#281 Are rituals necessary for your spiritual growth?
Most people say ‘I am spiritual but not religious’. They mean that I am ‘spiritual but not ritualistic’.
Is it possible to live your life without being ritualistic? No.
How come?
All of us have routines and rituals.
Routines are concrete repetitive actions that we undertake daily or weekly which help create continuity and order in our lives.
Rituals, on the other hand, are ceremonies that consist of a series of actions according to a prescribed order.
Rituals are a gateway to the sacred
Both routines and rituals are important markers in the space and time continuum of life. They create a rhythm, ground us with their predictable structure and envelop us with calmness and reassurance.
First, we look at how we depend on everyday rituals which are not religious to provide structure, comfort, and meaning to daily routines.
Second, we understand why we developed a distaste for religious rituals and
Third, we look into some of the rituals in Hinduism that help us to discover the inherent sacredness of our lives.
How everyday rituals add meaning to our lives
Everyday rituals aren’t exclusive to religious practices. They permeate our lives whether one is religious, atheistic or even agnostic.
Rituals and Routines can often overlap.
Some examples of non-religious everyday rituals that are a part of our routines:
Morning routines (e.g., making coffee/tea, reading the news, exercising, feeding the dog, watering the plants, checking emails, taking a few moments of quiet reflection before diving into the day’s tasks). These rituals help us center and prepare for the day ahead.)
Work or study routines (e.g., making a to-do list, reserving first two hours for emails or intense work, organizing your workspace, taking breaks )
Mealtime rituals (e.g. ordering out for the weekend or dining with family, saying a few words of gratitude before eating, or having conversations with family or friends over a meal.) These rituals foster connection and appreciation for the food.
Evening Wind Down: (e.g. taking a warm bath or shower, reading or listening to soothing music, social media scrolling, engaging in meditation practices brushing one’s teeth). Just as morning routines help start the day on the right foot, evening rituals signal the transition to rest and relaxation.
Connection Rituals: (e.g. greeting family members in a particular way when arriving home, texting or sending voice messages to family members at a certain time of the day, eating a meal together, or setting aside time in the week to catch up and connect with friends or partners). These rituals nurture our relationships and provide a sense of belonging and support.
Birthday celebrations (e.g., singing happy birthday, blowing out candles, cutting the cake, opening presents)
Holiday routines (e.g., decorating the house, shopping, cooking special foods), watching certain movies)
These non-religious everyday rituals may seem simple, but they are markers of space and time, create a grounding rhythm, and contribute to a sense of meaning and purpose in daily life.
Whether performed alone or shared with others, these rituals offer a predictable structure with a reassuring, calming, and stabilizing effect.
2. Why did our Bias against religious rituals develop?
If non-religious rituals and routines are so powerful, then imagine the effect religious rituals have across religious and cultural traditions around the world, imbuing physical actions with symbolic meaning and spiritual significance.
However, certain myths and misconceptions about rituals persist, often stemming from biases of other religions projected onto diverse belief systems.
Hinduism or Sanatana Dharma, one of the oldest practiced religions, has been particularly susceptible to attacks on surrounding its ritualistic traditions.
A major driver of negative perceptions towards Hindu rituals has been the Christian doctrine against “idol worship” or the use of murti (sacred sculptures and images) to represent the divine. Originating from the Biblical commandment “Thou shalt not make unto thee any graven image,” this instruction took shape as Christianity spread and contrasted with ancient pagan faiths that revered idols and icons.
In fact, I remember visiting a museum in Austria where I saw an exhibit of images of Jesus Christ from the sixth century that were worshipped. Yes, images! Not only did this practice of image worship in Christianity stop but when Hindu practices involving murti puja (image worship) were encountered, they were viewed through this Christian lens of idol worship being forbidden. Rather than trying to understand the Hindu perspective, these traditions were dismissed as superstition, idolatry, or even devil-worship by Christian missionaries and later British colonial authorities.
For those educated in convents or English medium schools in India, this myth of idolatry – worshipping a form as inferior and almost harmful, has persisted. Hence the myth has projected a foreign binary of formless worship versus improper idol worship onto a religion that recognises all forms as divine.
The murti or pratima (image) or yantra (a geometrical diagram) is understood as a sacred representation, concentration or vessel for the formless and limitless Brahman.
Rather than being trapped in idolatry, Hindus have long engaged with the paradox of the formless manifesting form. The murti simply serves as a powerful means to connect with the infinite in a tangible, personal way and focus one’s devotion and attention.
Pujas involving these murtis are hardly idolatry, but a ritual process full of mantras, actions, and spiritual teachings.
For example, the ritual offering of fragrant flowers, a plateful of fruits, wafting incense, a bright flame, chanting of rhythmic sacred mantras is not just empty routine, but represents the offering of the entire Universe back to its sacred source, a melting of one’s individuality as it were.
Another common myth portrays rituals as overly rigid restrictions that stifle individual freedom and modernity. If a recipe for a cake has precise measurements for the result that we want, would we consider it rigid? If the structure of a car is assembled with different parts that have precise sizes and measurement, would we consider it as stifling individual freedom?
Since all rituals, vidhi-s are karma there is some flexibility and hence alternatives. If one does not have flowers or fresh clothes to offer in a puja, we substitute it with akshata, colored raw rice grains.
One is clear that if you do the karma you will get the results. Somehow modernity has wrongly become associated with westernisation and one has to clean one’s lens. Rather than being a dogmatic imposition, by understanding the symbolic meaning, rituals provide a sense of shared heritage and continuity across generations.
Another common myth is that rituals are meaningless because they are not scientific. To state this itself is not scientific. It is ignorance.
The evolution of scientific principles begins with a deep understanding of the existing ideas. Science is not about simply abandoning what doesn’t seem to make sense. It’s one thing to say, “I understand the significance of this ritual as revealed in the Veda or in the oral tradition and I do not subscribe to it.”
That’s very different than saying “the ritual is meaningless”. That’s just ignorance.
It is like you dismissing the fact that atoms exist just because you have not seen them under a microscope.
Science is based primarily on perception and inference which are two means of knowledge while rituals are based on the Vedas which is an independent means of knowledge.
For instance action will give visible results lends itself to cause and effect, observable and replicable to some extent and hence it is logical. That Karma also gives invisible result called punya and paapa, one can know only from the Vedas and not from Science. Vedas and Science can co-exist and complement each other.
For Hindus, rituals have been a crucial network of roots that dig into and preserve an ancient culture. Even as some choose to prioritize the philosophical over the ritual, the option to partake in rituals remains widely available and becomes necessary as a container to hold one’s learnings for oneself and to pass it on.
So, what is the true importance of rituals within the Hindu tradition? Who created it? Why are they a necessary part of sadhana and hence one’s spiritual growth?
Bhagavan Krishna in the Gita speaks of yajna which means a ritual offering to Bhagavan as a part of the cosmic order
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।,
In the beginning, the Creator, having created beings along with yajna, said : By this (yajna), shall you multiply. May this (yajna) be a wish fulfilling cow for you.
The Veda is a body of knowledge revealed to the ancient sages, Rishis, by the Lord. What the Lord said, then, is in the Veda and what he said is for the sake of the human beings he has created. Animals, being programmed, do not need the knowledge contained in the Veda. Along with human beings, the Lord created yajnas and enjoined everyone to perform the rituals and other karmas found in the Veda.
Karma that invokes a devata or Ishvara is a direct yajna. Any other karma, done with an awareness of Ishvara, becomes an indirect yajna. By giving human beings the rituals that are in the Veda, the Lord intended for us to grow.
Rituals or Vidhi in Sanskrit strictly might mean only yajna and pujas.
Yajnas – Fire ritual offerings to different devatas invoked in Agni (fire)conducted for different purposes such as wealth, a place in svarga, freedom from obstacles, begetting a child, Vivaaha (wedding) etc
Pujas at home – Daily puja ceremonies, where five-fold offerings to devatas are made, similar to yajnas. Flowers, Mantras, Incense, Water, and fresh cooked food or fruits are offered to deities enshrined in home altars. These rituals foster a sense of connection with Bhagavan and bless the home. Even a simple aarti lamp waving ritual encapsulates the theme of dispelling spiritual darkness and awakening to oneself as light. These symbolic actions serve as a portal for meaning and ultimately, the realization of life’s highest truth which liberates us.
From a broader perspective, rituals may extend to but are not limited only to –
Japa – Chant of a mantra. These chants are the word forms of different deities. Just like your name stands for you the person, so too the divine name of Bhagavan is inseparable from Bhagavan himself. By just chanting the name, we connect to the deity, its presence and blessings. Recitation of chants purifies the mind and also steadies the mind. (antah-karana shuddhi and antah-karana naischalyam)
Shlokas, Mantras and Bhajans – Prayers chanted at different times of the day.
We may also chant different shlokas (devotional verses in Sanskrit) everyday.
Upon waking, we offer gratitude to the divine for the gift of a new day. Surya Namaskar, or sun salutation, is not merely a physical exercise but a devotional one of bowing to the sun, symbolizing reverence for the life-giving energy of the cosmos.
There are shlokas that one can chant on waking up, one on stepping on the floor from our bed, one while taking a bath, one before eating and so on. Every day mundane actions of waking up, eating, and even bathing are divinised.
Before partaking in meals, we offer a portion of food to the deities as a sign of gratitude and reverence. This act of offering, known as Naivedya, sanctifies the food and blesses us.
In the evening, families often gather to perform aarti, a ritual of offering light to the deities. Using a lamp, flame is moved in a clockwise motion, accompanied by devotional songs and prayers. Aarti signifies the dispelling of darkness and the triumph of light over ignorance.
Vrata-s – Fasting associated with a particular day in the month or a festival as a part of worship of the devata.
Daanam – Giving or Feeding people on auspicious occasions.
Samskaras – Sacred sacraments.
Samskaras are sacraments which mark every major crossing in an individual’s life journey – from birth to marriage to death, with rituals that sanctify these occasions and unite families and communities together.
Whether it be the sacrament of upanayanam, marriage, the rites of passage into adulthood, or the funeral rites honoring the departed, rituals offer solace, support, and a sense of continuity in the face of life’s inevitable flux.
Rituals ease us through transitions—birth, first day of school, graduation, marriage, death—and create a code for handling them.
The different samskaras are –
Garbhadhana – conception ceremony,
Pumsavana – Ceremony for begetting a child,
Simantonnayana – Ritual of parting the mother’s hair above the forehead (in the 6th/8th month of pregnancy for wellbeing of the mother and child),
Jatakarma – Birth ceremony (prayers for health, strength and longevity of the child),
Namakarana – Naming ceremony (around the 11th day after the birth of the child),
Nishkramana – Stepping out of the house during the 3rd or 4th month (to look at the sun and moon deities to seek blessings)
Annapraashana – First feeding ceremony (prayers to the plant kingdom and Varuna),
Chudakarana – Head shaving ceremony,
Karnavedha – Piercing of the ear lobes,
Vidyaarambha – Beginning of study in the fifth year by tracing ‘Om’ as symbol in a plate of rice,
Upanayana – Brahmopadesham of the Gayatri mantra and sacred thread ceremony at the 8th year,
Samaavartana – Completion of education,
Vivaha – Marriage ceremony,
Vaanaprastha – Resorting to a forest like place for spiritual studies and meditation
Sannyasa – Exclusive pursuit of knowledge and hence renunciation of worldly responsibilities,
Antyesthi – Cremation of the body
We consult with elders and pandits about how these samskaras are performed if we don’t know.
Just like our seemingly non-religious rituals add structure and comfort to our lives, religious rituals serve as a means to experience the sacred and integrate spiritual wisdom into daily life and key life events. We need these reminders of the sacred every day to ground us, amidst the hustle and bustle of daily life.
Celebration of Utsavas, Festivals – Festivals like Diwali, Holi, Pongal and many others integrate rituals around agriculture, seasons, deities and symbolic themes that reaffirm Hindu philosophies while promoting values like charitable giving, self-discipline and devotion.
Festivals such as Janmashtami and Navaratri are occasions for collective celebration, where individuals come together to honor gods and goddesses, exchange blessings, and strengthen relationships.
Whether it is the symbolic burning of an assembled Holika (with dried branches and twigs) who tried to kill Prahlada or the burning of the effigy of Ravana, these rituals remind us again and again of how Dharma always triumphs over Adharma. Since rituals are deeply intertwined with the Dharma, the cosmic order, we reaffirm our commitment to dharma.
Central to understanding the essence of Hindu rituals is the exploration of stories and legends from the Puranas. These are not merely fanciful tales but are symbolic narratives rich with allegorical meaning.
These legends from our Itihaasa, provide the foundational framework upon which some rituals are built and connect the individual to the cosmic order.
Sadhana of meditations, asana, pranayama –Some practices interwoven with yogic traditions of asana, pranayama, kriyas and Dhyaanam, meditations help to master the body-mind as well as one’s prana. Thus, rituals become vessels of meaning, continuity, and an integral part of our sadhana.
Whether it be the daily recitation of prayers, the performance of puja (worship), or the celebration of festivals, rituals serve as reminders of one’s duties and responsibilities in the grand symphony of life.
Does one have to do all of this?
No one can do all of these daily.
Depending on age and stage in life, one tries to bring in what is possible to bless oneself and the world.
As one begins to discover the power of these rituals, most Vedanta students and disciples become religious not in a dogmatic way but in an embrace of the container that carries the love, connectedness and oneness.
Just as non-religious rituals add so much meaning to our lives, we liberate religious rituals from our previous conditioning, appreciate the symbolism and do what we can as we preserve the culture.
Some of you ask – As Vedanta students, why should we get caught up in karma of rituals?
The truth is that what binds you to karma are your raga-dveshas (cravings-aversions)alone. Karma itself does not bind you. For a jnani, a wise person Karma does not bind the person. And for one who is not controlled by his or her raga-dveshas, karma is an indirect means for gaining the knowledge that is moksha. So, we recognise the power of rituals for our growth until we need them no more.
Swami Sivananda aptly remarked, “Rituals are like a mirror. They reflect your inner state of being. They bring you face to face with God.”
