Emergence of Diverse Modes of Worship in Hinduism

Emergence of Diverse Modes of Worship in Hinduism
It is always a matter of great interest that the most ancient religion of the world has a very comprehensive range of worship, prayer and to establish connection with God to suit every personality. The emergence of diverse modes of establishing connection with Gods is the outcome of intense researches done by ancient Vedic rishis during over 5000 years ago to saint singers of Bhakti movement which swept Bharat during medieval period.
 
Worship in Hinduism always aims at achieving Dharma, Artha, Kama and Moksha. Diverse modes of worship such as Yajna, Yoga & Dhyana, Upvas (full or partial fasting to remember god whole day), Japa (chanting of mantra such as Gayatri mantra, beej mantra etc for deity), Bhajan & Kirtan (chanting of hymns/verses in praise of deity) and Upasna (performing traditional puja) are important constituents.
 
Depending on one’s preferences, one can stick to one or more of the following:
1.    Activities by organs – such as yajna, traditional puja system;
2.   Activities by mind – such as japa, dhyana, upvas;
3.   Activities by mouth – chanting of prayer, mantra, bhajan, kirtan.
 
The various modes of worship are discussed as under:
 
Yajnas

1. During Vedic period (over 5000 years ago), Yajnas, the sacrificial rituals were instrumental to establish human divine link. Different offerings were made in sacred fire along with chants of Vedic hymns for divine favours in the forms of good crop, cattle, good weather, progeny, good health, happiness of any kind, etc.
2. These Vedic rituals (also called as homa, agnihotra, agnihoma, havana, and yagya) ranged from simple domestic homa to highly complex rituals involving lot of prior preparation and participation of many priests.

Note:
Please also see detailed article on my website named as “Yag, Havan and Yajna” published on 22.02.2019 under the category “Puja System”.
 
Yoga or inner Yajna

1. Yoga means joining or union.
2. The Upanishads are part of Vedas and are commonly referred to as Vedanta i.e. last chapters or the highest purpose of the Vedas. The Upanishad stressed on the goal of liberation and to perform sacrifices without expectations or desires.
3. Garbha Upanishad sees the correspondence between the outer yajna and the inner yajna performed with and within the human body. The mind and the organs of the senses become the sacrificial vessels; karmendriyas (organs of action) are the sacrificial instruments, the body is the sacrificial place, the skull of the head is the fire-pit, breath becomes fire, food or pleasure becomes the offerings for body and thoughts or emotions becomes the offering for mind, while the Self becomes object of the sacrifice.  Internal rituals are mental or spiritual, in which the mind and the senses were withdrawn and engaged in contemplative or meditative practices, which culminated in self-absorption.
4. To get rid of miseries and to attain Kaivalya, eight limbs or parts of yoga are prescribed by rishi Patanjali. The Practice of eight limbs of Yoga leads to destruction of impurity which ultimately leads to light of self-awareness.

Note:
Please also see detailed article on my website named as “Patanjali Yog Darshan” published on 28.08.2018 under the category “Philosophy”.
  
Traditional Puja System

1. Traditional Puja system has sixteen acts called as Upacharas viz. Asana (offering seat to deity); Padya (offering water for washing the feet of deity); Arghya (offering water for internal purification); Achamana (offering water for taking in); Snana (offering a bath); Vastra (offering a dress); Abharana (offering ornaments); Gandha (offering sandal paste); Pushpa (offering flowers); Dhoopa (offering incense); Deepa (offering light); Naivedya (offering eatables); Tamboola (offering betel leaves and nut); Stotra (offering prayers); Pradakshina (going round the deity) and Pranama (prostrating before deity). Gandha, Pushpa, Dhoopa, Deepa and Naivedya are called Panch Upacharas which can be done by worshipper himself or herself.
2. Traditional worship (puja) incorporated many elements of tantra & Yantra worships, such as purification of the ritual place, the use of mystic syllables, symbols and objects such the sacred pot (kalas), vermillion, mystic diagrams, and swastika, installation and consecration of the idols, prostrating before the deity, joining the hands in front of the deity, applying sacred marks on the body to awaken the energy centres, wearing rudraksha beads, purification of the body through fasting and bathing, worshipping the physical body of the deity from head to toe, use of sacred gestures (mudras) and postures (nyasa), controlling the mind and body through yoga practices such as withdrawal of the senses, breath control, meditation and devotional singing. In pure devotional forms of worship, the body and the mind are offered to God as an act of supreme self-sacrifice and inner detachment, thereby allowing the divine power (Shakti) to descend into the body and do the purification and transformation.
3. The Panchayatana puja which consists of worship of five deities being Shiva, Vishnu, Devi or Parvati, Surya and an Ishta Devata such as Kartikeya or Ganesha or any personal god of devotee's preference. It became popular in medieval period which has been attributed to Adi Shankara, the 8th century CE.
4. The Puranas provide insight into the aspects of idol-worship, festivals and devotions.

Note:
Please also see related articles on my website named as “Puja” published on 10.08.2017, “Tantra” published on 22.02.2019 and “Yantra: under the category “Puja System”.
 
Upvas, Japa, Bhajan and Kirtan

1. Upvas is full or partial fasting to remember god whole day. Japa is chanting of mantra such as Gayatri mantra, beej mantra etc for deity. Bhajan is chanting of hymns/verses/devotional songs in praise of deity. A Bhajan is freer in form, and can be singular melody that is performed by a single singer with or without one and more musical instruments. Kirtan, in contrast, differs from Bhajan in being a more structured team performance. Bhajan are devotional songs to worship and is closely related to Kirtan, with both sharing common aims, subjects, musical themes and being devotional performance arts.
2. Formal bhakti is ritualistic worship, whereas in Para bhakti soul has direct contact with God. Bhakti has nineteen attitudes (bhavas), of which important are six viz. dasya (as servent, ideal example – Shri Hanuman-Shri Rama), sakhya (as friend, example – Arjun-Krishna), vatsalya (as Parents, example – Yasoda-Krishna), santa (as child, example – Duruv-Prahalada), kanta (as wife, example – Sita-Rama) and madhura (as lover, example Radha-Krishna).   
3. Bhajan and its Bhakti analog Kirtan, have roots in the ancient metric and musical traditions of the Vedic era, particularly the Samaveda.
4. Bhakti or devotion to personal god is the backbone of Hinduism today. Bhakti movement has its origin around 6th century AD in Tamil Nadu having roots in Sangam age (300 BC to 200 AD) which later spread in various parts of India (UP, Gujarat, Maharashtra, Bengal, Orissa, Delhi etc.) in the 14th-17th centuries. Saint singers of bhakti movement praised their personal deities such Shiva, Vishnu, Rama, Krishna through devotional songs.

 
Note:
Please also see related articles on my website namely “Mantra” published on 06.11.2018, “Bhakti Yoga” published on 07.03.2018 under the category “Philosophy”; “Chanting of Mantra” published on 15.09.2018 under the category “Puja System”; “Vaishnava Bhakts” published on 02.03.2018 under the category “Deities, Philosophers & Bhakts”.
 
Reference:

1. The religious traditions of Asia, by Routledge Curzon
2. https://www.hinduwebsite.com/