Sundar Mata has only one place, on the edge of the Gujar family’s home village. She has helped them with various problems over the years. In times of trouble, devotees sometimes make inner vows to Sundar Mata (or any deity), no matter where they are. But to fulfill that vow, thankful persons must present themselves and their offerings in her particular place. Sundar Mata’s shrine, like most Hindu places of worship, accumulates gifts dedicated by grateful worshipers. For example, the largest iron trident at Sundar Mata’s shrine was offered by a migrant labourer who lost his suitcase on the train back from Delhi. He vowed to give his village goddess a huge trident if he got the bag back, which he miraculously did.
Although a local deity, Sundar Mata is related to pan-Hindu goddesses such as Lakshmi, Parvati, or Durga. They are all thought to be manifestations of a single goddess; name and form are ultimately not significant. Yet again it should be noted that human worshipers attach themselves to certain images and localities, and, for those devoted to Sundar Mata, not any goddess will do.
Durga, Rajasthani miniature of the Mewar school, mid-17th century, in a private collection.Pramod Chandra
This family that honours Dev Narayan and Sundar Mata also worships lineage deities at home. Ritual attention to the spirits of deceased uncles and infants ensures their household’s well-being, and each domestic group takes similar care of loved ones who have died. Several members of the Gujar family portrayed here have taken a once-in-a-lifetime pilgrimage as far as Haridwar in Uttar Pradesh, Gaya in south-central Bihar, and Puri in eastern Orissa. Mementos of these journeys—such as framed images of the sacred Ganges River’s descent to earth or the central icons from the temple of Puri in Orissa—are placed in their home shrine. Home shrines in general accumulate sacred objects and images eclectically. Images are treasured and are believed to manifest miraculous powers, but images are also understood to be lifeless and dispensable—another reflection of the Hindu genius for seeing both sides. Worship
Worship, or puja, is the central action of practical Hinduism. Scholars describe Hindu worship as a preeminently transactional event; through worship, humans approach deities by respectful interactions with their powers. At every level, from elaborate temple rituals to simple home practice, worship consists of offerings made and blessings received; reverence is rendered and grace pours down. The purpose of many rituals is to promote auspiciousness (kalyana, mangala, shri)—a pervasive Hindu concept indicating all kinds of good fortune or well-being.
Ritual manuals in vernacular languages offer explicit instructions on exactly what should be offered and declare what benefits may be obtained through specific acts of worship. Benefits may be as general as health and prosperity or as specific as the removal of a particular illness. They also conventionally include rewards after death—thus uniting this-worldly and other-worldly blessings. Devotional songs and statements, however, persistently deny all mechanical views of divine exchanges, insisting that humans have nothing to give, that everything belongs to God, and that no truly religious action should ever be performed instrumentally. Thus, the key tension between external ritual and internal realization that originated in Vedic times and was perpetuated in devotional teachings is sustained in popular present-day ritual action.
One key element in all worship is prasada, translated simply as “blessing” or “grace” and sometimes more literally as “blessed leftovers.” This term refers to the returned portion of a worshiper’s or pilgrim’s offering, which is understood as having value added by the intangible process of a deity’s consumption. Prasada to be used for offerings is hawked by vendors on the road to a temple, but this food does not truly become graced until it has been given as an offering and received back. Many foodstuffs are used as prasada; bananas or other raw fruits and coconuts are particularly common, as are various candies and milk products. Fresh flowers are often included on an offering tray and may also be returned as prasada. Other substances commonly distributed at temples include the water in which icons have been ritually bathed, called charanamrit (“foot nectar”), and the ash from burnt offerings. What all these have in common is contact with the deity’s power in the process of worship and service.
Another important element of temple worship is seeing the deity: darshan. Here again, a two-way but fundamentally unequal flow takes place. An image is always enlivened and given eyes; the worshiper’s delighted gaze at the deity engages the deity’s awareness of the worshiper, and a channel of grace is formed. Sound and scent also alert deities to humans in their presence. Ringing bells, blowing conch shells, singing or playing instrumental music, burning incense, and pouring clarified butter onto smoldering coals are among the activities intended to alert the deity of the devotee’s presence. Worshipers commonly prostrate themselves, symbolically offering respect and their own bodies. A circumambulation of the deity’s altar is another physical mode of engagement with divine power. Hindu worship is accurately described as involving all the senses.
Worship is by no means confined to temples. It may be performed at a home altar, a wayside shrine, or anywhere a devotee decides to mark off a sacred space. Actions at home may be far less elaborate than those at temples, more routinized as part of daily household life, and are performed without priestly expertise. South Indian housewives traditionally turn their thresholds into auspicious altars for the goddess each morning as they draw ritual designs, which are almost instantly trampled back into dust.
Conceptually distinct from worship yet often conflated with it is seva, or service. This refers to regular, respectful attentions to the needs of enshrined deities, or icons (murti). Service in many temples is twice daily or more often. At shrines it may involve bathing an icon, changing its ornaments, ringing bells, and waving lights before it (arati). In temples the person who does seva is normally a ritual expert, regularly present. Although seva is never done with an aim in mind, it is understood to keep the gods beneficently inclined, and flawed seva may cause trouble. Performing seva is good for the soul of the server. Divination, spirit possession, and healing
Simple practices of divination are common to practical Hinduism. Everyone wants to know: Will my wish be fulfilled? Will my prayer be granted? The answers to such yes-no questions may be revealed by any of a number of practices. Plucking grains between thumb and finger from a pile and counting them to see if they add up to an auspicious number, pressing flowers to the wall and waiting for them to fall, and pouring clarified butter on coals and seeing if a flame rises up are common practices in more than one region of India.
A more elaborate mode of communicating with divine power is possession, in which a human being, male or female, is thought to act as a vehicle for a deity’s mind and voice. This practice is also found in every geographic region where Hinduism flourishes. Although more common to rural areas, it is not absent from urban religion. A possessed priest or priestess is able to provide answers more complex than “yes” or “no.” A medium possessed by a deity may identify certain spirits of the dead who are troubling someone with symptoms of physical and mental illness. Usually these spirits are understood to cause trouble because they are not satisfied with the attention they are getting. The medium will prescribe ritual actions designed to transform the spirit from a source of affliction to a benevolent or neutral power or to send the spirit away. Purely malevolent beings, including jealous “witches” or nameless wandering ghosts, are cajoled, bullied, or even frightened into departure.