Symbolism of Puja

In Hinduism we come across a standard method of worship called puja or pooja. Unlike the elaborate sacrificial ceremonies, it may be performed by anyone besides those that have incurred impurity resulting from menstruation or the dying of a member of the family, etc. As the preferred type of worship, «puja» is practiced in nearly each Hindu household even today, either every single day, sometimes on sure days in a week or month, or on important religious, auspicious or festive events as required by tradition. A puja can either be a easy ritual worship or a very sophisticated one, depending upon the way it is performed. One may perform it to beat a problem, seek divine assist, or just to render devotional service to the household deities. For many individuals, puja is a part of the day by day sacrifice (nitya karma).

Many interpretations could be given in Hinduism to the word «puja» which consists of two letters, namely, «pa» and «ja.» In response 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. 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 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 mean simultaneously «japam.» So in this context, puja turns into that form of Hindu worship, during 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 signifies that type of worship by way of which we give start to or awaken the indwelling spirit in us. Here «pu’ means «purusha,» which means the everlasting self and «ja» means «janma,» meaning to offer birth to or to awaken.

In keeping with Hindu beliefs, in the course of the puja the deity, which is generally an idol or a statue, comes to life. This happens both outwardly in the object of worship or the deity and inwardly in the topic of worship or the devotee. The statue or the type of the deity is delivered to life externally through 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 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 perform pujas in various ways. The most common form of worship follows a well-established sequence of actions, or procedure, which is approximately similar to how a visiting visitor is usually handled by a devout householder. In line with the Vedic tradition, visiting friends are considered gods (athidhi devo bhava) and they’re presupposed to be handled with the identical respect as gods are handled during an invocation or sacrificial ceremony. Thus, though the puja ceremony is a later day development, the thought of honoring the deity by paying respects and making offerings could be very a lot rooted in Vedic ritualism and sacrificial ceremonies.

Through 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 carried out either by a mediating priest or the worshipper himself. As soon as it is done, it is assumed that the deity has agreed to come back and arrived on the designated place as requested. The worshipper then washes his ft with a symbolic gesture and presents him a seat with utmost respect.

These honors are extended to him as if he is 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 within the bright sun for a very long time, the worshipper next provides him water to drink by placing a glass in entrance 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-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 varied perfumes and scented pastes resembling turmeric powder, sandal paste and curd combined with ghee to the accompaniment of various mantras which normally finish with «samarpayami,» meaning, «I have offered.» After the bathing ceremony, the deity is offered new garments to wear throughout 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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