The document discusses altars in various religions including Hinduism. It provides details about altars in Hindu temples and homes. The main points are: 1) In Hinduism, altars generally contain images of gods and goddesses. Large ornate altars are found in temples while smaller altars are in homes. 2) South Indian temples often have each deity in a separate shrine while North Indian temples usually have one main altar in the temple room. 3) Home shrines can be simple or elaborate, usually containing lamps, images, and a space for offerings. Puja rituals like aarti are performed in front of the altars.

1. Bali pitha- Throne of the Gods
Dr Uday Dokras
An altar is a structure with an upper surface for the presentation of religious offerings,
for sacrifices, or for other ritualistic purposes. Altars are found at shrines, temples, churches, and
other places of worship. They are used particularly
in Paganism, Christianity, Buddhism, Hinduism, Judaism, and Modern Paganism. Many historical
faiths also made use of them, including the Roman, Greek, and Norse religions. Old English had
various spellings alter, altar etc. Finally "altar" may have been influenced by the
French autel derived from Latin words altare meaning podium or stage and adolere to adore, in
this sense meaning to worship, honour and offer sacrifices to influence forces beyond human
understanding.
Murugan temple in Roermond, Netherlands.
In Hinduism, altars generally contain pictures or statues of gods and goddesses. Large,
ornate altars are found in Hindu temples while smaller altars are found in homes and sometimes
also in Hindu-run shops and restaurants. The word for temple is mandir (san: मन्दिर), the
altar as hypostatised temple that is it lies beneath the surface but represent themselves to our
senses are three higher spiritual principles, or hypostases, each one more sublime than the
preceding. In South Indian temples, often each god will have His or Her own shrine, each
contained in a miniature house (specifically, a mandir). These shrines are often scattered around
the temple compound, with the three main ones being in the main area. The statue of the God
(murti) is placed on a stone pedestal in the shrine, and one or more lamps are hung in the
shrine. There is usually a space to put the puja tray (tray with worship offerings). Directly outside
the main shrine there will be a statue of the god's vahana or vehicle. The shrines have curtains
hung over the entrances, and wooden doors which are shut when the Deities are sleeping. Some
South Indian temples have one main altar, with several statues placed upon it.

2. A family altar in India.
North Indian temples generally have one main altar at the front of the temple room. In some
temples, the front of the room is separated with walls and several altars are placed in the
alcoves. The statues on the altars are usually in pairs, each god with his consort (Radha-Krishna,
Sita-Rama, Shiva-Parvati). However, some gods, such as Ganesha and Hanuman, are placed
alone. Ritual items such as flowers or lamps may be placed on the altar.
Home shrines can be as simple or as elaborate as the householder can afford. Large, ornate
shrines can be purchased in India and countries with large Hindu minorities, like Malaysia and
Singapore. They are usually made of wood and have tiled floors for statues to be placed upon.
Pictures may be hung on the walls of the shrine. The top of the shrine may have a series of
levels, like a gopuram tower on a temple. Each Hindu altar will have at least one oil lamp and
may contain a tray with puja equipment as well. Hindus with large houses will set aside one
room as their puja room, with the altar at one end of it. Some South Indians also place a shrine
with pictures of their departed relatives on the right side of the room, and make offerings to
them before making offerings to the gods.
Bali_pitha is an indispensable associate of the sanctum. It is an altar or the dispensing seat
of the deity. It is a small but stylized stone seat that is installed directly in front of the icon
and very near the sanctum. It is the seat on which offerings to deity are placed.

3. The chief (pradhana) Bali_pitha will be directly in front of the icon and often near the
Dwajasthamba. It is usually made of hard granite and will be highly stylized, ornate, and
majestic, with several limbs such as the base, cornices, wall-surface with door-lets or
niches. Most texts suggest that the size of the altar should be 1/8, 1/7 or 1/5 of the
dimension of the sanctum. Depending on their sizes and shapes, the altars are classified
into several types such as Sri-bandha, Sri-bhadra, and Sarvato-bhadra and so on.
The Pradhana Bali-pitha will often be covered metal sheets .The more affluent temples as
the one at Tirumala, give the Pradana Bali-pitha a metal covering with gold polish.
It is on this Bali_pitha that the food offerings, in the form of vermilion colored rice, and
rice mixed with pepper are offered to the attendant divinities and the guardian goblins.
These offerings are placed only after the main food offering to the presiding deity, in the
sanctum, is completed.
While the main (pradhana), Bali_pitha will be directly in front of the icon; there will be
several such other altars, located in the prakara, positioned in eight directions, around the
sanctum. Their positions are determined in accordance with the prescriptions of the
canonical texts that the temple follows.
Some suggest that the yupastambha (Sacrificial post) and the balipitha (sacrificial
pedestal) of the Vedic age have metamorphosed into the dhvajastambha and the balipitha
of the present day.
A dipastambha (lamp post) is situated either in front of the balipitha. The top of this post
has a bud shaped chamber to receive the lamp
Flag staff
The dhvajastambha (flag post) in front of either the garbhagrha or antarala or the
mantapa is another common feature of the temples. It should be perpendicular and
directly opposite to the idol. It will be located very close to the Bali pitha; and the Bali
pitha will be between the sanctum and the Dwajasthamba.

4. It represents the flag post of the ‘King of kings’. The lanchana (insignia) made of copper
or brass fixed like a flag to the top of the post varies according to the deity in the temple.
The figure on the lanchana is invariably that of the vahana (carrier vehicle) of the deity.
For instance, in Siva temples it contains Nandi. In Devi temples it is the lion that finds its
place. In Vishnu temples the Garuda gets that honour.
RITUALS that are WITNESSES to the BaliPith

5. In Homa Variations: The Study of Ritual Change across the Longue Durée a chapter
written by Richard K. Payne and Michael Witzel in the book-The Vedic Homa and the
Standardization of Hindu Pūjā,by Timothy Lubin the authors examine the way in which
the traditional solemn rites (śrauta), requiring three fires, are simplified. This change
results in the creation of the domestic, or “homely” rituals as the chapter calls them. The
systematic integration of ritual practices in the Purāṇas and Āgamas—the penumbra of
the Vedic tradition—involved assimilating food offerings to well-known Vedic forms.
Thus, pūjā was provided with a Vedic framework and warrant. The domestic rites (gṛhya)
thus initiated were much simpler than the solemn rites, as they only require a single fire
for their performance. Similarly, there is an accompanying reduction in the number of
officiants required for the performance of the domestic rites.
puja, also spelled pooja or poojah, in Hinduism, ceremonial worship, ranging from brief
daily rites in the home to elaborate temple rituals. The word puja is derived from
the Dravidian pu (“flower”). In its simplest form, puja usually consists of making an
offering of flowers or fruit to an image of a god. The components of a puja vary greatly
according to the sect, community, part of the country, time of day, needs of the
worshipper, and religious text followed. Generally speaking, in a puja, a
deity, manifested in his image, is accorded the honour given to a royal guest. The
attentions (upacharas) paid to him begin in the morning, when he is gently roused from
sleep, and extend through the day, including ritual bathing and dressing, the serving of
the usual three meals, and the final ceremony of putting him to bed for the night.

6. A young boy performs his first puja after initiation into the community of the “twice-
born.”
A puja may also include a circumambulation (pradakshina) of the image or shrine and, in
an elaborate ritual, a sacrifice (bali) and oblation to the sacred fire (homa). Special
ceremonies according to the festival calendar may also be observed, such as swinging
the god or playing games according to the season.
Aarti”-One important type of puja in Indian temple and private worship is arati, the
waving of lighted lamps before an image of a deity or a person to be honoured. In
performing the rite, the worshipper circles the lamp three or more times in a clockwise
direction while chanting a prayer or singing a hymn. In Indian households, arati is a
commonly observed ritual element accorded specially honoured guests. It is also a part
of many domestic ceremonies.
Some pujas may be performed by the worshipper alone, whereas others may require the
services of a ritually qualified person such as a priest. A puja may be performed for a
specific announced purpose or simply as an act of devotion.
Aarti, (Hindi: “the ceremony of lights”) Sanskrit aratrika, in Hindu and Jain rites, the
waving of lighted lamps before an image of a god or a person to be honoured. In
performing the rite, the worshiper circles the lamp three times in a clockwise direction
while chanting a prayer or singing a hymn. Arti is one of the most frequently observed
parts of both temple and private worship(see puja). The god is honoured by the lighted

7. ghee (clarified butter) or camphor and is protected by the invocation of the deities of
the directions of the compass. In Indian households, arti is a commonly observed ritual
treatment accorded specially honoured guests. It is also a part of many domestic
ceremonies.
Hindu priest performing navami arti before a statue of the goddess
pradakshina, in Hinduism and Buddhism, the rite of circumambulating in a clockwise
direction an image, relic, shrine, or other sacred object. The worshiper, by beginning in
the east and keeping the sacred object on his right-hand side, proceeds to the south,
thus moving in the direction followed daily by the course of the sun. Pilgrimages
sometimes consist of circumambulating an entire town, such as the sacred city
of Varanasi (Benares), a 36-mile (58-km) journey, or the Ganges River from source to sea
and back, a trip that when undertaken on foot requires several years.
pradaksina- Picture above of a Relief of devotees performing pradaksina around a
stupa.
Explanations of the rite vary from the delineation of an area for a particular sacred
purpose to an attempt to influence the course of events and produce good fortune by
imitating the auspicious journey of the sun. Circumambulating in a counterclockwise

8. movement—i.e., keeping the left shoulder toward the central object—called prasavya, is
observed in funeral ceremonies.
The Concept of the Throne of God in other religions
The Throne of God is the reigning centre of God in the Abrahamic religions:
primarily Judaism, Christianity, and Islam. The throne is said by various holy books to
reside beyond the Seventh Heaven which is called Araboth (Hebrew: ‫ֹות‬‫ב‬ ָ
‫ֲר‬‫ע‬ ‘ărāḇōṯ) in
Judaism,[1]
and al-'Arsh in Islam. Many in the Christian religion consider the ceremonial
chair as symbolizing or representing an allegory of the holy Throne of God.
JUDAISM: Micaiah (1 Kings 22:19), Isaiah (Isaiah 6), Ezekiel (Ezekiel 1) and Daniel (Daniel
7:9) all speak of God's throne although some philosophers, such as Saʿadiah
Gaon and Maimonides, interpreted such mention of a "throne" as allegory.
The heavenly throne room or throne room of God is a more detailed presentation of the
throne, into the representation of throne room or divine court.
Dead Sea Scrolls
The concept of a heavenly throne occurs in three Dead Sea Scroll texts. Later speculation
on the throne of God became a theme of Merkabah mysticism.
God the Father on a throne, Westphalia, Germany, late 15th century.

9. In the New Testament, the Throne of God is talked about in several
forms.[6]
Including Heaven as the Throne of God, The Throne of David, The Throne of
Glory, The Throne of Grace and many more. The New Testament continues Jewish
identification of heaven itself as the "throne of God", but also locates the throne of God
as "in heaven" and having a secondary seat at the right hand of God for the Session of
Christ.
Revelation
The Book of Revelation describes the Seven Spirits of God which surround the throne,
and John wishes his readers in the Seven Asian churches to be blessed with grace from
God, from the seven who are before God's throne, and from Jesus Christ in Heaven.
John states that in front of the throne there appears to be "a sea of glass, clear as
crystal", and that the throne is surrounded by a lion, an ox, a man, and a flying eagle;
each with six wings and covered with eyes, who constantly cry "Holy, holy, holy is the
Lord God Almighty, who was, and is, and is to come" repeatedly. It is also said that "out
of the throne proceeded lightnings and thunderings and voices".
Isaiah
In Isaiah 6, Isaiah sees the Lord sitting upon a throne, high and lifted up, and His train
(robe) filled the temple. Above the throne stood the Seraphims (angelic beings), and
each one had 6 wings. With two wings they covered their face, with two they covered
their feet, and with two they flew. And the Seraphims were calling out to one another,
"Holy, Holy, Holy, is the Lord of Hosts" (Some translations title Him, 'Lord of heavens
armies', or 'Lord Almighty'). Their voices shook the temple to its foundations, and the
entire building was filled with smoke.

10. ABOVE LEFT- Diagram of "Plain of Assembly"(Ard al-Hashr) on the Day of Judgment,
from autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and philosopher Ibn
Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-
Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of
Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet
Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the
Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).
In Islamic theology, the Throne (Arabic: ‫العرش‬ Al-'Arsh) is the largest of creations.
Abu Mansur al-Baghdadi (d. 429/1037) in his al-Farq bayn al-Firaq (The Difference
between the Sects) reports that 'Ali ibn Abi Talib, said: "Allah created the Throne as an
indication of His power, not for taking it as a place for Himself."
The vast majority of Muslims, including Sunnis (Ash'aris, Maturidis and Sufis), Mu'tazilis,
and Shi'is (Twelvers and Isma'ilis) believe it as a symbol of God's power and authority
and not as a dwelling place for Himself, while some Islamic sects, such as
the Karramis and the Salafis/Wahhabis believe that God has created it as a place of
dwelling.

11. The Quran mentions the throne some 25 times (33 times as Al-'Arsh), such as in verse
10:3 and 23:116:
Indeed, your Lord is Allah, who created the heavens and the earth in six days and then
established Himself above the Throne (Arsh), arranging the matter [of His creation].
There is no intercessor except after His permission. That is Allah, your Lord, so worship
Him. Then will you not remember? - Yunus 10:3
And it is He who created the heavens and the earth in six days - and His Throne had
been upon water - that He might test you as to which of you is best in deed. But if you
say, "Indeed, you are resurrected after death," those who disbelieve will surely say, "This
is not but obvious magic." - Hud 11:7
So Exalted be Allah, the True King - None has the right to be worshipped but He - Lord
of the Supreme Throne! - al-Mu’minoon 23:116
The Quran depicts the angels as carrying the throne of God and praising his glory,
similar to Old Testament images.
...those who bear the Throne, and all who are round about it, sing the praises of their
Lord and believe in Him and ask forgiveness for those who believe. - Quran 40:7
...and you shall see the angels going round about the Throne glorifying the praise of
their Lord; and judgment shall be given between them with justice, and it shall be said:
all praise is due to God, the Lord of the Worlds. - Quran 39:75
The Ayat al-Kursi (often glossed as "Verse of the footstool"), is a verse from Al-Baqara,
the second sura of the Quran, and is regarded as the book's greatest verse. It references
the Throne, and also God's greatest name, Al-Hayy Al-Qayyoom ("The Living, the
Eternal").Scholars of hadith have stated that Muhammad said the reward for reciting this
verse after every prayer is Paradise, and that reciting it is a protection from the devil.
Prophetic hadith also establish that The Throne is above the roof of Al-Firdaus Al-'Ala,
the highest level of Paradise where God's closest and most beloved servants in the
hereafter shall dwell