Religion in Daily Life-2

Hindus believe that one's thoughts can have an influence (both good and bad) upon both oneself and others.  When some friends were doing construction work on their lodging house, they hung this nazarpattu from the second story.  It's a clay pot roughly painted with a human face, and its purpose is to absorb any possible bad luck arising from the envy or jealousy of others.  The evil power of these thoughts is called the nazar ("gaze") and the effects are similar to wbat one might call the "evil eye," in which the person's direct gaze transmits the negative energy.  One finds similar designs painted on the back of many trucks and buses, for the same general reason--to deflect or absorb bad energy coming from the hostility of other drivers.  

Apotropaic (protective) measures are an established element of many life-cycle rituals, to provide a little extra insurance at a critical moment in a person's life.  Here the seated boy is getting his hair cut for his sacred thread ceremony (a symbolic makeover).  His mother (left) is presenting offerings (symbolically treating him as a deity).  The man behind is doing a protective ritual known as war-pher ("circling"), in which an object (here, a bank note) is waved around someone's head, and then given away --in this case to the barber, whose hand is already outstretched.  The notion is that any potential bad luck or misfortune affllicting the person will be dislodged by the circling action, stick to the object, and be transferred away from the object's recipient.  Since the barber is not at a vulnerable moment in his life, he can accept this with no danger.  

Concerns for religious purity and impurity drive all sorts of choices.  Formerly the only sort of "single-use" vessels were those made of unbaked clay--here being bought to serve guests at a public feast--since one could be sure that they had not been contaminated.  The vessels were thrown away after use, but because they were unbaked they would quickly dissolve and decompose.  For a while unbaked clay vessels more or less completely replaced with plastic ones, but they are making a comeback as a "greener" more sustainable choice (since single-use plastics last practically forever).  

Hindu religious practice is both syncretic and eclectic, freely borrowing from other religious traditions anything that might be religiously powerful.  For example, Hindus are regular visitors to dargahs, the grave-shrines of Sufi "saints" who are believed to be able to act as channels for God's blessing.  Or as in this case, utilizing feng shui--traditional Chinese environmental arrangement--to improve their homes and environments. 

Dan (gift-giving) is an established strategy for managing potential bad luck and / or inauspiciousness, which can come from life events (such as a death), from unlucky astrological conjunctions in one's horoscope, or from moments in the lunar month/year that are deemed unlucky.   In the popular understanding the donor makes a vow to give a gift, and gives away the bad luck along with the object.  From a religious standpoint accepting such gifts is at best undesirable, and at worst potentially hazardous, but for some people their needs outweigh the risk.  Here a man is searching the Ganges river bed for gupt dan ("secret gifts")--valuables such as money and jewelry that have been tossed there by donors.  

When the people running the ashram across the street bought a brand-new car, one of their first actions was to do a puja to bless the car and its passengers (and given the statistics for road fatalities in India, it is a pretty good idea!).  Some of the flower garlands and the designs are visible on the hood.  

This car hood has a trident at center, flanked by two swastikas; the writing above the windshield identifies the ascetic leader to whom the car "belongs." The swastika is an ancient Hindu symbol connoting life and well-being, the trident indicates devotion to Shiva, and the fact that a renunciant ascetic "owns" a car--at least in terms of dedicated use--undercuts easy assumptions about the nature of asceticism in India.  Despite having renounced "ordinary" social  life (jobs and families), some ascetic leaders are wealthy, powerful, and socially prominent (as were Catholic bishops and cardinals in medieval Europe).