Symbolism of the various objects which are used in puja
Ahvanam, the invitation
The invitation marks the beginning of a puja. It represents the formality and the dutifulness with which the ritual needs to be conducted by the host. The puja is not a mere mechanical ritual. It is like a sacrament (samskara), which demands sincerity, discipline and respect. In puja, you do not merely worship the gods in the heavens with prayers. It is not a remote exercise. Instead, the worshipper invites the deity to his house, treats him like an honorable divine guest, offers him a seat and directly worships him as if he is seated in front of him. This is a unique approach, which is not found in any other religion.
The worshipper
The traditional host of the sacrifice (yajamana) in the Vedic ritual becomes the worshipper or bhakta in the ceremonial puja. During the worship, he not only establishes a close connection with God but also represents God in the sacrifice of life as the upholder of Dharma, performing the triple functions of creation, preservation and destruction. He prepares the ritual place and creates the form of God with his mind and body. As the preserver, he makes offerings to him for the welfare of himself, his family and the world. As the destroyer, he concludes the worship, by withdrawing the deity from the
image.
The puja is not a mere idol worship. The images which are worshipped in it are considered living incarnations of the deity. They are treated as if the deity has descended from above and established himself in it. The ceremony therefore demands purity and sincerity of the worshipper. The image helps the worshipper concentrate his mind during the worship and feel close proximity to the deity. Symbolically it represents the materiality and all pervasiveness of God and his presence even in inanimate 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 kinds) on its rim, with a bowl of rice, flowers and a coconut adorning its top. The pot represents the 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
The food which we offer to the deity stands for the elements and the gross body, which is made of food only. We offer food to God as a sacrifice, because we believe that all the food in the world belongs to God and is created by him. We also consider him the devourer or the lord of Death, whose hunger is never satisfied. By offering him food in a puja, we appease his hunger and earn his protection from the impurities of death, decay, ignorance and delusion. Food also represents materiality and worldly possessions, which we have to renounce to achieve liberation.
Pushpam
Flowers have fragrance, color, beauty and tenderness. They symbolize selflessness, self-sacrifice, detachment, surrender, faith and positive emotions. By offering them to God, a devotee declares the purity and sincerity of his devotion and the tenderness of his feelings, and earns his reciprocal love. Flowers also represent whatever that blossoms in you, be it good or evil, intelligence or delusion, and knowledge or ignorance. By offering them to God, you cleanse yourself.
Phalam
The fruits which are offered in worship represent the sweetness of the soul or the devotion of the devotee. By offering them to God one earns the right to experience the blissful state of liberation. Phal also means result, consequence, or whatever that ripens or is accomplished. By offering the fruit to God we symbolically offer him the fruit of our actions and achievements. As the Bhagavadgita declares one should perform actions as a sacrifice and offering to God without desiring their fruit. By offering fruit in the pujas, we symbolically make this gesture. Overtime, it washes away our sins.
Arghyam, padyam or achamaniyam
During the puja ceremony water is used as a drink (achamaniyam) and cleansing agent for cleaning the ritual place, the image, and oneself (arghyam, padyam and snanam). Water represents the purifying agent, the remover of physical and spiritual impurities. It also symbolizes life (prana), consciousness, the blood and the water element in our bodies. By offering it to God we unburden ourselves from sinful thoughts and actions and cultivate sattva.
Gandham
Sandal paste or fragrance substances are applied to the deity during worship. The type of fragrance used in worship depends upon the nature and the preference of the deity. By applying it we purify the image and impart to it divine fragrance. Symbolically gandha represents desires, attachments (vasanas), likes and dislikes, latent impressions, properties, qualities or gunas, pride and arrogance. By offering them to God we purify ourselves and stay free from evil influences.
Dhupam
Incense or frankincense is offered to God as part of the offerings. It is meant to cleanse the air and drive away evil spirits. The smoke which arises from the incense represents our clouded consciousness, delusion and ignorance. We are subject to these impurities in the mortal world, which cloud our perception and consciousness and prevent us from achieving liberation or knowing the truths. By symbolically offering them to God we cleanse our minds and bodies and cultivate discerning wisdom.
Deepam, light
Our world is a world of light and darkness. Our minds and bodies are susceptible to evil influences, darkness and delusion. The light which is offered to the deity in the puja symbolically represents knowledge, wisdom, purity and divinity. By offering it to God we remind him to endow us with these divine qualities and save us from the darkness of the mortal world and the negative consequences of our karma. We request him to show us the light and lead us in the right direction towards liberation.
Saffron (kumkum) and turmeric powder
Both are used in the worship to adorn the image or put a mark (tilak) upon our heads. In the worship of Devi and several gods it is also used as an offering. Symbolically, the saffron powder and the turmeric powder used in the worship represent tamas and rajas respectively. By offering them we seek the predominance of sattva. Kumkum also stands for the blood in the body. It is the symbolic alternative for the blood of humans or animals, while turmeric represents the body vigor (tejas). By offering them to God one seeks strength, vigor and longevity.
The remains of the offering (Prasad)
During the puja ceremony, the remnants of the food which has been offered to God is called prasadam, which is a combination of pra + sat, meaning that which fills the prana with light and truth (sat). The belief is that when we offer the food to God it becomes suffused with the light and purity of God and thereby becomes sacred. By eating it, we become purified and suffused with his light and power. Symbolically, it represents the graciousness, kindness and serenity of God. Through the remains of the offering they become transferred to the devotees. Lastly, by sharing it with others the host of the puja engages in charity and good karma, which is beneficial to him as well to those who participate in the ceremony.
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Ahvanam, the invitation
The invitation marks the beginning of a puja. It represents the formality and the dutifulness with which the ritual needs to be conducted by the host. The puja is not a mere mechanical ritual. It is like a sacrament (samskara), which demands sincerity, discipline and respect. In puja, you do not merely worship the gods in the heavens with prayers. It is not a remote exercise. Instead, the worshipper invites the deity to his house, treats him like an honorable divine guest, offers him a seat and directly worships him as if he is seated in front of him. This is a unique approach, which is not found in any other religion.
The worshipper
The traditional host of the sacrifice (yajamana) in the Vedic ritual becomes the worshipper or bhakta in the ceremonial puja. During the worship, he not only establishes a close connection with God but also represents God in the sacrifice of life as the upholder of Dharma, performing the triple functions of creation, preservation and destruction. He prepares the ritual place and creates the form of God with his mind and body. As the preserver, he makes offerings to him for the welfare of himself, his family and the world. As the destroyer, he concludes the worship, by withdrawing the deity from the
image.
The puja is not a mere idol worship. The images which are worshipped in it are considered living incarnations of the deity. They are treated as if the deity has descended from above and established himself in it. The ceremony therefore demands purity and sincerity of the worshipper. The image helps the worshipper concentrate his mind during the worship and feel close proximity to the deity. Symbolically it represents the materiality and all pervasiveness of God and his presence even in inanimate 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 kinds) on its rim, with a bowl of rice, flowers and a coconut adorning its top. The pot represents the 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
The food which we offer to the deity stands for the elements and the gross body, which is made of food only. We offer food to God as a sacrifice, because we believe that all the food in the world belongs to God and is created by him. We also consider him the devourer or the lord of Death, whose hunger is never satisfied. By offering him food in a puja, we appease his hunger and earn his protection from the impurities of death, decay, ignorance and delusion. Food also represents materiality and worldly possessions, which we have to renounce to achieve liberation.
Pushpam
Flowers have fragrance, color, beauty and tenderness. They symbolize selflessness, self-sacrifice, detachment, surrender, faith and positive emotions. By offering them to God, a devotee declares the purity and sincerity of his devotion and the tenderness of his feelings, and earns his reciprocal love. Flowers also represent whatever that blossoms in you, be it good or evil, intelligence or delusion, and knowledge or ignorance. By offering them to God, you cleanse yourself.
Phalam
The fruits which are offered in worship represent the sweetness of the soul or the devotion of the devotee. By offering them to God one earns the right to experience the blissful state of liberation. Phal also means result, consequence, or whatever that ripens or is accomplished. By offering the fruit to God we symbolically offer him the fruit of our actions and achievements. As the Bhagavadgita declares one should perform actions as a sacrifice and offering to God without desiring their fruit. By offering fruit in the pujas, we symbolically make this gesture. Overtime, it washes away our sins.
Arghyam, padyam or achamaniyam
During the puja ceremony water is used as a drink (achamaniyam) and cleansing agent for cleaning the ritual place, the image, and oneself (arghyam, padyam and snanam). Water represents the purifying agent, the remover of physical and spiritual impurities. It also symbolizes life (prana), consciousness, the blood and the water element in our bodies. By offering it to God we unburden ourselves from sinful thoughts and actions and cultivate sattva.
Gandham
Sandal paste or fragrance substances are applied to the deity during worship. The type of fragrance used in worship depends upon the nature and the preference of the deity. By applying it we purify the image and impart to it divine fragrance. Symbolically gandha represents desires, attachments (vasanas), likes and dislikes, latent impressions, properties, qualities or gunas, pride and arrogance. By offering them to God we purify ourselves and stay free from evil influences.
Dhupam
Incense or frankincense is offered to God as part of the offerings. It is meant to cleanse the air and drive away evil spirits. The smoke which arises from the incense represents our clouded consciousness, delusion and ignorance. We are subject to these impurities in the mortal world, which cloud our perception and consciousness and prevent us from achieving liberation or knowing the truths. By symbolically offering them to God we cleanse our minds and bodies and cultivate discerning wisdom.
Deepam, light
Our world is a world of light and darkness. Our minds and bodies are susceptible to evil influences, darkness and delusion. The light which is offered to the deity in the puja symbolically represents knowledge, wisdom, purity and divinity. By offering it to God we remind him to endow us with these divine qualities and save us from the darkness of the mortal world and the negative consequences of our karma. We request him to show us the light and lead us in the right direction towards liberation.
Saffron (kumkum) and turmeric powder
Both are used in the worship to adorn the image or put a mark (tilak) upon our heads. In the worship of Devi and several gods it is also used as an offering. Symbolically, the saffron powder and the turmeric powder used in the worship represent tamas and rajas respectively. By offering them we seek the predominance of sattva. Kumkum also stands for the blood in the body. It is the symbolic alternative for the blood of humans or animals, while turmeric represents the body vigor (tejas). By offering them to God one seeks strength, vigor and longevity.
The remains of the offering (Prasad)
During the puja ceremony, the remnants of the food which has been offered to God is called prasadam, which is a combination of pra + sat, meaning that which fills the prana with light and truth (sat). The belief is that when we offer the food to God it becomes suffused with the light and purity of God and thereby becomes sacred. By eating it, we become purified and suffused with his light and power. Symbolically, it represents the graciousness, kindness and serenity of God. Through the remains of the offering they become transferred to the devotees. Lastly, by sharing it with others the host of the puja engages in charity and good karma, which is beneficial to him as well to those who participate in the ceremony.
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