Symbolism of Puja

In Hinduism we come throughout a common methodology of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it will be carried out by anybody except those who have incurred impurity due to menstruation or the demise of a family member, etc. As the preferred type of worship, «puja» is practiced in almost each Hindu household even at the moment, either daily, occasionally on certain days in a week or month, or on essential religious, auspicious or festive events as required by tradition. A puja can either be a easy ritual worship or a very complicated one, depending upon the way it is performed. One might carry out it to overcome a problem, seek divine help, 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 could 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. In line 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 provide both flowers and water to the deity. Thus from this perspective, «pu» means «pushpam» or flower and «ja» means «jal.» The letter «ja» also can mean concurrently «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 line with this interpretation, puja signifies that form of worship by way of which we give start 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 delivery to or to awaken.

In accordance with Hindu beliefs, in the course of the puja the deity, which is normally an idol or a statue, comes to life. This happens both outwardly within the object of worship or the deity and inwardly within 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 particular invocations, or specifically speaking, via 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, concentration, devotion, and divine grace which is symbolically represented as ‘prasad,» grace or blessing from above.

How puja is performed

Hindus perform pujas in various ways. The commonest 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 line with the Vedic tradition, visiting friends are considered gods (athidhi devo bhava) and they are alleged to be treated with the same respect as gods are handled during an invocation or sacrificial ceremony. Thus, although the puja ceremony is a later day development, the thought of honoring the deity by paying respects and making choices may be very a lot rooted in Vedic ritualism and sacrificial ceremonies.

In the course of 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. Once it is done, it is assumed that the deity has agreed to come 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 is physically current 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 brilliant sun for a long time, the worshipper next affords him water to drink by putting a glass in entrance of the idol or dropping water with a small spoon or ladle. Once he’s seated, as a mark of utmost reverence, love and self-surrender, he once once more washes his ft with ceremonial water.

After that, the idol is bathed with water, milk, honey, etc., and massaged with numerous perfumes and scented pastes corresponding to turmeric powder, sandal paste and curd combined with ghee to the accompaniment of assorted mantras which normally finish with «samarpayami,» which means, «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 easy ceremonies or real clothes in more organized ones.

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