THE SIGNIFICANCE OF SOME PUJA RITUALS:

    The term puja signifies purification and perfection, and the spiritual illumination resultant therefrom.  The meaning attached to the various acts connected with puja are also expressive of this meaning.  Just as abhiseka (bathing) creates external or physical cleansing, so it causes also an inner cleaning, when it is accompanied by the necessary bhavana (thought) and the mantra.  Colours have their own effect not only on human beings but also on animals; we speak of a red rag, not a rag of any other colour.  Red has always been a symbol of warning, while green is the symbol of pleasure, welfare, and bounty.  Black, the colour of darkness is associated with mourning in the west, while white is always the colour of purity and of peace.

    It is no wonder therefore that special virtues are attributed to the colours of flowers used in Siva worship.  White is always the best, and suited for the evening and night worship; this is also relevant because at these parts of the day, there will not be the sun's light and every thing will be dark; only white flowers will be easily visible.  White flowers are said to help the worshipper to salvation.  Crimson-hued flowers are used at noon and they are of the rajasa quality and they confer wordly pleasures on the worshipper.  Similarly, each individual type of flowers is considered to be efficacious in a particular way.  Bits of leaf, green in colour can always be used in the absence of flowers during all parts of the worship.  Flowers should always appear on the crest of the Siva-linga.  They are placed there thrice as puspanjali.  This signifies the incoming of Siva-bodha in the place of atma-bodha resulting in the removal of the three sections of karma-agami, sancita and prarabdha.

    Silken garments are superior and they confer long life in this birth and also in future lives.  Garment for the image signifies the removal of the tirodhana-sakti, the force of obscuration.  The ringing of the bell, incense, light, mudra, etc., signify that the self does not any longer look on the material world but tries to dwell in the Siva-bhoga granted to it.  The dhupa signifies the kriya-sakti and waving the dhupa means the symbolic removal of the power of anava.  The dipa is light, and it means the removal of the fear of death and of evil karmas, and the conferment of illumination.  naivedya, by the process of dedication of cereals and pulses, confers prosperity and plenitude of foodstuffs.  The camphor that is burnt has a special quality and naturally has a special meaning.  It is pure white in colour, and when it is burnt it takes on the hue of agni (fire), and it burns itself out completely, without residue, and becomes onewithe the akasa.  White is the colour of the sattivika-guna, Agni or red colour is symbolic of Sivahood.  So camphor signifies that the self takes on the sattvika-guna, leaves off its limited state, takes on the all-pervasive state of Siva, and becomes one with Him without any separate existence.

    These are merely illustrative.  They may be extended to every one of the various parts of the ritualistic Siva-puja.