Importance of Daily Puja and Ishta Devata
Puja is the common term for ritual worship, of which there are numerous synonyms such as Archana, Vandana, Bhajana, etc., though some of these stress certain aspects of it. The object of worship is the Ishta Devata or the guardian deity or the particular form of the Deity whom the devotee worships.
Whilst all things may be the objects of worship, choice is naturally made of those objects which, by reason of their effect on the mind, are more fitted for it. An image or one of the useful emblems is likely to raise in the mind of the worshipper the thought of God.
In Puja, an image or picture representing some divine form is used as the object of worship. The image is adored. A Lingam represents Siva. All forms are one. All are adoring the same Iswara.
The differences are only differences of names due to difference in the temperament of the worshippers, but not in the object of adoration. It is only out of ignorance that different religionists and different sects fight and quarrel amongst themselves.
Regular worship, Puja or other modes of demonstrating our inner feeling of recognition of Divinity in the idol unveil the Divinity latent in it. This is truly a wonder and a miracle. The picture comes to life. The idol speaks. It will answer your questions and solve your problems. The God in you has the power to awaken the latent Divinity in the idol. It is like a powerful lens that focusses the sun’s rays on to a bundle of cotton. The lens is not fire and the cotton is not fire either, nor can the sun’s rays, by themselves, burn cotton. When the three are brought together in a particular manner, fire is generated and the cotton is burnt. Similar is the case with the idol, the power of the devotee’s concentration and faith makes the idol shine with resplendence. God is then enshrined in the idol. From here, He will protect you in a special manner. The idol will perform miracles. The place where it is installed is at once transformed into a temple, nay, a Vaikuntha (abode of Lord Vishnu) or Kailasa (abode of Lord Siva). Those who live in such a place are freed from miseries, from diseases, from failures and from Samsara itself. The awakened Divinity in the idol acts as a guardian angel, blessing all, conferring the highest good on the devotees.
All the Nayanars attained God-realisation through the worship of the Lingam, the image of Lord Siva. A pseudo-Vedantin feels ashamed to bow down or prostrate before an idol. Appar,
Sundarar, Sambandar etc., had the highest Adwaitic realisation. They saw Lord Siva everywhere and yet they visited all temples of Siva, prostrated before the idol and sang hymns which are on record now. The Nayanar saints practised Chariyai and Kriyai only and attained God-realisation.
They swept the floor of the temple, collected flowers, made garlands for the Lord, and put on lights in the temple. They were illiterate, but attained the highest realisation. They were practical Yogis and their hearts were saturated with pure devotion. They were embodiments of Karma Yoga. All of them practised the Yoga of Synthesis. The idol in the temple was a mass of Consciousness for them.
(pgs. 198-200, Sixty-Three Nayanar Saints by Swami Sivananda)
Whilst all things may be the objects of worship, choice is naturally made of those objects which, by reason of their effect on the mind, are more fitted for it. An image or one of the useful emblems is likely to raise in the mind of the worshipper the thought of God.
The differences are only differences of names due to difference in the temperament of the worshippers, but not in the object of adoration. It is only out of ignorance that different religionists and different sects fight and quarrel amongst themselves.
Regular worship, Puja or other modes of demonstrating our inner feeling of recognition of Divinity in the idol unveil the Divinity latent in it. This is truly a wonder and a miracle. The picture comes to life. The idol speaks. It will answer your questions and solve your problems. The God in you has the power to awaken the latent Divinity in the idol. It is like a powerful lens that focusses the sun’s rays on to a bundle of cotton. The lens is not fire and the cotton is not fire either, nor can the sun’s rays, by themselves, burn cotton. When the three are brought together in a particular manner, fire is generated and the cotton is burnt. Similar is the case with the idol, the power of the devotee’s concentration and faith makes the idol shine with resplendence. God is then enshrined in the idol. From here, He will protect you in a special manner. The idol will perform miracles. The place where it is installed is at once transformed into a temple, nay, a Vaikuntha (abode of Lord Vishnu) or Kailasa (abode of Lord Siva). Those who live in such a place are freed from miseries, from diseases, from failures and from Samsara itself. The awakened Divinity in the idol acts as a guardian angel, blessing all, conferring the highest good on the devotees.
Sundarar, Sambandar etc., had the highest Adwaitic realisation. They saw Lord Siva everywhere and yet they visited all temples of Siva, prostrated before the idol and sang hymns which are on record now. The Nayanar saints practised Chariyai and Kriyai only and attained God-realisation.
They swept the floor of the temple, collected flowers, made garlands for the Lord, and put on lights in the temple. They were illiterate, but attained the highest realisation. They were practical Yogis and their hearts were saturated with pure devotion. They were embodiments of Karma Yoga. All of them practised the Yoga of Synthesis. The idol in the temple was a mass of Consciousness for them.
(pgs. 198-200, Sixty-Three Nayanar Saints by Swami Sivananda)
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