Cosecration Ceremony (partisthavidhi):

Once the construction of a new temple is successfully completed, it is to be formally consecrated with appropriate rites and ceremonies. A separate pandal is erected in the north-eastern corner of the main structure wherein are performed all the important religious ceremonies.

Since the consecration is a very elaborate religious ceremony, only the most important steps will be described. After the usual puja and homa for the vastupurusa, nine balis(offerings) are given to the minor (and usually fierce) deities, by placing the balis all round the temple and deities are then requested to leave the place permanently.Then the acarya, the yajamana and their assistants enter the yagasala and establishe kalasas (ceremonial pots filled with water, the number being up to a maximum of 32) all round the place. After certain preliminary rites, homas are performed in the several homakundas (1 or 5 or 9) to propitiate the main deity of the temple and other associated deities.

Meanwhile, the image of the main deity, after the ceremonial opening of its eyes (netronmilana) will have been taken in the ratha (temple car) to a nearby source of water like a river or a pond and immersed in it for the first if the three adheivasa ceremonies (adhivasa=abode), called jaladhivasa. From there, after three days, the image is brought in the ratha to the yagasala and then put in grains for another three days (dhanyadhivasa). Its is then taken out and put on a specially prepared bed for three days more (sayyadhivasa).

In the centre of the garbhagrha, a yantra (a gold plate with occult designs), some precious stones and minerals as also some seeds are placed.

Then comes astabandha. Eight materials like conch, whitestone, lac, perfume etc; are powered nicely and mixed with butter or oil to form a paste which is then put on the yantra and other materials mentioned previously. Over this the image is fixed. This image is then connected by a gold wire or a long thread, to the main homakunda in the yagasala. This is called nadisandhana whereby the nadis or internal passages will become opened up as it were, to receive life. The deity is then invoked into the image by pranapratiatha (a simple ceremony for infusing life-force) and a simple workship is performed.

The main kalasa from the yagasala is then brought and the image bathed with that water. This is called kumbhabhiseka. This is then followed by elaborate worship, offerings and waving of lights.

The acarya, the yajamana , the sthapati and their assistants will then take a ceremonial bath (called avabhethe-snana) indicating thereby that they

Have successfully completed a great and meritorious act.

Ceremonial worship is also done to the consort of the main deity and minor deities associated with it.

Occasional Worship (naimittika-puja):

Worship done on special occasions like Sivaratri, Vaikuntha, Ekadasi or Dasara is called naimittika- puja. This worship differs from place to place, or even from temple to temple. It is done in addition to the daily worship. Special homa, japa(repetition of the divine name). Abhiseka (bathing the image) and elaborate worship are its distinctive features. The utsavamurti, meant to be taken out in procession, will be well-decorated and exihibited to the devotees.

Rathotsava and Brahmotsava:

On the special occasions mentioned above, religious celebrations may be spread over a number of days. The biggest festival among these is called Brahmotsava (Brahma=big). This is also called rathotsava since the utsavamurtiis taken out in a procession in the temple car. Beating the drum (bheritadana), hoisting the flag of the deity (dhvajarohana), inviting the deity to the yagasala (avahana), establishing the kalasas and performing homa are some of the more important aspects of the festival. The temple car is taken out two days before the close of the festival.In some temples where there are facilities of a river or a big tank, teppotsava (boat-festival) is also performed on the next day of the rathotsava.

A typical ratha (Temple car used for processions)

rathas being the replica of the temples. Rathotsavas are very popular. The whole ratha and the deity are elegantly decorated and the procession with its music, lights, crackers and enterainment become very attractive. Hundreds of devotees without any distinction of caste, creed or colour draw the car, shoulder to shoulder. Devotees unable to go to the temple due to any reason, can have the darsan on their doorsteps and can even offer their private worship.