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कल्प विज्ञान चिदंबरस्य (kalpa vijñāna cidaṃbarasya – ritual science of gnostic space)


Note:  Please click the appropriate tab-menu link on top of this page for the respective parts viz part-1 etc., to continue reading

 



So far, we have been looking at the esoteric significance of temple from its architectural perspective, let us now briefly analyze the underlying philosophy from its ritualistic or procedural aspects. As we all know, कल्प (kalpa - ritual) forms an integral part of any organized religion. Infact, that is why, Arthur Avalon, very rightly marks, “It is well said that Ritual is the Art of Religion”. But what exactly is meant by a कल्प (kalpa- ritual)? Etymologically, the English version of the term is derived from the Latin root ‘ritus’ which means ‘custom’. In other words, it represents a “set of customized religious practices”.





कल्प (kalpa - ritual), according to the सनातनधर्म हिन्दुमतस्य (sanātanadharma hindumatasya – eternal law of hindu religion),  based on the primary source scriptures viz. वेद / निगम शास्त्र (veda / nigama śāstra – vedic scripture) & तन्त्र/आगम शास्त्र (tantra/ āgama śāstra – agamic / tantric scripture) can broadly be classified either as क्रिया देवयज्ञस्य (kriyā devayajñasya –rite of divine sacrifice) & क्रिया देवयपुजायाः (kriyā devayapujāyāḥ – rite of divine worship) respectively. The former inturn includes the following types viz.: वैदिक आह्निक क्रिया (vaidika āhnika kriya –vedic daily rite), वैदिक गृह्य क्रिया (vaidika gṛhya kriya – vedic domestic rite) & वैदिक श्रौत क्रिया (vaidika śrauta  kriya – vedic liturgy rite) while the latter includes तान्त्रिक आत्मार्थ पूजा  (tāntrika ātmārtha pūjā – tantric worship for self) & आगमिक परार्थ पूजा (āgamika parārtha pūjā – agamic worship for others).






As we will be discussing elsewhere about the क्रिया देवयज्ञस्य (kriyā devayajñasya –rite of divine sacrifice), we can now focus on the क्रिया देवयपुजायाः (kriyā devayapujāyāḥ – rite of divine worship) which are predominantly based on the तन्त्र/आगम शास्त्र (tantra/ āgama śāstra – agamic / tantric scripture). Before proceeding further, please be noted that technically speaking, generally the terms तन्त्र (tantra) & आगम (āgama) are used interchangeably when referring to a specific set of scriptures. For example, the पौष्कर संहिता (pauṣkara saṃhitā) is referred both as पौष्कर आगम (pauṣkara āgama) as well as पौष्कर तन्त्र (pauṣkara tantra).






However, sometimes some differentiation is also made in terms theological identities i.e. based on the अधिकार प्रतिष्ठादेवता (adhikāra pratiṣṭhādevatā - chief consecrated deity) discussed in the specific text. For example, the following chart depicts a popular naming convention pattern.





However, as already pointed out, such categorization is not always the case. For example, while this convention is more prevalent in South India particularly those preaching भेदवाद (bhedavāda – doctrine of difference) &भेदाभेदवाद (bhedābhedavāda – hybrid doctrine of differentiated non-difference), in North India many of the शैवागमाः (śaivāgamāḥ - shaiva agamas), particularly those that preach अभेदवाद (abhedavāda – non-difference doctrine) are referred as the शैवतन्त्राणि (śaivatantrāṇi - shaiva tantras)




So far we were analyzing the different naming conventions in vogue relating to तन्त्र/आगम शास्त्र (tantra/ āgama śāstra – agamic / tantric scripture). With this understanding let us move on to the next important concept of what is common theme among them.


चतुष्पदम् (catuṣpadam -  fourfold divisions)

The next important topic closely related to the concept of ritual, worship and spiritual contemplation is the variety of popular modes available for the same. In this regard,  the आगम शास्त्र (āgama śāstra), recognizes चतुष्पदम् (catuṣpadam - fourfold divisions) viz. चर्य (carya - conduct), क्रिया (kriyā – rite), योग (yoga - yoga) & ज्ञान (jñāna – gnosis).




Typically, temples constructed according to the आगमविध्यः (āgamavidhyaḥ -  agamic prescriptions), would have चतुर् गोपुर प्रवेज़द्वाराणि (catur gopura praveadvārāṇi – four temple entrances), one for each of the four-sided प्रकार (prakāra - compound wall) pointing to the four cardinal directions viz. மேற்க்கு (mēṛkku– west), தெற்க்கு (teṛkku – south), வடக்கு (vadakku – north) & கிழக்கு (kiḹakku – east) respectively. According to the आगमशास्त्र (āgamaśāstra – agama scripture), these four entry points correspond to the चतुर्मार्गाः (caturmārgāḥ – four paths). In fact, the சமயக்குரவர் நால்வர் (samayakuravar nālvar – four religious leaders) each of whom represent one of the चतुर्मार्गाः (caturmārgāḥ – four paths) listed above, is believed to have originally entered the sacred சிதம்பரம் தில்லை நடராஜர் திருக்கோயில் (cidambaram tillai tiru naṭarājar tirukkōyil) through one of the four gates respectively.


#

கோபுரவாசல் (gōpuravāsal – temple gate)

मार्ग / மார்கம் (mārga /mārgam - path)

சமயக்குரவர் (samayakkuravar – religious head)

मुक्ति / முக்தி (mukti - salvation)

भक्ति भावन / பக்தி பாவனை (bhakti bhāvana  / bakthi bāvanai – devotional attitude)

कार्य अवस्था (kārya avasthā –effectual state)

1

மேற்க்கு கோபுரவாசல் (mēṛkku gōpuravāsal – west temple-gate)

चर्य /சரியை (carya/sariyai – conduct)

அப்பர் (appar)

सालोकमुक्ति /சாலோகமுத்தி (sālokamukti / sālokamutti – same world liberation)

दासमार्ग / தாசமார்கம் (dāsamārga / dāsamārgam – servitude path)

जाग्रत् अवस्था / விழிப்பு நிலை (jāgrat avasthā / viḹippu nilai –waking state)

2

தெற்க்கு கோபுரவாசல் (teṛkku gōpuravāsal – south temple-gate)

क्रिया / கிரியை (kriyā /kiriyai – rite)

திருஞானசம்பந்தர் (tirujñānasaṃbandar)

सामीप्यमुक्ति /சாமீபியமுத்தி (sāmīpyamukti /sāmīpiyamutti – proximity liberation)

सत्पुत्रमार्ग / சற்புத்திரமார்கம் (satputramārga / saṛputtiramārgam – true-son path)

स्वप्न अवस्था / கனவு நிலை (svapna avasthā / kanavu nilai – dream state)

3

வடக்கு கோபுரவாசல் (vadakku gōpuravāsal – north temple-gate)

योग /யோகம் (yoga /yōgam – yoga)

சுந்தரர் (sundarar)

 

सारूप्यमुक्ति /சாரூபியமுத்தி (sārūpyamukti sārūpiyamutti – same-form liberation)

 

सहमार्ग / சகமார்கம் (dāsamārga / sagamārgam – comrade path)

सुषुप्ति अवस्था / உறக்க நிலை (suṣupti avasthā / uṛakka nilai – sleep state)

4

கிழக்கு கோபுரவாசல் (kiḹakku gōpuravāsal – east temple-gate)

ज्ञान /ஞானம் (jñāna / jñāna – gnosis)

 

மாணிக்கவாசகர் (māṇikkavāsagar)

सायुज्यमुक्ति /சாயுஜ்யமுத்தி (sāyujyamukti / sāyujyamutti – identity liberation)

सत्मार्ग / சன்மார்கம் (dāsamārga / sanmārgam – servitude path)

तुरीय अवस्था / பரவச நிலை (turīya avasthā / paravasa nilai – trance state)



servitude path)


Thus, as explained above, these four paths serve as the sequential stages  that enables one to ascend step by step, from grosser to subtler modes of worship and contemplation.. But please remember that these are not water tight compartments as shades of one  will be reflected in the other as well.  Thus, as an extension to this four path model viz. चर्य (carya - conduct), क्रिया (kriyā – rite), योग (yoga - yoga) & ज्ञान (jñāna – gnosis), each of these paths are further subdivided into चर्य (carya - conduct), क्रिया (kriyā – rite), योग (yoga - yoga) & ज्ञान (jñāna – gnosis). 


शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – philosophy of pure non-dualistic final auspicious wisdom)

Various शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta darśana – philosophy of pure non-dualistic final auspicious wisdom) including சிவஞானமாபாடியம் (sivajñānamāpāḍiyam) have dealt with this topic. Interestingly, these 16 stepped ladder coincides with the षोडशाक्षर श्रीविद्या मन्त्र (ṣoḍaśākṣara śrīvidyā mantra – sixteen syllabled sacred gnosis hymn).



Thus, as indicated in the above diagram the is a matrix of षोडश उपासनपादानि (ṣoḍaśa upāsanapādāni – sixteen conptemplation steps) where one leads to the other we shall now quickly deep dive into each of these sixteen types.



#

मार्ग / மார்கம் (mārga /mārgam - path)

कार्यावस्था  / காரியநிலை (kāryāvasthā / kāriyanilai/ – effectual state)

उदहरणानि मुख्य कर्माणि / முக்கியகார்யங்கலின் உதாரனங்கள் (udaharaṇāni mukhya karmāṇi / mukkiykarmangaḻin udāranañgaḻ – examples of important activities)

A

चर्य /சரியை (carya/sariyai – conduct)

जाग्रत् अवस्था / விழிப்பு நிலை (jāgrat avasthā / viḹippu nilai –waking state)

सालोकमुक्ति /சாலோகமுத்தி (sālokamukti / sālokamutti – same world liberation)

दासमार्ग / தாசமார்கம் (dāsamārga / dāsamārgam – servitude path)

A1 (1)

चर्यचर्ये /சரியையில் சரியை (caryacarye / sariyaiyil sariyai – conduct in conduct)

जाग्रत्जाग्रति / விழிப்பில் விழிப்பு (jāgratjāgrati / viḹippil viḹippu - waking in wake)

கோயிலில் தொண்டு செய்தல் (kōyilil toṇduseidal – serving in temple)

·        அலகிடுதல் (alagidudhal)

·        மெழுகுதல் (meḹugdhal)

 

 

A2

(2)

क्रियाचर्ये /சரியையில் கிரியை (kriyācarye / sariyaiyil kiriyai – rite in conduct)

स्वप्नजाग्रति / விழிப்பில் கனவு (svapnajāgrati / viḹippil kanavu - dreaming in wake)

கோயிலில் வழிபடுதல் (kōyilil vaḹipaḍudal – worshipping in temple)

·        ரிவார மூர்த்திகளை வணங்குதல் (parivāramūrttigaḻai vaṇaṅgudal)

 

A3

(3)

योगचर्ये /சரியையில் யோகம் (yogacarye / sariyaiyilyōgam – yoga in conduct)

सुषुप्तिजाग्रति / விழிப்பில் உறக்கம் (suṣuptijāgrati / viḹippil uṛakkam - sleep in wake)

வழிபாட்டில் மனம் ஒன்றுதல் (vaḷipāṭṭil manam onḍrudal)

·        சிவபெருமானினின் உருவத்திருமேனின்யை மனதால் வழிபடுதல் (sivaperumānin uruvattirumēninyai manadāl vaḷipaḍudal)

A4

(4)

ज्ञानचर्ये /சரியையில் ஞானம் (jñānacarye

 / sariyaiyil jñānam – gnosis in conduct)

तुरीयजाग्रति / விழிப்பில் பரவசம் (turīyajāgrati / viḹippil paravasam - trance in wake)

பொதுவான் இரக்க உணர்வு தோனுதல் (poduvāna irakka uṇarvu tōnudal)

·        ஆத்மார்த அனுபவம் உனர்தல் (ātmārtha anubavattai unardal)

 

B

क्रिया / கிரியை (kriyā /kiriyai – rite)

स्वप्न अवस्था / கனவு நிலை (svapna avasthā / kanavu nilai – dream state)

सामीप्यमुक्ति /சாமீபியமுத்தி (sāmīpyamukti /sāmīpiyamutti – proximity liberation)

सत्पुत्रमार्ग / சற்புத்திரமார்கம் (satputramārga / saṛputtiramārgam – true-son path)

B1

(5)

चर्यक्रियायाम् / கிரியையில் சரியை (caryakriyāyām / kiriyaiyil sariyai – conduct in rite)

जाग्रत्स्वप्ने / கனவில் விழிப்பு (jāgratjsvapne / kanavil viḹippu - waking in dream)

பூசைக்கு முன்னேர்ப்பாடு (pūjaikku munnērppāḍu)

·        பூஜைக்கு வேண்டிய உபகரணங்களை எல்லாம் செய்வது (pūjaikku vēṇḍīya upakaraṇaṅgaḻai ellām seivadu)

·         

B2

(6)

क्रियाक्रियायाम् / கிரியையில் கிரியை (kriyākriyāyām / kiriyaiyil kiriyai – rite in rite)

स्वप्नस्वप्ने /கனவில் கனவு (svapnasvapne / kanavil kanavu - dreaming in dream)

ஆத்மார்த்த இலிங்கத்தை பூஜித்தல் (ātmārtha ilṅgattai pūjittal)

By performing पञ्चशुद्धि (pañcaśuddhi – five fold cleansing)  viz. भूतशुद्धि (bhūtaśuddhi), धानशुद्धि (dhānaśuddhi), द्रव्यशुद्धि (dravyaśuddhi), मन्त्रशुद्धि (mantraśuddhi) & लिङ्गशुद्धि (liṅgaśuddhi)

B3

(7)

योगक्रियायाम् / கிரியையில் யோகம் (yogakriyāyām / kiriyaiyil yōgam – yoga in rite)

सुषुप्तिस्वप्ने / கனவில் உறக்கம் (suṣuptisvapne / kanavil uṛakkam - sleep in dream)

பூசித்தலில் மனம் ஒன்றுதல் (pūjittalil manam ondrudal)

B4

(8)

ज्ञानक्रियायाम् / கிரியையில் ஞானம் (jñānakriyāyām

 / kiriyaiyil jñānam – gnosis in rite)

तुरीयस्वप्ने / கனவில் பரவசம் (turīyasvapne / kanavil paravasam - trance in dream)

எல்லோரையும் சிவமாக காணுதல் (elloraiyum sivamāga kāṇudal)

C

योग /யோகம் (yoga /yōgam – yoga)

सुषुप्ति अवस्था / உறக்க நிலை (suṣupti avasthā / uṛakka nilai – sleep state)

सारूप्यमुक्ति /சாரூபியமுத்தி (sārūpyamukti sārūpiyamutti – same-form liberation)

सहमार्ग / சகமார்கம் (dāsamārga / sagamārgam – comrade path)

C1

(9)

चर्ययोगे / யோகத்தில் சரியை (caryayoge / yogattil sariyai – conduct in yoga)

जाग्रत्सुषुप्तौ /உறக்கத்தில் விழிப்பு (jāgratjsuṣuptau / uṛakkattil viḹippu - waking in sleep)

·        இயமம் /यम (iyamam /yama - abstinance),

·         நியமம் /नियम (niyamam / niyama - observances),

·        ஆசனம் /आसन (āsanam  / āsana – poses /exercises) &

·        பிராணாயாமம்  /प्राणायम (pirāṇāyamam prāṇāyama – breath control)

C2

(10)

क्रियायोगे / யோகத்தில் கிரியை (kriyāyoge / yogattil kiriyai – rite in yoga)

स्वप्नसुषुप्तौ /உறக்கத்தில் கனவு (svapnasuṣuptau / uṛakkattil kanavu - dreaming in sleep)

«¸â¨º ¦ºö¾ø (agapUsai seidhal – inner worship)

·        பிரத்தியாகாரம்  /प्रत्याहार (pirattiyaakāram / pratyāhāra – withdrawl / absorbtion), 

·        தாரனம் / धारण (dhāranam /dhāraṇa - concentration)

 

C3

(11)

योगयोगे / யோகத்தில் யோகம் (yogayoge / yogattil yōgam – yoga in yoga)

सुषुप्तिसुषुप्तौ / உறக்கத்தில் உறக்கம் (suṣuptisuṣuptau / uṛakkattil uṛakkam - sleep in sleep)

·        தியானம் / ध्यान (dhyānam / dhyāna - concentration)

 

C4

(12)

ज्ञानयोगे / யோகத்தில் ஞானம் (jñānayoge

 / yogattil jñānam – gnosis in yoga)

तुरीयसुषुप्तौ / உறக்கத்தில் பரவசம் (turīyasuṣuptau / uṛakkattil paravasam - trance in sleep)

·        சமாதி /समाधि (samādhi / samādhi - atonement)

D

ज्ञान /ஞானம் (jñāna / jñāna – gnosis)

तुरीय अवस्था / பரவச நிலை (turīya avasthā / paravasa nilai – trance state)

सायुज्यमुक्ति /சாயுஜ்யமுத்தி (sāyujyamukti / sāyujyamutti – identity liberation)

सत्मार्ग / சன்மார்கம் (dāsamārga / sanmārgam – servitude path)

D1

(13)

चर्यज्ञाने / ஞானத்தில் சரியை (caryajñāne / jñānattil sariyai – conduct in gnosis)

जाग्रत्तुरीये / பரவசத்தில் விழிப்பு (jāgratturīye / paravasattil viḹippu - waking in trance)

·        கேட்டல் / श्रवण (kēṭṭal / śravaṇa - hearing)

 

D2

(14)

क्रियाज्ञाने / ஞானத்தில் கிரியை (kriyājñāne / jñānattil kiriyai – rite in gnosis)

स्वप्नतुरीये / பரவசத்தில் கனவு (svapnaturīye / paravasattil kanavu - dreaming in trance)

·        சிந்தித்தல் / मनन (sinddittal / manana - contemplating)

D3

(15)

योगज्ञाने / ஞானத்தில் யோகம் (yogajñāne / jñānattil yōgam – yoga in gnosis)

सुषुप्तितुरीये / பரவசத்தில் உறக்கம் (suṣuptiturīye / paravasattil uṛakkam - sleep in trance)

·        தெளிதல் (teḻidal)

D3

(16)

ज्ञानज्ञाने / ஞானத்தில் ஞானம் (jñānajñāne

 / jñānattil jñānam – gnosis in gnosis)

तुरीयतुरीये / பரவசத்தில் பரவசம் (turīyaturīye / paravasattil paravasam - trance in trance)

·        நிட்டைகூடுதல் (niṭṭaikūḍudal)


The noble saint சீகாழி தத்துவப்பிரகாச சுவாமிகள் (sīkāḹi tattuvappirakāsa suvāmigaḻ) gives a very very good introduction to the षोडश उपासनपादानि (ṣoḍaśa upāsanapādāni – sixteen contemplation steps) in his famous treatise தத்துவப்பிரகாசம் (tattuvappirakāsam). The following verses summarizes the same:

OriginalTransliterationTranslation
தத்துவமாம் பிரகாசந்தான் சரியை யாதி
தகை நாலாம் அவைதான் ஒன்றில் நாலாய்
வைத்தவகை பதினாறாய் வரும் சரியை பூசை
மதியோகம் ஞானம் எனும் வருஞ் சரியைச் சரியை
நித்த சரியை கிரியை சரியை யோகம்
நிகழ் சரியை ஞானமெனும் நேர்சரியைச் சரியை
வைத்த யோகச் சரியை ஞானத்திற் சரியை
வகையாதி நானான்காய் வைக்கும் நூலே.
tattuvamām pirakāsam tān sariyai yādi
tagai nālām avai nālin onṛil nālāi
vaittavagai pathināṛāi varum sariyai pūsai
madhi yōgan jñānmenum varum sariyaic sariyai
nittac sariyaik kiriyai sariyai yōgam
nigaḹc sariyai jñānamenum nēr kiriyaic sariyai
vaiththa yōgac sariyai jñānaththiṛ sariyai
vagaiyādhi nākāi vaikkum nūlē.

Tamil Reference :தத்துவப்பிரகாசம் (tattuvappirakāsam) (58)


The next important point to understand is that the षोडश उपासनपादानि (ṣoḍaśa upāsanapādāni – sixteen conptemplation steps) discussed above, has deeper esoteric significance, underlying its exoteric rituals. In terms of occult soteriology, as indicated in the above table, they would map to the आत्मसङ्ग्रमन (ātmasaṅgramana – transmigration of soul) ascending through the षोदश कार्य अवस्थाः (ṣodaśa kārya avasthāḥ – sixteen effectual states)

Please note that here, the sixteen steps numbered A1,A2…D3,D4 corresponds to the different sub-stages listed in the above table. And the diagram below summarizes as to how  षोडश उपासनपादानि (ṣoḍaśa upāsanapādāni – sixteen conptemplation steps) would map to the आत्मसङ्ग्रमन (ātmasaṅgramana – transmigration of soul) ascending through the षोदश कार्य अवस्थाः (ṣodaśa kārya avasthāḥ – sixteen effectual states)




In other words, there is a involutionary journey as we progress from the outer-facing physical rituals based कर्मकाण्ड (karmakāṇḍa – ritual section) to the inner-facing gnostic learning based on ज्ञानकाण्ड (jñānakāṇḍa – gnosis section).

क्रिया देवयपुजायाः (kriyā devayapujāyāḥ – rite of divine worship)

Next, let us briefly touch upon the क्रिया देवयपुजायाः (kriyā devayapujāyāḥ – rite of divine worship) aspects of the temple rituals specifically focusing on पूजा (pūjā - worship). In the case of a true भक्त (bhakta – devotee) generally devotional rituals like पूजा (pūjā - worship) is considered as one of the most important techniques for उपासना (upāsanā - spiritual orientation / contemplation) towards his God. In An Encyleopedia of Religion and Ethics, James Hasting describe पूजा (pūjā - worship) thus,

 “Worship may be said to be the ritual presentation of offerings supposed to be specially grateful to the divinity, or object of adoration accompanied by obeisance and other acts designed to express humility and subservience, and usually by the occurrence of sacred formulae – praises, prayers, thanks or narrative.”         

With this understanding let us move on to the next important concept of what is common theme among them.



Similarly, क्रिया देवयपुजायाः (kriyā devayapujāyāḥ – rite of divine worship) is effective only if is holistically practiced by thought, word and deed.





Please remember that  typically प्रार्थना (prārthanā - prayer) is an integral part of पूजा (pūjā - worship). But what exactly is प्रार्थना (prārthanā - prayer)? Well, as a response to this question, I would like to reflect upon here the beautiful explanation given by the Nobel Prize Laureate, eminent surgeon and more importantly a devout Christian-  Dr. Alexis Carrel, 

“Prayer seems to be essentially an ascent of the spirit toward the immaterial substratum of the world. Generally it consists of a complaint, a cry of anguish, a call for rescue. Sometimes it becomes a serene contemplation of the imminent and transcendent principle of all things. We can define it also as an elevation of the soul towards God. As an act of love and adoration for the one from where comes the marvel that is life. In fact, prayer is man's effort of trying to communicate with an invisible person, Creator of everything that exists, supreme wisdom, power and beauty, Father and Savior of us all. Far from consisting of a simple recital of formulas, the real prayer represents a mystical state where consciousness is absorbed in God. This stare is not of intellectual nature, while at the same time remains inaccessible to philosophers and scientists, and like the sense of love and beauty, it does not demand (require) any scholarly knowledge. Simple people feel the presence of God like they feel the warmth of the sun or the scent of a flower. But this God who is so easily accessible to the one who knows how to love it is hidden to the one who knows only how to understand. Thoughts and words are inadequate when trying to describe it. This is why prayer finds its highest expression in a soaring of love that transcends the obscure night of intelligence.”

The भक्त (bhakta – devotee)’s respect and adoration towards the नित्य कल्यान गुण (nitya kalyāna guṇa – eternal divine qualities) of his beloved form of सगुण ब्रह्मन् (saguṇa brahman - Divine Personality) increases multifold during this period. This is in line with what Sri Aurobindho declares as the underlying theme of भक्ति (bhakti -devotion), - 

“The Divine is a Being and not an abstract existence or a status of pure timeless infinity; the original and universal existence is He, but that existence is inseparable from consciousness and bliss of being, and an existence conscious of its own being and its own bliss is what we may well call a divine infinite Person,--Purusha… The way of the integral Yoga of bhakti will be to universalise this conception of the Deity, to personalise him intimately by a multiple and an all-embracing relation, to make him constantly present to all the being and to devote, give up, surrender the whole being to him, so that he shall dwell near to us and in us and we with him and in him.”

          As an expression of such भक्ति (bhakti -devotion) towards the सगुण ब्रह्मन् (saguṇa brahman - Divine Personality), every भक्त (bhakta – devotee), from the deepest of his heart, begins to contemplate on the दिव्य स्वरूप इष्टदेवतायाः (divya svarūpa iṣṭadevatāyāḥ– natural Divine form of beloved deity).

            In fact, only through the परमप्रेम भक्तस्य  (paramaprema bhaktasya – supreme love of devotee), technically translated as भक्ति उपासन (bhakti upāsana – devotional contemplation), his इष्टदेवता (iṣṭadevatā – beloved deity) is impregnated (rather activated)  as  the अर्चावतारमूर्ति (arcāvatāramūrti – divinized motif) manifested in the विग्रह /प्रतिका (vigraha / pratikā – statue / image) as His दिव्यभूतस्वरूप (divyabhūtasvarūpa – natural divine physical form) while its associated दिव्यशब्दस्वरूप  (divyaśabdasvarūpa - natural sonic form of divinity) gets manifested  in the corresponding मन्त्र (mantra - hymn). The following verse from कुलार्णवतन्त्रम् (kulārṇavatantram) very clearly testified this truth:

OriginalTransliterationTranslation
गवां सर्वाङ्गजक्षोरं स्त्रवेत् स्तनमुकात् यथा।
तथा सर्वगतो देवः प्रत्मादिषु राजते॥
आभिरूप्याच्च बिम्बस्य पूजायां च विशेषतः।
साधकस्य च विश्वासाद्दिवतासंनिधिभर्वेत्॥
gavāṁ sarvāṅgajakṣoraṁ stravet stanamukāt yathā|
tathā sarvagato devaḥ pratmādiṣu rājate||
ābhirūpyācca bimbasya pūjāyāṁ ca viśeṣataḥ|
sādhakasya ca viśvāsāddivatāsaṁnidhibharvet||
As milk which is produced in every limb of the cow, flows out through the udders, so the all pervading Devata manifests Herself in external images etc. By the similitude of the external image of the mantrik image, by the speciality of the Puja, and by faith of the Sadhaka, the Devata manifests himself.
Translation by Arthur Avalon
Sanskrit Reference: कुलार्णवतन्त्रम् (kulārṇavatantram)



प्रतिविधान देवपूजायाः (pratividhāna devapūjāyāḥ - classification of deity-worship)

With this understanding, let us analyze the major types of the देवपूजायाः (devapūjāyāḥ - deity worship) widely practiced in Hinduism. Broadly, according to the आगमशास्त्रसंहिता (āgamaśāstrasaṃhitā – agama scriptural corpus), based on कृत प्रयोजकत्व (kṛta prayojakatva – performing agency) the देवपूजायाः (devapūjāyāḥ - deity worship) is classified into two major divisions as indicated below:



This fact is very clearly stated in the कामिकागम पूर्वपाद (kāmikāgama pūrvapāda) while dealing with the अर्चनाविधिपटलः (arcanāvidhipaṭalaḥ)


OriginalTransliterationTranslation
अर्थार्चना विधिं वक्ष्ये भुक्तिमुक्ति फलप्रधम्।
परार्थ स्वार्थमित्येव द्विविधं तत्प्रकीर्तितम्॥
arthārcanā vidhiṃ vakṣye bhuktimukti phalapradham।
parārtha svārthamityeva dvividhaṃ tatprakīrtitam॥
Now, I will explain the systematic practice of Shiva-worship which is efficacious in yielding the worldly enjoyments as well as the final liberation. Siva worship is of two kinds individual (personal) worship (atmartha) and worship of the public (parartha).

-translation by translation by Dr. S.P. Sabarathnam Sivachariyar
Sanskrit Reference: कामिकागम :पूर्वपाद (kāmikāgama :pūrvapāda) (4.1)


आत्मार्थ /स्वार्थ पूजा (ātmārtha / svārtha  pūjā – worship for own-purpose):

आत्मार्थ /स्वार्थ पूजा (ātmārtha / svārtha  pūjā – worship for own-purpose), as the name indicates refres to all forms of देवयपुजायाः (devayapujāyāḥ – deity worship) performed by a devotee, for the sake and benefit of स्वयम् (svayam - oneself), or his close family members. कामिकागम (kāmikāgama) defines it as follows:


OriginalTransliterationTranslation
दीक्षन्ते गुरुणा दत्ते लिङ्गे व स्थण्डिलादिके।
यजनं स्वार्तमाख्यातं स्वस्येष्ट फलदं यतः॥
जगतः सृष्ठिसंहारक्रम एवात्र च क्रमः।

dīkṣante guruṇā datte liṅge va sthaṇḍilādike|
yajanaṁ svārtamākhyātaṁ svasyeṣṭa phaladaṁ yataḥ||

The worship being done for the Linga graciously given to the disciple by the Guru at the completion of the qualifying diksha ritual, or the Linga made of earth and other substances is said to be personal (atmartha). Since it grants the fruits to the desciple as desired by him, it is called svartha (atmartha) puja.
-translation by translation by Dr. S.P. Sabarathnam Sivachariyar

Sanskrit Reference: कामिकागम :पूर्वपाद (kāmikāgama :pūrvapāda) (4.2)


In other words, not only the performer of the देवयपुजायाः (devayapujāyāḥ – deity worship) is oneself but oneself is also the reaper of its benefits. It should ideally be performed by the individual soul, internally within (mentally) and then externally reflected within closed circles, at his own home, mostly in a exclusively dedicated room for the same called पूजाकक्षा (pūjākakṣā – worship room). The साधक (sādhaka - practictioner) is formally initiated by his कुलगुरु (kulaguru – family preceptor) and the object of contemplation used during such externalized rite is typically a प्रतिमा (pratima - image), प्रतीक (pratika - idol), यन्त्र (yantra - embmlem) or a combination of these representing the अर्चावधार मूर्ति (arcāvadhāra mūrti – worshipbbale incarnative icon) of his chosen deities, The श्री चक्रनवावर्णपूजा (śrī cakra navāvarṇa pūjā) religiously performed by श्री विद्या उपासक (śrī vidyā upāsaka) is a classic example of this type. Again, the various forms of the पञ्चयतनपूजा (pañcayatanapūjā – five-bodied worship) formalized श्री आदि शम्कराचार्य भगवत्पाद (śrī ādi śamkarācārya bhagavatpāda), as part of the षण्मतसंप्रदाय (ṣaṇmatasaṃpradāya – six-theology tradition) also falls under this category.

The तन्त्र शास्त्र (tantra śāstra) deal at length with the आत्मार्थ पूजा (ātmārthapūjā – worship for own purpose); similarly various वैदीक स्मृती (vaidīka smṛtī) also comprehensively address the rules for performing the same. Ideally, everybody is eligible for performing such आत्मार्थ पूजा (ātmārtha pūjā – worship by self) irrespective of his caste, class or creed. However, it is mandatory that he has to have faith in it and be  sincerely committed to the same and to this end, he is advised to get formally inducted to the tradition, through a process called समय दीक्ष (samaya dīkṣa – custom orientation / induction). The शारदा तिलक तन्त्र (śāradā tilaka tantra), लक्ष्मी तन्त्र (lakṣmī tantra), याज्ञवल्क्य स्मृति (yājñavalkya smṛti), and various गृह सूत्र शास्त्र (gṛha sūtra śāstra) etc., for example, prescribes the rules for conduct for performing various kinds of पूजा (pūjā - worship). Again, आगमशास्त्रसंहिता (āgamaśāstrasaṃhitā – agama scriptural corpus) perspective, मृगेन्द्रागम (mṛgendrāgama), मातङ्गागम (mātaṅgāgama) etc., deal at length with the principles and practice of आत्मार्थ पूजा (ātmārtha pūjā – worship by self) and which was later expanded upon by revered saint अघोर्शिवाचार्य (aghorśivācārya) in his क्रियाक्रमद्योतिका (kriyākramadyotikā).


परार्थपूजा (parārthapūjā – worship for others):

On the other hand, unlike a आत्मार्थ पूजा (ātmārtha pūjā – worshipby oneself), which is performed directly by the concerned individual साधक (sādhaka - practictioner), in the case of a परार्थपूजा (parārthapūjā – worship for others), as the name indicates, the साधक (sādhaka - practictioner) seeks the help of a duly qualified third person, a अचार्य (acārya - preceptor) to act as the connecting agents, between them and their Gods. The main आगमशास्त्रसंहिता (āgamaśāstrasaṃhitā – agama scriptural corpus) elaborately dealing with परार्थपूजा (parārthapūjā – worship for others) includes अजितागम (ajitāgama), कामिकागम (kāmikāgama) etc. For example, the अजितागम (ajitāgama), as part of its क्रियापाद (kriyāpāda – ritual section) defines it as follows:


OriginalTransliterationTranslation
ग्रामकेट पुरादौ वा नाद्यां पर्वत एव वा।
अष्टशष्टिमहाक्षेत्रवन्यत्र च मनोरमे॥
स्वयम्भुदैव बाणर्ष लिङ्गयुक्ते शिवालये।
मनुजैः स्थापिते लिङ्गे परार्थ यजनं स्मृतम्॥


grāmakeṭa purādau vā nādyāṃ parvata eva vā।
aṣṭaśaṣṭimahākṣetravanyatra ca manorame॥
svayambhudaiva bāṇarṣa liṅgayukte śivālaye।
manujaiḥ sthāpite liṅge parārtha yajanaṃ smṛtam॥


There are temples situated in villages, towns, cities and such other settlements, sotuated near rivers and mountains, situated in uch celebrated sixty eight sacred places, or in other pleasant and beautiful surroundings. Such temples may enshrine the self-maifest Liṅga (Swayambhu). Liṅga worshipped by other Gods Bāṇa-Liṅga, Liṅga worshipped by sages (arṣa liṅga) or the Liṅga designed by a human being. The worship done for such Liṅgas enshrined in various temple is known as parārthapūjā.

-translation by translation by Dr. S.P. Sabarathnam Sivachariyar


Sanskrit Reference: कामिकागम :पूर्वपाद (kāmikāgama :pūrvapāda) (4.3,4)

Again, the sacred अजितागम (ajitāgama), as part of its क्रियापाद (kriyāpāda – ritual section) defines परार्थपूजा (parārthapūjā – worship for others) as follows

OriginalTransliterationTranslation
तत् परार्थम् इति प्रोक्तं अन्येषाम् फलदान्तः।

tat parārtham iti proktaṃ anyeṣām phaladāntaḥ|

The Parārthapūjā is the cult done ‘for others’; that is, the fruit of which goes into a person other than the worshipper.

-translation by Helene Brunner


Sanskrit Reference: अजितागम (ajitāgama) (2.20.7b)



In addition to the आगमशास्त्रसंहिता (āgamaśāstrasaṃhitā – agama scriptural corpus) various other treatises similar to standard operating procedures were later formulated and systematized and expanded in the form of पद्धतिग्रन्थाः (paddhatigranthāḥ - system digests) belonging to the revered saints. Out of these पद्धतिग्रन्थाः (paddhatigranthāḥ - system digests), the first अष्टदश (aṣṭadaśa - eighteen) are considered to be more important within the आदिशैवसंप्रदाय (ādiśaivasaṃpradāya – adishaiva lineage)


#

शिवाचार्य (śivācārya)

पद्धतिग्रन्थ (paddhatigrantha - system digest)

प्रकरण (prakaraṇa - treatise)

A

अष्टदशपद्धतिग्रन्थाः आदिशैव संप्रदायस्य (aṣṭadaśapaddhatigranthāḥ ādiśaiva saṃpradāyasya -  eighteen system digests of Adi-Shaiva Lineage)

1

श्री दुर्वास शिवाचार्य (śrī durvāsa  śivācārya)

दुर्वासपद्धति (durvāsapaddhati)

 

2

श्री पिङ्गल शिवाचार्य (śrī piṅgala śivācārya)

पिङ्गलपद्धति (piṅgalapaddhati)

 

3

श्री उग्रज्योति शिवाचार्य (śrī ugrajyoti śivācārya)

उग्रज्योतिपद्धति (ugrajyotipaddhati)

 

4

श्री श्रीकण्ठ  शिवाचार्य (śrī śrīkaṇṭha  śivācārya)

श्रीकण्ठपद्धति (śrīkaṇṭhapaddhati)

 

5

श्री विष्णुकण्ठ शिवाचार्य (śrī viṣṇukaṇṭha śivācārya)

विष्णुकण्ठपद्धति (viṣṇukaṇṭhapaddhati)

 

6

श्री शुबोध शिवाचार्य (śrī śubodha śivācārya)

शुबोधपद्धति (śubodhapaddhati)

 

7

श्री विद्याकण्ठ शिवाचार्य (śrī vidyākaṇṭha śivācārya)

विद्याकण्ठपद्धति (vidyākaṇṭhapaddhati)

 

8

श्री रामकण्ठ शिवाचार्य (śrī rāmakaṇṭha śivācārya)

रामकण्ठपद्धति / नटराजपद्धति (rāmakaṇṭhapaddhati / naṭarājapaddhati)

नटराजपद्धति  (naṭarājapaddhati)

9

श्री ज्ञानकण्ठ शिवाचार्य (śrī jñānakaṇṭha śivācārya)

ज्ञानकण्ठपद्धति (jñānakaṇṭhapaddhati)

 

10

श्री ज्ञानशंकर शिवाचार्य (śrī jñānaśaṃkara śivācārya)

ज्ञानशंकरपद्धति (jñānaśaṃkarapaddhati)

ज्ञानरत्नावल्ली (jñānaratnāvallī)

11

श्री सोमशंभु शिवाचार्य (śrī somaśaṃbhu śivācārya)

सोमशंभुपद्धति (somaśaṃbhupaddhati)

कर्मकाण्डक्रमवल्लि (karmakāṇḍakramavalli)

12

श्री ब्रह्मशंभु शिवाचार्य (śrī brahmaśaṃbhu śivācārya)

ब्रह्मशंभुपद्धति / नैमित्तिककर्मानुसन्धान (brahmaśaṃbhupaddhati/ naimittikakarmānusandhāna)

नैमित्तिककर्मानुसन्धान (naimittikakarmānusandhāna)

13

श्री त्रिलोचनशिव शिवाचार्य (śrī trilocanaśiva śivācārya)

त्रिलोचनशिवपद्धति (trilocanaśivapaddhati)

 

14

श्री अघोरशिव शिवाचार्य (śrī aghoraśiva śivācārya)

अघोरशिवपद्धति (aghoraśivapaddhati)

क्रियाक्रमद्योतिका (kriyākramadyotikā)

15

श्री वरुणशिव शिवाचार्य (śrī varuṇaśiva śivācārya)

वरुणशिवपद्धति (varuṇaśivapaddhati)

 

16

श्री प्रसादशिव शिवाचार्य (śrī prasādaśiva śivācārya)

प्रसादशिवपद्धति (prasādaśivapaddhati)

 

17

श्री रामकण्ठशिव शिवाचार्य (śrī rāmakaṇṭhaśiva śivācārya)

रामकण्ठशिवपद्धति (rāmakaṇṭhaśivapaddhati)

 

18

श्री ईसानशिव शिवाचार्य   (śrī īsānaśiva śivācārya)

ईसानशिवपद्धति   (īsānaśivapaddhati)

 

B

चिदम्बरनटेशवरपञ्चपूजासूत्राणि चिदम्बरदीक्षित संप्रदायस्य (cidambaranaṭeśavarapañcapūjāsūtrāṇi cidambaradīkṣita saṃpradāyasya)

19

श्री पतञ्जलिमहऋषि (śrī patañjalimahaṛṣi)

चिदम्बरक्षेत्रसर्वस्व  / चिदम्बरनटेशवरपञ्चपूजासूत्राणि (cidambarakṣetrasarvasva / cidambaranaṭeśavarapañcapūjāsūtrāṇi)

·        चिदम्बरेश्वरनित्यपूजासूत्र / नटराजनित्यपूजासूत्र (cidambareśvaranityapūjāsūtra/ naṭarājanityapūjāsūtra)

·        चित्सभेशोत्सवसूत्र / चित्सभेशोत्सवपूजापातञ्जलसूत्र / नटराजोत्सवपूजापातञ्जलसूत्र (citsabheśotsavasūtra/ citsabheśotsavapūjāpātañjalasūtra / naṭarājotsavapūjāpātañjalasūtra)

·        नटेशनैमित्तिकपूजासूत्र (naṭeśanaimittikapūjāsūtra)

·        प्रायश्चित्तपूजासूत्र (prāyaścittapūjāsūtra)

·        नटेशप्रतिष्ठापातञ्जलसूत्रा (naṭeśapratiṣṭhāpātañjalasūtrā)

C

Others

20

श्री भोजदेव शिवाचार्य (śrī bhojadeva śivācārya)

भोजदेवपद्धति (bhojadeva paddhati)

·        सिद्धान्तसारपद्धति (siddhāntasārapaddhati)


Please note that the अघोरशिवपद्धति (aghoraśivapaddhati) & सोमशंभुपद्धति (somaśaṃbhupaddhati) are considered the two most important ones among the अष्टदशपद्धतिग्रन्थाः आदिशैव संप्रदायस्य (aṣṭadaśapaddhatigranthāḥ ādiśaiva saṃpradāyasya -  eighteen system digests of adi-shaiva lineage).

A closer look at परार्थपूजा (parārthapūjā – worship for others)

Next, let us take a closer look into परार्थपूजा (parārthapūjā – worship for others) performed especially across the दिव्यक्षेत्राणि (divyakṣetrāṇi – sacred spaces) that are constructed and managed based on आगमशास्त्रसंहिता (āgamaśāstrasaṃhitā – agama scriptural corpus). An important point to remember is that परार्थपूजा (parārthapūjā – worship for others) is a kind of delegated worship which is typically performed at a common place (mainly temples) and is suitable for collective worship. Typically, a highly qualified specialist called आलय अर्चक (ālaya arcaka – temple priest), who is formally trained and has received not just समयदीक्षा (samayadīkṣā – religious induction), विशेषदीक्षा (viśeṣadīkṣā – special induction), निर्वाणदीक्षा (nirvāṇadīkṣā – induction for liberation) but has also received what is technically called as आचार्यदीक्षा (ācāryadīkṣā – initiation as a preceptor) entitled to perform the same.

चिदम्बरनटराज पूजा (cidambaranaṭarāja – Chidambara Nataraja worship)

Interestingly, according to चिदम्बरदीक्षित संप्रदाय (cidambaradīkṣita saṃpradāya – tradition of Chidambara Dikshitars),  a आलय अर्चक (ālaya arcaka – temple priest) additionally needs विशेष पतञ्जिलदीक्षा (viśeṣa patañjiladīkṣā – special patanjala-induction) as a mandarory prerequisite inorder to perform परार्थनटराजपूजा (parārtha naṭarājapūjā – Nataraja worship for others).

This is because unlike in the case of regular शिवालयाः (śivālayāḥ - shiva temples) in Tamil Nadu that are governed and managed by the आदिशैव संप्रदाय (ādiśaiva saṃpradāya - Adi-Shaiva Lineage), wherein शैवागमशास्त्र (śaivāgamaśāstra – agama scripture) is the primary authoritative scripture, here at चिदंबरम् (cidaṃbaram) it is not so. At चिदंबरम् (cidaṃbaram) there is a hybrid model holistically synergizing between शैवागम शास्त्र (śaivāgama śāstra), शाक्ततन्त्र शास्त्र (śāktatantra śāstra) & वेदनिगम शास्त्र (vedanigama śāstra)



To be more specific there is what can be called as आदर्श संमेलन मध्यए वैदिक आगमिक तान्त्रिक च शास्त्रानि  (ādarśa saṃmelana madhyae vaidika āgamika tāntrika ca śāstrāni  – perfect synergy between vedic, agamic and tantric scriptures). In particular, incorporates some of  best practices from शैवागम शास्त्र (śaivāgama śāstra) texts like मकुटागम (makuṭāgama) while at the same time, incorprates वैदिकक्रियाः (vaidikakriyāḥ - vedic rites) including chanting of the sacred श्रीरुद्रमन्त्र (śrīrudramantra) and in particular leverages बौधायनगृहसूत्र  (baudhāyanagṛhasūtra) etc., which is a वेदनिगम शास्त्र (vedanigama śāstra).

According to चिदम्बरदीक्षित संप्रदाय (cidambaradīkṣita saṃpradāya – tradition of Chidambara Dikshitars), such a best of breed synthesis was introduced into the system by श्री पतञ्जलिमहऋषि (śrī patañjalimahaṛṣi) through his magnum opus masterpiece titled चिदम्बरक्षेत्रसर्वस्व (cidambarakṣetrasarvasva) which is also popularly known as the चिदम्बरनटेशवरपञ्चपूजासूत्राणि (cidambaranaṭeśavarapañcapūjāsūtrāṇi) containing the पञ्चविधसूत्रान्णि (pañcavidhasūtrānṇi – fivefold treatises) listed in the above table: 



The unparalleled role of श्री पतञ्जलिमहऋषि (śrī patañjalimahaṛṣi) in this regard is very clearly explained by श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya) in his stava श्री कुञ्चिताङ्घ्रि स्तवः (śrī kuñcitāṅghri stavaḥ), a eulogical masterpiece:


OriginalTransliterationTranslation
आम्नयेश्वप्यन्तेश्वनितर सूलभान्भिन्नसम्स्तान्विधीनप्याहृत्य श्रीफनीन्ध्रो नटयजन महप्रोक्षणार्थञ्चसूत्रम्।
कृत्वादौ दत्तवान् यत्तदुदित विधिनायं सदाऽऽराध्यन्ति त्रैस्राहस्रं द्विजेन्द्रा तमपिनटपतिं कुञ्चिताङ्घ्रिं भजेऽहम्॥
āmnayeśvapyanteśvanitara sūlabhānbhinnasamstānvidhīnapyāhṛtya śrīphanīndhro naṭayajana mahaprokṣaṇārthañcasūtram।
kṛtvādau dattavān yattadudita vidhināyaṃ sadā''rādhyanti traisrāhasraṃ dvijendrā tamapinaṭapatiṃ kuñcitāṅghriṃ bhaje'ham॥
I seek the Lord of Bent Foot; the Lord of Dance,
Whom three thousand great Brahmans always worship
According to the code prescribed by the aphorisms for the worship of Nataraja: his festivals and ceremonial ritual baths.
Patanjali, the Lord of snakes, composed the book of aphorisms and handed it over after collecting the rules, which are at different places in the boundless Vedas, and hard for others to get it.
translation by John A, Loud
Sanskrit Reference: श्री कुञ्चिताङ्घ्रि स्तवः (śrī kuñcitāṅghri stavaḥ) (14)



Similarly, in the கோயிற்புராணம் (kōyiṛpurāṇam) which is a popular स्थलपुराण चिदम्बरक्षेत्रस्य (sthalapurāṇa cidambarakṣetrasya - temple legend of chidambaram) written in beautiful Tamil poetry by श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya) himself, records as to how the noble emperor श्री हिरण्यवर्मचक्रवर्तिन् (śrī hiraṇyavarmacakravartin) had carried these sacred texts on his head in a ritual procession to the temple, thereby showcasing the importance and honur given to these texts.


OriginalTransliterationTranslation
இத்தகைய முனிவருட னொரு நாள் மன்னன்
இலக்கிய பேரம்பலத்தினிருந்து தூலின்
வைத்தமுறை யிறைவர்க்கு மஞ்ச னந்தூ
மலரமுது முதலான மல்க வைத்து
நித்தவிழா வெழவேண்டுஞ்செல்வ நல்கி
நிலவுபதஞ் சலிமுனியாநிருத்து வித்த
புத்தகமின் புறமுனிவர் யானை யேற்றிப்
பொற்கோவில் வலங்கொண்டு புகுவித்தார்கள்.
ittagaiya munivaruḍa noru nāḹ mannan
ilakkiya pErambattinirundu tūlin
vaittamuṛai yiṛaivarkku mañjanantū
malaramudu mudalāna malga vaittu nittaviḹā
veḹaveṇḍuñcelva nalgi
nilavupatañjali muniyāniruttuvaitta
puttagamin puṛamunivar yānai yēṛṛip
poṛkōvil valaṅkoṇḍu puguvittargaḻ
To please the sage He had the book, which the brilliant sage Patanjali had caused to be written,
Be placed on the head of an elephant,
Taken around the golden temple, and brought inside.

-translation by John A. Loud
Tamil Reference :கோயிற்புராணம் (kōyiṛpurāṇam) (6.19)


Again, please recollect that the temple is associated with the श्रीचक्रयन्त्र (śrīcakrayantra – sacred wheel emblem) along with the संमेलनचक्र (saṁmelana cakra – synergy wheel) depicting the शिवशक्तिसंमेलन (śivaśaktisaṁmelana – shiva-shakti-union). In fact, this is the महारहस्य (mahārahasya - supreme secret) revealed here.




With this understanding let us quickly analyze different ways of classifying परार्थपूजा (parārthapūjā – worship for others) in general and wherever possible with special reference to चिदम्बरनटराज पूजा (cidambaranaṭarāja – Chidambara Nataraja worship). At the broadest level can take one of the two forms viz. कर्माचरपूजा (karmācarapūjā – ritual worship) & उत्सवपूजा (utsavapūjā – festival worship).


The subtle but important differences between these two forms of worship by Prof. Sri S.K. Ramachandra Rao in his manum opus Agama Encyclopedia thus: 

“Worship in temples is a complex of ceremonies which are essentially religious in significance and of events which are essentially social in import. The former pertain to the rituals meant to preserve the spiritual power of the image in the sanctum and to promote the sanctity of the shrine. The latter, however, are the means of attracting the devotees and improving the image of the temple in the eyes of the people. The former may be described as karmācara (ritual), while latter are the ‘festivals’.”

  

            The next important point to understand is that परार्थपूजा (parārthapūjā – worship for others) in temples are usually performed either as वैयतिक पूजा (vaiyatika pūjā – private worship) wherein the requestor, sponsorer and the benefiter is a private individual devotee; or it can also be performed as a सार्वजनिक पूजा (sārvajanika pūjā – public worship), wherein the stakeholders are the general public devotees, associated with the temple. The latter can further be classified as either नित्यपूजा (nityapūjā – daily worship), नैमित्तिक पूजा (naimittika pūjā – occasional worship) & उत्सवपूजा (utsavapūjā – festival worship)



नित्योत्सव (nityotsava – regular festival) events based on time of the day

The frequency of performance of रार्थपूजा (parārthapūjā – delegated worship) typical occurs in the either as नित्योत्सव (nityotsava – daily festival), वारोत्सव (vārotsava – weekly festival), पक्षोत्सव (pakṣotsava – fortnightly festival), मासोत्सव (māsotsava – monthly), पञ्च पर्व उत्सव (pañca parva utsava – five auspicious periods), वार्षिक उत्सव (vārṣika utsava- annual festival) etc. the purpose of the event: either as व्यवहार कर्म (vyavahāra karma – mandatory event) or नैमित्तिक (naimittika – occasional).  We shall now try to get a brief overview of different frequencies of उत्सव (utsava – festival) and their spiritual significances



देवार्चन (devārcana - euologizng the god) for example, is one of the important aspects of नित्योत्सव (nityotsava – daily festival) prescribed by आगम शास्त्र (āgama śāstra).  In the following verses from श्री कुञ्चिताङ्घ्रि स्तवः (śrī kuñcitāṅghri stavaḥ), a eulogical masterpiece on चिदम्बर नटराज शिवालय (cidambara naṭarāja śivālaya – Chidambaram Nataraja Temple) composed by श्री उमापति शिवचार्य (śrī umāpati śivacārya) describes the typical process thus,


OriginalTransliterationTranslation
स्थानाद् प्रोक्ष्यपाद्यचमन्मपि सुमैरचिर्यत्वाथशंख्रम्
घवयार्चां कुम्भपूजां जलयजन वृषाभ्यचनिद्वारपूजां।
कृत्वा विध्नादिपूजां स्फटिकजनिमरलेशयोर्मज्जनाद्यैः
उन्मूर्तिं पूज्यन्ति प्रतिदिनमनघाः कुञ्चिताङ्घ्रिं भजेऽहम्॥
sthānād prokṣyapādyacamanmapi sumairaciryatvāthaśaṁkhram
ghavayārcāṁ kumbhapūjāṁ jalayajana vṛṣābhyacanidvārapūjāṁ|
kṛtvā vidhnādipūjāṁ sphaṭikajanimaraleśayormajjanādyaiḥ
uanmūrtiṁ pūjyanti pratidinamanaghāḥ kuñcitāṅghriṁ bhaje'ham||
I adore Him of Bent Foot, whose form the blemishes persons worship daily,
Purifying the place of worship with water and mantras,
Offering padya and achamana;
Performing the worship of the five products of the cow worshiping the kumbha, sanctifying the water,
Performing the worship of the sacred bull, Nandikeshvara,
The deities of the gates, Vigneshvara and others,
And then the worship of the crystal lingaa and of Ratnesha with ceremonial baths.

translation by John A, Loud



Sanskrit Reference: श्री कुञ्चिताङ्घ्रि स्तवः (śrī kuñcitāṅghri stavaḥ) (18)


The नित्योत्सव (nityotsava – daily festival) is further classified into eight modes, spread across three time zones. There are some variations in the frequency of performing the rites within a day, as summarized below:


#

Type of

नित्योत्सव (nityotsava – daily festival)

उदय काल (udaya kāla – morning period)

मद्य काल (madya kāla – afternoon period)

सायङ्काल (sāyaṅkāla -  evening period)

Total

दिवा (divā – day time)

रात्रि (rātri - night)

1

उत्तमोत्तम (uttamottama – excellent excellent)

4

4

8

2

उत्तम मध्य (uttama madhya – excellent middle)

4

3

7

3

उत्तमाधम (uttamādama – high & low)

4

2

6

4

मध्योत्तम (madhyottama – middle highest)

 

 

 

5

5

मध्योमध्यम (madhyomadhyama – middle middle)

 

 

 

4

6

मध्योऽधम (madhyo'dhama – middle lowest)

1

1

1

3

7

 

अध्यमोऽधम (adhyamo'dhama – lowest middle)

 

 

 

2

8

अध्यमोऽध्य (adhyamo'dhya – lowest low)

 

 

 

1


Again, please remember that a religious calendar अहोरात्र (ahorātra – daynight) is typically divided into 60 नाडिकाः / நாழிகைகள் (nāḍikāḥ / nāḹigaigaḻ), which is further  sub divided into six time periods  as indicated below, and special पूजा (pūjā - prayers) are conducted in many temples which are affiliated to specific आगम शास्त्र (āgama śāstra) that prescribe accordingly.

 

 

#

Time

Details

Please Note: नाडि/ நாழிகை (nāḍika/ nāḹigai) = 24 minutes

1

प्रातकाल (prātakāla – morning time)

10 नाडिकाः (nāḍikāḥ) from सूर्योदय (sūryodaya – sunrise)

2

मध्याह्नकाल (madhyāhnakāla – afternoon time)

10 नाडिकाः (nāḍikāḥ)  after प्रातकाल (prātakāla – morning time)

3

सायङ्काल (sāyaṅkāla – evening time)

10 नाडिकाः (nāḍikāḥ) after मध्याह्नकाल (madhyāhnakāla – afternoon time)

4

प्रदोषकाल (pradoṣakāla – dusk time)

 

7.5 नाडिकाः (nāḍikāḥ) after सूर्य हस्तमं (sūrya hastamaṁ - sunset)

5

अर्धजामकाल (ardhajāmakāla – midnight time)

3.75 नाडिकाः (nāḍikāḥ) after प्रदोषकाल (pradoṣakāla – dusk time)

6

उषाकाल (uṣākāla – dawn time)

3.75 नाडिकाः (nāḍikāḥ) before सूर्योदय (sūryodaya - sunrise)


For example, the practice of ஆறுகாலப்பூஜை / षट्कालपूजा (āṛukālappūjai / ṣaṭkālapūjā – six period worship) is an integral part of many important शिवालयाः (śivālayāḥ – shiva temples) in South India, including famous temples including the ones at சிதம்பரம் / चिदम्बरम् (cidambaram), திருவெண்காடு (tiruveṇkāḍu) etc. The revered saint and scholar श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya) in his famous eulogy masterpiece श्री कुञ्चिताङ्घ्रिस्तवः  (śrī kuñcitāṅghristavaḥ) sings thus,

OriginalTransliterationTranslation
नित्यं षट्कालपूजां नटनपतिमुदे कुर्वतां भुसुराणां
तद्भक्तानां द्विजादिप्रमुखतनुभृतां सौख्यादाता भ्रकुम्सः।
स्वस्थाने लिङ्गम् एकम् स्फटिकमणिमयं मज्जनादिनि कर्तुं
यज्वभ्योदत्तवान् यस् तम् अतिसुखकरम् कुञ्चिताङ्घ्रिं बजेहं॥

nityaṁ ṣaṭkālapūjāṁ naṭanapatimude kurvatāṁ bhusurāṇāṁ
tadbhaktānāṁ dvijādipramukhatanubhṛtāṁ saukhyādātā bhrakumsaḥ|
svasthāne liṅgam ekam sphaṭikamaṇimayaṁ majjanādini kartuṁ
yajvabhyodattavān yas tam atisukhakaram kuñcitāṅghriṁ bajehaṁ||
To the Brahmans, gods on earth, who delight the Lord of Dance with the worship they for ever perform six times a day, and to all living beings, of whatever caste, who are His devotees, He the Performer gives happiness. To the worshippers in His temple. He gave the Crystal Linga for lustrations. I worship Him Who gives very great happines, Whose feet is curved.

translation by David Smith




Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) (15)


Such नित्य पूजा (nitya pūjā – daily worships) are repeatedly performed typically six times a day, technicallyed as ஆறுகாலப்பூஜை / षट्कालपूजा (āṛukālappūjai / ṣaṭkālapūjā – six period worship). At चिदम्बर नटराज शिवालय (cidambara naṭarāja śivālaya – Chidambaram Nataraja Temple), for example, the following timings are generally followed. Esoterically, this would correspond to the षडृतुवर्षे (ṣaḍṛtuvarṣe- six seasons in a year) and alternatively to even the षडाधारचक्राणि कुण्डलिनीशक्तेः (ṣaḍādhāracakrāṇi kuṇḍalinīśakteḥ – six base centres of coiled energy).

 

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पूजाकाल

(pūjākāla – worship period)

பூஜை நேரம் (pūjainēram – worship time)

Important Rites

1

उषाकाल / सन्ध्याकाल (uṣākāla / sandhyākāla – dawn time)

6:30 am

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

       

· गोपूजा /கோ பூஜை  (gopūjā / gopūjai – cow worship)

· क्षीरनैवेद्य (kṣīranaivedya – milk offering) is offered to the sacred  रत्नकचितस्वर्नपादुक नटराजस्य (ratnakacitasvarnapāduka naṭarājasya – gem-studded gold sandal of Nataraja), who is relaxing on a रजतान्दोल / வெள்ளி ஊஞ்சல் (rajatāndola /veḷḷi ūñjal  - silver swing) at his பள்ளியறை /शयनगृह (paḷḷiyaṛai /śayanagṛha- sleeping room)

· The पवित्रपादुका (pavitrapāduka – holy sandal) is then taken to the சித்சபை / चित्सभा (citsabai / citsabhā – gnostic hall)

· கும்பம் வைத்து ஹோமம் / कुम्भसहहोम (kumbam vaiththu hōmam / kumbhasahahoma – homa with kumbha)

· பஞ்சகவ்ய அபிஷேக / पञ्चगव्य अभिषेक (pañcagavya abiṣēgam / pañcagavya abhiṣeka – fivefold milk products ablution)   

· நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering)

· தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

2

प्रातकाल / द्वितीयकाल (prātakāla / dvitīyakāla – second time)

10:00 am


स्फटिक लिङ्ग अभिषेक ( sphaṭika liṅga abhiṣeka - sacred bath of crystal linga)

रत्नसभापति अभिषेक (ratnasabhāpati abhiṣeka)

· தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

3

मध्याह्नकाल (madhyāhnakāla – afternoon time)

12:00 pm

·         रत्नसभापति अभिषेक (ratnasabhāpati abhiṣeka)

·         நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering)

தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

4

सायङ्काल (sāyaṅkāla – evening time)

6:00pm

·    षोडश उपचार (ṣoḍaśa upacāra)

·   अभिषेक (abhiṣeka - sacred bath)

· தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

5

प्रदोषकाल / रहस्यकाल (pradoṣakāla /rahasyakāla – dusk time / secret time)

 

7:30 pm

· चिदम्बर रहस्य / निश्कल शिव पूज (cidambara rahasya / niśkala śiva pūjā)

· अभिषेक (abhiṣeka - sacred bath)

· தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

6

अर्धजामकाल (ardhajāmakāla – midnight time)

9:30 pm

·  अभिषेक (abhiṣeka - sacred bath)

·  நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering)

· தீபாரதனை  / दीपाराधन (dīpārādhanai / dīpārādhana – light propitiation)

· रत्नकचितस्वर्नपादुक नटराजस्य (ratnakacitasvarnapāduka naṭarājasya – gem-studded gold sandal of Nataraja) returned to the பள்ளியறை /शयनगृह (paḷḷiyaṛai /śayanagṛha- sleeping room) by carrying it on a  स्वर्नराज्यान (svarnarājyāna – golden palanquin).

· நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering) religiously offered to ¨ÀÃÅ÷ (śrī bhairavamūrti).

·  நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering) religiously offered to ஸ்ரீ அர்தஜாம அழகர் மூர்த்தி (śrī ardhajāma aḷagar mūrti)

· நைவேதியம் / नैवेद्य (naivēdiyam / naivedya – consecrated food offering) religiously offered to श्री ब्रह्मचण्डिकेश्वरमूर्ति (śrī brahmacaṇḍikeśvaramūrti)

Please note that பஞ்சகவ்ய அபிஷேக / पञ्चगव्य अभिषेक (pañcagavya abishEkam / pañcagavya abhiṣeka – ceremonial bath with fivefold milk products) is a sacred ritual performed five main dairy products and have deeper esoteric significance.


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गव्य (gavya – milk-product butter)

देवता (devata - deity)

1

घृत (ghṛta – clarified butter)

रुद्रदेव (rudradeva)

2

दधि (dadhi - curd)

सोमदेव (somadeva)

3

क्षीर (kṣīra - milk)

शुक्रदेव (śukradeva)

4

गोमूत्र (gomūtra – cow-urine)

नटदेव (naṭadeva)

5

गोमय (gomaya – cow-dung)

अर्क / सूर्यदेव (arka / sūryadeva)



Again, the षोडश उपचाराः (ṣoḍaśa upacārāḥ – sixteen service/solicitations) typically include the following and exoterically they correspond to the षोडश उपासनपादानि (ṣoḍaśa upāsanapādāni – sixteen conptemplation steps) discussed earlier and coincides with षोडशाक्षर श्रीविद्या मन्त्र (ṣoḍaśākṣara śrīvidyā mantra – sixteen syllabled sacred gnosis hymn).



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उपचारा (upacāra –service/solicitation)

Summary

कार्यावस्था  / காரியநிலை (kāryāvasthā / kāriyanilai/ – effectual state)

1

आवाहनं (āvāhanaṁ - invitation)

Invocaton of the इष्ट देवत (iṣṭa devata - beloved deity) to be present in the विग्रह / प्रतिका (vigraha / pratikā – statue / image)

जाग्रत्जाग्रति / விழிப்பில் விழிப்பு (jāgratjāgrati / viḹippil viḹippu - waking in wake)

2

आसन (āsana - seat)

Offering a suitable पीठ (pīṭha - seat) to the अधिदेव (adhideva – presiding  deity)

स्वप्नजाग्रति / விழிப்பில் கனவு (svapnajāgrati / viḹippil kanavu - dreaming in wake)

3

पाद्य (pādya- feet)

washing the holy feet with water.

सुषुप्तिजाग्रति / விழிப்பில் உறக்கம் (suṣuptijāgrati / viḹippil uṛakkam - sleep in wake)

4

अर्घ्य (arghya – offering water)

Special ingrediants like सिद्धार्थक (siddhārthaka – mustartd seed), sesame seed, barley grains, white rice grains etc., are mixed with water & milk  and offered.

तुरीयजाग्रति / விழிப்பில் பரவசம் (turīyajāgrati / viḹippil paravasam - trance in wake)

5

आचमनं (ācamanaṁ - water sipping)

Rite symbolizing शुद्धि (śuddhi - puragation) of the self by sipping sacred water three times representing the triple realms आधिभौतिक (ādhibhautika – relating to matter/body), आध्यात्मिक (ādhyātmika – relating to (human) soul) & आधिदैविक (ādhidaivika - relating to divine (spirit))

जाग्रत्स्वप्ने / கனவில் விழிப்பு (jāgratjsvapne / kanavil viḹippu - waking in dream)

6

स्नान /अभिषेक (snāna / abhiṣeka – anointing / bathing)

Ceremonial bathing with prescribed articles – milk, curd, ghee, clarified butter, water etc

स्वप्नस्वप्ने /கனவில் கனவு (svapnasvapne / kanavil kanavu - dreaming in dream)

7

वस्त्र/वसनेभूषणे (vasanabhūṣaṇe – decorating / dressing with cloth):

Adorning the देवत (devata - deity) with नव / प्रत्यग्र वस्त्राणि (nava / pratyagra vastrāṇi - new / fresh clothes)

सुषुप्तिस्वप्ने / கனவில் உறக்கம் (suṣuptisvapne / kanavil uṛakkam - sleep in dream)

8

यज्ञोपवीत (yajñopavīta – sacred chord)

Offering the sacred thread to the देवत (devata - deity)

तुरीयस्वप्ने / கனவில் பரவசம் (turīyasvapne / kanavil paravasam - trance in dream)

9

भूषनम्  / आभरनम् (bhūṣanam / ābharanam – ornaments/ jewelery)

Offering of भूषनम्  / आभरनम् (bhūṣanam / ābharanam – ornaments/ jewelery)

जाग्रत्सुषुप्तौ /உறக்கத்தில் விழிப்பு (jāgratjsuṣuptau / uṛakkattil viḹippu - waking in sleep)

10

गन्धम (gandha - fragarence)

Offering auromatic substances like sandal paste etc.

स्वप्नसुषुप्तौ /உறக்கத்தில் கனவு (svapnasuṣuptau / uṛakkattil kanavu - dreaming in sleep)

11

पुष्प (puṣpa – flower)

Offering प्रत्यग्र पुष्पाणि अलङ्कार (pratyagra puṣpāṇi alaṅkāra – fresh flowers decoration)

सुषुप्तिसुषुप्तौ / உறக்கத்தில் உறக்கம் (suṣuptisuṣuptau / uṛakkattil uṛakkam - sleep in sleep)

12

धूपं (dhūpaṁ - burning incense)

Waving the धूम्र (dhūmra  -  burning incense)

तुरीयसुषुप्तौ / உறக்கத்தில் பரவசம் (turīyasuṣuptau / uṛakkattil paravasam - trance in sleep)

13

दीपं (dīpaṁ - lamp)

Waving of lamps to ward off evils.

जाग्रत्तुरीये / பரவசத்தில் விழிப்பு (jāgratturīye / paravasattil viḹippu - waking in trance)

14

प्रापण (prāpaṇa) /नैवेद्य (naivedya):

Offering cooked food to the अधिदेव (adhideva – presiding  deity).    

 

स्वप्नतुरीये / பரவசத்தில் கனவு (svapnaturīye / paravasattil kanavu - dreaming in trance)

15

ताम्बूल (tāmbūla – betel leaf)

Offering ताम्बूल (tāmbūla – betel leaf), पूर्ग (pūrga - arecha nut) & कर्पूरस् (karpūras - camphor) & संबार (saṃbāra – spices)

 

सुषुप्तितुरीये / பரவசத்தில் உறக்கம் (suṣuptiturīye / paravasattil uṛakkam - sleep in trance)

16

प्रदक्षिण नमस्कारम् (pradakṣiṇa namaskāram – circumabulation prostration)

Circumambulating the deity and offering साष्टाङ्ग नमस्कारम् (sāṣṭāṅga namaskāram – eight limbed prostration)

तुरीयतुरीये / பரவசத்தில் பரவசம் (turīyaturīye / paravasattil paravasam - trance in trance)


Certain schools recommend अष्टदश उपचाराः (aṣṭadaśa upacārāḥ – eighteen service/solicitations) and map it to the 18 sacred verses of the पुरुषसूक्त (puruṣasūkta) from the ऋग्वेदमन्त्र (ṛgvedamantra). For example, the following verses from the लक्ष्मीतन्त्र  (lakṣmītantra):

OriginalTransliterationTranslation
In the greatest of all hymns beleonging to the Person eighteen ṛcs are pronounced. One should perform the (offerings of) avahana etc., the eighteen excellent objects of enjoyment with these (ṛcs). These eighteen offerings are considered to be (as follows). Avahana (evocation) and the seat, (water) to wash the feet, together with arghya and (water for) washing the mouth, (ingerdients for) the bath and the dress allong with the scarf and the sacred thread, perfume, flower, lamp, incense, madhuparka, prapana, beetel leaf with camphor and the offering of a handful of flowers to the feet (of the deity), the dedication of the propitiation of the self and the meditation on the desired state of existence.
Translation by Sanjukta Gupta
Sanskrit Reference: लक्ष्मीतन्त्र (lakṣmītantra) (36.76-79)


Very detailed guidelines are prescribed in different आगम शास्त्र (āgama śāstra) instructing the exact rites to be observed for these नित्य पूजा (nitya pūjā – daily worship). There are some variations in the prescribed procedures across theological traditions viz.शैव आगम (śaiva āgama) like कारणागम (kāraṇāgama) etc., prescribe procedures for शैव संप्रदाय (śaiva saṁpradāya),, वैश्णव आगम (vaiśṇava āgama) like पञ्चरात्र आगम (pañcarātra āgama), वैखनास आगम (vaikhanāsa āgama) etc., for श्री वैष्णव संप्रदाय (śrī vaiṣṇava saṁpradāya) etc., 

Some of these rites are further customized at specific temple levels as well, For example, the rituals at the famous श्री चिदम्बरनटराजक्षेत्रम् (śrī cidambaranaṭarājakṣetram) has been customized by श्री पतञ्जलिमहऋषि (śrī patañjalimahaṛṣi).  Similarly, श्री रामानुजाचार्य (śrī rāmānujācārya) is believed to have custromized the procedures at श्रीरङ्गनाथक्षेत्र (śrīraṅganāthakṣetra). The overall principles however are more or less the same across all traditions. The sacred कारणागम (kāraṇāgama) for instance very categorically declarers the significance of such नित्यार्चन (nityārcana – daily anointment) thus,

OriginalTransliterationTranslation
वहये नित्यार्चनं पुण्यं शुल्कं पापनाशनम्।
महापातक दोषघ्नं सर्वयज्ञफलप्रदम्॥
vahaye nityārcanaṁ puṇyaṁ śulkaṁ pāpanāśanam|
mahāpātaka doṣaghnaṁ sarvayajñaphalapradam||
Sanskrit Reference: कारणागम (kāraṇāgama) (1.30.1)


आगन्तुकनित्यपूजा (āgantukanityapūjā – incidental regular worship)

In addition to the above discussed नित्यपूजा (nityapūjā – regular worship), there are various other recurring spiritual events technically called as आगन्तुकनित्यपूजा (āgantukanityapūjā – incidental regular worship) performed regularly based on some specific पञ्चाङ्ग (pañcāṅga – almanac) based events/incidents like तिथि (tithi – lunar day of month),  नक्षत्र (nakṣatra – lunar mansion/ asterism), as defined in the following verse:


OriginalTransliterationTranslation
नित्यमागन्तुकं नित्यं द्विधं परिकितीर्तम्।
दिनम् प्रत्यर्चनं नित्यं यजेन्मासं प्रति प्रति॥
विशेषयजनं यत्तदागतंनित्यमुच्यते।
अष्टम्याराधनं चैवविषुसङ्क्रान्ति पूजनम्॥
इदमागन्तुकं नित्यमर्चकेनैव कार्येत्।
nityamāgantukaṁ nityaṁ dvidhaṁ parikitīrtam|
dinam pratyarcanaṁ nityaṁ yajenmāsaṁ prati prati||
viśeṣayajanaṁ yattadāgataṁnityamucyate|
aṣṭamyārādhanaṁ caivaviṣusaṅkrānti pūjanam||
idamāgantukaṁ nityamarcakenaiva kāryet|
Sanskrit Reference: कारणागम (kāraṇāgama) 

            We shall now quickly take a look at some of the आगन्तुकनित्यपूजा (āgantukanityapūjā – incidental regular worship)


पक्षोत्सव (pakṣotsava – fortnightly festival) events based on तिथि (tithi – lunar day of month) : 

Specific rituals are preformed in many temples corresponding to a तिथि (tithi – lunar day). The following are some of the important ones according to Hindu religious calendar

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तिथि (tithi – lunar day)

Importance

1

अमवाश्य (amavāśya – no moon)

Auspicious for शक्ति उपासन (śakti upāsana)

2

चतुर्ति (caturti – fourth lunar day)

Auspicious for गनेशउपासन (ganeśa upāsana)

3

शष्टि (śaṣṭi – sixth lunar day) 

Auspicious for स्कन्द उपासन (skanda upāsana)

4

एकादसि (ekādasi – eleventh lunar day)

Associated with विष्णु (viṣṇu)

5

त्रियोदसि (triyodasi – thirteenth lunar day)

Associated with रुद्रशिव (rudra śiva) & नरशिंह (naraśiṁha) during प्रदोष काल (pradoṣa kāla), that is 1.5 hours before and after the Sunset.  

6

कृष्णपक्ष चतुर्दशि (kṛṣṇapakṣa caturdaśi  – fourteenth lunar day of waning moon)

Associated with  शिव (śiva)

7

पुर्णिमा (purṇimā – full moon)

Auspicious for शिव उपासन (śiva upāsana)


वारपूजा (vārapūjā – weekly wprship) events based on वासरम् (vāsaram – solar day) :

Similar to the spiritual significance of तिथि (tithi – lunar day), the वासरम् (vāsaram – solar day) also a significant role to play in Hindu religious calendar

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ग्रह (graha – planetary body)

वासरम् (vāsaram – solar day)

उपास्न देवत (upāsna devata – deity to be worshipped)

1

சூரியன் / सूर्य (sūrian / sūrya – sun)

ஞாயிறு / रविवार् (jñāyiṛu / ravivār - sunday)

सूर्यपूजा (sūryapūjā)

2

திங்கள் / चन्द्र (tiṅgaḻ/chandra – moon)

திங்கள் / सोमवार् (tiṅgaḻ / somavār - monday)

शिवपूजा (śivapūjā)

3

செவ்வாய் / अङ्गारक (cevvāi / aṅgāraka - mars)

செவ்வாய் / मङ्गल्वार् (cevvāi / maṅgalvār - tuesday)

स्कन्दपूजा (skandapūjā)

4

புதன் / बुध (budan / budha – mercury)

புதன் /बुध्वार् (budhan / budhvār - wednesday)

 

5

குரு / गुरु (guru – jupiter)

வியாழன் / गुरुवार् (viyāḹan / guruvār – thursday)

श्री दक्षिनामूर्तिपूजा (śrī dakṣināmūrtipūjā)

6

சுக்கிரன் / शुक्र (sukkiran / śukra – venus)

வெள்ளி / शुक्रवार् (veḹḹi / śukravār - friday)

पराशक्तिपूजा (parāśaktipūjā)

7

சனி¢ / शनि (sani / śani – saturn)

சனி / शनिवार् (sani / śanivār - saturday)

महा विष्णुपूजा (mahā viṣṇupūjā)


मासोत्सव (māsotsava – monthly) events based on नक्षत्र (nakṣatra – lunar mansion/ asterism):

The whole of following months is dedicated to worshiping specific देवत (devata – deity)  as illustrated below:

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चन्द्रमन माश (candramana māśa -  lunar month)

उपास्न देवत (upāsna devata – Deity to be worshipped)

मुख्य वासरम् (mukhya vāsaram – special solar day)

मुख्य तिथि (mukhya  tithi – special lunar day)

1

ஆடி/आषाढ / कटक (āḍi / āṣāḍha - Jul mid to Aug mid)

पराशक्ति (parāśakti)

வெள்ளி / शुक्रवार् (veḹḹi / śukravār - friday)

अमवाश्य (amavāśya – no moon) 

2

புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)

महाविष्णु (mahāviṣṇu)

சனி / शनिवार् (sani / śanivār - saturday)

एकादशि (ekādaśi – eleventh lunar day)

3

கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid)

परमशिव (paramaśiva)

திங்கள் / सोमवार् (tiṅgaḻ / somavār - monday)

पुर्णिमा (purṇimā – full moon)

Additionally, the specific नक्षत्र (nakṣatra – lunar mansion/ asterism) falling on the पुर्णिमा (purṇimā – full moon) corresponding to every चन्द्रमन माश  (candramana māśa -  lunar month) is considered sacred and उपासन (upāsana - worship) to its respective presiding deity is considered auspicious.

#

चन्द्रमनमाश (candramanamāśa -  lunar month)

नक्षत्र (nakṣatra – lunar mansion/ asterism) on पुर्णिमा (purṇimā – full moon)

1

சித்திரை /चैत्र / मेश (cittirai / chaitra / meśa  - Apr mid to May mid)

चित्रा /சித்திரை (citrā / cittirai)

2

வைகாசி /वैशाख/वृशभ (vaikāsi/vaiśākha/vṛśabha – May mid to June mid)

विशाक / விசாகம் (viśāka / visāgam)

3

ஆனி / ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid to Jul mid)

ज्यैष्ठ /கேட்டை (jyaiṣṭha /kēṭṭai)

4

ஆடி/आषाढ / कटक (āḍi / āṣāḍha - Jul mid to Aug mid)

पूर्व आषाढ/ பூராடம் (pūrva āṣāḍha / pūrāḍam)

or  उत्तर आषाढ / உத்திராடம் (uttara āṣāḍha/uttirāḍam)

5

ஆவணி / श्रावण / सिम्ह (āvaṇi/śrāvaṇa/ simha -  Aug mid to Sep mid)

श्रावण / திருவோணம் (śrāvaṇa/ tiruvōṇam)

6

புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)

पूर्वभद्रपद / பூரட்டாதி  (pūrvabhadrapada / pūraṭṭādi)

or  उत्तरभद्रपद / உத்திரட்டாதி (uttara bhadrapada / uttiraṭṭādi)

7

ஐப்பசி / आश्विन / थुला (aippasi / āśvina/ thulā – Oct  mid to Nov mid)

अश्विनी  / அசுவினி  (aśvinī / asuvini)

8

கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid)

कृतिका /கிருத்திகை (kṛtikā/kiruttigai)

 

9

மார்கழி / अग्रहायण/धनुश् (mārgazhi / agrahāyaṇa / dhanuś  - Dec mid to Jan mid)

मार्गशीर्ष /மிருகஸீரிஷம் (mārgaśīrṣa/ mirugaśīrṣam)

10

தை / पौष / मकर  (thai  / pauṣa / makara – Jan mid to Feb mid)

पुष्य /பூசம் (puṣya /pūsam)

11

மாசி / माघ / कुम्भ (māsi / māgha/ kumbha – Feb mid to Mar mid)

मघा /மகம் (maghā / magam)

12

பங்குனி / फाल्गुन / मीन (paṅguni / phālguṇa / mīna – Mar mid to Apr mid)

उत्तरफल्गुनी / உத்திரம் (uttara uttaraphalgunī  / uttiram)

Thus typically every month, there is an opportunity to celebrate and worship. This fact is testified in the following verses from the sacred text 

OriginalTransliterationTranslation
पुष्यमासे तु पुष्यान्तं माघमासे मघान्तकम्।
उत्त्रान्तं तु फल्गुण्यां चित्रान्तं चैत्रमासके॥
विशाकान्तं हि वैशाखे ज्येष्ठके मूलभान्तकम्।
आषाटोत्तराषाटान्तं क्ष्रावणं वैष्णवान्तकम्॥
पूर्वषाटं हि तन्मासे चाश्वयुडं मासिचाश्वनी
कृतिकान्तं हि कार्तिक्यां आद्रार्न्तं मार्गषीर्शकं॥
puṣyamāse tu puṣyāntaṁ māghamāse maghāntakam|
uttrāntaṁ tu phalguṇyāṁ citrāntaṁ caitramāsake||
viśākāntaṁ hi vaiśākhe jyeṣṭhake mūlabhāntakam|
āṣāṭottarāṣāṭāntaṁ kṣrāvaṇaṁ vaiṣṇavāntakam||
pūrvaṣāṭaṁ hi tanmāse cāśvayuḍaṁ māsicāśvanī
kṛtikāntaṁ hi kārtikyāṁ ādrārntaṁ mārgaṣīrśakaṁ||
Sanskrit Reference: कारणागम (kāraṇāgama) (1.110.2-4)


At श्री चिदम्बरनटराजक्षेत्रम् (śrī cidambaranaṭarājakṣetram), performing अभिशेक (abhiśeka - ablution) on the आनन्द ताण्दव नटराज मूर्ति (ānanda tāṇdava naṭarāja mūrti) is considered a very auspicious event which is temporally spread across six months in a year, technically called as षट् अभिषेकाः /ஆறு திருமஞ்சனங்கள் (ṣaṭ abhiṣekāḥ / āṛu tirumanjananṅgaḻ - six ablutions), as listed below,


#

पूजामास (pūjāmāsa – worship month)

Celestial event

अभिषेकसभा (abhiṣekasabhā – abltion stage)

अभिषेककाल (abhiṣekakāla – ablution timings)

पूजामास (pūjākāla – worship time)

  द्वजारोहनाणि (dvajārohanāṇi – flag posts)

1

சித்திரை /चैत्र / मेश (cittirai / chaitra / meśa  - Apr mid to May mid)

श्रावणनक्षत्र/ திருவோணம் நட்சத்திரம் (śrāvaṇa nakṣatra / tiruvōṇam natcattiram)

கனகசபை / कानक सभा (kanagka sabai / kānaka sabhā – golden assembly/stage)

 6.30.p.m.to 10.30.p.m

 

 

2

ஆனி / ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid to Jul mid)

उत्तरफल्गुनी नक्षत्र / உத்திரம் நட்சத்திரம் (uttara uttaraphalgunī nakṣatra / uttiram natcattiram)

இராஜசபை / राजसभा (rājasabai / rājasabhā – royal assembly/ stage)

 3.00a.m.to 6.00a.m

27 days

9

3

ஆவணி / श्रावण / सिम्ह (āvaṇi/śrāvaṇa/ simha -  Aug mid to Sep mid)

शुक्लपक्ष चतुर्दशि  तिथि / வளர்பிறை சதுர்தசி (śuklapakṣa caturdaśi tithi/ vaḻarpiṛai caturdasi titi – fourteenth day of waning moon)

கனக சபை / कानक सभा (kanagka sabai / kānaka sabhā – golden assembly/stage)

 6.30p.m.to 10.30p.m

 

 

4

புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)

शुक्लपक्ष चतुर्दशि तिथि / வளர்பிறை சதுர்தசி திதி (śuklapakṣa caturdaśi / vaḻarpiṛai caturdasi tithi – fourteenth day of waning moon)

கனக சபை / कानक सभा (kanagka sabai / kānaka sabhā – golden assembly/stage)

 6.30p.m.to 10.30.p.m

 

 

5

மார்கழி / अग्रहायण/धनुश् (mārgazhi / agrahāyaṇa / dhanuś  - Dec mid to Jan mid)

आर्द्रा  नक्षत्र / திருவாதிரை நட்சத்திரம் (ārdrā nakṣatra /

Tiruvādirai natcattiram)

இராஜசபை / राजसभा (rājasabai / rājasabhā – royal assembly/ stage)

 3.00a.m.to 6.00a.m

9 days

1

6

மாசி / माघ / कुम्भ (māsi / māgha/ kumbha – Feb mid to Mar mid)

शुक्लपक्ष चतुर्दशि  तिथि / வளர்பிறை சதுர்தசி திதி (śuklapakṣa caturdaśi titi / vaḻarpiṛai caturdasi tithi– fourteenth day of waning moon)

கனக சபை / कानक सभा (kanagka sabai / kānaka sabhā – golden assembly/stage)

 6.30p.m.to 10.30.p.m

18 days

5


The noble saint श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya) in the following verses from श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) very clearly testifies the same

OriginalTransliterationTranslation
प्रत्यब्दं ज्येष्ठमासे नववृषसहिताः केतवो भान्तिमाघे
मासे पञ्चध्वजास्स्युः मृगशिरसि तथा केतुरेकः प्रधानः।
यस्य ब्रह्मसवानां नवशरशिखिन श्वैकवह्निः प्रधानः
तं देवं चित्सभेशं नवनिधिनिलयं कुञ्चिताङ्घ्रिं भजेऽहम्॥
यस्याद्यो सप्तविंशत्यमलदिनमहे ऋत्विगग्रयानवस्युः
माघे पञ्चत्विर्गग्रयाम्र्इगशिरसि शिवक्षोर्त्सवे चैक एव।
नित्याचार्स्वेकको यजनकृतैमे यज्ववर्येषु शुद्धः।
तं देवं चित्सभेशं निरुपमिततनुं कुञ्चिताङ्घ्रिं भजेऽहम्॥
pratyabdaṁ jyeṣṭhamāse navavṛṣasahitāḥ ketavo bhāntimāghe
māse pañcadhvajāssyuḥ mṛgaśirasi tathā keturekaḥ pradhānaḥ|
yasya brahmaosavānāṁ navaśaraśikhina śvaikavahniḥ pradhānaḥ
taṁ devaṁ citsabheśaṁ navanidhinilayaṁ kuñcitāṅghriṁ bhaje'ham||
yasyādyo saptaviṁśatyamaladinamahe ṛtvigagrayānavasyuḥ
māghe pañcatvirgagrayāmrigaśirasi śivakṣortsave caika eva|
nityācārsvekaeko yajanakṛtaime yajvavaryeṣu śuddhaḥ|
taṁ devaṁ citsabheśaṁ nirupamitatanuṁ kuñcitāṅghriṁ bhaje'ham||
Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवः (śrī kuñcitāṅghristavaḥ) (23,24)



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