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90-401: The dance is believed to bring a long and auspicious married life and marriage of choice. This play is performed at night on Thiruvathira day. The first Thiruvathira after the marriage of girls is called Poothiruvathira. In ancient times, this dance was performed for 28 days starting from Thiruvathira day till Thiruvathira in the next month. In some places, an 11-day program is performed during

180-447: A Darshanam . 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, house entering ceremony or grihapravesh , first rice-eating ceremony or annaprasana , wedding , sacred thread ceremony or upanayana ceremony for

270-517: A homa (votive ritual). He is conceptualized in ancient Hindu texts to exist at three levels, on earth as fire, in the atmosphere as lightning, and in the sky as the sun. This triple presence accords him as the messenger between the deities and humans in the Vedic scriptures. The relative importance of Agni declined in the post-Vedic era, as he was internalised and his identity evolved to metaphorically represent all transformative energy and knowledge in

360-419: 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

450-415: A beard, pot-bellied and holding in his right hand a amrtaghata (nectar-pot). Many of these early carvings and early statues show just one head, but elaborate details such as ear-rings made of three fruits, a detailed necklace, a slightly smiling face wearing a crown, and flames engraved into the hairs at the back of Agni's statue. The iconographic statues and reliefs of god Agni are typically present in

540-507: A cardinal direction, world body, eye and knowledge, and the abstract principle of Brahman which the Upanishad states is in everything and is everywhere and he becomes a boy sage. Agni appears in section 1.13 of Chandogya Upanishad as well. In verse 18 of the Isha Upanishad , Agni is invoked with, "O Agni, you know all the paths, lead me on to success by the good path, keep me away from

630-429: 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

720-446: 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

810-460: 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

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

990-560: A personage or deity) and dakshinagni (for fighting against all evil). Yāska states that his predecessor Sākapuṇi regarded the threefold existence of Agni as being in earth, air and heaven as stated by the Rig Veda, and the Brāhmanas considered the three manifestations of Agni to be the fire, the lightning, the sun. A sage of the Ṛg Veda (Sūkta IV.iii.11) states that the Sun became visible when Agni

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1080-550: A symbol of divine energy. During the autumn celebrations of Deepavali, traditional small fire lamps called Diya are included to mark the festivities. For Holi, Hindus burn bonfires as Holika, on the night before the spring festival. The bonfire marks god Agni, and in the Indian subcontinent, mothers and fathers carry their babies around the fire clockwise on Holika in Agni's remembrance. Agni has two forms: Jataveda and Kravyada : Agni

1170-429: 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

1260-404: 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

1350-584: 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

1440-585: Is Saptajihva , "the one having seven tongues", to symbolize how rapidly he consumes sacrificial butter. Occasionally, Agni iconography is shown in Rohitasva form, which has no ram as his vahana, but where he is pulled in a chariot with seven red horses, and the symbolic wind that makes fire move as the wheels of the chariot. In Cambodian art , Agni has been depicted with a rhinoceros as his vahana. The number seven symbolizes his reach in all seven mythical continents in ancient Hindu cosmology where Agni lives and also

1530-516: 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

1620-417: 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

1710-733: Is a term that appears extensively in Buddhist texts and in the literature related to the Senika heresy debate within the Buddhist traditions. In the ancient Jainism thought, Agni (fire) contains soul and fire-bodied beings, additionally appears as Agni-kumaras or "fire children" in its theory of rebirth and a class of reincarnated beings and is discussed in its texts with the equivalent term Tejas . Traditional Sanskrit अग्नि ( Agni ) continues one of two core terms for fire reconstructed to Proto-Indo-European , * h₁n̥gʷnis , other reflexes of which include Albanian : *Enj-i ( [ɛɲi] ),

1800-601: 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

1890-610: Is called பூசை pūcai in Tamil , bucha ( บูชา ) in Thai, and sometimes also পুজো pujō in Bengali . Agni Agni ( Sanskrit : अग्नि , Sanskrit pronunciation: [ˈɐgni] ) is the Hindu god of fire. and the guardian deity of the southeast direction , he is typically found in southeast corners of Hindu temples . In the classical cosmology of Hinduism , fire ( Agni )

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1980-500: 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

2070-466: Is one of the five inert impermanent elements ( Pañcabhūtá ) along with sky ( Ākāśa ), water ( Apas ), air ( Vāyu ) and earth ( Pṛthvī ), the five combining to form the empirically perceived material existence ( Prakṛti ). In the Vedas , Agni is a major and most invoked god along with Indra and Soma . Agni is considered the mouth of the gods and goddesses and the medium that conveys offerings to them in

2160-561: Is originally conceptualized as the ultimate source of the "creator-preserver-destroyer" triad, then one of the trinities, as the one who ruled the earth. His twin brother Indra ruled the atmosphere as the god of storm, rain and war, while his other brother Sūrya ruled the sky and heavens were the other two gods in that trinity. His position and importance evolves over time, in the "creator-preserver-destroyer" aspects of existence in Hindu thought. The Shatapatha Brahmana mentions there have been three previous Agnis who died and current Agni

2250-524: Is performed around Agni. It is called the Saptapadi (Sanskrit for "seven steps"), and it represents the legal part of Hindu marriage. The ritual involves a couple completing seven actual or symbolic circuits around the Agni , which is considered a witness to the vows they make to each other. Each circuit of the consecrated fire is led by both the bride or the groom, varying by community and region. With each circuit,

2340-457: Is relating to all people), Tanūnapāta (he who is self-made), Narāśaṃsa (he who embodies all people's praise), Tripatsya (he who is with three dwellings), and many others. In Hindu mythology, Agni is also presented as one who is mysterious with a tendency to play hide and seek, not just with humans but with the deities. He hides in strange places such as waters, where in one myth, he imbues life force into fishes that dwell therein, due to which

2430-526: Is repeatedly presented in the Vedas, such as with the following words in the Maṇḍala 1 of the Rigveda : They call it Indra, Mitra, Varuna, Agni , and he is heavenly-winged Garuda. To what is One, sages give many a title, they call it Agni , Yama, Matarisvan (Agni).   — Rigveda 1.164.46 , Translator: Klaus Klostermaier Agni features prominently in the major and minor Upanishads of Hinduism. Among

2520-404: Is roughly translated into English as 'reverence, honour, homage, adoration, or worship'. Puja (পুজো / পুজা in bangla), 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

2610-413: Is same as Agni, and Parvati is same as Svaha. Mundaka Upanishad (2.4) mentioned the seven tongues of Agni as kālī , karālī , manojavā , sulohita , sudhāmravarṇā , sphuliṅginī, visvarucī . Vedic rituals involve Agni. He is a part of many Hindu rites-of-passage ceremonies such as celebrating a birth (lighting a lamp), prayers (aarti lamp), at weddings (the yajna where the bride and groom circle

2700-488: Is shown as a strong looking man, sometimes bearded, with a large belly because he eats everything offered into his flames, with golden brown hair, eyes and mustache to match the color of fire. Agni holds a rosary in one hand to symbolize his prayer-related role, and a sphere in another hand in eastern states of India. In other regions, his four arms hold an ax, torch, spoon (or fan) a flaming spear (or rosary). Seven rays of light or flames emit from his body. One of his names

2790-495: Is symbolism for "the mind swiftest among (all) those that fly". The iconography of Agni varies by region. The design guidelines and specifications of his iconography are described in the Hindu Agama texts. He is shown with one to three heads, two to four arms, is typically red-complexioned or smoky-grey complexioned standing next to or riding a ram, with a characteristic dramatic halo of flames leaping upwards from his crown. He

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2880-487: Is symbolism for psychological and physiological aspects of life, states Maha Purana section LXVII.202–203. There are three kinds of Agni inside every human being, states this text, the krodha-agni or "fire of anger", the kama-agni or "fire of passion and desire", and the udara-agni or "fire of digestion". These respectively need introspective and voluntary offerings of forgiveness, detachment and fasting, if one desires spiritual freedom, liberation. Agni variously denotes

2970-516: Is the duty of man to perform Agnihotra . A wide range of Agnihotra procedures are found in the Brahmana layer of the Vedas, ranging from the most common simple keeping of sacred fire and its symbolism, to more complicated procedures for the expiation of guilt, to rituals claimed to grant immortality to the performer. According to the Jaiminiya Brahmana , for example, an Agnihotra sacrifice frees

3060-510: Is the fourth one now. In the Hindu pantheon, Agni occupies, after Indra, the most important position. Agni is prominent in the hymns of the Vedas and particularly the Brahmanas . In the Rigveda there are over 200 hymns that praise Agni. His name or synonyms appear in nearly a third of 1,028 hymns in the Rigveda . The Rigveda opens with a hymn inviting Agni, who is then addressed later in

3150-401: Is used in many contexts, ranging from fire in the stomach, the cooking fire in a home, the sacrificial fire in an altar, the fire of cremation, the fire of rebirth, the fire in the energetic saps concealed within plants, the atmospheric fire in lightning and the celestial fire in the sun. In the Brahmanas layer of the Vedas, such as in section 5.2.3 of Shatapatha Brahmana, Agni represents all

3240-483: 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

3330-592: 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

3420-460: 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

3510-567: The Upanishads and later Hindu literature. Agni remains an integral part of Hindu traditions, such as being the central witness of the rite-of-passage ritual in traditional Hindu weddings called Saptapadi (seven steps and mutual vows), in the Upanayana ceremony of rite of passage, as well being part of the diyā (lamp) in festivals such as Deepavali and Arti in Puja . Agni ( Pali : Aggi )

3600-450: 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

3690-513: The Brahmins 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 , 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

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3780-457: 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

3870-618: The Reality (Brahman) and the Truth (Satya), is Rta , the order, the organizing principle of everything that is. Agni, who is addressed as Atithi ('guest'), is also called Jatavedasam (जातवेदसम्), meaning "the one who knows all things that are born". He symbolizes will-power united with wisdom. Agni is the essence of the knowledge of Existence. Agni destroys ignorance and all delusions, removes nescience. The Kanvasatpathabrahmanam (SB.IV.i.iv.11) calls Agni "wisdom" (मेधायैमनसेऽग्नये स्वाहेति). Agni

3960-483: 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

4050-423: The attire used for Thiruvathirakali. A group of girls playing Thiruvathira will see a heroine. The heroine sings the first line and the ensemble responds to the same line. The group members step and clap their hands to the rhythm of the song. Lasyabhava is a shadow throughout the game. The steps in the game performed during the pooja are very simple. This makes it easy for even the uninitiated to participate in

4140-466: 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

4230-481: The collection at Bharata Kalā Bhavana, there is a red sandstone sculpture from around the start of the common era but no later than 1st-century CE, identifiable as Agni shown in the garb of a Brahmana, very much like sage Kashyapa . In the Panchala coins of Agnimitra , Agni is always present with a halo of flames. In Gupta sculptures, Agni is found with a halo of flames round the body, the sacred thread across his chest,

4320-566: The couple makes a specific vow to establish some aspect of a happy relationship and household for each other, with Agni as the divine witness to those mutual vows. In the Indian subcontinent and Suriname , the bride leads the first four circuits followed by the groom leading the last three circuits. The Agnihotra involves fire, and the term refers to the ritual of keeping fire at home, and in some cases making "sacrificial offerings" such as milk and seeds to this fire. The Srauta texts state that it

4410-415: The dancers sing devotional songs and bring dasa flowers along with Ashtamangalyam holding the lamp to the house. Later they wear these flowers in their hair. This is called half-breeding. The flowers are lit by singing songs praising the deities of each flower. Crows are also seen. The girls dance in a circle around a lit candle to the beat of the song, clapping each other's hands. Sarees and blouses are

4500-400: 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, 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

4590-505: 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

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4680-509: 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

4770-550: The demons and win, the deities wonder, "what is this Brahman, a wonderful being?" Agni goes first to find out, but fails. Vayu too goes to find out and fails. Then Indra tries and fails, but meets the Parvati who already understands Brahman, explains what Brahman is and how the deities reached victory through the nature of Brahman. Indra shares this knowledge with Agni and Vayu. The Kena Upanishad closes these sections by stating that "Agni, Vayu, Indra" are revered first because they were

4860-501: The desire to consume the forest of Khāṇḍava protected by Indra for the sake of Takṣaka , the chief of the Nāgas . Aided by Krishna and Arjuna, Agni consumes the Khāṇḍava Forest , which burnt for fifteen days, sparing only Ashvasena, Maya, and the four birds called sarangakas ; later, as a boon Arjuna got all his weapons from Indra and also the bow, Gāṇḍīva , from Varuṇa . There is

4950-546: 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

5040-473: The earliest mention is the legend of a boy sage named Satyakāma Jābāla , the son of an unwed father and an unwed mother, in chapter 4 of the Chhāndogya Upanishad (~700 BCE). He honestly admits his poverty and that his mother does not know who his father was, an honesty that earns him a spot in a Hindu school ( gurukula ). During his studies, the boy sage meets Agni, who then becomes the god for him as

5130-494: The early Vedic literature, Agni primarily connotes the fire as a god, one reflecting the primordial powers to consume, transform and convey. Yet the term is also used with the meaning of a Mahabhuta (constitutive substance), one of five that the earliest Vedic thinkers believed to constitute material existence, and that later Vedic thinkers such as Kanada and Kapila expanded widely, namely Dyaus (aether), Vayu (air), Varuna (water), Bhumi (earth) and Agni (fire). The word Agni

5220-675: The entire universe, and that all the deities are internalized in the temple of a living body with Agni as the eyes. Agni is mentioned in many minor Upanishads, such as the Pranagnihotra Upanishad , the Yogatattva Upanishad , the Yogashikha Upanishad , the Trishikhibrahmana Upanishad and others. The syncretic and monistic Shaivism and Shaktism text, namely Rudrahridaya Upanishad states that Shiva

5310-421: 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

5400-426: The falcon hides and disappears to heaven. Agni is molded in similar mythical themes, in some hymns with the phrase the "heavenly falcon that flies". The earliest layers of the Vedic texts of Hinduism, such as section 6.1 of Kaṭhaka Saṃhitā and section 1.8.1 of Maitrāyaṇī Saṃhitā state that the universe began with nothing, neither night nor day existed, what existed was just the god Prajāpati. Agni originated from

5490-415: The fire seven times) and at death (cremation). According to Atharvaveda , it is Agni that conveys the soul of the dead from the pyre to be reborn in the next world or life. However, this role was in post-Vedic texts subsumed in the role of god Yama. Agni has been important in temple architecture, is typically present in the southeast corner of a Hindu temple . The most important ritual of Hindu weddings

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5580-476: The first among the deities to realize Brahman from Parvati. The allegorical legend, states Paul Deussen, aims to teach that all the Hindu deities and natural things have their basis in the timeless, universal monistic principle called Brahman. Another ancient major Hindu scripture named Prashna Upanishad mentions Agni in its second Prashna (question section). The section states that Agni and other deities manifest as five gross constituents that combine to make

5670-435: The fishes report his presence to the deities, who take Agni to heaven. Agni is in hymn 10.124 of the Rigveda , a Rishi (sage-poet-composer) and along with Indra and Sūrya makes up the Hindu trinity of gods who create, preserve, destroy. Agni is considered equivalent to all the deities in the Hinduism, which formed the foundation for the various non-dualistic and monistic theologies of Hinduism. These theme of equivalence

5760-567: The forehead of Prajāpati , assert these texts. With the creation of Agni came light, and with that were created day and night. Agni, state these Saṃhitā s , is the same as the Brahman , the truth, the eyes of the manifested universe. These mythologies develop into more complex stories about Agni's origins in the later layers of Vedic texts, such as in section 2.1.2 of the Taittiriya Brahmana and sections 2.2.3–4 of Shatapatha Brahmana . Agni

5850-480: 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, 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

5940-402: The game. Puja (Hinduism) Traditional Puja ( Sanskrit : पूजा , romanized :  pūjā ) 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

6030-560: The gods and goddesses, all concepts of spiritual energy that permeates everything in the universe. In the Upanishads and post-Vedic literature, Agni additionally became a metaphor for immortal principle in humans, and any energy or knowledge that consumes and dispels a state of darkness, transforms and procreates an enlightened state of existence. Agni is also famously known as: Other names include Śikhī, Pingesa, Plavanga, Bhūritejaḥ, Rudragarva, Hiraṇyakṛta. There are many theories about

6120-401: 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

6210-604: The hymn as the guardian of Ṛta ( Dharma ). The Vedas describe the foster-parents of Agni as two kindling fire sticks of Prajapati, whose loving action creates him. Just born, he is poetically presented as a tender baby, who needs loving attention lest he vanishes. With care, he sparks and smokes, then flames and grows stronger than his foster-parents, finally so strong that he burns to ashes what created him his residence by Prajapati. The hymns in these ancient texts refer to Agni with numerous epithets and synonyms, such as Jātaveda (he who knows all knowledge), Vaiśvānara (he who

6300-667: 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,

6390-454: The individuality of every one of these deities including of Agni, thus journey unto the universal reality, for a communion with the Purusha , which is the Ātman . Sections 3 and 4 of Kena Upanishad , another major ancient Upanishad, presents a story which includes gods Agni, Vayu , Indra and goddess Parvati . After a battle between good deities and evil demons, where the deities kill all

6480-494: The month of Dhanum. Ceremonies begin with the eating of a special meal called Ettangadi on Makairyam day, the day before Thiruvathira day. The ingredients of Ettangadi are sorghum, yam, kachil, berry, yam, lentil, sugar, and honey. It is eaten the night before. But this ceremony is not observed today. Drink water and charcoal water. Dasapushkas are collected in front of the house during the day. Thiruvathirakali starts after sunset. After Thiruvathira nakshatramudhi at midnight,

6570-404: The natural element fire, the supernatural deity symbolized by fire and the inner natural will aspiring for the highest knowledge. Heat, combustion and energy is the realm of Agni which symbolizes the transformation of the gross to the subtle; Agni is the life-giving energy. Agnibija is the consciousness of tapas (proto-cosmic energy); agni (the energizing principle); the sun, representing

6660-408: 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)

6750-415: The origins of the god Agni, some tracing it to Indo-European mythology, others tracing to Hindu mythology. The origin myth found in many Indo-European cultures is one of a falcon that carries or brings fire from the deities to people. This messenger also brings an elixir of immortality from heaven to earth. In either case, the falcon returns everyday with sacrificial offerings for the deities, but sometimes

6840-485: The performer from evil and death. In contrast, states the Shatapatha Brahmana, Agnihotra is a symbolic reminder and equivalent to the Sun, where the fire keeper is reminded of the heat that creates life, the fire in beings, the heat in the womb behind the cycle of life. Two major festivals in Hinduism, namely Holi (festival of colors) and Deepavali (festival of lights) incorporate Agni in their ritual grammar, as

6930-573: 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

7020-563: The reconstructed name of the fire god in the Albanian pagan mythology , which continues to be used in the Albanian language to refer to Thursday ( e enjte ), Latin ignis (the root of English ignite ), Lithuanian ugnis , Kurdish agir , Old Slavonian огнь ( ognĭ ) and its descendants: Russian огонь ( ogon´ ), Serbian oganj , Polish ogień , etc., all meaning "fire". The ancient Indian grammarians variously derived it: In

7110-453: The seven colours of a rainbow in his form as the sun. Agni has three forms, namely fire, lightning, and the Sun, forms sometimes symbolized by giving his icon three heads or three legs. He sometimes is shown wearing a garland of fruits or flowers, symbolic of the offerings made into the fire. The earliest surviving artwork of Agni have been found at archaeological sites near Mathura (Uttar Pradesh), and these date from 1st-century BCE. In

7200-491: The southeast corners of a Hindu temple. However, in rare temples where Agni is envisioned as a presiding astrological divinity, according to texts such as the Samarangana Sutradhara , he is assigned the northeast corner. Agni is historically considered to be present in every grihastha (home), and therein presented in one of three forms – gārhapatya (for general domestic usage), āhavaniya (for inviting and welcoming

7290-436: 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

7380-403: 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

7470-611: 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,

7560-526: 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

7650-412: 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

7740-405: 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

7830-484: The wrong path of sin". In sections 4.5–6 of the Maitri Upanishad , the students ask their Hindu Guru (teacher) Maitri about which deity is best among deities they name, a list that includes Agni. The Guru replies that they are all supreme, all merely forms of the Brahman, the whole world is Brahman. So pick anyone, says the Upanishad, meditate and adore that one, then meditate over them all, then deny and discard

7920-433: Was born. Offended by Agni, Bhṛgu had cursed Agni to become the devourer of all things on this earth, but Brahma modified that curse and made Agni the purifier of all things he touched. In the "Khāṇḍava-daha Parva" ( Mahābhārata CCXXV), Agni in disguise approaches Krishna and Arjuna seeking sufficient food for gratification of his hunger; and on being asked about the kind of food which would gratify, Agni expressed

8010-481: 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

8100-485: 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

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