Symbolism of Puja

In Hinduism we come across a standard technique of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it can be carried out by anyone except those that have incurred impurity due to menstruation or the dying of a family member, etc. As the most well-liked type of worship, «puja» is practiced in nearly each Hindu household even immediately, either each day, sometimes on sure days in a week or month, or on important religious, auspicious or festive occasions as required by tradition. A puja can either be a simple ritual worship or a very sophisticated one, relying upon the way it is performed. One might perform it to beat a problem, seek divine help, or just to render devotional service to the family deities. For many individuals, puja is part of the every day sacrifice (nitya karma).

Many interpretations may be given in Hinduism to the word «puja» which consists of two 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 continuous mental recitation of the names of God. In keeping 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 supply each flowers and water to the deity. Thus from this perspective, «pu» means «pushpam» or flower and «ja» means «jal.» The letter «ja» also can imply concurrently «japam.» So in this context, puja becomes that form 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. In response to this interpretation, puja implies that form of worship by which we give start to or awaken the indwelling spirit in us. Here «pu’ means «purusha,» that means the everlasting self and «ja» means «janma,» that means to offer beginning to or to awaken.

In line with Hindu beliefs, through the puja the deity, which is often an idol or a statue, involves life. This happens each outwardly within the object of worship or the deity and inwardly within the subject of worship or the devotee. The statue or the type of the deity is brought to life externally via the chanting of mantras or particular invocations, or specifically speaking, by the efficiency of ‘prana pratishta’ or establishing the life breath in it. Similarly, the indwelling spirit in 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 performed

Hindus carry out pujas in numerous ways. The most typical type of worship follows a well-established sequence of actions, or procedure, which is approximately similar to how a visiting guest is customarily treated by a devout householder. In accordance with the Vedic tradition, visiting friends are considered gods (athidhi devo bhava) and they are imagined to be treated with the same 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 a lot rooted in Vedic ritualism and sacrificial ceremonies.

Through the ceremony, step one entails 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 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 feet with a symbolic gesture and provides him a seat with utmost respect.

These honors are prolonged to him as if he’s physically current in front of the worshipper in person. Just we provide water or a drink to a visiting visitor to quench his thirst as if he has walked in the shiny sun for a long time, the worshipper subsequent presents 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’s 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 mixed with ghee to the accompaniment of varied mantras which normally finish with «samarpayami,» meaning, «I have offered.» After the bathing ceremony, the deity is offered new clothes to wear through the ceremony, which is symbolically represented either by a peace of cotton thread in simple ceremonies or real garments in more organized ones.

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