Puja (Hinduism) Pūjā

Puja... Puja (Hinduism) Pūjā 

Why is Puja?

              Pūjā is one of the most beautiful way to bring out the devotee within oneself and establish a relationship with Isvara, the Lord. Pūjā is called kayikam karma, and action involving one’s limbs. It also including speech and mental action in the form of chanting and thinking of the Lord.

                In a physical form of worship, such as a Pūjā, there is a greater field of expression of one’s devotion than is possible in purely oral or mental forms of worship. The body, mind and speech are all involved in a Pūjā. The forms , colors, fragrances and sounds of the various items if worship arrest one’s mind and aid in evoking devotion on oneself.

             A Pūjā is performed in order to express one’s gratitude to Isvara for all one has been given in one’s life. The very creation in which one is born is considered to be a gift of the Lord. The body-mind –sense complex is made up of five basics elements: space, air, fire, water and earth which also constitute the creation. Through the sense perceptions backed by the mind one perceives the lord’s vast creation and appreciates his glories.

            Whether a Pūjā is performed at home or in a temple, the essential steps are the same. The basics Pūjā is called pancopacara- Pūjā, in which one makes a fivefold offering. A more elaborate puja is called sodasopacara- Pūjā, a sixteen –step puja, in which one additionally offers clothes, ornaments and other similar items that one enjoys. The most elaborate puja is called catussasti-upacara- Pūjā , a sixty –four step Pūjā , where the offering include music, dance, chariots, elephants and other similar items. Whatever one enjoys in life can be offered to the lord as an expression of gratitude.

Prayers .... Why Prayers?

Prayers

                                     

 Why Prayers?

Prayer is the highest form of communication with the lord, and can be offered in simple words or as an elaborated ritual. The modes of prayer may from person to person, but the attitude is fundamental to all. Prayer helps nurture one’s special relationship to the lord- the relationship of the created to the creator –by involving the devotee in the person. Unlike the other relative roles one plays, the roles of a devotee is non-demanding since the Lord seeks nothing from us. When one’s relationship to the Lord becomes primary in life, other relationships become secondary and, thus less problematic.

Prayer has its purpose in helping one achieve an object of desire, be it mental clarity or a given and. ultimately, prayer helps one gain the maturity to be a qualified recipient of spiritual knowledge. This knowledge teaches us our identity with the Lord and helps us discover freedom and happiness, the nature of oneself.

Prayer is expressed in three ways: Physical, Kayika; oral,vacika; and Mental, manasa. A ritual or a puja is a physical form of prayer. Singing in praise of the Lord or chanting verses and Vedic hymns is an oral prayer. Japa or worship done silently is a mental prayer.

Like any other action, prayer produces a result. The result is twofold: one is immediately seen drsta-phala and the other is unseen, adrsta-phala.

The immediate result of prayer is the inner comfort that comes from acknowledging one’s limited capacities and accepting a power higher than oneself. Being objective about situations over which one has no control and praying to that all-knowing source is an act that frees one from anxiety regarding the expectation of a result.

The unseen result of prayer refers to the subtle result called punya, which accrues to the doer of the action. Punya manifests in the form of comfortable situations whether in this life or later. When one prays for success, the accrued punya, which one may call ‘grace’, helps neutralise obstacles that one may not foresee. The ‘grace’ may not ensure success, but without it the outcome could be worse.

The Value of Dharma

             A drama is a literary composition that tells a story through dialogue and action performed on stage by actors. An early literature dealing with theatre art in Sanskrit is known as the Natya-Sastra by Bharata Muni. The term 'natya' refers to all the artistic elements that constitute theatre art. These include dance, drama, music, poetry, dialogue and re-creation of situations and events.

         Drama refers to an artistic expression that brings to life both historical and mythological episodes and heroes. Many dramas based on the Ramayana and Mahabharata, as well as other literary works, are accepted as classics of Sanskrit literature. In playwriting, one may choose how to group events, which episodes to retell, and which characters to highlight. Our emphasis in writing the Ramayana, the Dasavatara and the Mahabharata plays is to present the heroes and their stories in a manner that captivates a child’s heart.

                By offering a visual representation of the culture at a culture at a different period of time, drama allows us to relive that period and communicate the cultural nuances of that period to the children. Enacting the roles of rsi, a devata, r a raja in the stage settings of a gurukula or a palace helps children feel the characters convictions in their own hearts. In playing various roles, the children learn to express themselves in front of an audience and deal with stage fears. In the process of play acting, children are free to embrace different forms and traditions. Wearing the relevant costumes helps children beak away from shyness and alienation from their own Indian heritage. An applause from the audience reinforces their commitment to their heritage.

             It is important that all children attending the classes take part in the drama. The teacher may need to modify a play to suit the needs of the class, the number of students and their ages. If a child is shy in playing a speaking role, the child may be allowed to participate in a non-speaking role. A child may also participate by helping in backing preparations or by narrating. Animal roles such as cubs, calves and deer which do not involve much training, are suitable for children three to five years old.

            A stage event that brings children together to present the class material through drama, debate, talks and chants, is a beautiful gift from the teacher to the parents. In the process, the parents learn and participate, thus supporting the teacher. The stage event promotes a sense of community, and establishes lines of support while helping the children discover their Vedic Heritage.