Pūjā
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''Puja'' ( sa, पूजा, pūjā, translit-std=IAST) is a worship ritual performed by
Hindu Hindus (; ) are people who religiously adhere to Hinduism.Jeffery D. Long (2007), A Vision for Hinduism, IB Tauris, , pages 35–37 Historically, the term has also been used as a geographical, cultural, and later religious identifier for ...
s,
Buddhists Buddhism ( , ), also known as Buddha Dharma and Dharmavinaya (), is an Indian religion or philosophical tradition based on teachings attributed to the Buddha. It originated in northern India as a -movement in the 5th century BCE, and gra ...
and Jains to offer devotional homage and prayer to one or more deities, to host and honor a guest, or to spiritually celebrate an event. It may honor or celebrate the presence of special guests, or their memories after they die. The word ''pūjā'' is Sanskrit, and means reverence, honor, homage, adoration, and worship.पूजा
''Sanskrit Dictionary'', Germany (2009)
Puja, the loving offering of light, flowers, and water or food to the divine, is the essential ritual of Hinduism. For the worshipper, the divine is visible in the image, and the divinity sees the worshipper. The interaction between human and deity, between human and guru, is called '' darshan'', seeing. In Hindu practice, ''puja'' is done on a variety of occasions, frequencies, and settings. It may include a daily puja done in the home, or occasional temple ceremonies and annual festivals. In other cases, puja is held to mark a few lifetime events such as the birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory in Hinduism. It may be a routine daily affair for some Hindus, a periodic ritual for some, and rare for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, they may be occasional. Puja varies according to the sect, region, occasion, deity honored, and steps followed. In formal ''Nigama'' ceremonies, a fire may be lit in honor of the god Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or icon or image of a deity is present. In both ceremonies, a lamp (Diya) or incense stick may be lit while a prayer is chanted or a hymn is sung. Puja is typically performed by a Hindu worshiper alone, though sometimes in the presence of a priest who is well-versed in complex rituals and hymns. In temples and priest-assisted events puja, food, fruits, and sweets may be included as sacrificial offerings to the ceremony or deity, which, after the prayers, becomes '' prasad'' – food shared by all gathered.Puja
''Encyclopædia Britannica''.
Hiro G. Badlani (2008), ''Hinduism: a path of ancient wisdom'', , pp. 315–318. Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of
Bali Bali () is a province of Indonesia and the westernmost of the Lesser Sunda Islands. East of Java and west of Lombok, the province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nu ...
Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called '' Sembahyang'' in Indonesia.Yves Bonnefoy (ed.), ''Asian mythologies'', , University of Chicago Press, pages 161–162


Etymology

''Puja'' has unclear origins. J. A. B. van Buitenen states that "puja" emerged from yajna rituals, linking it to the ''Pravargya'' Vedic rite. The '' Rigveda'' in hymn 8.17 uses the word "Sachipujanayam" (शाचिपूजनायं) in the twelfth verse, where it is an epithet for god Indra in a context of vocative singular "praise". The ancient scholar and Vedic text commentator Sāyana explains the term as a form of "praise, worship, invocation". The ''Grhyasutras'' use ''puj'' in the context of rites, as does Sanskrit scholar Pāṇini. However, none of these texts imply ''puja'' as a form of devotional prayer worship. According to Natalia Lidova, ''puja'' is unlikely to be of Indo-Aryan and Vedic origin because it lacks a Sanskrit root and it also lacks cognate parallels in other Indo-European languages. Its root are probably Dravidian in origin, but the evidence for this alternative hypothesis is also largely missing possibly because devotional worship is not as ancient as Hinduism. Collins states that the roots may be "pu" (flower) and "ge" (make), or a form of "making flower sacrifice". However, this proposal is problematic because "pu" comes from an Indo-European root, while "ge" from Dravidian. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: 'to smear with something' or "to do with flowers" (from 'flower' and 'to do'). or similar Telugu roots (from 'flower' and 'to do').


Origins

According to scholars,Hillary Peter Rodrigues (2003), ''Ritual Worship of the Great Goddess'', McGill Studies in the History of Religions, State University of New York Press, , see Chapter 3. one of the earliest mentions of ''pūjā'' is in the
Grihya Sutras Kalpa ( sa, कल्प) means "proper, fit" and is one of the six disciplines of the Vedanga, Vedānga, or ancillary science connected with the Vedas – the scriptures of Hinduism. This field of study is focused on the procedures and ceremonie ...
, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one's home to lead rituals for departed ancestors. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (''deva pūjā''). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu. As a historical practice, ''pūjā'' in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the '' Rāmāyaṇa'' that the word ''pūjā'' referred to the hospitable reception of guests and that the things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or ''pañcamahāyajña'' recorded in the ''Gṛhyasūtra'' texts (for this literature, see Kalpa). The development of ''pūjā'' thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.


Significance

In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock,Harvey P. Alper, ''Understanding Mantras'', , Chapter 3. is:
''Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;'' ''O Indra, bring treasures with your right hand;'' ''O Agni grant the enjoyments of a good household;'' ''Give (us) vigor, wealth in cattle, and possession of good horses.'' – ÄsvSü
In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of Yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja. Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of Yoga of spirit and emotions. Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.Eck, Diana (1981), ''Darśan: Seeing the Divine Image in India'', Chambersburg: Anima Books.


Temple pūjā

Temple (''
Mandir A Hindu temple, or ''mandir'' or ''koil'' in Indian languages, is a house, seat and body of divinity for Hindus. It is a structure designed to bring human beings and gods together through worship, sacrifice, and devotion.; Quote: "The Hind ...
'') pūjā is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or '' pujari''. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the ''puja'' is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple ''pujas'' vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple ''puja'', there is often less active participation, with the priest acting on behalf of others.


Structure, services and steps


Elaborate pūjā

A full home or temple ''puja'' can include several traditional ''upacaras'' or "attendances". The following is an example ''puja''; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja: # ''Avahana'' (“invocation”). The deity is invited to the ceremony from the heart. # ''
Asana An asana is a body posture, originally and still a general term for a sitting meditation pose,Verse 46, chapter II, "Patanjali Yoga sutras" by Swami Prabhavananda, published by the Sri Ramakrishna Math p. 111 and later extended in hatha yoga ...
''. The deity is offered a seat. # ''Padya''. The deity's feet are symbolically washed. # Water is offered for washing the head and body # ''Arghya''. Water is offered so the deity may wash its mouth. # ''Snana'' or '' abhisekha''. Water is offered for symbolic bathing. # ''Vastra'' (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it. # ''Upaveeda'' or '' Mangalsutra''. Putting on the sacred thread. # ''Anulepana'' or ''gandha''. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied. # ''
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''. Flowers are offered before the image, or garlands draped around its neck. # ''
Dhupa Dhupa (धुप) is, in Indian religions (such as Hinduism, Buddhism, Jainism, etc.), the ritual offering of incense during puja to an image of a deity, or other object of veneration. It is also the Sanskrit word for incense or perfume itself. ...
''. Incense is burned before the image. # '' Jyot'' or ''
Aarti ''Arti'' (Sanskrit: Ārātrika, Hindi: Ārtī) is a Hindu ritual employed in worship, often part of '' puja'', in which light (usually from a flame) is offered to one or more deities. ''Arti(s)'' also refers to the songs sung in praise of the d ...
''. A burning lamp is waved in front of the image. # '' Naivedya''. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered. # ''
Namaskara ''Namaste'' (, Devanagari: नमस्ते), sometimes called ''namaskar'' and ''namaskaram'', is a customary Hindu non-contact manner of respectfully greeting and honouring a person or group, used at any time of day. It is found on the In ...
'' or '' pranama''. The worshipper and family bow or prostrate themselves before the image to offer homage. # '' Parikrama'' or '' Pradakshina''. Circumambulation around the deity. # Taking leave. Sometimes additional steps are included: # ''
Dhyana Dhyana may refer to: Meditative practices in Indian religions * Dhyana in Buddhism (Pāli: ''jhāna'') * Dhyana in Hinduism * Jain Dhyāna, see Jain meditation Other *''Dhyana'', a work by British composer John Tavener (1944-2013) * ''Dhyana'' ...
'' (“Meditation”). The deity is invoked in the heart of the devotee. # ''Acamanıya''. Water is offered for sipping. # ''Aabaran''. The deity is decorated with ornaments. # ''Chatram''. Offering of umbrella. # ''Chamaram'' Offering of fan or fly-whisk (Chamara). # ''Visarjana'' or ''Udvasana.'' The deity is moved from the place. There are variations in this puja method such as: # Pancha upachara puja (puja with 5 steps). # Chatushasti upachara puja (puja with 64 steps). The structure of elaborate puja also varies significantly between temples, regions, and occasions. Archana puja is a brief intercessionary puja on behalf of an individual that can be undertaken after the main puja.


Quick pūjā

A quick puja has the same structure as acts people would ordinarily perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a ''diya'' or lighted incense stick. The devotee proceeds to connect with the spiritual manifestation by meditating (a form of ''darshan''), or chanting hymns and mantras, then personal prayers follow. After the prayer is finished, the spiritual visitor as the guest is affectionately thanked and greeted goodbye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Chris Fuller, an anthropologist, Hindu texts allow flexibility and abbreviated puja according to the occasion, needs, and personal preferences.


In Balinese Hinduism

In Hinduism of
Bali Bali () is a province of Indonesia and the westernmost of the Lesser Sunda Islands. East of Java and west of Lombok, the province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nu ...
Indonesia, puja is sometimes called ''Sembahyang''."How Balinese Worship their God"
''The Bali Times'' (January 4, 2008)

Bali Indonesia (2009).
The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down;
Hyang ''Hyang'' ( Kawi, Sundanese, Javanese, and Balinese) is a representation of the Supreme Being, in ancient Java and Bali mythology. This spiritual entity can be either divine or ancestral. The reverence for this spiritual entity can be found ...
means divine, God or
Sang Hyang Widhi Wasa Acintya (from Sanskrit: अचिन्त्य, "the inconceivable", "the unimaginable"), also known as Sang Hyang Widhi Wasa ( Balinese: "The Divine Order") and Sang Hyang Tunggal ("The Divine Oneness"), is the Supreme God of Indonesian Hin ...
, holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors. Sembahyang (Puja) is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers every day, with ''Kewangen'' and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras.


Guru puja

In the case of great spiritual masters, there is also a custom to perform puja for a living person especially in
Guru Purnima Guru Purnima (Poornima) is a tradition dedicated to all the spiritual and academic Gurus, who are evolved or enlightened humans, ready to share their wisdom, based on Karma Yoga. It is celebrated as a festival in India, Nepal and Bhutan by Hi ...
. Gurus are sometimes chosen as objects of puja and honored as living gods or seen as the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drinks and meditating at their feet, asking for their blessing.


As a social and human rights event

As with church services in Christianity, Pūjā in Hinduism has served as a means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example,
Marion O'Callaghan Marion Patrick Jones (16 August 1931 – 2 March 2016) was a Trinidadian novelist, whose training was in the fields of library science and social anthropology. She is also known by the names Marion Glean and Marion O'Callaghan (her married name). B ...
reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from a traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much a social and community recreational event as a religious event.


Critique of ''pūjā'' in the Pūrva Mīmāṃsaka school

Although ''pujā'' is accepted as a valid religious activity by Hindus at large, it has long been criticised by
Mīmāṃsā ''Mīmāṁsā'' (Sanskrit: मीमांसा) is a Sanskrit word that means "reflection" or "critical investigation" and thus refers to a tradition of contemplation which reflected on the meanings of certain Vedic texts.
thinkers. The foundational work of this school was the ''Karmamīmāṃsāsūtra'' or "Aphorisms for Enquiry into the Act," composed by Jaimini. The earliest surviving commentary was by Śabara who lived around the end of the fourth century. Śabara's commentary, known as ''Śabarabhāṣya'' held pride of place in Mīmāṃsā in that Sabara's understanding was taken as definitive by all later writers. In his chapter entitled ''Devatādikaraṇa'' (9: 1: 5: 6–9), Śabara examined the popular understanding of the gods and attempted to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the ''Mahābhārata'', ''Purāṇa'' texts or even the ''Smṛti'' literatures as valid sources of authority), Śabara concluded that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appealed to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argued that substances are offered to gods not according to the wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants (''pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ''). In the course of his discussion, Śabara's asserted that "there is no relation between the case of guests and the sacrificial act." This incidental remark provided sound historical proof that ''pūjā'' was built on analogy with ''atithi'', the ancient Vedic tradition of welcoming guests. What Śabara was maintaining was that this analogy was not valid.The passage given inWillis, ''The Archaeology of Hindu Ritual'' (2009): p. 210. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha.


Regional names

Puja is called in
Tamil Tamil may refer to: * Tamils, an ethnic group native to India and some other parts of Asia ** Sri Lankan Tamils, Tamil people native to Sri Lanka also called ilankai tamils **Tamil Malaysians, Tamil people native to Malaysia * Tamil language, nati ...
, ''bucha'' () in Thai, and sometimes also in
Bengali Bengali or Bengalee, or Bengalese may refer to: *something of, from, or related to Bengal, a large region in South Asia * Bengalis, an ethnic and linguistic group of the region * Bengali language, the language they speak ** Bengali alphabet, the w ...
.


See also

* Añjali Mudrā *
Buddhist prayer beads A japamala, , or simply mala ( sa, माला; , meaning 'garland') is a loop of prayer beads commonly used in Indian religions such as Hinduism, Jainism, Sikhism, and Buddhism for counting recitations when performing ''japa'' (reciting a m ...
* Coconut: use for worship * Culture of India *
Dhupa Dhupa (धुप) is, in Indian religions (such as Hinduism, Buddhism, Jainism, etc.), the ritual offering of incense during puja to an image of a deity, or other object of veneration. It is also the Sanskrit word for incense or perfume itself. ...
* Guru-shishya tradition *
Hindu prayer beads A japamala, , or simply mala ( sa, माला; , meaning 'garland') is a loop of prayer beads commonly used in Indian religions such as Hinduism, Jainism, Sikhism, and Buddhism for counting recitations when performing ''japa'' (reciting a m ...
* Hindu temple * Indian honorifics * Mala *
List of Hindu festivals Across the globe, Hindus celebrate a diverse number of festivals and celebrations, typically marking events from ancient India and often coinciding with seasonal changes. These celebrations take place either on a fixed annual date on the solar ...
, many of which involve Puja * Mudras * Namaste *
Panchalinga Darshana Panchalinga Darshana is a holy festival held once every twelve years in the ancient temple town of Talakad on the banks of the Kaveri river in Karnataka, India. The five temples of Kshethra Sri Vaidyanatheshwara, Sri Pathaleshwara, Sri Marulesh ...
* Pranāma *
Puja (Buddhism) Devotion, a central practice in Buddhism, refers to commitment to religious observances or to an object or person, and may be translated with Sanskrit or Pāli terms like ''saddhā'', ''gārava'' or ''pūjā''. Central to Buddhist devotion is th ...
*
Pādodaka Pādodaka (Sanskrit: पादोदक, lit. ''foot-water'') is holy water. Its prepared from bathing the Linga or guru's feet. It is one of the Ashtavarana or the 'eight protections' of Lingayatism. This holy water is used in many sacred occas ...
*
Satyanarayan Puja The Satyanarayanã Puja is a religious ritual worship of the Hindu god Vishnu. The puja is described in the ''Skanda Purana'', a medieval era Sanskrit text. According to Madhuri Yadlapati, the Satyanarayana Puja is an archetypal example of how " ...
* Seven stages of Yoga * The Archaeology of Hindu Ritual


References


External links


Puja, Expressions of Hindu Devotion
Susan S. Bean, Museum Anthropology, Volume 21, Issue 3, pages 29–32, December 1997 {{Hindudharma Hindu practices Hindu rituals Honor Yoga