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It's hard to tell but the large squares are tiny paper prayer flags... experimenting with different glues and it didn't try as I had hoped, blurring the image. Also made of glass tile, tempered glass, and origami paper.
I was going for a Rajasthani quilt look.
أسعد الله صباحكم / مسائكم بكل خير
حياكم الله يالغالين وكل عام وأنتم بخير وتقبل الله منا ومنكم صالح الأعمال والطاعات
أقدم لكم صور بسيطة لتصوير مصلى العيد وبالتحديد مصلى مدينة بريدة الجنوبي ،،
أخوكم عبدالله الغفيص
Namchi (Nepali : नाम्ची) or Namtse is the capital of the South Sikkim district in the Indian state of Sikkim. The appellation Namchi means Sky (Nam) High (Chi) in Sikkimese.
GEOGRAPHY
Namchi is located at 27.17°N 88.35°E. It has an average elevation of 1,315 metres.
Namchi is situated at an altitude of 1,675 m above sea level. It is situated at a distance of 78 kilometres from the state capital Gangtok and 100 kilometres from the town of Siliguri, the nearest railhead and airport. Namchi lies off the road between Melli and Jorethang. Namchi is well connected to other towns in Sikkim and West Bengal. Jeeps and buses regularly ply between Namchi to Gangtok, Pelling, Jorethang, Kalimpong and Siliguri.
DEMOGRAPHICS
As of 2011 India census, Namchi has a population of 12194. Males constitute 52% of the population and females 48%. Namchi has an average literacy rate of 78%, higher than the national average of 59.5%: male literacy is 81%, and female literacy is 73%. In Namchi, 9% of the population is under 6 years of age. Most of the people of Namchi are Hindus and Buddhists. Languages spoken are Nepali, English and Hindi.
EDUCATION
Namchi has more than half a dozen private schools with quality education (Mt. Carmel School, Namchi Public School, Tendong Educational Institute, Victory Educational Institute, New Light Academy etc.) and government Higher Secondary Schools for Boys and Girls and world valid computer institute (MULTIMEDIA COMPUTER INSTITUTE) an authorized study center of Manipal Group. Just few kilometers away from the town is a reputed Government College for Arts and Education. People give a lot of importance and focus on education with a reverence. Namchi Public School run by catholic missionaries is one of the respected educational institute in the State and one of the best in the south district of Sikkim.
TOURISM
Namchi is fast becoming a major tourist spot and pilgrimage centre. The Namchi monastery, Ralong monastery and Tendong Hill are important Buddhist pilgrimage centres. The world's largest statue (36 m) of the Buddhist Padmasambhava, also known as Guru Rinpoche, the patron saint of Sikkim, is on the Samdruptse hill (The Wish Fulfilling well) opposite Namchi. It was completed in February 2004. It is also said that the Samdruptse hill is actually a Dormant Volcano. Myths say that the buddhist monks have been going on top of the hill and offering prayers to the volcano to keep it calm. There is also a Rock Garden just few kilometers up from the town on the way to Samdruptse.Sikkim Best Home Stay Dong Busty Home Stay just 8km away from Namchi Bazar. The Rock Garden displays a wide variety of Flora and is a local recreation and picnic spot. It offers a magnificent view of Mt. Kanchendzonga (aka Mt. Kangchenjunga, the world's third highest peak). Recently inaugurated (November 2011) Siddhesvara Dhaam is a unique pilgrimage tourism venture of the Sikkim Government developed as “Pilgrim cum Cultural Centre” having a 26,52 m statue of Lord Shiva and replicas of four Dhams of the country at one place at Solophok hilltop in Namchi. The four most revered Dhams of the Hindus Jagannath, Dwarika, Rameshawaram, Badrinath have been replicated in this fantastic complex to benefit the devotees and tourists. The dream project of Chief Minister Pawan Chamling which was conceived by him and started in the year 2005 stands promisingly amidst the breadth taking surrounding of Solophok hill, befitting the mythological setting behind the establishment of the original Dhams. For the consecration of the Dham Shri Jagadguru Sankaryacharya Swami Swarupananda Saraswati in the presence of the Chief Minister Shri Pawan Chamling and his wife Smt Tika Maya Chamling did the “Pran Prastisha” of the Dham. There are replicas of the “Dwadash Jyotirlingas” (the twelve jyothirlinga) of Somnath, Mallikarjuna, Mahakaleswar, Omkareshwar, Kedarnath, Bhimashankar, Viswanath, Triambakeshwar, Vaidyanath, Nageswar, Rameshwar at Rameswaram and Grishneshwar surrounding the statue of Lord Shiva and the Char Dhams. There is a grand statue of Kirateshvar Mahadev and a temple of Shirdi Sai Baba too. One can have a view of the Mt Kanchenjunga, Statue of Guru Padmasambhava at Samdruptse, Darjeeling and other such locations from here. The Dham has stay facility for the devotees at “Yatri Niwas” which can accommodate more than 90 people at a time. The Dham has won the National Tourism Awards 2010–11 under the category of “Most Innovative/Unique Tourism Project” by the Ministry of Tourism, Government of India. A helipad is located 5 km away from town at an altitude of around 1524 m. From here one can get the most panoramic view of Mt. Kanchanzonga with the surrounding mountain a part of Darjeeling Kalimgpong and the rolling plains of Bengal. The visitors can savour the view of temi tea garden the one and the only tea estate in the state which produces top quality tea in the international market.
Near the town, Sikkim's sole tea estate — the Temi Tea Garden is situated. The tea carries a premium the world over and costs around Rs. 800/- a kg. The tea is marked by its exotic odour and flavour.
In the month of February, the Namchi garden hosts it annual flower show. The flower show is the largest in Sikkim with flowers in a riot of colours. The prime attraction of this show is the display of exotic and rare orchids.
One of the highlights of the town is the football stadium – the Baichung Stadium built by the Sikkimese government in honour of its most famous citizen, footballer Baichung Bhutia. "The Gold Cup" football tournament is held in Bhaichung Stadium almost every year. Football teams from all over India, Nepal, Bangladesh and Bhutan vie for the honour which draws lot of crowds from all over Sikkim. Namchi is also the base of the chief minister of Sikkim, Pawan Kumar Chamling.
Historically, Namchi was the place where Pende Ongmoo, the trecherous princess who poisoned one of the Chogyals of Sikkim, was caught and killed for her deed. Legend says her spirit still haunts the foothills of Ghurpisey.
WIKIPEDIA
Prayer wheels leading up to Enchey Monastery.
Enchey is an important seat of Nyingma order, another one of the four schools of Tibetan Buddhism.
To be honest, I have no idea how the schools differ, but the piece of information given above might mean something to some reader...I might read the wikipedia articles on them tomorrow.
Gangtok, Sikkim, 30 April 2007
These prayer tablets are bought at new years time and on it are inscribed wishes and promises of love. They are left at the temple and prayed over all year. These ones are from a temple/ shrine in Kyoto
I shot this hand portrait of a young Thai dancer at a street festival in L.A. celebrating the Thai New Years. She was waiting reverently as a procession of Buddhist monks passed by when I noticed the small hand cymbals she held and the stunning colors of her outfit.
Pūjā is a prayer ritual performed by Hindus to host, honour and worship one or more deities, or to spiritually celebrate an event. Sometimes spelled phonetically as Pooja or Poojah, it may honour or celebrate the presence of special guest(s), or their memories after they pass away. The word Pūjā (Devanagari: पूजा) comes from Sanskrit, and means reverence, honour, homage, adoration, and worship. Puja rituals are also held by Buddhists, Jains and Sikhs.
In Hinduism, puja is done on a variety of occasions, frequency and settings. It may include daily puja done in the home, to occasional temple ceremonies and annual festivals, to few lifetime events such as birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory; it may be a routine daily affair for some Hindus, periodic ritual for some, and infrequent for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.
Puja varies according to the school of Hinduism. Within a given school, puja may vary by region, occasion, deity honored, and steps followed. In formal Nigama ceremonies, a fire may be lit in honour of deity Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or image of deity is present. In both ceremonies, a diya or incense stick may be lit while a prayer is chanted or hymn is sung. Puja is typically performed by a Hindu worshipper alone, though sometimes in presence of a priest who is well versed in procedure and hymns. In temples and priest-assisted event puja, food, fruits and sweets may be included as offerings to the deity, which, after the prayers, becomes prasad - blessed food shared by all present at the puja.
Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of Bali Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia.
ETYMOLOGY
Puja (Sanskrit: पूजा) is an ancient word, with unclear origins. Joshi claims the word puja was first used in vedic times when Sūtra were composed, to describe prayers and worship before yajna or homa - fire deity, Agni. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: Poosai "to smear with something" and Poochei "to do with flowers".
ORIGNS
According to scholars, one of the earliest mentions of Pūjā is in the Grihya Sutras, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one’s home to lead rituals for departed ancestors. As Hindu philosophy expanded and diversified, with developments such as the bhakti movement, the vedic puja ritual were modified and applied to the deities. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (deva pūjā). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu.
As a historical practice, Pūjā in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the word pūjā referred to the hospitable reception of guests and that the things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa). The development of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.
SIGNIFICANCE OF PUJA
In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock, is:
Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;
O Indra, bring treaures with your right hand;
O Agni grant the enjoyments of a good household;
Give (us) vigor, wealth in cattle, and possession of good horses.
- ÄsvSü
In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja.
Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of yoga of spirit and emotions.
Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.
TEMPLE PUJA
Temple (Mandir) pūjā is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple puja, there is often less active participation, with the priest acting on behalf of others.
ELABORATE PUJA
A full home or temple puja can include several traditional upacaras or "attendances". The following is an example puja; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja:
1. Avahana (“invocation”). The deity is invited to the ceremony from the heart.
2. Asana. The deity is offered a seat.
3. Padya. The deity’s feet are symbolically washed.
4. Water is offered for washing the head and body
5. Arghya. Water is offered so the deity may wash its mouth.
6. Snana or abhisekha. Water is offered for symbolic bathing.
7. Vastra (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it.
8. Upaveeda or Mangalsutra. Putting on the sacred thread.
9. Anulepana or gandha. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied.
10. Pushpa. Flowers are offered before the image, or garlands draped around its neck.
11. Dhupa. Incense is burned before the image.
12. Dipa or Aarti. A burning lamp is waved in front of the image.
13. Naivedya. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered.
14. Namaskara or pranama. The worshipper and family bow or prostrate themselves before the image to offer homage.
15. Parikrama or Pradakshina. Circumambulation around the deity.
16. Taking leave.
Sometimes additional steps are included:
1. Dhyana (“Meditation”). The deity is invoked in the heart of the devotee.
2. Acamanıya. Water is offered for sipping.
3. Aabaran. The deity is decorated with ornaments.
4. Chatram. Offering of umbrella.
5. Chamaram Offering of fan or fly-whisk (Chamara).
6. Visarjana or Udvasana. The deity is moved from the place.
There are variations in this puja method such as:
1. Pancha upachara pooja (puja with 5 steps).
2. Chatushasti upachara puja (puja with 64 steps).
The structure of elaborate puja also varies significantly between temples, regions and occasions.
QUICK PUJA
A quick puja has the same structure as acts ordinary people would perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a diya or lighted incense stick. The devotee proceeds to connect with the spiritual manifestation by meditating (a form of darshan), or chanting hymns and mantras, then personal prayers follow. After prayer is finished, the spiritual visitor as guest is affectionately thanked and greeted good bye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Fuller, Hindu texts allow flexibility and abbreviated puja according to occasion, needs and personal preferences.
PUJA IN BALINESE HINDUISM
In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang. The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God/Shang Hyang Widhi, holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors.
Sembahyang (Puja) is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers everyday, with Kewangen and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras.
GURU PUJA
In the case of great spiritual masters, there is also a custom to perform puja for a living person. Gurus are sometimes chosen as objects of puja and honored as living gods or seen the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drinks and meditating at their feet, asking for their blessing.
PUJA AS A SOCIAL, HUMAN RIGHTS EVENT
As with Church services in Christianity, Pūjā in Hinduism has served as a means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example, Marion O'Callaghan reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from a traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much as social and community recreational event, as a religious event.
CRITIQUE OF PUJA IN THE PURVA MIMAMSAKA SCHOOL
Although pūjā is accepted as a valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā thinkers. The foundational work of this school is the Karmamīmāṃsāsūtra or "Aphorisms for Enquiry into the Act," composed by Jaimini. The earliest surviving commentary is by Śabara who lived around the end of the fourth century. Śabara's commentary, known as Śabarabhāṣya holds pride of place in Mīmāṃsā in that Sabara's understanding is taken as definitive by all later writers. In his chapter entitled Devatādikaraṇa (9 : 1: 5: 6-9), Śabara examines the popular understanding of the gods and attempts to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the Mahābhārata, Purāṇa texts or even the Smṛti literatures as valid sources of authority), Śabara concludes that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appeals to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argues that substances are offered to gods not according to the wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants (pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ). In the course of his discussion, Śabara's asserts that "there is no relation between the case of guests and the sacrificial act." This incidental remark provides sound historical proof that pūjā was built on analogy with atithi, the ancient Vedic tradition of welcoming guests. What Śabara is maintaining is that this analogy is not valid. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. It is a remarkable testament to the plurality and tolerance of Indian civilization that Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha.
REGIONAL NAMES
Puja, sometimes spelled pooja, is called பூஜை in Tamil, and bucha (บูชา) in Thai.
WIKIPEDIA
Governor Moore Governor Moore attends a Prayer Breakfast by Joe Andrucyk at Governor Calvert House. 58 State Circle, Annapolis, 21401
A special place for prayer. I love to light a white candle with an asian incense.
It reminds me of my childhood. My Japanese mother would do this everyday and pray.
جلالة الملك عبدالله الثاني يؤدي صلاة الجمعة الأخيرة من شهر رمضان المبارك في مسجد الملك حسين بن طلال 2/8/2013
His Majesty King Abdullah II attends the last Friday prayers in Ramadan at the King Hussein Bin Talal Mosque 2/8/2013
Stitched for a friend going through chemo, when words just didn't seem enough.
More details: www.driftwoodthimble.com/blog/the-mindfulness-quilt-praye...
Symbolism and Tradition
Traditionally, prayer flags are used to promote peace, compassion, strength, and wisdom. The flags do not carry prayers to 'gods,' a common misconception; rather, the Tibetans believe the prayers and mantras will be blown by the wind to spread the good will and compassion into all pervading space. Therefore, prayer flags are thought to bring benefit to all.
By hanging flags in high places the "Wind Horse" will carry the blessings depicted on the flags to all beings. As wind passes over the surface of the flags which are sensitive to the slightest movement of the wind, the air is purified and sanctified by the Mantras.
The prayers of a flag become a permanent part of the universe as the images fade from exposure to the elements. Just as life moves on and is replaced by new life, Tibetans renew their hopes for the world by continually mounting new flags alongside the old. This act symbolizes a welcoming of life changes and an acknowledgment that all beings are part of a greater ongoing cycle.
Prayer Before Birth is a poem written by Anglo-Irish poet Louis McNeice (1907 - 1963) during the Second World War. In the poem, Louis McNeice expresses his fear at what the world's cruelty can do to the innocence children and blames the human race "for the sins that in me the world shall commit".
I am not yet born; O hear me.
Let not the bloodsucking bat or the rat or the stoat or the
club-footed ghoul come near me.
I am not yet born, console me.
I fear that the human race may with tall walls wall me,
with strong drugs dope me, with wise lies lure me,
on black racks rack me, in blood-baths roll me.
I am not yet born; provide me
With water to dandle me, grass to grow for me, trees to talk
to me, sky to sing to me, birds and a white light
in the back of my mind to guide me.
I am not yet born; forgive me
For the sins that in me the world shall commit, my words
when they speak me, my thoughts when they think me,
my treason engendered by traitors beyond me,
my life when they murder by means of my
hands, my death when they live me.
I am not yet born; rehearse me
In the parts I must play and the cues I must take when
old men lecture me, bureaucrats hector me, mountains
frown at me, lovers laugh at me, the white
waves call me to folly and the desert calls
me to doom and the beggar refuses
my gift and my children curse me.
I am not yet born; O hear me,
Let not the man who is beast or who thinks he is God
come near me.
I am not yet born; O fill me
With strength against those who would freeze my
humanity, would dragoon me into a lethal automaton,
would make me a cog in a machine, a thing with
one face, a thing, and against all those
who would dissipate my entirety, would
blow me like thistledown hither and
thither or hither and thither
like water held in the
hands would spill me.
Let them not make me a stone and let them not spill me.
Otherwise kill me.
Words by Louis Mcneice
for Flickriver - Sophie Shapiro
.
Thien Hau is one of Cholon’s most popular pagodas and is located on the very busy street of Nguyen Trai.
While the pagoda itself isn’t the largest or most elaborate in the city, it is most popular for its amazing incense.
Every pagoda in HCMC has a pot for incense burning, and some hang incense from the ceiling, but here they take it to the next level. !
Hung over the main worship area, in front of the alter of Thien Hau herself, are dozens of incense coils. Some are quite large, with a diameter of more than a metre, and can burn for upwards of a month. With a small donation to the pagoda you can have your own coil lit and hung from the rafters.
Pic © Rajesh Pamnani 2015
Prayer wheels at a monastery in Rongpo Gyakhar.
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