Synthesis in Siva Worship

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worshipped as actually inhabiting the concrete object installed for worship,

such as the image linga, handful of sand or sandal, kalasa or even a flower;

this is a mental process involving the exercise of thought. The second

function is the utterance of the mantra, i.e., uttering the appropriate mystic

syllables which are calculated, to welcome and install that Being in the object

chosen; this is a vocal process. The third is the kriya - actual ritualistic

puja - the various detailed actions connected there with such as inviting the

honoured guest to step in, to be seated, to accept service, food etc., to

listen to prayers and so on; this is a process involving action done mostly

with the hands. Thus it is evident that all the faculties of the worship per

find full expression in the puja; and self purification in the physical, mental

and psychic planes is the first direct and wholesome outcome of the Siva-puja.

The greatest synthesis is this integration of thought, word and deed through

bhavana, mantra and kriya. Development of personality is an important aim of

educators in this century; it consists of an integrated development of the

three faculties of body, mind and soul. It is indeed amazing that such an

integration is sought to be effected in the spiritual sphere, through worship,

by a meaningful synthesis of bhavana, mantra and kriya. All the details of

the Siva-puja are sought to be related to one or the other of the basic

concepts of Saivism. Siva's function for the succour and liberation of the

souls are fivefold; acts of service to Siva in the puja are related to these

functions. The abhiseka denotes creation; naivedya of the offering of food

denotes preservation; bali(sacrificial offering of food)

signifies dissolution; the showing of light denotes obscuration and finally the

ritual of agni-karya or homa signifies the bestowal of grace. Puja is again

an expression of trancendent humanism in the practice of the Saiva religion. No

Siva-puja, is complete without a Candesa-puja as the last item. Candesa was

just a small human boy who tended cows and who was raised to the celestial

region for his intense love of God. At the end of all Siva-puja, a go-puja,

worship of the cow, is prescribed. Rsabha deva, the bull mount of Siva also to

be worshipped. There is invariably the worship of the sthala-vrkas, worship of

the particular tree or plant in the place, under whose shade Siva was

considered to have manifested Himself in the ages past. Siva worship as

laid down in the agamas has

come to stay. It seems to have satisfied a thrist of the people to reach

God-realisation, not through total renunciation, but even through the enjoyment

of the good things of life. It appears to have succeeded marvellously and

perpetuated a system of worship, which had stood the test of time. The

parartha-Siva-puja is still going strong, and today, in the latter half of the

century, it continues to be the bedrock on which the edifice of family and

society stands. Yours George Pillai Om Namah Sivaya

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