Symbolism of Puja

In Hinduism we come across a standard technique of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it might be carried out by anyone besides those who have incurred impurity due to menstruation or the demise of a member of the family, etc. As the most popular type of worship, «puja» is practiced in almost every Hindu household even in the present day, either each day, often on sure days in a week or month, or on necessary spiritual, auspicious or festive events as required by tradition. A puja can either be a easy ritual worship or a very difficult one, depending upon the way it is performed. One could carry out it to overcome a problem, seek divine assist, or just to render devotional service to the household deities. For many individuals, puja is part of the each day sacrifice (nitya karma).

Many interpretations may be given in Hinduism to the word «puja» which consists of letters, namely, «pa» and «ja.» In line with one interpretation, «pa» means «parayana» or continuous repetition of the names of God and «ja» means «japa» or continuous 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 provide 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» may also imply simultaneously «japam.» So in this context, puja turns into 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 type of worship via which we give birth to or awaken the indwelling spirit in us. Right here «pu’ means «purusha,» meaning the eternal self and «ja» means «janma,» meaning to give delivery to or to awaken.

In keeping with Hindu beliefs, in the course of 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 topic of worship or the devotee. The statue or the type of the deity is dropped at life externally by means of the chanting of mantras or special invocations, or specifically speaking, by way of the performance of ‘prana pratishta’ or establishing the life breath in it. Similarly, 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 performed

Hindus perform pujas in varied ways. The commonest form of worship follows a well-established sequence of actions, or procedure, which is approximately just like how a visiting visitor is usually handled by a religious householder. In keeping with the Vedic tradition, visiting visitors are considered gods (athidhi devo bhava) and they are supposed to be handled with the same respect as gods are handled throughout 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 choices could be very a lot rooted in Vedic ritualism and sacrificial ceremonies.

In the course of the ceremony, the first step 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. Once it is completed, it is assumed that the deity has agreed to come and arrived on the designated place as requested. The worshipper then washes his ft with a symbolic gesture and affords him a seat with utmost respect.

These honors are prolonged to him as if he is physically current in front of the worshipper in person. Just we offer water or a drink to a visiting guest to quench his thirst as if he has walked within the shiny sun for a very long time, the worshipper next provides him water to drink by putting 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-surrender, he as soon as again washes his feet with ceremonial water.

After that, the idol is bathed with water, milk, honey, etc., and massaged with various perfumes and scented pastes reminiscent of turmeric powder, sandal paste and curd mixed with ghee to the accompaniment of assorted mantras which often finish with «samarpayami,» that means, «I have offered.» After the bathing ceremony, the deity is offered new clothes to wear throughout 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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