Abstract: Sanatana Dharma is rooted in
an integrated vision where ritual (karma), devotion (bhakti), and realization
(jnana) are not isolated paths but mutually reinforcing disciplines. Among the
most enduring and visible expressions of this spiritual framework are the
rituals of puja (worship) and homa (fire offering), which constitute the
external forms of engagement with the divine. While these acts are often
misunderstood as merely symbolic or ceremonial, the Vedic and Agamic traditions
conceive them as profound psycho-cosmic processes aimed at internal
purification, alignment with dharma, and ultimately, self-realization. This
article explores the scriptural basis, philosophical underpinnings, inner
symbolism, stages of transformation, and spiritual objectives of puja and homa showing
how they bridge the seen with the unseen, the form with the formless, and
action with awareness.
Introduction: The Sacred Bridge
Between Human and Divine
The word puja (पूजा) comes from the Sanskrit root √puj
meaning "to honor, to revere, to adore." Homa (होम)
is derived from √hu, meaning "to offer into fire." These are
not merely rituals but structured acts of participation in cosmic principles.
Far from being superstition or blind tradition, they represent a codified
psycho-spiritual technology passed down from the Rig Vedic fire altars to the
household shrines and temples of today.
In the Brahmana texts and the Agamas, these
rituals are described not as ends in themselves but as inwardly transformative
when performed with right knowledge (jnana), right intention (bhava),
and right action (karma).
यज्ञो वै विष्णुः।
- Satapatha Brahmana 1.1.2.13
"Yajna (ritual) is verily Visnu
Himself."
पश्यन् कर्माणि न कर्मबन्धनं स ज्योतिर्मयीमृचः।
-
Rig Veda 10.4.1
"He who sees action as non-binding, he
perceives the luminous rk (truth)."
Thus, rituals serve as gateways from outer
action to inner realization.
Scriptural Foundations: Puja and Homa
in Veda and Agama
Vedic Origins: Homa and Yajna
·
The
earliest form of ritual is the yajna, elaborated in the Rig, Yajur, and Sama
Vedas.
·
Central
deities include Agni, Soma, Indra, and Savitr, all seen as manifestations of
the One Supreme Reality (ekam sat).
·
Homa
is a micro-yajna, where oblations (ahuti) are offered into Agni, who
carries it to the deities (deva-duta).
·
Each
action is guided by precise mantra, mudra, and bhava, harmonizing the adhidaiva
(cosmic), adhibhuta (natural), and adhyatma (individual) planes.
अग्निहोत्रं जुहोति। अग्निर्हि देवानां दूतः।
- Srauta Sutras
"One offers Agnihotra, for Agni is the messenger of the gods."
Agamic Elaboration: Puja as Inner Yajna
·
The
Agamas and Tantras, especially Saiva, Vaisnava, and Sakta, develop puja into a
detailed ritual system combining mantra, yantra, tantra, and mudra.
·
Temples
(deva-alayas) serve as macrocosmic yantras, and icons (murtis) are not
mere representations but energized presence (prana-pratisṭha).
न हि मूर्तिपूजां विना परं तत्वं बोधयितुं शक्यम्।
- Kamika Agama
"Without worship of the form, the Supreme Truth cannot be realized."
Puja becomes a simulated cosmogenesis from
invoking divinity to reintegrating the self with it.
Puja and Homa as Internal
Technologies: Mapping the Stages
Each stage of puja or homa corresponds to a step-in
inner transformation:
|
Ritual Step |
Inner Symbolism |
|
Avahana (invocation) |
Calling the Divine Self into
conscious awareness |
|
Snana (ritual bathing) |
Cleansing the mind of impurities |
|
Vastra/Dhupa/DIpa |
Adorning the inner being with
virtues |
|
Naivedya (food offering) |
Surrendering the ego and desires |
|
Namaskara (prostration) |
Dissolution of I-consciousness |
|
Arati (waving light) |
Illumination of the inner Self |
|
Homa (fire offering) |
Offering all actions into the fire
of awareness |
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।
- Bhagavad GIta 4.33
"All rituals culminate in Self-knowledge."
These rituals train the mind to withdraw from
outer multiplicity and center in the Divine core.
The Role of Agni: The Mediator and
Transformer
In both puja and homa, Agni (fire) is central not
just as physical flame but as the symbol of consciousness, transformation, and sacrifice.
अग्निः पूर्वेभिरृषिभिरीड्यो नूतनैरुत।
स देवाँ एह वक्षति॥
- Rig Veda 1.1.2
"Agni, praised by ancient seers and the new, brings the gods here."
Agni in homa is the:
·
Witness
(saksin) of all offerings
·
Medium
(vahaka) carrying offerings to the Devas
·
Transformer
(parivartaka) converting gross to subtle, material to spiritual
In tantric puja, the kunda (fire-pit) is seen
as the yoni of Divine Mother, and the fire as Siva’s linga of light, thus
symbolizing union of energy and consciousness.
Puja as a Microcosmic Yajna: From
Deity to Self
While Vedic homa centers on deva-yajna, the Agamic
puja sees the jIvatman and paramatman as not different.
शिवाय विष्णुरूपाय शिवरूपाय विष्णवे।
शिवस्य हृदयं विष्णुः विष्णोश्च हृदयं शिवः॥
- Skanda Purana
“Siva is the heart of Visnu; Visnu is the heart of Siva.”
The worship of deity (deva) is an externalized
worship of the inner Self. The final offering (purnahuti) is symbolic of
offering the ego-self (ahankara) into the Absolute (Brahman).
Hence, puja transitions from:
1.
Duality
(I worship That)
2.
Devotion
(I serve That)
3.
Surrender
(I am That’s)
4.
Realization
(I am That)
Philosophical Perspectives on Ritual
and Realization
Purva MImaṃsa
·
Focuses
on ritual efficacy, Vedic authority, and the intrinsic value of karma.
·
Rituals
are self-validating and world-sustaining.
कर्मणा एव लोकाः।
- Brahmana texts
"Worlds are sustained by ritual."
Vedanta
·
Views
ritual as a means to purify the mind (citta-suddhi).
·
Rituals
prepare the seeker for Self-inquiry (atma-vicara).
न हि ज्ञानसदृशं पवित्रमिह विद्यते।
- GIta 4.38
"Nothing purifies like true knowledge."
Tantra
·
Sees
ritual as sacralized psycho-cosmic processes.
·
Emphasizes
intent (bhava) over form, and conscious embodiment.
Thus, from every school, the trajectory moves
from outer action to inner clarity, from offering to oneness.
Relevance in Modern Life: Beyond
Cultural Nostalgia
Even in modern times, puja and homa:
·
Provide
psychological grounding through daily rhythm.
·
Allow
emotional catharsis and devotional connection.
·
Train
attention, intention, and surrender.
·
Are
powerful meditational and energetic acts.
Importantly, they remind us that:
Life
itself is a yajna
Every breath can be an offering (pranayama-yajna),
Every thought a mantra,
Every action a mudra,
Every moment a step toward the Divine.
As Sri Aurobindo said:
“The old ritual was symbolic of a greater
inner rite, the human offering of self to the Eternal.”
Conclusion: Ritual as the Seed,
Realization as the Fruit
The rituals of puja and homa are not ends in
themselves; they are scaffolds toward a greater realization. When performed
mechanically, they degenerate into habit. But when performed with awareness, humility,
and devotion, they become transformative.
They are a mirror of the cosmos, a language of
the soul, and a training ground for the heart. They gradually dissolve the
sense of separateness, culminating in the recognition:
सोऽहं - “I am That.”
शिवोऽहम् - “I am Siva.”
अहं ब्रह्मास्मि - “I am Brahman.”
When the fire on the altar becomes the fire in
the heart, when the murti becomes a mirror, when the mantra becomes silence then
the ritual has fulfilled its purpose.
References:
1.
Kane,
P.V., History of Dharmasastra, BORI, Pune.
2.
Coomaraswamy,
A.K., Hinduism and Buddhism, Munshiram Manoharlal.
3.
Satapatha
Brahmana, Trans. Eggeling, SBE Series.
4.
Bhagavata
Purana, Gita Press Edition.
5.
Sankaracarya’s
Bhasyas on GIta, Brahma Sutras.
6.
Kamika
Agama and Pancaratra Texts.
7.
Swami
Sivananda, Yajna and Puja, Divine Life Society.
8.
David
Frawley, Tantric Yoga and the Wisdom Goddesses.
9.
Sri
Ramana Maharshi, Talks with Sri Ramana Maharshi.
