The fact that The Devi worship was given importance may be known by the highest place offered to the Devi in the form of the Gayatri Mantra.
Devi is worshiped in the Surya Mandala, and is compared to the Sun and the Sun worship is the primary duty of every Hindu.
In the Sandhyavandan, the Devi is worshiped as the embodiment of the Veda.
The Srividya is the best path for realizing the Devi or Para Brahman.
In a manner of speaking Sandhyavanadan is also Srividya as it worships the Devi.
On the eve of the Mahabharata War, Lord Krishna advised Arjuna to perform the Devi worship and Arjuna did so.
The Devi worship is mentioned in the following Puranas.
Brahmaanda ,Devi Bhagavatham,Markandeya Puaranam.
In addition Devi worship is described in detail in Agama Rahasyam,Samhita,Yaamalam,Aarnavam, Tantram.
The Soundaryalahari of Adi Shankaracharya is a Devi Tantra Shastra as well.
Fifty two Aksharas of the Devi are embedded among the Soundaryalahari 57 slokas composed by Shankaracharya.( the first 43 are reported to have been written by Lord Ganesh.
Apart from these there are innumerable texts on Devi Upasana.
Lord Shiva, after having divulged the secrets of the Shakti through many texts including Mantra and Tantra,has given the world the Sri Tantra.
This is also called the Sri Pura Upasana, Sri Vidya,
(Chatusshashtya Tantrayaihi.. Soundayralahari)
Dattatreya, considered to be an Avatar of Lord Vishnu, in his Datta Samhita, Thripura Upasana( 18, 000 Slokas).
Parashurama, again another Avatar of Lord Vishnu, abridged this and wrote the Parasurama Kalpa Sutram, in 6000 Slokas.
Parasurama’s disciple Sumedhas wrote another sutra, showing the Sutra as a conversation between Lord Rama and Datatareya.
This is now called The Parashurama Kalpasutra.
This is the ultimate authority on the Devi Upasana.
Bhaskararaya’s Disciple Umananda Nathar had wriiten Kithyothsava,an explanation of Parasuramkalpasutra.( Rameswara Sastry, who came after UmanandhaNathar had written “Sowbhaagyasudhodhayam.”
‘Upasana’ in Sanskrit literally means “Sitting near” but normally the term is used in Hinduism to denote a prescribed method for approaching a Deity or God or getting close to a deity/deities. In the Vedas, some Upasanas are prescribed whereby one meditates on the all-pervading Brahman as some aspect of creation, such as fire, water, directions, food, mind, joy, etc. Thus, Upasana can be described as a systematic practice of a prescribed method of worship for pleasing and winning the attention of the deity or it can be a deity-less practice of austerities involving meditating upon some aspect of nature as told in specific texts.
“The seeker of knowledge does not achieve his end merely by a study of scriptures. Without upasana there cannot be attainment for him, this is definite.”—Sri Ramana Leela, Ramana Gita I.22, quoted in Sri Krishna Bihkshu, Sri Ramana Leela (Pingali Surya Sundaram tr. 2004), p. 80.
Pooja and external disciplines are essential in the path of attaining Godhead or Realizing Brahman.
All are not Ramana Maharishi, to say I have known Reality.
We are at the lowest level and have to evolve by practice by way of the practices mentioned in the Sruthi and Smritis.
I have mentioned in my earlier Post ‘Lalitha Sahasranama, An Introduction’, I listed the different ways of worshipping The Divine Mother, Sri Lalitha Devi.
I am planning to post articles on the Varivasya Rahasyam of Bhaskararaya.
To understand the Varivasya Form of worship, familiarity with the worship of Devi in this Form will be helpful.
The Sri Vidya is to be practised by any of the following Four ways,traditions
1.Samayacharam. Worshiping in The Mind.
Worship is done mentally, internally and no object is used in this tradition
2.Dakshinacharam,Worshiping through an Object, Sri Chakra or an Idol.
3.Vamacharam is worshiping through the terrible aspects of The Divine, Laya Pradhana
4.Kaulacharam is worshiping through the Human Body/parts.
This includes Rituals some which are erotic in nature.
This Mode of worship is considered by some the Ultimate practice of Bhakti Yoga, while the Advaitins consider this to be best form of Advaita in full flow.
I am making this as a passing remark as my purpose is to familiarize the Practice of Tantra;so let us not get nto the philosophical discussions on this subject.
“Shakti is the power of Shiva.
Her activity at will towards manifestation becomes evident while Shiva, the source of all power remains in volute.
As such, the Eternal Shakti emanates as form and assumes different phases while the Eternal Shiva remains in the subtle state of Chaitanya.
This is depicted in the Shakta lore as Shiva lying as if dead and Shakti stands on him in full vigor of awareness.
The sleeping Sadashiva forms the berth of the palanquin in which Sri Mahatripurasundari is borne by the four powerful deities:
Her four arms represent the powers of four prominent parts (Kalaa) of the creative divinity.”
Her three eyes connote the three luminary powers i.e. the sun, the moon and the fire, which correspond to knowledge (Pramaana), object of knowledge (Prameya) and empirical experiencer (Pramaata).
The Third Eye also connotes Wisdom.
Her breasts connote the meaning of alert awareness of light and sound or Prakasha and Vimarsha.
Her bending waist is the sign of inclination towards manifestation.
Decoding this symbolism, we obtain the nine enclosures of the Srichakra.
1. valiitrayaa~Nkitatanum – Moolaadhaara Chakra – Bhoopura Trailokyamohana Chakra.
2. madhye nimna – Swadhishthana Chakra – Sodasha dala Padma – Sarvashaparipooraka Chakra.
3. aapiinottu~Ngastaniim – Manipooraka Chakra – Ashtadala Padma Sarvasamkshobhana Chakra.
4. trinayanaam – Anahata Chakra – Chaturdashara Sarvasaubhagyadayaka Chakra.
5. chaturbhujaam – Visuddhi Chakra – Bahirdasara Sarvarthasadhaka Chakra.
6. pretaasanaadhyaasiniim – Ajna Chakra – Antardashara Sarvarakshakara Chakra.
7. bandhuukaprasavaaruNaambaradharaam – Manasa Chakra – Ashtara Sarvarogahara Chakra.
8. nR^imuNDasrajam – Soma Chakra – Trikona sarvasiddhiprada Chakra.
Note: This is the Samhara Krama accepted by Dakshinamurthy sampradaaya.
Hayagriva tradition and Anandabhairava traditions omit triple girdle from Sri Chakra.
The three worlds (of which she is the supreme queen) refer in the microcosm to BhuH, BhuvaH and SvaH (earth, space and heaven) or to Vishwa, Praajna and Taijasa or Virat, Hiranyagarbha and Ishwara in terms of Vedanta.
Sridevi is the supreme ruler of these and hence she is Turiya, the incomprehensible fourth.
There are basically only three castes, as there are the three Vedas, the three Gunas etc.
The three castes represent the three qualities viz. Satva, rajas and Tamas, as suggested by the pet offerings made by devotees who are quite established in their respective modes of worship.
A Brahmana should offer Tarpana only with milk and sugar during Navavarana Pooja.
Using other articles is banned by the Agamas. Ghee and honey are prescribed for the other two castes.
These may not necessarily mean castes, but instead may refer to different stages of spiritual advancement.
More information on this may be obtained in a work called `Srividya Sudhodaya’, a classic by Deepakanatha Siddha.
This also finds sanction in the Shubhagama Panchaka.
As mentioned earlier, milk, ghee and honey represent Satva, rajas and Tamas in the devotees belonging to different levels of consciousness.
In offering oblations or doing any kind of worship to the Divine Mother, one must not involve oneself in the desire of a return or fruit thereof.
If one does, the earnestness and one-pointed ness required for its success lose their intensity.
puujaa naama na puShpaadyairyaa matiH kriyate dR^iDhaa | nirvikalpe mahaavyomni saa puujaa hyaadaraallayaH ||
`Worship does not mean merely offering of flowers etc. It rather consists in setting one’s heart on that highest ether of consciousness, which is above all thoughtconstructs. It is dissolution of individuality with perfect ardor’.
Before performing the Pooja, Sandhyavandana must be performed by all the Three varnas.
Ladies are allowed to perform Pujas and they also must perform Sandhyavandana,
On this.please read my post on Can Women Learn Vedas?;Upakarma for
There are Forty Samskaras, Religious Rites to be performed by a Hindu, as sanctioned by the Smritis.
For details , read my post Samskaras,
The Ayush Homa, the completion of the First year of a child is very important.
No Karma or ceremony is performed for the child(excepting the naming of the child,Karna Bhushana, ear-piercing ceremony) till the child completes its first anniversary.
No Tilak or even God‘s Prasad Vibhuti or Kumkum is to be applied, save for applying Vibhuti/Kumkum on rare occasions, as when the child had fallen sick seriously .
This Ceremony is performed on the completion of the first year of birth of the child, calculated on the basis of the Hindu Calendar.
English Calendar does not apply.
On the Janma Nakshatra, the Nakshatra of the day of the month in which the child is born , The Ayush Homa is celebrated,
In case the Janma Nakshatra falls on two days in a month(all according to Hindu Calendar). the Ayush Homa is to be done on the later day when the Nakshatra falls.
There is no specific Lagna to be fixed for the function.
Ayush Homa Standard invitation, Only Vernacular is printed traditionally.
Rahu Kala, Yama Kanda are to be avoided( there are two views on Yama Kanda, general view is that it is to be avoided, but Yama Kandaka means this Time is Yama to Death, to the Time itself i.e. auspicious.)
However it is advisable that the function is kept in the Sukra Horai, which occurs after the Sunrise and it varies for each day of the week.
I shall be posting On Horais.
Following Pujas, Homa is performed for the Ayush Homa.
1.Ganapathy Puja.
2. Kalasa Puja when the Sri Rudra, Chamaka is chanted.
3.Ayush Homa, when the Ayushya Suktam is chanted 108 times (36×3 times)
4.Nakshatra Homa for all the Nakshatra Devatas.
5.Mrityunjaya Mantra is chanted with Ahutis.
Following are the Materials needed.
1.Turmeric Powder. one small pocket.
2.Kumkum -small pocket.
3.Sandalwood Paste One small pocket.
4.Betel Leaves and Arecanut Rs 25
5.Plantains Two dozens.
6.Coconut Two.
7.Cloth Towel one(medium size)
8.Ghee One kg.
9.Rose or Jasmine Garland-one–for the child
10..Flowers in loose Rs 125.
11.Flowers strung together Ten Measures of one’s arm-length.
12.Camphor. One packet.
13.Agarbathi-one packet.
14.Raw Rice 2 Kg.
16.Banana leaves Four.
17.Mango leaves Two handfuls.
18.Cooked Rice 200 gms.
19.Homa Kunda
20.Standard puja Materials like Bell,Agarbathi stand, Brass lamp,Plates.Aarthi plates,Medium size cups, Pancha Patra with Uththarni,medium size Vessel( Kalasa )
Time taken to perform the Puja -two and a half hours,
You may invite close Family members , feed them, offer them Thambula-Plantains, Betel nut leaves and areca nut.
For correct performance the charges for the Purohit Rs 3000/ .
The puja materials you buy will cost you Rs 2000(on the higher side)
Variation of 10 to 15 % is likely.
For details Kanchi Kamakoti Mutt, Bangalore for performing the Ayush Homa at Bangalore.
This Sukta is from Yajurveda to ensure long health and remedy incase any change in health occurs. This is employed in recitation and as formulas for homa going in the name of ‘Ayushya Homa.It is worthwhile to know the text to help the discussion’. Hence the text is reproduced here for the benefit of those who like to have access to the mantras in original.
There are positive experiences owing to the Upasana of the same .The Health of the devotees get maintained and in case difference occurs it would be redressed. The mantras of the sukta are to follow thus.
1. Yo brahma brahmana ujjabhara pranaih sirah kruttivasah pinaki
Isano devah sa na ayurdadhatu tasmai juhomi havisha ghrutena..
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