Symbolism of Puja

In Hinduism we come across a standard technique of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it could be performed by anybody besides those that have incurred impurity because of menstruation or the dying of a member of the family, etc. As the preferred type of worship, «puja» is practiced in almost every Hindu household even immediately, either day by day, often on sure days in a week or month, or on essential non secular, auspicious or festive events as required by tradition. A puja can either be a simple ritual worship or a very difficult one, relying upon the way it is performed. One could perform it to overcome a problem, seek divine assist, or just to render devotional service to the household deities. For many people, puja is part of the day by day sacrifice (nitya karma).

Many interpretations can be given in Hinduism to the word «puja» which consists of letters, namely, «pa» and «ja.» According to one interpretation, «pa» means «parayana» or steady repetition of the names of God and «ja» means «japa» or steady mental recitation of the names of God. According to 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 offer both flowers and water to the deity. Thus from this point of view, «pu» means «pushpam» or flower and «ja» means «jal.» The letter «ja» can even imply simultaneously «japam.» So in this context, puja turns into 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 accordance with this interpretation, puja means that type of worship through which we give birth to or awaken the indwelling spirit in us. Right here «pu’ means «purusha,» which means the eternal self and «ja» means «janma,» meaning to give birth to or to awaken.

In accordance with Hindu beliefs, throughout the puja the deity, which is often an idol or a statue, comes to life. This happens each outwardly within the object of worship or the deity and inwardly in the subject of worship or the devotee. The statue or the type of the deity is dropped at life externally by the chanting of mantras or particular invocations, or specifically speaking, by the performance of ‘prana pratishta’ or establishing the life breath in it. Equally, the indwelling spirit within the worshipper is awakened because of his sincerity, focus, devotion, and divine grace which is symbolically represented as ‘prasad,» grace or blessing from above.

How puja is conducted

Hindus perform pujas in various ways. The commonest form of worship follows a well-established sequence of actions, or procedure, which is approximately much like how a visiting visitor is usually handled by a devout householder. In keeping with the Vedic tradition, visiting company are considered gods (athidhi devo bhava) and they’re presupposed to be treated with the identical respect as gods are treated during an invocation or sacrificial ceremony. Thus, although the puja ceremony is a later day development, the idea of honoring the deity by paying respects and making offerings is very much rooted in Vedic ritualism and sacrificial ceremonies.

During the ceremony, step one involves 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 return and arrived at 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 extended 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 in the brilliant sun for a very long time, the worshipper next provides him water to drink by placing a glass in front of the idol or dropping water with a small spoon or ladle. As soon as he is seated, as a mark of utmost reverence, love and self-give up, he as soon as once more washes his toes with ceremonial water.

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

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