What are the "phalitas" (फलिता:) of upacharas in puja

[L N Gowtham Sarma Mahamkali]

Good evening
Dear scholars anyone please give brief info on phalitas of various upacharas we do in pujaa with pramana

Thank you

[Sivasenani Nori]

Sir

Salutations to you.

I remember reading in Mimamsa that Puja is done in the same way that we treat a guest. Continuing that line of thinking, the purposes would be strictly laukika: aasana would be for sitting (or aavaahana to create a feeling of warmth in the one being received), paadya to clean feet, arghya to clean hands, aacamana to quench thirst, snaana for cleanliness, vastra for covering one self, yajnopaveeta for karmaanushThaanayogyataa and so on (Mimamsa can be brutally rational - where there is drishTaprayojana, why create adrishTaprayojana?).

There is a very nice song (shoDaSakaLaanidhi ki shoDaSopacaaramulu ... samarpayaami - this otherwise Telugu song has one Sanskrit verb recurring, in a kind of Manipravaala style) written by Annamaachaarya on the sixteen upacaaras, which is dhvani-pradhaana. There the poet submits that he, the devotee, offers a seat to the one who pervades the universe, water to the one from whose feet Ganga emanates and so on (https://pedia.desibantu.com/shodasa-kalanidhiki/ - has lyrics in Telugu script; YouTube link). The Dhvani in the song, brought out very powerfully, is the insignificance of man in front of the Lord; the meaninglessness of upacaaras from the point of view of what the Lord already has. The pratItArtha, then, is that upacaaras are for the satisfaction of the devotee, that he has done the best he could for the omnipresent, omnipotent and omniscient Lord. I do think that the great Annamacharya had the exact section of Mimamsa that I talked about, in mind while writing this song.

If this line of thinking appeals to you, I can dig out the relevant parts of Mimamsa and share them. Otherwise, I join you curiously to know other points of view.

Regards

N. Siva Senani

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[Siddharth Wakankar]

Very good and convincing explanation by Senaniji.Congrats.

Would love to know more about these upachaaras from modern viewpoints,that would prove the relevance of our Dharma to some of the modern people doubting the value of our Dharma.

Warm regards and best luck.

Prof. Siddharth Y Wakankar.

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[V Subrahmanian]

On Tue, Apr 3, 2018 at 7:49 PM, Sivasenani Nori <sivas...@gmail.com> wrote:

Sir

Salutations to you.

I remember reading in Mimamsa that Puja is done in the same way that we treat a guest. Continuing that line of thinking, the purposes would be strictly laukika: aasana would be for sitting (or aavaahana to create a feeling of warmth in the one being received), paadya to clean feet, arghya to clean hands, aacamana to quench thirst, snaana for cleanliness, vastra for covering one self, yajnopaveeta for karmaanushThaanayogyataa and so on (Mimamsa can be brutally rational - where there is drishTaprayojana, why create adrishTaprayojana?).

There is a very nice song (shoDaSakaLaanidhi ki shoDaSopacaaramulu ... samarpayaami - this otherwise Telugu song has one Sanskrit verb recurring, in a kind of Manipravaala style) written by Annamaachaarya on the sixteen upacaaras, which is dhvani-pradhaana. There the poet submits that he, the devotee, offers a seat to the one who pervades the universe, water to the one from whose feet Ganga emanates and so on (https://pedia.desibantu.com/shodasa-kalanidhiki/ - has lyrics in Telugu script; YouTube link). The Dhvani in the song, brought out very powerfully, is the insignificance of man in front of the Lord; the meaninglessness of upacaaras from the point of view of what the Lord already has.

The above sentiment is brought out in this verse of the Shivanandalahari:

वस्त्रोद्धूतविधौ सहस्रकरता पुष्पार्चने विष्णुता

गन्धे गन्धवहात्मताऽन्नपचने बर्हिर्मुखाध्यक्षता ।

पात्रे काञ्चनगर्भतास्ति मयि चेत्बालेन्दुचूडामणे

शुश्रूषां करवाणि ते पशुपते स्वामिन् त्रिलोकीगुरो ॥३०॥

Like the Sun if I have a thousand hands to clothe your form, like Vishnu if I am all-pervading to offer worship to you with flowers from everywhere, like the wind if I can carry fragrance everywhere to offer you incense, like Indra if I can control fire to cook food for you and offer it in vessels made of gold if I were Hiranyagarbbha, then I will serve (in a manner befitting your majesty and grandeur) you  O the Lord of all beings, Master and the Teacher of the three worlds.

regards

subrahmanian.v

[L N Gowtham Sarma Mahamkali]

नीराजनस्य फलितं किं?

[phaniapard]

Vidwan Sivasenaniji, Interesting enquiry. Worth pursuing further. Thanks and regards

Sent from my iPhone

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[Nagaraj Paturi]

> नीराजनस्य फलितं किं?

Related post on BVP:

https://groups.google.com/forum/#!msg/bvparishat/W5rugvwn6Hs/W3euRti1CgAJ;context-place=pendingmsg/bvparishat

Nagaraj Paturi

 

Hyderabad, Telangana, INDIA.

BoS, MIT School of Vedic Sciences, Pune, Maharashtra

BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala

Former Senior Professor of Cultural Studies

 

FLAME School of Communication and FLAME School of  Liberal Education,

 

(Pune, Maharashtra, INDIA )

 

 

 

[Jsr Prasad]

I appreciate the views by Sri Sivasenani! There was an excellent discussion related to philosophical and ritualistic nature of the custom, in the thread pointed by Prof. Paturi ji.

Nowadays, we use the artificial karpura for neeraajanam. This causes deadly respiratory diseases. Archakas are the worst effected people by inhaling it for most part of the day as part of their duty. Indeed, karpura is a herbal product. Even now, some households use a pinch of karupura in dishes like paayasam etc. Use of karpura in temples might have a scientific background too. It would balance the kapha, removes skin diseases, itching etc. 14 types of karpura has been mentioned in Rajanighantu.

Just another thought!

Regards

J.S.R. Anjaneya Prasad,
Professor, Dept. of Sanskrit Studies,
School of Humanities, University of Hyderabad,
Prof. C.R. Rao Road, Hyderabad - 500 046
Tel: +91-40-2313 3803

।। पुरुषोऽयं लोकसम्मितः ।।

[Subrahmanyam Korada]

नमो विद्वद्भ्यः

नीराजनस्य फलितं किम् ?

You can just take the मन्त्राः and  do the अर्थभावना - it will be clear --

नर्य प्रजां मे गोपाय । अमृतत्वाय जीवसे । जातां जनिष्यमाणां च । अमृते सत्ये प्रतिष्ठिताम् ....।

The aspect of उपासना is discussed in fourth अध्याय of ब्रह्मसूत्रशांकरभाष्यम् ।

Keep in mind just  one thing -- any उपासना ( अनेकाङ्गसहिता ) is meant for चित्तशुद्धि which leads to मोक्ष - अमृतत्वम् ।

अहममृते अमृतं ब्रह्मणि .... ।

धन्यो’स्मि 

Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

[L N Gowtham Sarma Mahamkali]

The mantra नर्य प्रजां मे गोपाय is not directly ment to use as nirasana mantra as of kalpa sutra. Nowadays archakas give various nirajanas such as :एक हारती, नेत्र हारती, बिल्व हारती, पंच हारती, नाग हारती, नन्दि हारती, सिंह हारती, नक्षत्र हारती, कुंभ हारती & कर्पूर हारती।
Whare are these haratis told ? Agamas or purana?
What is pramana ? Do nirajana comes in 16 upacharas or not?
Thank you

[Jsr Prasad]

I vaguely remember an article describing different kind of आरतीs that you mentioned, published in Tattvaloka monthly (Sringeri publication) a couple of years back. Let me check if I have that issue still with me. However, I doubt whether its historicity was discussed there.

[Ganesh K]

Agamaa are pramaana. Neeraajana is listed among 36 upachara in karanagama 65.while not added to 16 upa. This is still reckoned in saubhagya chintamani of durvasa and the kumba deepa is accompanied by nritya of ladies and pushpanjali with the respective bharataarnava rituals. As per jnaanaarnava tantra it is for sarvakaamasiddhi. Paramaananda tantra as well reiterates for aaraatrika.this is as well part of 64 upc. In PKS.
Namo namah.
Ganesh K.

[Ajit Krishnan]

namaste,

It should be kept in mind that the upacharas also represent a progression from the adhyatmika point of view. The Bhavanopanishad touches on this in the 3rd anuvaka which starts with: सलिलं सौहित्यकारणं सत्त्वं कर्तव्यमकर्तव्यमिति भावनायुक्त उपचारः। अस्ति नास्तीति कर्तव्यता उपचारः। Upanishad Brahma Yogin's commentary on the anuvaka is useful.

Narayanan Namboodiri -- a traditional tantri -- writes that the "[shodashopachara puja] signifies the arousal of ‘Kundalini’ and the showering of the nectar from the Sahasrara Padmam". I am omitting the link to his blog post in this scholarly forum, though it does convey the view of some upasakas.

There are verses on the shodashopacharas in the 'vivarana' commentary on the prapancha sara (in the 6th patala) which also hint at similar interpretations, though it is not stated directly. Similar verses are also present in the 'पदार्थदर्श' commentary on the Sharada Tilala Tantra where it deals with the upacharas.

    ajit