(Original in Kannada. This translation By : Shri B.Gururajacharya)
Worship (Puja) of Bhagavaan is basically of two types ; Puja of the form of self and of the external form.
1) To perform Puja by seeing the Bhagavaan from one's mental eye is Atma Linga Puja (Self form - Worship). This is termed as Dhyaana (Meditation), or as Tapas ( Tapa Alochane ) by constant thinking; as Mental worship and as Internal Worship.
2) On the other hand, to perform puja of external forms is known as Baahya Linga Puja. Idols, (Representative forms) sacrificial fire and Rekha Sketches/graphics are the main forms externally prescribed for worship. To (visualize) see and worship Paramaatma in these forms is known as Bahya Linga Puja / Bahiranga Puja.
BhagavataPurana says as under:-
"archadow hR^idaye va api yatha labdhopacharakaih
dravyakshiti- aatmalingani nispadya prokshya chasanam"
This means: -
Through the Idols (pratima) as external forms or using own self as the internal form, HE should be worshiped as per one's capacity. These forms are mainly three types. They are Dravyalinga, Kshitilinga and Atmalinga. First two are meant for external worship. The third one is for internal worship. Atmalinga is that form of God which is seen during the meditation in one's mind ; This form of God is known as Vaasanaa Rupa (form of Mental Impression) as stated in the Shruti : Yadidamupaasate.
`Materialistic form is known as Dravyalinga. This may be the idol made of either metal or stone or earth or wood. Even the Homagni ie fire used in Homa is a `Material form'. Plain floor or plane earth (Bhoomi) is called Kshitilinga. The floor decorated with Mandalas is called Sthandila. (Mandala are Sketches drawn using lines as prescribed).
Acharya Madhwa's Tantra-saara-sangraha attaches much significance for the worship in Kshitilinga.
Poojyashcha Bhagavan nityam chakraabjaadikamandale. (God should be worshipped in Chakrabja and the like every day).
This Mandala worship has some more important aspects. If this Mandala is drawn on the plain floor it is Kshitilinga. Alternatively, if drawn carved or etched on stone or metal it is Dravyalinga.
If, on the other hand, it is drawn imaginary on the canvas of our own self' using mind as finger or visualized on the screen of our mind, then it becomes Atmalinga.
Thus, the Chakrabja Mandala worship encompasses all the types of worship. viz. Pujas in Dravyalinga, Kshitilinga & Atmalinga. ie. both external form and internal form of Puja. This greatness of Chakraabja Mandala Puja is depicted in the second part of the above Tantra-saara-sangraha Shloka as reproduced below.Achale hridaye vaa api chale vaa kevalasthale. - (1-44)
Let us explain this analytically as below.
1 a) Achale Hridaye - One method is to worship HIM in the heart of (at of the centre of) the Chakrabja engraved in the firmly static immovable stone (shila). This type comes under the category of Dravya Linga Puja.
b) Chale api vaa hridaye - To Engrave or draw the Chakrabja over the surface of a movable material like a sheet of a metal or wooden plank etc, and worship the Bhagavaan in it.
This is another way that also falls under the category of Dravya Linga Puja. But the category mentioned at (a) is Achala Dravya Linga (immovable) and that at (b) here is Chala (movable) Dravya Linga.
2. Kevalsthale vaa - To draw the Chakrabja Mandala simply over a sacred place (sthala / sthandila) using specified powders (Rangoli/Churna) and worship The Bhagavan there. This falls under the Kshiti Linga Puja category.
Thus, the above three ( 1 (a), (b) & 2) are Bahya Linga Puja varieties.
Similarly there are three varieties [ 3 (a), 3 (b), & 3 (c)] in the Atmaling Puja.
3. (a) Achale hridaye - Chakrabja Mandala is drawn mentally on the canvas of one's own mind and held firmly there to meditate upon the Bhagavan in it. This is meditation / dhyana.
3. (b) Chale api vaa - When it becomes not possible to hold constantly or steadily the Chakrabja Mandala figure in the mind due to the volatality or wavering nature of mind, repeat again & again visualising Chakrabja figure there and go on recollecting it while continuing meditation. This process is known as DhaaraNa which means holding, preserving or retaining the memory (of the Bhagavan).
3. (c) Kevalasthale vaa - In case the above two mental situations / conditions / status become not possible to achieve, this third method can be tried. Over the plain floor before / in front of you, draw Chakrabja lines using your mental fingers (by imagination) and memorise the Bhagavan there.
(It can be noticed here that the half line Achale ... alone gives the idea of all the six varieties (3+3) of Bahya and Atama linga puja in total).
"Suryognih brahmno gavo vaishnavah kham marujjalam
Bhuratma sarvabhutani bhadra pujapadani me".
1) Surya (the sun), 2. Homagni (sacrificial fire), 3. Brahma Jnani (Brahmana - One who has Knowledge of God), 4. Gow (cow) 5. Vishnu Bhakta (devotee of Vishnu), 6. Hrudayakasha (soul or one's heart), 7. Mukhya Prana (supreme of Vayus), 8. Jalam (water) 9. Bhumi (the earth), 10. Atma (ownbody) 11. Sarva Bhutani (all creatures)
Previously refered Shloka from Tantrasara Sangraha (1.44) also hidingly keeps and hints at all the above within its scope. Let us see how we can get at them.
1) Achale hridaye - Sun is the immovable symbol of God. In him the worship of Surya Narayana who is the real addressed Para Devata of Gayatri Mantra, as stated at Sooryamandalamadhyaga.... dhyeyah sadaasavitr mandalamadhya....
2) Chale api vaa hridaye - In the moving objects such as the sacrificial fire, the person who knows Brahma, the cow, the devotee of Vishnu, the water & the body. Worship of Bhagavan in these six forms is one of the methods.
3) Worshiping HIM in one's heart / soul or one's mind. This puja can be again of two varieties. i) When the Bhagavan's form could be held constantly within one's mind / heart or soul it is Dhyaana (meditation).
And ii) When it could not be held steadily in the mind but has to be recollected, revisualised intermittently, it is called DhaaraNa. - Khandasmrutih dhaarana syaat akhanda dhyaanamuchyate.4) Hridaye (Repeat the Hridaye Word again) :- This indicates the Bhagavat Puja in Mukhya Prana, the Supreme Vayu who is the closest to and most intimately loved by the Bhagavan. This mode of worship is of the highest order and of the highest liking to God. This is why all the worships should start with saying -Bhaaratiramana mukhyapranaantargata.
Mukhya Prana is both static (immovable) and dynamic (movable) form of Bhagavan. This is hinted at Achale hridaye vaa api chale... Commanding force for the moving air (wind) in the space is one form of Mukhya Prana. This is moving form, Bhuta Vayu.
The other form of Mukhya Prana is that which controls Prana Vayu, Apanavayu etc, in our body. This is immovable form Prana Vayu.
5) Achale chale api vaa - Pooja of the Bhagavan residing in the souls / hearts of the moving & static antimated beings.
6) Kevalasthale - God's worship in mere earth / ground. This is 'Sthandial or mandala aradhanam'
Yadavendra in his commentary for this part of shloka of Bhagavata ( Sthandile mantra hridayaih) has said Sthandile bhuvi kritamandale means a mandala drawn on a prepared piece of ground for the purpose of worship.
Veera Raghava of Ramanuja siddhaanta also endorses this by saying - "Bhooshabdena chakrabjadimandala samskrito desho vivakshitah.
(By the word the intended meaning is the place (ground) prepared perfected, & purified drawing Chakrabja etc.).
Worship (Puja) of Bhagavaan is basically of two types ; Puja of the form of self and of the external form.
1) To perform Puja by seeing the Bhagavaan from one's mental eye is Atma Linga Puja (Self form - Worship). This is termed as Dhyaana (Meditation), or as Tapas ( Tapa Alochane ) by constant thinking; as Mental worship and as Internal Worship.
2) On the other hand, to perform puja of external forms is known as Baahya Linga Puja. Idols, (Representative forms) sacrificial fire and Rekha Sketches/graphics are the main forms externally prescribed for worship. To (visualize) see and worship Paramaatma in these forms is known as Bahya Linga Puja / Bahiranga Puja.
BhagavataPurana says as under:-
"archadow hR^idaye va api yatha labdhopacharakaih
dravyakshiti- aatmalingani nispadya prokshya chasanam"
This means: -
Through the Idols (pratima) as external forms or using own self as the internal form, HE should be worshiped as per one's capacity. These forms are mainly three types. They are Dravyalinga, Kshitilinga and Atmalinga. First two are meant for external worship. The third one is for internal worship. Atmalinga is that form of God which is seen during the meditation in one's mind ; This form of God is known as Vaasanaa Rupa (form of Mental Impression) as stated in the Shruti : Yadidamupaasate.
`Materialistic form is known as Dravyalinga. This may be the idol made of either metal or stone or earth or wood. Even the Homagni ie fire used in Homa is a `Material form'. Plain floor or plane earth (Bhoomi) is called Kshitilinga. The floor decorated with Mandalas is called Sthandila. (Mandala are Sketches drawn using lines as prescribed).
Acharya Madhwa's Tantra-saara-sangraha attaches much significance for the worship in Kshitilinga.
Poojyashcha Bhagavan nityam chakraabjaadikamandale. (God should be worshipped in Chakrabja and the like every day).
This Mandala worship has some more important aspects. If this Mandala is drawn on the plain floor it is Kshitilinga. Alternatively, if drawn carved or etched on stone or metal it is Dravyalinga.
If, on the other hand, it is drawn imaginary on the canvas of our own self' using mind as finger or visualized on the screen of our mind, then it becomes Atmalinga.
Thus, the Chakrabja Mandala worship encompasses all the types of worship. viz. Pujas in Dravyalinga, Kshitilinga & Atmalinga. ie. both external form and internal form of Puja. This greatness of Chakraabja Mandala Puja is depicted in the second part of the above Tantra-saara-sangraha Shloka as reproduced below.Achale hridaye vaa api chale vaa kevalasthale. - (1-44)
Let us explain this analytically as below.
1 a) Achale Hridaye - One method is to worship HIM in the heart of (at of the centre of) the Chakrabja engraved in the firmly static immovable stone (shila). This type comes under the category of Dravya Linga Puja.
b) Chale api vaa hridaye - To Engrave or draw the Chakrabja over the surface of a movable material like a sheet of a metal or wooden plank etc, and worship the Bhagavaan in it.
This is another way that also falls under the category of Dravya Linga Puja. But the category mentioned at (a) is Achala Dravya Linga (immovable) and that at (b) here is Chala (movable) Dravya Linga.
2. Kevalsthale vaa - To draw the Chakrabja Mandala simply over a sacred place (sthala / sthandila) using specified powders (Rangoli/Churna) and worship The Bhagavan there. This falls under the Kshiti Linga Puja category.
Thus, the above three ( 1 (a), (b) & 2) are Bahya Linga Puja varieties.
Similarly there are three varieties [ 3 (a), 3 (b), & 3 (c)] in the Atmaling Puja.
3. (a) Achale hridaye - Chakrabja Mandala is drawn mentally on the canvas of one's own mind and held firmly there to meditate upon the Bhagavan in it. This is meditation / dhyana.
3. (b) Chale api vaa - When it becomes not possible to hold constantly or steadily the Chakrabja Mandala figure in the mind due to the volatality or wavering nature of mind, repeat again & again visualising Chakrabja figure there and go on recollecting it while continuing meditation. This process is known as DhaaraNa which means holding, preserving or retaining the memory (of the Bhagavan).
3. (c) Kevalasthale vaa - In case the above two mental situations / conditions / status become not possible to achieve, this third method can be tried. Over the plain floor before / in front of you, draw Chakrabja lines using your mental fingers (by imagination) and memorise the Bhagavan there.
(It can be noticed here that the half line Achale ... alone gives the idea of all the six varieties (3+3) of Bahya and Atama linga puja in total).
* * *
A Shloka appearing in Bhagavata Purana (11-11-14) indicates the above details in its meaning by proper interpretation. In HIS own words, Bhagavan (Shri Krishna) enumerates the following eleven places / forms for HIS Puja."Suryognih brahmno gavo vaishnavah kham marujjalam
Bhuratma sarvabhutani bhadra pujapadani me".
1) Surya (the sun), 2. Homagni (sacrificial fire), 3. Brahma Jnani (Brahmana - One who has Knowledge of God), 4. Gow (cow) 5. Vishnu Bhakta (devotee of Vishnu), 6. Hrudayakasha (soul or one's heart), 7. Mukhya Prana (supreme of Vayus), 8. Jalam (water) 9. Bhumi (the earth), 10. Atma (ownbody) 11. Sarva Bhutani (all creatures)
Previously refered Shloka from Tantrasara Sangraha (1.44) also hidingly keeps and hints at all the above within its scope. Let us see how we can get at them.
1) Achale hridaye - Sun is the immovable symbol of God. In him the worship of Surya Narayana who is the real addressed Para Devata of Gayatri Mantra, as stated at Sooryamandalamadhyaga.... dhyeyah sadaasavitr mandalamadhya....
2) Chale api vaa hridaye - In the moving objects such as the sacrificial fire, the person who knows Brahma, the cow, the devotee of Vishnu, the water & the body. Worship of Bhagavan in these six forms is one of the methods.
3) Worshiping HIM in one's heart / soul or one's mind. This puja can be again of two varieties. i) When the Bhagavan's form could be held constantly within one's mind / heart or soul it is Dhyaana (meditation).
And ii) When it could not be held steadily in the mind but has to be recollected, revisualised intermittently, it is called DhaaraNa. - Khandasmrutih dhaarana syaat akhanda dhyaanamuchyate.4) Hridaye (Repeat the Hridaye Word again) :- This indicates the Bhagavat Puja in Mukhya Prana, the Supreme Vayu who is the closest to and most intimately loved by the Bhagavan. This mode of worship is of the highest order and of the highest liking to God. This is why all the worships should start with saying -Bhaaratiramana mukhyapranaantargata.
Mukhya Prana is both static (immovable) and dynamic (movable) form of Bhagavan. This is hinted at Achale hridaye vaa api chale... Commanding force for the moving air (wind) in the space is one form of Mukhya Prana. This is moving form, Bhuta Vayu.
The other form of Mukhya Prana is that which controls Prana Vayu, Apanavayu etc, in our body. This is immovable form Prana Vayu.
5) Achale chale api vaa - Pooja of the Bhagavan residing in the souls / hearts of the moving & static antimated beings.
6) Kevalasthale - God's worship in mere earth / ground. This is 'Sthandial or mandala aradhanam'
Yadavendra in his commentary for this part of shloka of Bhagavata ( Sthandile mantra hridayaih) has said Sthandile bhuvi kritamandale means a mandala drawn on a prepared piece of ground for the purpose of worship.
Veera Raghava of Ramanuja siddhaanta also endorses this by saying - "Bhooshabdena chakrabjadimandala samskrito desho vivakshitah.
(By the word the intended meaning is the place (ground) prepared perfected, & purified drawing Chakrabja etc.).
shri kRuShNARpanamasthu
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