Prana pratishtha

Hindu religious ceremony From Wikipedia, the free encyclopedia

Prana pratishtha (IAST: prāṇa pratiṣṭhā) is the rite or ceremony by which a murti (devotional image of a deity) is consecrated in a Hindu temple or Jain temples. The Sanskrit terms prana means "life" and pratishtha means "to be established." Following detailed steps outlined in the Vedic scriptures, verses (mantras) are recited to invite the deity to reside in the murti (idol).^[1] Typically, consecration is a ritual only performed during consecration or renovation of a temple or shrine.

Etymology

Prāṇa pratiṣṭhā is a compound of prāna and pratiṣṭhā. The noun prāna is derived from the Sanskrit verbal root "an," meaning "to breathe" or "to live", with the added prefix "pra-" which implies a "forward activity".^[2] Prāna can be located in the heart.^[2] Therefore, in Sanskrit literature, prāna denotes breath or vital breath and, in broader contexts, the vital principle or life force.^[3]

Pratiṣṭhā, derived from the root verb "stha", which means "to be established", and the prefix "prati", which means "toward". In general usage, pratiṣṭhā refers to the act of consecrating, installation, or establishing in a permanent position. The term pratiṣṭhā, or sthāpanā, refer to the rites through which a material representation of the deity is transformed into the deity itself; the terms can also describe the physical positioning of an image within a temple.^[4]^[5]

In the Atharvaveda, pratiṣṭhā refers to a capacity of the feet, whereas the Aitareya Āranyaka uses the term to describe the grip or hold one has on the ground beneath one's feet. The Śatapatha Brāhmana uses the related verb pratiṣṭhati for standing firmly on one's feet, along with the causative pratiṣṭhāpayati for placing or installing an object.^[6]

Accordingly, prāṇa pratiṣṭhā can be understood as the establishment or infusion of life. In the context of murti consecration, the term refers to the ritual process through which prāṇa is established in the murti, thereby transforming the image into a sacred embodiment of the deity.^[7]

In Hinduism

Philosophical significance

The origins of prāna pratishthā are rooted in ancient Vedic traditions, where rituals were performed to invoke the divine into objects.^[8]^[9] The understanding is that God can be both intrinsic and transcendent and accessible through physical symbols (murtis).^[10] Through prāna pratishthā, devotees can interact with the divine in a personal manner.^[11] These practices were meticulously documented in the scriptures such as the Agamas and Tantras with guidelines on how to perform such rituals.^[12]

This ritual is most common with temple installations, though household deities are also consecrated for worship.^[13] For temple murtis, prana pratishtha is usually performed once, establishing a lasting consecration.^[14]

Ritual procedure

The prāna pratishthā ceremony involves several steps from purification rites to the invocation of the deity through the steps outlines in the scriptures.^[15]

Purification (Shuddhi) - the murti is cleansed and purified to remove impurities.^[16]
Invocation (Avahana) - the deity is invoked into the murti through specific mantras and rituals prescribed in the scriptures.^[17]
Infusion of life (Prāna pratishthā) - this is the core of the ritual where prāna is put into the murti through various mantras.^[9] The performer of the ritual places their right hand on the heart of murti and recites the mantras for infusing life breath (prāna) into the murti.^[18]
Offerings (Upachara) - they deity is offered items such as flowers, fruits, and incense, symbolizing sustenance for the divine in the murti.^[19]
Opening of the eyes (nētra pratishthā, or netraunmīlana): this stage of the ritual ceremony involves glossing the murti's eyes with a golden implement,^[20] and this particular act marks the moment in which the murti comes to life.^[21]

In Jainism

Concept

In Jainism, performing prana pratishtha in Jain temples is symbolic of the ideal qualities of the Tirthankaras rather than a divine presence.^[22] Prana refers to the vital energy in all living beings emphasizing the principle of non-violence (ahimsa) towards all life forms.^[23] Thus, the focus of prana pratishtha is invoking a spiritual presence to inspire devotees.^[13]

Philosophical significance

The philosophical foundation of prana pratishtha in Jainism is rooted in anekantavada. Depending on the observer's spiritual views, the physical image can represent multiple meanings.^[23]

The focus of the ritual is solely on mental and physical purity derived from the non-violence principle.^[13]

Ritual process

The ritual begins where the image is bathed, purified, and adorned with sacred items. Following this, verses are recited and other ritual invocations occur.^[24] The ritual of consecrating an image to bring "life to temple" is attested in medieval Jain documents.^[24]

References

[1]
Heather Elgood (2000), Hinduism and the Religious Arts, Bloomsbury Academic, ISBN 978-0304707393, pages 14–15, 32–36
[2]
Brown, George William (1919). "Prāṇa and Apāna". Journal of the American Oriental Society. 39: 106. doi:10.2307/592721.
[3]
Monier-Williams, Monier; Leumann, Ernst; Capeller, Carl (1994). Sanskrit-English dictionary: etymologically and philologically arranged with special reference to cognate Indo-European languages (New ed., greatly enl. and improved ed.). New Delhi: Munshiram Manoharlal. p. 654. ISBN 978-81-215-0200-9.
[4]
Barazer-Billoret, Marie-Luce (2015-08-01). "The Dīptāgama and Installation Ceremonies". The Journal of Hindu Studies. 8 (2): 204. doi:10.1093/jhs/hiv020. ISSN 1756-4255.
[5]
Apte, Vaman Shivaram (1989). The practical Sanskrit-English dictionary: containing appendices on Sanskrit prosody and important literary and geographical names of ancient India (4., rev. & enlarged ed., repr ed.). Delhi: Motilal Banarsidass. p. 1079. ISBN 978-81-208-0567-5.
[6]
Keul, István, ed. (2017-02-06). Consecration Rituals in South Asia. BRILL. p. 3. doi:10.1163/9789004337183. ISBN 978-90-04-33718-3.
[7]
Gonda, Jan (1985). The ritual functions and significance of grasses in the religion of the Veda. Verhandelingen / Koninklijke Nederlandse Akademie van Wetenschappen, Afd. Letterkunde. Amsterdam: North-Holland Publ. Co. p. 45. ISBN 978-0-444-85634-0.
[8]
Burrow, T. "Vedic Ritual: the nonsolemn rites". Bulletin of the School of Oriental and African Studies. 45 (1): 187–188. doi:10.1017/S0041977X0005477X. ISSN 1474-0699.
[9]
Gonda, J. (1980). Vedic ritual: the non-solemn rites. Handbuch der Orientalistik. Zweite Abteilung, Indien; Religionen. Leiden: E.J. Brill. ISBN 978-90-04-06210-8.
[10]
Flood, Gavin (2011). An introduction to Hinduism (15. print ed.). Cambridge: Cambridge Univ. Press. ISBN 978-0-521-43878-0.
[11]
Shulman, Daṿid (2014). Tamil temple myths: sacrifice and divine marriage in the South Indian Śaiva tradition. Princeton legacy library ([Repr. d. Ausg.] Princeton, Princeton University Press, 1980 ed.). Princeton, N.J: Princeton University Press. ISBN 978-0-691-61607-0.
[12]
Davis, Richard H. (1992). Ritual in an oscillating universe: worshiping Śiva in medieval India. Princeton, NJ: Princeton Univ. Press. ISBN 978-0-691-07386-6.
[13]
Cort, John E. (2001). Jains in the world: religious values and ideology in India. New York: Oxford University Press. ISBN 978-0-19-513234-2.
[14]
Flueckiger, Joyce Burkhalter (2015-02-23). Everyday Hinduism. John Wiley & Sons. p. 86. ISBN 978-1-118-52818-1.
[15]
Goudriaan, Teun; Gupta, Sanjukta (2024). Hindu Tantric and Śākta literature. A history of Indian literature / Series editor Jan Gonda Vol. 2, Epics and Sanskrit religious literature (Reprint 2021 ed.). New Delhi: Manohar. ISBN 978-93-88540-38-4.
[16]
Bühnemann, Gudrun (1988). Pūjā: a study in Smārta ritual. Publications of the De Nobili Research Library. Vienna: Inst. f. Indologie d. Univ. Wien, Sammlung De Nobili. ISBN 978-3-900271-18-3.
[17]
Padoux, André (1990). Vāc: the concept of the word in selected Hindu Tantras. The SUNY series in the Shaiva traditions of Kashmir. Albany: State University of New York Press. ISBN 978-0-7914-0257-3.
[18]
Bühnemann, Gudrun (1991). "The Ritual for Infusing Life (prānapratiṣṭhā) and the Goddess Prāṇaśakti". Zeitschrift der Deutschen Morgenländischen Gesellschaft. 141 (2): 352. ISSN 0341-0137.
[19]
Michaels, Axel; Harshav, Barbara; Michaels, Axel; Michaels, Axel (2004). Hinduism: past and present. Princeton, N.J. Oxford: Princeton University Press. ISBN 978-0-691-08953-9.
[20]
Wu, Weilin (2024-01-24). "A Patchwork of Hindu Ritual Practices and Technique Performances? A Re-Examination of the Citrakarmaśāstra, a Vajrayānic Sanskrit Śilpa Text Discovered in Sri Lanka". Religions. 15 (2): 146. doi:10.3390/rel15020146. ISSN 2077-1444.
[21]
Olivelle, Patrick; Davis, Donald R. (2017-12-08). The Oxford History of Hinduism: Hindu Law: A New History of Dharmaśāstra. Oxford University Press. p. 355. ISBN 978-0-19-100709-5.
[22]
Shah, Umakant Premanand (1987). Jaina-rūpa-maṇḍana =: Jaina iconography. New Delhi: Abhinav Publications. ISBN 978-81-7017-218-5.
[23]
Dundas, Paul (2002). The Jains. Library of religious beliefs and practices (2nd ed.). London; New York: Routledge. ISBN 978-0-415-26605-5.
[24]
Lisa Owen (2012), Carving Devotion in the Jain Caves at Ellora, BRILL, ISBN 978-9004206298, pages 44, 146–147, 184–186

Prana pratishtha

Etymology

In Hinduism

Philosophical significance

Ritual procedure

In Jainism

Concept

Philosophical significance

Ritual process

References

Related Articles

Timelines

Top Qs

Fact Checks