Editing Hindu deities (section)

==Iconography and practices==
{{main|Murti}}
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 | footer = Proper ''Murti'' design is described in ancient and medieval Indian texts ([[Bengali language|Bengali]]). They describe proportions, posture, and expressions among other details, often referencing nature.<ref>Abanindranth Tagore, [https://archive.org/stream/cu31924020549725#page/n7/mode/2up Some notes on Indian Artistic Anatomy], pp. 1-21</ref><ref>Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. 71, No. 281, pp. 224-230</ref><ref>John Cort (2011), Jains in the World, Oxford University Press, {{ISBN|978-0199796649}}, pp. 20-21, 56-58</ref>
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{{Quote box
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| title = A Hindu prayer before cutting a tree for a ''Murti''
| quote = <poem>
Oh, Tree! you have been selected for the worship of a deity,
Salutations to you!
I worship you per rules, kindly accept it.
May all who live in this tree, find residence elsewhere,
May they forgive us now, we bow to them.
</poem>
| source = ''Brihat Samhita'' 59.10 - 59.11<ref>[https://archive.org/stream/Brihatsamhita/brihatsamhita#page/n537/mode/2up Brihat Samhita of Varaha Mihira], PVS Sastri and VMR Bhat (Translators), Reprinted by Motilal Banarsidass ({{ISBN|978-8120810600}}), p. 520</ref><ref>Sanskrit: ([http://sanskritdocuments.org/doc_z_misc_sociology_astrology/varbrhs.pdf Source]), pp. 142-143 (note that the verse number in this version is 58.10-11)</ref>
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Hinduism has an ancient and extensive iconography tradition, particularly in the form of ''Murti'' ([[Sanskrit]]: मूर्ति, IAST: Mūrti), or ''Vigraha'' or ''Pratima''.<ref name="Pratima Hinduism"/> A ''Murti'' is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.<ref name=fowler41>Jeaneane D Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pp. 41-45</ref> A literal translation of ''Murti'' as an idol is incorrect, states Jeaneane Fowler when the idol is understood as superstitious end in itself.<ref name=fowler41/> Just like the photograph of a person is not the real person, a ''Murti'' is an image in Hinduism but not the real thing, but in both cases, the image reminds of something of emotional and real value to the viewer.<ref name=fowler41/> When a person worships a ''Murti'', it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or [[Brahman]] is not confined in it.<ref name=fowler41/>

A Murti of a Hindu deity is typically made by carving stone, woodworking, metal casting, or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the [[Puranas]], [[Agama (Hinduism)|Agamas]] and [[Samhita]]s particularly the [[Shilpa Shastras]].<ref name="klausklost264"/> The expressions in a ''Murti'' vary in diverse Hindu traditions, ranging from ''Ugra'' symbolism to express destruction, fear and violence ([[Durga]], [[Parvati]], [[Kali]]), as well as ''Saumya'' symbolism to express joy, knowledge, and harmony (Parvati, Saraswati, Lakshmi). Saumya images are most common in [[Hindu temple]]s.<ref name=grao17>Gopinath Rao, [https://archive.org/stream/cu31924071128825#page/n61/mode/2up Elements of Hindu Iconography] Madras, Cornell University Archives, pp. 17-39</ref> Other Murti forms found in Hinduism include the [[Linga]].<ref name=stella179>Stella Kramrisch (1994), The Presence of Siva, Princeton University Press, {{ISBN|978-0691019307}}, pp. 179-187</ref>

A ''Murti'' is an embodiment of the divine, the Ultimate Reality or [[Brahman]] to some Hindus.<ref name= klausklost264/> In the religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of [[Puja (Hinduism)|Puja]] rituals in Hinduism.<ref name=willis96>Michael Willis (2009), The Archaeology of Hindu Ritual, Cambridge University Press, {{ISBN|978-0521518741}}, pp. 96-112, 123-143, 168-172</ref> A murti is installed by priests, in Hindu temples, through the [[Prana Pratishtha]] ceremony,<ref>Heather Elgood (2000), Hinduism and the Religious Arts, Bloomsbury Academic, {{ISBN|978-0304707393}}, pp. 14-15, 32-36</ref> whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.<ref>Harold Coward and David Goa (2008), Mantra: 'Hearing the Divine In India and America, Motilal Banarsidass, {{ISBN|978-8120832619}}, pp. 25-30</ref> In other occasions, it serves as the center of attention in annual festive processions and these are called ''Utsava Murti''.<ref name=james726>James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: A-M, The Rosen Publishing Group, {{ISBN|978-0-8239-3180-4}}, p. 726</ref>

===Temple and worship===
{{main|Hindu temple|Puja (Hinduism)}}
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| footer            = Along with ''murtis'', Hindus use nature and aniconic symbols for deities. The lingam (left) symbolizes Shiva and Parvati,<ref>Stella Kramrisch (1994), The Presence of Siva, Princeton University Press, {{ISBN|978-0691019307}}, pp. 243-249</ref> the ''Tulasi'' plant in a square base (center) is symbolism for Vishnu,<ref>Scott Littleton (2005), Gods, Goddesses, And Mythology, Volume 11, Marshall Cavendish, {{ISBN|978-0761475590}}, p. 1125</ref> and sunrise (or rivers) are revered as aspects of the spiritual everywhere.<ref>Mukul Goel (2008), Devotional Hinduism: Creating Impressions for God, iUniverse, {{ISBN|978-0595505241}}, p. 77</ref>
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In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home, or as an amulet. The worship performed by Hindus is known by several regional names, such as ''Puja''.<ref name=lochtefeldpuja/> This practice in front of a [[murti]] may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic an icon of a deity.<ref>{{cite book|last=Flood|first=Gavin D.|title=The Blackwell Companion to Hinduism|publisher=Wiley-Blackwell|year=2002|isbn=978-0-631-21535-6|pages=6–7}}</ref><ref>Paul Courtright (1985), in ''Gods of Flesh/Gods of Stone'' (Joanne Punzo Waghorne, Norman Cutler, and Vasudha Narayanan, eds), {{ISBN|978-0231107778}}, Columbia University Press, see Chapter 2</ref><ref name="Galepuja">{{cite book|title=Gale Encyclopedia of Religion|pages=7493–7495|editor=Lindsay Jones|publisher=Thomson Gale|year=2005|volume=11|isbn=0-02-865980-5}}</ref> Archaeological evidence of deity worship in Hindu temples trace ''Puja'' rituals to [[Gupta Empire]] era (c. 4th century CE).<ref>{{cite book |first=Michael D. |last=Willis |title=The Archaeology of Hindu Ritual |publisher=Cambridge University Press|year= 2009 |chapter= 2: 6}}</ref><ref>{{cite journal|first=Michael D. |last=Willis  |title=The Formation of Temple Ritual in the Gupta Period: pūjā and pañcamahāyajña |journal=Prajñādhara: Gouriswar Bhattacharya Felicitation Volume, Edited by Gerd Mevissen | publisher= Gerd Mevissen |year=2008 |url= https://www.academia.edu/2069840}}</ref> In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.<ref name=ebp>[https://www.britannica.com/EBchecked/topic/483030/puja Puja], Encyclopædia Britannica (2011)</ref><ref name=hgb>Hiro G. Badlani (2008), ''Hinduism: A path of ancient wisdom'', {{ISBN|978-0595436361}}, pp. 315-318</ref>

The ''Puja'' practice is structured as an act of welcoming, hosting, and honoring the deity of one's choice as one's honored guest,<ref>Paul Thieme (1984), "Indische Wörter und Sitten", in ''Kleine Schriften'', Vol. 2, pp. 343–370</ref> and remembering the spiritual and emotional significance the deity represents to the devotee.<ref name=fowler41/><ref name=lochtefeldpuja>James Lochtefeld (2002), ''Puja'' in The Illustrated Encyclopedia of Hinduism, Volume 2, Rosen Publishing, {{ISBN|0-823922871}}, pp. 529–530</ref> [[Jan Gonda]], as well as [[Diana L. Eck]], states that a typical ''Puja'' involves one or more of 16 steps (''Shodasha Upachara'') traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with [[Dhupa]] or [[Aarti]] along with food ([[Naivedhya]]) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses goodbye to the deity.<ref>{{Citation|last=Fuller|first=C. J.|year=2004|title=The Camphor Flame: Popular Hinduism and Society in India|place=Princeton, NJ|publisher= Princeton University Press|isbn=978-069112048-5|pages=66–73, 308}}</ref><ref name=dleck>[[Diana L. Eck]] (2008), ''Darśan: Seeing the Divine Image in India'', Motilal Banarsidass, {{ISBN|978-8120832664}}, pp. 47-49</ref> The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.<ref>[[Diana L. Eck]] (2008), ''Darśan: Seeing the Divine Image in India'', Motilal Banarsidass, {{ISBN|978-8120832664}}, pp. 45-46</ref>

Deity worship (''[[Bhakti]]''), visiting temples, and ''Puja'' rites are not mandatory and are optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.<ref>Jonathan Lee and Kathleen Nadeau (2010), Encyclopedia of Asian American Folklore and Folklife, Volume 1, ABC, {{ISBN|978-0313350665}}, pp. 480-481</ref><ref>Jean Holm and John Bowker (1998), Worship, Bloomsbury Academic, {{ISBN|978-1855671119}}, p. 83, '''Quote:''' "Temples are the permanent residence of a deity and daily worship is performed by the priest, but the majority of Hindus visit temples only on special occasions. Worship in temples is wholly optional for them".</ref> Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist.<ref name="juliuslipnerhindu82"/>

Devotees engage with deities in more personalized relationships. [[Ramanuja]] differentiates between three types of devotees: power-seekers, liberation-seekers, and those seeking love and communion with the deity. While all three are considered dharmic, they are not equally significant in terms of liberation. Power-seekers pursue goals for overall benefit, while liberation-seekers seek unity with the divine. The highest form of devotion is characterized by selfless love for the divine.<ref>{{Cite book |last=Lipner |first=Julius |title=Hindu images and their worship with special reference to Vaisnavism: a philosophical-theological inquiry |date=2017 |publisher=Routledge, Taylor & Francis Group |isbn=978-1-138-29113-3 |series=Routledge Hindu studies series |location=London; New York |pages=152–153}}</ref>