Kalasha, a husked coconut circled by five mango leaves on a pot, is used in puja to represent any God, especially Lord Ganesha. Breaking a coconut before His shrine is the ego's shattering to reveal the sweet fruit inside. Aum.
What Is the Inner Importance of Puja?
SHLOKA 106
The traditional rite of worship, called puja, is a sanctified act of the highest importance for the Hindu. It is the invoking of God Siva and the Gods and the heartfelt expression of our love, devotion and surrender. Aum.
BHASHYA
Puja is a ceremony in which the ringing of bells, passing of flames, presenting of offerings and chanting invoke the devas and Mahadevas, who then come to bless and help us. Puja is our holy communion, full of wonder and tender affections. It is that part of our day which we share most closely and consciously with our beloved Deity; and thus it is for Saivites the axis of religious life. Our worship through puja, outlined in the Shaiva agamas, may be an expression of festive celebration of important events in life, of adoration and thanksgiving, penance and confession, prayerful supplication and requests, or contemplation at the deepest levels of superconsciousness. Puja may be conducted on highly auspicious days in a most elaborate, orthodox and strict manner by the temple pujarîs, or it may be offered in the simplest form each morning and evening in the home shrine by any devotee. The Vedas proclaim, "Sacrifice resembles a loom with threads extended this way and that, composed of innumerable rituals. Behold now the fathers weaving the fabric; seated on the outstretched loom. 'Lengthwise! Crosswise!' they cry." Aum Namah Sivaya.
What Is the Special Rite Called Archana?
SHLOKA 107
Archana is an abbreviated form of temple puja in which the name, birth star and spiritual lineage of a devotee are intoned to the God by the priest to invoke special, individual, family or group blessings and assistance. Aum.
BHASHYA
If we wish to receive the Deity's blessing for something special that is happening in our life, we may request an archana. This is arranged and paid for within the temple itself. We give a basket or tray to the priest, or pujarî, upon which have been placed certain articles to be offered to the Deity: usually a flower garland, bananas and a coconut (carefully washed and not even breathed upon), holy ash, incense, camphor, rosewater and a contribution for the pujarî. The pujarî asks for our name, which we tell him aloud, and our nakshatra, or birth star. Then he asks for our gotra--the name of the rishi with which our family is associated. He then intones these, our credentials, before the Deity along with a Sanskrit verse. A brief puja, in which the 108 names of the God are chanted, is then performed specifically on our behalf and special blessings received. At the end, the pujarî will return most of the offerings as prasada. The Vedas implore, "By your favors granted enable us, O Lord, once again to leap over the pitfalls that face us. Be a high tower, powerful and broad, for both us and our children. To our people bring well-being and peace." Aum Namah Sivaya.
What is the Nature of Image Worship?
SHLOKA 108
We worship God Siva and the Gods who by their infinite powers spiritually hover over and indwell the image, or murti, which we revere as their temporary body. We commune with them through the ritual act of puja. Aum.
BHASHYA
The stone or metal Deity images are not mere symbols of the Gods; they are the form through which their love, power and blessings flood forth into this world. We may liken this mystery to our ability to communicate with others through the telephone. We do not talk to the telephone; rather we use a telephone as a means of communication with another person who is perhaps thousands of miles away. Without the telephone, we could not converse across such distances; and without the sanctified murti in the temple or shrine we cannot easily commune with the Deity. His vibration and presence can be felt in the image, and He can use the image as a temporary physical-plane body or channel. As we progress in our worship, we begin to adore the image as the Deity's physical body, for we know that He is actually present and conscious in it during puja, aware of our thoughts and feelings and even sensing the pujarî's gentle touch on the metal or stone. The Vedas exclaim, "Come down to us, Rudra, who art in the high mountains. Come and let the light of thy face, free from fear and evil, shine upon us. Come to us with thy love." Aum Namah Sivaya.
Who Are the Priests of Siva Temples?
SHLOKA 109
Adishaiva priests are the hereditary pujarîs, who care for the temple and conduct its varied rites and rituals as humble servants of God. They are trained in the complex arts of worship, generally from a young age. Aum.
BHASHYA
Every temple has its own staff of priests. Some temples appoint only one, while others have a large extended family of priests to take care of the many shrines and elaborate festivals. Most are well trained from early childhood in the intricate liturgy. Siva temple pujarîs are usually brahmins from the adishaiva lineage, though in certain temples they are not. These men of God must be fully knowledgeable of the metaphysical and ontological tenets of the religion and learn hundreds of mantras and chants required in the ritual worship. When fully trained, they are duly ordained as Sivacharyas to perform parartha puja in a consecrated Siva temple. Generally, pujarîs do not attend to the personal problems of devotees. They are God's servants, tending His temple home and its related duties, never standing between the devotee and God. Officiating priests are almost always married men, while their assistants may be brahmacharîs or widowers. The agamas explain, "Only a well-qualified priest may perform both atmartha puja, worship for one's self, and parartha puja, worship for others. Such an adishaiva is a Saiva brahmin and a teacher." Aum Namah Sivaya.
What Does the Pujari Do During Puja?
SHLOKA 110
During the puja, through mantras, mudras and mystical ritual, the priest invokes the Deity. All observances are precisely detailed in the agamas; every act, every intoned syllable is rich in esoteric meaning. Aum Namah Sivaya.
BHASHYA
The pujarî performs strict ablutions and disciplines to prepare himself for his sacred duty. Before the puja, he ritually purifies the atmosphere. As the puja begins, he meditates on Lord Ganesha, praying that all obstacles may be removed. He then beseeches the God to indwell the image, to accept the prayers of the votaries, and to shower blessings and love on all. Calling the name of the Deity and chanting mantras and hymns from the Vedas and agamas, the pujarî makes offerings of unbroken rice, burning camphor, incense, holy ash, water, red turmeric powder, flowers and food. Sometimes offerings of milk, rosewater, sandalwood paste and yogurt are poured over the murti as an oblation, called abhisheka. Bells are loudly rung, conch shells sounded, and musicians may play the temple drums and woodwinds. The pujarî treats the Deity with utmost care, attending to Him as the King of kings. When the puja has ended, the pujarî passes the now sanctified offerings to those present. The Vedas state, "Daily the sacrifice is spread. Daily the sacrifice is completed. Daily it unites the worshiper to heaven. Daily by sacrifice to heaven he ascends." Aum Namah Sivaya.
Scriptures Speak on Temple Rites
The devout performers of solemn ceremonies, aspiring for chariots, as if, are led to the doors of the chamber of the Lord. Ladles, placed to the East, are plying the fire with melted butter at the fire sacrifice, as the mother cow licks her calf.
As hungry children here below sit round about their mother, even so all beings expectantly sit round the agnihotra.
May the forefathers of ancient days protect me in this my prayer, in this my act, in this my priestly duty, in this my performance, in this my thought, in this my purpose and desire, in this my calling on the Gods! All Hail!
A Linga sprung up by itself and an image in the shape of a God are said to be intended for worship for the purpose of others. The merit to the worshiper of worship for all others is the same as the merit of worship for oneself.
Offerings of perfumed substances, flowers, incense, lamps and fresh fruits--these are the five elements of the traditional puja which culminates with the offering of the lamps.
The worship rites from the very beginning, worship of the Linga and its support, must be done by an Adishaiva in the manner described in the Agamas.
As fire in a basin flames by means of air, thus Lord Siva is born, is made manifest before the eyes of the devotee, by mantra, in the Linga.
The twice-born gurukal should twice place the triple sectarian marks of ash mixed with water. Having scattered all sins by this twofold protection of his body, the Gurukkal should now be competent to perform all the sacrificial rites.
In the beginning of worship, at the conclusion of the rite, in the offering of water, in the anointing of the image, in the bathing of the image, in the offering of light, in the sprinkling of the image with sandal, in the bathing of the image with consecrated liquids, in the offering of incense, in the act of worship, and in all other things to be done, the Sivacharya should strike the great bell.
He should bathe the Linga, repeating the Vyoma-Vyapi Mantra, and with sesame oil, and with curd, milk and ghee, with coconut water, with honey, repeating the Panchabrahman, he should carefully rub the Linga with fine rice-flour paste, repeating the Hridaya Mantra.
First there is the invocation; second, the establishing of the God; third, water for washing the feet should be offered; fourth, water for sipping; fifth, the placing of arghya, water; sixth, sprinkling water as ablution; seventh, garment and sandal; eighth, worship with flowers; ninth, incense and light should be offered; tenth, offering of food; eleventh, oblation should be performed; twelfth, the holy fire, an oblation of clarified butter; thirteenth, an oblation; fourteenth, song and music; fifteenth, dancing; and sixteenth, the act of leaving.
Seers can reach Him because He is visible; worshipers, too, can see Him. But if they possess love for Him, Hara, who is the first cause of the ancient universe, will manifest Himself to their mind as light.
Rig Veda
Sama Veda
Atharva Veda
Karana Agama
Kamika Agama
Karana Agama
Karana Agama
Karana Agama
Karana Agama
Karana Agama
Karana Agama
Tirumurai
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Index of Contents
Mandala Twenty-Three: Love of God