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Home > Temples of Kerala > Temple rites Praasaada-suddhiUnder the broad heading of praasaada-suddhi (purification of sreekovil)there are eight important rites. They are Gapapathi pooja, praasaada-parigraha, asthrakalasa (Raksha-kalasa), praasaada-pooja, rakshoghna-homa, vaasthu-kalasa, vaasthu-bali and vaasthu-punnyaaham. Of these the first five are conducted on the aftemoon and the last three on the night of the fourth day. The praasaada-parigraha which follows the Ganapathi-pooja is done by the Aachaarya (Thanthri). He scrutinizes every part of the temple and ensures that sthhala-suddhi is done. The praasaada-parighraha means tying the sreekovil along the top of kapotha-mala with sanctified darbha cord and cotton thread (consisting of three izhas) starting from north-east of sreekovil and ending at the same place in clock-wise direction by chanting pranava-manthra. Thereafter inside the sreekovil and its outside are cleaned by using mushti of the concerned deity with the relevant manthras followed by sprinkling of cow-dung water with kurumpullu. Then the place is purified againby scattering mustard all over the place and wiping with musti of the deity followed by sprinkling of cow-dung water and panchagavya The ashta-kalasa pooja which follows is meant for gurding the place from evil spirits beside representing the prowess of devatha. For this a swasthik padma is laid and over it a peetha is made with rice and darbha. Then a kalasa(generally a copper or brass pot tied with cotten twine) is kept over it after kriyas known as Kumbha-samskaara, kalasa-pooja etc. and filled with water by reciting asthra-manthras are different for each deity Then praasaada-pooja is done by scattering mustard allover the place again and wiping with mushti followed by sprinkling cow-dung water and panchagavya. Then both-handful of vikira (left over seeds of white mustard used for mulayital) are put thrice inside the garbha-grha and the remains scattered in other places. Again tle entire area is wiped and ashta-gandha-jala (different for each deity) sprinkled followed by showing dhoopa, deepa etc inside the garbha-grha. In this context it is to be noted that the suddha-dravyas, cotton thread and darbha-cord when invoked with pran.ava-manthras are capable of warding off all kinds of aasura-sakthis as mustard seeds represent Agni which has the power of cleansing, mushti relates to Vaayu and vikira symbolizes the deity. Rakshoghna-homa is also done for removing evil spirits or aasura-sakthi if any, present in the temple site. The homa is conducted at the south-east of the sreekovil in brgu-pada and the manthras recited are from Vedic Rk. Initially the site is cleared and daubed with cow-dung and a sacrificial altar is made with bricks. It is then followed by offering katalaati, chamatha (also called agni-mukha.), ghee and haviss in this homa-kunda by reciting manthras. For vaasthu-kalasa two separate swasthik-padmas are laid and above them a single peetha is made consisting of paddy, rice, sesame and mustard each separated by plantain leaves. Above the peetha cloth, karuka (Agrostis linearis), vahni (kotuveli) leaves (Plumbago zeylanica) and kusa-grass are kept. In addition two pots are kept on the peetha, each twined by cotton thread, in upside-down position. After the pooja the pots are kept in upright position and filled ,up with different articles-the kalasa on the west with gold and rice and the kalasa on the east with gems, gold and pure water. The invocation of these kalasas are then done - the western kalasa with manthras of principal deity and the eastem kalasa with manthras of saanthi-Devatha. Vaasthu-homa which follows and is conducted in the night of the day is meant for propitiating the principal deity to be installed in the temple and the Goddess Saanthi. The homa-kunda is made at north-east of the sreekovi on a square area which has been daubed well by cow-dung and fresh and pure sand is put on this area. It is pertinent to note that the fire for this homa is to be taken from the altar of the rakshoghna-homa with abated breath by the Aachaarya. In short the fire of rakshoghna-homa is transferred to the vaasthu-homa-kunda with great concentration and continuity of rite. In Vaasthu-homa oblations of ghee and oblations of twigs of karuka dipped in panchagavya along with semi-boiled rice balls are offered. Based on the principal deity there are slight variations in the mode of pooja and manthras Vaasthu-bali is done to propitite vaasthu-purasha and devathas seated on him. For this Vaasthu-mandala padma(generally of 81padas) is laid by using three colors black(made of burnt husk of paddy), white (of rice powder) and yellow (of turmeric powder) in a well definded order. In each pada(aquare), karuka(kurumpullu), akshatha and flowers are placed ans pooja with haviss, done for propitiating the vaasthu-purasha and devathas. The items generally used for the bali are haviss ghee and akshatha. The Vaasthu-kalasas (explained in earlier paragraphs) are then taken to the garbha-grha, (where the prathishta is to be done) and after pooja the contents of kalasas poured on the ground followed by sprinkling of Vaasthu-purnnyaaha for propitiating Vaasthu-Purusha. This completes the rites associated with praasaada-suddhi and the site is suitable for the consecration of the idol.
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