Types of pujas (rites) and upacharas (rituals):

In the Sanat-kumāra-saṁhitā it is stated that "One's iṣṭa-devatā should be worshipped with sixteen upacāras, if not with the former then with ten, or of that's also not possible then atleast with five". The Jñānamālā quoted by Rāghva Bhaṭṭa states " the different classes of Upacāras used in arcanā is thirty eight, sixteen, twelve, ten and five".

The gandharva tantra and the sānkhyāyana tantra says that the para devata should be worshipped with sixty four upacharas called the rajopacharas.

The upacāras involved in these pujas and the fruits of offering them will be described here in this article.

Ashtatrimshatyopacāra puja (38):

Thirty eight Upacāras are as follows: Āsana, Āvāhana, Upasthiti or the coming of the devatā after invocation, Sānnidhya or devatā's approach towards the worshipper, sthirākriti or worshipper making the devatā assume a fixed position before him, prasādana or sādhaka pleasing or gladding the devatā, Arghya or ritual offering in the hands as a token of utmost respect and welcome, Pādya or water for washing feet, Ācamana or water sipped for purification, Madhuparka or mixture of honey, ghee, milk, curd as a the ancient vedic welcome beverage, Punar-ācamana, Snāna or bathing, Nīrājana or waving of lights, Vastra or clothing, Ācamana, Upavīta, Ācamana, Bhūṣaṇa or ornaments, Darpaṇāvalokana or presenting of the mirror, Gandha or sandalwood paste and associated fragrances, Puṣpa or flowers, Dhūpa or burnt incense, Dīpa or lit lamps, Naivedya and Pānīya or Food and water for consumption, Ācamana, Hastavāsa or hand napkin, Tāmbūla or betel nuts and leaves, Anulepana or sandal paste and fragrant oils, Puṣpāñjali handful of flowers, Gīta or song recitals, Vādya or instrumental music, Nṛtya or dancing, Stuti, Pradakṣiṇā, Puṣpāñjali and Namaskāra.

ṣaṣṭatrimṣatyopacāra puja (36):

Thirty six upacāras are as follows:

In the fifth paṭala of Nibandha Tantra it is stated that "Āsana, Danta Kāṣṭha or tooth cleansing stick, Udvartana or rubbing the body with fragrant subtances, Virūkṣaṇa or rubbing the body thoroughly with the said subtances, Sammārjana or removing those substances, Abhyañjana or second rubbing of scented oils, Snāna, Āvāhana, Pādya, Arghya, Ācamanīya, Snānīya, Madhuparka, Punar Ācamanīya, Namaskāra, Nṛtya, Gīta, Vādya, Stuti, Homa, Pradakṣiṇa, Darpaṇa Darśana, Cāmara avyājana or waving of yak tail whisks, Śayya, anulepana, vastra, alaṅkāra, upavīta, gandha, puṣpa, dhūpa, dīpa, balidāna or sacrifice of paśus, tarpaṇa, ātma samarpaṇa and visarjana are the thirty six upacāras."

catuḥṣaṣṭyopacāra or the rājopachāra puja (64):

Every deity has it's own tantra upasana paddhati which contains the different puja acharas centric to that specific deity. Rajopacharas differ from deity to deity and from male deity to female. Here we are only giving one example. I.e. of Shri lalita Tripura sundari. For other devatas please vidyas refer to their individual agamas or tantras.

The sixty four Upacāras for rājarājeśvari lalitā tripura sundarī as per the gandharva tantra are as follows:

Pādya, ābharaṇa-aparovaṇa, sugandha taila-abhyaṅga, mārjana śālā praveśaṇa, mārjana maṇi pīṭha upaveṣaṇa, divya snānīya-udvartana, uṣṇodaka snāna, kanaka kalaśacyuta sakala tīrthābhiṣeka, dhauta vastra parimārjana, aruṇa dukula paridhāna, aruṇa kucottarīya, alepa maṇḍapa praveṣaṇa, alepa maṇḍapa maṇi pīṭha upaveṣaṇa, candana-agaru-kastūri-kāśmīra kuṅkuma-śaṅkhu-mṛgamada-gorocanādi divya gandhaiḥ sarvāṅga vilepana, keśa bhārasya kālāguru dhūpanam, kusuma mālā, bhūṣaṇa maṇaḍapa praveṣaṇa, maṇi pīṭhikā upaveṣaṇa, navamaṇi makuṭa, candra śakala, sīmānta sindūra, tilaka retana, kālāṅjana, pālī-yugalam, maṇi kuṇḍala yugalam, nāsābharaṇa, adharayāvaka, prathama bhūṣaṇa/maṅgala sūtra, kanaka cintaka, padaka, Mahāpadaka, muktāvali, ekāvali, channavīra, keyūra yugala catuṣṭaya, valayā vali, ūrumikā vali, kāñci dāma, kaṭi sūtra, saubhāgyābharaṇa, pāda kaṭaka, ratna nūpura, pādāṅgulīyaka, pāśa, aṅkuśa, ikṣu cāpa, puṣpa bāṇa, maṇi pādukā yugala, mahā cakrādhirohaṇa, kāmeśvarāṅga paryaṅga upaveṣaṇa, amṛtāsava caṣaka, ācamanīya, karpūra vīṭikā, ānandollāsa vilāsa, ārātrika, chatra, cāmara, darpaṇa, tāla vṛnda, gandha, puṣpa, dhūpa, dīpa, naivedya.

aṣṭādaṣopacāra puja (18):

The Eighteen Upacāras are as follows:

In the third paṭala of Pheṭkāriṇī Tantra quoted in Śyāmārahasya, it is stated that the: "Āsana, Āvāhana, Arghya, Pādya, Ācamana, Snāna, Vastra, Upavīta, Bhūṣaṇa, Gandha, Puṣpa, Dhūpa, Dīpa, Anna, Tarpaṇa, Mālya, Anulepana, Namaskāra and Visarjana are the eighteen upacāras."

ṣoḍaṣopacāra puja (16):

The Sixteen Upacāras are as follows:

In śivārcana candrikā it is said that - " the āsana, Svāgata or welcome, Pādya, Arghya, Ācamanīya, Madhuparka, punarĀcamana, Snāna, Vasana, Ābharaṇa, Gandha, Puṣpa, Dhūpa, Dīpa, Naivedya, Vandanā are the sixteen upacāras."

Another definition of sixteen Upacāras as per Mantraratnāvali is quoted in Krṣṇārcana candrikā and it says that: "the Pādya, Arghya, Ācamanīya, snāna, vasana, Bhūṣaṇa, gandha, puṣpa, dhūpa, dīpa, naivedya, ācamana, tāmbūla, arcana stotra, tarpaṇa and namskāra are the twelve Upacāras.

Dvādaśopacāra puja (12):

Twelve Upacāras are as follows:

Arghya, Pādya, Ācamnīya, Madhuparka, ācamana, Gandha, puṣpa, dhūpa, dīpa, naivedya, pradakṣiṇā, namaskāra are the twelve upacāras as per Svatantra Tantra.

Daśopacāra puja (10):

Ten Upacāras as per Kāli tantra are as follows:

Arghya, Pādya, Ācamanīya, Madhuparka, Ācamanīya, Gandha, Puṣpa, dhūpa, dīpa, naivedya are the daśa upacāras".

Saptopacāra puja (7):

Seven Upacāras are follows:

As per the book Prayoga-sāra quoted by Rāghava Bhaṭṭa " Arghya, Gandha, Puṣpa, Akṣata, dhūpa, dīpa, naivedya are the seven limbs of worship".

Pancopacāra puja (5):

Fifth paṭala of Nibandha Tantra states - " Gandha, Puṣpa, Dhūpa, Dīpa, Naivedya are the five Upacāras".

Trayopacāra puja (3):

Three Upacāras - " Gandha, Puṣpa and Naivedya " are known as Sādhaka Upacāras.

If the misguided, miserly or egoistic sādhaka while having means to offer the higher number of upacāras, were to offer lesser numbers to save his wealth, it is said he will never attain the fruit as promised by the śāstras.

Puja connects one with the deity, invoked their tattva in our vicinity along with their ganas which makes it possible to communicate and get our tasks accomplished from the deities without much hassle. Hence all the necessary rites and rituals should be performed without cutting any corners of one wants to achieve full success in his sadhana.

🙏 Namo Narasiṁha 🙏