Bhagwathi sewa, Devi Pooja, Devi Archana, Bhagwathi archanai, Amma Bhagwathi sewa, Paraamba, Pancha Bhoota

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Bhagwathi sewa, Devi Pooja, Devi Archana, Bhagwathi archanai, Amma Bhagwathi sewa, Paraamba, Pancha Bhoota

 The Bhagwathi sewa carries procedures and methods that belong to Kerala tanthra. Paraamba is invoked in the yanthra which is the seat of the devi. Avaahan and Pratishtha is done on this seat. The yanthra is made either with sand colors or with pure things like Turmeric, rice floor etc. The five colors used in Yanthra represent the principle of Pancha Bhootas

The ‘Padmam’ which is used as a seat for the Devi is a symbolic representation of the Brahmanda (Universe). Five colors, which are the symbols of ‘Panchabhootas’ (Five elements), are used to make the Padmam. Avahana of the Devi (Invocation) is the simplified version of the Pratishta (Installation). That is why in Kerala the performance of Bhagavathi Seva once in a month is considered to be equal to thirty days temple darsan.

 There are many stages involved in the process of Bhagwathi sewa. These stages require two to three hours to complete. These are secret stages that are not directly shown to anyone.

 Deha Sudhi which means Purification of Physical and Mental body:

              This is the first stage. Two processes are involved in the detailed Deha Sudhi. The first one is Bhootasamharam (bringing back all the elements of creation into their pure potentiality). Second is Bhootasuddhi (again creating the elements in their purified form). A little bit of imagination is helpful to understand this process. Imagine that our body is decomposed. Then we get basic elements like carbon, oxygen, etc. Imagine that they are also split. Then we can reach the realm of atoms. Again imagine that atom is also split. Then we can reach the quantum field. If we can take this quantum field back into its source, Thanthra says, we can reach the level of ‘Sookshma bhootas’ (subtle elements). In Deha Sudhi, the priest takes back this Sookshma bhootas into their source, which is pure ‘Potentiality’. For that first he has to destroy his karmic body, which is the result of his Karmic impressions. Using ‘yam’(vayu beejam), he weakens his karmic body, using ‘rum’(Agni beejam) he burns his karmic body and using ‘vam’(jala beejam), he removes all his ‘Karmic impressions and moves to the level of ‘Pure Potentiality’.

From there, the priest again starts the reverse process, which is ‘Bhoota srushti’ (creation of elements). First he creates the ‘Sookshma Bhootas’ (subtle elements). Using this Sookshma Bhootas, the subtle body of the Deity (here Devi) is created. When that is done correctly and perfectly, we can say that the body of the priest is transformed into the body of a Deity.

Samkhupooranam: (Purification of water and other materials used for pooja):
              In Kerala, two special vessels, known as ‘Kindi’ (they are the transformation of ‘Kamandulu’ of the ancient saints) are used. A ‘Samkh’ (conch) is also used. The Sanskrit word, ‘Samkham’ denotes infinity. ‘Kham’ means sky. And in Indian numerology, ‘Samkham’ is an infinite number which is far above lakhs and crores. As a whole, conch symbolizes infinity. It is into this infinity, the water is poured and purified. And when it is done, the water becomes purified enough to be used for pooja.

Atma Aradhana: (worship of the Devi consciousness created in the body):
             Here the priest turns the conch to face his body and does the pooja to his body. For a person, who is ignorant of the principle behind this it may appear as an act of masochism. We need to understand that he is not worshipping his body; instead, he is worshipping the Devi consciousness which has already been created in his body.

Ganapathy Pooja:
             In yoga, Ganapathy is the presiding Deity of ‘Mooladhara Chakra, where ‘Kundalini Sakthi’ is situated. Since ‘Bhagavathi Seva’ is nothing but the symbolic representation of the arousal of ‘Kundalini Sakthi’, this Ganapathy Pooja has got tremendous significance.

Peedha Pooja:
            Here, with the help of some mantras, priest creates a subtle platform (gross platform, ‘Padmam’, has already been created.) for the Deity

Moorthi kalpana and Avahana:
          ‘Kalpana’ means visualization. Modern psychology says that if we can visualize something very strongly, it will be materialized soon. The same concept is used here but more intensively. The priest visualizes the Deity, in accordance with the ‘Dhyana Sloka’ of that deity and then invokes It. He starts his invocation from ‘Mooladhara Chakra’ and through all the chakras, he brings it to the ‘Sahasrara Padmam’ and from there he brings it to ‘Padmam’. He uses flowers (which are symbols of ‘Akasa tatwa’ (Ether principle) to bring the Devi from his body to the ‘Padmam’ in front of him.

Moorthi Pooja:
            This is also known as ‘Shodasopachara Pooja’. If we take this at the superficial level, Devi is treated here as an honorable guest and 16 ‘upacharams’ are given to her. But the real, inner meaning is a little subtle. It signifies the arousal of ‘Kundalini’ and the showering of the nectar from the Sahasrara Padmam. ‘Padyam’ suggests the upward flow; ‘Arghyam’ suggests the downward flow and ‘Aachamaneeyam’ is the resulting nectar. 

             Next the priest gives ‘Madhuparkkam’ which is really a mixture of Ghee, curd and honey, to the deity. According to Yoga Sasthra, Curd is the symbol of ‘Agni Ghandam, Ghee is the symbol of ‘Soorya ghandam’ and honey is the symbol of ‘Soma ghandam’. These three ‘Ghandams’ (sections) contain all the chakras. So, by submitting ‘Madhuparkkam’, actually what we are submitting is our whole Being. When we complete all the 16 ‘Upacharams’, we become one with the Supreme Being and Its subtle vibration.

Nivedyam: 
              At the peripheral level what happens here is the offering of the best food to our chief guest (here Devi). In a deeper level, Nivedyam is the symbol of ‘Pridhwee tatwa’ (matter principle) and ‘Annamaya Kosa’ (Physical sheath). By offering Nivedyam to Devi, we are actually offering our physical existence to her. In another words, it is the upward movement of the aroused ‘Kundalini’ (Serpent power).

Prasanna Pooja:
                Superficially, prasanna pooja is nothing but pleasing the Devi with prayers. Here, in this prayer section, the priest uses many Veda mantras for  ‘pushpanjali’ or ‘Archana’. In other Agama pooja systems like Saiva agama and vaishnava agama, many manthras are used while doing ‘Shodasopachara pooja’ But in Thanthric pooja, while doing ‘Shodasopachara pooja’, ‘Beeja mantras’ and ‘Mudras’ (Particular hand gestures or positions) are used more . Only in the Prasanna Pooja, Veda mantras are used in abundance.

                The real meaning of Prasanna Pooja is a little spiritual. After the ‘Nivedyam’, ‘Kundalini’ reaches the ‘Sahasrara Padmam’ and then the showering of the nectar happens. Prasanna Pooja symbolizes the showering of the Nectar. That is why in Kerala temples, at the time of Prasanna Pooja the door of the Sanctum Sanctorum is kept closed. After the Prasanna Pooja, the priest opens the door and sprinkles the Nectar (Theertham) on the devotees. In Bhagavathi Seva, except the door closing, all the other procedures are followed.

Layamgam: 
                 At the peripheral level it is the starting of the return of Devi, who became happy with the pooja. But at the deeper level, layamgam symbolizes the dissolution of the special field of vibration which has been created.

Udvāsana (उद्वासन): 
               Priest then takes the Devi consciousness back into his body and let it dissolve into his being.

 (NOTE :This above article was written when the author was a priest at M.T.S. Houston. When the Performance of Bhagavathi Seva was started in that temple for the first time in 1999, non-malayalee devotees could not understand the significance of that ritual. This was prepared to help them understand the singnificance of that ritual.)

 The different steps to Bhagwathi Sewa and Devi Archana/ For Novice understanding (As I perform it)

1. A fast will be observed for seven days and on each day Bhagwathi will be invoked according to sacred kriyas / Would also observe bhoomi shayan.
2. Will have to enter the room through west direction which is Dharma dwar according to Bhavopnishad.
3. Bhadrakali, Lambodar and Bhairav will be praised as they are the guardian deities to the final salvation where the sadhak invokes bhagwathi inside his own body.
4. Then the Guru Pooja will be done with Mrigi Mudra. Deer indicates the ever-wandering heart and we seek Guru to remove the blemish of wandering. Then guru paduka will be worshipped.
5. Afterwards achaman, Ganpati dhyan, pranayam, asanpuja, ghantapuja, dik bandhan, deh raksha, Anugya, deep puja, bhuta shuddhi, atma pranapratishtha, nyasa, dhyanam and many other steps will be followed. This is a secret process which will be done before the devotees come to the place. (This might change a little bit). I will explain each intricate act and the reason behind that to everyone.
6. Devotees will arrive to do shodashupchaara.
7. Ahvahana: Invocation of the deity
8. Asana: Offering a seat to the deity
9. Padya: Offering water to wash the feet
10. Arghya: Offering water to wash hands
11. Achamaniya: Offering water to drink
12. Snana or abhisekha: Bathing
13. Vastra: Clothing or offering a garment
14. Yagnopavit or Mangalsutra: Putting on the sacred thread
15. Anulepana or gandha: Sprinkling with perfume
16. Pushpa: Offering flowers
17. Dhupa: Burning incense
18. Dipa or Aarti: Waving of an oil lamp in front of the deity
19. Naivedya: Offering food
20. Namaskara or pranama: Reverential prostration or salutation
21. Parikrama or Pradakshina. Circumambulation
22. Visarjana or Ucchavas: Taking leave.

The above process for devotees will take 1 to 2 hours. Before that Japa and other secret Pooja will also take 3 to 4 hours.

Aarti and distribution of prashad will be done.

This will complete the Pooja.

PLEASE USE THE CONTACT FORM TO SEEK OUR SERVICE FOR THIS SEWA. PLEASE NOTE THAT I DO NOT CHARGE ANYTHING FOR THIS POOJA BUT I HAVE TO SEEK PERMISSION FROM BHAGWATHI THROUGH PRASHNA. THE DAKISHNA IS COMPLETELY VOLUNTARY. THE ONLY CHARGE IS RELATED TO MATERIALS USED IN POOJA, OR TRAVELLING EXPENSES, WHICH THE DEVOTEE CAN PROVIDE IF HE/SHE WANTS.

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