dinodia A simple, t simple, illust to Lord Ganesha that anyone can can anyone that Ganesha Lord to perform, with En with perform, to facilitate learning the chants chants the learning facilitate to For puja supplies, Deities and more, visit more, and Deities supplies, puja For r ations and Internet resources resources Internet and ations r aditional wo aditional g r lish t lish ship ce ship r anslation, anslation, www.minimela.com r

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t a s l introduction to ganesha home puja ne could say that the Hindu form of home worship, known as puja, is unique in all the world. Quite fittingly, it arises Family members have donned traditional from the magnanimous spirit of hospitality that Hindu peo- clothing and gathered in their shrine room for morning worship. They are ple are famous for. All guests are received and treated as O just completing their preparations God in the Hindu home, and God is no exception. During this daily and are about to begin the daily morning rite, family members gather in their well-appointed shrine ritual that keeps their home safe, harmonious and spiritually vibrant. room to honor God as their royal guest. They receive Him warmly, offer a seat, serve water to quench His thirst, bathe and dress Him in beautiful clothes, burn the finest incense for His enjoyment, honor Him with light and flowers and feed Him a sumptuous meal. It is an intimate, personal interaction with God. Throughout the puja, the officiant chants sweetly to the Deity in Sanskrit, describing these kindly acts and beseeching His blessings. Finally, he thanks the Deity for His presence, bids Him farewell and humbly apologizes for any errors he may have committed. It is a ritual performed daily in mil- lions of homes. In a sense, each Hindu has a private temple right in the home, and invites God to abide there, close to the family. Mysti- cally, it keeps open the channels to the superconscious, divine ar- eas of the inner worlds, bringing peace, health, prosperity and hap- piness to family members. Intellectually, it keeps religious beliefs strong. Emotionally, it cultivates a burgeoning love of God, known as bhakti. ¶ Puja literally means “worship, adoration.” Home puja is a personal version of the public puja performed in temples by priests. The forms of puja vary widely between Hinduism’s four main de- nominations and its hundreds of lineages, but all puja finds its basis in sixteen offerings, shodasha upachara. These also vary somewhat, depending on the scriptural source that is followed, but one popu- lar list is the following: 1) Āvāhanam, invoking; 2) Āsanam, offering a seat; 3) Pādyam, offering water for cleansing feet; 4) Argyam, offer- dinodia ing water for cleansing the palms; 5) Āchamanīyam, sipping water; 6) Snānam, ceremonial bath; 7) Vastram, offering vestments; 8) Yaj­ puja instructions wood paste. These are now available at Indian grocery stores, and puja is not performed or attended by women during their menses, ñopavītam, offering sacred thread; 9) Chandanam, offering sandal- n performing the puja, preparation is of online at www.minimela.com. If you need help with setting up an or by anyone who has a wound that is bleeding. Puja is a yoga, or wood paste; 10) Pushpam, offering flowers; 11) Dhūpam, burning in- utmost importance—gathering flowers, altar, one source of information is our four-page Hinduism Today link, between this and inner worlds. Therefore, you must be at I cleaning the altar and puja tray, making Educational Insight called “Hindu Home Sanctuary,” available at: your best in mood and emotion to assist in making this connection. cense; 12) Dīpam, waving lighted camphor; 13) Naivedyam, offering ready the oil lamps and preparing the fruit www.himalayanacademy.com/resources/pamphlets/homeshrine/ Before performing puja, you should be freshly dressed, clean and food; 14) Añjali, praying with folded hands; 15) Pradakshinā, circum­ and/or cooked food offering. It is common to Before beginning the puja, check the altar to make sure all nec- undistracted by daily concerns. Having bathed beforehand, enter chant a Ganesha mantra or softly sing devo- essary articles are there, so that you don’t have to interrupt the the shrine room and prostrate. ambulation; 16) Udvasanam, farewell. Lord Ganesha is the God hon- tional songs while performing these tasks. flow of puja to get a missing item. Arrange all the items the same The form of prostration differs for men and women. Men per- ored and worshiped by all Hindus, so here we present a puja for this This quiets the mind and brings one’s aware- way for each puja so you can reach automatically when needed, form “eight-limbed obeisance,” ashtanga pranama, a fully prone universally beloved, boon-giving Lord of Beginnings and Ruler of Ob- ness close to Him. Indeed, all this preparation with those most frequently used closest at hand. pose in which hands, chest, forehead, knees and feet touch the is an integral part of worship. Hold the attitude that, as pujari, you are a servant of the Gods, ground. Women perform “five-limbed obeisance,” panchanga stacles, which can be performed by anyone, young and old, Hindu or As you see in the photos, there are a num- a channel for the spiritual energies. Only thoughts of God are on pranama, a kneeling pose in which hands, head and knees touch non-Hindu, Vaishnava or Shakta, Saiva or Smarta. It is Lord Ganesha ber of traditional implements needed for the your mind as you perform puja, thus enhancing the outpouring of the ground (with ankles crossed, right over the left). who bridges all distinctions and unifies all peoples, and it is through puja, such as a metal tray, holy water cups divine blessings. Tradition provides a caution: you should never When everything is ready, take your seat in a cross-legged pos- and spoons, ghee lamp, camphor lamp, as perform puja during or within 31 days of experiencing severe an- ture in front of and to the left of the altar, facing the Deity but His worship that we ultimately come to know all the other Gods. well as puja supplies, like holy ash and sandal- ger or other deep emotional upset, but it is all right to attend. Also, turned slightly to the right. Close your eyes, sit quietly for a mo-

I-2 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-3 Unlike the puja we are Puja, the worship of a murti presenting in this Insight, through water, lights and some home pujas are long flowers in temples and shrines, and elaborate. Here a priest is the Agamic counterpart performs a long Siva puja in of the Vedic yajna rite, in an Indian home shrine during which offerings are conveyed Mahasivaratri. At left, he through the sacred homa presents a ghee lamp to Siva, fire. These are the two great Shakti and Ganesha. At right, streams of adoration and he ritually bathes the Deities communion in Hinduism, with sandalwood paste. drawn from Hinduism’s two massive compendiums of revealed scripture—the Vedas and the Agamas. photos courtesy yale university press/stephen p. huyler

ment and tune your nerve system to God Ganesha and the sacred After the sacraments are passed out, encourage everyone to sit The Ganesha puja presented on the following pages consists of ings, pleased to be in your company, delighted with your love and puja you are about to perform. If others are attending, be careful quietly for a while to enjoy the sannidhya, the ever-present feeling a series of Sanskrit chants to be intoned while performing the hospitality. Think of the God as a part of your family, a grand be- not to sit directly in front of the Deity, thereby blocking their view of the Divine, that the God, Gods, inner-plane gurus and devas indicated actions and visualizations. Each chant is given in three ing who is concerned with your welfare. Through strong visualiza- of the altar. Generally one remains seated throughout the ritual, suffuse in the shrine room. Such internalized worship naturally forms, first in Sanskrit’s traditional Devanagari script, second in tion and sincere devotion, your sensitivity to the darshan will grow though in some shrines it may be more comfortable to stand dur- follows a puja. Those who perform daily japa will find this an ideal transliterated for those who speak English, and third in a freely- and your relationship with the Deity will become strong and close. ing the arati or throughout the puja. When small children are in time for that sadhana. rendered English translation. Each translation is followed by de- Cultivating devotion is called bhakti yoga. Satguru Sivaya Subra­ the home, the shrine room is locked so they do not disturb the Internalizing worship in this way gives you and all members tailed instructions to guide the pujari’s actions. muniyaswami stressed its importance in this way, “Bhakti yoga is contents. If a lockable room is not available, the altar is raised so of the family strength to face the outside world, its daily chal- The chants of the simple Ganesha puja given here are in Sanskrit, love on all levels of consciousness—physical, mental, emotional and as to be out of reach, and the puja is performed standing up. Those lenges and, yes, school tests. Internalizing worship is the core of Hinduism’s ancient scriptural language. Time spent mastering the spiritual. The greatest inhibiting factor in practicing bhakti yoga attending will usually sit during most of the ceremony, then stand the Sanatana Dharma. It is the root, stem and blossom of the high- pronunciation is time well spent. Ideally, training is received per- is the doubting, cynical, intellectual mind. Doubt and skepticism during the finalarati . However, this again may be left to individual est chakra, the 1,000-petalled lotus. It is the force that gives the sonally from a priest, pundit or other person proficient in Sanskrit, harden the heart and narrow the mind. The bloom of bhakti soft- discretion in consideration of the height of the shrine. strength to resist temptation, to turn others from their bad ways so that you can chant the verses properly. Such a teacher will gener- ens the heart and relaxes the intellect. Through bhakti yoga, the During the ritual, you will be making many offerings. Most of- and to face up to and live through birth karmas, prarabdha kar- ally begin by teaching the alphabet and will offer training in read- yoga of devotion, the combative mind becomes erased, absorbed ferings are made with the right hand, never just the left, though mas, that are brought with you in this life. It gives the courage to ing in the Devanagari script, as well as the transliteration to help into the consciousness of the One Self, the Being permeating all there are occasions when both hands are used. resist making new, especially unwanted, karmas to be faced at a English-speaking students. Learning Sanskrit is not mandatory, and beings. With the help of devotion, you can soar within. You cannot The offering of food is an important part of puja. Tradition- later date. It gives the willpower needed in this Kali Yuga to sur- for those who do not have a teacher, we have a voice recording of only pull away detachedly from unwholesome areas of the mind, ally a simple dish of cooked rice is prepared especially for the vive. It gives the love which provokes the understanding to over- this entire puja for learning the mantras properly. It is available at but it is possible to keep yourself in an inward state of expanded Deity, with cooking utensils reserved for this purpose alone. If look and forgive, then forget. Finally, internalized worship gives www.himalayanacademy.com/audio/chants/. A key to Sanskrit pro- consciousness.” cooked food is not offered, then freshly cut fruit may be substi- the peace of mind, the shanti, in which all saints, sages, mahatmas nunciation for the transliteration system used in this puja is avail- tuted. Keep the offering covered until the point in the puja when and great seers dwell, in their jnana of how things work in their able online at www.himalayanacademy.com/resources/sanskrit/. Use of the Shrine Room the pranas (life energies) of the food are offered to the Deity. universe of which we are a vital part. Keep the shrine spotlessly clean, and decorate it for festivals and Keeping the food covered helps to preserve purity and contain Many people are hestitant to do puja, specific, traditional rites Devotion During Sacred Rituals special holy days. Visit your shrine before you leave the home, the pranas, which the Gods and devas can see, absorb, enjoy and of worship, because they feel they don’t have enough training or While correct chanting is important, the essential part of any puja seeking blessings and protection as you leave its shelter, and go reflect back to cleanse the auras of devotees. After the puja, the don’t understand the mystical principles behind it well enough. is devotion. Without love of God and the Gods, outer performance there again for purification upon returning. Worship in heartfelt food offerings—along with holy ash (vibhuti), sacred water (tirtha), Most Hindus depend on the priests to perform the pujas and sac- is of little value. But with true devotion, even the simplest puja can devotion, so the Gods’ grace flows freely toward you and loved sandalwood paste (chandana), red powder (kunkuma) and flowers raments for them, or to train them to perform home puja and give be a profoundly sacred experience. Devotion is facilitated by the ones. Make the shrine a refuge for all family members, a haven (pushpa)—are passed out and enjoyed as prasada. them permission to do so through initiation, called diksha. How- belief that you really are communing with the Divine through where they can find peace and solace, where they can connect A recording of sacred chanting from the Vedas may be played soft- ever, simple pujas, such as this one, may be performed by anyone puja, that the Gods and devas do actually hear your prayers, enjoy with the Gods, offer their praise and pray for practical needs. ly before the puja begins. At the high point, as the arati is presented, wishing to invoke grace from God, Mahadevas and devas. Mothers, your intonations and respond by sending blessings that purify your Train your children to worship in the shrine before each important loud drums and nagasvaras resound. As the sacraments are passed daughters, aunts, fathers, sons, uncles, all may perform puja within aura and protect your home. Though you can’t see them with your event in life, such as a major exam at school or when faced with a out by the pujari, the divine musical ragas are heard softly played their own home, and do, as the Hindu home is considered to be physical eyes, they are there nonetheless. As you perform or attend personal challenge or problem. on the vina, or Vedic chanting or devotional songs may be played. nothing less than an extension of the nearby temple. puja, visualize the Deity sitting before you, accepting your offer-

I-4 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-5 home puja preparation & purification At this particularly auspicious moment, time and place, the left hand, place a spoonful on this auspicious day, so that we may realize the full- of water into your right palm Aum! Hail to the God whose face is always shining! ness of your grace, to the best of our ability this (in- and ritually wash both hands ÇŸòº≤ºÎ Water Sipping Aum! Hail to the God who has only one tusk! sert time of day) Ga∫eßa pûjâ we shall now perform. with the water by wiping the Åchamanam By the Pûjâri Aum! Hail to the God with huge elephant ears! Aum. By touching pure water we become pure. palms together a few times as you recite “Aum apa upa Holding the spoon with your left hand, take a spoonful of While reciting this statement of purpose, take a pinch of rice sp®ißya.” Once the saˆkalpam F –‹º‹êŸæ —∆Ÿ“Ÿ water from the cup and place it in the right palm to rinse and hold it at chest height in your closed right palm, with has been chanted, the pûjâ the hand, letting the excess fall onto the floor or a tray. open left hand underneath. Insert the time of day and the must not be interrupted or FÄ äéÆ≥™Ÿæ —∆Ÿ“Ÿ Put another spoonful of water into the right hand, intone place where indicated. As you chant the last word, karishye, abandoned until the conclud- F íúé®@éŸæ —∆Ÿ“Ÿ “Aum sumukhâya svâhâ” and sip the water. Repeat for the gently toss the rice toward the base of the image. Then, with ing mantras are recited. second and third lines, then rinse the right hand again. Aum sumukhâya svâhâ Aum ekadantâya svâhâ worship and offerings begin Aum gajakar∫akâya svâhâ Offer a pinch of rice ÇŸ∆Ÿ“≤ºÎ ÇŸ–≤ºÎ Welcoming and to the Deity as you ⁄∆îىø¿ ¥˘Ÿ¨@≤Ÿ Ganeßa Åvâhanam, Åsanam Offering a Seat chant each of the Vighneßvara Prârthanâ Invocation three words before “samarpayâmi.” ±æŸæŸ⁄º | ÇŸ∆Ÿ“æŸ⁄º | Visualize Ga∫eßa F À‹èƒŸÄ∏¿∞¿Ä ⁄∆œ®‹Ä À⁄À∆®@Ä ò™‹∫‹@úºÎ | ¿´≤⁄–Ä“Ÿ–≤Ä –º¥@æŸ⁄º | seated on a gem- dhyâyâmi, âvâhayâmi, ratnasiˆhâsanaµ samarpayâmi studded throne before ¥˘–≤Ù ∆Æ≤Ä ±æŸæ‰™Î –∆@⁄∆îÙË¥ÀŸ≥™æ‰ || you, smiling, full of Aum ßuklâmbaradharam vish∫um We now meditate on you, O Lord, and blessings, waiting

ßaßivar∫aµ chaturbhujam all photos by dinodia invite you to sit upon the jewel-studded, to be honored as a prasanna vadanaµ dhyâyet Salute Lord Ga∫eßa by holding hands in añjali mu- lion throne we have prepared for you. guest in your home. sarvavighnopaßântaye drâ, the prayerful pose. Then, while reciting the verse, tap your temples lightly with your knuckles three Aum. O Lord dressed in splendid white, pervading the times, as in the photo. Alternatively, you may cross We now humbly bathe each of your white lotus feet and Washing the Lord’s universe, shining radiantly like rays of the full moon, your arms before your face, the left hand tapping the Çïæ@ºÎ gently wash each of your precious hands, Lord Ga∫eßa. having four mighty arms and a charming, happy face, right temple and vice versa. Return your hands to añ- Arghyam Feet and Hands we meditate on you that all obstacles may be quelled. jali mudrâ while reciting the last words of the chant. With your right hand offer a spoonful of pure water by holding it up before the Deity momentarily and ¥ŸÆæËÅ ¥ŸYÄ –º¥@æŸ⁄º | then placing it in the tîrtha cup. This is how all water offering is done throughout the pûjâ. As you chant the Five periods of the day (insert one in chant). “—™æËÅ Çïæ@Ä –º¥@æŸ⁄º | Dedication of Pûjâ, first line, visualize yourself bathing the feet of Ga∫eßa. –Äé≈¥ºÎ ܌Š韃 usha˙ kâla, dawn pâdayo˙ pâdyam samarpayâmi Saˆkalpam Statement of Purpose hastayo˙ arghyam samarpayâmi Offer a second spoonful of pure water as you intone the ¥ ˘Ÿ™Å 韃 prâta˙ kâla, morning next line and visualize yourself washing His hands. º±æŸ“ n韃 madhyâhnakâla, noon F ÇY ¥›∆Ë@@# ä∆Äí‹®–éƒ –Ÿæó ÏŸƒ sâyaˆkâla, evening á±∆@柺韃 ûrdhvayâmakâla, night ⁄∆À‰Œ‰® ⁄∆⁄À{ŸæŸÄ Ç—æŸÄ À‹∫⁄™¨ŸÊ Offer a spoonful ÇŸòº≤ºÎ Offering Water to of pure water to F º“Ÿí®‰Ã¸¿Ä Ü⁄¶Õæ º“Ÿí®‰Ã¸¿¥˘¤´æ¨@Ä Aum adya pûrvokta evaˆgu∫asakala Åchamanam Quench His Thirst Ga∫eßa. Visualize vißeshe∫a vißish†âyâm asyâµ ßubhatithau His accepting º“Ÿí®‰Ã¸¿¥˘–ŸÆ⁄–ØÛ¯¨@Ä Aum Mahâga∫eßvaraµ uddißya it in His Hand 樟 À⁄# (name of city) ƉÀ‰ (period of day) Mahâga∫eßvara prîtyartham F ∫›∫‹@∆Å –‹∆Å ÇŸòº≤¤æÄ –º¥@æŸ⁄º | and sipping it. Mahâga∫eßvara prasâda siddhyartham Aum bhûr-bhuva˙ suva˙ âchamanîyaµ samarpayâmi ±æŸ≤Ÿ∆Ÿ“≤Ÿ⁄Æ í®‰À¥›úŸÄ é⁄¿œæ‰ | yathâ ßakti (chant city) deße (insert the time of day) F Ç¥ Ü¥—¥‡Õæ dhyânâvâhanâdi Ga∫eßa pûjâµ karishye Aum! In all three worlds, we humbly offer Aum apa upasp®ißya you fresh, pure water for sipping.

I-6 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-7 While ringing the bell —≤Ÿ≤ºÎ Ritual and reciting this verse, ¥‹œ¥AºÎ Offering Snânam Bathing dip a flower into the Pushpam Flowers tîrtha water and gently sprinkle the Deity. F –‹¿⁄–≥∞‹–ºŸ≤¤™Ä –‹∆®@éƒÀ⁄—¨™ºÍ | Do this three times or ™Æ‹¥⁄¿ ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º | —≤Ÿ≤Ÿ¨@Ä í‡“¯™ŸÄ ÀΩ∫Ë –⁄ƒƒ~ ⁄∆ºƒ~ í®‰À || more. Hold the flower ¥›úŸ¨@Ä ≤Ÿ≤Ÿ⁄∆∞¥& ¥‹œ¥Ÿ⁄® –º¥@æŸ⁄º | in your right hand in íóÓŸ—≤Ÿ≤Ä –º¥@æŸ⁄º the m®igi mudrâ, the tadupari maˆgalâkshatân samarpayâmi pûjârtham nânâvidhapatra pushpâ∫i samarpayâmi Aum surasindhu samânîtam suvar∫akalaßâsthitam | stem between your third snânârthaµ g®ihyatâm ßambho salilam vimalam ga∫eßa || and fourth fingers. gaˆgâsnânam samarpayâmi If the altar design We now offer this auspicious unbroken rice. And for allows, you may pour the fulfillment of our devotion, we offer many kinds We now bathe you, beloved Lord Ga∫eßa, the pure one, water over the mûrti, of fresh, blooming flowers, our peerless Lord. with the water that was brought from the Ganges in the rather than sprinkling golden pot. We have bathed you in sacred Gaˆgâ water. it during this chant. all photos by dinodia A pinch of rice is offered with the first line. A handful of flowers is offered with the second.

ǃóÏŸ¿ºÎ Adornment and Alaˆkâram Offerings ∞›¥ºÎ Offering Dhûpam Incense need to photoshop ∆—&Ÿ¨@Ä ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º flame into smoke Ü¥∆¤™Ÿ¨@Ä ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º F ∆≤—¥´æ‹Øˆ∆ÊÅ ⁄Æ…æÊÅ ≤Ÿ≤Ÿí≥∞–º⁄≥∆™ÊÅ | F í≥∞~ 퇓Ÿ® –‹¿⁄∫º≥∞韖‹¿–›Æ≤ | ÇŸî˘‰æ∞›¥Æ¤¥AŸ≤ŸÄ ∞›¥ËÉæ~ ¥˘⁄™í‡“¯™ŸºÎ || é‹ñÍ鋺⁄Æ–ºŸæ‹#~ 鋃Ÿòƒ⁄≤鉙≤ || ÆÀŸóÓÄ í‹ì틃Ÿ‰¥‰™~ –‹í≥∞~ –‹º≤Ë“¿ºÎ | ⁄Æ…æ ¥⁄¿ºƒ ⁄∆∫›⁄™ ò≥Æ≤ é‹Ä鋺ºÎ –º¥@æŸ⁄º ÇŸî˘‰æÅ–∆@Ɖ∆Ÿ≤ŸÄ ∞›¥Ÿ‰Éæ~ ¥˘⁄™í‡“¯™ŸºÎ || vastrârtham maˆgalâkshatân samarpayâmi ∞›¥ºŸî˘Ÿ¥æŸ⁄º ∞›¥Ÿ≤≥™¿ºŸòº≤¤æ~ –º¥@æŸ⁄º upavîtârtham maˆgalâkshatân samarpayâmi Aum gandhaµ g®ihâ∫a surabhim andhakâ surasûdana, ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º kuˆkumadi samâyuktaµ kulâchalaniketana Aum vanaspatyudbhavai˙ divyai˙ divya parimala vibhûti chandana nânâgandhasamanvitai˙, kuˆkumam samarpayâmi âghreyadhûpadîpânâm dhûpo-yam pratig®ihyatâm. daßâˆgam guggulopetam sugandhan sumanoharam, We give you this auspicious unbroken rice, our âghreya˙ sarvadevânâm dhûpo-yam pratig®ihyatâm. magnificent Lord, that you may enjoy resplendent dhûpamâghrâpayâmi clothing. We give you auspicious unbroken rice, dhûpânantaram âchamanîyam samarpayâmi Lord Ga∫eßa, that you may be handsomely adorned maˆgalâkshatân samarpayâmi with a white, cotton sacred thread. Aum. O Lord, the offered for your pleasure. And we again offer you cool, destroyer of the demon Andhakâsura, you who resides The finest incense, of magical qualities, of full and varied sweet water for sipping and auspicious unbroken rice. in the Himâlayas, please accept the good smelling fragrances, Lord Ga∫eßa, we set aflame and offer to you in chandana with kuˆkuma and choice offerings. this, our home. Incense of the finest resins and perfumes, During this chant, make three circles before the Deity with incomparable in sweetness and aroma, to be inhaled and lighted incense held in your right hand while ringing the bell Dress the Deity. Offer a pinch of unbroken rice while chant- enjoyed by you and all the Gods and devas, we offer to you with your left hand. Complete the third circle and trace an ing each of the first two lines. Repeat the third and fourth in this, our home. Eagerly we offer to you, our resplendent Aum as you chant the fifth line, dhûpamâghrâpayâmi. At lines over and over as you decorate the Deity with flowers. Lord, fine resin incense, of heavenly odor, bewitching that point raise the incense higher and ring the bell louder. The last line is recited once while applying vibhûti (holy to the mind, rising out of a ghee-fed flame. We offer it Put the incense down, and recite the next two lines. With ash), chandana (sandalpaste) and kuˆkuma. (red powder). to you in this, our home. This fine incense we have duly the first, water is offered, with the second, a pinch of rice.

I-8 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-9 Salutations to you! F ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ | Ringing the bell loudly as you recite Ƥ¥ºÎ Offering Aum! Salutations to all the Gods invoked! This divine, the above chant, pick up a flower or Dîpam The Light auspicious light we offer to you. After that, we offer you ≤Ÿ≤Ÿ⁄∆∞º“Ÿ≤Ê∆‰Y~ ⁄≤∆‰ÆæŸ⁄º | a pinch of rice and hold it at chest pure water for sipping and auspicious unbroken rice. height in the fingertips of the right 樟À⁄#–º⁄¥@™º“Ÿ≤Ê∆‰YºÎ é‚¥æŸ —∆¤é‹¡ | hand. As the last word is spoken, F –Ÿùæ∆⁄™@&æË¥‰™~ ¥˘ŸùæºóӃƟæé~ | Offer the oil light to Lord Ga∫eßa and ring the bell as Aum âvâhitâbhya˙ sarvâbhyo devatâbhyo nama˙, gently release the rice or flower Ƥ¥~ ¥Õæ Æ柿ŸÀ‰ Ƥ≤∏≥∞Ë ≤ºËÉ—™‹ ™‰ || you chant this hymn. As with the incense, circle three nânâ vidha mahânaivedyaµ nivedayâmi, at the feet of the Deity. Then put times then draw the Aum with the flame. Then raise yathâßakti samarpita mahânaivedyam k®ipayâ svîkuru down the bell and raise your hands FÄ ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ | the flame and ring the bell louder, then stop ringing. above your head in devout prayer Offer water, then a flower or a pinch of rice. Aum! Salutations to all the Gods invoked! Because that Ga∫eßa will accept the meal. ⁄Æ…æ ºóӃƤ¥~ –≥ÆÀ@æŸ⁄º | we are offering you our very best, Lord Ga∫eßa, in all While your hands are raised, close Ƥ¥Ÿ≤≥™¿ºŸòº≤¤æÄ –º¥@æŸ⁄º | sincerity and love, please consider the essence of this your eyes and visualize Ga∫eßa ac­ food as among the finest meals you have ever received. cepting and partaking of the meal. ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º | To the best of our ability in the worship of you, we offer After a moment, lower your aum sâjyavarti trayopetam prâjyamaˆgala dâyakam, this food and humbly beg that you will receive it. hands and intone Aum quietly. dîpam paßya dayârâße dînabandho namo-stu te. aum âvâhitabhya˙ sarvabhyo devatabhyo nama˙, divya maˆgala dîpaµ sandarßayâmi, ⁄∆îىø¿Ÿœ¢Ë%¿ In this section of the pûjâ, chant the “garland of dîpânantaramâchamanîyaµ samarpayâmi, À™≤ŸºŸ∆⁄ƒÅ Ga∫eßa’s 108 names.” As you intone each name, of- maˆgalâkshatân samarpayâmi fer with your right hand a flower, some flower pet- Vighneßvarâsh†ottara als or a pinch of rice. The names are attributes of the O the Compassionate, the friend of devotees! See this Íatanâmâvali˙ Deity, each delineating an aspect of His wondrous nature. Each name is preceded by the mantra Aum lamp offered which is lighted with ghee and three wicks Chanting Ga∫eßa’s and which is the provider of abundant auspiciousness. and followed by nama˙, meaning “obeisance, adora- all photos by dinodia  Names tion or homage to.” Thus the first line is chanted Aum Vinâyakâya Nama˙ (pronounced, “na-ma-ha”). ringing the bell, circle a spoonful of water over the food Offering and offer it to the Deity. While ringing the bell softly, ≤Ê∆‰Ø¯ºÎ ⁄∆≤ŸæéŸæ Vinâyakâya ...... the remover (of obstacles) –∆Ÿ@´ºéŸæ Sarvâtmakâya ...... the soul of all Naivedyam Food gently waft the aroma and vital essences of the food or fruit toward the Deity. Do this by sweeping the right ⁄∆îÙ¿ŸúŸæ Vighnarâjâya ...... the ruler of obstacles –‡⁄{é&‰AA@ S®ish†ikartre ...... the creator hand over the food with a flower held between your íÈ¿¤¥‹&Ÿæ Gaurîputrâya . . . . . the son of Gaurî Ɖ∆Ÿæ Devâya ...... the resplendent one –´æ~ ´∆™@‰≤ (chant in morning) fingers, stem upward. The palm is facing downward as í®‰Ã¸¸¿Ÿæ Ga∫eßvarâya . . . . the lord of categories Ç≤‰éŸ⁄ò@@™Ÿæ Anekârchitâya . . .worshiped by multitudes à™Ä ´∆Ÿ –´æ~‰≤ (chant if evening) ¥⁄¿⁄ŒZŸŸ⁄º | it moves over the food, then rotates upward as the sweep approaches the Deity, bringing the aroma and prâ∫a —é≥ÆŸí˘úŸæ Skandâgrajâya . . Skanda’s elder brother ⁄À∆Ÿæ Íivâya ...... the auspicious one toward His nose and mouth. As you complete the third F Ǻ‡™º—™‹ Ǻ‡™Ë¥—™¿®º⁄– —∆Ÿ“Ÿ | Avyayâya . . . . . the inexhaustible one Íuddhâya ...... the pure one line, gently toss the flower toward the feet of the Deity Ç…ææŸæ À‹ØÛŸæ FÄ í®‰ÀŸæ —∆Ÿ“ŸiI | FÄ í®‰ÀŸæ —∆Ÿ“ŸiI | at the end of the sweep with all the love in your heart. ¥›™Ÿæ Pûtâya ...... the pure one ∏‹⁄ØÛ⁄¥˘æŸæ Buddhipriyâya . . who loves intelligence FÄ í®‰ÀŸæ —∆Ÿ“ŸiI | Æ’Ÿæ Dakshâya ...... the dexterous one ÀŸ≥™Ÿæ Íântâya ...... the peaceful one satyaµ tvartena (chant if in morning) DZ撟æ Adhyakshâya . . . . . the great presider ∏˘“˜òŸ⁄¿®‰ Brahmachâri∫e . . . . the celibate one ®itaµ tvâ satyena (if evening) parishiñchâmi Dvijapriyâya . . who loves the twice-born Gajânanâya . . . . . the elephant’s faced Aum am®itamastu am®itopastara∫amasi svâhâ ⁄ظú⁄¥˘æŸæ íúŸ≤≤Ÿæ Aum ga∫eßâya svâhÁ, Aum ga∫eßâya svâhÁ, Ç⁄ì≤í∆@⁄ôöƉ Agnigarvacçhide . .who destroyed fire’s ego ظʺŸ™‹¿Ÿæ Dvaimâturâya . . . . . who has two mothers Aum ga∫eßâya svâhÁ Ñ≥Æ˙Ã˘¤¥˘ÆŸæ Indraßrîpradâya who restored Indra’s wealth º‹⁄≤—™‹™Ÿæ Munistutâya ...... who is praised by sages ∆Ÿ®¤¥˘ÆŸæ Vâ∫îpradâya ...... who gives eloquence ∫è™⁄∆îÙ⁄∆ Bhaktavighna vinâßanâya We add Truth to Truth. Aum. May this sweet Avyayâya . . . . . the inexhaustible one ...... who destroys devotees’ obstacles and pungent food be transformed into nectar. Ç…ææŸæ ≤ŸÀ≤Ÿæ We humbly offer to you this food. –∆@⁄–⁄ØÛ¥˘ÆŸæ Sarvasiddhipradâya . giver of fulfillment äéÆ≥™Ÿæ Ekadantâya ...... who has one tusk –∆@™≤æŸæ Sarvatanayâya ...... the son of Íiva ò™‹∏@Ÿ“∆‰ Chaturbâhave ...... who has four arms While reciting the first part of the mantra, uncover the food offering. Then, while chanting the last line and À∆@¿¤⁄¥˘æŸæ Íarvarîpriyâya . . . . loved by Pârvatî ò™‹¿Ÿæ Chaturâya ...... the ingenious one

I-10 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-11 À⁄è™–~æ‹™Ÿæ Íaktisaµyutâya . . . united with power 鋃Ÿ⁄Æ˙∫‡™‰ Kulâdribh®ite ¥¿—ºÊ Parasmai ...... who is supreme —∆ƒŸ∆©æ–‹∞Ÿ–Ÿ¿⁄ú™ º≥º¨⁄∆í˘“Ÿæ ƒ~∏ËÆ¿Ÿæ Lambodarâya . . . who has a large belly who supports Himâlaya, His family’s mountain —¨›ƒ™‹©•Ÿæ Sthûlatu∫∂âya . . who has a stout trunk Svalâva∫yasudhâsârajita manmathavigrahâya … who defeated Manmatha, the God of love, by His sweet beauty À›¥@鮟@æ Íûrpakar∫âya . . . . with fan-like ears ú⁄¢ƒŸæ Ja†ilâya ...... who has matted hair Çí˘©æ‰ Agra∫ye ...... the leader “¿æ‰ Haraye . destroys evil with lion-like courage é⁄ƒé≈ºŒ Kalikalmasha­nâßanâya ∞¤¿Ÿæ Dhîrâya ...... the courageous one –º—™ Samasta jagadâdhârâya ∏“˜⁄∆Æ‹%ºŸæ˘ Brahmaviduttamâya foremost knower of God ≤ŸÀ≤Ÿæ ...... the destroyer of sins in the Kaliyuga ∆Ÿí¤ÀŸæ Vâgîßâya ...... the Lord of speech úíÆŸ∞Ÿ¿Ÿæ ...... the supporter of all the worlds 韃Ÿæ Kâlâya ...... the master of destiny ò≥Æ˙ò›•Ÿº®æ‰ Chandrachû∂âma∫aye ⁄–⁄ØÛÆŸæéŸæ Siddhidâyakâya . bestower of fulfillment ºŸ⁄æ≤‰ Mâyine . . . . the source of illusory power í˘“¥™æ‰ Grahapataye ...... lord of planets ...... who wears a moon upon his head Æ›∆Ÿ@⁄∏≈∆ Dûrvâbilva priyâya º⁄›Œé∆Ÿ“≤Ÿæ Mûshikavâhanâya . . who rides the mouse éŸ⁄º≤‰ Kâmine ...... who is love éŸ≥™Ÿæ Kântâya . . . . . the beloved, loving one ⁄¥˘æŸæ ...... who loves dûrvâ grass and bilva leaves „{Ÿæ H®ish†âya ...... the joyful one –˺–›æŸ@⁄íÙ Somasûryâgni lochanâya ¥Ÿ¥“Ÿ⁄¿®‰ Pâpahâri∫e ...... the consumer of sins Ç…æ虺›™@æ‰ Avyaktamûrtaye ™‹{Ÿæ Tush†âya ...... the contented one ƒËò≤Ÿæ ...... whose eyes are the moon, sun and fire –ºŸ⁄“™Ÿæ Samâhitâya ...... absorbed in meditation ...... the manifestation of the Unmanifest ¥˘–≤ÙŸ´º≤‰ Prasannâtmane the bright kindly-souled one ¥ŸÀŸñÍé‹ÀÙ Pâßâˆkußa dharâya ÇŸ⁄Ã˘™Ÿæ Åßritâya ...... who is our refuge ÇÆÍ∫‹™º›⁄™@º™‰ Adbhutamûrtimate . of wondrous form –∆@⁄–⁄BÛ Sarvasiddhi­pradâyakâya ∞¿Ÿæ ...... who holds a noose and a goad Ã˘¤é¿Ÿæ Írîkarâya ...... who manifests prosperity Àʃ‰≥Æ˙™≤‹úË´–óÓ ê‰ƒ≤Ë´–‹éºŸ≤–Ÿæ ¥˘ÆŸæéŸæ ...... the grantor of all fulfillment ò©•Ÿæ Cha∫∂âya . . . . . who is fierce-looking –ÈΩæŸæ Saumyâya ...... the amiable one Íailendratanujotsaˆga khelanotsukamânasâya who is happy to play in the lap of His mother, Gu∫âtîtâya . . . who transcends qualities Bhaktavâñçhita dâyakâya í‹®Ÿ™¤™Ÿæ ∫è™∆Ÿ⁄°ö™ Pârvatî, daughter of the mountain Lord ⁄≤¿†Ú≤Ÿæ Nirañjanâya . . . . . who is without blemish ÆŸæéŸæ ...... the grantor of devotees’ desires Çé≈ºŒŸæ Akalmashâya . . . who is without impurity ÀŸ≥™Ÿæ Íântâya ...... the peaceful one —∆æ~⁄–ØÛŸæ Svayaµsiddhâya . . self-fulfilled, perfect éÁ∆≈æ Kaivalya sukhadâya Worship ⁄–ØÛŸ⁄ò@™ Siddhârchita padâmbujâya –‹êÆŸæ ...... bestower of unsullied liberation º≥& ¥‹œ¥ºÎ Mantra Pushpam With Flowers ¥ÆŸΩ∏‹úŸæ ...... whose lotus feet sages worship –⁄ôòÆŸ≤≥Æ Sacchidânanda vigrahâya Bîjapûraphalâsaktâya . . . . . embodiment of existence-knowledge-bliss ∏¤ú¥›¿ ⁄∆í˘“Ÿæ The one who understands ...... who is fond of pomegranates ∂ƒŸ–號æ ◊Ÿ⁄≤≤‰ Jñânine ...... the great wisdom F æiËÉ¥ŸÄ ¥‹œ¥UÄ ∆‰ÆI | the beauty of the blooming ∆¿ÆŸæ Varadâya ...... the boon giver ÆæŸæ‹™Ÿæ Dayâyutâya ...... full of compassion ¥‹œ¥i∆Ÿ≤Î ¥˘UúŸ∆ŸIi≤Î ¥Àu‹ºŸ≤Î ∫I∆⁄™ | powers of the Supreme Be- ing is blessed with beauti- Íâßvatâya . . . . . the eternal, unchanging one Dântâya ...... who has self-control ÀŸÃ¸™Ÿæ ÆŸ≥™Ÿæ òU≥Æ˙ºŸU∆Ÿ ÇU¥ŸÄ ¥‹œ¥ºIiÎ | ful, blooming life, progeny é‚⁄™≤‰ K®itine ...... the skillful one ∏˘“˜Ø¸‰Œ Brahmadvesha vivarjitâya ¥‹œ¥i∆Ÿ≤Î ¥˘UúŸ∆IiŸ≤Î ¥À‹uºŸ≤Î ∫I∆⁄™ | and cattle. The moon is Dvijapriyâya . . . fond of the twice-born ⁄∆∆⁄ú@™Ÿæ ...... who is free from aversion to knowledge certainly the bloom of those ⁄ظú⁄¥˘æŸæ æ äu∆Ä ∆‰ÆI | æËAAIÉ¥ŸºUŸæ™i≤UÄ ∆‰ÆI | powers. One who realizes ∆¤™∫æŸæ Vîtabhayâya ...... who is fearless ¥˘º%ÆÊ´æ Pramattadaitya bhayadâya ÇUŸæ™I≤∆Ÿ≤Î ∫∆⁄™ || the qualities of the moon, í⁄Æ≤‰ Gadine ...... who wields the mace ∫æAÆŸæ ...... who brings terror to demons which are nothing but the F Ã˘¤ º“Ÿí®‰Ã¸¿Ÿæ ≤ºÅ blooming divine powers, ò⁄$®‰ Chakri∫e ...... who wields a discus Ã˘¤é©§Ÿæ Írîka∫†hâya . . . . with beautiful throat dinodia º≥&¥‹œ¥Ÿ°ú⁄ƒ~ –º¥@æŸ⁄º | is blessed with a bloom- Ikshuchâpadh®ite Vibudheßvarâya ...... Lord of the Wise ing, beautiful life of perfection, progeny and cattle. One who realizes Ñ’‹òŸ¥∞‡™‰ ⁄∆∏‹∞‰Ã¸¿Ÿæ Aum yò-pâm pushpäµ vedà, ...... who holds a sugarcane bow ¿ŸºŸ⁄ò@@™Ÿæ Râmârchitâya . . . worshiped by Râma this principle and realizes the source from whom all these powers have pushpàvân präjâvâºn paßümân bhàvati, come himself becomes the abode of those divine powers. Aum, saluta- Ã˘¤ÆŸæ Írîdâya ...... the bestower of wealth ⁄∆∞æ‰ Vidhaye . . . . . who is the destiny of all chändramÄvâ äpâm pushpamº, tions, Lord Mahâga∫eßa, we respectfully offer you this flower mantra. ÇúŸæ Ajâya ...... the unborn one ≤Ÿí¿Ÿú Nâgarâja yajñopavîtavate pushpàvân präjâvâºn paßümân bhàvati, ya ëvaµ vedà, yò-pâmÄyatànäµ vedà, Utpalakarâya æ◊Ë¥∆¤™∆™‰ ...... whose sacred thread is a king cobra While chanting this mantra, hold a handful of flowers before you Ü´¥ƒé¿Ÿæ Äyatànavân bhavati. in añjali mudrâ, hands cupped loosely around the flowers at chest ...... who holds a proud blue lotus flower —¨›ƒé©§Ÿæ Sthûlaka∫†hâya . . . . . of stout neck height. Recite the verses with adoration. As you intone the last word, Ã˘¤¥™æ‰ Írîpataye ...... the Lord of wealth —∆æÄ é&‰AA@ Svayaµkartre . . . . who is self-created Aum Írî Mahâga∫eßvarâya nama˙ samarpayâmi, lower your hands (as shown in the photo) and toss mantra pushpâñjaliµ samarpayâmi the flowers into the air above the murti, sending a shower of blos- Stutiharshitâya . . . . who delights in praise Sâmaghoshapriyâya —™‹⁄™“⁄Œ@™Ÿæ –ŸºîËŒ⁄¥˘æŸæ soms upon the God with feelings of gratitude and loving devotion...... who loves the sound of Sâma Veda

I-12 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-13 through the flame and ÇŸ¿™¤ Worship send blessings. If especially Åratî With Flame honored persons are present, such as one’s guru, parents or teacher, take F –ŸùÒ~ ⁄&∆⁄%@–~æ‹#~ ∆⁄“n≤Ÿ æË⁄ú™~ ºæŸ | the flame first to them. 퇓Ÿ® ºóÓƒŸ¿⁄™Ä ÖÀ¥‹& ≤ºËÉ—™‹ ™‰ || Then proceed clockwise to the others. In some cases, FÄ ÇŸ∆Ÿ⁄“™ŸªæÅ –∆Ÿ@ªæË Æ‰∆™ŸªæË ≤ºÅ | the pujârî may stand near the altar while devotees ⁄Æ…æºóӃƤ¥~ –≥ÆÀ@æŸ⁄º | come forward to receive the ÇŸòº≤¤æÄ –º¥@æŸ⁄º | flame. If no one is attending the pûjâ, you may per­ ºóÓƒŸ’™Ÿ≤Î –º¥@æŸ⁄º | sonally draw blessings aum sâjyaµ trivartisaµyuktam vahninâ yojitaµ mayâ, from the flame, but not g®ihâ∫a maˆgalâratim îßa putra namo-stu te. otherwise. Finally, present aum âvâhitâbhya˙ sarvâbhyo devatâbhyo nama˙ the flame once more to divya maˆgaladîpaµ sandarßayâmi the Deity, then extinguish âchamanîyaµ samarpayâmi it with a wave of the maˆgalâkshatân samarpayâmi right hand or by snuffing it out with a flower. O Ga∫apati, Son of God Íiva, please accept this auspicious âratî prepared by me with ghee, three wicks Before reciting the above verse, place a pinch of rice in your left palm, and fire. My salutations to you! Aum! Salutations Final then transfer it to the right palm. Add to the rice three spoonfuls of to all the Gods invoked! This divine, auspicious Ç¥@®ºÍ all photos by dinodia Arpa∫am Consecration water and close the hand (left photo). Hold the rice before you as you light we offer to you. After that, we offer you pure face the Deity, the left hand under the right hand, and recite the man- water for sipping and auspicious unbroken rice. Then lift the flame slightly above the Aum that you placed tra. As you intone the last words, let the rice and water fall into the in the âkâßic ether and ring the bell louder for all three tîrtha cup (right photo). The sacraments may then be given out in the During this chant, hold the lit oil lamp or camphor burner worlds to hear. Keep ringing loudly while chanting the Ç≤æŸ æ¨Ÿ À⁄# é‚™ (state period of day) following order: holy ash, blessed water, sandalpaste, red powder, food in your right hand and the bell in your left. While ringing above two-line salutation to the devas (“âvâhitâbhya˙ and flowers. If no one is attending the pûjâ, you may partake of the the bell and slowly reciting the âratî mantra, make three … sandarßayâmi”). Put down the bell and the lamp ¥›úæŸ ∫í∆Ÿ≤Î –∆@ Ɖ∆Ÿ´ºéÅ sacraments yourself, but not otherwise. If many devotees are attend- circles clockwise before Ga∫eßa with the flame. Stop at the and then, with the flame still burning, offer a spoonful Ã˘¤ º“Ÿí®‰Ã¸¿Ÿ: –‹¥˘¤™Å ing, a second person may help pass out the sacraments, except for the top of the third circle, lower the lamp slightly and trace of water with “âchamanîyaµ samarpayâmi,” then a holy ash, which is always given by the person who performed the pûjâ. the symbol of Aum in Sansk®it or in your native language. pinch of rice with “maˆgalâshatân samarpayâmi.” –‹¥˘–≤ÙË ∆¿ÆË ∫∆™‹ anayâ yathâ ßakti k®ita (state period of day from list on page I-4) O Indra, Lord of material and spiritual prosperity, please pûjayâ bhagavân sarva devâtmaka˙ Prayer for protect the space between the heavens and earth as well as the ¿’∞Ÿ¿®ºÍ ßrî mahâga∫eßvara˙ suprîta˙ Rakshadhâra∫am Protection mind between the body and the soul with the help of fifteen noble powers and virtues (five prâ∫as, five jñânendriyas and suprasanno varado bhavatu five karmendriyas). Your protection and blessings sustain me. Ñ≥Æ˙ —™ËºI‰≤¥ZŸÆUÀ‰≤U To the best of our ability we have performed As you recite this mantra, make three circles above the burning this (state time of day) pûjâ and worshiped º±æ⁄ºÆ~ ∆Ÿ™‰I≤U –í¿I‰® flame with a flower held in the right hand, stem upward (photo you, dear Lord, the brightest of all the Gods. ¿’ ¿’Ÿ~ ∞Ÿ¿æŸU⁄º | next page).With the last words, toss the flower gently toward the May it please you. May it be enjoyed by you. indra-stomèna pañchadäßenä Deity and place your hands in añjali mudrâ while facing the altar. Surrounded by your presence, we place madhyamïdaµ vâtènä sagarè∫a Now offer the flame at chest level to all present, allowing each to ourselves in your care, loving Ga∫eßa. raksha rakshâµ dhârayÄmi draw both hands through it and lightly touch the eyes three times (photo next page, upper right). The Gods and devas can see us

I-14 hinduism today april/may/june, 2006 april/may/june, 2006 hinduism today I-15 Sharing the blessed offerings: at left holy ash is distributed, a small pinch into the right hand of each devotee; at right, the father of this household applies the sacred dot on his daughter’s forehead.

Below, the family offers final prayers at the conclusion of their morning puja. thomas kelley dinodia

⁄∆–ú@≤ºÍ Farewell and Visarjanam Apologies F ÇŸ∆Ÿ“≤Ä ≤ úŸ≤Ÿ⁄º ≤ úŸ≤Ÿ⁄º ⁄∆–ú@≤ºÎ | ¥›úŸ°òÊ∆ ≤ úŸ≤Ÿ⁄º ’Ωæ™ŸÄ ¥¿º‰Ã¸¿ || º≥&“¤≤~ ⁄$染¤≤ºÍ ∫⁄#“¤≤~ –‹¿‰Ã¸¿ | æ™Î ¥›⁄ú™Ä ºæŸ Ɖ∆ ¥⁄¿¥›®@Ä ™Æ—™‹ ™‰ | Ç≥樟 À¿®ºÎ ≤Ÿ⁄—™ ´∆º‰∆ À¿®ºÎ ºº | ™—ºŸ™Î 韡©æ∫Ÿ∆‰≤ ¿’ ¿’ í®‰Ã¸¿ ||

F ™™Î –™Î F dinodia Aum âvâhanaµ na jânâmi na jânâmi visarjanam, This concluding apology is recited with hands in pûjâñchaiva na jânâmi kshamyatâm parameßvara. añjali mudrâ. It is a formal and devout end to the mantrahînaµ kriyâhînam bhaktihînaµ sureßvara, worship service. As the final words, “Aum tat sat yat pûjitam mayâ deva paripûr∫am tadastu te, Aum,” are spoken, it is customary to clap your hands anyathâ ßara∫aµ nâsti tvameva ßara∫am mama, together three times. All may now prostrate. tasmât kâru∫yabhâvena raksha raksha ga∫eßvara. Aum tat sat Aum. It is traditional and most uplifting to meditate for a few minutes after the pûjâ, rather than rushing offer to daily O Lord, we do not know the proper means of inviting duties. There is great personal benefit in such internal- you or, when taking our leave, how to wish you farewell. ized worship, eyes closed, mind still, following, deep within A full knowledge of priestly rites has not been imparted yourself, the prâ∫as that the pûjâ has created. External- to us, so you must overlook and forgive any mistakes or ized worship is the bhakti path; internalized worship is omissions. We know little of mantras or pious conduct, the yoga path. Both together make the complete circle and we are strangers to true bhakti. Nonetheless, please that sustains devotees in their spiritual life, making them forgive us and regard our attempts as exact and com- strong and kindly in moving the forces of the world in their plete—because you are our only refuge. With your com- daily life. This dual-pronged effort towards self-trans- passionate nature, Lord Ga∫eßa, we beseech you, please formation and right living is the very foundation for the protect those who pray. That which is Truth is Aum. final goal of all seekers: moksha, freedom from rebirth.

I-16 hinduism today april/may/june, 2006