Misplaced Pages

#539460

75-444: In Hindu iconography , deities are often portrayed with flags, often represented carried or present alongside their mounts . Such flags are often venerated due to their association of a given deity, and also due to the fact that they are regarded to be imbued by their divine attributes. A flag staff or a votive column ( dhvajastambha ) is often erected in front of temples or on top of their roofs. These columns are regarded to symbolise

150-452: A chirathu also known as a diya , clarified butter wicks, bells, flowers, incense sticks, cones, roli or kumkum (a red powder with turmeric mixed in applied to the forehead), rice, tilakam, chandanam (sandal sticks), idols, and samagri havanam are some common items utilized in puja. In Hinduism, puja is a sattvik work. Puja varies according to the sect, region, occasion, deity honored, and steps followed. In formal Nigama ceremonies,

225-409: A "multiplicity convention" in religious iconography. Such multiple body parts represent the divine omnipresence and immanence (ability to be in many places at once and simultaneously exist in all places at once), and thereby the ability to influence many things at once. The specific meanings attributed to the multiple body parts of an image are symbolic, not literal in context. In such depictions,

300-419: A Vedic puja, according to Wade Wheelock, 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] vigour, wealth in cattle, and possession of good horses. – ÄsvSü The purpose of the requests are to burn the past karmas to be able to experience oneness with

375-468: 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, house entering ceremony or grihapravesh , first rice-eating ceremony or annaprasana , wedding , sacred thread ceremony or upanayana ceremony for the Brahmins or to begin a new venture. The two main areas where puja is performed are in

450-422: A deeply significant and distinctly recognizable symbol for Hinduism. The pronunciation of Aum moves through all possible human linguistic vowel sounds and is different from the pronunciation of Om. Both are often symbolically equated, although they are sonically distinct. Swastika is a symbol connoting general auspiciousness. It may represent purity of soul, truth, and stability or, alternatively, Surya ,

525-584: 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

600-446: 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

675-460: A house of worship, the temple. 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

750-449: A huge part of contemporary mainstream Hindu culture and often hold significant sentimental value in many Hindu homes. Many believe that murtis are vessels that capture the essence of gods, which helps the devotees focus and concentrate during prayers. Although there are many Hindu gods, the most common murtis are depictions of Ganesha , Hanuman , Shiva , and Lakshmi . Each deity appeals to certain aspects of human life, for example Lakshmi

825-518: A marker of impermanence and a reminder of the illusory nature ( maya ) of existence. Rudraksha (📿) are seeds of the rudraksha tree that represent the tears of Shiva (also known as Rudra ). They are often threaded into a necklace and used as a rosary to accompany prayer and meditation. Among the most revered symbols in Hinduism, three are a quintessential part of its culture, and are most representative of its general ethos: Om (or Aum, ॐ )

SECTION 10

#1732909125540

900-523: 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 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

975-623: A particular natural or human attribute, or profession. It is important to understand the symbolism, in order to appreciate the allegorical references in not only Hindu scriptures (for instance, Puranic tales ), but also in both ancient and modern secular works of authors from the Indian subcontinent. The art and science of designing temples includes the study of sculpture and the ornamentation of religious significance as described in sacred texts (shilpa shaastra aagamas). In Ancient India twelve years of theoretical and practical training used to be given to

1050-429: A temple puja , there is often less active participation, with the priest acting on behalf of others. 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

1125-404: 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. Although pujā is accepted as

1200-584: A valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā 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

1275-469: Is Vishnu's great deed and constitutes his great glory. With these three steps Vishnu, a solar deity, courses through the three divisions of the universe, "the god being manifest in a threefold form, as Agni on earth, Indra or Vayu in the atmosphere and Surya in the sky". He is said to have taken these three steps for the preservation and benefit of mortals. The zenith is appropriately called Vishnu's place. His third step cannot be seen with human eyes. It

1350-635: Is a mandala formed by nine interlocking triangles. Four of these triangles are oriented upright, representing Shiva or the masculine principle. Five of these triangles are inverted triangles representing Shakti , the feminine principle. Together, the nine triangles form a web symbolic of the entire cosmos, a womb symbolic of creation, and together express Advaita Vedanta or non-duality . All other yantras are said to be derivatives of this supreme yantra. Several symbols (animals, flora, instruments, weapons, or even color) in Hindu iconography are associated with particular devas , and vice versa. In certain cases

1425-516: Is a Hindu festival celebrated on the first lunar day of the bright fortnight of the month of Kartika, typically falling on the fourth day of Diwali. During this festival, devotees honor Govardhan Hill and express gratitude to Lord Krishna by preparing and offering a diverse array of vegetarian foods. For followers of Vaishnavism, Govardhan Puja commemorates the event described in the Bhagavata Purana where Lord Krishna lifted Govardhan Hill to shield

1500-417: Is a brief intercessionary puja on behalf of an individual that can be undertaken after the main puja. 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

1575-656: Is a combination of the words ‘Shiva’ (auspiciousness) and linga (sign or symbol). Thus ‘Shivalinga’ is a representation of Shiva in His all-auspicious aspect. Linga has been translated as phallus, which refers to his aspect of the masculine principle. ‘Linga’ also means the place of dissolution of the disintegrated universe. Based on the mobility of the object of worship, Shivalingas are broadly divided into two categories – ‘Cala’ and ‘Acala’ These are made of stone, crystal, metals, clay, rice, dough, etc. These can be moved from one place to another. The sacred texts describe many types of

SECTION 20

#1732909125540

1650-403: Is a worship ritual performed by Hindus to offer devotional homage and prayer to one or more deities, to host and honour a guest, or to spiritually celebrate an event. It may honour or celebrate the presence of special guests, or their memories after they die. The word puja is roughly translated into English as 'reverence, honour, homage, adoration, or worship'. Puja (পুজো / পুজা in bangla),

1725-642: Is also commonly displayed on roofs (see the dhvaja on the roof of the Potala Palace below). Dhvajas are probably depicted in Indus Valley Civilization seals, one Indus seal depicts four men carrying variously shaped djvajas or standards and later also on cast copper coins from the early historic period of the Indian Sub continent. Heliodorus pillar inscription also declares the pillar to be Garudadhvaja or Garuda standard. The colour saffron color

1800-550: 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 . Pūjā in Hinduism has served as

1875-476: Is associated with the creation theology as well as the gods Vishnu , Brahma , and Lakshmi . It is the symbol of beauty and fertility. "In the Bhagavad Gita , a human is adjured to be like the lotus; they should work without attachment, dedicating their actions to God , untouched by sin like water on a lotus leaf, like a beautiful flower standing high above the mud and water." The musical instrument Veena

1950-516: Is associated with the Hindu goddess Saraswati and the sage Narada . Its origin lies in south India as it was used in Carnatic classical music. Furthermore its a symbol of arts and learning. The conch shell is a major Hindu article of prayer , used as a trumpeting announcement of all sorts. In Vaishnavism , the god of preservation, Vishnu , is said to hold a special conch, Panchajanya , that represents life as it has come out of life-giving waters. In

2025-560: Is called Vishnu bhagam or Vishnu Bhaga (it represents Vishnu, the Protector and sustainer of the world; it is octagonal in cross section. Both the Brahma bhagam and Vishnu bhagam are embedded in peetham (the ornamental pedestal). A visible 1/3rd Shiva Pooja bhagam or Pooja bhaga (also known as Rudra bhagam or Rudra bhaga) which is top most part which is worshiped. It is circular in cross section and cylindrical in shape. It represents Rudra (Shiva),

2100-456: Is considered a sign of purity due to its powdery white color. It is used on the forehead, normally as three horizontal lines representing Shiva . Some Hindus meld both the three horizontal vibhuti lines of Shiva and the U-shaped urdhva pundra of Vishnu in an amalgam marker signifying Hari-Hara (Vishnu-Shiva). In addition, sacred ash signifies that the body's origin is from dust and ash, acting

2175-453: Is considered sacred in the Indian religions of Hinduism , Jainism , Buddhism , and Sikhism . Other flags incorporating the saffron colour based on Indian religions are: Hindu iconography Traditional Over the millennia of its development, Hinduism has adopted several iconic symbols , forming part of Hindu iconography , that are imbued with spiritual meaning based on either

2250-426: Is here that Indra dwells. It is the tower that was built on the wall of entrance. It was many storied building, up to one storied to sixteen storied. It contains many portico like kudaivarai, prasthra, karnakuta, sala, panchara, kudu . It can be seen mainly in south Indian temples with Dravidian architecture. Puja (Hinduism) Traditional Puja ( Sanskrit : पूजा , romanized :  pūjā )

2325-500: 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

Dhvaja - Misplaced Pages Continue

2400-578: Is rimmed by an ornate golden crest-bar or moon-crest with makara -trailed ends, from which hangs a billowing yellow or "white silk scarf'"(Sanskrit: khata ) (see top right). As a hand-held ensign, the victory banner is an attribute of many deities , particularly those associated with wealth and power, such as Vaiśravaṇa , the Great Guardian King of the north. As a roof-mounted ensign, the victory banners are cylinders usually made of beaten copper (similar to toreutics ) and are traditionally placed on

2475-502: Is the goddess of fortune and the embodiment of love, while Hanuman is worshiped for strength and loyalty. The tilaka (or tilak ) is a mark worn on the forehead or other parts of the body as a sign of spiritual devotion. Hindus may wear a tilaka regularly or especially on religious occasions. The shape of the tilaka is often an indicator of devotion to a certain deity. For example, the U-shaped urdhva pundra usually denotes devotion to Vishnu , while Shiva devotees often wear it in

2550-456: Is the sacred sound symbol that represents the universe; the ultimate reality ( Brahman ). It is prefixed and sometimes suffixed to all Vedic mantras and prayers. Aum is often said to represent God in the three aspects of Brahman (A), Vishnu (U) and Shiva (M). As the divine primordial vibration, it represents the one ultimate reality underlying and encompassing all of nature and all of existence. The written syllable ॐ called omkara serves as

2625-483: The Dravidian languages . Two possible Malayalam roots may be pūSa 'to smear with something' or pūcey "to do with flowers" (from pū 'flower' and cey 'to do'). Tamil roots have also been suggested: pūsai 'to smear with something' or pūcey "to do with flowers" (from pū 'flower' and cey 'to do') or similar Telugu roots pūjēi (from pū 'flower' and cēyi 'to do'). According to

2700-592: The Shiva Purana , puja is derived from cognate of two Sanskrit words puh and jayate , puh meaning 'achievement of fruits of enjoyment' while jayate refers to 'something to be born'. Hence puja refers to the rite by which one attains fruits of enjoyment of things like good ideas and knowledge. According to scholars, one of the earliest mentions of pūjā is in the Grihya Sutras , which provide rules for domestic rites. These sutras, dated to be about 500 BC, use

2775-460: 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

2850-496: The scriptures or cultural traditions. The exact significance accorded to any of the icons varies with region, period and denomination of the followers. Over time some of the symbols, for instance the Swastika has come to have wider association while others like Om are recognized as unique representations of Hinduism. Other aspects of Hindu iconography are covered by the terms murti , for icons and mudra for gestures and positions of

2925-505: The world axis , and a pillar between earth and heaven . A chapter from the epic Mahabharata describes the various flags and their devices borne by the warriors of the Kurukshetra War : Within the Tibetan tradition, a list of eleven different forms of the victory banner is given to represent eleven specific methods for overcoming "defilements" (Sanskrit: klesha ). Many variations of

3000-450: The Brahman through the help of the deity. It is a form of bhakti Yoga whose final result aims to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, many people use puja as 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

3075-457: The Hindu goddess Durga and celebrates her victory over the demon Mahishasura . The festival spans ten days, with the last five being the most significant. During this time, elaborate rituals are performed both in homes and public spaces, including the construction of temporary structures called pandals. Durga Puja features scripture recitations, performances, feasting, gift-giving, and public processions known as melā. It holds great significance in

Dhvaja - Misplaced Pages Continue

3150-483: The Shaktism tradition of Hinduism and coincides with Navaratri and Dussehra celebrations observed by other Hindu traditions. The festival celebrates not only the triumph of good over evil but also serves as a harvest festival, honoring Durga as the motherly power behind life and creation. Durga Puja involves the worship of various deities, including Lakshmi, Saraswati, Ganesha, and Kartikeya, alongside Durga. It culminates with

3225-473: The bindi or pottu shows regional variation; for instance, in some parts of India the bindi is often worn just below the hairline, while in southern India it is more common to wear it between the eyebrows. In east India, especially in West Bengal , traditionally larger bindis are worn as mark of devotion towards goddess Durga . Vibhuti (☰) is the holy ash obtained from sacred puja rites involving fire. Ash

3300-609: The ceremony or deity, which, after the prayers, becomes prasadam – food shared by all gathered. Both Nigama and Agama puja are practised in Hinduism in India. In the Hinduism of Bali , Indonesia, Agama puja is most prevalent inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia. Puja ’पूजा’ in Sanskrit means to "honour, respect; homage, worship, adoration; hospitable reception or showing honour or homage in

3375-466: The choice left to the Hindu. As a historical practice, pūjā in Hinduism, has been modelled on the idea of hosting a deity, or important person, as an honoured 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

3450-457: The deities themselves are personifications of natural forces, for instance Agni (fire), Vayu (wind), Surya (Sun) and Prithvi (Earth). In other instances, the associations arise from specific incidents or characteristics related in Hindu theology . The iconography serve to identify the particular deity in their pictorial or sculptural representations. The symbolism also often links the deities with

3525-505: 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

3600-509: 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: Sometimes additional steps are included: There are variations in this puja method such as: The structure of elaborate puja also varies significantly between temples, regions, and occasions. Archana puja

3675-455: The destroyer of the world. It is known as Pooja bhagam because this part is worshipped. Brahmasutras : These are certain essential lines present on the Rudra bhagam (Rudra bhaga). Without them a Shivlinga is unfit to be worshipped. The Shiva linga is at the level of ground and easily accessible to the worshipers irrespective of their caste, social or economic status. [REDACTED] The lotus

3750-506: The dhvaja's design can be seen on the roofs of Tibetan monasteries ( Gompa , Vihara ) to symbolize the Buddha's victory over four maras. In its most traditional form, the victory banner is fashioned as a cylindrical ensign mounted upon a long wooden axel-pole. The top of the banner takes the form of the chatra ("ceremonial parasol "), another of the 8 signs, surrounded by a central "wish granting gem" (Sanskrit: cintamani ). This domed parasol

3825-546: 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. Durga Puja , also known as Durgotsava or Sharodotsav, is an annual festival celebrated in the Indian subcontinent, particularly in Bengal, Assam, and other eastern Indian states as well as in Bangladesh. It honors

SECTION 50

#1732909125540

3900-421: 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

3975-413: The form of three horizontal lines. It may be made of saffron , vermilion , turmeric , clay , or simply ash. To denote marriage and auspiciousness, married Hindu women commonly wear a decorative vermilion dot or bindu, or bindī on the forehead. This is analogous to a wedding ring worn in western countries. In southern India, the mark is called pottu (or bottu). The exact shape, size and location of

4050-484: The four corners of monastery and temple roofs. Those roof ornaments usually take the form of a small circular parasol surmounted by the wish-fulfilling gem, with four or eight makara heads at the parasol edge, supporting little silver bells (see the Jokhang Dhvaja on the left). A smaller victory banner fashioned on a beaten copper frame, hung with black silk, and surmounted by a flaming " trident " (Sanskrit: trishula )

4125-401: 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. 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

4200-456: The hands and body. Hindu sacraments are physical pieces of that help objects or markings that are considered sacred and used as a sign of devotion by the followers of Hinduism. These are often objects associated with a puja (prayer) or religious ceremony. Murtis ( Sanskrit : मूर्ति) are sacred works of art, primarily in the form of statues and paintings, which serve as representations of divinity, for use during religious devotion. Murtis are

4275-607: The home and at temples to mark certain stages of life, events or some festivals such as Durga Puja , Kali Puja , Janmashtami , 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. All significant Indian holidays, including Rakhi , Diwali , Holi , Karva Chauth , Ganesh Chaturthi , Janmashtami , and Navaratri , have rituals known as puja . For example,

4350-667: The immersion of clay sculptures of the goddess into rivers or water bodies, symbolizing her return to the divine cosmos. In the case of great spiritual masters, there is also a custom to perform puja for a living person especially at Guru Purnima . Gurus are sometimes chosen as objects of puja and honoured 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 drink and meditating at their feet, asking for their blessing. Govardhan Puja , also known as Annakut or Annakoot,

4425-500: The lingas based on variations in the proportion Shivalingas are installed in temples and are fixed to ground or a base. They are usually made of stones or metals. The sacred texts suggest that the shiva linga must have three parts. A bottom most 1/3rd part that is in the earth - Brahma bhagam (represents Brahma, the Creator of the World) it is rectangular in cross section. A middle 1/3rd part

4500-404: 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 a Darshanam . In Hindu practice, puja is done on a variety of occasions, frequencies, and settings. It may include

4575-408: The occasion, needs, and personal preferences. In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang . The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God or Sang Hyang Widhi Wasa , holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors. Sembahyang (puja)

SECTION 60

#1732909125540

4650-647: The sound that created the universe and stands for knowledge. The Chakra or disc-like weapon of Vishnu is often found mounted on the top of Vaishnava temples or incorporated into architectural designs. Images depicting Vishnu's four-armed Narayana form almost always include the Chakra in one of his hands. It is a general symbol for protection. Chakra is also known to symbolize the need to follow dharma and to condemn adharma. An array of Hindu, Buddhist, and some Jain deities are often depicted with multiple heads, arms, and other body parts, creating what one author refers to as

4725-436: 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

4800-561: The story of Dhruva the divine conch plays a special part. The warriors of ancient India would blow conch shells to announce battle, such as is famously represented in the beginning of the war of Kurukshetra in the Mahabharata , a famous Hindu epic. The conch shell is also a deep part of Hindu symbolic and religious tradition. Today most Hindus use the conch as a part of their religious practices, blowing it during worship at specific points, accompanied by ceremonial bells. Shankha also symbolizes

4875-403: 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, writes Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of

4950-452: The student by an able experienced teacher. The Shiva Lingam represents the deity Shiva , and is used as an icon of strength and fertility due to its sexual symbolism. Shivalinga (Sivalinga) is the most important and a popular symbolic representation of Shiva in Hinduism. It represents Shiva in his aspects of the creator, protector, and the destroyer in Shaiva traditions The word ‘Shivalinga’

5025-439: The sun. Its rotation in four directions has been used to represent many ideas, but primarily describes the four directions, the four Vedas and their harmonious whole. Its use in Hinduism dates back to ancient times, however the earliest records of swastikas were imprinted on pottery from central Mesopotamia and at Susa in western Iran in 4000 B.C. The Sri Chakra Yantra of Tripura Sundari (commonly referred to as Sri Yantra)

5100-611: The term puja to describe the hospitality to honour 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,

5175-526: 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

5250-632: The vahana; other times, the vahana is depicted at the deity's side or symbolically represented as a divine attribute. Vishnu is the Protector-God, also the God of Destruction. Of the three gods of the Hindu Triad, Vishnu, being the Preserver, appears most human. The Rig Vedic Vishnu is conceived as the sun in three stages - rising, zenith and setting. The Vedic Vishnu strides through the heavens in three steps. This

5325-412: The villagers of Vrindavan from heavy rainfall. This act symbolizes divine protection for devotees who wholly rely on God for refuge. To mark this occasion, devotees present a symbolic "mountain of food" representing Govardhan Hill as an offering to God, reaffirming their faith and devotion. Govardhan Puja is widely observed by various Hindu denominations across India and beyond. Temple ( Mandir ) pūjā

5400-446: The visual effect of an array of multiple arms is to create a kinetic energy showing that ability. Several Hindu deities are depicted in their Panchamukha (five-faced) aspect, as well as their Chaturbhuja (four-armed) aspect. Vāhana or vehicle, sometimes called a mount, is an animal or mythical entity closely associated with a particular deity in Hindu theology. Sometimes the deity is iconographically depicted riding and/or mounted on

5475-405: 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

5550-481: Was built on analogy with atithi , the ancient Vedic tradition of welcoming guests. What Śabara was maintaining was that this analogy was not valid. 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 . Puja

5625-532: 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

#539460