Symbolism of Puja

In Hinduism we come across a typical methodology of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it could be performed by anyone except those that have incurred impurity as a consequence of menstruation or the death of a member of the family, etc. As the most well-liked type of worship, «puja» is practiced in virtually every Hindu household even right now, either daily, often on sure days in a week or month, or on important spiritual, auspicious or festive occasions as required by tradition. A puja can either be a easy ritual worship or a really complicated one, depending upon the way it is performed. One could carry out it to beat a problem, seek divine assist, or just to render devotional service to the household deities. For many people, puja is a part of the each day sacrifice (nitya karma).

Many interpretations may 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 steady mental recitation of the names of God. In accordance with this interpretation «puja» is essentially a kind of Hindu worship in which both parayanam and japam are practiced by the devotees.

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

Lastly, puja has a spiritual dimension also. In keeping with this interpretation, puja means that form of worship by way of which we give delivery to or awaken the indwelling spirit in us. Right here «pu’ means «purusha,» meaning the eternal self and «ja» means «janma,» meaning to present beginning to or to awaken.

In keeping with Hindu beliefs, throughout the puja the deity, which is normally an idol or a statue, comes to life. This occurs each outwardly in the object of worship or the deity and inwardly within the topic of worship or the devotee. The statue or the type of the deity is brought to life externally via the chanting of mantras or special invocations, or specifically speaking, by way of 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 varied ways. The most typical form of worship follows a well-established sequence of actions, or procedure, which is approximately similar to how a visiting visitor is customarily handled by a religious householder. In accordance with the Vedic tradition, visiting guests are considered gods (athidhi devo bhava) and they are supposed to be handled with the same respect as gods are treated throughout an invocation or sacrificial ceremony. Thus, though the puja ceremony is a later day development, the concept of honoring the deity by paying respects and making offerings may be very much rooted in Vedic ritualism and sacrificial ceremonies.

Throughout 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 generally performed either by a mediating priest or the worshipper himself. Once it is done, it is assumed that the deity has agreed to come back and arrived at the designated place as requested. The worshipper then washes his toes with a symbolic gesture and affords him a seat with utmost respect.

These honors are prolonged to him as if he is physically present in front of the worshipper in person. Just we offer water or a drink to a visiting visitor to quench his thirst as if he has walked within the vibrant sun for a very long time, the worshipper subsequent presents him water to drink by inserting a glass in front of the idol or dropping water with a small spoon or ladle. As soon as he’s seated, as a mark of utmost reverence, love and self-give up, he as soon as 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 combined with ghee to the accompaniment of assorted mantras which often end with «samarpayami,» which means, «I’ve offered.» After the bathing ceremony, the deity is offered new garments to wear through the ceremony, which is symbolically represented either by a peace of cotton thread in easy ceremonies or real garments in more organized ones.

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