Ppanchanga nyaya and vedanta

CC 1.7.106: The Lord said, “Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva.

The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athāto brahma-jijñāsā: “Now is the time to inquire about the Absolute Truth.” The human form of life is especially meant for this purpose, and therefore the Vedānta-sūtra very concisely explains the human mission. This is confirmed by the words of the Vāyu and Skanda Purāṇas, which define a sūtra as follows:

alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham

astobham anavadyaṁ ca sūtraṁ sūtra-vido viduḥ

“A sūtra is a compilation of aphorisms that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation.” Anyone familiar with such sūtras must be aware of the Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.

There are four chapters (adhyāyas) in the Vedānta-sūtra, and there are four divisions (pādas) in each chapter. Therefore the Vedānta-sūtra may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedānta-sūtra is athāto brahma-jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udāharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).

According to the great dictionary compiler Hemacandra, also known as Koṣakāra, Vedānta refers to the purport of the Upaniṣads and the Brāhmaṇa portion of the Vedas. Professor Apte, in his dictionary, describes the Brāhmaṇa portion of the Vedas as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the Vedas. Hemacandra says that the supplement of the Vedas is called the Vedānta-sūtra. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purport of the Vedas is called Vedānta knowledge. Such knowledge, as given in the aphorisms of the Vedānta-sūtra, must be supported by the Upaniṣads.

According to learned scholars, there are three different sources of knowledge, which are called prasthāna-traya. According to these scholars, Vedānta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gītā (13.5) the Lord says, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: “Understanding of the ultimate goal of life is ascertained in the Brahma-sūtra by legitimate logic and argument concerning cause and effect.” Therefore the Vedānta-sūtra is known as nyāya-prasthāna, the Upaniṣads are known as śruti-prasthāna, and the Gītā, Mahābhārata and Purāṇas are known as smṛti-prasthāna. All scientific knowledge of transcendence must be supported by śruti, smṛti and a sound logical basis.

It is said that both the Vedic knowledge and the supplement of the Vedas called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The Vedānta-sūtra aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. The Pañcarātra and Vedānta-sūtra, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedānta-sūtra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that while Vyāsadeva was compiling the Vedānta-sūtra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the Vedānta-sūtra aphorisms before Vyāsadeva.

As mentioned above, the Vedānta-sūtra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jñāna, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jñāna. The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: jīvera ‘svarūpa’ haya kṛṣṇera ‘nitya-dāsa’. “The living entity is an eternal servant of Kṛṣṇa, the Supreme God.” (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sādhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jñāna. The fourth chapter describes the result of such devotional service (prayojana-jñāna). This ultimate goal of life is to go back home, back to Godhead. The words anāvṛttiḥ śabdāt in the Vedānta-sūtra indicate this ultimate goal.

Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the Vedānta-sūtra, and in order to protect it from unauthorized commentaries, he personally composed Śrīmad-Bhāgavatam on the instruction of his spiritual master, Nārada Muni, as the original commentary on the Vedānta-sūtra. Besides Śrīmad-Bhāgavatam, there are commentaries on the Vedānta-sūtra composed by all the major Vaiṣṇava ācāryas, and in each of them devotional service to the Lord is described very explicitly. Only those who follow Śaṅkara’s commentary have described the Vedānta-sūtra in an impersonal way, without reference to viṣṇu-bhakti, or devotional service to the Lord, Viṣṇu. Generally people very much appreciate this Śārīraka-bhāṣya, or impersonal description of the Vedānta-sūtra, but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purport from the original Vedānta-sūtra. In other words, Lord Caitanya definitely confirmed that the commentaries, or bhāṣyas, written by the Vaiṣṇava ācāryas on the basis of devotional service to Lord Viṣṇu, and not the Śārīraka-bhāṣya of Śaṅkarācārya, give the actual explanation of the Vedānta-sūtra.

Панчанга-ньяя

ЧЧ 1.7.106: Господь сказал: «Учение „Веданты“ — это слова, изошедшие из уст Верховной Личности Бога, Нараяны, который принял образ Вьясадевы».

Веданта-сутра» состоит из афоризмов, раскрывающих метод постижения Вед. Она в сжатой форме содержит все ведическое знание. «Веданта» начинается со слов атхто брахма-джиджс — «Настало время вопрошать об Абсолютной Истине». Человеческая жизнь предназначена именно для этой цели, и «Веданта-сутра» в сжатой форме объясняет смысл жизни человека. Это подтверждается в «Ваю-пуране» и «Сканда-пуране», где дается следующее определение сутры: 

алпкшарам асандигдха

сра-ват вивато-мукхам

астобхаманавадйа ча

сӯтра сӯтра-видо виду

«Сутра — это свод афоризмов, которые наименьшим количеством слов выражают суть всего знания. Она должна обладать универсальностью смысла и совершенством формы». Любой, кто знаком с сутрами, имеет представление и о «Веданта-сутре», которую знатоки называют по- разному: 1)«Брахма-сутрой», 2)«Шариракой», 3)«Вьяса-сутрой», 4)«Бадараяна-сутрой», 5)«Уттара-мимамсой» и 6)«Веданта-даршаной».

«Веданта-сутра» имеет четыре раздела (адхьяи), и каждый из них содержит по четыре главы (пады). Поэтому «Веданта-сутру» можно также назвать шодаша-падой, или собранием афоризмов в шестнадцати частях. Тема каждой из частей раскрывается пятью адхикаранами, способами изложения, которые называются пратигьей, хету, удахараной, упанаей и нигаманой. Изложение каждой темы начинается с пратигьи, вступительного утверждения, описывающего цель рассуждения. С такого утверждения начинается и вся «Веданта-сутра»: атхто брахма-джиджс — эта книга провозглашает необходимость вопрошать об Абсолютной Истине. В том же контексте должны быть раскрыты причины (хету), приведены примеры на основе различных фактов (удахарана), даны более подробные разъяснения (упаная), и в заключение все должно быть подтверждено цитатами из ведических шастр (нигамана).

Согласно знаменитому лексикографу Хемачандре, известному также под именем Кошакара, «Веданта» представляет собой комментарий к Упанишадам и разделу Вед под названием Брахманы. Профессор Апт объясняет в своем словаре, что Брахманы содержат правила употребления гимнов во время различных жертвоприношений и подробно объясняет их происхождение, иногда иллюстрируя их развернутыми примерами в форме легенд и историй. Брахманы отличаются от другого раздела Вед, именуемого мантрами. Хемачандра также говорит, что «Веданта-сутра» дополняет Веды. Слово веда означает «знание», а анта — «конец». Иначе говоря, знание веданты представляет собой истинное понимание конечной цели Вед. Такое знание, представленное в афоризмах «Веданты», должно опираться на учение Упанишад.

По мнению знатоков писаний, существует три источника знания, именуемых прастхана-траей. «Веданту» относят к одному из них, поскольку она представляет ведическое знание на основе логики и веских доводов. В «Бхагавад-гите» (13.5) Господь говорит: брахма-сӯтра- падаи чаива хетумадбхир виничитаи — «Понимание высшей цели жизни дается в „Брахма-сутре“ на основе логики и доводов с объяснением причин и следствий». Поэтому «Веданта-сутру» называют ньяя- прастханой, Упанишады — шрути-прастханой, а Пураны — смрити- прастханой. Все научное знание о трансцендентном должно опираться на шрути, смрити и убедительную логику.

Говорится, что ведическое знание и дополнения к Ведам, именуемые «Сатвата-панчаратрой», изошли из дыхания Нараяны, Верховной Личности Бога. «Веданта-сутру» составил Шрила Вьясадева, могущественное воплощение Шри Нараяны, хотя иногда эту роль отводят великому мудрецу Апантаратаме. Тем не менее «Панчаратра» и «Веданта-сутра» выражают одни и те же истины. Шри Чайтанья Махапрабху подтверждает это и провозглашает, что, поскольку «Веданта-сутру» составил Шрила Вьясадева, ее следует считать родившейся из дыхания Шри Нараяны. Шрила Бхактисиддханта Сарасвати Тхакур пишет в своем комментарии, что одновременно с Вьясадевой составлением аналогичного трактата занимались семь других великих мудрецов. Это были Атрея Риши, Ашмаратхья, Аудуломи, Каршнаджини, Кашакритсна, Джаймини и Бадари. Говорится также, что Парашари и Кармандибхикшу обсуждали афоризмы «Веданта-сутры» еще до Вьясадевы.

Как уже упоминалось, «Веданта-сутра» состоит из четырех разделов. Первые два посвящены отношениям живого существа и Верховной Личности Бога. Это называется самбандха-гьяной, или знанием об отношениях. В третьем разделе описывается деятельность в отношениях с Верховной Личностью Бога. Это называется абхидхея-гьяной. Шри Чайтанья Махапрабху так описывает отношения живого существа с Верховным Господом: джӣвера ‘сварӯпа’ хайа кшера ‘нитйа-дса’ — «Живое существо призвано быть вечным слугой Кришны, Верховного Бога» (Ч.-ч., Мадхья, 20.108). Поэтому, чтобы действовать в таких отношениях, следует заниматься садхана-бхакти, исполнять предписанные обязанности в служении Верховной Личности Бога. Это и есть абхидхея-гьяна. Четвертый раздел «Веданты» описывает результат такого преданного служения (прайоджана-гьяну). Высшая цель жизни заключается в том, чтобы вернуться домой, к Богу. Слова анвтти абдт в «Веданта-сутре» указывают на эту высшую цель.

Шрила Вьясадева, могущественное воплощение Нараяны, составил «Веданта-сутру» и, чтобы защитить ее от ложных комментариев, создал по указанию своего духовного учителя Нарады Муни произведение под названием «Шримад-Бхагаватам», ставшее первым комментарием к «Веданта-сутре». Помимо «Шримад-Бхагаватам» есть и другие комментарии к «Веданта-сутре», составленные главнейшими ачарьями- вайшнавами. В каждом из этих комментариев подробно описано преданное служение Господу. Имперсоналистское толкование «Веданта-сутры», лишенное какой-либо связи с вишну-бхакти (преданным служением Господу), дают только приверженцы комментария Шанкары. Обычно люди высоко отзываются о его «Шарирака-бхашье», имперсоналистском толковании «Веданта-сутры», но все комментарии, в которых не говорится о преданном служении Господу Вишну, противоречат цели изначальной «Веданта-сутры». Одним словом, Господь Чайтанья подтвердил, что истинное объяснение «Веданта-сутры» содержится не в «Шарирака- бхашье» Шанкарачарьи, а в комментариях, или бхашьях, написанных ачарьями-вайшнавами, которые основывали свои суждения на преданном служении Господу Вишн

десять тем «Шримад-Бхагаватам»

ЧЧ 1.2.91-92: «Здесь [в „Шримад-Бхагаватам“] раскрывается десять тем: 1)сотворение материальных стихий, составляющих вселенную; 2)созидательная деятельность Брахмы; 3)поддержание сотворенного мира; 4)особое благоволение Господа к верующим; 5)творческий импульс; 6)обязанности, предписанные тем, кто чтит закон; 7)описание воплощений Господа; 8)конец сотворенного мира; 9)освобождение от тонкого и грубого материального бытия; 10)высшее прибежище, Верховная Личность Бога. Десятая тема вмещает в себя девять предыдущих. Желая выделить ее особо, махаджаны прямо и косвенно изложили девять предыдущих тем в форме молитв и непосредственных толкований».

В этих стихах (Бхаг., 2.10.1 – 2) перечислены десять тем «Шримад-Бхагаватам». Десятая тема представляет собой суть, а девять предыдущих — ее категории. Каждую из десяти тем можно вкратце описать следующим образом:

1. Сарга: первичное творение, осуществляемое Господом Вишну; в это время возникают пять грубых материальных стихий, пять объектов чувственного восприятия, десять органов чувств, а также ум, разум, ложное эго и совокупная материальная энергия (вселенская форма).

2. Висарга: вторичное творение, осуществляемое Брахмой, который создает все подвижные и неподвижные тела во вселенной (брахманде).

3. Стхана: поддержание сотворенной вселенной, осуществляемое Личностью Бога, Вишну. Вишну исполняет более важную функцию, чем Брахма и Господь Шива, и затмевает их Своим величием, ибо, хотя Брахма творит вселенную, а Господь Шива разрушает ее, Вишну хранит эту вселенную.

4. Пошана: особая защита и забота, которой Господь окружает Своих преданных. Царь заботится о целом царстве и всех своих подданных, однако членам своей семьи он уделяет особое внимание, и точно так же Личность Бога особо заботится о Своих преданных, безраздельно вручивших себя Ему.

5. Ути: творческий импульс, или созидательная сила, позволяющая создавать новое, согласно требованиям времени, места и обстоятельств.

6. Манв-антара: периоды правления Ману, которые обучают людей, стремящихся к совершенству, законам религии. Законы Ману, изложенные в «Ману-самхите», указывают путь к достижению совершенства человеческой жизни.

7. Ишанукатха: приводимые в писаниях сведения о Личности Бога, Его воплощениях на земле и деяниях Его преданных. Писания, повествующие об этом, особенно важны для достижения успеха в жизни.

8. Ниродха: сворачивание всех энергий мироздания. Эти энергии исходят из Личности Бога, которая вечно возлежит на водах Причинного океана. Мироздание возникает с Его выдохом и спустя определенный срок исчезает.

9. Мукти: освобождение обусловленных душ от грубых и тонких оболочек — тела и ума. Освободившись от всех материальных привязанностей, душа отбрасывает тонкое и грубое материальное тело и в своем изначальном, духовном теле достигает духовного мира — Вайкунтхалоки или Кришналоки, — где посвящает себя трансцендентному любовному служению Господу. Душа, которая пребывает в своем изначальном, естественном состоянии, называется освобожденной. Заниматься трансцендентным любовным служением Господу и стать освобожденной душой, дживан-муктой, возможно даже в материальном теле.

10. Ашрая: Трансцендентное, суммум бонум, из которого исходит все сущее, на котором оно зиждется и в которое погружается после уничтожения. Ашрая — это источник и основа всего сущего. Ашраю называют также Верховным Брахманом (например, в «Веданта-сутре»: атхто брахма-джиджс, джанмдй асйа йата). «Шримад-Бхагаватам» подчеркивает природу Верховного Брахмана как ашраи. Ашрая — это Кришна, и потому в жизни нет более важного занятия, чем изучать науку о Кришне.

«Шримад-Бхагаватам» провозглашает Шри Кришну прибежищем всех проявлений, поскольку Господь Кришна, Верховная Личность Бога, является источником и высшей целью всего сущего.

Здесь важно определить два понятия — ашрая (прибежище) и ашрита (нуждающийся в прибежище). Ашрита — это то, что зависит от изначального принципа — ашраи. Девять категорий, описанных в первых девяти песнях «Шримад-Бхагаватам», от творения до освобождения, включая пуруша-аватары, воплощения, пограничную энергию (живые существа) и внешнюю энергию (материальный мир), — все это ашрита. Однако молитвы, содержащиеся в «Шримад-Бхагаватам», обращены к ашрая-таттве, Верховной Личности Бога, Шри Кришне. Великие души, поведавшие «Бхагаватам», с большим искусством описали первые девять категорий, сделав это как прямо, так и косвенно — с помощью историй. Их целью было дать читателю всеобъемлющее представление о Шри Кришне — Абсолютной Трансцендентной Истине, ибо все мироздание, как духовное, так и материальное, покоится в теле Шри Кришны

Ten topics of Srimad Bhagavatam

CC Adi 2.91-92, Translation and Purport: “"Here (in Śrīmad-Bhāgavatam) ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahmā, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity, (6) prescribed duties for law-abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others. To distinguish this ultimate shelter from the other nine subjects, the mahājanas have described these nine, directly or indirectly, through prayers or direct explanations."

These verses from Śrīmad-Bhāgavatam (2.10.1–2) list the ten subject matters dealt with in the text of the Bhāgavatam. Of these, the tenth is the substance, and the other nine are categories derived from the substance. These ten subjects are listed as follows:

(1) Sarga: the first creation by Viṣṇu, the bringing forth of the five gross material elements, the five objects of sense perception, the ten senses, the mind, the intelligence, the false ego and the total material energy, or universal form.

(2) Visarga: the secondary creation, or the work of Brahmā in producing the moving and unmoving bodies in the universe (brahmāṇḍa).

(3) Sthāna: the maintenance of the universe by the Personality of Godhead, Viṣṇu. Viṣṇu's function is more important and His glory greater than Brahmā’s and Lord Śiva's, for although Brahmā is the creator and Lord Śiva the destroyer, Viṣṇu is the maintainer.

(4) Poṣaṇa: special care and protection for devotees by the Lord. As a king maintains his kingdom and subjects but nevertheless gives special attention to the members of his family, so the Personality of Godhead gives special care to His devotees who are souls completely surrendered to Him.

(5) Ūti: the urge for creation, or initiative power, that is the cause of all inventions, according to the necessities of time, space and objects.

(6) Manv-antara: the periods controlled by the Manus, who teach regulative principles for living beings who desire to achieve perfection in human life. The rules of Manu, as described in the Manu-saṁhitā, guide the way to such perfection.

(7) Īśānukathā: scriptural information regarding the Personality of Godhead, His incarnations on earth and the activities of His devotees. Scriptures dealing with these subjects are essential for progressive human life.

(8) Nirodha: the winding up of all energies employed in creation. Such potencies are emanations from the Personality of Godhead who eternally lies in the Kāraṇa Ocean. The cosmic creations, manifested with His breath, are again dissolved in due course.

(9) Mukti: liberation of the conditioned souls encaged by the gross and subtle coverings of body and mind. When freed from all material affection, the soul, giving up the gross and subtle material bodies, can attain the spiritual sky in his original spiritual body and engage in transcendental loving service to the Lord in Vaikuṇṭhaloka or Kṛṣṇaloka. When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jīvan-mukta, a liberated soul, even while in the material body.

(10) Āśraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all. The āśraya is also called the Supreme Brahman, as in the Vedānta-sūtra (athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1)). Śrīmad-Bhāgavatam especially describes this Supreme Brahman as the āśraya. Śrī Kṛṣṇa is this āśraya, and therefore the greatest necessity of life is to study the science of Kṛṣṇa.

Śrīmad-Bhāgavatam accepts Śrī Kṛṣṇa as the shelter of all manifestations because Lord Kṛṣṇa, the Supreme Personality of Godhead, is the ultimate source of everything, the supreme goal of all.

Two different principles are to be considered herein—namely āśraya, the object providing shelter, and āśrita, the dependents requiring shelter. The āśrita exist under the original principle, the āśraya. The first nine categories, described in the first nine cantos of Śrīmad-Bhāgavatam, from creation to liberation—including the puruṣa-avatāras, the incarnations, the marginal energy, or living entities, and the external energy, or material world—are all āśrita. The prayers of Śrīmad-Bhāgavatam, however, aim for the āśraya-tattva, the Supreme Personality of Godhead, Śrī Kṛṣṇa. The great souls expert in describing Śrīmad-Bhāgavatam have very diligently delineated the other nine categories, sometimes by direct narrations and sometimes by indirect narrations such as stories. The real purpose of doing this is to know perfectly the Absolute Transcendence, Śrī Kṛṣṇa, for the entire creation, both material and spiritual, rests on the body of Śrī Kṛṣṇa.

Preparation for Puja through Pancha Anga and Sat Suddhi

A. Panca Anga Puja:

Deity worship has been divided into five categories of activities in the pancaratra scriptures.

1. abhigamana  (approaching the temple):

This includes the preparatory activities such as cleaning oneself physically by bath, wearing fresh cloth, ornamenting oneself with tilaka and tulasi beads,  cleaning the temple, removing used articles and cleaning them, and decorating the temple.

2. upadana (gathering articles):

This includes gathering flowers, tulasi, suitable fruits, preparing cooked foods, and selecting  the proper utensils for the worship.

3. yoga (attaining spiritual identity):

This includes cleansing the body of material conception and assuming a spiritual body fit for service to the Lord, by means of mantra, bhuta suddhi, dhyana and manasa puja.

4. ijya (worship):

This refers to the external worship, or offering of upacaras such as asana, padyam, snana etc.

5. svadhyaya (recitation of scripture):

This includes all of the  processes of cultivation, such as reading scripture, hearing and chanting the names and glories of the Lord etc.

From this analysis one can understand that arcana does not consist of simply offering external articles to the murti of the Lord, but involves preparatory and supplementary activities, all of which are also necessary for attainment of  successful worship.  If one offers articles to the murti without being spiritually qualified, then the worship is useless and offensive, and will not favor the development of devotion, the goal. These activities of the five angas are the cause of spiritual qualification for one on the level of sadhana, and must therefore be practiced on a  daily basis along with the external worship of the deity (ijya).

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B. Sat Suddhi (six types of purity):

The preparatory activities for external worship are means of creating purity or suddhi in all aspects relating to the deity:  place, articles, self, mind, mantra,and murti.  These are known as sat suddhi (six purities).  All the preparatory elements of puja may fall under one of these headings. The purification takes place in two stages, physical and spiritual.

1. Sthana suddhi (purity of place):

Place is a necessity for worship.  If that place is impure, then the worship will be ineffective.  Thus, before the puja proper, care is taken that  the place is cleansed physically, then decorated with auspicious elements and ritually purified with mantra.  Place refers not only to the earth, but to the atmosphere around one and the heavens above.  These must also be purified.

2. Dravya suddhi (purity of articles):

All of the articles to be offered must be physically pure according to scriptural standards. When physical purity is attained, the articles are then spiritualized with mantra and mudra.

3. Atma suddhi (purity of body):

One cannot approach the Lord with the material body. The physical body of the worshipper is purified first through bathing, wearing fresh cloth and tilaka etc, and then attains finer purification through the mental process of bhuta suddhi.  It is further spiritualized by nyasa and mantra water.

4. Citta Suddhi (purity of mind):

The mind is the most important element in regards to the worshipper.  If this is impure, then all other  forms of purification  become insignificant.  All the other types of purification are actually assistants to purification of mind.  This purification is enhanced by pranayama, and final spiritualization occurs by dhyana and manasa puja.

5. Mantra suddhi (purity of mantra):

The mantra given by guru with which one worships the deity is important in pancaratric puja, for sound is the most powerful method of associating with the Lord.   Mantra must be given by a bona fide guru if one wishes to discover its full potency. If the mantra is covered by impurity, or if one commits offense, then its effect will be less.  One should be careful therefore not to commit offense, and pronounce the mantras properly.

6. Murti Suddhi (purity of the murti):

The form of the Lord one must be physically cleansed by water and cloth, and by mantra before worshipping.
 

When these six suddhis are perfected, one can offer the external articles of worship and attain success.  The worship may be divided as follows:

1.  basic physical purification of place , articles and body, before the puja proper;

2. subtle purification of these elements and spiritualization of body and mind as the first step in worship, called purvanga karmani;

3.  preliminary worship, such as guru puja;

4. worship of the murti in the mind;
5. worship using the external articles;

6. concluding activities to enforce the idea of full surrender to the deity;

7. activities of the day which are favorable for the development of devotion to the Lord, ie all types of devotional service.
This manual treats the central three topics in detail and touches on the first.  For more details on the first and last topics, one should consult the manual on daily activities (nitya kriya).

Note:

The purvanga karmas are treated in some detail, but one should understand that the same result- purification and attainment of spiritual form- is already achieved if one has pure bhakti. Ultimately, Krsna accepts the devotion.

     patram puspam phalam toyam yo me bhaktah prayacchati
     tad aham bhakty upahrtam asnami prayatatmanah

Therefore the preparatory activities are less important for the person qualified with sincerity and devotion.  And if one performs all of the purvanga karmas and rules of offering upacaras according to scripture but does so with no interest to attain pure bhakti, then  all of ones activites are simply dry rituals.  The practising devotee should accept those rules which  assist development of pure bhakti in serving his deity.
 
III.  ELEMENTS OF PUJA:

A. PURIFICATIONS PRIOR TO PUJA:

1. Preliminary Sthana Suddhi (Cleaning place):

Directly after the mangala aratrika, the deity room should be thoroughly cleansed with water. Stone floors are cleansed with water, but if contamination is serious they may be washed with cow dung.  Cleaning the temple is a devotional activity which engages the whole body and is glorified in the scriptures.  Cleaning the temple is equivalent to cleaning the heart.

     sammarjanan tu yah kuryat purusah kesavalaye
     rajas tamobhyam nirmuktah sa bhaven natra samsayah

One who cleans the temple of visnu becomes free from raja and  tama guna without doubt.
                             Visnu Dharmottaram
 

     padapitham ca krsnasya vilva patrena gharsayet
     usnambuna ca praksalya sarva papaih pramucyate
 

One should clean the Lord's simahasana using warm water and  scrubbing with vilva leaves .  By doing this one becomes free from all sins.
                               Narasimha Purana

According to the scriptures, the nirmalya (garlands and flowers worn or used by the Lord on the previous day) must be removed from the Lord's room before the sunrise, otherwise one incurs sin.

     trsitah pasavo baddhah kanyaka ca rajasvala
     devata ca sa nirmalya hanti punyam purakrtam
 
A bound animal who is thristy, an unmarried daughter who has come of age, and a deity with nirmalya left after the dawn are causes for loss of all previous pious activities.
                            Atri Samhita

After the room is cleansed, it may be decorated with mandalas made from rice flour, gober and colors.  Garlands, flags and banana trunks may be installed for auspiciousness.
 

2. Preliminary Dravya Suddhi:

All articles that have previously been used in worship of the Lord must be thoroughly washed before using for worship again.  As well, any item which has contacted anything impure must be properly washed.  Different articles attain purity in different ways.

Copper, brass, bell-metal, iron, tin and lead items may be cleansed by ash, tamarind and water.  If touched by a low class person, these items should be  scrubbed three times with these cleansing agents.

Metal should be heated in fire to the point that it does not melt to purify it of contact with meat, wine, blood, stool, a dead body, or a woman in her period.

If metal articles are not spotted or dirty and have not contacted impure objects, they may be cleansed by simply washing with pure water.

Stone articles are purified by washing with water.  If contamination is serious, then the stone article should be buried for a week, then heated in fire.

Wood items are cleansed by scrubbing with earth, gober and water.

Clay items are purified by fire.  They cannot be purified if touched by wine, urine, stool, spit, pus etc.  They should in that case be discarded.

Cotton articles are cleansed by washing with soap and water, then drying in the sun and  wind.

Wool, silk, and hemp (jute) items are cleansed by sprinkling with water, and then hanging in the sun. If contamination is more serious they may be scrubbed wtih mustard seeds and dried in the sun.
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Cloth articles difficult to wash because of jewels or other items sewn into them may be cleansed by sprinkling them with water and exposing them to sun and wind.

Milk, ghee and yoghurt may be cleansed by removing the impurities if possible.  Ghee is also purified by heating. If contamination is serious, the article may be discarded.

Grains are cleansed by sprinkling with water and removing the bad parts.

If food has been touched by hair, bone, stool, urine, dead bodies, salive from drooling or sneezing, or it the food is eaten by mice or other animals or by insects or worms, it cannot be offered to the Lord.

Articles which have been offered to the Lord become the prasad of the Lord and cannot be re-offered to the Lord, as in the case of foods.  Those containers or instruments used repeatedly for offering must be washed thoroughly before being used again for offerings, as in the case of ghee lamps.  Articles such as flowers and incense may be left near the deity after offering to him so that he may enjoy them further.  However if these articles are offered to the devotees for their enjoyment , they cannot be again placed near the Lord for his enjoyment.

Since contamination spreads by touch, one should be careful not to mix used articles with unused articles, or to touch offered items to unoffered items.  One should be careful to see that while offering an article during aratrika, offered water, flowers, ghee etc. do not fall upon the unoffered upacaras.  Thus a thorough knowledge of what is pure and impure and how to attain and maintain physical purity of items is prerequisite to perorming deity worship.

3. Preliminary Atma Suddhi:

Physical purity of the body is given much importance in vedic society.  The body and its holes are cleansed after waking in the morning by water and earth (or soap), by brushing the teeth, and by submerging oneself in water.

As contamination spreads by touch, the worshipper must be careful to avoid touching impure items such as the holes of the body, hair, the lower part of the body, the cloth covering the lower body, feet, floor, or any impure item (stool, urine, blood, fat, marrow, bone, tears, ear wax, phelgm etc).  Offered articles are considered impure for one who is going to offer fresh articles. Therefore the worshiper must be careful to avoid touching offered items.  Before touching an unoffered item he should wash his hands.  The water used to wash hands should not be thrown in such a way to contaminate other objects.  The left hand , considered impure, should not touch the deity.

A person must be dressed in clean cloth.  Proper dress consists of two pieces of cloth, upper and lower.  Sometimes the upper cloth is tied around the waist for convenience. Cloth which is stained, torn,eaten by insects, burned, too short or too long, without a tail tucked in the back, washed by a laundry man, wet or dirty is improper.  Cotton cloth becomes impure after wearing once, and must be washed and dried to regain purity.  Silk or wool maintains purity even wearing many times, but silk must be washed after eating, sleeping or passing nature in it.  Kaupina must also be clean.

Decorating the body with marking of the vaisnava is a step to spiritualize the body with the names of the Lord, and assuming all the recommended ornaments of a vaisnava creates ones identity as a servant of the Lord.

4. Preliminary Citta Suddhi:

The  person should have been purified  through the samskara of Vaisnava initiation, by which he has received Vaisnava mantras for worshiping the Lord, and by his daily vaisnava sadhana or acara.

With these prerequisites, the puja proper can begin.