyayaa kaamoekaarsheet manyurakarsheet mahaamantra Japam karishye” (I will now recite 1008 times the grand mantra of Kaamoekarsheet).

‘Kaamoekaarsheet’ in Samskrit means ‘those acts that are out of desire’. ‘Manyurakaarsheet’   means “those acts that are committed out of anger”. The general practice of uttering ‘namoh namah’ after this mantra is not appropriate as this Japam is done with a sense of contrition according to some. However if one goes back to the full Mantra as given in Mahanarayana Upanishad it will be clear why adding “Namoh Namah” is stipulated. Full Mantra runs as follows:

“Kamoe-akarsheen namoh namah | Kamo-akarsheet-kaamah karoti naaham karomi kaamah kartaa naaham kartaa kaamah kaarayitaa naaham kaarayitaa eshaa te kaama kaamaaya swaahaa || 

Manyu-rakaarsheer-nnamo namah | manyu-rakaarsheen-manyuh karoti naaham karomi manyuh karta naaham kartaa manyuh kaarayitaa naaham kaarayitaa eshaa te manyoe manyave Swaaha || (61—62, Mantrapushpam, Narayanopanishad, Ramakrishna Math).

The translation of the mantras runs as follows:

“Salutations are to the Gods.  Desire performed the act. Desire did the act. Desire is doing the act, not I. Desire is the agent not I. Desire causes the doer to act not I. O Desire, fascinating in form, let this oblation be offered to thee, Hail!”

“Salutations are to the Gods. Anger performed the act. Anger did the act. Anger is doing the act; not I. Anger is the agent; not I. Anger causes the doer to act; not I. O Anger, let this oblation be offered to thee. Hail!

We do not have the authority to alter the mantras from Vedas for our convenience or condense them.  It is therefore essential we chant the full mantra 108 or 1008 times as per convenience. Since the word Swaahaa comes at the end of these mantras these  are mantras meant for Homa (sacrifice) for annual self-atonement like the one we recite in daily prayers for self-atonement (prayaschittaa)—“Sooryascha maamanyuscha” and “Agnischa maamanyuscha”.

Lord Narayana, to whom this apology is submitted, is sure to bear the acts of our omissions and commissions with regard to Saastras.

Upaakarma ceremony then follows after mid-day prayer (maadhyaanneekam), and Bhagvad-aaraadhana (pooja ritual). The main purpose of the Upaakarma ceremony is to offer prayers to those Rishis (sages) who propagated the Vedas and gave them to us. Vedas were orally transmitted in the early Vedic period by rishis through whom the Vedic mantras were revealed to the public. These Rishis are known as “Kaanda Rishis”. There are different Rishis for different Vedas. Normally, one is expected to worship those Rishis who belong to his branch (Saakha) of the Veda, one of Yajur, Rig, or Saama. The Yajurveda consists of four Kaandas: 1. Praajaapatya, 2) Saumya, 3) Agni, and 4) Vaishvadeva. These kaandas get their names from those Rishis who first taught the Vedas, viz. Prajaapati, Soma, Agni, and Vishvadeva.

Prayers are offered to those four Rishis, to Upanishad compilations (Upanishad samhiti), Yaagniki, Vaaruni, and finally to Svyaambhu and Sadasaspati through whom the Yajurveda came to us. The Upaakarma performer stands facing North (preferably in  knee deep water  in a water source), cleansing himself chanting the divine names of Vishnu-- Achyuta, Ananta and Govinda, and sipping water touching his lips (aachamanam) and does the Navakaandarishi Offerings (Tarpanam) with sesame seeds and rice in water held in the palms of both hands, and the sacred thread held in the garland form (niveeti) position, offering water three times, for each mantra. The tradition of standing in water source like river or tank and offering Arghya (water held in cup-shaped palms of both the hands) to Sun god is an early Vedic tradition which has references in Taittireeya Samhita and others. The water along with sesame seeds and rice is offered, leaving the root of the small finger. It is also customary to wear wet clothes during this offering and then discard them. For the mantras 8 and 9 water is released from the elbow tip portion of the arms. After this, aachamana is done again  chanting the three names of Vishnu and sipping the water as before; after shifting the position of the sacred thread to its normal position (wearing across the right shoulder), the performer  comes out of the water source:

The nine mantras are:

1)    Om Prajaapatim Kaaandam Rishim tarpayaami

2)    Om Somam Kaandam Rishim tarpayaami

3)    Om Agnim Kaandam Rishim tarpayaami

4)    Om Viswaandevan Kaandam Rishim Tarpayaami

5)    Om Saahiteer devataa Upanishads tarpayaami

6)    Om Yaajnakeerdevataa Upanishads tarpayaami

7)    Om  Varuneerdevata Upanishads tarpayaami

8)    Om Brahmaangam Swaayambhuvam tarpayaami

9)    Om  Sadasatpatim tarpayaami

This Navakaandarishi tarpanam is so important that it is included as a part of daily routine Sandhyaavandana ritual.

Bachelors (Brahmacharis) wear Maunji, a belt made of sacred grass, aajinam (deer skin) and dandam (stick made of palasa wood-sacred fig tree) after they wear the sacred thread. New set of clothes are worn before the tarpanam and homam. It is also customary to fast on the Upaakarma day or at least fast until the end of the ceremony.

Adhyayanahoma or the fire sacrifice before the commencement of the Vedic study is one of the oldest rituals of India, a respected tradition coming from the Vedic period. Fire is worshipped in this ritual. Fire is the first of the five elements which is seen. The Reality which transcends the world is first perceived through fire. The homakunda (brick wall trough) symbolizes field of activity.  In this Homa offerings are made invoking first Agni, Soma, Gaayatri and Prajaapati. Then the offerings are made to the Kaanda rishi, Upanishads, Yaagniki, Vaaruni, Swaayambhu and Sadasatpati as done before through the water medium offering (tarpanam). This fire offering is called Navakaandarishi Homam.

Generally this ceremony is observed by the male members of the community who wear the sacred thread. Mostly it pertains today to Brahmin community who usually pursue Vedic studies, though there are, other communities also who wear the sacred thread. In the Vedic Society girls were also initiated into Brahmacharya through the Upanayana Samskaara. According to Haareeta Samhita such girls were known as Brhmavadins, women well versed in Vedas. In Kerala, in certain communities girls also wear sacred thread as per their family tradition, even today, and they observe this ritual.  Tamilians call this function as Aavani Avitttam.

Nobody is entitled to perform any other Samskaara without having gone through the Yagnoopaveeta samskaara according to Manusmriti (2-171). Brahmins aware of the need for the Yagnoepaveeta (sacred thread) perform the ceremony and also adorn life-long   yagnoepaveeta. Others miss due to ignorance and lack of guidance. One must undergo Yagnoepaveeta Samskaara before the Vivaaha Samskaara (marriage ceremony). Therefore priests insist upon it before marriage to all. Likewise, Shraaddha ceremony (obeisance to forefathers) is not valid unless the performer had undergone the yagnoepaveeta samskaara. Even when a person does not wear a yagnoepaveeta regularly, priests insist upon it during specific periods, during ceremonies.

During wedding ceremony there is an investiture ceremony of Yagnopaveeta or sacred thread for the bridegroom irrespective of whether he has gone through Upanayana Samskaara earlier or not. Similarly the bride is tied with a Mounji (Girdle of sacred grass) around her hip. Saastras say Mounji replaces Yagnopaveeta for girls. Both are administered Gayatree mantra at that time. Why then there is restriction for studying Vedas by woman? Upanishads mention of many celebrated women Vedic scholars to whom many approached to seek clarification on Vedic texts. In the absence of husband wife can do shraddha for the departed souls. Here we have the example of Seetaa performing the Shraaddha (oblation to the departed) for Dasaratha. Hence it can be concluded that a married woman has also undergone formal Upanayana and gains eligibility to chant Vedic Mantras. Many Azhwars and Naayanmars are not born Brahmins but are great Vedic scholars. Their idols are installed in Hindu Temples and are adorned with sacred threads. Therefore it is obvious that everybody attains the stage of Dwija only after Upanayana Samskaara and there is no ban on Soodras to undergo this ceremony as some religious authorities rule. Also Manu says; “Janmanaa jaayate soodrah”, everybody is born a soodra at the time of birth and has to attain the status of Braahmana. The word Braahmana refers to one who is Brahma-jijnaasu seeker of Brahman and not a title earned by birth.

The sacred thread has three strands symbolic of three debts one need to pay—to the teacher, to the Gods, and to the forefathers according to Taittareeya Samhita. The three strands are also symbolic of Brahma, Vishnu, and Siva. They are pleased with the offerings of one who wears a sacred thread. The three strands also symbolize the three qualities—strength, fertility and splendor and the three Vedas—Rig, Yajur, Saama. They also symbolize the three worlds and the three Gunas (Sattva, Rajas, and Tamas).

The three modes of Prakriti (Nature) are Sattva(gentle), Rajas (ego) and Tamas (ignorance) as we all know. The task before a Yogi is to overcome Rajas and Tamas by developing Sattva in his personality, initially as the Geeta says. Finally, he must transcend Sattva as well and thus become liberated from Prakriti (Material world) and its modes (Gunas). He is then known as Trigunaateeta—one who has transcended the gunas in his endeavor to attain liberation. The three strands reminds one of these facts, who wears the sacred thread and does his prescribed duties by scriptures.

It is said in Saamaveda Chandogya-sootra, that drawing one strand from each Veda, Brahma made a composite string of three strands. Vishnu multiplied it by three with knowledge, action and worship. Chanting the Gaayatri Mantra Siva tied an eternal knot. In this way Yagnoepaveeta comprises of nine threads. Nine threads represent nine divinities. The first: Omkaara, Brahman; the second: Agni, brilliance; the third: Anant, patience; the fourth: Chandra, cool, illumination; the fifth: forefathers, love; the sixth: Prajaapati, duty towards society; the seventh: Vaayu, cleanliness; the eighth: Surya, splendor; and the ninth: all the Gods, impartiality. There are 24 syllables in the Gayatri Mantra and there are four Vedas. 24x4=96. Therefore there are 96 hand breadths in the Yagnoepaveeta. That is how a Yagnoepaveeta is hand made by specialists as per the scriptural codes chanting prescribed mantras.

There is a religious injunction that Praanaayama and Gaayatree Mantras as administered at the time of Upanayana Samskaara is restrictive to those

 who have undergone Upanayana Samskaara and others are prohibited from chanting them.  MNU mentions yet another shortest Gayatree Mantra "Om tadbrahma | Om tad vaayuh | Om tadaatmaa | Om tatsatyam | Om tatsarvam | Om tat puroer-namah || This Gaayatree mantra is universal and can be used by all including girls, women and so called low caste with reverence,  without prejudice to religious sentiments of Hindus today and religious authorities like Sankaracharya. The mantra can be translated as: “Om that is Brahman. Om is that Vaayu (Wind God).  Om is that finite Self (Aatman). Om is that Supreme Truth. Om that is all. Om,  that is multitude of all citadels (the bodies of creatures). Salutation is to the Supreme Being.

Brahma here stands for expanding Prakriti (Nature) which is but a mode of Brahman. The root brih in Sanskrit means ever expanding. Vaayu stands for the Supreme perceptible as universal movement. Aatman stands for the individual Self. The word sarva stresses the omnificent   nature of the Supreme. Namah can be substituted for Namana meaning transformation. Then puroernamah can be explained as the transformation of the universe into the shape which is powerful or as the transformation of Supreme reality as Prakriti into the form Universe.

MNU explains Savitar is Brahman elsewhere in the following Mantra: "Ghrinih Soorya Aadityoemarchatyanti tapah satyam madhum ksharanti |tad brahma tadaapa aapoe jyoeti rasoe-amritam brahma bhoorbhuvah suvaroem || [Aaditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable OM. Gods worship Him as Tapas (penance) and Truth. Being worshiped thus He grants bliss to the worshipers. (That is why we offer honey and sweet to the deity during 16-steps worship). That form of the Sun is Brahman. That is the pervading cause of all. That is water, fire, flavor and ambrosia. The three Vyaahritees (attributes) representing the three worlds and the Pranava Om representing the cause of the universe denote that Brahman].  Hence it is implied in the customary Japa Savitar denotes Brahman only which should be recognized and contemplated upon by the one who meditates  on Gayatree mantra, and not the visible and cognizant Solar energy.

GAAYATREE JAPAM

Upaakarma Ceremony is completed by meditation on Gayatree Japa mantra the next day usually 1008 or 108 times as per convenience and time available. The famous Vedic Mantra named Gaayatree shares its name with the meter in which it is chanted. Gaayatree is also known as tripadaa Gaayatree. It has three paadas of eight syllables.  Gaayatree Mantra reads as follows:

“tatsavitur varenyam (8)  | bhargoe devasya dheemahi (16) | dhiyoeeyoenah prachoedayaat (24) ||

No mantra is fit to be employed in religious acts unless the meter, the deity and the seer are also remembered. So Gaayatree meter, Sage Viswaamitra and deity Savitar are mentioned for this mantra.

Conventionally, Om bhurvbhuvasuvah is added at the beginning of the mantra. Also “omaapoe jyoteerasah amritam brahma bhoorbhuvah suvaroem” succeeds the Gaayatree mantra. The three together as found in Mahaanaaraayana Upanishad forms the Praanaayaama mantra. Pranaayaama which is performed before Gaayatree Japa as well as many rituals including the twilight devotion, Sandhyaavandana is for self-purification. Until one is purified by the practice of Praanaayaama he is not ready for Japa.

Aaapah expresses the omnipresent impart-existence which is also the Jyoti or self-luminous Pure Consciousness. The same reality is rasa--original bliss, and amritam--Immortality. It is Brahman because It is not limited by time, space and causality. The same Reality is bhooh, being, bhuvah, the substance of all that exists and suvah, the dissolve. The ending Om affirms that Parabrahman described as above is the innermost Self or Pratyagaatma. 

Praanayaama mantra is more elaborate and runs as follows:

Om Bhooh | Om Bhuvah | O(Ga)m suvah | Om Mahah | Om Janah | Om Tapah | O(ga)m Satyam | Om tatsviturvarenyam bhargoedevasya dheemahi  dheeyoe yoe nah prachoedayaat  | Omaapoe  jyotee rasah amritam brahma bhoorbhuvah suvaroem ||

[Om is Earth. Om is Sky. Om is Heaven. Om is Middle Region. Om is Mansion of the Blessed.  Om is Place of Birth. Om is Truth. Om may we meditate on the Adorable ight of that Divine Generator who quickens our understandings! Om he is water, light, flavor, ambrosia, and also the three worlds. He who is denoted by OM (pranava is all this.

The antique portion of the above Mantra is called Gaayatree Mantra of twenty four syllables;

Om(01) tat (02) sa (03) vi (04) tur (05) va (06) rae (07) nyam (08) Bhar (09) goe (10) dae (11) va (12) sya (13) dhee (14) ma (15) hi (16) Dhi (17) yoe (18) yoe (19) nah (20) pra (21) choe (22) da (23) yaat (24)

The underlined portion in antique is known as Gaayatreesiras consisting of 16 syllables; it is called so because it forms as if it were the head of the family.  Prajaapati is its Rishi, a Anushtub is the meter and Brahama, Agni and Vaayu are the  deities.The word tat (that) qualifying Savitar implies that the visible prime luminary of the heaven is only a representation of the Supreme Principle who is referred to here as immanent in all creatures and also transcendent. He is savitar because He is the cause of the Universe and he animates and impels all that exists. He is deva (one who shines) because he is self–luminous and all other light, whether intellectual or physical, is borrowed from Him only. The devotee meditates upon his Bharga, light, for the attainment of all the four-fold values of life-Dharma, Artha, Kaama, and Moksha.

Mahaanaaraayana Upanishad mentions yet another form of of Gaayatree mantra directly addressed to Brahman;

Om bhoor-bhuvah suvar-mahar-janas-tapah satyam tad-brahma tad-aapa aapoe jyoetee rasoe-amritam brahma bhoor-bhuvah suvar-om ||

This mantra differs from the standard Praanaayaama Mantra in its prefixing of Pranava and Vyaahritees and by substituting Savitar for Tat Brahma. Thus it is directly addressed to Brahman and therefore apt for both Praanaayaama during the twilight devotions and for Gaayatree japa. It is also shorter version for Praanayaama. This could be used for Praanaayaama in Yoga Practice by those who cannot hold their breath for long.

[The seven worlds Bhooh, Bhuvah, Suvah, Mahah, Janah, Tapah, Satyam are Brahmaloka or having Brahman as their inner-self. That is Brahman. That is water. Water, fire, the quality of taste, the released soul are all Brahmaatmaka. The three worlds Bhooh, Bhuvah and Suvah are Om or Brahman.]

The Praanaayaam which  is performed during the twilight devotional prayer  differs from the one advocated by Pataanjali for the practice of Yoga.  In this case breathing in (Rechaka), holding the breath within (Kumbhaka), and breathing out (Preraka) are proportionately measured. In Yoga practice the retention period alone is measured by the formula given here.  

All who have not undergone Upanayana including women can chant 108 or 1008 times the Mantra “Om tadbrahma | Om tadvaayuh | Om tadaatma | Om tatsatyam | Om tatsarvam | Om tat puroernamah || which is the shortest version of Gaayatree Mantra but equally effective on this sacred day. This could be used by all for both Praanaayaama and Gaayatree japa including woman and by those who have not undergone Upanayana with no caste bias.

Normally Gaayatree Japa is done after bath in the morning hours sitting erect in padmaasanaon a pair of Kusa grass in a  clean cool place and after  doing Praanaayaama three times followed by  the customary Sankalpa (religious resolution). Then the Gaayatree mantra is meditated upon 108 or 1008 times.  Then Gaayatree is given a warm send off   and ending with saatveeka tyaaga (seeking pardon from the Supreme for any commission or omission—“Kaayena vaachaa…. Naaraayanaa iti samarpayaami” 

RAKSHA BANDHAN

Sraavan Poornima is celebrated all over North, West and East India as in South   India by different names, the most widely spread being the Rakshabhandan. Raksha means protection and Bandhan means to tie. This interesting festival has a personal and affectionate homely touch drawing its inspiration from several mythological incidents. . Today it is considered as a privilege and honor to be chosen as brother by a girl who ties a Raakhi, amulet on her chosen brother’s wrist. On this day amulet called Raakhi or Rakshi is tied round the wrist of brothers by the sisters to guard against all evils throughout the ensuing year. This includes those whom the girl chooses as her adopted brother. This Day may be aptly celebrated as Brother’s Day or Universal Brotherhood Day

It is also customary for Brahmins and Purohits to tie amulets round the wrists of their patrons. Those who receive the amulets honor them with gifts and sweets. The silken thread that is tied around the wrist would be charged with divine power if the following Mantra is chanted at the time of tying besides being the symbol of love:

Yena baddho balee raajaa daanavendro mahabalah |

Tena twaam anubadhnaami rakshey maa chala maa chala ||

I am tying your wrist with this holy thread which was tied to King Bali. Oh holy thread! Please protect against all evils without moving away!

This Mantra reminds us of Mahalakshmi who tied the Raksha on the wrist of Bali who went to him in disguise on this memorable day as given in Puranas. She was sad for Vishnu moved away from Vaikuntha to guard the city of his devotee, the pious king Bali leaving behind Lakshmi. When Bali realized that the lady was none other than Lakshmi he requested Lord Vishnu to accompany her to Vaikuntha as he had now assured protection from the wrist-band against all evils that was as powerful as Vishnu himself.

 On this day Sachi, the consort of Indra tied a holy thread around the wrist of Indra when he got defeated by demons. But with the power of this Raksha he could fight back and defeat Rakshasas and could recover his capital Amaraavati.

Lord Krishna when he got wounded in war Draupadi dressed his wound tearing a piece of silken cloth of her saree. He was very much moved by this incidence and then on accepted her as his own sister and protected her throughout.

On this day, Yama’s sister Yamuna, tied the Rakhi on Yama’s wrist. Moved by this he blessed with long life all those who had been fortunate to have the wrist-band tied from their beloved sisters.

Here is a thought inspiring spiritual message sent by  VHP on Rakshaabandhan Day:

"The strands of this Raksha  tied on the hands of brothers by sisters symbolically represents the fibers that hold the virtuous societies together. The vivid colors signify harmonious co-existence, sacrifice for each other, and purity of thought and action. All elements of creation, inter-dependent and bonded together, share a common commitment of caring and being cared for, be they  brothers and sisters, relatives, friends, the Guru, the nation, the world, the universe or Brahman, the Lord".

OTHER EVENTS

This day is the Birthday of Balarama, the elder brother of Lord Krishna.

This day is celebrated as Narial Poornima in Mahatrahstra worshipping Lord Varuna, the God of Sea.

In Orissa it is a long celebration called Jhulan Yatra worshipping Radha and Krishna, the inseparable divine pair singing Geeta Govinda. Orissa Brahmins observe Upaakarma on this day like in other parts of South India and Konkan to change their sacred threads to start study of Vedas.

Lord Ganesha in some quarters is believed to have two wives Siddhi and Riddhi. Santoshi Maa was born to them out of the divine flames that emerged out of Siddhi and Riddhi with the blessings of Lord Ganesha to fulfill the desire of their two sons.

This is the culmination day of the year long Siva Pooja with grand Pooja called Pavitropana in Gujrat.

This is celebrated as Jhoolan Pornima in Bengal dedicated to Radha and Krishna and also as Rakhi Poornima.

People in Madhya Pradesh region who have sons celebrate this day as Kajori Poornima praying for long life, health and wealth.

Other places also celebrate this day with different names as Raakhi Poornima, Gamha Poornima (worship of cows), Jandhyaan Poornima (changing of threads) etc.

RAKSHA

The strands of this Raksha symbolically represent the fibers that hold a virtuous society together. The vivid colors signify harmonious co-existence, sacrifice for each other, and purity of thought and action. All elements of creation, inter-dependent and bonded together, share a common commitment of caring and being cared for, be they: brothers and sisters, relatives, friends, the Guru, the nation, the world, the universe or Brahman, the Lord.

BIBLIOGRAPHY

1. S.M. Krishnamaacharya, Srivaishnava Dinachari, Sanatana Dharma Sabha, Saragooru, India  

2. Vijayaraghavan S, Significance of Upakarma, Sri Vaishnava Home Page

3. T.K. Mahadevan, A concept of Hinduism, Bharatiya Vidya Bhavan, Mumbai

4. Prem P Bhalla, Hindu Rites, Customs and Traditions, Pustak Mahal, Delhi

5. Swami Sivananda, Hindu Feasts and Festivals, Divine Life Society,     Uttaranchal, India

6. Swami Vimalananda, Mahaanaaraayana Upanishad, Ramakrishna Math, Mylapore, Chennai-4, India 

SHOEDASA UPACHAARA POOJAA VIDHAANAM—16 STEPS HINDU WORSHIP (REVISED)

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.