shodasha upachara puja

What is shodasha upachAra? 

To understand the purpose of shodasha upachaara, it is important to understand the meaning of the word itself.  shOdasha means 16 or "consisting of 16" or "having 16"! upachAra means "Treating someone", "honoring", "solicitate", "performing a ceremony", "offering reverence", "service" etc.  

A special guest to one's home is offered a special treatment. Most festivals would have these 16 steps as a way to greet, meet and treat the Lord through ceremonial solicitation. These steps are symbolic  in nature to express gratitude and reverence by subjecting the deity through the purification process through bathing, offering clothes, scents, flowers, food etc. These steps are concluded by a complete prostration to seek His blessings.

Here are the 16 upachArAs: 

1. prathama upachAra - dhyanam - aavahana – meditation offered as reverence to the Lord. This is usually an invocation prayer, typically in the Gayatri chandas but a mAnasika (mental) dhyAna with closed eye to express gratitude is done. Through the dhyAnam one extends an invitation to the particular deity, to inhabit the image or the kalasha on the altar table.  
   
   
2. dwitiya upachAra - aasana – The invited deity is offered a "throne" to sit on - ratna simhAsana (throne made of jewels or golden seat)! Here the deity is pleaded to sit in comfort, pleasure, undisturbed, and satisfied. 
   
   
3. tritIya upachAra - pAdya - a special guest is always offered a bowl of water to wash the feet, and the deity is also offered the water to cleanse the feet (to help relax). Typically, the yajamAna would wash the feet with devotion and take a sip of that water. 
   
   
4. chaturta upachAra - arghya - once the feet are washed, the deity is offered water for washing the hands as the special guest will be offered food and drinks. 
   
   
5. panchama upachAra - aachamana - pure water is offered to any guest to refresh and to prepare oneself for a special meal.
   
   
6. shashtama upachAra - snAna - panchAmruta snAna and shuddhOdaka snAna - a special shower offered to only the deities with milk, yoghurt, ghee, honey, sugar, coconut water, fruit juice, followed by purified water. Milk, Curd, Ghee, Honey, Sugar are considered the 5 amruthAs that result in healthy life, and those are given to us by the Lord and the way to pay gratitude is offering it back to Him. The shuddhOdaka snAna at the end is to cleanse the deity of the panchAmruta smeared on the body. 
   
   
7. saptama upachAra - vastrAbharana - after the ceremonial bathing, the deities are offered freshly washed clothes, or gejje vasta - a cotton decorative clothing. This can be replaced with akshate.  
   
   
8. ashtama upachAra - yajnOpaviIa - along with the vastra, the Lord is offered the sacred thread as a way to remind Him of his responsibility towards his created beings. 
   
   
9. navama upachAra - gandha - after offering the sacred thread, the Lord is again treated as a special guest by offering a scented paste made of sandalwood. The sandalwood is known to help one cool down, and the scent has a calming effect. 
   
   
10. dashama upachAra - pushpam – offering flowers to the Lord, again as a scent and for decorative purposes. Offering flowers is known as pleasantry exchange with someone special.  
    
    
11. ekAdasha upachAra - dhoopam – incense is another scent made of special herbs, and this is also a way to create a meditative environment. It creates a festive environment.   
    
    
12. dwAdasha upachAra - deepam - there are many reasons this is offered - once the Lord is decorated, the light from the lamp is used to show the various parts of the Lord, after the above upachArAs. Light also symbolizes knowledge and wisdom, and we receive it from Him, so offer it back to Him as a gratitude.  
    
    
13. trayodasha upachAra - naivedyam – food is offered to the Lord as He provides to us. Food that is offered is not to be tasted. and cooked after taking shower. 
    
    
14. pachAdasha upachAra - tAmboolam – towards the end, the deity is offered betel leaves and nuts, a practice that is followed by most - having tamboolam after a heavy meal. This is also followed by coconut and a gold coin or some form of "dakshiNa". 
    
    
15. chaturdasha upachAra - mangaLa neerajanam – the offering of camphor is a beautiful conclusion to the whole ceremony as camphor symbolizes the mortal body. 
    
    
16. shodasha upachAra - pradakshiNa namaskAra - one Lord is offered a circumambulation prostration as a to offer oneself to the Lord. through all activities pefrormed through the kAya (body), vAcha (words), manas (mind), indriya (senses), buddhi (intellect), atma (self), prakruti (instincts), svabhAva (true form). 
    
    

At the end of the shOdasha upachAra, the Lord is pleaded to be satisfied from the offerings, and a request is made to forgive one for unknown or unknown mistakes. 

ಓಂ ಯೋ ವೇದಾದೌ ಸ್ವರಃ ಪ್ರೋಕ್ರೋ ವೇದಾಂತೇ ಚ ಪ್ರತಿಷ್ಠಿತಃ

ಓಂ ಯೋ ವೇದಾದೌ ಸ್ವರಃ ಪ್ರೊಕ್ತೋ ವೇದಾಂತೇ ಚ ಪ್ರತಿಷ್ಠಿತಃ | ತಸ್ಯ ಪ್ರಕೃತಿ ಲೀನಸ್ಯ ಯಃ ಪರಸ್ಯ ಮಹೇಶ್ವರಃ ||6||

ಓಂ ಶಾಂತಿಃ ಶಾಂತಿಃ ಶಾಂತಿಃ

ವೇದದಾದಿಯ ಪ್ರಣವ ಶಬ್ಧವು ವೇದದಂತ್ಯದಿ ಅದುವೆ ಸ್ವರವು ಪ್ರಕೃತಿ ಲೀನತೆಗೊಂಡ ತಾರಕನಾತನೇ ಪರಮೇಶರೂಪ ||೬|| ಓಂ ಶಾಂತಿಃ ಶಾಂತಿಃ ಶಾಂತಿಃ

Om - the syllable Om! 

yaH - one who is 

vEdAdau - at the beginning of vedas

swavaraH prOktaH - the swarah that is pronounced, chanted 

vEdantE ca pratishtitaH - that which is established deep within the vedAs or as the conclusion of vedas

tasya prakRitilInasya - of that which is concealed in the prakriti

yaH paraH - that which is beyond 

saH - He

mahEshvaraH - the Lord of lords, Supreme Lord

OmkAra, the eternal sound, which is pronounced at the beginning of the vedas, and that which is established as the ultimate truth at the end of vedAnta (upanishat), one who is beyond the grasps of physical realities (this material world), He is the Supreme Lord Himself!

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: |
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु || Gita 7.8 ||

raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् |
य: प्रयाति त्यजन्देहं स याति परमां गतिम् || Gita 8.13||

oṁ ityekākṣharaṁ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim

One who departs from the body while remembering Me, the Supreme Personality, and chanting the syllable Om, will attain the supreme goal.

Understanding OM/PraNava:

In Shiva purANa, all the Rishis ask sUta maharshi, 

ṛṣaya ūcuḥ |
praṇavasya ca māhātmyaṃ ṣaḍliṃgasya mahāmune |
śivabhaktasya pūjāṃ ca kramaśo brūhi naḥprabho || 1 ||

1. O lord, tell us the greatness of the syllable Om and that of the six liṅgas, O great sage. Also please tell us the worship of the devotees of Śiva in order.

sūta uvāca |
tapo-dhanair-bhavad-bhiśca samyak-praśnastv-ayaṃ kṛtaḥ |
asyottaraṃ mahādevo jānāti sma na cāparaḥ || 2 ||
[Analyze grammar]

2. All of you, sages, have now requested for a good thing. Only Śiva can explain this properly. No one else.

athāpi vakṣye tamahaṃ śivasya kṛpayaiva hi |

śivo'smākaṃ ca yuṣmākaṃ rakṣāṃ gṛhṇātu bhūriśaḥ || 3 ||

[Analyze grammar]

3. Still I shall explain the same with Śiva’s grace. May Śiva increasingly guard us, you and every one else.

pro hi prakṛtijātasya saṃsārasya mahodadheḥ |
navaṃ nāvāṃtaramiti praṇavaṃ vai vidurbudhāḥ || 4 ||
[Analyze grammar]

4. The syllable Om means an excellent boat to cross the ocean of worldly existence. [Pra=of the Prakṛti i.e. the world evolved out of it. Navam—Nāvāṃ Varam—an excellent boat]

praḥ prapaṃco na nāstivo yuṣmākaṃ praṇavaṃ viduḥ |
prakarṣeṇa nayed-yasmān-mokṣaṃ vaḥ praṇavaṃ viduḥ || 5 ||
[Analyze grammar]

5. Or Praṇava may mean: “there is no world for you” or it may mean “That which leads to salvation”.

sva-jāpakānāṃ yogināṃ sva-maṃtra-pūjakasya ca |
sarva-karma-kṣayaṃ kṛtvā divyajñānaṃ tu nūtanam || 6 ||
[Analyze grammar]

6. Of the Yogis who churn internal knowledge, and those who contemplate within after annihilating the effects of karma, fresh knowledge of divine nature is derived (from within; the knowledge of the self)

tameva māyārahitaṃ nūtanaṃ paricakṣate |
prakarṣeṇa mahātmānaṃ navaṃ śuddhasvarūpakam || 7 ||

7. Through that (divine knowledge), that which is devoid of delusion, the great souls eminently/definitely get the view of the "pure state" (OmkAra enables this) 

nūtanaṃ vai karotīti praṇavaṃ taṃ vidurbudhāḥ |
praṇavaṃ dvividhaṃ proktaṃ sūkṣmasthūlavibhedataḥ || 8 ||

8. The learned state that praNava enables the creation of fresh knowledge. This Praṇava is classified into two (1) the subtle (2) the gross. 

sūkṣmam-ekākṣaraṃ vidyāt-sthūlaṃ paṃcākṣaraṃ viduḥ |
sūkṣmam-avyakta-paṃcārṇaṃ suvyaktārṇaṃ tathetarat || 9 ||

9. The subtle one is to known as a single-syllable, whereas the gross one is of five syllables. In the subtle form, the five syllables are not differentiated.

It goes on and on and you can read more on how OMkara manifests as this material universe and how meditating upon praNava provides the perspective of this world. 

The glorification of the syllable Om and the five-syllabled mantra [Chapter 17] (wisdomlib.org)

Shiva Purana Chapter 17 [Sanskrit text] (wisdomlib.org)

Gayatri Mantra dhyAnam

An invocation prayer submitted before the gAyatri japa, to invite the dEvi gAyatri to inspire the brahmajnAna within us. 

ಉತ್ತಿಷ್ಠ ದೇವಿ ಗಂತವ್ಯಂ ಪುನರಾಗಮನಾಯಚ || ಪ್ರಸೀದ ದೇವಿ ತುಷ್ಟಯರ್ಥಂ ಪ್ರವಿಶ್ಯ ಹೃದಯಂ ಮಮ || ಆಸಾವಾದಿತ್ಯೋ ಬ್ರಹ್ಮ || ಆಸಾವಾದಿತ್ಯೋ ಬ್ರಹ್ಮೇತಿ ಬ್ರಹೈವ ಸನ್ ಬ್ರಹಮಾಪ್ಯೇತಿ ಯ ಏವಂ ವೇದ ||

arise (come forth) oh dEvi (sAvitri) to re-enter (my heart) || be pleased oh dEvi and enter my heart in order to create contentment (pleasure, happiness, satisfaction) || (to affirm that) this Sun Himself is the (pratyaksha) brahma || upon stating that this Sun is the Lord Brahma Himself, the one who understands this attains Brahma (jnAna) ||

ಧ್ಯಾನಮ್

ಮುಕ್ತಾವಿದ್ರುಮ-ಹೇಮನೀಲ ಧವಳಚ್ಚಾಯೈರ್-ಮುಖೈಸ್ತ್ರೀಕ್ಷಣೈಃ |

ಯುಕ್ತಾಮಿಂದುನಿಬದ್ಧರತ್ನ ಮಕುಟಾಂ ತತ್ವಾರ್ಥ ವರ್ಣಾತ್ಮಿಕಾಂ |

ಗಾಯತ್ರೀಂ ವರದಾಭಯಾಂಕುಶಕಶಾಶ್ಶುಭ್ರಂಕಪಾಲಂಗದಾಂ |

ಶಂಖಂಚಕ್ರಮಧಾರವಿಂದ ಯುಗಳಂ ಹಸ್ತೈರ್ವಹಂತೀಂ ಭಜೇ ||

ध्यानम्

मुक्ताविद्रुम हेमनील धवलच्चायैर्-मुखैस्त्रीक्षणैः |

युक्तामिन्दुनिबद्ध रत्न मकुटां तत्वार्थ वर्णात्मिकां |

गायत्रीं वरदाभयाङ्कुशकशाश्शुभ्रङ्कपालङ्गदां |

शङ्खञ्चक्रमधारविन्दयुगलं हस्तैर्वहन्तीं भजे ||

-- muktA - free, discharged, emitted

- vidruma - young spout (druma is a tree) 

- hEma - golden 

- neela - dark blue 

- dhavala-cchayaiH-mukaiH - through the faces that in heaps of the dazzling whiteness  

 - triakshaNaiH - through the three eyes/eyed

-  indu-nibadda - veiled by, fastened by moon / moonlight / spark 

- ratna mukutAm - the crown of jewels

- tatvArtha varNatimika - the one is the personification of the descriptions of the eternal truth 

- gAyatrIm - to dEvi gAyatri 

- varada abhaya ankusha kasha - the bestower of fearlessness, beholder of ankusha (hook), kasha (rope, whip, noose)

- shubhram-kapAlam-gadAm - beholder of pure skull and mace 

- shamka-chakram-adhAravinda-yugala hastaiH vahantIM - one who carries shankha, chakra, and two lotus flowers in her hands, 

- bhaje - that dEvi I worship 

I worship that dEvi (gAyatri) who is like the freshly sprout, of golden hue in the dark blue shade, with face dazzling in brightness from your three eyes, (you are) veiled by moonlight, wearing a crown of jewels, the personification of all true knowledge, (I meditate upon that) gAyatri dEvi who is the bestower of security (symbolized) through hook, rope and skull, and weilding a gadA (buddhirapyāste gadārūpeṇa mādhave - the intellect), a shaMkaa (OmkAra swarUpa; nAdabrahma), a chakra (kAla swarUpa; manas - the Universal mind), two lotus flowers (shrishti and stithi swarUpa; source of creation manifested from the Lord's mind) in her hands, I bow down to thee.

ನಮ್ಮಮ್ಮ ಶಾರದೆ ಉಮಾ ಮಹೇಶ್ವರಿ ನಿಮ್ಮೊಳಗಿಹನಾರಮ್ಮ

This fabulous song has fascinated me for years, but some of the words have always troubled me so I have here tried to translate it for my own benefit. I am not very good with some Kannada words but tried to translate it to the best of my abilities. Please correct wherever possible.

The beautiful QnA by KanakadAsaru :) 

ನಮ್ಮಮ್ಮ ಶಾರದೆ ಉಮಾ ಮಹೇಶ್ವರಿ ನಿಮ್ಮೊಳಗಿಹನಾರಮ್ಮ

-- oh our dear mother shArade, umA maheshwari, who is this person who is within you? 

ಕಮ್ಮಗೋಲನ ವೈರಿ ಸುತನಾದ ಸೊಂಡಿಲ ಹೆಮ್ಮೆಯ ಗಣನಾಥನೇ ಕಾಣಮ್ಮ

-- Oh mother! he is this proud son of the enemy of manmatha (son of Lord Shiva), who has the trunk, and the proud leader of the gaNas.  

ಮೋರೆ ಕಪ್ಪಿನ ಭಾವ ಮೊರದಗಲದ ಕಿವಿ ಕೋರೆದಾಡೆಯನಾರಮ್ಮ

-- oh dear mother! who is this one with his face is evidently black,  huge ears like a winnow / fan, with a canine tooth?

ಮೂರುಕಣ್ಣನ ಸುತ ಮುರಿದಿಟ್ಟ ಚಂದ್ರನ ಧೀರ ತಾ ಗಣನಾಥನೇ ಕಾಣಮ್ಮ

-- Oh mother, he is the son of the three eyed, with a broken moon, and this fearless one if leader of the gaNaas!

ಉಟ್ಟದಟ್ಟಿಯು ಬಿಗಿದುಟ್ಟ ಚೆಲ್ಲಣದ ದಿಟ್ಟ ತಾನಿವನಾರಮ್ಮ

-- oh mother, who is this person who is wearing an unstitched dhoti, binding it tight, like a kacche panche, seemingly stable (steady and brave) 

ಪಟ್ಟದ ರಾಣಿ ಪಾರ್ವತಿಯ ಕುಮಾರನು ಹೊಟ್ಟೆಯ ಗಣನಾಥನೇ ಕಾಣಮ್ಮ

-- Oh mother! this leader of the gaNaas is the pot-bellied son of the primary queen, mother pArvathi Herself! 

ರಾಶಿ ವಿದ್ಯೆಯ ಬಲ್ಲ ರಮಣಿ ಹಂಬಲನೊಲ್ಲ ಭಾಷಿಗನಿವನಾರಮ್ಮ

-- oh mother, who is this one who knows tons of topics, who understand the desires of the Mother herself, who is this one who is so eloquent?  

-- 

ಲೇಸಾಗಿ ಜನರ ಸಲಹುವ ನೆಲೆ ಆದಿಕೇಶವನ ದಾಸ ಕಣೇ ಅಮ್ಮಯ್ಯ

-- Oh dear mother, he is the one who takes care of people with such excellence, he is the servant of the Lord of all Refuge, Shri aadikEshava (Shri Krishna)

मधु॑ वाताः॑ ऋ॒त॒य॒ते

Rig Veda 1.90.6

1st Mandala 90th Sukta 6th Shloka

मधु वाता ऋतायते मधुक्षरन्ति सिन्धवः। 

माध्वीर्नः सन्त्वौषधीः॥ 

मधु नक्तमुतोषसि मधुमत्पार्थिवँ रजः। 

मधुद्यौरस्तु न पिता॥ 

मधुमान्नो वनस्पतिर्मधुमाँ अस्तु सूर्यः।  

माध्वीर्गावो भवन्तु नः॥

- महानारायणोपनिषत्  ३९  ४ ५ ६

madhu vAtA - pleasant air, breeze

RtAyate - maintain the sacred law; let it follow the rtu (as per the season) 

madhu - sweetness, nectar

ksaranti - run, melting away 

sindhavaH - rivers, oceans 

mAdhviH - through the sweet nectar that intoxicates 

naH - us 

santu aushadhIH - may there be medicines 

madhu nakta, - in the sweetness at night 

uta uShasi - and in the day 

madhumat - like the nectar, filled with nectar 

pArthivaM - the planet earth 

rajaH - the dust, world, particles (may the soil on earth become madhu) 

madhu dhyau astu - may the heavens be of nectar 

naH pitA - our father 

madhumat - like nectar, filled with nectar 

vanaspatiH - the trees, the herb, world of plants

madhumAgm - madhumat - like nectar, filled with nectar

astu sUryaH - may the Sun be like

mAdhvIH gAvaH bhavantu naH - may the cows, earth transform into nectar for us 

This beautiful verse from MahanArAyaNopanishat prays that by offering nectar to the Lord, we receive the nectar from Him. Nectar that creates a desire in us to perform the yajnAs or results in good / sweet speech. Madhu is prayed for in the form of breeze (the air we breathe), nectar in the waters that melt from the rivers and oceans, nectar in the medicines and herbs, nectar at night and during day, nectar that pervades the mother earth in all its particles. We also pray that our dear father (the Lord) spreads the nectar in the heavens and in the heavenly plants, and may the nectar flow to us through the Sun and the cattles that we have. 

------------- 

This beautiful prayer from MahanArAyanOpanishat that we chant at multiple stages of a prayer: 

मधु वाता ऋतायते मधुक्षरन्ति सिन्धवः। माध्वीर्नः सन्त्वौषधीः॥ मधु नक्तमुतोषसि मधुमत्पार्थिवँ रजः। मधुद्यौरस्तु न पिता॥ मधुमान्नो वनस्पतिर्मधुमाँ अस्तु सूर्यः।  माध्वीर्गावो भवन्तु नः॥

Let there be (madhu) nectar, pleasantness, sweetness, honey in the (vAtA) air that we breath, (RtAyate), may that yield a desire for sacrifice, or good speech. May nectar (ksaranti) profusely melt from the (sindhavaH) rivers, oceans and clouds, (mAdhviH) may the nectars intoxicate us (naH), (santu aushadhIH) may there be nectar in the medicines, (madhu nakta) sweetness at night, (uta uShati) and in the day, (madhumat) (pArthivaM) (rajaH) may the planet earth and its particles be smeared with nectar and be nectar like; (madhu dhyau astu) may the heavens be of nectar, (naH pitA) our father, (madhumat) be like nectar, (vanaspatiH) the trees, the herb, world of plants, 

(madhumat) like nectar, filled with nectar (astu sUryaH) may the Sun be like (mAdhvIH gAvaH bhavantu naH) may our cows / earth transform into nectar for us!

We offer nectar to the Lord and pray for nectar in every form, so that it creates a desire in us to perform the yajnAs or good / sweet speech. Let there be sweetness at all levels - from the air to the earthly aspects to the plants, the heavens, the sun and the cows.