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Not a part of the book, a separate article.

[beta] 

Panchāyatana Pūjā – Panchadevopāsanā in Smārta Dharma

Propagated by Ādi Śankarāchārya

With Pramāṇa-s (Proofs) from śāstra-s of Panchāyatana, What the five Devatā-s represent and their Representative Śilā-s, Deva Krama (positioning of Five Devatā-s), Dhyāna śloka-s, Offerings to Devatā-s, Answering some basic questions, List of Popular Festivals.

Note: This page does not contain all the articles that are in PDF file (book). The order is also different. On this page, only main articles are published.

It is too long to publish a book which is 76 A4 pages or 164 A5 Pages.

The Entire Page and additional content like Dhyāna śloka-s, Offerings to Devatā-s, Answering some basic questions, List of Popular Festivals are published as a separate PDF file. It is uploaded on Google Drive here. 

PDF, docx file in both A4 size and A4 bookfold (which results into A5) are published. As time permits, the Deva Krama i.e. positioning of devatA-s will also be uploaded as a odg file which can be edited in Libre Draw, a part of LibreOffice Suite.

Download Link is available at the top of Page and at the end of the article.

Introduction

Hari OM,

In Sanātana Dharma, the supreme Brahman manifests in many forms. Though Bhagavāna Krs̤‌ṇa never divided Hindus into Sampradāya-s (sects), it did happen over a period of time. During the time of Ādi Śankara, there were many ways of worship, some which did not align with the Veda-s and in some there were impurities. This led to rigidity and to some extent fanaticism, though it remained in on the intellectual level by raising objections to rival sampradāya-s, yet there were differences among Hindus. Believers or worshipper of Viṣṇu and his Avatāra-s would not worship Śiva or any other forms of Bhagavāna or Īśvara.

On the other hand, there were others who worshipped multiple forms of Bhagavāna and keep shifting from one form of Īśvara to another from time to time. This leads to instability of mind and the devotion does not mature as there is no one-pointedness. This was a completely opposite situation.

In order to remove the impurities in the customs and daily practices, to unite the masses, to keep harmony while maintaining one-pointed devotion and to give the true essence of Vaidika dharma, Ādi Śankara promoted the worship of five main forms of Supreme Brahman. They are Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya. This type of worship is known as Panchāyatana Pūjā or Panchadevopāsanā (Pancha Deva Upāsanā).

There is also a claim that this type of worship of five Devatā-s was invented by Ādi Śankarāchārya jī. This is not true. The system already existed. There are proofs which we have found in the purāṇā-s which have the name Panchāyatana Pūjā and the names of Five devatā-s and also the Deva Krama (positioning of Devatā-s).

In Panchāyatana Pūjā, there is one main Īṣṭa devatā which is kept at the center. Rest four are kept on four directions like NE, SE, NW and SW. There is a definite order. This order is also mentioned.

Disclaimer

I am not competent enough or knowledgeable enough to discuss on Karma Kāṇḍa (ritualistic way of worship), however Panchāyatana Pūjā is not as popular as Vaiṣṇava Pūjā and the vidhi (ritualistic procedure) may differ. Since our dharma is flexible, people may mix both types of vidhi (ritualistic procedure). This is an attempt to explain the Panchāyatana Pūjā, its importance and more importantly its relevance. It is more relevant today for the unity of all Hindus.

I personally respect all forms of Īśvara as sanctioned by our śāstra-s.

If you find any defect, it is surely my misunderstanding and lack of information. All errors are mine. Everything good is my Guru’s grace.

Note:

‘Temple’ is a biblical term. A temple is a place of worship. It is a closed structure. It has an Altar, a raised platform or a table and it had an ark of covenant. Ark of Covenant is a large golden chest that carries the tablets the Ten Commandments were written on.

There were two Jewish temples in Old Testament, one build by King Solomon and another by King Herod which was grand and ordered by Jesus to be taken down. It does not have any inner Sanctum Sanctorum and there were no idols or Mūrti-s.   In temple of Solomon, God or Yahweh said he would protect the children of Israel if the king followed his rules and commandments. At times, Jesus refers to body as Temple. It is also a place of prayer and religious offering.

Mandira on the other hand has special place dedicated to Mūrti(s). The main central Mūrti after consecration is considered as live and not just a statue. It has the power of Īśvara flowing through it. This concept of it being a conduit of energy is absent in Semitic religions. Some also say that Mandira is the body while the Mūrti is the Ātmā of the Mandira.

While modern dictionaries do include Hindu and Buddhist places of worship as temple, this is just an attempt to use our own Sanskrit terminology.

Characteristics of Mandira

• Prāṇa Pratisthā प्राण प्रतिष्ठा (consecration) and Āvāhana आवाहन (calling / invoking) of Devata. A part of energy of infinite Brahman is brought down into the Mūrti and it becomes worthy of worship i.e. archana अर्चन. It is said to be Archa-Vigraha. Archana means to worship or reverence paid to Devatā-s.

• A bridge between devotee and Īśvara.

• A Linga (Evidence) of Unmanifest Devata or Brahman.

• Depiction of Epics Ramayana and Mahabharata and Puranas implying visualisation technique for memorization.

• Has specific rules to create Mandira-s मन्दिर and Mūrti-s मूर्ति.

• Offerings has three components - physical, energy and mental (and emotional) - the Intention and Bhava. Physical component of food is retained. Energy component receives the energy from the Devatā and purifies the food’s energy body (Prāṇamaya Kośa). Food is offered with Bhāva (spiritual sentiment) and has intention i.e. intention to offer i.e. to give and offering for a purpose like showing a way out from a difficult situation, etc. Thoughts and Emotions are food of Īśvara and Devatā-s as Devatā-s have Manomaya kośa and their lowest body. In Havana, offered food is known as Havi. Physical component is destroyed in fire, energy component is mixed in nearby atmosphere and also contains blessings i.e. energies of devatā-s invoked, thoughts and emotions are food of Manomaya kośa, the lowest body of devatā-s.

These features miss out in the Abrahamic religions.

Restrictions

Women are not allowed to touch Bāṇa Linga and Śāligrama.

Replace Bāṇa Linga with any other Linga like Sphaṭika Linga, etc. 

Regarding Śāligrama, some quote Purāṇa-s saying Women are allowed to worship, whereas Purī Śankarāchārya says women are not allowed. Purī Śankarāchārya is also aware the many people break rules of worship. So, either replace it with a Murti or you will have to break the rule. Safe would be to have a Murti or a picture or photo frame of him or have both.

I will leave it to you what you wish to do.

In general, in case of Mandira-s too, it is advisable not to touch Śiva Linga made up of black stone or any other stone by anyone except the Pujārī, else since the procedure of prāṇa pratiṣṭhā (concertation) is done, by touching of many people, be it male or female, it reduces potency of the linga i.e. the energy stored may decrease. This is true for other Vigraha-s also. At times Brāhmaṇa-s are allowed in some temple to directly worship. In some temples, only selected Brāhamaṇa-s like Nāgara Brāhmaṇa-s are allowed to directly do Pūjā.

In home Mandira (temple), it depends upon an individual.

Devotion or ritualistic Procedure (Bhāva or Vidhi)

This is another question which comes in one’s mind. Well, if you are a renunciate, i.e. have moksha or Īśvara Darśana or Kaivalya Mukti as the only goal of life, no matter if you have not physically renounced the saṃsāra, then there are no restrictions for you. Rules are for bhogī-s and not Yogī-s. Rules for Yogī-s are strict and are of different types. Just follow the instructions of your Guru.

For others, who wish Yoga and Bhoga (worldly enjoyment), it is better to follow discipline as much as you can until Moksha becomes the only goal of life. It does not matter if you have physically not taken Sanyāsa. What matters is the state of mind and how strong is your will, your decision. 

Bypassing ritualistic discipline for convenience or if it is not intellectually palatable, well, what can I say, it is your life, your decisions. I am not an authority on this matter nor should I interfere in your personal life.

For those totally devoted to just one form of Bhagavāna, even Smārta way of worship i.e. Panchadevopāsanā is not necessary. Just have one separate Murti of your Īṣṭa devatā and worship him or her. Leave to other family members what they want to do. Of course, having a guru is very helpful.

On the other hand, do not let rigidity crawl into your head from your back, it does more harm than help. Be practical, be flexible but not on extreme on either side ritualistic or flexible approach. Your strength becomes your weakness. For example, if discipline and practising Pūjā step-by-step I and proper way is initially rewarding and helps build qualities like discipline, faith and remove procrastination. On the other hand, being too rigid closes down our mind and a little bit of deviation from the set procedure results into an upset and mood swing. Everything has advantage and limitations and must be understand and practiced keeping this is context.

Afterall, the step-by-step worship by procedure known as Vidhi Bhakti later paves way from pure devotional love known as Prema Bhakti. This Prema or love for Īśvara does not develop unless mind is sufficiently purified and has renounced the most of the worldly desires.

Pramāṇa-s (proof) of Panchāyatana in Purāṇa-s

Ādi Śankara did not invent this style of Pūja, though this claim is a strong one, we find references from Purāṇa-s, some directly using the word Panchāyatana. It may also be found in Āgama-s.

Next are few from Wikipedia page dedicated to Panchāyatana Pūjā and other sites like Advaita-L list which I found on internet.

Reference 01: Nārada Purāṇa – Positions of All five Devatā-s explained

https://sa.wikisource.org/wiki/नारदपुराणम्-_पूर्वार्धः/अध्यायः_६५

Nārada Purāṇam (NP) 65.44-46

यदा मध्ये यजेद्विष्णुं बाह्यादिषु विनायकम् । रविं शिवां शिवं चैव यदा मध्ये तु शङ्करम् ।। ६५.४४ ।।

रविं गणेशमंबां च हरिं चाथ यदा शिवाम् । ईशं विघ्नार्कगोविंदान्मध्ये चेद्गणनायकम् ।। ६५.४५ ।।

शिवं शिवां रविं विष्णुं रवौ मध्यगते पुनः । गणेषं विष्णुमंबां च शिवं चेति यथाक्रमम् ।। ६५.४६ ।।

एवं नित्य समभ्यर्च्य देवपञ्चकमादृतः । ब्राह्मे मुहूर्त्ते ह्युत्थाय कृत्वाचावश्यकं बुधः ।। ६५.४७ ।।

NP 65.44-46 –

When he worships Viṣṇu in the middle, he shall worship Vināyaka (Gaṇeśa), Ravi (Sūrya / Sun), Śiva and Śivā (Wife of ‘Siva / Pāravatī / Ambā / Śakti) surrounding Viṣṇu on all four directions.

When he worships Śankara (Śiva) in the middle, [44] he shall worship Ravi (Sūrya / Sun), Gaṇeśa, Ambā (Śakti) and Hari (Viṣṇu) in outside i.e. surrounding Śiva on four sides.

When one worships Śivā (Śakti / Ambā) [in the center], then Īśaṃ (Śiva / Śankara), Vighna i.e. Vigneśvara (Gaṇeśa), Arka (Sūrya / Sun) and Govinda (Viṣṇu / Kṛṣṇa).

If Gaṇanāyaka (Gaṇeśa) is in the middle [45], then Śiva, Śivā (Wife of Śiva / Śakti / Ambā), Ravi (Sūrya / Sun), Viṣṇu surround [Gaṇeśa].

If Ravi (Sūrya / Sun) is in the middle, then Gaṇeśa, Viṣṇu, Ambā (Śakti) and Śiva surround [Sūrya]. This riti-krama-s (step-by-step positions) are to be followed. [46]

एवं नित्य समभ्यर्च्य देवपञ्चकमादृतः । ब्राह्मे मुहूर्त्ते ह्युत्थाय कृत्वाचावश्यकं बुधः ।। ६५.४७ ।।

NP 65.47 – Thus practice the daily Nitya archa [krama] i.e. Pujā procedure of worshipping five Deva-s. Learned ones wake up at Brahma Muhūrata (Early in the morning before Sunrise) and perform the rituals. [47]

Reference 02: Skanda Purāṇa - Emanations of same Supreme Godhead

Second Reference that says All devatā-s are emanations of same Supreme Godhead.

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_२_(वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः_०३

स्कन्दपुराणम्/खण्डः २ (वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः ०३

Skanda Purāṇa , Khaṇḍa 2 (Vaiṣṇava kha̤nḍa), Kārtikamāsa-Māhātmyam, Chapter 3, 16-18

।। भास्कर उवाच ।।

अहं विष्णुश्च शर्वश्च देवी विघ्नेश्वरस्तथा । एकोऽहं पंचधा जातो नाट्ये सूत्रधरो यथा ।। १६ ।।

अस्माकं सर्व एवैते भेदा विद्धि खगेश्वर । तस्मात्सौरैश्च गाणेशैः शाक्तैः शैवैश्च वैष्णवैः ।। १७ ।।

कर्तव्यं कार्तिकस्नानं सर्वपापापनुत्तये । सूर्यस्य प्रीतये कार्यं तुलासंस्थे दिवाकरे।।१८।।

16–18. Bhāskara Said (Sūrya / Sun Said) –

" Viṣṇu, Śarva (Śiva), I, Devī and Vighneśvara i.e. Gaṇeśa (are to be worshipped). Though I am only one, I have become five as in the case of a Stage Manager / controller of play (sūtradhāra] in the course of a play [16].

Know, O lord of birds (khaga + Īśvara = Bird + Lord or king) i.e. Garuḍa (Eagle, vehicle of Bhagavāna Viṣṇu), that all these are my own different forms. Hence, for the Saura-s (followers of the Sun), Gāṇeśa-s (followers of Vighneśvara), Śākta-s (followers of Śakti or Goddess), Śaiva-s (followers of Śiva) and Vaiṣṇava-s (followers of Viṣṇu) [17] it is mandated (kartavyam) to have [holy] bath in the month of Kārtika Māsa to destroy all the pāpa (sins). This act [of holy bath] is loved by Sūrya (Sun) which falls in the month of Tulā (Libra) [18].

Khaga (खग) – (1) Bird), (2) The one that moves in the air i.e. Bird. Here it means Garuḍa (Eagle), the vehicle of Bhagavāna Viṣṇu.

Reference 03: Padma Purāṇa – Emanations of Same Supreme Godhead

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_६_(उत्तरखण्डः)/अध्यायः_०८८

पद्मपुराणम्/खण्डः ६ (उत्तरखण्डः)/अध्यायः ०८८

Padma Purāṇa, Khaṇḍa 6 (Uttara Khaṇḍa), Adhyāya 88, Śloka-s 43-44

श्रीकृष्ण उवाच-

शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः । मामेव प्राप्नुवंतीह वर्षांभः सागरं यथा ४३।

एकोऽहं पंचधा जातः क्रीडयन्नामभिः किल । देवदत्तो यथा कश्चित्पुत्राद्याह्वाननामभिः ४४।

PP 6.88.43 – Shrī Kṛṣṇa says – Just as rain water flows towards the sea / ocean, Śaiva-s, Saura-s, Gāṇeśa-s, Vaiṣṇava-s, [and] Śakti worshippers come to me only.

PP 6.88.43 – [I am] to One who manifests in five forms and play with names just as Devadatta calls his sons etc. with (various) names.

Note: When there is a śloka saying in similar way – Viṣṇu born from Viṣṇu, then as per Smārta and Advaita, it is the formless Viṣṇu which manifests as Chaturbhuja Viṣṇu. Vaiṣṇa-s take it in a different way. They take the supreme Viṣṇu as Mahā Viṣṇu and other as three deva-s. There are trideva-s for each universe (Brahmāṇḍa). Here Kṛṣṇa is talking as Supreme Formless Brahman and not as Devaki Nandana i.e. as son of Devaki. He is talking as Vāsudeva, Nārāyaṇa, the supreme Godhead.

For details about Viṣṇu and Chaturbhuja Viṣṇu, please visit: viShNu and Chaturbhuja viShNu

https://www.advaita-vedanta.in/vishnu

Reference 04: Skanda Purāṇa – Word Panchāyatana

The word Paṃcāyatana (पंचायतन) / Pancāyatana / Panchāyatana (पञ्चायतन) has been found in Skanda, Padma and Devī Purāṇa.

स्कन्दपुराणम्/खण्डः ६ (नागरखण्डः)/अध्यायः २५५

https://sa.wikisource.org/s/fqz

वर्षाकाले च संप्राप्ते भक्तियोगे जनार्दने । महेश्वरेऽथ दुर्गायां न भूयः स्तनपो भवेत् ॥ १२ ॥

गणेशस्य सदा कुर्याच्चातुर्मास्ये विशेषतः । पूजां मनुष्यो लाभार्थं यत्नो लाभप्रदो हि सः ॥१३॥

सूर्यो नीरोगतां दद्याद्भक्त्या यैः पूज्यते हि सः । चातुर्मास्ये समायाते विशेषफलदो नृणाम् ॥ १४ ॥

इदं हि पंचायतनं सेव्यते गृहमेधिभिः । चातुर्मास्ये विशेषेण सेवितं चिंतितप्रदम् ॥ १५ ॥

Vishnu, Shiva, Durga, Ganapati and Surya are mentioned here.

Hindi Translation:

वर्षा काल आने पर (चातुर्मासमें) भगवान विष्णु, भगवान शिव और भगवती दुर्गाकी उत्तम भक्ति करनेसे मनुष्यका पुनर्जन्म नहीं होता। भगवान गणेशकी भी पूजा चातुर्मासमें विशेष रूपसे करनी चाहिए। वह पूजा मनुष्योंके लिए विशेष फलदायी है क्योंकि गिरिजानंदन अत्यंत वरदायी देवता हैं। जो भगवान सूर्यकी पूजा करते हैउनको वह निरोगता देते है। चातुर्मासमें तो इनकी पूजा और भी फलदायी हो जाती हैं। इस प्रकार गृहस्थ पुरुषों द्वारा सेवा करनेसे सभी कामनाएँ प्रदान करने वाली पंचायतन पूजा चातुर्मास में अवश्य करनी चाहिए।

Translation and Meaning:

During rainy season (chāturmāsa) worship of Janārdana (Viṣṇu), Maheśvara (Śiva) and Durgā (Śakti / Ambā) results into not having rebirth [12].

Worship of Gaṇeśa has to be done specially in Chāturmāsa. This pūjā is highly beneficial as Gaṇeśa is known to shower grace and boons [on his devotees] [13].  

Sūrya (Sun) is the Devatā who destroys all diseases to the ones who worship him. Benefits of worshipping him in Chāturmāsa (four months of rainy season) are highly beneficial [14].

Thus, Panchāyatana Pūja i.e. worship of five devatā-s fulfils wishes of the householders (gṛhastha-s) who worship them especially in Chāturmāsa (in four months of rainy season). Hence householders must worship them in Chāturmāsa [15].

Reference 05: Padma Purāṇa – Omkāra, Panchāyatana and Mahādeva are one

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_३_(स्वर्गखण्डः)/अध्यायः_३४

पद्मपुराणम्/खण्डः ३ (स्वर्गखण्डः)/अध्यायः ३४

Padma Purāṇa, Khaṇḍa 3 (Svarga Khaṇḍa), Adhyāya 34, śloka-s 1-7

The śloka-s explain that Panchāyatana i.e. five devatā-s are Linga (evidence) of formless Omkāra (OM ॐ), they are verily Mahādeva. They are the manifest representative of the formless OM which is the descriptive word for Īśvara who is Mahādeva, Rudra

नारद उवाच-

तत्रेदं विमलं लिगमोंकारंनाम शोभनम् ।

यस्य स्मरणमात्रेण मुच्यते सर्वपातकैः ॥ ३. ४. १ ॥

nārada uvāca-

tatredaṃ vimalaṃ ligamoṃkāraṃnāma śobhanam |

yasya smaraṇamātreṇa mucyate sarvapātakaiḥ || 3. 4. 1 ||

Translation:

Nārada says:

There, this pure linga (evidence), the Omkāra, is beautiful; by merely remembering it, one is liberated from all sins.

एतत्परतरं ज्ञानं पंचायतनमुत्तमम् ।

सेवितं मुनिर्भिर्नित्यं वाराणस्यां विमोक्षणम् ॥ ३. ४. २ ॥

etatparataraṃ jñānaṃ paṃcāyatanamuttamam |

sevitaṃ munirbhirnityaṃ vārāṇasyāṃ vimokṣaṇam || 3. 4. 2 ||

Translation:

This superior knowledge of Panchayatana is the best [amongst all knowledges]. It is served by sages in Vārāṇasī for liberation (Moksha).

तत्र साक्षान्महादेवः पंचायतनविग्रहः ।

रमते भगवान्रुद्रो जंतूनामपवर्गदः ॥ ३. ४. ३ ॥

जंतूनाम-अपवर्गदः

tatra sākṣānmahādevaḥ paṃcāyatanavigrahaḥ |

ramate bhagavānrudro jaṃtūnāmapavargadaḥ || 3. 4. 3 ||

jaṃtūnāma-apavargadaḥ

Translation:

The Vigraha (consecrated mūrti / idol) of Panchāyatana is verily Mahādeva himself. [The worship of these five devatā-s] delights Bhagavāna Rudra who grants Liberation (Apavarga) to all beings [who worship them].

एतत्पाशुपतं ज्ञानं पंचायतनमुच्यते ।

तदेतद्विमलं लिगमोंकारं समुपस्थितम् ॥ ३. ४. ४ ॥

etatpāśupataṃ jñānaṃ paṃcāyatanamucyate |

tadetadvimalaṃ ligamoṃkāraṃ samupasthitam || 3. 4. 4 ||

Translation:

This knowledge of Pāśupata(-s) (पशुपत), [the worshippers of Bhagavāna Śiva] is known as Panchāyatana; it is verily the pure linga (evidence) of Omkāra that is present [in the form of these five Devatā-s].

शांत्यतीता* तथा शांतिर्विद्या* चैवापरा* वरा ।

प्रतिष्ठा च निवृत्तिश्च पंचात्मं लिंगमैश्वरम् ॥ ३. ४. ५ ॥

śāṃtyatītā* tathā śāṃtirvidyā* caivāparā* varā |

pratiṣṭhā ca nivṛttiśca paṃcātmaṃ liṃgamaiśvaram || 3. 4. 5 ||

शांत्यतीता = शन्ति+अतीता (अतीतः) = śānti+atītaḥ = beyond peace

(अतित and अतीत atita and atīta both mean same). Refers to Parā Vidyā as per Bhagavad Gītā BG 7.5 =

शांतिर्विद्या = शान्ति+विद्या =  śānti+vidyā = knowledge to attain peace [which is beyond peace i.e. non-dual state]

चैवापरा = च-एव-अपरा ca-eva-aparā (ca and cha = च are same)

Aparā Vidyā as per Bhagavad Gītā 7.4-5 = Prakriti consisting of eight forms (BG 7.4 – Space, Air, Fire, Water, Earth, Mind, Intellect and Ego is Prakriti i.e. aparā. Any knowledge related to them is inferior as compared to Parā Vidyā.

Translation:

[This knowledge] i.e. the state beyond peace (Śānti+atītaḥ = Śāntyātītā) i.e. non-dual state of eternal peace and the knowledge to attain this eternal inner peace (Śānti-vidyā), which covers the inferior knowledge (aparā) as well, is the best [amongst all knowledge]. The consecration (prāṇa pratiṣṭhā) and the Nivṛtti (renouncing, rising above the worship of form i.e. chanting OM) of these five devatā-s who are my own Ātmā are the Linga (evidence) of Īśvara [Mahādeva, Rudra] himself.

Notes: The śloka implies form and formless are one. The five Devatā-s – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya are the manifestations of the Maheśvara or Rudra who is truly formless. The formless Bhagavāna or Brahman is in unmanifest form and hence cannot be comprehended by senses and mind. Hence their Linga evidence or mark) are used to worship which are his own Ātmā i.e. his own self in manifest form. They are the Panchāyatana – the five devatā-s. There is no difference in them as far as tattva is concerned. These five are the Linga (evidence, mark) of Omkara who is truly formless and is the descriptive word or another word that represents Īśvara or Brahman. Thus, the three – (1) Maheśvara or Rudra or Śiva or Īśvara in his formless aspect, (2) its five forms and (3) the OM are one and the same. The Śloka says that the worship of these five leads one to the formless Īśvara who is represented by OM.

Thus, from the practice of karma kāṇḍa (ritualistic) way of worship of five Devatā-s with the understanding that they are representative symbols and not fractal or parts or emanations of the supreme Brahman, supreme Godhead, one attains, over a period of time, sufficient inner purification so as to directly meditate on its formless invisible aspect by chanting on OM (ॐ). Now there is no need to worship any form. By doing japa of OM along with the understanding of its meaning (which decides the final laksha i.e. destination which is Brahman), one attains the Inner peace which is beyond Māyā. This peace is not ordinary peace or relaxation. It is the very nature of Self. There is peace as there is no activity, no movement, no duality. Hence it is here referred to as ‘Beyond Peace’ शांत्यतीता = शन्ति+अतीता (अतीतः) = śānti+atītaḥ = beyond peace.

This higher non-dual peace is beyond Māyā. The knowledge i.e. how to meditate and the inner purity attained is a result of the fruit of worshipping forms of Īśvara which falls under aparā vidyā (refer BG 7.5).

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।

जीवभूतां महाबाहो ययेदं धार्यते जगत्।। 7.5।। - भ. गीता

apareyamitastvanyāṃ prakṛtiṃ viddhi me parām|

jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat || 7.5|| - B.Gītā

Hindi Translation By Swami Ramsukhdas

।।7.4 -- 7.5।।  पृथ्वी, जल, तेज, वायु, आकाश -- ये पञ्चमहाभूत और मन, बुद्धि तथा अहंकार -- यह आठ प्रकारके भेदोंवाली मेरी अपरा प्रकृति है। हे महाबाहो ! इस 'अपरा' प्रकृतिसे भिन्न मेरी जीवरूपा बनी हुई मेरी 'परा' प्रकृतिको जान, जिसके द्वारा यह जगत् धारण किया जाता है।

English Translation By Swami Gambirananda

7.5 O mighty-armed one, this is the Aparā Prakriti (inferior Prakrti). Know the other Prakrti of Mine which, however, is higher than this (Parā Prakriti), which has taken the form of individual Jīva-s, and by which this world is upheld.

Aparā Prakriti (Inferior or lower Prakriti) consists of eight tattva-s – Space (Ether), Air, Fire, Water, Earth, Mind, Intellect and Ego.

Parā Prakriti (Higher Prakriti) consists of Jīva-s. As per Ādi Śankara it is Kshetrajña. This prakriti spreads in five bhūta-s (Space, Air, etc). It is this Prakriti by which this world is upheld.

Aparā means inferior. This inferior knowledge is constrained within Prakriti and it requires the help of Mind and Intellect. Ego is also retained as there is still duality of devotee and Īśvara.

Thus, the Śāntyātītā (higher non-dual peace) refers to Parā Vidyā of Bhagavad Gītā BG 7.5. It takes one to non-dual state as Jīva is Kartā and Bhoktā (doer and experiencer). But we are Kshetrajñā (the knower of field of objects, a witness. Witness cannot be Kartā and Bhoktā and so it is not Jīva but Ātmā which is omnipresent and there can be only one omnipresent tattva – Brahman. Hence This Ātmā is Brahman (Ayamātmā Brahma अयमात्मा ब्रह्म). This is my personal understanding.

Let us continue the explanation of this important śloka.

The śloka says that the consecration of the five forms of Īśvara (pratiṣṭhā प्रतिष्ठा) leads to renunciation of karma (nivṛtti निवृत्ति) as the five forms of Īśvara are verily his own Ātmā meaning these five forms represent (linga) the formless Brahman here referred to as Īśvara i.e. Mahādeva or Maheśvara.

This is the implied meaning of this śloka PP 3.34.5

Traditionally, Pāśupata (पशुपत) way of worship, which falls in Śaiva Sampradāya, considers Śiva as Saguṇa Nirākāra Brahman i.e. Brahman with qualities (arising from sattva, rajasa and tamasa) but without form. 

Śaiva-s does not accept Nirguṇa Nirākāra Brahman which is Brahman without qualities and is formless. This explanation is from Advaita viewpoint.

Vaiṣṇava-s only accept Saguṇa Sākāra Brahman which is Brahman with qualities and has a form.

As per Vaiṣṇava-s, the qualities include but not exclusive are Creation, Preservation and Destruction. Śaiva-s add Control and Grace making five. Advaitins accepts all five on empirical level (Vyayahārika Satya), but beyond Māyā, as absolute reality (Pārmārtika Satya) Brahman is quality-less or attributes-less (without upādhi-s).

पंचानामपि लिंगानां ब्रह्मादीनां समाश्रयम् ।

ॐकारबोधकं लिंगं पंचायतनमुच्यते ॥ ३. ४. ६ ॥

Translation:

In the Five names [i.e. Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya], Brahmā, and other Devatā-s equally find refuge. The [five] Linga-s (representatives) of OM, which reveal the true knowledge of OM are known as Panchāyatana / Pancāyatana (पंचायतन).

संस्मरेदीश्वरं लिंगं पंचायतनमव्ययम् ।

देहांते परमं ज्योतिरानंदं विशते बुधः ॥ ३. ४. ७ ॥

Translation:

“One who [constantly] remembers these [five] Linga-s of Īśvara, the imperishable Panchāyatana, such wise men, at the time of death, merge into the Supreme Bliss, which is pure consciousness (Jyoti).

--

Reference 06: Devi Bhāgavata – Four Sahāyaka Deva-s with Directions in Devi Panchāyatana

The mode of Panchāyatana worship is mentioned in Devī Bhāgavatam vide 11th Canto 17th chapter 35th  shloka.

देवीभागवतम् - ११ स्कन्ध: - १७ अध्याय: - ३५ श्लो०

https://sa.wikisource.org/wiki/देवीभागवतपुराणम्/स्कन्धः_११/अध्यायः_१७

https://www.advaita-vedanta.org/archives/advaita-l/2020-February/053967.html

These śloka-s describes vaidika method of worship. The instructions are given by Nārāyaṇa (Viṣṇu) himself.

एवं विधानं सन्ध्यायाः प्रातःकाले प्रकीर्तितम् । सन्ध्याकर्म समाप्यान्तेऽप्यग्निहोत्रं स्वयं हुनेत् ॥ ३४ ॥

पञ्चायतनपूजां च ततः कुर्यात्समाहितः । शिवां शिवं गणपतिं सूर्यं विष्णुं तथार्चयेत् ॥ ३५ ॥

पौरुषेण तु सूक्तेन व्याहृत्या वा समाहितः । मूलमन्त्रेण वा कुर्याद्‌ह्रीश्च ते इति मन्त्रतः ॥ ३६ ॥

भवानीं तु यजेन्मध्ये तथैशान्यां तु माधवम् । आग्नेय्यां गिरिजानाथं गणेशं रक्षसां दिशि ॥ ३७ ॥

वायव्यामर्चयेत्सूर्यमिति देवस्थितिक्रमः । षोडशानुपचारांश्च षोडशर्ग्भिर्हरेन्नरः ॥ ३८ ॥

DB 11.17.34 – Thus, the rules of morning Sandhyā are prescribed. After completing Sandhyā daily karma, perform the Agnihotra Yajña yourself.

DB 11.17.35 – [Next], one should perform Panchāyatana Pujā which includes the worship (archa) of Śivā (Wife of Śiva / Śakti / Ambā), Śiva, Gaṇapati, Sūrya (Sun) and Viṣṇu.

DB 11.17.36 – Diligently chant Puruṣa Suktam Mantra-s along with contemplating on its meaning [vyāhṛtyā) or chant Mūla Mantra-s i.e. Bīja Mantra-s or chant mantra-s having word Hri, etc.

[Now the position of five devatā-s is mentioned with Śakti in the middle]

NE = North-East (Īśāna), SE = South-East (Āgneya / Agni),

NW = North-West (Vāyavya), SW = South-West (Naiṛtya)

ईशान कोण (उत्तर-पूर्व), आग्नेय कोण (दक्षिण-पूर्व),

वायव्य कोण (उत्तर-पश्चिम), नैऋत्य कोण (दक्षिण-पश्चिम)

DB 11.17.37 – Place Bhavānī (Śakti / Ambā) in the middle, Mādhava (Viṣṇu) in the Īśāna (NE), Girijānātha (Śiva) in Āgneya (SE), Gaṇesa in direction of Rākshaśa-s (SW),

Girijānātha = Lord or Husband of Girijā i.e. daughter of Himālaya, Pārvatī.

DB 11.17.38 – worship Sūrya (Sun) in Vāyavya (NW) – this is the deva sthiti krama or positioning of devatā in four directions. One should perform Ṣoḍaśa Upachāra i.e. sixteen step procedure Pūjā with sixteen offerings [and mantra-s] to remove [the obstacles or ignorance].

Translation on Wikipedia page of Panchayatan Puja

https://en.wikipedia.org/wiki/Panchayatana_puja

The Devi-Bhagavata Purana 11.17.34-36 reads as follows:-

"Thus, the rules of the morning Sandhya are prescribed. Doing works so far, bid farewell to the above-mentioned Gayatri. Next finishing the Agnihotra Homa sacrifice, worship the five Devatas, Śiva, Sakti, Gaṇeśa, Sūrya and Viṣṇu. Worship by the Puruṣa Sukta mantra, or by Hrim mantra, or by Vyahriti mantra or by Śrischate Laksmiścha, etc., place Bhavani in the centre; Visnu in the north east corner, Śiva in the south-east corner; Gaṇeśa in the south-west corner, and the Sun in the north-west corner; and then worship them. While offering worship with the sixteen offerings, worship by repeating sixteen mantras."

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Reference 07: Śiva Purāṇa – Worship of five Devatā-s as Mūrti-s

Added on 28-Nov-2024 making this whole article / book v2.0.0

https://sa.wikisource.org/wiki/शिवपुराणम्/संहिता_१_(विश्वेश्वरसंहिता)/अध्यायः_१६

शिवपुराणम्/संहिता १ (विश्वेश्वरसंहिता)/अध्यायः १६/श्लोक ८

Śiva Purāṇa / Saṃhitā 1 (Viśveśvara Saṃhitā / Adhyāya 16 / Śloka 8

(Śiva Purāṇa 1:16:8)

विघ्नेशादित्यविष्णूनामंबायाश्च शिवस्य च ।

शिवस्यशिवलिंगं च सर्वदा पूजयेद्द्विज ॥ 8 ॥

vighneśādityaviṣṇūnāmaṃbāyāśca śivasya ca |

śivasyaśivaliṃgaṃ ca sarvadā pūjayeddvija || 8 ||

Translation and Meaning:

SP 1.16.8 – The five forms of Bhagavāna – Vighneśa (Gaṇeśa), Āditya (Sūrya / Sun), Viṣṇu, Ambā (Devī / Śakti), and Śiva shall be worshipped [as mūrti-s hand made of clay and milk*]. However, a Brāhmaṇa shall worship Śiva in his linga form.

Note: This is in context with earlier śloka-s.

The essence of SP 1.16.1-10 is –

In the first śloka, the Ṛshi-s ask about worshipping पार्थिवप्रतिमापूजाविधानं Pārthivapratimāpūjāvidhānaṃ i.e. pārthiva pratimā pūjā vidhāna = physical idol (Mūrti) worship procedure. To this Sūta replies in next few śloka-s that this worship is for all and that any image, picture or idol made up of clay or similar material and bound with milk can be used to worship. All, be it men or women, have equal rights to worship. Brāhamaṇa-s (Brahmins) shall always worship Śiva Linga which reprints Linga (evidence) of formless Brahman which is Śiva Tattva.

SP 1.16.1 – The sages said: 'O best one, please explain the method of worshiping earthly Mūrti-s / image / picture / painting [1], by which all desires are attained.

[1] Pratimā प्रतिमा means Mūrti (Idol), image, picture i.e. painting and also reflection. Image or Idol is also a reflection of Īśvara or representation of Īśvara.

SP 1.16.2 – Sūta jī said: 'You have auspiciously asked, O all, about the method that grants all benefits. Listen, I shall speak to you about the immediate alleviation of suffering.

SP 1.16.3 – That which destroys [the cause of] both untimely death (death by accident, sudden death) or natural death and immediately grants wife, son, grains and wealth, O twice-born (dvija-s)

SP 1.16.4 – All consumables, including food and clothing, are produced because of this; therefore, the worship of Mūrti-s made up of clay and similar material grants all desired results on earth.

SP 1.16.5 – The rights of men and women are firmly established here: one should collect clay from within the water of a river, pond, or well.

SP 1.16.6 – After purifying it with fragrant powders and placing it in a beautiful container, one should create an idol (Mūrti) with their hands, properly formed with milk.

SP 1.16.7 – The idol should be adorned with various weapons, each part beautifully crafted. One should then place it in a lotus posture and worship it with reverence.

SP 1.16.8 – Always worship Gaṇeśa, Sūrya, Viṣṇu, Ambikā, and Śiva [as mūrti-s hand made of clay and milk]. However, a Brāhmaṇa shall worship Śiva in his linga form.

SP 1.16.9 – One should perform the offerings as per sixteen step procedure worship (षोडशः उपचारः Ṣoḍaśaḥ Upacāra) for the attainment of desired results. One should sprinkle flowers and perform Abhiśeka (pouring / offering water) along with the mantra.

SP 1.16.10 – Cooked rice [1], indeed, all offerings should be made from the vessel in the house; however, one should know that a vessel is essential for human offerings.

[1] Śāli शालि, शाल्यन्न = शालि + अन्न śālyanna = śāli + anna = cooked rice.

Śāli शालि = rice of ten varieties or similar food), (Śali – Column 1)

Anna अन्न = food i.e. eatable i.e. cooked or boiled.

Śālyanna शाल्यन्न = Cooked rice.

Thus, Panchāyatana Pūjā can be practiced with five Mūrti-s (Idols) including that of Śiva. Only for Brahmāṇa, instead of Mūrti of Śiva, he should worship Śiva Linga. The importance of Śiva Linga is also mentioned in Padma Purāṇa (Ref #5).

Source: https://www.advaita-vedanta.org/archives/advaita-l/2022-May/058214.html

Reference 08: Viṣṇu Purāṇa – Five Devataa-s are not different from Viṣṇu

This reference is taken from the Book Panchadevopāsanā, published by Svāmī Sadānanda Sarasvatī of Dvārkā Śāradā pīṭha. They say it is from Vuṣṇu Purāṇa. I could not find the reference. It also featured in Kalyan #61 (damaged), a magazine published by Gita Press (Source: txt file and pdf link from archive.org, book page no 71, pdf page no 95. Open the pdf file or open txt file in browser and search for word “कलयन्ति” and you will find the śloka). The article is in the name of Śankarāchārya Svāmī Svarūpānanda Sarasvatī jī of Jyotirmaṭha and Dvārkā Maṭha.

If someone finds reference, please email at indiaspirituality [at] gmail [dot] com.

I have put it in good faith as they will not quote fake śloka-s.

ज्ञानं गणेशो मम चक्क्षुरर्कः शिवो ममात्मा ममशक्तिराद्या ।

विभेदबुद्ध्या मयि ये भजन्ति मामंगहीनं कलयन्ति मन्दाः ॥ - विष्णुपुराणम्

jñānaṃ gaṇeśo mama cakkṣurarkaḥ śivo mamātmā mamaśaktirādyā ।

vibhedabuddhyā mayi ye bhajanti māmaṃgahīnaṃ kalayanti mandāḥ ॥ - viṣṇupurāṇam

Translation and Meaning:

[Bhagavāna Viṣṇu says –] Gaṇeśa is my Jñāna (knowledge), Arka i.e. Sūrya (Sun) is my Eyes, Śiva is my Ātmā, and Ādyā (devī) is my śakti (power / potency).

[It means all these powers are one]. The one who distinguishes them as different actually makes me i.e. Viṣṇu as without limbs [i.e. incomplete]

Thus, there are many śloka-s which mention Panchāyatana Pujā, the worship of Five forms of Bhagavāna. It is valid as per our śāstra-s. 

--

Let us understand what the word ‘Panchāyatana’ means.

Paṃchāyatana / Panchāyatana (पंचायतन / पञ्चायतन) – What does it mean?

Paṃcha / Pancha (also spelled as Panca) (पंच / पञ्च) = Five.

In current context, it means five forms of Īśvara – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya (गणेश, शिव, शक्ति, विष्णु, सूर्य).

Āyatana (आयतन) =

• Place of the sacred fire or sacrifices,

• Five senses and manas and the qualities perceived by them,

• Support, resting-place, house, abode 

• Cause of a disease (implying removal of disease of the world)

The word Panchāyatana means an abode of the five devatā-s who can remove the wordly disease.

The five devatā-s also represent the five great elements (Pancha Mahābhūta-s) – Space, Air, Fire, Water and Earth. The world universe is made up of these five elements and so these five devatā-s encompass the whole universe and everything in it. Devī-devatā like Īndra, etc are also created from these five elements. Their Jīva is a part of Īśvara who manifests in these five forms.

Five Devatā-s also represent the five functions of creation, preservation, destruction, control and grace of the world.

Thus, Panchāyatana Pūjā or worship of these Five Devatā-s encompasses worship of the entire universe, all forms of Īśvara, All Devī-devatā-s and also the formless Brahman. This is explained in later sections.

It consists of worship of Five Devatā-s, one is the Main or Mukhya Devatā and others act as supporting devatā-s or Sahāyaka Devatā-s.

Mukhya and Sahāyaka Devatā

One is the main Devatā known as Iṣṭa Devatā / Devī which is at the center, other four Devatā-s and / or Devī are at the four corners. Generally, the Iṣṭa Devatā is kept West Facing i.e. the devotee is facing East Direction. At times it may be kept South Facing so that Devotee will be North facing. We will call the East-Oriented or North-oriented Panchāyatana. The four devatā-s are known as Sahāyaka Devatā-s or supporting Devatā-s who help attain one-pointed devotion to Iṣṭa Devatā. They are kept in NE, SE, NW and SW directions. This is explained in a separate section ‘Deva Krama’ i.e. positing of Deva / Devatā.

In case one wishes to worship any festival, say Gaṇeśa Festival, then for ten days or five days one can keep Gaṇeśa jī in the center and others in predesignated positions which are given in ‘Deva Krama’ section. One does not need to buy separate Gaṇapati Mūrti, though one can have it if one wishes too. Same is the case in Navarātri or any other festival. However, in general, it is advised to keep the position same for the rest of the year.

If one wishes to keep Mūrti-s, smaller ones of about 1.5” to 2” are more than enough. Metal or silver Mūrti-s are fine.

In case you wish to do Abhiṣeka (अभिषेक), please use Abhṣeka Pātra (अभिषेक पात्र). Place all five and Vel and Guru Pādukā in the Abhiṣeka Pātra, do the worship to your heart’s content, decorate it with flowers, then put them back in the temple and re-decorate them with flowers.

(You will find a photo of Abhṣeka Pātra in PDF file. Simply search internet and you will know what it is. It is round shaped Brass plate with borders with an outlet for water flow like Śiva Linga. Examples this and this. Check the size before buying. 8 inches round would be fine. Keep something at the bottom of outlet to collect water).

Importance of One-pointed devotion and Japa

Now, the question – if one family members have different Iṣṭa devatā when what is to be done? Well only Paṇḍita can answer. My personal opinion is –

General rule is, the japa mantra has to be one. For example, if the Iṣṭa Devatā is Bhagavāna Kṛṣṇa, he is widely worshipped in two forms –

• Bāla Gopāla and

• (Adult) Kṛṣṇa.

Again, there are two popular mantra-s -

• OM Namo Bhagavate Vāsudevāya and

• Shrī Kṛṣṇa Śaraṇam Mama

One can only worship one form of Bhagavāna Kṛṣṇa and must chant only one mantra whichever is given or personally chosen. You cannot switch from one form to another or switch from one mantra to second even if the form of Kṛṣṇa is same. If Kṛṣṇa is worshipped as an Adult, then too only one mantra must be chanted using Japa Mālā or even without Japa Mālā if the Vṛtti of chanting mantra throughout the day is set up or if one desires so, else mālā helps gain discipline.

In this case, have a separate Mūrti or Vigraha and then worship him separately thinking and feeling of the Vigraha as live and not as a stone idol.  One can have other forms, but are not necessary, but please do not mix them in the same Temple. Please have a separate space for them. Having multiple Murti-s of same Bhagavāna acts like a decoration piece then being worshipped and taken care of regularly like bathing, applying Kumkum, Chandana, etc.

Mālā is done in the beginning of spiritual sādhanā if the goal is Īśvara Darśana, else continuous chanting of mantra preferably throughout the day is the target to be set and achieved.

Mālā is used to perform an anuṭhāna, a vow to perform ‘n’ number of mantra-s like 1,00,000 (1 Lakh) or 10,00,000 (10 Lakh) mantra repetitions.

Always remember,

• One Iśṭa Devatā

• Only one form of Iṣṭa Devatā

• Only one Mantra

Other forms of Īśvara are to be respected and Deva-s like Hanumāna jī are also to be respected and so are Navagraha-s.

Daily changing the positions is something that I had not heard of. Occasional changing as per festival like Navarātri (नवरात्रि) or Gaṇeśa Chaturthī (गणेश चतुर्थी) is fine.

There is a Video of Panchāyatana Pūjā on YouTube. Please have a look at it.

YouTube Videoː Panchayatana Pooja by Sri. S. Chandrasekaran

Functions of the five forms of Bhagavāna (Panchadeva) in Smārta Sampradāya / Dharma

As per Pūrī Śankarāchārya Svāmī Niśchalānanda Sarasvatī jī Maharāja,

• Sūrya is represented as Sūrya-Brahma is the sṛjanahāra i.e. creative aspect of Brahman,

• Viṣṇu is pālanahāra the preserver,

• Śiva is the saṃhāraka i.e. destroyer,

• Śakti means niyama or chirodhāna i.e. control and

• Gaṇeśa represents anugraha i.e. grace or loving kindness.

Īśvara - Adhiṣṭhāna 

--------------------------------

Sūrya - Sṛjanahāra

Viṣṇu - Pālanahāra

Śiva - Saṃhāraka

Śakti - Niyama / Chirodhāna

Gaṇeśa - Anugraha 

Īśvara - Presiding Over 

--------------------------------

Sūrya - Creation

Viṣṇu - Preservation

Śiva - Destruction

Śakti - Control

Gaṇeśa - Grace, Loving Kindness

This form of worship is known as Smārta (स्मार्त). Smārta is not a Sampradāya (sect), it is Pūrṇa Vaidika dharma (पूर्ण वैदिक धर्म) as accepts all eighteen Purāṇa-s, Itihāsa (Rāmāyaṇa and Mahābhārata) and the whole corpus of Veda-s, not just the portion eulogising Viṣṇu or any other particular Devī-Devatā.

Five forms of Bhagavāna (Panchadeva) and Pancha Mahābhūta-s

These Bhagavāna-s and Bhagavatī represent each of the Pancha Mahābhūta-s (the five great elements) namely Ākāśa, Vāyu, Agni, Āpaḥ or jala, and Pṛthvī (Space or ether, Air, Fire, Water and Earth). In technical words, each of the five devī-devatā-s are the adhiṣṭhātā (अधिष्ठाता) i.e. controller or presiding deity of each Pancha Mahābhūta-s.

1. Viṣṇu presides over ākāśa (space or ether)

2. Sūrya presides over Vāyū (air)

3. Śakti / Devī presides over Agni (fire)

4. Gaṇeśa presides over Jala (water)

5. Śiva presides over Pṛthvī (earth)

Panchāyatana and Pancha Mahābhūta-s

Īśvara - Mahābhūta 

--------------------------

Viṣṇu - Ākāśa

Sūrya - Vāyu

Śakti - Agni

Gaṇeśa - Jala

Śiva - Pṛthvī

Īśvara - Great Element

--------------------------

Viṣṇu - Space / Ether

Sūrya - Air

Śakti - Fire

Gaṇeśa - Water

Śiva - Earth

Since all other devatā-s are also composed of these five great elements, the worship of these five encompass the worship of all devī-devatā-s in Svarga or any other higher worlds and also other forms of Īśvara.

The entire cosmos made up of Pancha Mahābhūta-s (the five great elements). Hence worship of these five encompass the entire cosmos, this, the higher and the lower worlds. They also cover all living and non-living beings as everything is made up of these five great elements.

Other additions to Panchadeva worship

In South of Bhārata, Bhagavāna Kārtikeya (Kartika Svāmī, Skanda, Subrahmaṇya, Ṣaṇmukha, Murugana कार्तिकेय (कार्तिक स्वामी, स्कंद, सुब्रह्मण्य, षण्मुख, मुरुगन) is highly revered. They add the Śakti Vela, an empowered spear represents the power of Mā Pārvatī (Ādi Śakti) given to Kārtikeya by his mother.  This makes Ṣaṇmata (षण्मत) meaning worship of Six forms of Bhagavāna.

Some also add Guru Pādukā-s and perform worship of them, Guru Pādukā Pūjana (गुरु पादुका पूजन). These are generally Ādi Śankara Bhagavad Pāda’s Pādukā (पादुका / पादुक), his sandals.

Then there is Navgraha Pūjā (नवग्रह पूजा), the worship of Nine Graha-s or planets. The word ‘planet’ is a misnomer as Moon is not a planet in modern terms nor is Sun nor is the North and South node of Moon represented by Rāhu and Ketu (राहु-केतु), who were earlier one Asura named Svarbhānu (स्वर्भानु) who drank the Amṛta (अमृत), the nectar of immortality and became immortal. Bhagavāna Viṣṇu decapitated him. But the Asura had already tasted a drop of Amṛta (nectar of immortality) and so two parts of body became immortal. To the head part, snake’s body was attached and to the body part snake’s head was attached. This is the story from Purāṇa-s. Astrologers believe they are mathematical points in space which are not physical but have malefic effects upon person. The word graha (ग्रह) means ‘to grab’ or ‘to pull’ or ‘to attract’ resembling gravitational force. In this way, Moon (Chandra, चन्द्र, चंद्र) also qualifies being a ‘graha’ and so does Sun (Sūrya, सूर्य). Sūrya / Sun is also viewed as Īśvara, in fact the only form of Īśvara which has physical body.

Thus, Smārta (स्मार्त) way of worship adopts Nāhi-Nindā Nyāya – a view that does not believe in criticizing any form of Īśvara.

Formless appears as having form

All forms of Īśvara are considered as equal manifestations of the Supreme Brahman which is formless but has attributes (Saguṇa Nirākāra Brahman). The formless and attribultess Brahman (Nirguṇa Nirākāra Brahman) does not create anything, is not active and is Sattāmātra (सत्तामात्र) meaning it is ‘Pure Existence only’. So, the Formless Brahman or Nirākāra Brahman when not clarified whether it has attributes of creation, preservation and destruction is not necessarily always Saguṇa Nirākāra (Formless Brahman with Attributes). This has to be taken in context. At most times, it is Saguṇa Nirākāra. This formless Brahman is omnipresent but in unmanifested form. When it manifests by its own will anywhere it assumes the form. Also depending upon the work of creation, etc, it is personified into form of Brahmā, Viṣṇu, Maheśa (Śiva), etc for the sake of devotees. This third form of Brahman is very popular. It is known as Saguṇa Sākāra Brahman or simply Saguṇa Brahman. This Brahman has form and so has personality. Viṣṇu, Śiva, etc all have their own personality and have sone unique abilities and have done unique Līlā (divine karma). Līlā does not bind them, and they are never trapped in Saṃsāra which is ocean of cycle of birth, death and rebirth. Thus, their karma is known as Līlā and not Karma. Bhagavāna in Gītā says BG 4.7 ‘जन्म कर्म च मे दिव्यमेवं’ meaning ‘My birth and my karma are of divine nature [do not mistake them as a consequence of actions of my previous birth or my past actions]. Kṛṣṇa Bhagavāna also commits when he takes Avatāra as preservation is the task of Viṣṇu, BG 4.7 ‘यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।’, meaning ‘ BG 4.7 – Whenever there is decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself’ (translated by Swami Sivananda of Divine Life Society (Source: Gita Supersite).

Bhagavāna in Gītā says BG 5.9 ‘इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति’ meaning ‘Sense organs of perception, organs of karma and mind operate amongst themselves [I am different from them and is their witness]’. This is the view of Sāṃkhya.

Since the formless Brahman is omnipresent, it does not need to travel in space and time to manifest in front of us or anywhere. It simply pulls the prāṇa paramāṇu of Prakriti (atoms of energy of Prakriti) and forms a shape. It simply manifests and unmanifests. So Viṣṇu Bhagavāna does not have to mount on Garuḍa (Eagle), his vehicle of travel and travel all the way from a distant Vaikunṭha to earth to meet his devotee. All he does is simply manifests in front of his devotee spontaneously without any time delay. This is explained in Yukti Dipikā, a scholarly commentary on Sānkhya Kārikā while explaining Kārikā 39.

In order to establish this fact that the formless and form are one and that there is only one Brahman, only one Supreme Godhead, there is a system of worshipping five stones which represent five forms of Bhagavāna.

All the five deities are not made up of Panchadhātu-s (five metals in specific combinations) or any other metal idols; But these five are represented by small natural stones found in various parts of India. In Gujarati tradition, the stones of Devī, Gaṇeśa and Sūrya are replaced by their Idols, Sūrya being flat like a coin with embossed Sun.

It is recommended that every Mandira, including those of Vaiṣṇava-s, must have a natural representative stone alongside the Vigraha (Mūrti). Thus, every Viṣṇu Mandira must have Śāligrāma and Śiva Mandira must have Śiva Linga.

Deva Krama – Positioning of the Five forms of Bhagavāna in Smārta Panchāyatana Pūjā

If one glances internet in a hurry for positioning of Panchadeva-s, one may find two types of positioning for each Deva / Devī. The confusion arises when eight directions are not taken into account.

In general, we keep our devatā-s west facing so that when we sit in front of them, we face the east. Another direction is that the devotee sits North facing. These are the two directions in which the positions (deva krama) are mentioned as various places on internet.

The position presented here are with devotee facing east. So, the central Devatā / Devī is facing West towards us. Other Devatā-s are placed in North-East, North-West, South-East and South-West positions. If we add directions in figures, it makes a lot of sense. Along with figures, it is always better to have a text description of positions mentioning direction of each Devī-Devatā.

Deva krama or position of Devatā-s along with directions (diśā)is mentioned by Pt. Ashok Kumar Gaud in the Hindi book titled ‘Panchadeva Pratiṣṭhā – Rahasyam’ Page No 432. The same is mentioned in the Book published by Swami Sadananda Sarasvati titled ‘Panchadevopāsanā’. The Svāmī is now Śankarāchārya of Dvārkā Śāradā Maṭha. Book is authored by Dr. Sacchidananda Dwivedi ji, who is / was the head of ‘Department of Sanskrit’ of college ‘Shri Shardapeeth Arts, Commerce College of Education, Dwarka’ at the time this book was published. Third book which I have referred is ‘Panchadeva Pūjā’ in Gujarati authored by Ramāshankar Joshi. All three have shown same positions. Fourth is a very popular website www.advaita-vedanta.org  written and managed by a very knowledgeable Advaitin Shri VS ji who also manages Advaita-L mailing list, one of the oldest discussion group with archived posts available today as on 18-Nov-2024. Relevant Page is PanchAyatana Puja.

Figure 1: Position of five Devatā-s (Deva Krama) – Panchāyatana Pūja

Position of Five Devatā-s (Deva Krama) – Panchāyatana Pūja

Devī Panchāyatana Pūjā

Devī at center,

Viṣṇu at Northeast,

Śiva at Southeast,

Gaṇeśa at Southwest and

Sūrya at Northwest 

Śiva Panchāyatana Pūjā

Śiva at the center
Sūrya at Southeast
Gaṇeśa at Southwest
Devī at Northwest and
Viṣṇu at the Northeast.

Gaṇeśa Panchāyatana Pūjā

Gaṇeśa at the center

Viṣṇu at Northeast

Śiva at Southeast

Sūrya Southwest and

Devī at Northwest

Viṣṇu Panchāyatana Pūjā

Viṣṇu at center

Śiva at Northeast

Gaṇeśa at Southeast

Sūrya at Southwest and

Devī at Northwest 

Sūrya Panchāyatana Pūjā

Sūrya at center,
Śiva at Northeast,
Gaṇeśa at Southeast,
Viṣṇu at Southwest,
Devī at Northwest

Offerings to Panchāyatana Devatā-s

Note: The ordering has changed in the PDF file. This section comes after Formless appears as having a form.

In general, any flower that is available in one’s locality can be used for worship. However, there are some flowers, leaves and fruits that are favourite to a particular devatā. There are some which are not to be used for a particular devatā. For example, Tulsi is generally not offered to Śiva and Ketakī (fragrant screw pine flower) is not offered to any devatā especially to Śiva. There are stories or legends in various Purāṇa-s and other grantha-s (texts) which describe an incident or list flowers and fruits that are favourite of a particular devatā.

For example (not in IAST) –

• Lord Shiva:

- Lord Shiva & Karavira Flowers: Lord Shiva is worshipped with Kusha, Apamarga, Karpura, Jati, Champaka, Patala, Karavira, Sita, Mallika, Kamala and Utpala (Flowers for worshipping Shiva - Shiva Purana - Rudra Samhita - Sristi Khanda 11.56 and 11.57).

• Devi Parvati:

- Devi Parvati & Karavira Flowers: Devi Parvati is worshipped with red Karavira flowers during Tritiya of Kartika, Margashirsha, Pausha, Magha and Phalguna (Flowers for Tritiya - Shiva Purana - Uma Samhita 51.80 - 51.81).

- Devi Parvati & Karavira Flowers: During Navaratri the Devi is worshipped with Mandara, Karaja, Ashoka, Champaka, Karavira, Malati and Brahma flowers as well as Bilva leaves (Flowers for Navaratri - Devi Bhagavatam - Skanda 3 - 26).

Source: https://greenmesg.org/nature/trees/k/karavira.php

Dry fruits are acceptable offerings. In general, rules for worship of Śiva are more liberal than other forms of Īśvara as Bholenātha (a name of Śiva which means the innocent Lord) is easily pleased.

This is as far as Vidhi Bhakti is concerned. Vidhi Bhakti is devotion offered by following step-by-step procedure. It is ritualistic in nature. This type of worship is leads to Prema Bhakti i.e. devotion through pure spiritual love. Rules are relaxed for Prema Bhakti. However, in order to cultivate Love for Īśvara, high inner purity is required. Mind has to be very pure and Intellect has to be subtle and anchored in  Īśvara, heart beating only for beloved Īśvara. Will, which is a quality of Intellect also needs to be strong and one needs to follow the spiritual path strictly. Ego must be surrendered to Īśvara. There has to be no worldly attachment or little attachment towards any person or object. It is then that the pure love for Īśvara naturally cultivates in the heart of a devotee. Such pure heart is indeed the temple of God (Devālaya, the resting place of Īśvara). This heart temple (Mandīra) has to be kept clean of impurities like lower emotions, thoughts and attachments towards society.

For average people, practising discipline and Vidhi Bhakti is advisable.

In general, Bananas (Hindiː kelā केला) are offered to most Devatā-s and so are Coconuts, though they are preferred fruits of Sūrya deva and Hanumāna jī. Hanumāna jī is not a part of Panchāyatana. Gaṇeśa also likes Banana.

Coconuts are used to begin any auspicious work. For example, in Inauguration of places like Mandira (Temple), offices, homes, after buying new car or any vehicle.

Ketakī (Fragrant screw pine) are not used to worship any Devatā especially Bhagavāna Śiva.

During Festival days, fruits, dry fruits, sweets, and other delicacies are used as offerings on special days or festival days.

Offerings to Sūrya

Sūrya (Sun): Chaṭha Pūjā (छठ पूजा), very popular in Bihar is one of the main festivals dedicated to Sun worship (Sūrya), A devatā revered as Bhagavāna known to cure disease. Sūrya is the only Bhagavāna who has physical gross body and can be seen with a naked eye. 

In general, this festival is for healthy and long life of children. Parents take part in this festival. Some decide to observe Vrata (fasting).

Sun worship was very popular throughout the world. Before 5000 years, most of the Dharma-s, devotional practices and religions has many common factors. Sun and God of Thunder were common to all from Latin America to Africa to India (Bhārata) to China to Japan. Third God was Moon God. Moon is connected with Mind and so worship of Moon (Chandra, Soma) keeps one mentally stable and in harmony with nature.

Bananas केला, Gud गुड़ (spelled Guḍa, Jaggery), Sweetened Kheer खीर (spelled Khīra made up of rice), Ber बेर (spelled Bera, Indian Jujubi), Pumpkin कद्दू, Sugarcane Juice गन्ने का रस, Sugarcane sticks  गन्ना are also used.

Khajuria खजुरिया or Thekua ठेकुआ is a popular Indo-Nepalese dessert cookie. It is a sweet snack that has been eaten for centuries in the Indian states of Bihar, Jharkhand, and eastern Uttar Pradesh, as well as in Southern Nepal. 

On the last day of fast, Chaṭhī Maīyā छठी मईया , sister of Sūrya Deva is also worshipped. 

Sources: https://www.chhath.org/rituals-and-traditions.html 

Another popular festival dedicated to Sūrya is Makara Saṃkrānti मकर संक्रांति.

On this day, Laḍḍu-s made up of Jaggery (Guḍa गुड) mixed with Tīla (Sesame seeds तील) are offered. Gujaratis offer Chikki made up of Jaggery, Tīla, Jaggery mixed with Kurmurā / Murmurā (Mamarā મમરા in Gujarati मुरमुरा in Hindi) are also used to made Laḍḍu-s and Chikki and distributed to friends. Laḍḍu-s with sugar are also used. It is winter and so warm delicacy like Laḍḍu-s of Tīla-Guḍa (sesame-jaggery) are offered.

Offerings to Gaṇeśa

Gaṇeśa Chaturthī (गणेश चतुर्थी): Modaka Laḍḍu-s, Motichūra Laḍḍu-s, other sweet Laḍḍu-s are also offered along with various sweets, fruits, dry fruits and red and yellow flowers.

Offerings to Devī / Durgā

Navarātra / Navarātri (नवरात्र / नवरात्रि): A festival dedicated to Nine forms of Mā Pārvati and also representing Trīdevī-s – Sarasvatī, Lakshmī and Ādi Śakti occurs four times a day. Two are Gupta (secret) i.e. they are performed at an individual level, rest two are public festival. Chaitra Navarātri generally occurs in April is publicly celebrated. It ends with Rāma Navamī, the celebration of Birth of Bhagavāna Rāma. Śaradiyā Navarātri is the main Navarātri and widely celebrated in the months of October-November. Tenth day is Vijaya Daśamī विजयदशमी also spelled Vijayā Daśamī विजयादशमी (Daśaharā दशहरा). It is dedicated to victory of Bhagavāna Rāma over Raksha King Rāvaṇa. Rāvaṇa represents Ego. Destruction of Ego leads to Liberation (Moksha). It represents victory of Good over Evil or Dharma over Adharma or Iśvara or Devotion over Ego.

After 20 days of Śarada Navarātri (Oct-Nov Navarātri), Rāma returned to his kingdom Ayodhyā, which is celebrated as Diwali or Dīpāvalī दीपावली (Deepvali), which is lighting up the streets and house entrance for the welcoming return of Bhagavāna Rāma to Ayodhyā, a place where there is no yuddha (war). A-yudhha, a place without inner conflict. We welcome Rāma in our Heart-Mandīra. Dīpa (दीप), Deep means a lamp or a flame or Dīyā (दीया) and Āvali is row or series. Dīpāvalī दीपावली means row of Dīyā-s often translated as ‘row of lights’.

On these days, fruits and flowers offered to Bhagavāna Viṣṇu are also offered.

Offerings to Śiva

Śiva (शिव): Shrāvaṇa Māsa (श्रावण मास) – The holy month of Shrāvaṇa (August-September) is dedicated to Bhagavāna Śiva. It marks end of Monsoon. As per Purāṇa-s, Samudra Manthana i.e. churning of Milky Ocean occurred in search for Amṛta (nectar of immortality) during this month. When poison named Halāhala हलाहल* emerged, no one could bear it. Bhagavāna Śiva out of compassion drank it and blocked it in his throat. Thus, he is known as Nīlakaṇṭha (the one with blue neck). This symbolizes Īśvara removing our mental, emotional and karmic impurities and giving us nectar of immortality i.e. Liberation (Moksha). The churning represents mental efforts and attempt of sucking up energies by negative worldly thoughts and emotions represented by powerful Asurā-s or Dānava-s while the positive qualities are represented by Devatā-s. Both took part in the Samudra Manthana (churning of Milky Ocean). The milky ocean represents churning of mind. It is a form of consciousness. Milky white energy is divine energy or spiritual energy. It is also consciousness upon which Bhagavāna Viṣṇu rests. It is infinite ocean of consciousness.

*(BP 8.7.18 – Hālahala हालहल in śloka but Halāhala हलाहल in normal language)

Bhānga (Cannabis) are offered on Śivarātri to Śiva as a remembrance of Śiva taking poison. Bhānga is intoxicating and so must be consumed only in small quantity as it is Prasāda (Blessed Food) only as a part of ritual. It is symbolic of drinking poison. This was done by various scorpions, snakes and other poisonous creatures who little drank poison that spilled out of Śiva’s hands.

प्रस्कन्नं पिबतः पाणेर्यत्किञ्चिज्जगृहुः स्म तत्।

वृश्चिकाहिविषौषध्यो दन्दशूकाश्च येऽपरे ॥४६ / ४७॥

BP 8.7.46 or 47 – What (negligible) little quality of poison leaked down from his [Bhagavāna Śiva’s] palms while drinking and scattered [on ground], was drunk by scorpions, serpents, poisonous herbs and plants, cobras and other animals with poisonous bites.

#46 as per Gītā Press Sanskrit-Gujarati Translation.

It represents their devotion towards Śiva as he drank poison, they too drank poison. Thus, we follow it only in little quantity. It is not for daily consumption.

Some practices in Tantra and other left-hand paths (Vāma mārga) allow drinking such things that alter the state of brain and elevates the state of awareness to higher level. They are done under the guidance of a Guru. In Dakshiṇāchāra or right-hand path or pure devotional path, such things are discouraged to be drunk on regular basis. Once is a year as a blessed food in small quantity may be allowed for those who wish to consume it, others can skip it.

Bilva Patra (Bilva Leaves) which represent Trident (Triśula) and the trinity like three guṇa-s of Prakriti / Māyā – Sattva, Rajasa and Tamasa, three states of consciousness – waking, dream and deep sleep, Īḍa, Pingalā (Piṃgalā) and Suṣumṇā (इडा, पिङ्गला / पिंगला, सुषुम्णा), etc are favourite of Śiva.

While offering Bilva leaves which are intact with three leaves, one can chant Bilvāṣṭakama बिल्वाष्टकम, a stotra dedicated to Śiva having eight couplets. Bilvāṣṭakama means eight couplets on Bilva Leaves.

Some even chant just one couplet like

त्रिदलं त्रिगुणाकारं त्रिनॆत्रं च त्रियायुधं ।

त्रिजन्म पापसंहारम् ऎकबिल्वं शिवार्पणं ॥१॥

tridalaṃ triguṇākāraṃ trinĕtraṃ ca triyāyudhaṃ .

trijanma pāpasaṃhāram ĕkabilvaṃ śivārpaṇaṃ ..1..

Translation:

I offer one leaf of Bilva to Bhagavāna Śiva – which is –

त्रिदलं tridalaṃ - has three leaves (a Bilva leaf has 3 leaves as a cluster), [and represents] –

त्रिगुणाकारं triguṇākāraṃ - three Guṇa-s (Sattva, Rajasa, Tamasa),

त्रिनॆत्रं trinetraṃ - three eyes and

त्रियायुधं triyāyudhaṃ - three weapons Śiva bears in his hands;

And whose very thought or uttering of names destroys one’s sins accumulated since last three births / yoni-s.

त्रियायुधम् triyāyudhaṃ = having three weapons. The weapons are said to be of three kinds:

1.       Those which can be used for hitting at the enemy, like the sword and mace,

2.       Those which can be aimed at the enemy like the disc, spear, trident and

3.       Those which are released using another instrument like the arrow from the bow.

Shiva has all the three (viz.) mace, trident and the bow (called Pinaka) and the arrow. The weapons are gods by themselves and are in the service of the Lord. Shiva bearing these weapons show He is ready to come to the rescue of any devotee who may seek His help.

Bhagavāna Krṣṇa in Gītā BG 9.26 says –

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati|

tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ||9.26||

BG 9.26 – Whoever offers Me with devotion-a leaf, a flower, a fruit, or [a little] water, I accept that (gift) of the pure-hearted man which has been devotionally presented.

Hindiː BG 9.26 - जो भक्त पत्र, पुष्प, फल, जल आदि (यथासाध्य प्राप्त वस्तु) को भक्तिपूर्वक मेरे अर्पण करता है, उस मेरेमें तल्लीन हुए अन्तःकरणवाले भक्तके द्वारा भक्तिपूर्वक अर्पण किया हुआ (पत्र पुष्पादि) मैं भोगता हूँ अर्थात् स्वीकार करता हूँ।।

Thus, it is an offering from the heart that is important. Bilva Leaf or fruit or water or food is a medium through which we express our emotions and intention to others. One should develop such a faith in one’s Iṣṭa Devatā (chosen form of Īśvara) that by offering just one leaf or one fruit with strong unconditional surrender Bhagavāna will immediately accept the emotions and thoughts (of surrender and faith) in him and relieve one from the burden of Karma-s.

It happened in case of Prahlāda (प्रह्लाद) and Draupadī (द्रौपदी). Prahlāda did not fight against the atrocities but simply surrendered to Viṣṇu / Kṛṣṇa. Viṣṇu never stopped the atrocities, but did not let them harm Prahlāda. He was bitten by snakes and scorpions, and a personification of Mantra i.e. a mantric devī known as Agniśikhā who resembled fire threw a trident at Prahlāda and he was thrown from top of mountain but neither did the poison, nor the trident nor the drop from mountain not even created scratch on Prahlāda. In case of Draupadī, she too unconditionally and helplessly surrender to Bhagavāna Kṛṣṇa and Kṛṣṇa saved her from embarrassment of getting undressed in front of the royal assembly.

Prahlāda used to stay in the state of unconditional surrender all the time. In case of Draupadī she begged and argued with everyone she could and when nothing worked, helpless Draupadī unconditionally surrendered herself to Kṛṣṇa. While Prahlāda was able to create the force of surrender occasionally in times of crisis, Prahlāda always remained in this state of total surrender all the time and so never showed emotions of anger or frustration. He never lamented. Prahlāda is one of the best devotees of Viṣṇu / Krṣṇa.

He chanted OM Namo Bhagavate Vāsudevāya Mantra. While this mantra is attached to Kṛṣṇa, a full Avatāra of Viṣṇu, it is equally applicable to Viṣṇu if we understand the meaning of the word Vāsudeva. Vāsu + Deva. Vāsu or Vāsa means ‘dwelling’. Here it means ‘dwelling in every being’. Deva means ‘divine’ or ‘shining ones’ implying purity. Here it means Īśvara or the Lord or simply pure omnipresent consciousness.  The word Vāsudeva means, ‘The one who resides in all beings’ i.e. Vāsudeva is the ‘Īśvara who resides in [the heart] of all beings’.

The word Śiva (from root word Śi) means ‘in which all things lie’ – All beings, entire cosmos is inside Śiva. It is macrocosmic view of Īśvara. Vāsudeva implies the subtlety of Brahman and it is spread everywhere. Viṣṇu (from root word viś) means to spread or that which is vyāpaka i.e. spread everywhere (spread far and wide / penetrate everything). It is microcosmic view. The one that is the most subtle is also the one which is spread everywhere and is also the substratum of entire universe and the while universe lies inside it. There is Hari-Hara abheda (non-different between Śiva and Viṣṇu)

Bilvāṣṭakam also wishes us to increase our faith and surrender to such an extend that just one offering makes Śiva satisfied with our devotion.

Source: https://sanskritdocuments.org/doc_shiva/bilva8mean.html

अखण्ड बिल्वपत्रेण पूजिते नन्दिकेश्वरे ।

शुद्ध्यन्ति सर्वपापेभ्यो ह्येकबिल्वं शिवार्पणम् ॥३॥

akhaṇḍa bilvapatreṇa pūjite nandikeśvare .

śuddhyanti sarvapāpebhyo hyekabilvaṃ śivārpaṇam ..3..

Translation:

By offering puja to Śiva – The Lord of Nandi with a single bilva leaf that is whole and without defects

One is freed from all sins. I offer one leaf of Bilva to Bhagavāna Śiva.

मूलतो ब्रह्मरूपाय मध्यतो विष्णुरूपिणे ।

अग्रतः शिवरूपाय ह्येकबिल्वं शिवार्पणम् ॥ ८॥

mūlato brahmarūpāya madhyato viṣṇurūpiṇe .

agrataḥ śivarūpāya hyekabilvaṃ śivārpaṇam .. 8..

Translation: Worshipping Śiva with a leaf from the Bilva tree which represents –

Brahmā, the creator in the root portion [of the Bilva tree]

Viṣṇu, the sustainer in the middle portion [of the Bilva tree]

And Śiva, the destroyer in the top portion [of the Bilva tree];

One can derive Supreme benefit.

I offer one leaf of Bilva to Śiva tattva which is formless, and under whose sway the trinity works.

Note: Hence the set of three leaves of Bilva known as Bilva patra also represent the three Deva-s.

Source: https://shlokam.org/bilvashtakam/

https://sanskritdocuments.org/doc_shiva/bilva8mean.html

While chanting this Stotra, hold Bilva Patra (set of three unbroken leaves), while saying the word ‘Arpaṇam’ ‘अर्पणम्’ offer it to Bhagavāna Śiva. ‘Arpaṇam’ means ‘offering’.

Bilva Leaves are to be offered, as they hold great importance. Other fruits can also be offered. Dhaturā fruit though favourite of Bhagavāna Śiva is to be offered with caution as it is poisonous. It should not be consumed. Contact a Doctor, Ayurveda Doctor and a Pandit for its use.

Another Festival is Mahā Śivarātri (महाशिवरात्रि) (March) is observed as a celebration of Śiva-Pārvatī Vivāha i.e. Marriage of Śiva and Pārvatī.

Various Flowers, White Flowers, Fruits and leaves of Bilva tree each branch with a (set of three leaves) are offered to Ādi Yogī Śiva who represent Jñāna.

Offerings to Viṣṇu

Viṣṇu (विष्णु): Festivals dedicated to Bhagavāna Viṣṇu and his Avatāra-s, Paraśurāma, Narasimha, Rāma and Kṛṣṇa are very popular. Their births are celebrated like Paraśurāma Jayantī / Jayaṃtī, Rāma Navamī, Kṛṣṇa Janmāṣṭamī (परशुराम जयंती, नरसिंह जयंती, राम नवमी, कृष्ण जन्माष्टमी ) are celebrated.

Offering of flowers and fruits dear to Bhagavāna Viṣṇu, the bestower of Moksha (Liberation) and his Avatāra-s are used. Each household is decorated with various ornaments and decorative items. Festivals are celebrated with great enthusiasm to the Jagadguru Yogeśvara Kṛṣṇa and the protector of Dharma Bhagavāna Viṣṇu and his Avatāra-s.

Chappana Bhoga छप्पन भोग (offering of 56 delicacies) is offered in mandira-s (temples). Along with 56 delicacies, flowers with good fragrance are offered with devotion. If not daily, then on special days or festival days like Janmāṣṭamī जन्माष्टमी. Someone sponsors Chappana Bhoga or a big Mandira having sufficient donations like Śrī Jagannātha Mandira can offer it daily or as and when they wish. Though Chappana Bhoga is popular in Vaiṣṇava tradition, it is also seen as a offering in Śiva Mandira (Śivālaya) like Mahākaleśvara Mandira in Ujjain.

Puruṣottama Māsa (पुरुषोत्तम मास) also known as Adhika Māsa (अधिक मास) is a year is an extra month that is added to adjust primarily Lunar Calendar like Vikrama Samvata (विक्रम संवत) to adjust with Solar Calendar. It is dedicated to Bhagavaana Viṣṇu. Worshiping Devī Tulasī is also considered as auspicious and highly beneficial as she is beloved of Bhagavāna Viṣṇu. Tulasī mantra is a popular mantra to be recited.

Table: Devatā-s, their functions, stones, and other details

(Table is added as a separate Google Sheets at the End of the Page)

Table: Devatā and their Offerings

(Table is added as a separate Google Sheets at the End of the Page)

Which Mantra-s to Chant for Panchayatan Pūjā?

This is the question which most of us seek. There are no fixed mantra-s for daily pūjā. Books mention two types of mantra-s – Vaidika and Paurāṇika i.e. Mantra-s from Veda-s and Mantra-s from Purāṇa-s. There are detailed mantra-s for each activity including worshipping of Dīpapūjana, Śankhapūjana, Ghaṇṭāpūjana, etc followed by Dhyāna śloka-s, etc. Paurāṇika śloka-s are those found in Purāṇa-s or Ramāyaṇa or Mahābhārata and in some books on Karma Kāṇḍa. In general, the mantra-s are in Sanskrit with no translation, so normal people will have to approach a Panḍita or a Pujārī to help them translate and understand the correct meaning and vidhi (ritual procedure) for proper Pujā.

Those well versed and or wish to perform in a traditional way, can perform Pūja as per Ṣoḍaśopachāra Pūjā (षोडशोपचार पूजा) – Pūjā consisting of Sixteen steps. Pūjā performed in Mandira-s i.e. bigger mandira-s are done keeping in line the tradition Mandira is attached. The devatā is consecrated in the Mūrti and the Mūrti is now a Vigraha, which represents the energy of the devatā established. It is ‘achala mūrti’. Achala means immovable. The one consecrated at home is ‘chala mūrti’. Some say that there is no need to do proper sthāpanā at home Mandirā and Śiva Linga can be directly worshipped without proper sthāpanā. This needs to be fact checked from a competent source.

In simple words, rules for Mandira at home are very lenient.

In general, the five forms of Bhagavāna can be worshipped by any Stotra-s, Stuti-s, Prārthanā (prayers), Āratī, Chalisā-s (40 couplets), Śaṭakam-s and even Sahasranāma-s (1000 names).

Examples are Śivamahimna Stotra, Śiva Panchākshara Stotra, Kārtikeya Stotram, Sūryāṣṭakam, Shrī Viṣṇuṣoḍaśanāma Stotra, Sarasvatī Stotra, Gaṇeśa Pancharatnam, Saurāṣṭakam, etc

One can also chant Kṛṣṇa Madhuraṣṭakam, Kṛṣṇa stavanam, Rāma Rakshā Stotra, Rāma ṣaṭakam,  Hanumana Stotram, etc.

Yes, you can worship Śāligrama as Rāma, Kṛṣṇa, Narasimha – Birth of Rāma is celebrated at 12 noon, Kṛṣṇa at 12 Midnight and Narasimha at 6:40 PM (neither day nor night). Some may even Chant Hanumāna Chālisā.

In fact, in every Mandira of Viṣṇu or his Avatāra like Rāma or Kṛṣṇa or Narasimha or Paraśurāma, it is compulsory to keep round Śaligrama Stone. It has to be daily worshipped. If the Mandira is of Kṛṣṇa Bhagavāna and one has to celebrate Rāma Navamī, then the Abhiśeka is done on the Śāligrāma and not on the Vigraha of Bhagavāna Kṛṣṇa.

Similarly, every Śiva Mandira has a Śiva Linga and to worship Śiva, one has to bend (one’s ego) and do the abhiseka (offering of water, milk, etc suitable ingredients). The Garbha Grḥa (iner sactum santorium), is of Śiva Mandira is always few steps lower then the main hall. Śiva represents Jñāna (knowledge of Self-Realsation) and hence one must step down and bend down one’s Ego to offer water to Śiva Linga to gain Jñāna (Knowledge of Self).

Remember, it is known as Śiva Linga and not Śankara Linga or Rudra Linga or Maheśa Linga or Īśāna Linga. The word Linga here means ‘mark’ or ‘evidence’.  Śiva Linga is the ‘Linga’ and Bhagavāna Śiva is Lingī. Linga as per Anumāna Pramāṇa (testimony by Inference) is the visible tool to reach the non-perceivable source of tool (linga). For example, Fire and Smoke. If one sees rising smoke from the nearby mountain, one can Infer that there will be fire in that mountain which can be verified by waling towards the smoke until fire is physically seen. How can one tell that there is Fire? Because of previous experience or like seeing fire and smoke always go together as in fire from firewood used to cook food.

One can even chant Puruṣa Suktam, Devī Suktam, etc. In general, Panchadeva Atharvaśirṣa-s are not chanted, though there is no restriction to not chant them.

One can even chant Puruṣottama Yoga, Chapter 15 of Bhagavad Gītā.

This is followed by Navagraha Pūjā (worship of Nine Graha-s). There are specific mantra-s for the same. Please consult a Paṇḍita or Pūjārī for the same.

Then comes Ātma Pūjā.

Ātmā Pujā is the Worship of the Divinity in the Self.

The Divine Self present in the devotee is invoked by the devotee.

Additionally, one can sit and chant a Mantra like OM Namaḥ Śivāya for some time or for one japa mālā or more. The mantra is more potent if it is given by a guru. Else consider Śivā or Dakshiṇāmūrtī form of Bhagavāna as your Guru and chant the mantra for whatever time you wish to with or without Japa Mālā (rosery beeds).

Few Mantra-s / Śloka-s are given –

Mantra-s or Śloka-s to be recited

Let us share some common mantra-s and śloka-s. Veda-s have mantra-s and Purāṇa-s and other grantha-s have śloka-s. When referring to Japa Mantra, a mantra can be vaidika i.e. found in the Veda-s or it can be a Paurāṇika Mantra too. For example, OM Namaḥ Śivāya is a Vaidika Mantra found in Yajurvediya Shrī Rudram (श्रीरुद्रम्) also known as Rudrī Pāṭha (रुद्री पाठ) in the North India. However, this mantra is found in Purāṇa-s too like Śiva Purāṇa. It is also found in independent compositions like Śiva Panchākshara Stotra by Ādi Śankara. Hence this can be recited by anyone without restrictions, but its potency increases if passed down by a Āchārya or a Guru.

Reference #1: Skanda Purāṇa

स्कन्दपुराणम्/खण्डः ८ (अम्बिकाखण्डः)/०१

अध्याय ९

Skanda Purāṇa, Khaṇḍa 8 (Ambikā Khaṇḍa)/01, Chapter 9, Śloka 2

Skanda Purāṇa SP 8.1.9.2

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_८_(अम्बिकाखण्डः)/०१

32

पितामह उवाच

नमः शिवाय सोमाय२ भक्तानां भयहारिणे ।

नमः शूलाग्रहस्ताय कमण्डलुधराय च ।।२।।

pitāmaha uvāca

namaḥ śivāya somāya2 bhaktānāṃ bhayahāriṇe |

namaḥ śūlāgrahastāya kamaṇḍaludharāya ca ||2||

OM (ॐ) is added to the Panchākshara mantra to increase strength. Pancha = Five, Akshara means letter. Akshara also means that which is not destroyed. Thus, Sanskrit alphabets are known as akshara, they are indestructible.

Panchākshara Mantra means a Mantra having five Letters – Na Ma Śi Vā Ya (न म शि वा य).

Reference #2: Kūrma Purāṇa

https://sa.wikisource.org/wiki/कूर्मपुराणम्-पूर्वभागः/षड्विंशतितमोऽध्यायः

कूर्मपुराणम्-पूर्वभागः/षड्विंशतितमोऽध्यायः

Kūrma Purāṇa -Pūrva Bhāga (part 1), Chapter Twenty-six, Śloka-s 78-84

Kūrma Purāṇa KP 1.26.78-84

ब्रह्मविष्णू ऊचतुः ।

अनादिमूलसंसाररागेवैद्याय शंभवे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.७८

प्रलयार्णवसंस्थाय प्रलयोद्‌भूतिहेतवे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.७९

ज्वालामालावृताङ्गाय ज्वलनस्तम्भरूपिणे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८०

आदिमध्यान्तहीनाय स्वबावामलदीप्तये ।

नमः शिवायानन्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८१

प्रधानपुरुषेशाय व्योमरूपाय वेधसे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८२

निर्विकाराय सत्याय नित्यायामलतेजसे ।

वेदान्तसाररुपाय कालरुपाय ते नमः।।२६.८३

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।

एवं संस्तूयमानस्तु व्यक्तो भूत्वा महेश्वरः ।२६.८४

brahmaviṣṇū ūcatuḥ |

anādimūlasaṃsārarāgevaidyāya śaṃbhave |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.78

pralayārṇavasaṃsthāya pralayod‌bhūtihetave |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.79

jvālāmālāvṛtāṅgāya jvalanastambharūpiṇe |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.80

ādimadhyāntahīnāya svabāvāmaladīptaye |

namaḥ śivāyānantāya brahmaṇe liṅgamūrttaye || 26.81

pradhānapuruṣeśāya vyomarūpāya vedhase |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.82

nirvikārāya satyāya nityāyāmalatejase |

vedāntasārarupāya kālarupāya te namaḥ||26.83

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye |

evaṃ saṃstūyamānastu vyakto bhūtvā maheśvaraḥ |26.84

Reference #3: Linga Purāṇa

https://sa.wikisource.org/wiki/लिङ्गपुराणम्_-_पूर्वभागः/अध्यायः_१८

लिङ्गपुराणम् - पूर्वभागः/अध्यायः १८

Linga Purāṇa, Part 1, Chapter 18, Śloka 21

Linga Purāṇa LP 1.18.21

सुवाहाय विवाहाय विवादवरदाय च।

नमः शिवाय रुद्राय प्रधानाय नमोनमः।। १८.२१ ।।

suvāhāya vivāhāya vivādavaradāya ca|

namaḥ śivāya rudrāya pradhānāya namonamaḥ|| 18.21 ||

Reference #4: Linga Purāṇa

https://sa.wikisource.org/wiki/लिङ्गपुराणम्_-_उत्तरभागः/अध्यायः_१९

लिङ्गपुराणम् - उत्तरभागः/अध्यायः १९

Linga Purāṇa, Uttara Bhāga, Chapter 19, Śloka 27

Linga Purāṇa LP Uttara/19.27

ऋषय ऊचुः।।

नमः शिवाय रुद्राय कद्रुद्राय प्रचेतसे।।

मीढुष्टमाय सर्वाय शिपिविष्टायरंहसे।। १९.२७ ।।

ṛṣaya ūcuḥ||

namaḥ śivāya rudrāya kadrudrāya pracetase||

mīḍhuṣṭamāya sarvāya śipiviṣṭāyaraṃhase|| 19.27 ||

Linga Purāṇa, Uttara Bhāga, Chapter 19, Śloka 41

Linga Purāṇa LP Uttara/19.41

[ऋषय ऊचुः।।]

नमः शिवाय देवाय ईश्वराय कपर्दिने।।

रुद्राय विष्णवे तुभ्यं ब्रह्मणे सूर्यमूर्तये।। १९.४१ ।।

[ṛṣaya ūcuḥ||]

namaḥ śivāya devāya īśvarāya kapardine||

rudrāya viṣṇave tubhyaṃ brahmaṇe sūryamūrtaye|| 19.41 ||

LP Uttara/19.41 – From the above instances, it indicates that though OM Namaḥ Śivāya is a Vaidika (Vedic) Mantra, since it is mentioned in the Purāṇa-s, it can be chanted by anyone. This is true for other mantra-s, except Tāntrika Bīja Mantra-s like Hṛm, etc which must be strictly be chanted under the guidance of a competent Guru. Mantra-s for chanting are for all like OM Namo Bhagavate Vāsudevā and Śrī Krṣṇa Śaraṇam Mama, etc.

Vaidika, Tāntrika, Paurāṇika Mantra-s and Stotra-s, Stuti-s

The question arises which mantra-s are to be chanted. There is no restriction on which type of mantra-s are to be chanted be it Vaidika, Tāntrika or Paurāṇika or are the simple stuti-stotra-s enough.

Another question is – should I chant Vaidika mantra-s? Well, I will leave it up to you, but before chanting them, please understand what happens when one chants Vaidika and Tāntrika Mantra-s.

Increase in energy: When one properly chants a Vaidika mantra from its Samhitā-Brāhamaṇa part, the mantra-s used in Havana-s, Yajña-s, or used for chanting like Puruṣa Suktam, there is heavy flow of energy from your Sahasrāra Chakra (Crown Chakra). If you are not able to handle it, it will create issues in your physical, energy, astral and mental bodies and you are not capable enough to solve these issues as many people simple self-teach the mantra-s thinking ‘I have right the chant them’, as they advocate equality. 

Energy follows your thoughts: With increased energy in your Energy Body (Prāṇamaya Kośa) your thoughts or wishes may manifests fast comparatively.  

Everything gets amplified: There is increase in not only Energy Body, but also in Astral and Mental Body (collectively known as Manomaya Kośa). This amplifies both positive and negative emotions and thoughts. If mind is not purified, then negative thoughts may consume energy. For example, if you have habit of over thinking, it will exhaust the energy and you will feel tired. On the other hand, you will feel increase in the sustenance of your Will. With negative thoughts directing your energy may cause harm to someone on subtle level, which in turn will produce negative karma in higher proportion and you will have to suffer more in the future.

Bad character means falling down: One will fall down from the spiritual height they have reached and the inner purity that was achieved over a period of years. The hard-earned purity will diminish fast, and the fall will be greater producing greater impact making it difficult to recover on spiritual path. This results of loss of energy and character.

Weaking of physical body: Too much energy weakens physical body. If one cannot handle high flow and retention of energy in body, it will weaken physical body, and one may not be able to get overcome this situation by taking normal allopathic medicines. Hence guidance from a competent authority is necessary. Those who have received Śaktipāta (शक्तिपात), activation of Kuṇḍalini, will understand it better.

Eating non-veg increases heat in the body: Eating non-veg contaminates our physical, energy, astral and mental bodies, as even animals have these bodies, and they do not want to die. While dying, they release stress hormones and release emotions of stress, panic. There is trauma. Thoughts are also negative. All these negative vibrations, thoughts and emotions stay even while meat being cooked and enter into our system when food is eaten and digested. These physical, energy, astral (emotional) and mental components enter into our system corrupting our bodies. The clinging to physical body at the time of death is strong in animal (and also in human) and this emotion also stays with us making it difficult to completely detach from physical body. This is known as Abhiniveśa in Yoga Sūtra-s of Patanjali (Y.Su 2.3). Eating non-veg increases heat in a Yogī-s body and if one is practising Kuṇḍalini Yoga or any energy-based technique, then one may feel increased heat in body which does not go away by any means. In other words, complications that arises due to increase in unregulated energy have no materialistic solution.

Energy Body (Aura), Astral and Mental body expands and gets contaminated in presence of crowd: With larger purified bodies having more energy, it gets easily contaminated in the public places like Local Trains, Buses, Auto Rickshaws, Gardens, Workplace, etc. Others have impure Energy Body while yours is purified. Energy flows from higher (subtle) to lower (gross) level, thus purifying others. However, the exchange of energy takes places both ways and so your energy body will be contaminated with impure energy. You should know how to solve this issue. This is the reason why Yogī-s and Saints live in a secluded place where there is little or no human contact.

This is also the reason why traditional Brāhmaṇa-s (Brahmins) have a lot of restrictions, one of them being no permission to earn money. Orthodox Brāhmaṇa-s (Brahmins) who daily chant Veda-s are supposed to lie a very pure life like that of a Sanyāsī (monk), but with family. He needs equally supportive wife and so she is referentially referred as ‘Dharma Patnī’ ‘धर्म पत्नी’, the one who supports a Brāhmaṇa in his dharma, one of which is Agnihotra, a daily Vaidika Yajña. After Marriage and its consummation as married couple, Auras (Energy Bodies) of both husband and wife merge when they are in close proximity with each other or are holding hands. Aura extends 6-8 inches outward of body from all sides. Aura is big of those who meditate and chant Vaidika Mantra-s. Both are literally sharing their energy bodies, their thoughts, emotions, and their karma-s. 50% Fruits of Husbands karma of Vaidika Yajña goes to his wife. Hene it is advisable o marry in the same Varṇa and following same sampradāya (ideology).

Tāntrika Mantra-s have similar effects like Vaidika Mantra-s –

Same factors are applicable while chanting Tāntrika Mantra-s. They are also potent.

Tantrik bīja mantra-s like phaṭ, etc have blasting effect on Energy body, on chakra-s and other subtle bodies. If unable to handle it, will cause issues. The sounds associated with Chakra-s too should be avoid and the mantra-s containing them should be avoided without being practised under the guidance of a competent Tāntrika. 

Hence, for safety reasons, it is advised to chant Paurāṇika Mantra-s or Śloka-s from Gītā or sing Stotra-s and Stuti-s and Chālisā-s. They do increase energy flow, but the flow is not as strong as Vaidika or Tāntrika Mantra-s. If there is stuti in Sanskrit, it is more potent than the one in Native Language. However, stuti-s in native language easily produce Bhāva (spiritually elevated emotions) that help one in spiritual progress.

With our mind occupied in daily chores, in work, in family and society, sharing little time for spiritual progress, not ready to quit any Bhoga-s (worldly desires), it is better to not chant Vaidika or Tāntrika Mantra-s without guidance.

What is difference between Dhyāna mantra-s, Prārthanā, Āratī-s and other mantra-s?

Dhyāna mantra-s are the mantra-s which help a devotee to prepare mind to get tuned into a form of Īśvara. In my understanding, they should have the description of their form as it is the form that attracts our mind when focused on the Devatā. It can also show some of his personality or the abilities devatā has like Gaṇeśa can remove obstacles. An example is Madhurāṣṭakam or any Sloka picked up from any Stotra or Stuti which describes form like saśaṅkhacakraṃ mantra of Bhagavāna Viṣṇu which describes what he holds in hands. This mantra is given as Viṣṇu Dhyāna Mantra in later section. In the Dhyāna Mantra section, a mixture of mantra-s is given.

Prārthānā is a simple prayer in which a devotee lowers Ego and humbly prays for blessing or prays for forgiveness. An example is Śiva Aparādha Kshamā Prārthanā by Shrī Ādi Śankarāchārya.

Āratī-s are the hymns that eulogise Devatā or a Devī and may cover all or few of the aspects of character, it can contain prayer also to fulfil one’s wishes. Āratī-s are longer chanted in group, while prārthanā can be short. Āratī-s are not included in this article. They are easily available in print and online.

Other mantra-s like Bilvāṣṭakam, etc are used when offering Bilva leaves to Bhagavāna Śiva.

Note: Only a few sample śloka-s are given here. 

Śloka-s that can be used in Panchadeva Pūjā are described here. These are just samples and not the śloka-s to be strictly followed. There is no strict rule or procedure to be followed and if not followed will cause any harm. Please remove this fear. This Pūjā is for all. Pick up your own śloka-s after you have idea, compile them, compile Āratī-s you like and make a booklet yourself.

Now, we will begin the śloka-s that can be used in Panchadeva Pūjā. These are just samples and not the śloka-s to be strictly followed. There is no strict rule or procedure to be followed and if not followed will cause any harm. Please remove this fear. This Pūjā is for all. Pick up your own śloka-s after you have idea, compile them, compile Āratī-s you like and make a booklet yourself.

Invocatory Prayer to Gaṇeśa for removal of Obstacles (विघ्नहर्ता गणेश मंत्र)

॥ ॐ श्री गणेशाय नमः ॥

वक्रतुण्ड महाकाय सूर्यकोटि समप्रभ ।
निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा ॥
॥ oṃ śrī gaṇeśāya namaḥ ॥

vakratuṇḍa mahākāya sūryakoṭi samaprabha ।

nirvighnaṃ kuru me deva sarvakāryeṣu sarvadā ॥

Translation and Meaning:

1: (Salutations to Shrī Gaṇeśa) Who has a Curved Trunk, Who has a Large Body and Whose Splendour is similar to Million Suns;

2: O Deva, Please Make my Undertakings Free of Obstacles, By extending Your Blessings in All my Works, Always.

Source: https://greenmesg.org/stotras/ganesha/vakratunda_mahakaya.php

Mangalācharaṇa (मङ्गलाचरण)

Auspicious beginning –

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके ।
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

sarvamaṅgalamāṅgalye śive sarvārthasādhike ।

śaraṇye tryambake gauri nārāyaṇi namo'stu te ॥

Translation and Meaning:

1: (Salutations to You O Nārāyaṇī) Who is the Auspiciousness in All the Auspicious, Auspiciousness Herself, Complete with All the Auspicious Attributes, and Who fulfils All the Objectives of the Devotees (Puruṣārtha-s पुरुषार्थ - Dharma, Artha, Kāma and Moksha),

2: Who is the Giver of Refuge, With Three Eyes and a Shining Face; Salutations to You O Nārāyaṇī.

Note:

Śiva = Auspiciousness OR Bhagavāna Śiva / Śankara.

Gauri / Gaurī = Shining face from the word Gaura or Devī Pārvatī.

Nārāyaṇī is another name of Mā Dūrgā. She also means Mā Lakshmī or consort of Nārāyaṇa.

Nārāyani (नारायणि) and Nārāyaṇī (नारायणी) are different, but in current context, we have taken appropriate meaning.

Nārāyani (नारायणि) = son of Viśvā-mitra

Nārāyaṇī (नारायणी) = Dūrgā / Lakshmī / Lalitā / Ambā - mentioned in Lalitā Sahasranāma Śloka 70

Lalitā Sahasranāma Śloka 70

नारायणी नादरूपा नामरूप-विवर्जिता ।

ह्रींकारी ह्रीमती हृद्या हेयोपादेय-वर्जिता ॥ ७०॥

nārāyaṇī nādarūpā nāmarūpa-vivarjitā |

hrīṃkārī hrīmatī hṛdyā heyopādeya-varjitā || 70||

298. Nārāyaṇī नारायणी - She who is the female counterpart of Nārāyaṇa.

299. Nādarūpā नादरूपा - She who is in the form of sound (nāda)

300 Nāma-rūpa-vivarjitā नाम-रूप-विवर्जिता - She who is beyond name or form

301. Hrīṅkārī ह्रीङ्कारी - She who is the form of syllable 'hrīṃ'

302. Hrīmatī ह्रीमती - She who is endowed with modesty (Hrī = modesty)

303. Hṛdyā हृद्या - She who abides in the heart

304. Heyopādeya-varjitā हेयोपादेय-वर्जिता - She who has nothing to reject or accept

Nārāyaṇī has many meanings -

Female counterpart is the one who is either the consort or the one who has exchanged the role. In this case the role of Nārāyaṇa.

Durgā or Ambā is also known as Ādi Śakti as per Śākta Mata (Sect of worshippers of Devī) who is the Supreme Brahman under whom the trinity of Brahmā, Viṣṇu and Maheśa (Śiva) work.

She is also the other half of Śiva as in Ardhanāriśvara.

She is also consort of Śiva as Gaurī and 

She is consort of Viṣṇu as Lakshmī / Laxmi.

Gaurī (गौरी) sometimes spelled as Gauri (गौरि) means the fair skinned girl or women.

Comes from the word Gaura (गौर) meaning – shining, fair, brilliant. White or yellowish as colour implying golden complexion.

Durgā (दुर्गा) means ‘the inaccessible or terrific goddess’. Durga / Durgam (दुर्ग / दुर्गम्) means ‘unattainable’ or ‘inaccessible’ (Refer: Word Durgā दुर्गा : Column 2 - both Durga and Durgā are explained)

Source: 

https://sanskritdocuments.org/doc_devii/lalita1000.html

https://sanskritdocuments.org/doc_devii/lalita.html

https://sanskritdictionary.com/?iencoding=deva&q=नारायणी&lang=sans&action=Search

https://sanskritdictionary.com/scans/?col=1&img=mw0537.jpg

The word Trayaṃbaka in original śloka (not #70 in Lalitā Sahasranāma) means the one with Three eyes. Generally this is an Epithet of Durgā who is often represented with three eyes and Lakshmī is generally not depicted with third eye. Dhyāna śloka of Navadurgā mentioned later in book has manu śloka-s depicting Durgā as three-eyed one.

This śloka can be interpreted as related to Mā Pāravatī. It is dedicated to Dūrgā who is a combination of all three Devī-s and so the names are used as adjectives or adjectives are used as names interchangeably.

https://greenmesg.org/stotras/durga/sarvamangala_mangalye.php

Translation and Meaning:

O the most auspicious among all that is auspicious, O consort of Śiva, the fulfiller of all objectives and desires! O refuge of all seekers, O three-eyed one, O Gauri (the radiant goddess)! O Nārāyaṇi, I bow to you in reverence and offer my salutations.

https://shlokam.org/sarvamangalamangalye/

शरणागत दीनार्त परित्राण परायणे ।

सर्वस्यार्ति हरे देवि नारायणि नमोऽस्तु ते ॥

śaraṇāgata dīnārta paritrāṇa parāyaṇe ।

sarvasyārti hare devi nārāyaṇi namo’stu te ॥

Translation and Meaning:

My salutations to you O Narayani Devī (Ambā), you are immersed in the protection of the feeble and the distressed who have taken refuge in you; you are the remover of the distress of all.

https://shlokam.org/sarangatadinarta/

Guru Dhyānam (Contemplation on Guru) (गुरु ध्यानम्)

Guru is none other than the Self. Guru is Brahman, with his blessings our spiritual progress is ensured.

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।

गुरुः साक्षात् परब्रह्म तस्मै श्री गुरवे नमः ॥

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ ।

guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ ॥

Translation and Meaning:

Guru is Brahmā, Guru is Vişņu, Guru is Maheśvara (Śiva),

Guru is the self-revealing limitless Brahman. Salutations to that revered guru.

From hereon, you will have to refer to the PDF file which has many additional topics.

Topics covered in PDF file

Most of these Mantra-s and śloka-s are collected from Internet sites like Greenmesg.org and Shlokam.org. There are other sites too which are referred. But translations of these two sites and others like Shaivam.org (which looks like a completely new website as on 26-Nov-2024) are better and fair in my opinion. Some śloka-s are given from books. Most Sanskrit śloka-s are taken from Sanskritdocuments.org and Wikisource.org. 

Translations are either directly adapted from these sites or they are edited. At times help of AI like Perplexity.ai for Sankrit-English translations is taken, though not very reliable. Even the information is not accurate. This is true for other AI tools including Google Translate.

Hence it is better to not publish them here. 

Mantra-s recently Added to this Page >

Mantra-s or Śloka-s to be recited

Vaidika, Tāntrika, Paurāṇika Mantra-s and Stotra-s, Stuti-s

What is difference between Dhyāna mantra-s, prārthanā, Āratī-s and other mantra-s?

Invocatory Prayer to Gaṇeśa for removal of Obstacles (विघ्नहर्ता गणेश मंत्र) 

Mangalācharaṇa (मङ्गलाचरण)

Guru Dhyānam (Contemplation on Guru) (गुरु ध्यानम्) 

Mantra-s present only in PDF >

Panchadeva Dhyānam (पञ्चदेव ध्यानम्)

Gaṇapati Dhyānam (गणपति ध्यानम्)

Devī Dhyānam (देवी ध्यानम्)

Śiva Dhyānam (शिव ध्यानम्)

Viṣṇu Dhyānam (विष्णु ध्यानम्)

Sūrya Dhyānam (सूर्य ध्यानम्)

Conclusion of Dhyāna Mantra-s

Ātmā Pūjā or Ātma Pūjā

Tables are given at the end of page above the footer. Some explanation may be given in PDF >>

Important Festivals of Panchāyatana Devatā-s

Festivals Dedicated to Śiva

Festivals dedicated to Avatāra-s of Viṣṇu

Important Festivals Dedicated to Sūrya and Gaṇeśa

Festivals Dedicated to Sūrya

Table 5: Festivals Dedicated to Sūrya

Four Navarātri-s

Navadurgā – associated day, chakra-s, and complexion

Mantra-s dedicated to Nine forms of Durgā

Nine Days of Navarātri festival and Navadurgā details

Articles only found in PDF >

APPENDIX

Six seasons as per Hindu Dharma

Table 6: Six Seasons of Bhārata as per Drik Panchānga - (Added to common Google Sheets Above Footer)

Table 7: Six Seasons of Bhārata as per Drik Panchānga (Short) - (Added to common Google Sheets Above Footer)

Holī and Holikā Dahana Episode in Purāṇa-s

1. Killing of Ḍhauṃḍhā (ढौंढा)

2. Burning of Kāma Deva by Bhagavāna Śiva

3. Saving of Devotee Prahlāda from Fire and death of Holikā

Essence:

Celebration:

Festival Lists are added here above footer as Google Sheets.

Tables related to Pancha Devatā and their corresponding stones, etc details, their offerings, their presiding Mahābhūta-s and their presiding functions like Creation, Preservation, etc are added n Google Sheets. 

If you cannot view more than one sheet, you need to be logged in, especially in Mobile. In Mobile, you will have to download Sheets App from Google. Else please download the sheet form downloads link on your PC.

Book is 73 A4 pages or 164 A5 pages. Please download PDF file for further details. It is too long to Include as a single page.

If there is any update, it will be notified on top of page. 

|| Hari OM ||

References and Sources:

This section is not exhaustive. It gives only important References and Sources.

Books:

The main sources of reference for the compilation of this booklet are three books and a website.

It all started with Deva Krama i.e. Positing of Five Devatā-s and their Dhyāna śloka-s. The article was later expanded to cover other topics that you have hopefully read.

1. ‘Panchadeva Pratiṣṭhā – Rahasyam’ Page No 432 Pt. Ashok Kumar Gaud (Hindi) – provided Deva Krama with Directions which is very important.

2. ‘Panchadevopāsanā’ – Book published by Swami Sadananda Sarasvati and compiled by Dr. Sacchidananda Dwivedi ji. Svāmī is now Śankarāchārya of Dvārkā Śāradā Maṭha. Author of Book is / was the head of ‘Department of Sanskrit’ of college ‘Shri Shardapeeth Arts, Commerce College of Education, Dwarka’. (Hindi)

3. ‘Panchadeva Pūjā’ by Shrī Ramāshankar Joshi (Gujarati). A very basic book as compared to other two with Pt. Ashok Gaud’s book being very detailed. I have taken few Dhyāna śloka-s form this book.

Online Source:

4. An Article on very popular website www.advaita-vedanta.org  written and managed by a very knowledgeable Advaitin Shri VS ji who also manages Advaita-L mailing list, one of the oldest discussion group with archived posts available today as on 28-Oct-2024. Relevant Page is PanchAyatana Puja.

Other Online Sources for Stotra-s and Stuti-s:

Only a single link is provided for entire website.

5. Greenmsg website: Excellent website with reliable translation.

https://greenmesg.org/stotras/

https://greenmesg.org/stotras/tulasi/tulasi_stotram.php

https://greenmesg.org/nature/trees/k/karavira.php

6. shlokam website: Another excellent source with reliable translation.

https://shlokam.org

https://shlokam.org/sarvamangalamangalye/

https://shlokam.org/sarangatadinarta/

https://shlokam.org/ardha-narishvara-stotram/

7. Wikisource: Large collect of śāstra-s which includes entire Purāṇa-s on Sanskrit. Very helpful.

https://sa.wikisource.org/wiki/पञ्चतन्त्रम्_०२ग

This link referring to Panchatantra stories also has a reference to Panchāyatana.

https://sa.wikisource.org/wiki/नारदपुराणम्-_पूर्वार्धः/अध्यायः_६५

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_२_(वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः_०३

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_६_(उत्तरखण्डः)/अध्यायः_०८८

https://sa.wikisource.org/s/fqz

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_३_(स्वर्गखण्डः)/अध्यायः_३४

https://sa.wikisource.org/wiki/देवीभागवतपुराणम्/स्कन्धः_११/अध्यायः_१७

All sources are mentioned in their sections. Hence not mentioning them all.

8. Other Sources

https://www.advaita-vedanta.org/archives/advaita-l/2020-February/053967.html

https://adbhutam.wordpress.com/2023/03/22/panchayatana-mentioned-in-skanda-purana/

https://en.wikipedia.org/wiki/Panchayatana_puja

https://archive.org/details/bOJY_kalyan-vol.-61-issue-no.-1-damaged-gita-press/page/n93/mode/2up - Page 95 (pdf file)

pdf link from archive.org, book page no 71, pdf page no 95. Open the pdf file or open txt file in browser and search for word “कलयन्ति” and you will find the śloka). The article is in the name of Śankarāchārya Svāmī Svarūpānanda Sarasvatī jī of Jyotirmaṭha and Dvārkā Maṭha.

If someone finds reference, please email at indiaspirituality [at] gmail [dot] com.

https://www.drikpanchang.com/hindu-goddesses/parvati/durga/navdurga.html

Excellent information with Drik Panchang.

Other Misc Sources (unverified):

https://sankalpamforpuja.blogspot.com/2019/07/sankalpam-for-daily-puja-with-daily.html

https://hindi.webdunia.com/astrology-tantra-mantra-yantra/basil-mantra-118052800036_1.html

https://www.bankbazaar.com/indian-holiday/makar-sankranti-holiday.html

Note: The article may be updated as and when time permits.

 || Hari OM ||

Tables of this Articles (Combined as Google Sheets) 

Updated on 24-Nov-2024