+पूजा

Several are the ways one expresses adoration (performs pUjA) towards the deva-s. The beings adored could in general be various deva-s or yakSha-s or ancestors (pitR-s) or sages etc..

Focus of adoration

  • A physical body (vigraha), as a focus of attention, and as a concentration of power
  • Consecration
    • mantra-s and tantra-s are used to consecrate an image and make it fit and powerful for adoration.
    • Limited aspects of the devatA (aka mantresha-s) enter the image.
  • Damages and repair
    • Should the physical form be damaged or destroyed, the mantresha-s are not affected. They simply leave the idol. Rather, harm comes those who failed in their duty to protect the vigraha. (eg. pauShkara-samhitA “kṣatam utpātapūrvaistu doṣaistu nṛpanāśakṛt” [Paus_36.433]). The intolerant destroyers themselves pay too eventually (having deviated from the dharma).
    • The mantresha-s can be reinvited with appropriate rituals and mantras.

Image Forms

  • Using images: Intricate images of the deva, as visualized by the sages, may be constructed.
  • I dislike ugly statues - big or small. And statues which don’t gel with the experience the corresponding tradition ultimately seeks to deliver (eg viShNu-samAvesha and the giant rAmAnuja statue). It is possible to have good big statues though.

Using abstract representations

  • One may invoke the deva-s into objects of various kinds - the darbha grass, some trees, the sacrificial fire, stones (say a sAligrAma), kalasha-s, geometric patterns (maNDala-s), weapons etc..
    • In this age where everyone has some sort of ADD, there cannot be a better sAdhanA than homa. The fire binds attention like superglue. I encourage everyone to try it. VA has good tips.
  • Some representations seem to be partly associated with human genitalia, such as a linga (shiva, and rarely viShNu, brahma - MT, KV, S) or yoni (devI) may be used.

linga of shiva.

Yoni-pUjA (vagina worship) -

  • The vagina represents godess, who is the source of everything, creation, the original desire.
  • Eg. In the case of the kAmAkhyA godess in Assam. Article. Goddess’ menses blood is Prasad in these temples.
  • There are menstruation festivals in Orissa, where the Earth is considered to be mensturating, and hence should not be ploughed.
  • In several parts of India, dedicated to womens’ attainment of puberty is celebrated.

Comparison elsewhere

  • Japan DM.

Methods

  • Caring for the deity’s body by bathing, offering perfumes, food, drink, pastes, ornaments, fragrances.
    • Violence and sacrifice: see here.
  • addressing verses of praise, songs, dances to the deity.

Special offerings

Some of these offerings may be specially selected to invoke the desired feelings. Examples.

  • Horsegram is considered a favorite of the horse headed hayagrIva.
  • In the indra dhvaja festival images of genitalia were made from mixture of wheat and brown sugar and offered before the dhvaja. Their offering was accompanied by telling of jokes to induce laughter in the assembled (The Mbh records it). It was generally not seen as correct for V1s to eat those after they were offered but the rest of the community did eat them.

Avesha

Excerpts from an insightful comment from another thread by shrI manISha-paNDita:

The mantra first creates an image of the deity which is inherently present within the mantra. That image when strong enough to take a life of its own “shields the mind”. The image starts finally getting replaced for moments at a time with the actual Devatha. ….. The more the sadhaka who has managed to attract a certain Devata on occasion… repeats that mantra… the more the Devata starts to descend into the consciousness of the sadhaka. The sadhaka changes and his or her mind and personality slowly start getting replaced with the personality of the Devata in question.

Also see notes on Avesha as an end in [IF16].