Pasek Tangkas - Arya Tangkas Kori Agung

Om AWIGHNAMASTU NAMOSIDDHAM, Terlebih dahulu, kami haturkan pangaksama mohon maaf sebesar - besarnya ke hadapan Ida Hyang Parama Kawi - Tuhan Yang Maha Esa serta Batara - Batari junjungan dan leluhur semuanya. Agar supaya, tatkala menceriterakan keberadaan para leluhur yang telah pulang ke Nirwana, kami terlepas dari kutuk dan neraka.

Pura Lempuyang
Pura Lempuyang (Lempuyang temple) is located on Lempuyang Mountain, Karangasem Regency, east Bali. The Balinese Hindu’s named it Sad Khayangan Agung Lempuyang Luhur, which is the place for Hyang Iswara and Hyang Agni Jaya. Puja Wali/ piodalan (sacred day) is held every six months, exactly on Umanis Galungan, Kamis (Thursday) wuku Dungulan, or the day after the Galungan ceremony. To go to Lempuyang temple from Denpasar, it is about 80 km, a 2 hour journey to the east. Along the way, you will see beautiful scenery, rice field panoramas and rivers. Lempuyang Temple contains a lot of mysteries from a long time ago, when Sang Hyang Pasupati recommended Hyang Gni Jaya together with Hyang Putra Jaya and Dewi Danuh to save Bali from disaster. Later, according to the villagers, as well as for praying, there are also people who come to Lempuyang Temple for other purposes, such as to recover from illnesses, avoid evil, and there are even politicians or officials who pray that their authority will be forever or to try to obtain a certain position. Usually they come in the middle of night, in order to avoid the public.
Balinese Temples
JBali is sometimes called the "Island of 10.000 Temples" (or "Island of the Gods") and this is not exaggerated. First of all, every village has at least three temples: the Pura Desa, where religious festivals are celebrated, the Pura Dalem for the Goddess of Death (this is the place where the funeral cremation rites start), and the Pura Puseh that is dedicated to the Gods of Heaven. Temples are everywhere, on the mountains and in the valleys, in the ricefields (they are small shrines for the Rice Goddess), and on the seaside, and every temple is different. The Balinese religion is still very much alive. Every morning you can somewhere in Bali see small or larger groups of girls and women bringing offerings to a temple and the important festivals are celebrated by everybody with large processions to the temple that are accompanied by gamelan musicians. The Balinese religion is based on Hinduism, but incorporates a lot of pre-Hindu, animist beliefs (primarily ancestor worship). In ancient times the founder of a village was revered as a god after his death by the village people. When the Hindu princes from Java occupied Bali (see ">Short Overview of the History of Bali) their form of worshipping their dead kings as gods came very close to the old Balinese ancestor worship. The many different gods of Bali (gods of Earth, Fire, Water, and Fertility) were now all viewed as different manifestations of the Trimurti, the Hindu trinity of Brahma, Vishnu, and the destroyer/creator Shiva.
Sacred keys and magic words to God. Many common Mantram are used in the original Sanskrit language. However it is of utmost importance to truly know and be fully aware of a Mantram's true spiritual meaning. To benefit from its true and Divine Power of freeing and healing you should know the true meaning and you should fully agree with its meaning and identify yourself with its meaning and Divine power. For that particular reason we prefer to use Mantram in your own language or a language you truly understand. The Divine power of any Mantram is completely free of the language the Mantram is used in. It is your intent - your inner attitude that frees the Divine magic power contained in every Mantram. Words are magic. Use words consciously and concentrated. Be aware of what you say and use your words - and thoughts - always with Love for the greatest spiritual result and benefit. Anything else - any other attitude - may give any different result - may be even detrimental to your spiritual goals and detrimental to your souls well-being !!! Be wise in the use of Mantram - choose the path of Love and Mantram of Love only and do it with all the power of your soul and heart to result in ONENESS in God. What ever you do with all the Divine power of your soul and heart is always enough to lead you to the final destination of ONENESS in God in Love. If at any time you put all at stake that you have, all your possession, all your power, all your Love, all you ever have created, collected, earned, including ALL your memories and turn it ALL to God with Love - in Love - then it ALWAYS is sufficient to open and pass through the door of Love to God.
Ongkara, or the Balinese Om, is one of the most sacred symbols in the Balinese culture, symbolising the universe and life itself.When Au Kara meets Ulu Candra, the romanization is not “Aung”, but “Om”. And the letter has a special name Ongkara This word is used almost everywhere in the text, as it is the symbol of God Himself. The most notable sentences using OM are the greetings: Om Swastiastu (May God blesses you), Om Şanti Şanti Şanti, Om (May peace be everywhere)
Gayatri Mantram
om bhur bwah swah tat sawitur warenyam bhargo dewasya dhimahi dyo yonah pracodayat
Jumat, 11 Juli 2008
Pūjā (Devanagari: पूजा) (alternative transliteration Pooja, Sanskrit: reverence, honour, adoration, or worship) religious ritual that Hindussatguru, to keep a thread to continuity, of relationship, between this physical world and the subtle inner worlds. Puja also serves as a means of offering love, praise, thanks, and supplication to God, Gods, and guru. The offerings are made with an acknowledgement – “I dedicate to you O God, what is truly yours.” The whole Puja is thus an acknowledgement of one’s smallness and humility, i.e. performance of Puja removes Ego, which is truly the only hurdle on the path to success. This type of self-effacement and realisation of one's self and relative smallness is connected to the manner in which Hindus deliberately humble themselves in their own cosmology. For example, the cow, a sacred animal, is venerated in such a way that can help rein in one's ego, through such practices as the consumption of cow urine. However many Hindus would deny that this is Puja. Puja of murtis is recommended in the early medieval text Pañcaratra. perform on a variety of occasions to pray or show respect to God, Gods, and guru. The purpose of puja is to communicate with God and the Gods or the

Pujas vary in their scale, which depends on their duration, the number of deities being honoured, and whether it is being performed for public or private benefit. Most practicing Hindus perform puja once or twice a day. Puja should be done after a shower or bath and it is recommended that rites be performed before food intake to ensure sattvic qualities and full concentration (dhyana). Puja is also performed on special occasions in addition to the daily ritual. These include Durga Puja, Pongal and Lakshmi Puja and other religious occasions.

The Pujas performed daily in a temple or dwelling differ from those performed in a special occasion. It takes larger quantities of resources and manpower to perform larger Pujas and more than one priest, including a Tantradharak (Supervisor) are usually employed. But regardless of scale, all Pujas follow the same simple principle – treat the deity like an esteemed (human) guest.

Puja or Pooja is also a very popular Hindu female first name.



[edit] Puja rituals

Before the Puja actually begins, a formality called the Sankalpa or Vow must be undertaken. In it, the devotee(s) or the Yajamana(s) declares the exact time, the location, the occasion, the deity, his/her name and other particulars, and the motive behind the performance of the Puja. As and when required, permission is granted to the priest(s) to perform the Puja on behalf of the Yajamana(s). Puja means " daily worship." The head of the household invites their chosen gods and goddesses to decend from the heaven and join them.

Although the presence of a priest is not mandatory, it adds “value” to the Puja. This is because a priest is “twice-born”; once mortally, and another time when he begins his education in the Vedas. Hence he possesses the ‘sacred thread’ which symbolize his mastery over the Vedas, which are really “the sciences of the universe”. On account of this, he is able to bless the offerings used and properly invoke the deity.

Puja consists of meditation (dhyana), austerity (tapa), chanting (mantra), scripture reading (svadhyaya), offering food (bhog) and prostrations (panchanga or ashtanga pranama, dandavat). The individual also applies a tilaka mark on the forehead with sandalwood paste, and then a vermillion (kumkum) dot (chandlo) in its centre. This signifies submission to the Almighty and also His Omnipresence. Puja is usually concluded with aarti to the Lord.

Large pujas request the presence of fellow believers and pray to the god or goddesses in question. This usually involves a full day ritual where people are present for the actual puja ceremony and have puja prasad, followed by bhajans (religious prayer songs) and an all-vegetarian dinner.

Steps of Puja The actual Puja can be divided into the following steps:

  1. Invocation (Bodhan, Aamantran/Aavahan)
  2. Offering
  3. Prayer
  4. Conclusion (Aarti)
  5. Immersion (Visarjan)

[edit] Invocation

The deity is first either invoked in a permanent consecrated Murti (as in a temple or dwelling) or invited into a temporary symbol (as in a public Puja). The Symbol, or Vigraha, could be an Murti or a special collection of items symbolizing the deity, e.g.

  • Inkpot, Pen and a paddy inflorescence for Sarasvati (Goddess of Speech and Knowledge)
  • Lingam stone for Shiva
  • Ammonite stone (Shalagram) for Vishnu

Most Pujas however, use a clay pot filled with Ganga water and topped with a germinating or dry coconut placed on mango leaves – called a Kalash or Ghot – as the Symbol. More than one Murti is often used in some Pujas, and the presence of Lord Vishnu in the ammonite form is a must no matter who the deity is. The Dhyaanam forms a part of the invocation.

[edit] Offerings

Prasad to be Offered to God for Puja
Prasad to be Offered to God for Puja

This ceremony involves welcoming the deity and dedicating to them a series of offerings in a particular order. These include:

  1. Aasanam Samarpayami (Offer a seat)
  2. Paadyam Samarpayami (Offer water to wash the feet)
  3. Arghyam Samarpayami (Offer water to wash the hands)
  4. Aachamaneeyam Samarpayami (Offer water to drink)
  5. Snaanam Samarpayami (Give bath)
  6. Maha Abhishekam Samarpayami (Main head bath)
  7. Pratishtaapayaami (Make Him seated)
  8. Vasthram Samarpayami (Offer clothes)
  9. Yajnopaveetham Samarpayami (Offer the Holy Thread)
  10. Gandham Samarpayami (Offer sandlewood paste/powder)
  11. Akshatham Samarpayami (Offer Akshatha (rice))
  12. Pushpam Samarpayami (Offer flowers)
  13. Ashthothtra Poojam Samarpayami (Say the holy names of the Lord)
  14. Dhoopam Aaghraapayaami (Offer fragrance)
  15. Deepam Darshayaami (Offer light)
  16. Neivedyam Samarpayami (Offer food)
  17. Phalam Samarpayami (Offer fruit(s))
  18. Taamboolam Samarpayami (Offer betel nut and leaves)

Most of these are actually the items that an Indian host would offer to an esteemed guest. The offerings are accompanied by a simple chant: Aete Gandhapushpe ___ Namah. Om ___ Namah. Aetad Adhipataye Shri Vishnave Namah. As mentioned earlier, the presence of an ammonite is mandatory, as Maha Vishnu is the lord of all offerings and is honoured with a Tulsi leaf after each offering. The offering of food is done most elaborately, usually accompanied by aarti. Further, the ceremony of offering food is veiled by a cloth (usually a red sari).

[edit] Prayers

The most creative part of the Puja is when the actual prayers begin. This includes the chanting of holy texts, singing and dancing. It also includes either a sacrifice or the offering of flowers accompanied by sacred chants (Pushpanjali and Japam).

[edit] Aarti

The aarti is the true conclusion to the Puja – a sort of summary of the whole ceremony. It involves rededicating all the offerings by slowly rotating them in front of the deity and praying for one’s welfare and forgiveness. It is the most extravagant part of any Puja and is accompanied by singing, dancing, chanting and the sacred music of conches, bells, gongs and drums.

[edit] Immersion

If the deity was invoked in a temporary symbol, an additional ceremony of farewell is performed and the now lifeless symbol(s) are immersed in a water body, usually accompanied by a procession. After the Puja, the sanctified offerings – called Prasada – are distributed among the devotees and the priests.

[edit] List of commonly performed Pujas

[edit] See also

[edit] External links

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