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Worship in Hinduism
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Worship in Hinduism is an act of religious devotion, usually directed to one or more Hindu deities, that invokes a sense of bhakti (devotional love). The concept of bhakti is central in Hinduism, though a direct translation from the Sanskrit to English is difficult. Worship in Hinduism takes many forms, and its expressions vary depending on geographical, linguistic, and cultural factors. Hindu worship is not limited to a particular place, and may be performed in temples and within the home. It often incorporates personal reflection, music, dance, poetry, rituals, and ceremonies. It serves various purposes, including seeking blessings, guidance, or specific outcomes, as well as fostering a sense of inner peace and spiritual growth. It can also be an expression of devotion (bhakti) to the deity. The aim of Hindu worship is to lead a pure life in order to progress spiritually and eventually attain liberation (moksha) from the cycle of rebirth (samsara).
Deities
Within Hinduism many personal gods (ishvaras or ishtadevas) are worshipped as murtis (sacred images). These beings are either aspects of the supreme Brahman, avatars of the supreme being, or significantly powerful entities known as devas. The exact nature of belief in regard to each deity varies between differing Hindu denominations and philosophies. Often, these beings are depicted in humanoid or partially humanoid forms, complete with a set of unique and complex iconography in each case. These deities may be different, but they are generally all considered forms of the one god (Brahman). These deities and their pujas (religious rituals) provide one of the ways to communicate with this one divinity.
Murti
In Hinduism, a murti is an embodiment of the divine, the Ultimate Reality or Brahman. In a religious context, murtis are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of puja rituals. A murti is installed by priests in Hindu temples through the Prana Pratishtha ceremony.[1] There is also an utsava murti ("mobile image of god"[2]) which is used for processions and various festive celebrations. Unlike the installed, main image of the deity in Hindu temples, these murtis can be taken out of the temple and paraded during special occasions, processions, and festivals.[2] Devotional (bhakti) practices centered on cultivating a deep and personal bond of love with God often include veneration of murtis. Acts of devotion can include awakening the murti in the morning and making sure that it "is scrubbed, clothed, and garlanded."[3] Furthermore, the building of a temple for the murti is considered the highest act of devotion.[3]
Puja
Pūjā (Sanskrit: पूजा, meaning reverence, honour, adoration, or worship), sometimes spelt 'pooja', is a religious ritual performed by Hindus as an offering to various deities, distinguished persons, or special guests. It is performed on a variety of occasions and settings, from daily puja done in the home, to temple ceremonies and large festivals, or to begin a new venture.[4] A priest determines the timing of puja by consulting the pancanga (ritual calendar), which indicates auspicious dates and times for religious ceremonies.[5] Puja rituals range from simple offerings of water, flowers, and incense in domestic shrines to the elaborate 16 upacharas in temples. Physical expressions of humility, like the namaste gesture, bending, or full prostration, accompany puja. Many Hindus equate it with prayer in English, but puja is distinct, involving tangible offerings to deity images. The puja concludes with aarti. The offerings given during puja, like food and flowers, are returned to worshippers as prasada, believed to carry the deity's blessings. This prasada is often shared with others, extending the puja's benefits.[6]
Arti
Arti is a Hindu ritual of worship, a part of puja, in which light from a flame (e.g. wicks fuelled by ghee (purified butter) or camphor) is offered to one or more deities. Arti is generally performed one to five times a day, and usually at the end of a puja (in South India) or bhajan session (in North India). It is performed during almost all Hindu ceremonies and occasions. During the arti, light from the flame (usually in the form of an arti plate or lamp) is circulated around a person or deity. It is generally accompanied by the singing of songs in praise of that deity or person. Many versions of such hymns exist, and they are also known as arti. Hindus believe that, in doing so, the flame of the arti acquires the power and grace of the deity.[7] After this, the priest circulates the flame, contained in the plate or lamp, to those present during the ritual. The participants first cup their down-turned hands over the flame and then raise their fingers to their eyes—the purificatory blessing, passed from the deity's image to the flame, has now been passed to the devotee.[8]
Darśana
Darśana or Darshan is a Sanskrit term meaning "sight" (seeing or beholding;), vision, apparition, or glimpse. It is most commonly used for theophany - "manifestation / visions of the divine" in Hindu worship, e.g. of a deity (especially in image form), or a very holy person or artifact. One could also "receive" darshana or a glimpse of the deity in the temple, or from a great saintly person, such as a great guru.[9]
Homa, Havan and Yajna
Homa (also known as homam or havan) is a Sanskrit word which refers to any ritual in which making offerings into a consecrated fire is the primary action.[10] At present, the words homa/homam and havan are interchangeable with the word Yagna.[11]
Yagya is a ritual of sacrifice derived from the practice of Vedic times. It is performed to please the gods or to attain certain wishes. An essential element is the sacrificial fire - the divine Agni - into which oblations are poured, as everything that is offered into the fire is believed to reach the gods. A Vedic (Śrauta) yajna is typically performed by an adhvaryu priest reciting Vedic verses. Usually, there will be one or three fires in the centre of the offering ground. Among the items offered as oblations in the yajna include large quantities of ghee, milk, grains, cakes or soma. The duration of a yajna depends on the type; some can last a few minutes, hours or days and some even last for years. Some yajnas are performed privately, others with many people in attendance.
Substances and objects
Substances that are commonly used in Hindu worship include flowers, ghee, incense, kumkum, Marigold, milk, sandalwood, tulsi and vibhuti. Among objects used are the altar, banana leaves, bhog, coconuts, diya (oil lamps), fly-whisks, garlands, prasad, shankha (conch) and tilaka.
Prasad
Prasād is a mental condition of generosity, as well as a material substance that is first offered to a deity and then consumed.[12] Literally, a gracious gift. The prasad has the deity's blessing residing within it. It is believed to have been first tasted by the deity during the ritual offering, symbolizing divine acceptance and blessing. In Bhagavad Gita verse 9.26, Krishna explains that even a small offering with pure heart is accepted by God:[13]
If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.
— Bhagavad Gita, Verse 9.26
Tilaka
The tilaka, tilak or tika is a mark worn on the forehead and in some cases to the upper part of the head. Tilaka may be worn on a daily basis or for special religious occasions only, depending on different customs. The tilaka symbolizes the third eye, or mind's eye, associated with many Hindu gods, and the idea of meditation and spiritual enlightenment. In the past, tilakas were usually worn by gods, priests, ascetics, or worshippers, but is now a common practice for most Hindus. It can express which Hindu tradition one follows. It may be made with sandalwood paste, ashes (vibhuti), kumkum, sindoor, clay, or other substances.
Tree worship
There are many sacred trees in Hinduism, Peepal, Banyan, Neem, Aamla, Bael.[14] Leaves and fruits of Bael tree are used in worshipping Lord Shiva.[14] The trunks of the neem trees are wrapped in decorative red cloth that has been offered to a goddess, and a brass human mask is added to the tree. Decorative paint is applied to the face, while garlands of marigolds and jasmine flowers are strung around the tree. People worship the neem tree as Shitala for good health and protection from dangerous sicknesses. Tree worshippers tend to gravitate towards one tree in particular that they feel a connection with as an intimate individual.[15]
Bhajan
A Bhajan is any type of Indian devotional song. It has no fixed form: it may be as simple as a mantra or kirtan or as sophisticated as the dhrupad or kriti with music based on classical ragas and talas.[citation needed] It is normally lyrical, expressing love for the Divine. The name, a cognate of bhakti, meaning religious devotion, suggests its importance to the bhakti movement that spread from the south of India throughout the entire subcontinent in the Moghul era.
Kirtan
Kirtan (Sanskrit: "to repeat"[16]) is call-and-response chanting or "responsory" performed in India's devotional traditions.[17] A person performing kirtan is known as a kirtankar. Kirtan practice involves chanting hymns or mantras to the accompaniment of instruments such as the harmonium, tablas, the two-headed mrdanga or pakhawaj drum, and karatal hand cymbals.
Mantra
A mantra is a sound, syllable, word, or group of words that is considered capable of "creating transformation" (cf. spiritual transformation).[18] Its use and type varies according to the school and philosophy associated with the mantra.[19] Mantras originated in the Vedic tradition of India. The most basic mantra is Aum, which in Hinduism is known as the "pranava mantra," the source of all mantras.
Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, with the ultimate goal being moksha (liberation). Essentially, mantra japa means repetition of mantra,[20] and it has become an established practice of all Hindu traditions. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108.
Vrata
In the context of Hinduism, the term vrata (pronunciation: vrat, vratham or brat) denotes a religious practice to carry out certain obligations with a view to achieve divine blessing for fulfillment of one or several desires. Etymologically, vrata, a Sanskrit word (and also used in several Indo-European languages), means to vow or to promise.[21] A vrata may consist of one or more of several actions. Such actions may include complete or partial fasting on certain specific days; a Yatra (pilgrimage) to a particular place or places; a visit, darśana and puja at a particular temple or temples; recitation of mantras and prayers; performing yajnas.
Festivals
Hindus observe sacred occasions by festive observances. All festivals in Hinduism are predominantly religious in character and significance. Many festivals are seasonal. Some celebrate harvest and birth of God or heroes. Many are dedicated to Shiva and Parvati, Vishnu and Lakshmi and Brahma and Saraswati[22]
Yatra
Yātrā ('journey', 'procession') generally means pilgrimage to holy places such as confluences of sacred rivers, places associated with Hindu epics such as the Mahabharata and Ramayana, and other sacred pilgrimage sites.[23] Tīrtha-yātrā refers to a pilgrimage to a holy site, and is generally undertaken in groups. One who goes on a yatra is known as a yatri. A yatra is a kamya ritual; it is desirable, but not obligatory, for a Hindu to perform it. One can go on a yatra for a variety of reasons, including festivals, to perform rituals for one's ancestors, or to obtain good karma. To traditional Hindus, the journey itself is as important as the destination, and the hardships of travel serve as an act of devotion in themselves.[24] Visiting a sacred place is believed by the pilgrim to purify the self and bring one closer to the divine.[25]
References
- ↑ Elgood, Heather (1 April 2000). Hinduism and the Religious Arts. Bloomsbury Publishing. pp. 14–15, 32–36. ISBN 978-0-8264-9865-6.
- 1 2 Waghorne, Joanne Punzo; Cutler, Norman; Narayanan, Vasudha (1996). Gods of Flesh, Gods of Stone: The Embodiment of Divinity in India. Columbia University Press. pp. 2, 56. ISBN 978-0-231-10777-8.
- 1 2 Klostermaier, Klaus. Hinduism: A Beginner's Guide. 2nd. Oxford: OneWorld Publications, 2007.
- ↑ Lindsay Jones, ed. (2005). Gale Encyclopedia of Religion. Vol. 11. Thomson Gale. pp. 7493–7495. ISBN 0-02-865980-5.
- ↑ Waghorne, Joanne Punzo; Cutler, Norman; Narayanan, Vasudha (1996). Gods of Flesh, Gods of Stone: The Embodiment of Divinity in India. Columbia University Press. p. 41. ISBN 978-0-231-10777-8.
- ↑ Flueckiger, Joyce Burkhalter (6 May 2015). Everyday Hinduism. John Wiley & Sons. p. 89. ISBN 978-1-4051-6021-6.
- ↑ Fuller, C. J. (2004). The Camphor Flame: Popular Hinduism and Society in India (Revised and Expanded ed.). Princeton University Press. p. 73.
- ↑ Fuller, C. J. (2004). The Camphor Flame: Popular Hinduism and Society in India (Revised and Expanded ed.). Princeton University Press. p. 174.
- ↑ Encyclopædia Britannica (2011). darshan.
- ↑ Glossary of: Svoboda, Robert (1993). Aghora II: Kundalini. Las Vegas: Brotherhood of Life. ISBN 0-914732-31-5. Archived from the original on 24 June 1997.
- ↑ Mehta, Kiran K. (2008). Milk, Honey, and Grapes. Mumbai: Kiran K. Mehta. p. 103. ISBN 978-1-4382-0915-9.
- ↑ Glossary of Sanskrit Terms in Integral Yoga Literature
- ↑ Rosen, Steven (2006). Essential Hinduism (1. publ ed.). Westport, Conn.: Praeger. p. 189. ISBN 978-0-275-99006-0.
- 1 2 "Which plants and trees in India are considered divine?". The Statesman. 8 November 2019. Retrieved 1 January 2020.
- ↑ Haberman, David L. "Faces in the trees." Journal for the Study of Religion, Nature and Culture 4, no. 2 (June 1, 2010): 173-190. ATLA Religion Database with ATLASerials, EBSCOhost (accessed February 4, 2014).
- ↑ MacDonell, A. A. (2004). A practical Sanskrit Dictionary. Delhi: Motilal Banarsidass.
- ↑ "Kirtan". Archived from the original on 21 August 2009. Retrieved 28 December 2011.
- ↑ Feuerstein, G. The Deeper Dimension of Yoga. Shambala Publications, Boston, MA. 2003.
- ↑ What is a Mantra? http://www.meditationden.com/questions/what-is-a-mantra/ Archived 1 June 2015 at the Wayback Machine
- ↑ Stutley, Margaret and James (8 April 2019). A Dictionary of Hinduism (1st ed.). Routledge. p. 126. ISBN 978-0-367-14535-4.
- ↑ Verma, Manish (2000). Fasts and festivals of India. Diamond Pocket Books. ISBN 81-7182-076-X.
- ↑ Amulya Mohapatra; Bijaya Mohapatra (1 December 1995). Hinduism: Analytical Study. Mittal Publications. ISBN 978-81-7099-388-9. Retrieved 10 November 2011.
- ↑ Juergensmeyer, Mark (2006). The Oxford Handbook of Global Religions. U.S.: Oxford University Press. ISBN 0-19-513798-1.
- ↑ Fowler, Jeaneane D. (1997). "Yatra: Pilgrimage". Hinduism: Beliefs and Practices. Sussex Academic Press. ISBN 1-898723-60-5.
- ↑ Timothy, Dallen J.; Daniel H. Olsen (2006). Tourism, Religion and Spiritual Journeys. Routledge. ISBN 0-415-35445-5.
Further reading
- Fuller, C. J. (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press, New Jersey. ISBN 0-691-12048-X.
- Huyler, Stephen P. (2002). Meeting God: Elements of Hindu Devotion. Yale University Press, New Haven. ISBN 0-300-08905-8.
