Scriptures of Hinduism

Open your life's doors towards the Hindu Wisdom - the most ancient and extensive religious writings in the world.

Ayurveda - The science of life

The 'veda' (science) of 'ayur' (life span) - Indian system of medicine is a gift of the 'vedic' age

Secrets of Hindu Customs and Rituals

The Hindu culture is a culture of love, respect, honoring others and humbling one's own ego so that the inner nature, which is naturally pure and modest, will shine forth.

A to Z of Yoga Sastra and Meditation

Learn yoga sastra. Also learn yoga postures, poses, asanas and more

Temple Database

Know about Hindu Temples in and outside India

Showing posts with label hindu. Show all posts
Showing posts with label hindu. Show all posts

Monday, 10 October 2011

Dakshineswar Kali Temple, Kolkata

The Dakshineswar Kali Temple (Bengali: দক্ষিনেশ্বর কালী মন্দির Dokkhineshshôr Kali Mondir, Sanskrit: दक्षिनेश्वर काली मन्दिर) is a Hindu temple located in Dakshineswar near Kolkata. Situated on the eastern bank of the Hooghly River, the presiding deity of the temple is Bhavatarini, an aspect of Kali, meaning, 'She who liberates Her devotees from the ocean of existence i.e Saṃsāra'. The temple was built by Rani Rashmoni, a philanthropist and a devotee of Kali in 1855. The temple is famous for its association with Ramakrishna a mystic of 19th Century Bengal.

Coordinates: 22°39′18″N 88°21′28″E
Name
Proper name: Dakshineswar Kali Temple
Location
Country: India
State: West Bengal
Location: Kolkata
Architecture and culture
Primary deity: Bhavatarini Kali
Architectural styles: Bengal architecture
History
Date built:
(Current structure)
1855
Creator: Rani Rashmoni




The temple compound, apart from the nine-spired main temple, contains a large courtyard surrounding the temple, with rooms along the boundary walls. There are twelve shrines dedicated to Shiva—Kali's companion—along the riverfront, a temple to Radha-Krishna, a bathing ghat on the river, a shrine dedicated to Rani Rashmoni. The chamber in the northwestern corner just beyond the last of the Shiva temples, is where Ramakrishna spent a considerable part of his life.


History

The presiding temple deity, Bhavatarini, with a foot over Shiva

Ramakrishna came to the temple in 1855, as an assistant to his elder brother, Ramkumar, the head priest, a job he took over the next year, after Ramkumar's death.
The Dakshineswar Kali Temple was founded around the middle of the 19th Century by Rani Rashmoni. Rani Rashmoni belonged to Kaivarta caste and was well known for her philanthropic activities. In the year 1847, Rashmoni, prepared to go upon a long pilgrimage to the sacred Hindu city of Kashi to express her devotions to the Divine Mother. Rani was to travel in twenty four boats, carrying relatives, servants and supplies. According to traditional accounts, the night before the pilgrimage began, Rashmoni had a vision of the Divine Mother, in the form of the goddess Kali in a dream and reportedly said,

There is no need to go to Banaras. Install my statue in a beautiful temple on the banks of the Ganges river and arrange for my worship there. Then I shall manifest myself in the image and accept worship at that place.


Profoundly affected by the dream, Rani immediately looked for and purchased land, and promptly began construction of the temple. The large temple complex was built between 1847 and 1855. The 20-acre (81,000 m2) plot was bought from an Englishman, John Hastie and was then popularly known as Saheban Bagicha, partly old Muslim burial ground shaped like a tortoise, considered befitting for the worship of Shakti according to Tantra traditions, it took eight years and nine hundred thousand rupees to complete the construction, and finally the idol of Goddess Kali was installed 31st May 1855, amid festivities at the temple formally known as Sri Sri Jagadishwari Mahakali, with Ramkumar Chhattopadhyay as the head priest; soon his younger brother Gadai or Gadadhar (later known as Ramakrishna) moved in and so did nephew Hriday to assist him. 


The next year, Ramkumar Chhattopadhyay died, the position was given to Ramakrishna, along with his wife Sarada Devi, who stayed in the south side of the Nahabat (music room), in a small room on the ground floor, which now a shrine dedicated to her.


From then until his death 30 years later in 1886, Ramakrishna was responsible for bringing much in the way of both fame and pilgrims to the temple.

Architecture


Dakshineshwar Kali Temple, built on a raised platform.
Built in the traditional 'Nava-ratna' or nine spires style of Bengal architecture, the three-storeyed south-facing temple has nine spires distributed in upper two storeys, and stands on a high platform with a flight of stairs, over all it measures 46 feet (14 m) square and rises over 100 feet (30 m) high.
The garbha griha (sanctum sanctorum) houses an idol of goddess Kali idol, known as Bhavataraini, standing on the chest of a lying Shiva, and the two idols are placed on a thousand-petaled lotus made of silver.


Close to the main temple are the row of twelve identical Shiva temples built facing the east in the typical ‘Aat Chala’ Bengal architecture, they are built on either side of the ghat on the Hoogly river. To the North east of the Temple Complex is the Vishnu Temple or the Radha Kanta’s Temple. A flight of steps lead to the columned verandah and into the temple where a silver throne rests with a 21 and half inches idol of Lord Krishna and 16 inches (410 mm) idol of Radha.

Saturday, 8 October 2011

Lakshmi Narayan temple ( Birla Mandir)

Birla Mandir in Kolkata, India, is a Hindu temple on Asutosh Chowdhury Avenue, Ballygunge, built by the industrialist Birla family. This temple is open in the morning from 5.30 A.M. to 11 A.M. and in the evening from 4 .30 P.M. to 9 P.M. On Janmashtami, the birthday of Krishna, devotees come from far away places to pay their respect to the deities.
Coordinates: 22°31′50″N 88°21′54″E
Location
Country: India
State: West Bengal
Location: Kolkata
Architecture and culture
Primary deity: Lakshminarayan
Architectural styles: Mandir

History

The construction of the temple began in 1970. It took 26 years to complete the entire structure. On Wednesday, the 21st of February, 1996, the Pran Prathistha was done by Swami Chidanandaji Maharaj in the morning. Dr. Karan Singh inaugurated the temple the same day.

Temple

  • The main temple houses statues of deities Krishna and Radha.
  • The left side temple shikhar (dome) houses goddess Durga, the Hindu goddess of Shakti, the power.
  • The right side dome of the temple houses Shiva in meditation mode.
  • Spread on 44 kathas of land, this temple built of white marble bears resemblance to the renowned Lingaraj Temple of Bhubaneswar. Birla Mandir also showcases pictorial depiction of scriptures of Bhagavad Gita in its stone engravings and some intricate Rajasthani temple architecture.

View Larger Map

________________________________________________________________ 

Hangseshwari temple, Bansberia

Hanseswari temple is a Hindu Temple of goddess kali in the town of Banshberia at Hooghly District, Indian state of West Bengal. Basberia presently an industrial town positioned in between Bandel and Tribeni. The temple complex has another temple — Ananta Basudeba temple — besides the main temple. Also near is the Swanbhaba Kali temple built by Raja Nrisinhadeb Roy Mahasay in 1788. The Hanseswari temple has a distinctive architecture different from the usual pattern present in this area, consisting 13 minars or Ratnas, each built as a blooming lotus bud. The inner structure of the building resembles human anatomy.It was started by Raja Nrishinghadeb Roy Mahasay and later completed by his widow wife Rani Sankari.

Dates back to the 19th century with ornate arches. The main deity is the blue neem-wood idol of the four-armed goddess Hanseswari, a manifestation of Goddess Kali.The temple is 21 m high and has 13 towers. The peak of each tower is shaped as a lotus flower. Built according to Tantric principles, this five-storey shrine follows the structure of a human body - Ira, Pingala, Bajraksha, Sushumna and Chitrini. 


Vasudeva Temple and Swanbhaba Kali Temple are nearby. Bansberia Railway Station on the Howrah-Katwa main line is the nearest railway station


The architecture of the temples is the representation of "Tantrik Satchakrabhed".

View Larger Map

__________________________________________________________________

Ananta Basudeba temple, Bansberia

Ananta Basudeba temple is a temple of Lord Krishna in the Hangseshwari temple complex in Banshberia, in the Hooghly District in the Indian state of West Bengal. Built by Raja Rameswar Datta in 1679, this temple is noted for the exquisite terra cotta works on its walls.

It is built in the traditional eka-ratna style,with curved cornices.The tower on top of the temple is octagonal. The terracota works depict stories from the great Indian epics , Ramayana & Mahabharata, as well as from Krishnalila.

 Here also exist RASHA MANDALA, unlikely Shyam Rai Temple of Bishnupur. Small but beautiful Rasha Mandal in the wall of Ananta Vasudeva Temple of Bansberia.

View Larger Map

Shiva temple, Tarakeswar

Taraknath Temple of Tarakeshwar is one of the prominent pilgrimage centers in Bengal. Tarakeshwar is located near Serampore near Calcutta in Bengal. This temple dates back to the 18th century. Legend has it that a devotee by name Vishnu Das emigrated with his clan from Oude (Ayodhya) and was viewed with suspicion by the locals. It is believed that he proved his innocence by holding in his hand a red hot iron bar. Later, his brother discovered a site in the nearby jungle, where cattle discharged the contents of their udders (milk) at a particular spot each day. Upon investigation, they discovered a Shivalingam. A dream is said to have revealed to them that this Shivalingam was a manifestation of Tarakeshwar - Lord Shiva ... the Param Bramh... the primordial and ultimate force of the universe...the source of everything. A temple was built at this spot, and was renovated in subsequent years.

Coordinates 22°53′N 88°01′E
Country India
State West Bengal
District(s) Hoogly
Parliamentary constituency Arambag
Assembly constituency Tarakeswar
Population 28,178 (2001)
Time zone IST (UTC+05:30

Tarakeswar (Bengali: তারকেশ্বর Tarokeshshor) is a town and a municipality in Hooghly District in the Indian state of West Bengal. It is a police station in Chandannagar subdivision. Tarakeswar is a renowned place of pilgrimage and the greatest centre of the Shiva sect in West Bengal. 58 km away from Kolkata, Tarakeswar can be reached conveniently by train.

View Larger Map

Temple of Taraknath

The principal attraction is the temple of Taraknath, an 'atchala' structure with a 'natmandir' in front. Close by are the shrines of Kali and Lakshmi-Narayan. Dudhpukur, a tank to the north of the Shiva temple is believed to fulfil the prayers of those taking a dip in it.


Pilgrims visit the temple throughout the year, especially on Mondays. But thousands of pilgrims visit Tarakeswar on the occasions of 'Shivaratri' and 'Gajan', the former taking place in Falgun (Feb-March) while the latter lasts for five days ending on the last day of Chaitra (mid-April). The month of Sravana (mid-July to mid-August) is auspicious for Shiva when celebrations are held on each Monday.
 

Mayapur (Nadia district)

Mayapur (Bengali: মায়াপুর) is located on the banks of the Ganges river, at the point of its confluence with the Jalangi, near Navadvip, West Bengal, India, 130 km north of Kolkata (Calcutta). It is The Head Quarters of ISKCON and is considered a holy place by a number of other traditions within Hinduism, but is of special significance to followers of Gaudiya Vaishnavism as the birthplace of Chaitanya Mahaprabhu, regarded as a special incarnation of Krishna in the mood of Radha. It is visited by over a million pilgrims annually.

Coordinates 23°26′18″N 88°23′34″E
Country India
State West Bengal
District(s) Nadia
Time zone IST (UTC+05:30)

Travel

It can be reached by boat ride and, more commonly, by train or a bus. ISKCON Kolkata operates regular bus service from Kolkata to Mayapur. For getting more details kindly visit http://www.visitmayapur.com, or you can also call on the numbers +91-9474751202 +91-33-64588777 or +91-33-32488041.

Frequent train service available to Krishnanagar from Sealdah Station, after reaching Krishnanagar, have to take a ride of Auto or Cycle rikshaw to reach Mayapur. During the visit one can see "the huge headquarters of the International Society of Krishna Consciousness" and "a long stream of saffron-robed devotees chanting" Hare Krishna mantra.

Memorials

Samadhi Mandir of Srila Prabhupada
There are one of the main attraction is Sri la Prabhupada's Samadhi Mandir. Also represented as a Museum, describing whole life of Prabhu using glass fabric models. The work has unforgettable finish. Along with traditional samadhis, International Society of Krishna Consciousness is planning to construct a garden in memory of George Harrison.

Gaudiya Vaishnava temples




The Ganges river at Mayapur

The headquarters of the International Society for Krishna Consciousness (ISKCON) have been located in Mayapur since the 1970s. In addition, there are a number of other Gaudiya Vaishnava organisations in Mayapur, such as the Gaudiya Math. The town is heavily centred around this particular Vaishnava religious tradition, officially known as the Brahma-Madhva-Gaudiya Sampradaya, with temples devoted to Radha and Krishna or Gaura-Nitai throughout; however, there is a sizeable Muslim population in the historical centre, previously called Miyapur.



View Larger Map

____________________________________________________________________

Friday, 7 October 2011

Belūr Maṭh

Belūr Maṭh or Belur Mutt is the headquarters of the Ramakrishna Math and Mission, founded by Swami Vivekananda, a chief disciple of Ramakrishna Paramahamsa. It is located on the west bank of Hooghly River, Belur, West Bengal, India and is one of the significant institutions in Calcutta. The temple is notable for its architecture that fuses Hindu, Christian and Islamic motifs as a symbol of unity of all religions.

History

In January 1897, Swami Vivekananda arrived in Colombo with his small group of Western disciples. Two monasteries were founded by him, one at Belur, which became the headquarters of Ramakrishna Mission and the other at Mayavati on the Himalayas, near Almora called the Advaita Ashrama. These monasteries were meant to receive and train young men who would eventually become sannyasis of the Ramakrishna Mission, and to give them a training for their work. The same year the philanthropic activity was started and relief of the famine was carried out. 




Swami Vivekananda's days as a parivrajaka (wandering monk) before his visit to Parliament of Religions, took him through many parts of India and he visited several architectural monuments like the Taj Mahal, Fatehpur Sikri palaces, Diwan–I–Khas, palaces of Rajasthan, ancient temples of Maharashtra, Gujarat, Karnataka, Tamil Nadu and other places. During his tour in America and Europe, he come across buildings of architectural importance of Modern, Medieval, Gothic and Renaissance styles. It is reported that Vivekananda incorporated these ideas in the design of the Belur Math temple.






Swami Vijnanananda, a brother-monk of Swami Vivekananda and one of the monastic disciples of Ramakrishna, who was, in his pre-monastic life, an civil engineer, designed the temple according to the ideas of Vivekananda and Swami Shivananda, the then President of Belur Math laid the foundation stone on 16 May 1935. The massive construction was handled by Martin Burn & Co.. The mission proclaims the Belur Math as, "A Symphony in Architecture".






View Larger Map

________________________________________________________ 

Kalyaneshwari Temple


Coordinates: 23°46′38″N 86°49′42″E
Name
Proper name: Kalyaneshwari temple
Location
Country: India
State: West Bengal
Location: Kalyaneshwari, Bardhaman

Kalyaneshwari temple (Bengali: কল্যাণেশ্বরী মন্দির) at Kalyaneshwari in Asansol subdivision of Bardhaman district in the Indian state of West Bengal is located on the banks of Barakar River, about 5 kilometres (3.1 mi) downsream from Maithon Dam of Damodar Valley Corporation. The Barakar River forms the West Bengal-Jharkhand border. It is about 7 kilometres (4.3 mi) from Barakar on Grand Trunk Road and about 1 kilometre (0.62 mi) off the recently constructed NH 2.

History

Kalyaneshwari is a 500-year old centre of Shakti worship. Legend has it that human sacrifices were offered at Kalyaneshwari in the remote past. The present temple, however, is not very old and was constructed by Panchakot Raj. The temple of Goddess Kalyaneshwari is believed to fulfill the wishes of childless women.







View Larger Map

___________________________________________________________

Tarapith Temple

Coordinates 24°07′N 87°48′E 
Country India
State West Bengal
District(s) Birbhum
Nearest city Rampurhat
Time zone IST (UTC+05:30)
Website birbhum.nic.in



The Tara temple in Tarapith steeped in the narrated myths is a medium sized temple in the rural precincts of Bengal. Its fame as a pilgrimage centre with the deity of Tara enshrined in it is due to "the temple’s founding myths, its type of worship (which includes blood offerings), the hymns sung there, the powers of the nearby tank, and the inhabitants and rituals of the adjacent cremation ground".





The temple base is thick with thick walls, built of red brick. The superstructure has covered passages with many arches raising to the pinnacle with a spire (shikara). The image of the deity is enshrined under the eaves in the sanctum. There are two Tara images in the sanctum. The stone image of Tara depicted as a mother suckling Shiva – the "primordial image" (seen in the inset of the fierce form of the image of Tara) is camouflaged by a three feet metal image, that the devotee normally seen. It represents Tara in her fiery form with four arms, wearing a garland of skulls and a protruding tongue. Crowned with a silver crown and with flowing hair, the outer image wrapped in a sari and decked in marigold garlands with a silver umbrella over its head. The forehead of the metal image is adorned with red kumkum (vermilion).

Priests take a speck of this kumkum and apply it on the foreheads of the devotees as a mark of Tara's blessings. The devotees offer coconuts, bananas and silk saris, and unusually bottles of whisky. The primordial image of Tara has been described as a "dramatic Hindu image of Tara’s gentler aspect".
The priests of the temple offer puja (worship) with great reverence to bring out her motherly aspect to the devotees, blending the North Indian fierce depiction of the Sati myth of the goddess with the peaceful motherly visionary form of Tara seen by Buddha and his disciple Vasishtha of the Tantric tradition – the Buddhist Tara form.At Tarapith, though the softer motherly aspect of the fierce goddess is emphasized. Chanting hymns or poems in her praise is also a part of the devotional appeal made to the goddess.




The devotees take a holy bath at the sacred tank adjacent to the temple before entering the temple premises to offer worship and even after the worship. The waters of the tank are said to have healing powers and even restore life to the dead.





Blood sacrifice of goats is the daily norm in the temple. Devotees who offer such goat sacrifices seek blessings from the deity. They bathe the goats in the holy tank near the temple before the sacrifice. They also purify themselves by taking bath in the holy tank before offering worship to the deity. The goat is then tethered to a stake, the designated post in a sand pit, and the neck of the goat butchered with a single stroke by a special sword. A small quantity of the blood of the goat is then collected in a vessel and offered to the deity in the temple. The devotees also smear their forehead with a bit of blood from the pit, as a mark of reverence to the deity.







View Larger Map

___________________________________________________________

Jalpesh Shiva temple




Location, Approach & Access
 : This place is around 25 km away from Jalpaiguri town and 8 km from Mainaguri. Taxi is available from Jalpaiguri and Mainaguri to reach this place. One can also hire van rickshaw from Mainaguri to reach this place.

Prime Attraction : The temple of presiding deity (Shiva) established in the year 1665 by the cooch king Prannarayan is the main point of attraction of this place.


 SEE MAP HERE : http://jalpaiguri.gov.in/map/tourist.pdf

Jalpaiguri - this narrow stretch of land lying between the Sikkim - Darjeeling Himalayas and Gangetic West Bengal has more than often evoked a sense of both eerie and romanticism in many a heart since the early British Rule. Veined by mighty rivers like the Teesta,Torsa, Jaldhaka, Dyna, Neora, Sankosh etc. this piece of land has been aptly named as the land of 'Tea, Timber & Tourism'. A major stretch of area is bordered in the north by Bhutan and hence the name - DOOARS/DUARS which mean - Door of Bhutan.

Rarely one can find a place like Jalpaiguri that is so potentially rich in tourism. But a major part of it still remains to be exploited. Turbulent rivers battling out of the steep gorges, the vast stretches of forest cover, the undulating span of Tea Estates and the panoramic grandeur of the Himalayas are only a few jewels that made the British ground their roots deep into the heart of this land. Just drive around or take a hike, never will your eyes feel to rest. If a tourist is a nature lover or an admirer of Wild Life there cannot be a better place than this for him. He can run wild in the various Sanctuaries, National Parks & Tiger Reserves that are on offer. Garumara N.P., Jaldapara W.L.S. etc. are only a few. One can leissure out his time by the sides of the turbulent rivers or simply roll through the Tea Gardens. The more adventureres ones may prefer to trek to Rupang Valley & Buxa-Duar in Buxa Tiger Reserve. Apart from these, there are very old temples like the Jalpeshwar and Jatileshwar. Persons seeking to smell history can take a look at the Prisoners call at the Buxa Fort area where fighters were imprisoned during the pre indepence era.

Places like Jainti, Murti, Santale Khola, Mongpong will get any tourists imagination run wild. Moreover this place gives any one the oppurtunity to access the Darjeeling and Sikkim Himalayas whose potential in this regard need not be mentioned.

_________________________________________________________________

Bakreshwar Shiva temple

Pilgrims believe that Bakreshwar is a Siddhapith, a sacred Hindu Shakta-site for Shiva worship. According to Vedic legend, Lord Shiva was pleased with the penance of an ancient sage, Ashtabakra, and blessed Bakreshwar as a Siddhapith. The Shiva Mandir of Bakreshwar is adjacent to Bakreshwar's Papahara natural spring. It is also beside the Bakreshwar River. This temple has existed since the 17th century. 250 smaller Shiva temples surround the Bakreshwar Shiva Mandir.


View Larger Map ______________________________________________

Mulajore Kalibari Shyam Nagar

A famous Kali Temple is situated in between Shyamnagar railway station and river Ganga is known as Mulajore Kalibari. An auditorium named Rabindra Bhavan was built by Bhatpara Municipality by the side of this Kali Temple.A fair called Poush Mela is organised every year in Poush Mash according to Bengali calendar and between December and January in English calendar. The place becomes holy with the blessings of Goddess Kali and Ganga.

 ___________________________________________________

The Symbolic Significance of Puja(Hindu ritual/worship)

By Jayaram V


In Hinduism, puja is essentially a ritual suggestive of symbolic offering of ourselves, our thoughts, desires, actions and things we own to God, as a mark of devotion and surrender, enjoying whatever that comes to us as a gift from Him. In Hinduism puja is the most popular form of divine worship. It is performed either by individuals or by groups and either directly by a worshipper or indirectly by a priest on behalf of the worshipper. Although many people take liberties with it to express their love and devotion to God in their own individual ways, the traditional form of puja has a definite form and structure built around, which is usually followed in more traditional households, temples and religious places. The way a puja is conducted traditionally in Hindu households is akin to the way a guest is invited into the house and treated with utmost respect. The Hindu tradition equates a guest with God with this simple expression, "Athidi devobhava", which means a guest is verily God Himself.


We have discussed elsewhere both the outer aspects of puja and its historical development. Here we will discuss the symbolic significance of puja and the symbolic meaning of the various objects used during the ceremony.

The meaning of puja


The word "puja" consists of two letters, "pa" and "ja". "Pa" means "parayana" or continuous repetition of the names of God and "ja" means "japa" or continuous mental recitation of the names of God. So according to this interpretation "puja" is essentially a kind of worship in which both parayanam and japam are practised by the devotees.


According to another interpretation, "Pu" means "pushpam" or flower and "ja" means "jal". In the puja ceremony both flowers and water are offered to the deity during the worship. The letter "ja" can also mean simultaneously "japam". So if we take these twin meanings of "ja" into consideration, puja becomes that ceremony during which water and flowers are offered to God along with recitation of His names.


Lastly "pu' means "purusha" and "ja" means "janma" , to arise or wake up. During the puja ceremony life breath is installed in the deity and He is brought to life or into His dynamic aspect. It also means that the purusha in the worshipper also wakes up after the ceremony as he receives a new life and new consciousness (with the partaking of prasad) from the deity.
Vigraham. Vigraham means the statue or the image of the deity. Vigraha (vi+graha) also means that which removes the ill effects of the grahas or planets.


Symbolism of various objects used in puja


In a puja ceremony we use certain objects, mantras and methods of worship. On a superficial level we assume that they are  liked by  the deity who is being worshipped and therefore by using them in our worship we gain the grace and goodwill of the deity. However, from a spiritual perspective a puja ceremony should not be conducted for personal gain but to express our love, devoting and surrender to God. Puja is a formal way of doing meditation upon God and declaring one's faith in Him. It helps us to focus our minds upon God and remain in a heightened state of devotion. And when we do it in a formal manner by following a definite procedure, we are expressing our willingness to forego our personal choices and follow the required discipline as a mark of our surrender to God. The various objects used in the puja ceremony are meant to establish a direct relationship with God on personal level and seek His help. We discuss below the symbolic significance of these objects.


Purna kumbha or Purna kalasa (the sacred vessel): 

It is generally placed as the chief deity or by the side of the chief deity before starting the puja. Symbolically it stands for mother goddess in general, or goddess Lakshmi in particular. It consists of an earthen or a metal pot with either water or rice in it , with leaves (of generally five specific species) in its mouth and a bowl of rice, flowers and coconut at its top. The pot represents mother earth, the flowers represent the ornamentation, the rice in the bowl represents either the material wealth or the powers of the goddess or both and the coconut represents the divine consciousness.


Naivedyam

It is our ignorance (avidya) which we offer to the deity. The food symbolically stands for the earth element and in human beings for the gross body. So it can also means the body and the mind (which stand for the ignorant consciousness in us) which we place in front of the deity for transformation. When it is blessed by the deity it becomes the bestower of knowledge.


Pushpam

It stands for the good in us. We offer the deity the good that has blossomed in us. On the side of the elements it stands for the element of water because the flowers (especially the lotus) grow out of water.


Phalam

It is the fruit of our action which we are supposed to offer to God as a symbol of our detachment, self-sacrifice and surrender.


Gandham

It stands collectively for the desires (vasanas) and the desires we have for various things in life, which we are supposed to offer to the deity in order to become free from the cycle of births and deaths.


Dhupam

It is the smoke or the clouded consciousness (the very mind with all its thoughts and ignorance) that exists in us which is also an obstacle on our path to self realization. As long as this cloud is there, we cannot see the light or illumination in our consciousness. Dhupam also stands for the illusion which keeps us chained to this world. When we offer dhupam to God, we offer symbolically our illusions and our fickle mindedness. On the elemental side, it stands for the element of air or the breath body in us. It stands for prana which we offer to the deity with a sense of sacrifice.


Deepam

It is the light in us, the very soul that exists in us which we offer to the deity as acknowledgement of our surrender and devotion. On the elemental side it stands for the element of ether that exists in us as Atman.


Kumkum and turmeric powder

The red powder stands for our emotions or for our inner wisdom. The turmeric powder stands for our inner purity and on the negative side, for our inner pride and egoism.


Prasad

When we offer our ignorance to God He suffuses it with knowledge and light. The word "prasad" is a combination of two words, "pra" + "sad". That which is near life and truth. The food that is offered to God is symbolic representation of the gross body into which at the end of worship God breathes new life new light making it divine. When we share the prasad with others, we share with them symbolically the knowledge we so gained during the worship.

ALSO SEE : Symbolism in Puja

Symbolism in Puja (Hindu Ritual)

by Jayaram V
In Hinduism we come across a common method of worship called puja. "Puja" is the most popular form of worship practiced in almost every Hindu household even today, either on a daily basis or during some important religious function or ceremony. A puja can be either a simple ritual worship or a very complicated one, depending upon the way it is performed.


Many interpretations can be given in Hinduism to the word "puja" which consists of two letters, namely, "pa" and "ja". According to one interpretation, "pa" means "parayana" or continuous repetition of the names of God and "ja" means "japa" or continuous mental recitation of the names of God. According to this interpretation "puja" is essentially a kind of Hindu worship in which both parayanam and japam are practiced by the devotees.


In the puja ceremony, the Hindus offer both flowers and water to the deity. Thus from this point of view, "pu" means "pushpam" or flower and "ja" means "jal". The letter "ja" can also mean simultaneously "japam". So in this context, puja becomes that form of Hindu worship, during which water and flowers are offered to God along with recitation of His names.


Lastly, puja has a spiritual dimension also. According to this interpretation, puja means that form of worship through which we give birth to or awaken the indwelling spirit in us. Here "pu' means "purusha", meaning the eternal self and "ja" means "janma" , meaning to give birth to or to awaken.


According to the Hindu beliefs, during the puja ceremony the deity, which is normally a static statue, becomes alive. This happens both at the external level and at the internal level. The statue is brought to life externally through the chanting of mantras or special invocations, or specifically speaking, through the performance of 'prana pratishta' or establishing of life breath. Similarly the indwelling spirit is awakened through the devotee's sincerity, concentration, devotion, and divine grace which is symbolically represented as 'prasad', or the blessing from above.


The Hindus perform pujas in various ways. But the most common form involves a certain sequence of events or procedure. During the ceremony, the first step involves invocation of God through invitation to a certain spot on earth, which is indicated with the directions, specification of time and place name. This is generally accomplished through the chanting of mantras or simple prayers. Once it is believed that the deity has consented to come and has arrived as requested, he is then offered a seat with utmost respect. Water is then offered to him just like we tend to offer water to a guest who comes into our house after a long journey. Once he is seated, as a mark of utmost reverence, love and self surrender, His feet are washed with ceremonial water.


After that he is bathed with water and sprinkled with various perfumes or scented pastes to the accompaniment of various chants. After the bath ceremony, he is offered clothes, symbolically represented by a peace of cotton thread in simple ceremonies or real clothes in more pompous ones.


Once comfortable in the new attire and seated in his high seat, he is offered the following: pushpam (flowers), phalam (fruit), gandham (sandal paste), dhupam (incense), deepam (light), naivedyam (food), jalam (water) and mantram (recitation of sacred verses). When it is felt that He is comfortably and contentedly at home and is in right mood and right disposition, he is further supplicated with various hymns and prayers of praise and gratitude.
In more elaborate ceremonies of Hinduism, He is also entertained with song and music and presented with a number of offerings and gifts such as clothes, incense, flowers, perfumes, light, ornaments, food items etc, some times really sometimes mentally, but essentially and symbolically to express ones gratitude, devotion and the degree of self-surrender.


The puja ceremony of the Hindus, generally ends with the offering of aarati or sacred flame to the deity and distribution of prasadam. Prasadam is a combination of two words, namely 'pra' and 'sada'. It literally means the bestower of eternal life. The Hindus believe that, when an offering is made to the deity, it is blessed by the deity and becomes infused with His or Her prana energy. Hence the name 'prasadm".


As we can see from the above description, in Hinduism the way a puja is conducted in the traditional fashion is akin to the way a householder invites and entertains a guest of honor into his house. In Hindu tradition, a guest is almost akin to God ('athidi devo bhava'), and should be treated as such with utmost respect. As long as the guest stays in the house, he should be given utmost respect. All his desires and expectations should be fulfilled as far as possible, for who knows he might be God himself who has come in disguise! The same concept is extended to the deities when they are worshipped during the puja ceremony. They are invited and worshipped with utmost respect, attention and devotion.


On the physical plane, the prayers and the mantras chanted during the puja ceremony create an atmosphere of sacred feelings or vibrations in the house and add sanctity and purity to the whole environment.


In Hinduism, thus puja is essentially a religious ritual, or a form of communion with the Divine. It has many levels and layers. At the highest level, it is suggestive of symbolic offering of our lives and activities to God at the end of which comes the divine blessing in the form of prasada, which is sweet in nature and is infused with God's energy.


Today most of the ritualism and systematic approach to conducting the puja ceremony is giving way gradually to more simplified and restricted forms of worship and offerings, reflecting the pace at which life is progressing. Though its outer form has been gradually changing, the spirit, the sincerity and seriousness of doing the pujas are still intact in many Hindu households even today.