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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.
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. Devi’s right leg represents the shukla bindu and her left leg represents the rakta bindu. Hence 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 prominence- I wear that sacred thread. Let it confer on me both knowledge and power”.
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