Why Hindu gods are offered flowers
Chapter 9, Shloka number 26 of the Song Celestial-Bhagavad Gita states: – ” I accept with love, all the offerings that my selfless devotees present to me in the form of leaves, flowers, fruits, and water.”
Offering flowers is an important part of worship in Sanatana Dharma, as all the gods and goddesses are known to love flowers. Gods and goddesses are divine beings who reside in the astral world and therefore have the air element predominant in them. Hence, they have a keen sense of smell, love good smells, and are naturally attracted to them, wherever they exist. Flowers correspond to Akasha or Space or Ether; that’s why they are offered to gods and goddesses. This is because flower garlands hold a place in Indian culture, much like in Hawaiian culture. In the Sanskrit language, the word “Mala” means garland.
In Bhakti Yoga, a flower garland is not just a decoration. It is the intention of devotion made visible. When a guest arrives, the first recognition is not the person’s status but the presence of the Divine carried within them.
Hindu texts describe worship with flowers as one of 16 “Upacharas” or “services” to the divine. In temple rituals, “pujaris,” or priests responsible for conveying the offerings to the deity, place flowers at the feet or drape them in garlands around the neck of the deity presiding in the temple. Flowers are placed on a puja table at the feet of the image with the stems facing the devotee.
The holy “Skandha Purana” – the longest Purana with about 81,000 verses – is dedicated to the deity Skandha, the son of Lord Shiva and Goddess Parvathi. The text provides a gradation of flowers that culminates in the superiority of the jasmine or “Jati” flower for the worship of Lord Vishnu.
The 14th chapter of the “Shiva Purana” contains a section on “Directions for the Worship of Shiva.” Those who desire wealth should worship Shiva with flowers or petals from the “kamala” or lotus flower, Chrysanthemum, or Marigold. Worshiping Shiva with 100 flowers is said to be meritorious.
The garland worn by Lord Vishnu is called “Vaijayanthi”. Like his Sudharshana Chakra, Conch, and Kaustuba gem on his chest, the Vaijayathimala is also a permanent ornament of Lord Vishnu. Here is how Saint Adi Shankara explains it in his commentary on Sri Vishnu Sahasranama (nama no. 216: Sragvi):
“Boothathanmathraroopam Vaijayanthyaakyaam Srajam Nithyam Bibharthee”
Boothathanmathraroopam – That which is a symbolic representation of the 5 elements (Bootha), including their subtle forms (Tanmatra)
Vaijayanthyaakyaam – Named as Vaijayanthi
One who eternally possesses the Vaijayanthi Garland, which is a symbolic representation of the 5 elements (Pancha Bootha), including their subtle forms.
In Hindu iconography, Lord Vishnu is almost always shown wearing a garland (typically the Vaijayanthi or Vanamala). That garland is not merely decorative: it carries layered symbolic, theological and ritual meanings rooted in scriptural sources, temple practice and devotional imagination.
Vaijayanthi (the garland of victory): The Bhagavata Purana, Vishnu Purana and other texts name a specific garland—Vaijayanthi—made of five sacred flowers or elements. The name signals victory, purity and divine glory; adorning Vishnu with Vaijayanthi emphasizes his sovereign, invincible nature. Lord Vishnu in Vaikunta or as Lord Narayana, often wears a long, five-fold Vaijayanthi garland with gems and leaves, sometimes accompanied by the sacred ‘Srivatsa’ mark and ‘Kaustubha’ gem—clustered symbols of his supremacy.
Fivefold symbolism: When interpreted as Vaijayanthi’s five strands of flowers, the garland represents the five senses, five elements, five sacred Vedas, and five virtues.
When a flower is offered with its stalk towards the Deity, the vibrations emitted by the Deity are attracted to the stalk and are then emitted towards the worshipper. When the stalk of a flower offered to a Deity is towards the Deity, the vibrations emitted by the Deity are attracted to the stalk. From the stalk, through the medium of the petals, they are emitted towards the worshipper. The action of the petals here is similar to the blades of a fan. Just as the breeze spreads because of the rotation of the blades, the petals function similarly.
Ten popular flowers used in Hindu religious rituals and ceremonies are:
- Jasmine Flower (Malligai or Mogra) symbolizes purity and is used in temple offerings.
- Marigold (Shevanthi) – Associated with prosperity and hence commonly used in all Poojas and garlands.
- Lotus (Kamal or Thamarai) – A symbol of divine beauty and enlightenment. Apart from Hinduism, the lotus flower is also venerated in Buddhism and Jainism.
- Roses (Roja, Gulab) – represent love and devotion, regularly used in worship.
- Hibiscus (Chembarathi, Japa Pushpa) – offered to Goddess Kali and Lord Ganesha for strength and prosperity.
- Chrysanthemums (Samanthi) – signify joy and longevity in Hindu religious ceremonies.
- Tulsi (Holy Basil) – considered sacred and is hence used in all Hindu ceremonies.
- Datura (Oomathampoo) – offered to Lord Shiva as a mark of devotion.
- Bael leaves and flowers (Bilva) – Used in Lord Shiva’s worship for purification.
- Parijat (Night-Flowering Jasmine) – Associated with divine blessings and used in spiritual ceremonies.
Flowers should not be washed before being offered in the temples. The scent of a flower is considered its life force. Washing the flower washes away this divine aroma.
The “Already Offered” Rule: According to ancient Hindu beliefs, once water touches a flower, it becomes an offering to Lord Varuna (the Water God). Offering it to another deity afterward is seen as giving away “used” or secondary items, which is disrespectful. Hence, instead of washing them, it is common to use a few drops of clean water to sprinkle on the flowers to keep them fresh before the Pooja.
Similarly, a fallen flower is deemed to have been offered to the earth. It is also believed that a fallen flower is dead, and it is disrespectful to offer a dead flower to any deity.
Flowers that have been offered to God are called ‘Nirmalya’, Flowers that have been offered to God are called ‘Nirmalya’, which are very sacred because they carry the positive energy from the deity. It is also advised to never throw the offered flowers in the trash or place them where they might be stepped on, as this is believed to bring poverty into the home. If the Pujari hands over the offered flowers, it is advised to rub them between the hands. It is also considered auspicious to keep the dried petals of the flowers in the money box.
The ‘Sumadhva Vijaya’ is an outstanding biographical work by Sri Narayana Panditacharya belonging to the Madhva Sampradaya. It presents the glorious life and teachings of Sripad Madhvacharya in the form of verses spread across 16 sargas or parts. The 14th sarga describes the manner in which Sripad Madhvacharya would perform deity worship; verse 37 speaks about how he would adorn Lord Narayana with the eight kinds of ‘Bhava Pushpa’ or flowers of emotions. The verse is as follows:
“ahiṁsā prathamaṁ puṣpaṁ puṣpam indriya-nigrahaḥ
sarvabhūta-dayā puṣpam kṣamā puṣpaṁ viśeṣataḥ
jñānaM puṣpaṁ tapaH puṣpaṁ śānthiḥ puṣpaṁ thathaiva ca
satyam aṣṭavidhaṁ puṣpaṁ viṣṇoḥ prītikaraṁ bhavet||”
The above verse very beautifully depicts eight extraordinary ‘flowers’ or qualities, namely non-violence, sense-control, compassion towards all living beings, forgiveness, knowledge, austerity, equanimity and truthfulness that are very dear and pleasing to Lord Vishnu.
These ‘Bhava Pushpas’ are accepted by Krishna, who is called ‘Bhava-grahi Janaradana’ or the one who accepts emotions or intentions behind acts of bhakti.
As Mata Amritanandamayi says, “There is a lot of difference between offering a garland of flowers bought from a shop and one that we make out of flowers picked from our home garden. When we plant the flowers, water them, pick the flowers, make the garland, and take it to the temple, thoughts of God alone live in our minds. The Lord accepts anything offered to him with intense love. When we buy a garland at a store and place it on the deity, it is only a ceremonial act, while the other is a garland of pure devotion and an act of love”.
Note:
1. Text in Blue points to additional data on the topic.
2. The views expressed here are those of the author and do not necessarily represent or reflect the views of PGurus.
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