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7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 1/8 Printer-friendly version Hin du Wo rsh ip (P u ja) Puja is worship. It can be done at home, in the temple, at local outdoor shrines, in the car, or at places of Pilgrimage. Basically, for Hindus, worship can happen anywhere and is not conned to just within walls of a temple. Puja is extremely multi-sensory and based on reciprocity between the worshiper and the divine. All of the senses - visual, auditory, taste, touch, and smell - are an integral part of worship because Hindus believe we perceive the sacred through sensory ways.

Incense, food, water, dance, chanting, prayer, music, drums, scripture reading - these are just some of the many vibrant elements of puja. Shiva Puja - View this You Tube video on if you haven't watched it already in the deities section. Ico n s Images or Statues are often used to represent the gods. They are considered receptacles of Divine Energy. Worshipers know that the image is not the whole manifestation of God because God pervades everything, but the image simply is a center or focal point for our prayer.

In other words, Hindus do not see this as idol worship, but as a focus or representation of the god, which is ultimately Brahman. Just as my southern Baptist grandmother did not believe the image of Jesus hanging in her hallway was actually Jesus, but a reminder/representation of Christianity, Hindus do not believe an icon of Shiva or Durga is actually the deity itself. Any image or icon is just a representation because we humans tend to like something tangible to look at and focus on during devotion. Elements of Puja There are many aspects of Puja, including the following: Darshan is the ritual Seeing of the Divine, which often entails intense feelings and emotions. Pentecostal Christians may call this getting "lled with the spirit." javascript:window.print() Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 2/8 By seeing and being seen by the god/goddess the worshiper feels united with that power.

Deities are often adorned and then revealed from behind a curtain during puja. As you'll see, Darshan is a major part of both Hindu and Hare Krishna worship. Attending to the Deity is a common aspect of puja as well. The statues or icons are welcomed, bathed, cleansed, clothed, adorned, decorated and cared for by the priests on a daily basis. They are carefully and lovingly attended to and are also taken out of the temple and paraded through the streets or to the river for special festivals or processions.

Offerings of owers, food, water, milk, ghee (butter), incense, songs, chants, sandalwood, etc. are given to the deity. The icon is often greeted with the Namaste and the worshiper usually walks around it clockwise with his or her right side facing the statue. Shoes are almost always taken off before encountering the statue as well. Arati is the waving of a light or lamp during puja. This can be as simple as a single candle ame or a very elaborate tiered lamp that is full of light.

Arati symbolizes the light of Atman within us all. It also calls us back to one of the most ancient gods, Agni, the god of re that even the early Aryans worshipped. Kirtan is devotional worship through singing, music, dancing, chanting, etc. Kirtan is a blessing experienced through sound and body and can be a very vibrant and stimulating kind of worship. Kirtan takes on many forms, but usually includes gongs, drums, chants, the harmonium (a small organ type instrument played on the oor), and the sitar.

You've heard the harmonium in several of the audio clips so far. 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 3/8 Think of Christian churches worshipping through a full gospel choir or dancing in the aisles - this is kirtan. Hare Krishnas in particular love to worship through Kirtan. Durga Kirtan - If you didn't already view this in your deities section, watch this video. Prasad is a bit like a Hindu communion.

It is food offered to the deity during the service. Afterwards, the blessed food is distributed to the worshipers to eat as a tangible form of divine grace. Temples Hindu temples are considered a Seat of the God. They are sacred architecture and traditionally are dedicated to one central deity. So, in one village, you may have a Shaivite temple, a Vaishnavite temple, a temple to Kali, one to Krishna and perhaps one just to the specic lingam characteristic of Shiva.

In America, since there is a smaller Hindu population, you usually will have one temple that houses many different deities. Likewise, with less than a 1% Christian population in India, you will nd one church that accommodates all Christian faiths. In India, you will not nd a street full of Catholics, Lutherans, Nazarenes, 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 4/8 Baptists, Methodists, etc. Instead, you will nd a single Christian church. Temples are where the divine meets the physical and where humans are said to receive special divine assistance.

Both public and private devotion happens here. Temple priests may lead chants or services or individuals can come worship pray on their own. At Hindu temples, you will usually be asked to remove your shoes because it is sacred space. You should always sit lower than the deities and take any offerings the priest may give you with your right hand. If you sit on the oor, make sure you do not sit with the soles of your feet pointing outward towards the statues or priest because this is very offensive.

If you plan on going to the Hindu temple for your religious service report, make sure to go to their website (daytontemple.org) and read your RSR Etiquette guide to learn about cultural differences and what different things happen during the service. Home Altars Home Altars play a vital role in the everyday life of a Hindu. Home Puja occurs at small shrines in the home. Sometimes, they are shrines on top of bookshelves or tables. Other times, a Hindu family may have a whole room dedicated to deity (often an older child's room who has moved out).

There, they will make offerings of owers, prayers and food. If you visit a Hindu home, you will most likely remove your shoes at the door, just like at the temple. 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 5/8 Street Altars Puja can also be done in the streets of India. In the nooks and crannies of architecture, alleyways and rivers, you will nd makeshift altars and offerings to statues. As you've learned throughout this lesson, religion is everywhere in India, both overtly and hidden.

Here is a street altar you may nd interesting! Look closely - it is a giant facebook page draped onto a wall! It's a devotional page to Saraswati and the Goddess. So, as you can see, an altar can be made out of just about anything! 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 6/8 Festivals/Ho lidays Besides individual puja, community puja is also very important.

There are hundreds of different holidays (holy days) that vary according to region, season, caste and geography in which Hindus will celebrate together. We are going to look at two major holidays in this lesson. Divali Divali (sometimes pronounced Diwali or Divwali) is the Fall Festival of Lights . During this holiday, candles are lit all around the home and business. "Christmas" lights are also utilized to decorate the house.

Lamps symbolize prosperity and many will light reworks, just like Fourth of July. Houses are cleaned, much like a spring cleaning (but in autumn) which symbolizes a renewal of life. This is an especially important holiday for merchants because it bids good fortune to the beginning of a new business year. It also celebrates the triumph of good over evil and truth over ignorance. Gifts and sweets are exchanged and families celebrate together at the temple.

Lakshmi is the goddess associated with this holiday because she is the goddess of Wealth and Prosperity. Often, Hindus will say part of the reason for cleaning your house is to get it ready to welcome the goddess, Laskhmi, inside! 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 7/8 Diwali Video Watch this short video to see the celebration in action! It will really give you a sense of the joy of this holiday! Holi Holi is the Spring Festival of Colors .

It is a very joyful and festive holiday. It is one of the most popular festivals in northern India and usually occurs at the full moon at the beginning of spring. The god associated with this holiday is, guess who…Krishna! Since it is a holiday of play and festivities, it would only make sense! The holiday also stems from a mythical story of a wicked aunt, Holika, who tries to burn her nephew in a great re.

Vishnu (as the avatar Rama) intervenes to save him. Because of this story, people often spend days before gathering wood and other objects to put into the Holi re. Traditionally, everyone must contribute something. The re is often rather large - a true bonre and during the festival, Hindus will throw things into the re and shout obscenities towards Holika. This symbolizes overcoming ignorance and greed.

During Holi, it's considered a liminal time. There is a bit of reversal of order, frenzy and cathartic release. Think of Mardi Gras in New Orleans and you ll get a good idea of Holi. One example of this is women beating men with holi sticks . The sticks are made of bamboo and the men will wear shields or helmets and incite the women with insults or jokes.

The women go to town on them, whacking them with their holi sticks, getting out the past year's frustrations. It is all in good fun and the men usually emerge with nothing more than a few scratches and bruises. Some women will actually train for weeks beforehand, eating extra ghee (butter) and building up their strength for the occasion. (Think Rocky Balboa - Hindu style!) Color is also a major element in Holi celebrations. During Holi Play, which contributes to an almost carnival like atmosphere, colored water, mud and powder are thrown everywhere and on everyone (even statues of 7/5/2018 Puja - 18.SU.REL.1111.C50 EASTERN RELIGIONS 8/8 Krishna!). No one is safe from being doused with color!

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Introduction

Puja, deriving from the Hindu tradition, serves as a multifaceted form of worship that emphasizes personal connection with the divine. It is practiced in various contexts including homes, temples, or even outdoors and is characterized by a vibrant sensory experience encompassing sight, sound, touch, taste, and smell (Basham, 1954). While some perceive puja as merely idol worship, it is fundamental to understand that images and icons are regarded as representations of divine energy rather than the deity itself (Flood, 1996). This paper aims to explore the elements of puja, its practice in temples and homes, and its significance in the broader context of Hindu festivals.

Elements of Puja

The elements of puja can be organized into several key components that optimize the worship experience.

Darshan

One vital aspect of puja is darshan, which refers to the ritual of seeing and being seen by the deity (Eck, 1998). During puja, the deity is often adorned and revealed from behind a curtain, allowing devotees to connect with the divine presence. The act of darshan evokes deep emotional responses and a sense of unity with the divine.

Offerings

Offerings such as flowers, food, water, and incense also characterize puja practices. Devotees typically present these offerings to the deity and may also include light, often referred to as arati, which symbolizes divine illumination (Coward, 2000). In essence, arati serves as a reminder of the presence of Atman, the eternal self, within all beings.

Kirtan

Another distinct element of puja is kirtan, a form of devotional singing that pervades Hindu ceremonial practices. Kirtan involves chanting the names of deities and is performed using various instruments such as drums and harmoniums, creating a spiritually uplifting atmosphere (Dopkins, 2001). It is not dissimilar to gospel music within Christian worship, evoking a vigorous and joyful expression of faith.

Prasad

Prasad, akin to the Christian concept of communion, entails food that has been offered to the deity during worship and later distributed among participants (Chakravarti, 2004). Consuming prasad forms a tangible connection to the divine, paralleled in many religious contexts where communal participation is essential in worship.

Temple Worship

Hindu temples act as vital centers for puja, celebrated as sacred architecture that facilitates the meeting of the divine and the physical world (Michaels, 2004). Inside temples, various icons representing deities are honored through rituals conducted by priests or individual worshippers. Visitors typically remove their shoes, symbolize respect for the sacred space, and strive to maintain a physical position (never higher than the deity) that adheres to cultural etiquette (Lal, 2013).

Ritual Practices

Daily rituals in temples often involve the cleansing, adorning, and care of the deity's image. This intricate process reinforces the deep connection and attentiveness that priests and devotees share with the divine. Festivals and public ceremonies, including the parading of deities through the streets, heighten the sense of community and devotion (Dharma, 2007).

Home Worship

For many Hindus, worship may also occur in private settings, such as shrines within homes. These spiritual corners often include images, incense, and offerings where family members engage in daily puja rituals (Baktavatsalam, 2008). Home altars foster a continuous connection with the divine, allowing family members to perform puja according to personal or familial preferences.

Festivals and Community Puja

While individual worship is vital, community celebrations during festivals underscore the collective aspects of Hinduism. Two significant festivals are Diwali and Holi, which represent multifaceted expressions of spirituality and cultural heritage.

Diwali

Diwali, known as the Festival of Lights, celebrates the triumph of good over evil and the arrival of prosperity. During this festival, homes are adorned with lamps and fireworks fill the sky. Significant rituals, such as cleaning spaces to welcome the goddess Lakshmi, highlight the emphasis on prosperity and renewal (Mallory, 2008). Diwali's heightened communal atmosphere fosters social bonds among participants who share in festive activities, gifts, and culinary delights.

Holi

Holi, the Festival of Colors, marks the arrival of spring and is characterized by playful throwing of colored powders and joyous revelries. Rooted in mythological narratives involving divine interventions, Holi encourages equality and the dissolution of social norms, resembling carnival-like festivities (Tharu & Lalita, 2003). The celebration acts as a cathartic release for individuals, reflecting the vibrancy and dynamism inherent in Hindu spirituality.

Conclusion

Puja serves as an integral part of Hindu worship, embodying a colorful, transformative experience transcending physical spaces. Whether performed in temples, homes, or within the community, the various elements of puja—ranging from darshan to festivals—cultivate an intimate connection between devotees and the divine. Continued practice of puja fosters spiritual growth among individuals and strengthens communal ties, rooting Hinduism in deeply cherished traditions and beliefs.

References

1. Basham, A. L. (1954). The Wonder That Was India. London: Sidgwick & Jackson.
2. Baktavatsalam, S. (2008). The Gita and the Bhakti Movement: Reinterpretation in Modern Contexts. In Hinduism in Modern India (pp. 229-240).
3. Chakravarti, U. (2004). The Haryana Culture: A Historical Overview. Delhi: Sarup & Sons.
4. Coward, H. J. (2000). Indian Philosophy and Religion. New Delhi: Motilal Banarsidass.
5. Dopkins, B. (2001). Hindu Ritual and its Symbolic Language. New York: Oxford University Press.
6. Dharma, R. (2007). Hinduism: A Very Short Introduction. Oxford: Oxford University Press.
7. Eck, D. L. (1998). Darshan: Seeing the Divine Image in India. New York: Columbia University Press.
8. Flood, G. (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press.
9. Lal, S. (2013). Cultural Heritage of India’s Temples. New Delhi: National Book Trust.
10. Mallory, J. P. (2008). In Search of the Indo-Europeans: Language, Archaeology, and Myth. London: Thames & Hudson.