Sixteen-Step Puja

         A simple puja is a pancopacara puja which consists of five steps . A more elaborate puja is a shodasopacara puja which consists of sixteen steps . The most elaborate puja is catushshashti-upacara-puja . Here we are going to focus on the sixteen-step puja only .

Items Needed to Perform the sixteen-step puja :

1) An altar with a vigraha , idol , of the deity to be worshipped . If an idol is not available , a picture of the deity may be used .

2) An oil lamp , oil and a wick . One lights the lamp at the beginning of the puja and makes sure that it remains lit until the puja is completed .

3) Akshatas , unbroken rice grains to which turmeric powder is added .

4) Pancapatra , a vessel with water and spoon for offering water . The water may be poured into another cup during offering .

5) Candana , sandalpaste and kunkuma , vermilion .

6) Dhupa , incense sticks .

7) Vastra , cloth

8) Dipa , a small oil lamp

9) Naivedya , food offering

10) Pushpa , flowers kept on a plate

11) Ghanta , bell

12) Karpura , camphor with a holdero for burning it .

- The altar should be clean and can be decorated as one wishes . Metal vessels and utensils are  preferable . If these are not available , paper plates and cups may be used .The utensils for the puja should be kept apart and not used for other purposes .

[ If some of the offerings listed above such as vastra , pushpa and so on , are not , available , one may use akshatas instead .]

Brief Explanation On the Steps

After lighting a lamp , one performs the sankalpa . The sankalpa identifies the person doing the puja(yajamana) and the purpose for which the puja is done . A common purpose in all pujas is ‘durita-kshaya’ – the removal of duritas , impurities of the mind . One may pray for other reasons, but an important element in all prayers is to seek a mind free from confusion and wrong thinking .

The initial step is invoking the presence of the Lord in the given symbol . Once invoked , the symbol becomes the Lord and is looked upon as such until the puja is completed . The Lord is received with an attitude of devotion and is  then offered acamana ,  vastra (cloth)and the other items described .

While offering flowers , one addresses the Lord by the various names that reveal the Lord’s nature or describe his glories . One may chant sixteen , one hundred and eight , or one thousand and eight names of the Lord .

Naivedya is then offered at the altar . For naivedya , one may offer fruits (fresh or dried) , nuts or    cooked foods . It is customary that we do not offer the Lord pre-made , store-bought or leftover foods .

Arati is performed by dimming or switching off the electric lights in the room and offering lightes camphor .

When visiting a temple , one may go around the deity clockwise three times in an act of salutation . Since the Lord also abides within , one may turn around oneself three times , in a clockwise direction while remaining in the same spot. Both these acts are known as pradaksina .

In performing the puja , there may have been errors of omission or commission  . One asks for forgiveness of the Lord for these .

After the puja , the Lord is requested with a prayer to return to his original abode . The prasada is then taken from the altar and distributed to all .

What Is A Puja ?

     Puja is one of the most beautiful ways to bring out the devotee within oneself and establish a relationship with Isvara  , the Lord . Puja is called kayikam karma , an action involving one’s limbs . It also includes speech and mental actions in the form of chanting and thinking of the Lord .

           In a physical form of worship , such as a puja , there is a greater field of expression of one’s devotion than is possible in purely oral or mental forms of worship . The body , mind and speech are all involved in a puja.The  forms , colours , fragrances and sounds of the various items of worship arrest one’s mind and aid in evoking devotion in oneself ,

            A puja is performed to express one’s gratitude to Isvara for all one has been given in one’s life . The very creation in which one is born is considered to be a gift of the Lord . The body-mind-sense complex is made up of five basic elements : space , air , fire , water and earth which also constitute the creation . Through the sense perceptions backed by the mind one perceives the Lord’s vast creation and appreciates his gloried .

            Traditionally , a form of worship known as pancopacara-puja , worship with fivefold offering is performed . This worship acknowledges the presence of the Lord and makes a simple offering of the five elements through a symbolic offering of puspa , flowers , dhupa , incense , dipa , light ,  naivedya , food and gandha , sandalwood paste . These objects represents the elements space , air , fire , water and earth , respectively .

Prayer - What Is It ? (Part 2)

Three Types of Prayer

            Prayer is expressed in three ways :physical , kayika ; oral , vacika ; and mental , manasa . A ritual or a puja is a physical form of prayer . Singing in praise of the Lord or chanting verses and Vedic hymns is an oral prayer . Japa or worship done silently is a mental prayer . 

The Results of Prayer 

            Like any other action , prayer produces a result . The result is twofold : one is immediately seen , drsta-phala and the other is unseen , adrsta-phala . 

           The immediate result of prayer is the inner comfort that comes from acknowledging one’s limited capacities and accepting a power higher than oneself . Being objective about situations over which one has no control and praying to that all-knowing source is an act that frees one from anxiety regarding the expectation of a result . 

          The unseen result of prayer refers to the subtle result called punya , which accrues to the doer of the action . Punya manifests in the form of comfortable situations whether in this life or later . When one prays for success , the accrued punya , which one may call “grace”, helps neutralise obstacles that one may not forsee . The ‘grace’ may not ensure success , but without it the outcome could be worse .

Purpose of Prayer 

          A prayer may carry a different intent for different individuals . In the Bhagavad Gita , Lord Krishna describes four types of devotees . The first one is called an arta . This individual remembers the Lord only during crisis and difficulties . When things seem to be going fairly well , the arta attributes success to his efforts alone . 

          The second type of devotee is said to be an artharthi . This is a religious person who is aware of the Lord’s grace in his life , but whose motivation for prayer stems from seeking personal ends , The artharthi is committed only to material gains and pleasures . Like the arta , he also prays for relief from distress .

          The third type of devotee is a jijnasu . This person pursues knowledge for moksha , freedom from unhappiness  . Though moksha is a desirable end for all , only a jijnasu recognizes knowledge as the means to this end and pursues it . His prayer is for inner growth and maturity for the sake of gaining this knowledge .

           The jnani is the fourth type of devotee.This is a wise person who knows his identity with the Lord , In the Bhagavad Gita , Lord Krishna describes the wise person as being one with the Lord . The jnani’s prayer is an expression of wisdom , and is the highest form of prayer .

Invoking the Unknown Factor 

            There are three factors necessary in accomplishing an end . The first factor is adequate effort , prayatna . One cannot accomplish anything in life without adequate effort . The second factor is time , kala . One effort is made , time is necessary for the results to fructify . For example , when one sows a seed , time has to elapse for the plant to grow before it bears fruit . The length of time varies according to the nature of action and the result desired .

            Despite making adequate effort and allowing sufficient time , the result may not always meet one’s expectations . One’s knowledge and  power being limited , one cannot foresee and make things happen as one wants .There is always an unknown element , the third factor , often called chance or luck .

            A person who is sensitive and acknowledges the presence of the Lord sees this third factor as daivam . Such a person knows that the Lord’s laws govern the results of actions and through prayer , the person invokes the grace of those laws for obtaining desired results . The laws being non-separate from the Lord , prayer is efficacious in accomplishing a given end ,

The Meaning of Omkara and Santi

           Om is the name  of Brahman , the cause and the basis of creation . Om , as a sound symbol , also indicates auspiciousness and is chanted at the beginning of prayers and religious studies . Om is derived from the Sanskrit verbal root ‘av’ , meaning ‘to protect’ . When one chants Om with the understanding that it is a name for the Lord , it becomes a prayer for one’s protection .

           Om etymologically is composed of three sounds , ‘a’ , ‘u’ and ‘m’ . The first syllable , ‘a’ , stands for the waking world , the waker and the waking experience . The second syllable ‘u’ , stands for the dream world , the dreamer and the dream experience.The third syllable ‘m’ , stands for the sleep world , the sleeper and the sleep experience . As one chants Om repeatedly , the silence between the chants (called amatra) stands for the awareness , the consciousness which is the basis of the three worlds , the three experiencers and the three states of experience . Om thus represents all that exists and the basis or substratum of all that exists .

           In any pursuit , including education , there can be a number of obstacles , tapas  . These obstacles fall into three categories :

1      Adhidaivika – Obstacles which are natural and over which we have no control . e.g. storms , earthquakes , floods .

2   Adhibhautika – Obstacles created by one’s surroundings , e.g.  noisy neighbours , traffic , distractions caused by one’s family .

3   Adhyatmika – Obstacles and distractions created within oneself , e.g. tiredness , an agitated or distracted mind .

          Any of these obstacles can prevent one from achieving success in a given endeavour .  Santi (peace) is , therefore , chanted three times for the mitigation and the removal of these threefold obstacles .

Prayer - What Is It ? (Part 1)

            Prayer is the highest form of communication  with the Lord , and can be offered in simple words or as an elaborate ritual . The  modes of prayer may differ from person to person , but the attitude is fundamental to all . Prayer helps nurture one’s special relationship to the Lord – the relationship of the created to the creator – by invoking the devotee in the person . Unlike the other relative roles one plays , the role of a devotee is non-demanding since the Lord seeks nothing from us . When one’s relationship to the Lord becomes primary in life , other relationships becomes secondary and , thus , less problematic .

             Prayer has its purpose in helping one achieve an object of desire , be it mental clarity  or a given end . Ultimately , prayer helps one gain the maturity to be a qualified recipient of spiritual knowledge . This knowledge teaches us our identity with the Lord and helps us discover freedom and happiness , the nature of oneself . In the creation of any object , two types of causes are necessary . One is an intelligent cause (nimitta-karana) which has the knowledge and the skill to create the object , and the second is the material cause(upadana-karana) from which the object is created . The two causes may rest with one being or may be separate from each other . For example , the dreamer is both the intelligent and the material cause of the dream-creation, while the watchmaker is only the intelligent cause of the watch , the material being different from than the watchmaker .

               When one looks at the world , one sees intelligence and order in the creation . The sun stays in its position , the planets do not go out of the orbit ;  the laws of physics do not take a vacation . Every organism has its place , every cell has its meaningful function . Nothing is without purpose . This being so , there must be an intelligent and a material cause for this creation .

                Now , do these two causes rest in one being or are they separate from each other ? If one says that the material cause exists apart from the Lord , then the question would arise as to who  created that separate material . If it were created by another Lord , then from what did he or she make the material ? One would end up in infinite regression looking for the first material . And , where would the separate material exist before the creation of space ? Time and space are themselves part of this creation . Therefore , the material cause cannot exist apart from the intelligent cause of the creation . In fact , the creation does not exist apart from the Lord . What exists is the Lord alone .

               With this understanding , if one asks where the Lord exists in the creation , the answer is that the Lord exists everywhere . What is the Lord’s form ? It is all forms , since nothing exists separate from the Lord . If all forms are the Lord’s form , then how does one worship the Lord ? One can worship the Lord by invoking him in any given form .Innumerable laws govern the creation . The Lord , seen from a given law or function , becomes the presiding deity of that law or function . For instance , the lord seen from the function of creation is Brahma ,  the presiding deity of creation . Similarly , from the standpoint of preservation and destruction , the Lord is the presiding deities Vishnu and Siva , respectively . The presiding deity for the function of sight is Surya , the sun and so on . The presiding deities may be male or female principles , since the creation is equally composed of both aspects . Thus , prayer to any deity is prayer to the Lord alone .

...to be continued

Sankara and Vedanta

           Vedanta is the knowledge . It is a vision and not a particular mode of life or a particular religion . It is also not a set of values . It is not a mode of life but IT IS THE VISION OF LIFE . It is the vision of the TRUTH . This is the fundamental thing about Vedanta . Thus , the pursuit of knowledge comes to an end or it culminates when this knowledge called Vedanta is gained .
          
           Vedanta is the universal vision of life . It is the vision of the truth and the life . It is the vision of the truth and the TRUTH is that which is universally acceptable , which remains the same and is equally applicable everywhere whether it is in India or in the United States , in the forest or in Himalayas , in the ancient time or in the modern era . It does not change with changing conditions or circumstances . Thus , TRUTH is that which remains the same all the time (kala) , all the place(desa) under all conditions(vastu) .

            It is not anyone's private property , neither of Vedas not of Upanishads . By the word Vedanta . we do not even mean the body of words called Upanishads . While discussing what is meant by Vedanta or the knowledge of Brahman , Sri Sankaracharya himself said the knowledge that is Vedanta is not merely a body of words but it is the appreciation or the vision that this word give rise to . Therefore , Vedanta does not mean any particular book but it is the knowledge . Therefore , it is universal . Otherwise , it could have been confined to certain people , to certain place , to a certain mode of life . Vedanta , being universal , is equally applicable to everybody , every living being as a matter of fact and that alone is the reason why we are interested in knowing it .

           There is no such thing as Sankara Vedanta or Sankara philosophy since a number of opinions exist pertaining to the vision of the upanishads . The vision profounded by Sankara is known as Sankara Vedanta . But , it is not his personal opinion . It is what the Upanishads reveals . Thus , we use the word Vedanta instead of Sankara Vedanta .

What is Vedanta ?

 

         What Vedanta is ? - must be understood . It is not a system of philosophy . Vedanta is a pramana (means / instrument ) to self knowledge . The enquiry " Who am I ? " must be done with the help of the teaching of a competent guru . Then , it works .

         This knowledge is rare in terms of its result . Generally , knowledge itself is not an end . It is made for an end later . But , here , the knowledge is  self-knowledge - for moksha . Upon knowing this , there is nothing more for you to know or to gain , meaning that you no longer have any purushartas (goals ) . In the choice of moksha , the results of the other 3 purushartas (dharma , artha and kama ) are included because in choosing moksha , you choose the whole . Moksha means freedom . Freedom from the pursuit of dharma , artha and kama since it includes what is essentially achieved by any one of them . But , moksha is not included in any one of them or in all three of them put together . And this results in moksha being identical to knowledge (self-knowledge) . The jnanam , knowledge , itself is the end . Because of this unique nature of the result , this knowledge becomes a rarity .

Karma Yoga - In Simple Words

                                                                                                                                                           

The Bhagavad Gita is a jewel of wisdom , authored by Bhagavan Veda Vyasa who extracted the essence of the Vedas  . The Gita offers its reader a clear view and vision of life . The Gita is a precious gift of Isvara to mankind , especially for spiritual seekers who are desirous for liberation , moksha . In The Bhagavad Gita , Lord Krishna reveals that there are two lifestyles enunciated by Him for spiritual seekers to attain moksha . One is through the path of Knowlege (Sankhya-yoga) and another is through the path of Action (Karma-Yoga) . For one whose only desire is moksha , he can take the path of Knowledge whereas for one who is desirous of moksha but also has other desires which he wishes to fulfill , he may take the path of Action (Karma-Yoga ) .

At the mention of Karma-Yoga , many may be confused on what it is actually . Is it a path where I have to dedicate my entire life to devotional service ? Or is it a path where I have to observe many spiritual disciplines such as fasting and meditation ? Or is it a life revolving around temple worship and rituals .

Many such confusions may arise . While many have expressed their individual views and interpretation on Karma-Yoga , His Holiness Pujya Swami Dayananda Saraswati have beautifully explained Karma-Yoga based on the sastras as pramana . With his style of simplicity , he has imparted this nectar of wisdom in his article "Karma-Yoga" from the  "Isvara In One's Life " book which was written based on his talks . Even a person who has never chanted the slokas of Karma-Yoga ( Chapter 3 of the Bhagavad Gita ) will understand what karma-yoga is by reading Pujya Swamiji's article . Here , I present you that article in 3 parts .

Karma Yoga - Part 1

Karma Yoga - Part 2

Karma Yoga - Part 3

It is my sincere hope that you would read this article . Questions and comments are most welcomed . May the blessings of Isvara be ever upon us .

Signing off ,
~Dhesegaan~

Karma Yoga - Part 3

           How are you going to take it ? Here , Lord says , "You are the author of the action . Plan and execute the actions well . You are not the author or the cause of the results . I am the cause of the results ". When the results comes , recognise the Lord as the infallible order who dispenses the results in keeeping with that order . This is so because there are a number of factors , many hidden variables , over which one does not have any control . In our common parlance , we have expressions revealing this . When a person is congratulated on having achieved something , he would say , "It is the blessing of the Lord " . It only means that you are responsible for your actions , but Isvara is responsible for the results of the actions .

         Having been brought up in this great culture , a culture of the rishis , we have a certain in-built attitude – the attitude of glad acceptance with reference to anything that comes from the altar where it was offered . When it comes from that altar , we receive it with a certain attitude . You go to somebody’s house and the person tells you , “ Welcome to my house , please come “ . He plucks right in front of you a rose from a rose plant and gives it to you . You take it near to your nose and say thank you .It is a beautiful sense object , it is a flower , a symbol of welcome , of friendliness , of love . This giving of a flower is something common in all the world cultures . But suppose he offers this flower at the altar of Ganesha which is there in his compound and then gives that flower to you , you will not take it to your nose as it is no more a sense object , it is more than that . You look at it as something coming from the Lord and therefore you have a different attitude – an attitude which converts the object into prasada . You would take it near your eyes since it is as sacred as your eyes . It is again cultural , a religious cultural form of accepting something sacred , as sacred as my eyes . So , it is prasada . 

          Suppose a person gives you a couple of laddoos . You generally love laddoos . But , the doctor had warned you the other day , that you should not take laddoos as you have diabetes . So you say that you don’t want laddoos .He says that the laddoos are from Tirupati Balaji . Without a second thought you immediately stretch both your hands and bend down . What makes you bend down and what makes you receive that laddoos differently is a cognitive change . Previously you saw those laddoos as canon balls of calories , but they are now seen as prasada . That change is cognitive . That is the change we require . That has nothing to do with anything else . It is just a change of understanding that brought in its wake the attitude of prasada  . You envelop it as prasada . 

           So , you look upon it , you visualise it as something that comes from the Lord . It this is true with reference to the prasada from the altar of the Lord or from a temple , you already have an in-built attitude to extend it to cover every result of action that you undertake . Everybody has desires  To have desires is healthy . Lord Krsna himself says that I am the desire (that conforms to dharma) in everybody . If you don’t conform to dharma , then your individual ego’s presence is a little more than what is necessary . To have desires is not a blemish . You have to learn to fulfil them . Enjoy the process of doing action to fulfil your desires and when the results come , be ready to take it as prasada . Isvara , the Lord is the author of the result of action through the laws .Whatever you get , equal or more or less or opposite , is prasada . Prasada is not an object , it is an attitude in which I open my arms and welcome it .

             Like even in a beautiful marriage reception where a lot of people attend  .  A person with a beaming smile and nicely dressed stands there to welcome the people coming in .Now a person whom he knows well but had lost track for ten years walks in . He goes ecstatic about it and greets him with great joy . But he should not enter into a conversation with him ,asking him , “ Eh ! Where are you nowadays ? “ . He has to simply say , “ Welcome , come in “ and sprinkle the rose water on him . He has to also welcome others who are coming and so he sends him in and continues with his job .  Then , his enemy comes . He can neither ask him to get aside nor avoid seeing him . Probably it is a good time to settle old accounts and welcome him  . He has to say , “Welcome, please come “ . Life is like this . 

             Day after day , the present effort and the past karma combine themselves to shape different types of situations for you . All situations all experiences are all shaped by your own actions . And therefore , as they come , I receive them cheerfully with an attitude or prasada . Once I develop such an attitude , my life is in harmony with Isvara and every moment I feel the presence of Isvara in my life .