Puja (Hinduism)

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P? j? or Poojan or Poosei (Thamizh) (Devanagari: ????) is a prayer ritual performed by Hindus from devotional worship to one or more gods, or to entertain and honor a guest, or one to spiritually celebrate an event. Sometimes phonetically spelled as pooja or poojah , it may respect or celebrate the presence of special guests, or their memories after they die. The word p? J? comes from Sanskrit, and means respect, honor, respect, worship, and worship.

The puja ritual is also held by Buddhists and Jains. In Hinduism, puja is done on various occasions, frequency and arrangement. This may include daily puja done at home, for occasional mock ceremonies and occasional festivals. In other cases, puja is held to mark some life-long events such as the birth of a baby or marriage, or to start a new business. The two main areas where puja are performed are at home and in temples to mark certain stages of life, events or festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory in Hinduism. This could be a routine daily affair for some Hindus, periodic rituals for some, and rare for other Hindus. In some temples, various puja can be performed daily at various times of the day; in other temples, maybe occasionally.

Puja varies according to Hindu school. Puja can vary by region, opportunity, god is respected, and steps are followed. In a formal ceremony of Nigama , fire may be lit to honor the god Agni, without idols or images present. Conversely, in a religious ceremony, an idol or icon or god image exists. In either ceremony, a lamp (diya) or incense can be lit when the prayer is spoken or the song is sung. Puja is usually performed by a Hindu worshiper, though sometimes in the presence of a priest who is eloquent in elaborate rituals and hymns. In temples and puja events, food, fruits, and candy assisted by priests can be included as sacrificial offerings for ceremonies or deities, which, after prayer, become prasad - food distributed by all gathered.

Both Nigama and Religious puja are practiced in Hinduism in India. In Bali Hinduism Indonesia, Puja Religion is the most common in both the house and the temple. Puja is sometimes called Prayers in Indonesia.

Video Puja (Hinduism)

Etimologi

Puja (Sanskrit: ????, Tamil: ??????) has an unclear origin. J. A. B. van Buitenen states that "puja" emerges from the yajna ritual, relating it to the Vedic Pravargya rite. The Rgveda in hymn 8.17 uses the word "Sachipujanayam" (??????????) in the twelfth verse, where it is the nickname for the Indra God in the singular vocative "praising" context. The ancient scholar and textual commentator Veda Sayana describes the term as a form of "praise, worship, prayer". The Grhyasutras uses puj in the context of the rite, as does the Sanskrit scholar Panini. However, none of these texts implies puja as a form of worship prayer.

According to Natalia Lidova, Puja may not come from the Indo-Aryan and Vedic languages ​​because it lacks Sanskrit roots and Puja has no similarity in other Indo-European languages. The roots may be derived from Dravida, but evidence for this alternative hypothesis is also largely lost probably because devotional worship is not as old as Hinduism. Collins states that the roots may be "Pu" (flower) and "ge" (make), or a form of "make a sacrifice of interest". However, this proposal is problematic because "Pu" comes from the Indo-European root, while "ge" from Dravidian. Charpentier suggests the origin of the word Puja may lie in the Dravidian language. Two possible Tamil language roots have been proposed: Poosai "to apply something" and Poochei (??????) "related to interest".

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Origins

According to scholars, one of the earliest mention of p? J? is at Grihya Sutra, which provides the rules for domestic rites. These sutras, dated around 500 BC, use the term puja to describe hospitality in honor of priests who are invited to one's home to lead rituals for deceased ancestors. Like the vedic epoch, the general concept of the puja remains the same, but is extended to welcome the deity along with the spiritual essence of the god as an honored guest. The Puranic corpus literature, dating from around the 6th century, contains an outline of how to perform the god of puja (deva p? J). The god of puja thus melds the Vedic rite with devotion to the god in the form of his ritual. Like many other aspects of Hinduism, both the Vedic puja and the devotional puja continue, the choice is left to the Hindus.

As a historical practice, p? J? In Hinduism, has modeled the idea of ​​hosting gods, or important people, as honored and dear guests in the best way that can be done, given one's resources, and receiving their happiness and blessings in return. Paul Thieme suggested from inside R? M? Yes? A that the word p? J? refers to friendly reception and that the things offered to guests can be offered to the gods and their residences. The ritual in question is "five great sacrifices" or paÃÆ' Â ± gentle? YajÃÆ' Â ± a recorded in the text G? Hyas? Tra (for this literature, see Kalpa). The development of p? J? thus arose from the domestic traditions of the Vedas and taken to the temple environment by analogy: just as the important guests have long been accepted in the rich houses and offer pleasant things. they, as well as the gods, welcomed in the temple houses and offered them pleasant things. The copper-plate charts that record land grants to the temple show that this religious practice has been actively encouraged since the middle of the 4th century.

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Significance

In the early texts depicting the Vedic puja, the importance of the puja is to host priests so that he can make direct requests to the gods. Examples of petition prayers made during the Vedic puja, according to Wade Wheelock, are:

Unlike the Vedic puja, the significance of the divine pujas shifts from petitions and external destinations to the experience of union with the gods and their spiritual essence. It becomes a form of Yoga whose end result aims to be god awareness through reverence to God. Nevertheless, even with this evolving theoretical spirituality, for many people, puja continues to be the vehicle for appealing desires and appeals, such as for the good health of a child, the speedy recovery of the disease, success in the expected endeavor or the like. In the structure and practice of the puja, mantras and rituals focus on spirituality, and all petitions and appeals are only affixed to the end of the puja.

Zimmer associates puja with yantras, with rituals helping worshipers focus on spiritual concepts. Puja in Hinduism, Zimmer's claim, is the path and process of transformation of consciousness, in which worshipers and the spiritual meaning of the gods are brought together. This ritual puja process, in various parts of India, is regarded as liberation, release, purification, and yoga form of spirit and emotion.

Puja in Hinduism sometimes involves themes outside of idols or images. Even people, places, rivers, concrete objects or anything else are seen as manifestations of divine reality by some Hindus. Access to the divine is not limited to meditation renquran like in Hindu yoga school or idols in bhakti school. For some the divine is everywhere, indefinitely in its form, and a puja for these manifestations signifies the same spiritual meaning for those who choose to offer prayers to people, places, streams, concrete objects or whatever.

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Temple p? j?

Temple ( Mandir ) p? J? more complicated than the domestic version and is usually done several times a day. They are also performed by a temple priest, or pujari . In addition, the temple deity (god protector or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the god "wakes up" rather than "called" in the morning. The Temple of Pujas varies greatly from region to region and to different sects, with hymns of worship sung at Vishnava temples for example. In a puja temple, there is often less active participation, with the priest acting on behalf of others.

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Structure, services, and steps

Elaboration p? j?

The complete house or temple puja can include some traditional upacaras or "attendance". The following is an example of puja ; these measures may vary according to region, tradition, setting, or time especially in the way the gods are hosted. In this example, the gods are invited as guests, worshipers of the host and caring for the gods as honored guests, hymns and food offered to the gods, after the expression of love and respect the host takes the leave and with the expression of affection to the god goodbye. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all types of puja:

1. Avahana ("prayer"). Gods are invited to the ceremony of the heart.
2. Asana . The god was offered a seat.
3. Next . Legs of the gods are symbolically washed.
4. Water is offered to wash head and body
5. Arghya . Water is offered so the god can wash his mouth.
6. Snana or abhisekha . Water is offered for a symbolic bath.
7. Vastra ("clothing"). Here the fabric can be wrapped with pictures and ornaments taped to it.
8. Upaveeda or Mangalsutra . Put a sacred thread.
9. Anulepana or Gandha . Perfumes and ointments are applied to the image. Sandalwood or cumcum paste is applied.
10. Pushpa . Flowers offered before the picture, or a flower necklace around his neck.
11. Dhupa . Incense burned before the image.
12. Dipa or Aarti . Lighting lights waving in front of the picture.
13. Naivedya . Foods such as rice, fruit, butter, sugar, and betel leaf are offered.
14. Namaskara or pranama . The worshipers and families bow or bow before the image to pay their respects.
15. Parikrama or Pradakshina . Circumambulation around the gods.
16. Take a leave.

Sometimes additional steps are included:

1. Dhyana ("Meditation"). The god is called in the hearts of the worshipers.
2. Acaman? yes . Water is offered for inhalation.
3. Announcement . The gods are decorated with ornaments.
4. Chatram . Offer an umbrella.
5. Chamaram Offer a fan or fly-whisk (Chamara).
6. Visarjana or Udvasana. The god was moved from that place.

There are variations in this puja method such as:

1. Pancha Upachara pooja (puja with 5 steps).
2. Chatushasti Upachara puja (puja with 64 steps).

The complex structure of the puja also varies significantly between temples, areas and occasions.

Quick p? j?

The fast Puja has the same structure as the actions of ordinary people will do for quick acceptance, friendliness and loving interaction with loved guests. First the god is welcomed, recognized by name and greeted, sometimes with diya or incense burning. The devotee goes on to connect with spiritual manifestations by meditating (form darshan ), or chanting hymns and spells, then personal prayers follow. After the prayer is over, the spiritual visitor as a guest is given a thank-you and said goodbye. Puja fast meditation is sometimes offered by some Hindus without idols or images. According to Chris Fuller, an anthropologist, Hindu texts allow for flexibility and abbreviated puja according to personal opportunities, needs and preferences.

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In Balinese Hinduism

In Hinduism Bali Indonesia, puja is sometimes called Prayers . The word comes from two words in ancient Javanese: worship and hyang. Worship means respect and bow; Hyang means divine, God or Sang Hyang Widhi Wasa, saints, and ancestors. So pray means respect, prostration, surrender to the divine and ancestors.

Prayers (Puja) are obligations for Balinese Hindus, prayers and singing come from the Vedas. A family usually offers daily prayers, with Kewangen and other offers. Kewangen means aromatic, and made of leaves and flowers in the form of a viable symbol of Vedic. The Balinese use the welfare of the divine worship, both in the form of Purusha (soul) and Pradana (body). Like India, Balinese people offer offerings, including symbolic symbolization of fire, incense and spells.

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Gospels

In the case of a great spiritual teacher, there is also a habit of doing puja for the living. The teacher is sometimes chosen as the object of the puja and is respected as a living god or seen as the embodiment of a particular deity. The teachers are sometimes decorated with symbolic clothes, garlands and other ornaments, and are celebrated with incense, washing and anointing their feet, giving them fruit, food and drink and meditating on their feet, asking for their blessing.

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As a social and human rights event

Like the church's ministry in Christianity, P? J? in Hinduism has served as a means for Hindu communities outside India to gather, socialize, find new friends and sometimes discuss ways to overcome social discrimination of Hindus. For example, Marion O'Callaghan reported that the Hindu diaspora was brought as a contract laborer to Trinidad by the British colonial government, underwent discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from traditional Hindu marriages, nor did the Hindu-majority Government allow combustion cremation or crematorium construction. These Hindu rituals are considered pagan and uncivilized. Pujas offers a way for Hindus to meet, socially organize and petition their human rights. Over time, puja became as much a social and community recreation event, as a religious event.

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Criticism against p? j? in school P? rva M? m ?? saka

Although p? J? accepted as a valid religious activity by Hindus in general, has long been criticized by M? M ?? thinker. The basic work of this school is Karmam? M ?? s? S? Tra or "Words of the Pearls for Investigation into the Law," compiled by Jaimini. The earliest surviving comment is by? Abara who lived around the end of the fourth century. ? Abara's commentary, known as ? abarabh ?? yes holds pride of place in M? m ?? in Sabara's understanding it is considered definitive by all later writers. In his chapter titled Devat? Dikara? A (9: 1: 5: 6-9) ,? Abara tested a popular understanding of the gods and attempts to reject the belief that they have a material body, is able to eat offerings made for them, and be able to feel happy and able to reward. Basing himself on the Vedas (he refused to accept Mah? Bh? Mean , Pur? A text or even Sm? Ti literature as the source of legitimate authority), ab abara concludes that the gods are not physical or living beings and thus can not enjoy offerings or possess property. For this he is interesting for empirical observations, noting that the offerings are not reduced in size when given to the gods; any decline is only due to exposure to air. Likewise he argues that the substance offered to the deity is inconsistent with the wishes of the gods, but that "what is assured by direct perception is that the things used are in accordance with the wishes of the temple servants (pratyak? T pram? During the discussion, "the abara affirms that" there is no connection between the guest case and the sacrifice. "This unintentional statement provides historical evidence that good that p? J? is built on analogy with atithi , the ancient Vedic tradition to welcome guests. What? Abara is defending is that this analogy is invalid, while M? m ?? sakas continue to maintain this interpretation for centuries, their defeat in the debate in hand? a? kar? c? rya cause them to become a minority view. This is a remarkable testament to the pluralism and tolerance of Indian civilization that M? m ?? sakas evolved even into the 17th century, as evidenced by the comments of Nakaaka ha.

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Regional name

Puja, sometimes spelled pooja, called ???? in Tamil, and bucha (????) in Thailand.

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See also

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References

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External links

• Puja, Expression of Hindu Service, Susan S. Bean, Museum Anthropology, Volume 21, Issue 3, pages 29-32, December 1997
• In Practical Hinduism: Puja as Human Contact, Human Quarterly, 1989, vol. 29, no. 4, p. 353-371

Source of the article : Wikipedia