In the Hindu tradition, a murti (Sanskrit: मूर्ति, romanized: mūrti, lit. 'form, embodiment, or solid object')[1] is a devotional image, such as a statue or icon, of a deity or saint[2] used during puja and/or in other customary forms of actively expressing devotion or reverence – whether at Hindu temples or shrines. A mūrti is a sacred image or embodiment of a deity and is worshipped for devotional activities. Thus, not all icons of gods and saints are mūrti; for example, purely decorative depictions of divine figures often adorn Hindu temple architecture in intricately carved doorframes, on colourfully painted walls, and ornately sculpted rooftop domes. Different Hindu traditions understand the nature of the murti differently. Some regard it as a symbolic representation or embodiment of the divine, while others hold that, following consecration (prāṇa pratiṣṭhā), god is truly present in the murti and receives worship directly through it.

Murti are also found in some nontheistic Jain traditions, where they serve as symbols of revered mortals inside Jain temples, and are worshiped in murtipujaka rituals.[3][4]

A murti is typically made by carving stone, wood working, metal casting or through pottery. Ancient era texts describing their proper proportions, positions and gestures include the Puranas, Agamas, and Samhitas.[5] The expressions in a murti vary in diverse Hindu traditions, ranging from ugra (transl. angry) symbolism to express destruction, fear, and violence (Durga, Kali) to saumya (transl. calm) symbolism to express joy, knowledge, and harmony (Saraswati, Lakshmi, and Ganesha). Saumya images are most common in Hindu temples.[6] Other murti forms found in Hinduism include the lingam.[7]

A murti is an embodiment of the divine, the ultimate reality or Brahman, to some Hindus.[5] In a 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.[8] On other occasions, they serve as the centre of attention in annual festive processions; these are called utsava murti.[9] The earliest murti are mentioned by Pāṇini in the 4th century BCE. Prior to that, the agnicayana ritual ground seemed to serve as a template for the temple.[10]

A murti may also be referred to as a vigraha, pratima[11] or simply deity.

Hindu devotees go to the mandirs to take darshan, bringing prepared offerings of naivedya to be blessed at the altar before the deity, and to perform puja and aarti.

Etymology and nomenclature

Murti literally means any solid body or form with a definite shape or limits produced from material elements.[1] It contrasts with the mind, thought, and immaterial in ancient Indian literature. The term also refers to any embodiment, manifestation, incarnation, personification, appearance, image, idol, or statue of a deity.[1]

The earliest mention of the term murti occurs in primary Upanishads composed in the 1st millennium BCE, particularly in verse 3.2 of Aitareya Upanishad, verse 1.13 of Shvetashvatara Upanishad, verse 6.14 of Maitrayaniya Upanishad and verse 1.5 of Prashna Upanishad.[12] For example, the Maitrayaniya Upanishad uses the term to mean a "form, manifestation of time". The section sets out to prove Time exists, acknowledges the difficulty in proving Time exists by Pramana (epistemology in Indian philosophy), then inserts a theory of inductive inference for epistemological proof as follows,[13]

— Maitri Upanishad 6.14[14]

The section includes the concept of Time and non-Time, stating that non-Time existed before the creation of the universe, and time came into existence with the creation of the universe.[13] Non-time is indivisible, time is divisible, and the Maitri Upanishad then asserts that the "year is the mūrti of time".[13][15] Robert Hume translates the discussion of "mūrti of time", in verse 6.14 of the Maitri Upanishad, as "form".[16]

Western scholarship on Hinduism emphasizes that there was neither murti nor temples nor idol-facilitated worship in the Vedic era.[17] The Vedic Hinduism rituals were directed at nature and abstract deities called during yajna with hymns. However, there isn't a universal consensus, with scholars such as AC Das, pointing to the word Mūradeva in Rig Veda verses 7.104.24, 10.87.2 and 10.87.14.[17] This word may refer to "Deva who is fixed" or "Deva who is foolish". The former interpretation, if accurate, may imply that there were communities in the Vedic era who had Deva in the form of murti, and the context of these hymns suggests that the term could be referring to practices of the tribal communities outside of the Vedic fold.[17]

One of the earliest firm textual evidence of Deva images, in the sense of murti, is found in Jivikarthe Capanye by the Sanskrit grammarian Pāṇini who lived about 4th-century BCE.[18] He mentions Acala and Cala, with former referring to images in a shrine, and the latter meaning images that were carried from place to place.[18] Panini also mentions Devalaka, meaning custodians of images of worship who show the images but do not sell them, as well as Jivika as people whose source of livelihood was the gifts they received from devotees.[18] In ancient Sanskrit texts that follow Panini's work, numerous references are found to divine images with terms such as Devagrha, Devagara, Devakula, Devayatana and others.[18] These texts, states Noel Salmond, strongly suggest that temples and murti were in existence in ancient India by about 4th century BCE. Recent archaeological evidence confirms that the knowledge and art of sculpture was established in India by the Maurya Empire period (~3rd century BCE).[18]

By the early 1st millennium BCE, the term murti meant idols, images, or statues in various Indian texts such as Bhavishya Purana verse 132.5.7, Brihat Samhita 1.8.29, and inscriptions in different parts of India.[2] The term murti has been a more generic term referring to an idol or statue of anyone, either a deity, of any human being, animal or any art.[2][19] Pratima includes murti as well as painting of any non-anthropomorphic object. In contrast, Bera or Bimba meant "idol of god" only, and Vigraha was synonymous with Bimba.[2]