From Ritual to Realization: The Inner Purpose of Puja and Homa in Sanatana Dharma

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.