Symbolism of Puja

In Hinduism we come throughout a common technique of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it might be carried out by anyone except those who have incurred impurity on account of menstruation or the demise of a member of the family, etc. As the most popular type of worship, «puja» is practiced in virtually each Hindu household even at present, either day-after-day, occasionally on sure days in a week or month, or on essential spiritual, auspicious or festive events as required by tradition. A puja can either be a easy ritual worship or a really sophisticated one, depending upon the way it is performed. One might carry out it to beat a problem, seek divine help, or just to render devotional service to the family deities. For many people, puja is part of the day by day sacrifice (nitya karma).

Many interpretations could be given in Hinduism to the word «puja» which consists of two letters, namely, «pa» and «ja.» In accordance with one interpretation, «pa» means «parayana» or continuous repetition of the names of God and «ja» means «japa» or continuous psychological recitation of the names of God. In accordance with this interpretation «puja» is essentially a kind of Hindu worship in which each parayanam and japam are practiced by the devotees.

In a puja ceremony, Hindus offer both flowers and water to the deity. Thus from this standpoint, «pu» means «pushpam» or flower and «ja» means «jal.» The letter «ja» also can imply concurrently «japam.» So in this context, puja becomes that type of Hindu worship, during which water and flowers are offered to God along with recitation of His names.

Lastly, puja has a spiritual dimension also. Based on this interpretation, puja signifies that form of worship via which we give beginning to or awaken the indwelling spirit in us. Here «pu’ means «purusha,» which means the eternal self and «ja» means «janma,» which means to give start to or to awaken.

Based on Hindu beliefs, during the puja the deity, which is often an idol or a statue, involves life. This occurs each outwardly in the object of worship or the deity and inwardly in the subject of worship or the devotee. The statue or the form of the deity is brought to life externally via the chanting of mantras or special invocations, or specifically speaking, via the efficiency of ‘prana pratishta’ or establishing the life breath in it. Equally, the indwelling spirit in the worshipper is awakened because of his sincerity, concentration, devotion, and divine grace which is symbolically represented as ‘prasad,» grace or blessing from above.

How puja is conducted

Hindus carry out pujas in various ways. The most typical form of worship follows a well-established sequence of actions, or procedure, which is approximately much like how a visiting guest is usually treated by a religious householder. In keeping with the Vedic tradition, visiting guests are considered gods (athidhi devo bhava) and they are presupposed to be treated with the identical respect as gods are treated throughout an invocation or sacrificial ceremony. Thus, although the puja ceremony is a later day development, the concept of honoring the deity by paying respects and making choices could be very much rooted in Vedic ritualism and sacrificial ceremonies.

During the ceremony, step one includes uttering an invocation, mantra or prayer, inviting the chosen god to visit the place of worship, which is indicated to him by specifying the directions, the time and the place name. This is usually carried out either by a mediating priest or the worshipper himself. As soon as it is completed, it is assumed that the deity has agreed to come back and arrived on the designated place as requested. The worshipper then washes his ft with a symbolic gesture and gives him a seat with utmost respect.

These honors are prolonged to him as if he’s physically present in front of the worshipper in person. Just we provide water or a drink to a visiting guest to quench his thirst as if he has walked in the bright sun for a long time, the worshipper subsequent gives him water to drink by inserting a glass in front of the idol or dropping water with a small spoon or ladle. Once he is seated, as a mark of utmost reverence, love and self-give up, he once once more washes his ft with ceremonial water.

After that, the idol is bathed with water, milk, honey, etc., and massaged with various perfumes and scented pastes comparable to turmeric powder, sandal paste and curd mixed with ghee to the accompaniment of assorted mantras which usually end with «samarpayami,» that means, «I’ve offered.» After the bathing ceremony, the deity is offered new garments to wear during the ceremony, which is symbolically represented either by a peace of cotton thread in simple ceremonies or real clothes in more organized ones.

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