Shodasa Upacharas

Shodasha upachara is a complete process of performing the rituals of puja when worshipping the deity. Most devotees are absorbed in prayers when rituals are conducted in temples and the less religiously inclined tend to dismiss rituals as a superstitious belief, best dispensed with. Both miss out a fascinating aspect of temple rituals especially the shodasha upachara or the offering of 16 items to the deity after the ritual bath. These have symbolic meanings as well as serve as an interesting connect for religion and politics. Ancient Vedic hymns were high on rituals through hymns and much less through objects. While we do not have the exact century when the 16 items came to be integral part, we are relatively sure that they were very integral to the temple worship tradition from the 14th century when we have inscriptions that mention kings gifting them to temples. The purpose They fulfil two purposes first they appeal to all the senses of the devotee lamps and fire to the eyes, incense for the nose, prasadam or food to touch and eat and music for the ears. In appealing to these senses they attempt to elevate the devotee to a higher plane of consciousness where they feel good and hopefully convert that feeling to doing good deeds and thinking good thoughts as well. The other purpose is also for the objects to underline the connection between God and King. Although a Vedic concept, the connection between God and king became pronounced in the Pallava period and after. Kings supported religion to provide them a legitimate source of power and persuasiveness with the larger community, religion benefited from royal patronage for increasingly grander and more complex temples. Temples soon became the authority for the king. They provided employment, owned land, ensured cultivation and stored grain and provided cultural entertainment all of these duties the king was expected to perform. Rituals in court therefore became similar to rituals in temples. So if the objects of the upachara were not meant to elevate the devotee to higher levels of consciousness they reminded the devotee that allegiance to god and king were not different. The upachara list The shodasha upacharas are similar for Vishnu and Siva temples with variations in the forms of the objects used. The Vaikanasa agama for Vishnu temples list 32 upacharas, and qualifies who can do them and for whom it should be done meaning, all upacharas need not be performed for all divine or mortal beings. The full list, Asana (seat), Swagatha (welcoming), Anumana (asking permission to perform the upacharas), Padhya (washing feet with fragrant water), Achamana (lustration, this is repeated several times later), Pushpa (offering flowers), Gandha (offering sandal and other perfumes), Dhoopa (offering incense), Deepa (ritual waving of a lamp), Arghya (fragrant water to wash hands), Snana (bathe with fragrant water), Plotha (cleaning the wet body of Lord with a soft cotton cloth), Vastra (presenting garments), Uthreeya (presenting an upper garment), Yagnopavita (presenting an upper garment/ sacred thread), Havis (offering food i.e., rice), Paneeya (offering water to drink), Thamboola (betel leaves after the meal), Bali (offering water, flowers and food for the guardians of the lord, his temple and other divine souls in his presence), Pranama (namaskara), Dakshina (gift of gold or silver with thamboola) and Pushpanjali (saluting with flowers). The Pancharathra tradition has a list of 128 upacharas and include a separate set when the deity travels. This includes paduka, chariot, horse and elephant. Complex rules govern which deity receives how many and what and also who gives it to them. The upacharas in the Pancharathra tradition and in Kerala are done mostly with gestures of the hands, like in dance mudhras. The frequently found list Dhoopa is Benzoin resin that is obtained from the bark of several species of trees in the genus Styrax. A few spoons of the roughly crushed powder are added to hot coal embers and they smoke as they disintegrate. The fragrance is strong and heady. The receptacles of the coals were large, shallow cups on an inverted s horizontally placed. Like other objects for upacharas, wealthy devotees with access to master craftsmen could sponsor elaborate ones that were engraved and had sheet metal inserted in the joints with engraved images of animals. Different types of Deepam Deepa or waving a lamp lit is an integral part of the upachara. For fire was the only means of light in the past and because of its symbolism of removing ignorance. As a consequence several types of lamps evolved those that were stationary (a fine example from the Chola period can be seen in the Government Museum, Madras), those that were suspended from the ceiling and those that were held in the hand. Those held in the hand had the lamp in the front, the horizontal s' that served as two base pedestals. The space behind the lamp and the rear base had separate icons cast and fixed. Icons included a five-headed cobra, then called the naga deepa. The cobra has been a symbol of fertility whose worship in the lesser Hindu traditions was absorbed in the Sanskrit tradition. It could be an elephant, the gaja deepa where the elephant symbolises royalty, the horse, also a symbol of speed and velour, became the ashwa deepa. Siva temples had rishaba, Siva's mount. They also had the Purushamriga, an animal with the head of a man/sage. There is a minor reference to this ardent Siva devotee in the Mahabharata. In some temples, these icons were a similar pedestal without the lamp, in which case they were ritually shown to the deity much like a King would inspect his army and check if they were all in the best of condition. Vishnu temples had a unique Kurma deepa, where the tortoise had in its rear a handle. The carapace of the tortoise had five small holes through which the wick was inserted. Falsely considered an ill omen, the tortoise is considered a symbol of stability and even today in Kerala, wooden seats are made in the same shape for use in Vedic rituals. Such rare lamps may have also been much more of the whim of an aesthetic devotee and a master craftsman than a specific textual reference that insists a temple having this lamp.

Most of these lamps have gone auctioned off by temples or removed by unscrupulous collectors. What remains are the adukkudeepa, where each platter has several wicks in a circle and then there are smaller levels of platters, always of an odd number. The other lamp used in the end is the Kumbha arathi, this is waved in front by the priest today but was once reserved for the devadasi of the temple who would sing special songs as she did it and finally place the deepa near Bali peeta. This ensured that the evil eye' cast on the deity was removed in this process. The Kumbha arathi is a pot with one upright wick at the top. Poorna kumbha is a metal pot with sacred water that has in its mouth a cluster of mango leaves. This is carried by the host in both hands and shown in front of the visiting dignitary. Agamas don't seem to mention this as an upachara for the god and this is more for honoured guests royalty or ascetics. Pancha thattu These are found in Siva temples and used particularly in the evening ritual. They are placed and then shown in front of the deity. Each of them is a metal plate with a wick - Ishanam (North East/ upwards), Thathpurusham (East), Agoram (south), Vamadevam (North), Sathyojathi (west). At the centre is one for Sadasiva, this alone is a metal pot with a single wick in the centre. They represent the five aspects of Siva and signify his universal presence. Kannadi a handheld mirror. The mirror is twisted in a decorative fashion in front of the processional deity after the decoration is complete, symbolically allowing the deity to admire himself/herself and check' if the decorations are in order. The traditional mirror s were polished metal discs with a slender rod for the handle. Today, modern glass mirrors are used. Kodai (umbrella) has long been a symbol of royalty. The winning king always cut of the umbrella of the defeated king. As an upachara, a smaller metal umbrella is shown to the deity. In procession, the sunlight or rain must never fall on the deity and therefore one or even two large umbrellas with flat tops are used. Even in the case of Vishnu when riding a horse vahanam at breakneck speed, a golden umbrella is carried with the vahanam and the deity in temples such as Srirangam during the vedupari festival. Chamaram flywhisks come from the manes of horses and a pair is waved on either side during processions. Many of these were in Chola times made with handles of gold. Visiri a fan, either a real one of cloth or a ritual one of metal are waved for the deity. In the Nanguneri temple, the fan is a large one made of a palm frond (thala brundham). Surutti or Vyajanam is a teardrop shaped metal or cloth borne on a long rod. The face has the symbol of the deity and a pair is carried on either side of the procession to show the royal status of the deity. Those who bear it are called edupadi. Veda parayanam Recitation of the Vedas a key upachara. They are the most sacred texts for the religion. Also in this list is the recitation of the Dravida Veda,' the 4000 divyaprabhandam and the thevaram for Siva temples. In some temples, there is an interesting orde r. The Tamil saints sing of seeing God, whereas in Vedic hymns, the presence of god is inferred. Therefore in procession Tamil recitations take precedence in some temples! Naadhammusic. Deserving greater focus, many instruments exclusively for temple use are largely forgotten today. The Tiruvarur temple is probably the one with the most complex and comprehensive music traditions different ragas for different days, and points when the deity is in procession and for the various rituals. Natyam Dance was once one of the most important offerings with the devadasi community but today is largely absent. Several dance dramas were written for staging in temples and all of these are lost today, the enactment of the Kaisiki Puranam in Tirukurungudi is an exception though, since it is a dance drama. Several medieval dance and drama texts by kings such as Shahaji and Amarasimha languish in libraries for want of revival. Today, with most temples having a smaller number of devotees or having devotees not always familiar with the Sanskrit languages, many of the hymns that need to be said when the upachara is performed have been lost. The God-Ruler connection continues but in a democracy, it is confined to political posters! The only purpose for these upacharas therefore seem to be to teach us to enjoy a feast for the senses and use that elevated level of consciousness to propel us to be better human beings
In the ritualistic Hindu Vedic Poojas the deity is worshiped by offering 16 services known as the Shodasa Upacharas.

Pooja actually has a tow fold puorpose. One is the Baahya-Pooja or the rituals we perform outwardly for the Deity like offering flowers and fruits etc. It is an expression of our faith and reverence. Worship of God in any form in any way you like is good as it reduces the negative side of your Karma and improves the positive effects. Doing it in a systematic time tested ritualistic manner is better as it gives better results. It also gives you discipline and better satisfaction & peace of mind.

The pictures and idols of the deities whom we worship in this ritualistic way neither wear the flowers we offer nor eat the fruits. We do get some satisfaction of having offered something to the deity. But apart from that there is a deeper and greater spiritual significance behind the rituals and that is why they were prescribed and practiced by millions of our ancient seers. Understanding this is known as Antah-Pooja.

Baahya Pooja is your formula. Antah Pooja is understanding and applying the formula to get better results and achieve greater heights.

In the Bhavanopanishat sutras 28 to 43 describe the philosophy behind the 16 Upacharas in Devi worship. The same is applicable other Deity worships also.

The Shodasa (16) Upacharas

1. Avahana Welcoming the deity.

Sutra 28. Bahyantahkaranam roopagrahana yogyataasti tyaavahanam

The human soul finds its identity through the antarendriys and the baahyendriyas. So avahana of the deity is inviting their Devine form.

2. Asanam Offering seat.

Sutra 29. Tasya baahyaantahkaranaanaamekaroopa vishaya grahamaasanam

Controling the 14 senses like the gyanendriyas, the karmendriyas, manas, buddhi, chitta and ahankara and accepting everything in the world as Devi is the symbolic gesture of offering a seat at your Pooja place to the Devi.

3. Padyam Washing the feet.

Sutra 30. Rakta shukla padaikikaranam paadyam

Devi recides in the sadhakas heart. Her prakasha shakti uniting with the atma shakti forms the shukla bindu representing fire. The vimarsha shakti uniting with the shukla bindu forms the rakta bindu representing the moon. The two of them uniting together form the mishra bindu representing the sun, which is the source of creation. Devis right leg represents the shukla bindu and her left leg represents the rakta bindu. He nce by washing and worshiping her feet we invoke the 3 primordial forces of creation the sun, moon and the fire.

4. Aarghyam Washing the hands.

Sutra 31. Ujjwala daamodaanusandhanamarghyam

Recognising the atma as Devi and purifying it is represented by washing Her hands.

5. Achamanam Offering water to drink (to wash mouth).

Sutra 32. Swachhamswatasiddhamityaachamanam

It is recognising that the impure is purified by worshiping Her.

6. Snanam Bathing.

Sutra 33. Chichaddramayi sarvanga pravaranam snanam

The Kundalini Shakti lying dormant in our body at the Mooladhara Chakra is raised by yogic practices to the Sahasra Chakra. Once united with the Sahasra it causes an Amrita Varasha (rain of divine nectar) which bathes and purifies the 72000 Nadis in the human body. Offering snanam to the Deity is symbolic of this Amrita Varsha.

7.Vastram Offering clothes.

Sutra 34. Chidagni swaroopa paramanandashakti sphuranam vastram

The human form and its beauty are a reflection of Her Devine effulgence. Offering and decorating the Deity with clothes is a recognition of this.

8. Yagyopaveetam Offering sacred thread.

Sutra 35. Brahmanaadi Brahmasutram yagyopaveetam

Of the 72000 Nadis in our body, the Shushumna Nadi is the most important one as it it is through this that the Kundalini rises. Hence it is also called Brahma Nadi that which bestows the knowledge of the Ultimate Para Brahman. Recognising this we symbolically offer a sacred thread to the Deity.

This is also the reason we recite the following mantra at the time of Upanayanam, the sacred thread cerimony.

Yagnopaveetam paramam pavitram prajapatheh yat sahajam purasthath ayushyam agriyam pratimuncha subram yagnopaveetam bhalam asthu tejah.

The best among those that purify, that which emerged along with the four -faced Brahma at the time of creation that which bestows life and prominenceI wear that sacred thread. Let it confer on me both knowledge and power.

9. Aabharanam Offering ornaments. Sutra 36. Swavyatirikta vastu sangarahita smaranam vibhooshanam. Recognising that we are part of the Divinity and the outer ornaments we wear are only attachments of maya, offering our ornaments to the Deity is a symbolic gesture of renouncing the worldly attachments.

10. Gandham Offering Sandalwood paste. Sutra 37. Satsangaparipooritaanu smaranam gandham Sandalwood paste is considered to be symbol of purity. Hence offering sandalwood paste is a gesture of recognising that the Divinity and the self are purity personified.

11. Pushpam Offering flowers and doing pooja. Sutra 38. Ahimsa prathama pushpam, pushpamindriyanigraha dayakshmagyanapushpam panchapushpam tatahpara Ahimsa or non violence, indriya nigraha or control over the senses, daya or kindness, kshama or forgiveness and gyana or knowledge are called the pancha pushpas or five flowers with which we can control our ahamkara or ego and surrender to God. Hence worshipping the Deity with flowers is symbolic of controlling these and surrendering to God.

12. Dhoopam Offering perfumed Incense. Sutra 39. Teshameva sarvadasweekaranam dhoopam Dhoopam is perfumed incense smoke. The pleasures which our indriyas or senses give us are like its perfumed smoke which vanishes quickly. Offering Dhoopam is recognizing this and is an undertaking to control our sensory pleasures.

13. Deepam Offering a lighted lamp. Surta 40 Pavanaavachyisnordhyajwalana sachhidulkkakashadeho deepah The effulgence of the Eternal Bhahman in union with Vayu is the Devine-light spread throughout the world. Offering a lighted lamp means considering our soul as the Divine light, which is ready for union with God.

14. Naivedyam - Offering food. Sutra 41. Samastayaataayaata varjanam naivedyam Overcoming the temptations of the indriyas and offering and renouncing our worldly pleasures and desires is the significance of naivedyam.

15. Taamboolam Offering beetle leaves with caustic and beetle nut. Sutra 42. Avasthaatrayaikeekaranam tamboolam Tamboolam consits of beetle leaves, beetle nut and caustic represent the three avasthas or states of the human being jagrad, swapna and shushupti or waking, dreaming and sleeping states. Offering Tamboolam is the effort to go beyond these states i.e. to the nirvikalpa state.

16. Pradakshina Namaskaram Circumambulation and salutation of the deity. Sutra 43. Moolaadharaadi brahmabila paryantam, brahma randhraadi moolaadhara paryantam gataagata roopena praadakshinyam

The Pranavayu in our body, which can at best be described as the life supporting Cosmic force, keeps rotating from the Mool aadhara Chakra to Sahasra Chakra and back through the Shushumna Naadi. recognising and saluting His Force is the act of Pradakshina Namaskaram or Circumambulation and salutation of the deity.

A Vedic ritual is never a meaningless act. Each and every one of them has a deep rooted spiritual philosophic significance.

A more elaborate Pooja will include the 32 upacharas. They are as follows:

Aavahanam, Asanam, padyam, Arghyam, Acamanam, Madhuparkam, Snanam, Vastam, Upavitam, Abharanam, Gandham, Akshatam,

Pushpam, Dhuupam, Deepam, Naivedyam, Tambulam, Daxina, Phalam, Nirajanam, Pushpanjalim, Pradaxinam, Namaskaram, Stotram, Chatram, Chaamara, Vahanam, Nrityam, Gitam, Vaadyam, Prarthanam, Visarjanam with mantra pushpam and shanti patham.

Pooja is the first step to impart training to the mind to concentrate and involve physically and mentally while performing worship.

It is important to understand the meaning of "MANTRAS" and actions required to be performed. In the absence of this understanding the worship or Pooja is a futile exercise. "Shodasa Upacahar" is a complete process of perfuming the rituals of pooja, the worship. Upachar means service; there are 16 upachars to be executed for worship. It is expected that one should chant the slokas of Vedic verses and feel it is performed by oneself. Alternately one should close the eyes and perform the service on oneself mentally. The later one is of higher degree. All these Upachars are enumerated below step by step to make the reader more clear.

1) Dhyana: Think of the God or Goddess with full form in mind by chanting the Vedic verse give in there in. 2) AAWahan: Inviting the GOD or Goddess by chanting the Vedic verse. Behave mentally as though you are inviting a loveable guest in side your home. 3) AAsan: After inviting a guest to your house you would offer a comfortable seat for him to relax. In similar fashion imagine this situation by chanting the Vedic verse. 4) Paadyam: As per our tradition, the guest is offered water to wash his feet after he relaxed for adequate time. (It is the principal of Hygiene). Imagine you are washing the delicate, lotus feet of Lord. 5) Arghyam: It is said one should not offer water immediately when one enters your home, dodge a little and then offer him a tumbler full of water. This is similar to it. Feel that you are offering water (Potable) for the Lord for him to drink. All these services or Upachar are performed by chanting the concerned Vedic verse. 6) Snana: It again the practice of the tradition that the guest is given comfortable (Luke warm) water for talking bath. After bath the food is to be offered. Feel this service is being perfomed to

the Lord. 7) Vastra: As a principle of hygiene, a washed and clean cloth is given to the guest before he is offered food. Here in you offer a new par of clothes to the LORD. (VASTR YUGMAM= Pair of Clothes) 8) Yagnopaveetam: In olden days the old people used to make "Yagnopaveeta" daily in their houses for offering to the guest. It is presumed that the guest had traveled for a long distance before he reach your house, during the course he had to take bath in the Rivers/streams and may lose his "Janevu" or "Jandem" It is also important to note "Yagnopaveeta" used to be worn by both men and women immaterial of the sex. You might have noticed the statues of Goddesses shown wearing "Janevu" in museums. So whether you worship God or Goddess you have to offer "Janevu" 9) CHANDANAM/GANDHAM" After getting dressed and wearing "Yagnopaveeta" the host offer good smelling sandal wood paste (Not the one which was made a week back or so). "Sugandham" (Good Smelling), "Manoharam" (Should steal the heart) is the quality of Sandal wood paste narrated by Vedic verse. It is expected to apply the sandal wood pate gently on the neck (Larynx side). It is not expected to sprinkle or throw it on the Deity. 10) PUSHAM: After you have offered the sandal wood pate, fresh flowers shall be offered to the Lord. Do not throw them instead nice decorate them with love and affection. This gives you a good feeling and nice going on the forward path. The type of flowers and its colurs are narrated in Vedic verses like "Japa Kusum" (Hibiscus) etc; 11) DHOOPAM: You are trying to make the surroundings more pleasant to impress upon the guest by Sandal wood paste, Flowers of beautiful colours and smells. In continuation to it you are lighting incense sticks to make it more welcoming. 12) DEEPAM: It is not expected to make your guest to sit in dark. In olden days when electric power was not in use, lamps were used to be kept on stands slightly away from the place where people used to dine. 13) NAIVEDYAM: After all the above services or arrangements are accomplished, it is time to offer food to the guest. Here the quality and type of food to be offered is narrated depending on the Deity follow the version of the Vedic verse. It is similar to the members of your own family that all do not like same dish. 14) TAMBOOLAM: After delicious food, it is the practice to offer Pan for proper digestion. The quality of Pan is narrated in the verses. "Pooghiphala (Beetle nut) Samayuktam, Nagavalli dalairyatam (Japatri petals) karpoora churna (Edible Karpoor powder) samuktam, tamboolam". Do not offer dried leaves and coloured wood. 15) NEERAJANAM: It is again customary that in every auspicious occasion AArati is shown to the hero/heroin of the event. Similar way treat this important and auspicious occasion as Lord himself has come to you home, with utmost devotion offer "Aarati" to him/her. After it is offered put a drop of water in it and show it to the people around. Put you both hands above (Not to burn) and put them on your head follwed by covering your eyes as a mark of respect and reverence. 16) MANTRA PUSHPAM/PUSHPANJALI: The guest had given his valuable time to you, so you have to say thanks to him by saying pleasant words is the meaning of "Mantra Pushpa" By holding the flowers either yellow or white in colour, chant Vedic verse , place the on his lotus feet with utmost devotion and dedication. These Upachara or services forms the complete activities of Shodasa Upachara. Some of the saints having the authority added some more ritual to it in due course of time. They are in the order of the

serial numbers shown above are depicted below.

1a PRANA PRATISHTA: Energizing Lord by chanting Vedic verse. It is expected to hold flowers with the tips of fingers (Right Palm) forming a cow head. The hand shall be held up till the verse is completed. Thus energized flowers shall be placed on Lord's lotus feet. 5b AACHAMANAM: Offering water (Potable) to the Lord. 5c PANCHAMRITA SNANAM It is like applying oil and flour to the body (Generally on week end or Fridays by ladies in home) to clear the dust and dirt from the body. Similar way a paste is formed by mixing Milk, Curd, cow Ghee (Animal fat), crystal sugar, and honey. Feel that you are applying this paste to the Lord's body and help him in taking bath. This is followed by bath with fresh water. 9b AABHARANA: Offering jewelry to the Lord. Feel that you adore the Lord with every ornament by yourself. 17 AATMA PRADAKSHINA: Revolving round you and saluting the Lord with in yourself. 18 PRADHAN NAMASKARAM: Giving vote of thanks once again. 19 KSHMA PRADHANA: To beg apology for any mistake you did in offering the services. These are otherwise called "DEVOPACHARA"

In addition there are "Rajopachara" like To Held Umbrella on Lord, Weaving fan, Singing a song to please him, Dancing before him to give him entertainment, Playing orchestra, Showing Mirror to him, Providing horse and elephant ride etc;

Variations: There are certain variations in Shodasa Upachar, some of them are, S.No 4 and 5 are interchanged. 11a ACHAMANAM; water is offered to LORD to drink after lighting the lamp.

Due to some inconvenience or in case of lack of time due to any reason an exception is provided. Instead of Shodasa Upachara one can restrict to "PANCHOPACHAR" They are,

1) CHANDANA/ GANDHAM: Sandal wood powder pate offering. 2) PUSPAM: Offering Flowers 3) DEEPAM: Lighting a lamp before Lord 4) Naivedyam: Offering Specified dishes to Lord. 5) TAMBOOLAM