Hindu Samskriti - Hindu Puja

Posted in Labels: Hindu Samskriti - Hindu Puja

Hindu Puja

A Simple, Traditional Worship Ceremony to Lord Ganesha that

Anyone Can Perform—with English Translation, Illustrations

And Internet Resources to Facilitate Learning the Chants

The Hhindu form of home worship, known as

puja, is unique in all the world. Quite fittingly, it

arises from the magnanimous spirit of hospitality

that Hindu people are famous for. All guests

are received and treated as God in the Hindu home, and

God is no exception. During this

daily morning rite, family members

gather in their well-appointed

shrine room to honor God as

their royal guest. They receive Him

warmly, offer a seat, serve water to

quench His thirst, bathe and dress

Him in beautiful clothes, burn the

finest incense for His enjoyment,

honor Him with light and flowers

and feed Him a sumptuous meal.

It is an intimate, personal interaction

with God. Throughout the

puja, the officiant chants sweetly

to the Deity in Sanskrit, describing

these kindly acts and beseeching

His blessings. Finally, he thanks the

Deity for His presence, bids Him

farewell and humbly apologizes for

any errors he may have committed.

It is a ritual performed daily in

millions of homes. In a sense, each

Hindu has a private temple right in

the home, and invites God to abide

there, close to the family. Mystically,

it keeps open the channels to the superconscious, divine

areas of the inner worlds, bringing peace, health, prosperity

and happiness to family members. Intellectually, it

keeps religious beliefs strong. Emotionally, it cultivates a

burgeoning love of God, known as bhakti. ¶Puja literally

means “worship, adoration.” Home puja is a personal version

of the public puja performed in temples by priests.

The forms of puja vary widely between Hinduism’s four

main denominations and its hundreds of lineages, but all

puja finds its basis in sixteen offerings, shodasha upachara.

These also vary somewhat, depending

on the scriptural source that is

followed, but one popular list is the

following: 1) Åvâhanam, invoking;

2) Åsanam, offering a seat; 3) Pâdyam,

offering water for cleansing

feet; 4) Arghyam, offering water

for cleansing the palms; 5) Åchamanîyam,

sipping water; 6) Snânam,

ceremonial bath; 7) Vastram,

offering vestments; 8) Yajñopavîtam,

offering sacred thread;

9) Chandanam, offering sandalwood

paste; 10) Pushpam, offering

flowers; 11) Dhûpam, burning

incense; 12) Dîpam, waving lighted

camphor; 13) Naivedyam, offering

food; 14) Añjali, praying with

folded hands; 15) Pradakshinâ, circumambulation;

16) Udvasanam,

farewell. Lord Ganesha is the God

honored and worshiped by all Hindus,

so here we present a puja for

this universally beloved, boon-giving

Lord of Beginnings and Ruler

of Obstacles, which can be performed by anyone, young

and old, Hindu or non-Hindu, Vaishnava or Shakta, Saiva

or Smarta. It is Lord Ganesha who bridges all distinctions

and unifies all peoples, and it is through His worship that

we ultimately come to know all the other Gods

Instructions for Establishing a Home Shrine

And Performing Puja to Lord Ganesha

I n performing the puja, preparation is of utmost importance—

gathering flowers, cleaning the altar and puja tray, making

ready the oil lamps and preparing the fruit and/or cooked

food offering. It is common to chant a Ganesha mantra or softly

sing devotional songs while performing these tasks. This quiets

the mind and brings one’s awareness close to Him. Indeed, all this

preparation is an integral part of worship.

As you see in the photos, there are a number of traditional

implements needed for the puja, such as a metal tray, holy water

cups and spoons, ghee lamp, camphor lamp, as well as puja

supplies, like holy ash and sandalwood paste. These are now

available at Indian grocery stores, and online at www.minimela.

com. For more information on setting up an altar, see Chapter

22, “Hindu Home Sanctuary”

Before beginning the puja, check the altar to make sure all

necessary articles are there, so that you don’t have to interrupt

the flow of puja to get a missing item. Arrange all the items the

same way for each puja so you can reach automatically when

needed, with those most frequently used closest at hand.

Hold the attitude that, as pujari, you are a servant of the Gods,

a channel for the spiritual energies. Only thoughts of God are on

your mind as you perform puja, thus enhancing the outpouring of

divine blessings. Tradition provides a caution: you should never

perform puja during or within 31 days of experiencing severe

anger or other deep emotional upset, but it is all right to attend.

Also, puja is not performed or attended by women during their

menses, or by anyone who has a wound that is bleeding. Puja is a

yoga, or link, between this and inner worlds. Therefore, you must

be at your best in mood and emotion to assist in making this connection.

Before performing puja, you should be freshly dressed,

clean and undistracted by daily concerns. Having bathed beforehand,

enter the shrine room and prostrate.

The form of prostration differs for men and women. Men perform

“eight-limbed obeisance,” ashtanga pranama, a fully prone

pose in which hands, chest, forehead, knees and feet touch the

ground. Women perform “five-limbed obeisance,” panchanga

pranama, a kneeling pose in which hands, head and knees touch

the ground (with ankles crossed, right over the left).

When everything is ready, take your seat in a cross-legged

posture in front of and to the left of the altar, facing the Deity

but turned slightly to the right. Close your eyes, sit quietly for a

moment and tune your nerve system to God Ganesha and the

sacred puja you are about to perform. If others are attending, be

careful not to sit directly in front of the Deity, thereby blocking

their view of the altar. Generally one remains seated throughout

the ritual, though in some shrines it may be more comfortable

to stand during the arati or throughout the puja. When small

children are in the home, the shrine room is locked so they do

not disturb the contents. If a lockable room is not available, the

altar is raised so as to be out of reach, and the puja is performed

standing up. Those attending will usually sit during most of the

ceremony, then stand during the final arati. However, this again

may be left to individual discretion in consideration of the height

of the shrine.

During the ritual, you will be making many offerings. Most offerings

are made with the right hand, never just the left, though

there are occasions when both hands are used.

The offering of food is an important part of puja. Traditionally

a simple dish of cooked rice is prepared especially for the

Deity, with cooking utensils reserved for this purpose alone. If

cooked food is not offered, then freshly cut fruit may be substituted.

Keep the offering covered until the point in the puja when

the pranas (life energies) of the food are offered to the Deity.

Keeping the food covered helps to preserve purity and contain

the pranas, which the Gods and devas can see, absorb, enjoy

and reflect back to cleanse the auras of devotees. After the puja,

the food offerings—along with holy ash (vibhuti), sacred water

(tirtha), sandalwood paste (chandana), red powder (kumkuma)

and flowers (pushpa)—are passed out and enjoyed as prasada.

A recording of sacred chanting from the Vedas may be played

softly before the puja begins. At the high point, as the arati is

presented, loud drums and nagasvaras resound. As the sacraments

are passed out by the pujari, the divine musical ragas are

heard softly played on the vina, or Vedic chanting or devotional

songs may be played.

After the sacraments are passed out, encourage everyone to

sit quietly for a while to enjoy the sannidhya, the ever-present

feeling of the Divine, that the God, Gods, inner-plane gurus and

devas suffuse in the shrine room. Such internalized worship

naturally follows a puja. Those who perform daily japa will find

this an ideal time for that sadhana.

Internalizing worship in this way gives you and all members of

the family strength to face the outside world, its daily challenges

and, yes, school tests. Internalizing worship is the core of the

Sanatana Dharma. It is the root, stem and blossom of the highest

chakra, the 1,000-petalled lotus. It is the force that gives the

strength to resist temptation, to turn others from their bad ways

and to face up to and live through birth karmas, prarabdha karmas,

that are brought with you in this life. It gives the courage

to resist making new, especially unwanted, karmas to be faced

at a later date. It gives the willpower needed in this Kali Yuga to

survive. It gives the love which provokes the understanding to

overlook and forgive, then forget. Finally, internalized worship

gives the peace of mind, the shanti, in which all saints, sages,

mahatmas and great seers dwell, in their jnana, their wisdom, of

how things work in their universe of which we are a vital part.

Many people are hesitant to do puja, specific, traditional rites

of worship, because they feel they don’t have enough training or

don’t understand the mystical principles behind it well enough.

Most Hindus depend on the priests to perform the pujas and sacraments

for them, or to train them to perform home puja and give

them permission to do so through initiation, called diksha. However,

simple pujas, such as this one, may be performed by anyone

wishing to invoke grace from God, Mahadevas and devas. Mothers,

daughters, aunts, fathers, sons, uncles, all may perform puja within

their own home, and do, as the Hindu home is considered to be

nothing less than an extension of the nearby temple.

The Ganesha puja presented on the following pages consists of

a series of Sanskrit chants to be intoned while performing the

indicated actions and visualizations. Each chant is given in three

forms, first in Sanskrit’s traditional Devanagari script, second

in transliterated for those who speak English, and third in a

by detailed instructions to guide the pujari’s actions.

The chants of the simple Ganesha puja given here are in

Sanskrit, Hinduism’s ancient scriptural language. Time spent

mastering the pronunciation is time well spent. Ideally, training

is received personally from a priest, pundit or other person

proficient in Sanskrit, so that you can chant the verses properly.

Such a teacher will generally begin by teaching the alphabet and

will offer training in reading in the Devanagari script, as well

as the transliteration to help English-speaking students. Learning

Sanskrit is not mandatory, and for those who do not have a

teacher, we have a voice recording of this entire puja for learning

the mantras properly.

Devotion During Sacred Rituals

While correct chanting is important, the essential part of any puja

is devotion. Without love of God and the Gods, outer performance

is of little value. But with true devotion, even the simplest puja

can be a profoundly sacred experience. Devotion is facilitated by

the belief that you really are communing with the Divine through

puja, that the Gods and devas do actually hear your prayers, enjoy

your intonations and respond by sending blessings that purify

your aura and protect your home. Though you can’t see them with

your physical eyes, they are there nonetheless. As you perform

or attend puja, visualize the Deity sitting before you, accepting

your offerings, pleased to be in your company, delighted with

your love and hospitality. Think of the God as a part of your family,

a grand being who is concerned with your welfare. Through

strong visualization and sincere devotion, your sensitivity to the

darshan will grow and your relationship with the Deity will become

strong and close.

Cultivating devotion is called bhakti yoga. Satguru Sivaya

Subramuniyaswami

stressed its importance in this way, “Bhakti

yoga is love on all levels of consciousness—physical, mental,

emotional and spiritual. The greatest inhibiting factor in practicing

bhakti yoga is the doubting, cynical, intellectual mind.

Doubt and skepticism harden the heart and narrow the mind.

The bloom of bhakti softens the heart and relaxes the intellect.

Through bhakti yoga, the yoga of devotion, the combative mind

becomes erased, absorbed into the consciousness of the One Self,

the Being permeating all beings. With the help of devotion, you

can soar within. You can not only pull away detachedly from

unwholesome areas of the mind, but it is possible to keep yourself

in an inward state of expanded consciousness.”

Use and Care of the Shrine Room

Keep the shrine spotlessly clean, and decorate it for festivals and

special holy days. Visit your shrine before you leave the home,

seeking blessings and protection as you leave its shelter, and go

there again for purification upon returning. Worship in heartfelt

devotion, so the Gods’ grace flows freely toward you and loved ones.

Make the shrine a refuge for all family members, a haven where

they can find peace and solace, where they can connect with the

Gods, offer their praise and pray for practical needs. Train your

children to worship in the shrine before each important event in

life, such as a major exam at school or when faced with a personal

challenge or problem.

Aum ßuklâmbaradharam vish∫um

ßaßivar∫aμ chaturbhujam

prasanna vadanaμ dhyâyet

sarvavighnopaßântaye

Aum. O Lord dressed in splendid white, pervading the

universe, shining radiantly like rays of the full moon,

having four mighty arms and a charming, happy face,

we meditate on you that all obstacles may be quelled

Aum! Hail to the God whose face is always shining!

Aum! Hail to the God who has only one tusk!

Aum! Hail to the God with huge elephant ears!

Holding the spoon with your left hand, take a spoonful of

water from the cup and place it in the right palm to rinse

the hand, letting the excess fall onto the floor or a tray.

Put another spoonful of water into the right hand, intone

“Aum sumukhâya svâhâ” and sip the water. Repeat for the

second and third lines, then rinse the right hand again.

Salute Lord Ga∫eßa by holding hands in añjali mudrâ,

the prayerful pose. Then, while reciting the verse,

tap your temples lightly with your knuckles three

times, as in the photo. Alternatively, you may cross

your arms before your face, the left hand tapping the

right temple and vice versa. Return your hands to añjali

mudrâ while reciting the last words of the chant.

Aum adya pûrvokta evaˆgu∫asakala

vißeshe∫a vißish†âyâm asyâμ ßubhatithau

Aum Mahâga∫eßvaraμ uddißya

Mahâga∫eßvara prîtyartham

Mahâga∫eßvara prasâda siddhyartham

yathâ ßakti (chant city) deße (insert the time of day)

dhyânâvâhanâdi Ga∫eßa pûjâμ karishye

Aum apa upasp®ißya

At this particularly auspicious moment, time and place,

on this auspicious day, so that we may realize the fullness

of your grace, to the best of our ability this (insert

time of day) Ga∫eßa pûjâ we shall now perform.

Aum. By touching pure water we become pure.

While reciting this statement of purpose, take a pinch of rice

and hold it at chest height in your closed right palm, with

open left hand underneath. Insert the time of day and the

place where indicated. As you chant the last word, karishye,

gently toss the rice toward the base of the image. Then, with

the left hand, place a spoonful

of water into your right palm

and ritually wash both hands

with the water by wiping the

palms together a few times

as you recite “Aum apa upa

sp®ißya.” Once the saˆkalpam

has been chanted, the pûjâ

must not be interrupted or

abandoned until the concluding

mantras are recited.

dhyâyâmi, âvâhayâmi, ratnasiˆhâsanaμ samarpayâmi

We now meditate on you, O Lord, and

invite you to sit upon the jewel-studded,

lion throne we have prepared for you.

Offer a pinch of rice

to the Deity as you

chant each of the

three words before

“samarpayâmi.”

Visualize Ga∫eßa

seated on a gemstudded

throne before

you, smiling, full of

blessings, waiting

to be honored as a

guest in your home.

pâdayo˙ pâdyam samarpayâmi

hastayo˙ arghyam samarpayâmi

We now humbly bathe each of your white lotus feet and

gently wash each of your precious hands, Lord Ga∫eßa.

With your right hand offer a spoonful of pure water

by holding it up before the Deity momentarily and

then placing it in the tîrtha cup. This is how all water

offering is done throughout the pûjâ. As you chant the

first line, visualize yourself bathing the feet of Ga∫eßa.

Offer a second spoonful of pure water as you intone the

next line and visualize yourself washing His hands.

Aum bhûr-bhuva˙ suva˙ âchamanîyaμ samarpayâmi

Aum! In all three worlds, we humbly offer

you fresh, pure water for sipping.

Offer a spoonful

of pure water to

Ga∫eßa. Visualize

His accepting

it in His Hand

and sipping it.

Aum surasindhu samânîtam suvar∫akalaßâsthitam |

snânârthaμ g®ihyatâm ßambho salilam vimalam ga∫eßa ||

gaˆgâsnânam samarpayâmi

We now bathe you, beloved Lord Ga∫eßa, the pure one,

with the water that was brought from the Ganges in the

golden pot. We have bathed you in sacred Gaˆgâ water.

While ringing the bell

and reciting this verse,

dip a flower into the

tîrtha water and gently

sprinkle the Deity.

Do this three times or

more. Hold the flower

in your right hand in

the m®igi mudrâ, the

stem between your third

and fourth fingers.

If the altar design

allows, you may pour

water over the mûrti,

rather than sprinkling

it during this chant

vastrârtham maˆgalâkshatân samarpayâmi

upavîtârtham maˆgalâkshatân samarpayâmi

Aum gandhaμ g®ihâ∫a surabhim andhakâ surasûdana,

kuˆkumadi samâyuktaμ kulâchalaniketana

divya parimala vibhûti chandana

kuˆkumam samarpayâmi

We give you this auspicious unbroken rice, our

magnificent Lord, that you may enjoy resplendent

clothing. We give you auspicious unbroken rice,

Lord Ga∫eßa, that you may be handsomely adorned

with a white, cotton sacred thread. Aum. O Lord, the

destroyer of the demon Andhakâsura, you who resides

in the Himâlayas, please accept the good smelling

chandana with kuˆkuma and choice offerings.

Dress the Deity. Offer a pinch of unbroken rice while chanting

each of the first two lines. Repeat the third and fourth

lines over and over as you decorate the Deity with flowers.

The last line is recited once while applying vibhûti (holy

ash), chandana (sandalpaste) and kuˆkuma. (red powder).

tadupari maˆgalâkshatân samarpayâmi

pûjârtham nânâvidhapatra pushpâ∫i samarpayâmi

We now offer this auspicious unbroken

rice. And for

the fulfillment of our devotion, we offer many kinds

of fresh, blooming flowers, our peerless Lord.

A pinch of rice is offered with the first line. A

handful of flowers is offered with the second.

Aum vanaspatyudbhavai˙ divyai˙

nânâgandhasamanvitai˙,

âghreyadhûpadîpânâm dhûpo-yam pratig®ihyatâm.

daßâˆgam guggulopetam sugandhan sumanoharam,

âghreya˙ sarvadevânâm dhûpo-yam pratig®ihyatâm.

dhûpamâghrâpayâmi

dhûpânantaram âchamanîyam samarpayâmi

maˆgalâkshatân samarpayâmi

The finest incense, of magical qualities, of full and varied

fragrances, Lord Ga∫eßa, we set aflame and offer to you in

this, our home. Incense of the finest resins and perfumes,

incomparable in sweetness and aroma, to be inhaled and

enjoyed by you and all the Gods and devas, we offer to you

in this, our home. Eagerly we offer to you, our resplendent

Lord, fine resin incense, of heavenly odor, bewitching

to the mind, rising out of a ghee-fed flame. We offer it

to you in this, our home. This fine incense we have duly

offered for your pleasure. And we again offer you cool,

sweet water for sipping and auspicious unbroken rice.

During this chant, make three circles before the Deity with

lighted incense held in your right hand while ringing the bell

with your left hand. Complete the third circle and trace an

Aum as you chant the fifth line, dhûpamâghrâpayâmi. At

that point raise the incense higher and ring the bell louder.

Put the incense down, and recite the next two lines. With

the first, water is offered, with the second, a pinch of rice.

aum sâjyavarti trayopetam prâjyamaˆgala dâyakam,

dîpam paßya dayârâße dînabandho namo-stu te.

aum âvâhitabhya˙ sarvabhyo devatabhyo nama˙,

divya maˆgala dîpaμ sandarßayâmi,

dîpânantaramâchamanîyaμ samarpayâmi,

maˆgalâkshatân samarpayâmi

O the Compassionate, the friend of devotees! See this

lamp offered which is lighted with ghee and three wicks

and which is the provider of abundant auspiciousness.

Salutations to you!

Aum! Salutations to all the Gods invoked! This divine,

auspicious light we offer to you. After that, we offer you

pure water for sipping and auspicious unbroken rice.

Offer the oil light to Lord Ga∫eßa and ring the bell as

you chant this hymn. As with the incense, circle three

times then draw the Aum with the flame. Then raise

the flame and ring the bell louder, then stop ringing.

Offer water, then a flower or a pinch of rice.

Dîpam

Offering

The Light

Aum âvâhitâbhya˙ sarvâbhyo devatâbhyo nama˙,

nânâ vidha mahânaivedyaμ nivedayâmi,

yathâßakti samarpita mahânaivedyam k®ipayâ svîkuru

Aum! Salutations to all the Gods invoked! Because

we are offering you our very best, Lord Ga∫eßa, in all

sincerity and love, please consider the essence of this

food as among the finest meals you have ever received.

To the best of our ability in the worship of you, we offer

this food and humbly beg that you will receive it.

Ringing the bell loudly as you recite

satyaμ tvartena (chant if in morning)

®itaμ tvâ satyena (if evening) parishiñchâmi

Aum am®itamastu am®itopastara∫amasi svâhâ

Aum ga∫eßâya svâhÁ, Aum ga∫eßâya svâhÁ,

Aum ga∫eßâya svâhÁ

We add Truth to Truth. Aum. May this sweet

and pungent food be transformed into nectar.

We humbly offer to you this food.

While reciting the first part of the mantra, uncover the

food offering. Then, while chanting the last line and

ringing the bell, circle a spoonful of water over the food

and offer it to the Deity. While ringing the bell softly,

gently waft the aroma and vital essences of the food or

fruit toward the Deity. Do this by sweeping the right

hand over the food with a flower held between your

fingers, stem upward. The palm is facing downward as

it moves over the food, then rotates upward as the sweep

approaches the Deity, bringing the aroma and prâ∫a

toward His nose and mouth. As you complete the third

line, gently toss the flower toward the feet of the Deity

at the end of the sweep with all the love in your heart.

Aum âvâhitâbhya˙ sarvâbhyo devatâbhyo nama˙,

nânâ vidha mahânaivedyaμ nivedayâmi,

yathâßakti samarpita mahânaivedyam k®ipayâ svîkuru

Aum! Salutations to all the Gods invoked! Because

we are offering you our very best, Lord Ga∫eßa, in all

sincerity and love, please consider the essence of this

food as among the finest meals you have ever received.

To the best of our ability in the worship of you, we offer

this food and humbly beg that you will receive it.

Ringing the bell loudly as you recite

the above chant, pick up a flower or

a pinch of rice and hold it at chest

height in the fingertips of the right

hand. As the last word is spoken,

gently release the rice or flower

at the feet of the Deity. Then put

down the bell and raise your hands

above your head in devout prayer

that Ga∫eßa will accept the meal.

While your hands are raised, close

your eyes and visualize Ga∫eßa accepting

and partaking of the meal.

After a moment, lower your

hands and intone Aum quietly.

Aum yò-pâm pushpäμ vedà,

pushpàvân präjâvâºn paßümân bhàvati,

chändramÄvâ äpâm pushpamº,

pushpàvân präjâvâºn paßümân bhàvati,

ya ëvaμ vedà, yò-pâmÄyatànäμ vedà,

Äyatànavân bhavati.

Aum Írî Mahâga∫eßvarâya nama˙

mantra pushpâñjaliμ samarpayâmi

The one who understands

the beauty of the blooming

powers of the Supreme Being

is blessed with beautiful,

blooming life, progeny

and cattle. The moon is

certainly the bloom of those

powers. One who realizes

the qualities of the moon,

which are nothing but the

blooming divine powers,

is blessed with a blooming,

beautiful life of perfection, progeny and cattle. One who realizes

this principle and realizes the source from whom all these powers have

come himself becomes the abode of those divine powers. Aum, salutations,

Lord Mahâga∫eßa, we respectfully offer you this flower mantra.

While chanting this mantra, hold a handful of flowers before you

in añjali mudrâ, hands cupped loosely around the flowers at chest

height. Recite the verses with adoration. As you intone the last word,

samarpayâmi, lower your hands (as shown in the photo) and toss

the flowers into the air above the murti, sending a shower of blossoms

upon the God with feelings of gratitude and loving devotion.