the temple. The tower is known as a vima ̄n
̄
ain the south or s ́ikharain the
north. The tower represents Mt. Meru, the center of the universe; the
hiran.yagarbha(golden reed) from which the universe is said to have arisen;
and a human torso. The inner sanctum is the womb in which the icon of the
deity is implanted like an embryo. Inasmuch as temple-based worship and
iconography were stimulated during the era of kingship, the representation
of the deity is treated like a king. It is believed the essence of the cosmos
(brahman) permeates the entire cosmos and can become manifest at any
point in the created order, and, once the rituals of enlivening the icon
(pra ̄n.apratis.t.ha ̄) are done, it is believed the icon is an authentic embodiment
of the divine. Temple priests thus become servants of the god-sovereign,
awakening him or her in the morning and putting him or her to rest at night.
In theory, there are twelve sacred hours during the day appropriate for ritual,
each congruent to a commensurate period of the solar year. Most of the ritual
occurs before dawn, between dawn and noon, and after dusk. There are
certain basic rituals, which will be done in most classical temples – these
include the ritual libations (abhis.eka) when the deity is bathed and libated
with various offerings such as milk, curds, sandalwood paste, fruits, and
honey. This ritual is generally done at least once a week, but during festivals
or in large temples as often as once a day. The libation is followed by the
dressing and adorning of the deity (vastra) when clothing and jewelry, once
donned, represent the deity’s readiness to “hold court.” At this stage wor-
shipers may watch the showing of lights in honor of the deity (a ̄rati),
experience viewing (dars ́an) of the deity, and receive foodstuffs, which
have been offered to and blessed by the deity (prasa ̄da). Some devotees may
patronize the recitation of 108 or 1,008 names of the deity and thereby invoke
the deity’s blessings. Some devotees, especially couples, will ask that the deity
be ritually married to the consort(s) as if to enhance their own marriage.
Worshipers will most commonly visit such temples with their families
or friends and/or stop in briefly for dars ́anbefore going to work or after
working hours. Seldom is such worship congregational, though devotees
may gather in the sanctuary to sing devotional songs (bhajan
̄
s) and share a
sense of community.
It is quite possible to be “religious” in the Hindu world without visiting a
temple at all. It is not uncommon for families to have pu ̄ja ̄(worship) rooms
in their homes. These are rooms set aside to display the icons representing
the family’s favored deities. In the houses of the affluent, these rooms can
be very elaborate indeed. More commonly, the pu ̄ja ̄room is a modest space
set aside for family worship. Usually the eldest woman resident in the house
will maintain the room and conduct the pu ̄ja ̄. In many families this will occur
early in the morning after bathing and before the other chores of the day
have started.
208 Religion in Contemporary India