Prana pratishtha

Prana pratishtha(IAST:prāṇa pratiṣṭhā) is theriteorceremonyby which amurti(devotional image of a deity) is consecrated in aHindu temple.The Sanskrit termspranameans "life" andpratishthameans "to be established." Following detailed steps outlined in the Vedic scriptures, verses (mantras)are recited to invite the deity to reside in the idol.^[1]Practised in the temples ofHinduismandJainism,the ritual is considered to infuse life into the Hindu temple, and bring to it the numinous presence of divinity and spirituality.^[1]^[2]

Etymology

The wordprāna pratishthāis a compound Sanskrit term combiningprānaandpratishthā.Prana,which comes from the root "pra",meaning" to breathe ". This term refers to life or vital energy, the essence for living beings.^[3]

Pratishtha,derived from the root verb "stha",which means" to be established ", and the prefix"prati",which means" toward ".Pratishthasignifies the act of consecrating, installation, or establishing in a permanent position. This term typically used in the context of installing a deity in the temples.^[4]

When the two terms are combined, it refers to the ritual of establishing life force into the idol becoming the sacred embodiment of such deity.^[5]

In Hinduism

Philosophical significance

The origins ofprāna pratishthāare rooted in ancient Vedic traditions, where rituals were performed to invoke the divine into objects.^[6]^[7]The understanding is that God can be both intrinsic and transcendent and accessible through physical symbols (murtis).^[8]Throughpran pratishtha,devotees can interact with the divine in a personal manner.^[9]These practices were meticulously documented in the scriptures such as theAgamasandTantraswith guidelines on how to perform such rituals.^[10]

This ritual is most common with temple installations, however, household deities are also consecrated for worship.^[11]

Key elements

Theprana pratishthaceremony involves several steps from purification rites to the invocation of the deity through the steps outlines in the scriptures.^[12]

Purification (Shuddhi) - the idol is cleansed and purified to remove impurities.^[13]
Invocation (Avahana) - the deity is invoked into the idol through specific mantras and rituals prescribed in the scriptures.^[14]
Infusion of life (Prana pratishtha) - this is the core of the ritual wherepranis put into the idol through various mantras.^[7]
Offerings (Upachara) - they deity is offered items such as flowers, fruits, and incense, symbolizing sustenance for the divine in the idol.^[15]

In Jainism

Concept

In Jainism, performingprana pratishthain Jain temples is symbolic of the ideal qualities of the Tirthankaras rather than a divine presence.^[16]Pranarefers to the vital energy in all living beings emphasizing the principle of non-violence (ahimsa) towards all life forms.^[17]Thus, the focus ofprana pratishthais invoking a spiritual presence to inspire devotees.^[11]

Philosophical significance

The philosophical foundation ofprana pratishthain Jainism is rooted inanekantavada.Depending on theh observer's spiritual views, the physical idol can represent multiple meanings.^[17]

The focus of the ritual is solely on mental and physical purity derived from the non-violence principle.^[11]

Ritual process

The ritual begins where the idol is bathed, purified, and adorned with sacred items. Following this, verses are recited and other ritual invocations occur.^[18]The ritual of consecrating an image to bring "life to temple" is attested in medieval Jain documents.^[18]

References

^^a ^bHeather Elgood (2000), Hinduism and the Religious Arts, Bloomsbury Academic,ISBN 978-0304707393,pages 14–15, 32–36
^V Bharne and K Krusche (2012), Rediscovering the Hindu Temple, Cambridge Scholars Publishing,ISBN 978-1443841375,page 53
^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.
^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.
^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.
^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.
^^a ^bGonda, 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.
^Flood, Gavin (2011).An introduction to Hinduism(15. print ed.). Cambridge: Cambridge Univ. Press.ISBN 978-0-521-43878-0.
^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.
^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.
^^a ^b ^cCort, John E. (2001).Jains in the world: religious values and ideology in India.New York: Oxford University Press.ISBN 978-0-19-513234-2.
^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.
^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.
^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.
^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.
^Shah, Umakant Premanand (1987).Jaina-rūpa-maṇḍana =: Jaina iconography.New Delhi: Abhinav Publications.ISBN 978-81-7017-218-5.
^^a ^bDundas, Paul (2002).The Jains.Library of religious beliefs and practices (2nd ed.). London; New York: Routledge.ISBN 978-0-415-26605-5.
^^a ^bLisa Owen (2012), Carving Devotion in the Jain Caves at Ellora, BRILL,ISBN 978-9004206298,pages 44, 146–147, 184–186

[elgood14-1] Heather Elgood (2000), Hinduism and the Religious Arts, Bloomsbury Academic,ISBN 978-0304707393,pages 14–15, 32–36

[bharne53-2] V Bharne and K Krusche (2012), Rediscovering the Hindu Temple, Cambridge Scholars Publishing,ISBN 978-1443841375,page 53

[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] 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.

[5] 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.

[6] 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.

[:1-7] 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.

[8] Flood, Gavin (2011).An introduction to Hinduism(15. print ed.). Cambridge: Cambridge Univ. Press.ISBN 978-0-521-43878-0.

[9] 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.

[10] 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.

[:0-11] 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.

[12] 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.

[13] 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.

[14] 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.

[15] 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.

[16] Shah, Umakant Premanand (1987).Jaina-rūpa-maṇḍana =: Jaina iconography.New Delhi: Abhinav Publications.ISBN 978-81-7017-218-5.

[:2-17] Dundas, Paul (2002).The Jains.Library of religious beliefs and practices (2nd ed.). London; New York: Routledge.ISBN 978-0-415-26605-5.

[lisaowen44-18] Lisa Owen (2012), Carving Devotion in the Jain Caves at Ellora, BRILL,ISBN 978-9004206298,pages 44, 146–147, 184–186

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