Divinity exists as much in a stone. The most obvious instances of this belief are to be seen in the elemental shapes of stones that are enshrined, daubed red and orange and silver, and worshipped with flowers, under the shade of a tree or beside a river. Offerings are made to the Salagrama, the stone that represents the god Vishnu, to the tulsi plant in the garden by the housewife, to the lingam which represents Lord Shiva, to the peepal tree outside almost every village that represents the local guardian deity.
The inherent continuity of beliefs is remarkable and observed even in the earlier archeological excavations from the Indus Valley of the 2nd and 3rd millennia BC. Tiny terracotta seals introduce Peepal leaves surrounded with a railing, as though marked sacred. In another seal a horned deity in the yogic posture is enthroned, surrounded by four animals which have earned him the name of Pashupati, the Lord of animals. This archic deity is an early form of the god Shiva, inspects that are worshipped to the present day.
The mother goddess is moulded in clay with pellets building up to an elaborate head dress, necklaces and girdle, to accentuate her breasts and hips – in her role as the mother earth. Through the centuries to the 3rd century BC, when other material evidence is mostly lacking, the mother earth continued to be moulded and worshipped in terracotta – as much as she is today in every village mata, in the forms of Durga or Lakshmi being ritually immersed each year in the river, so that earth returns to earth.
Two outstanding objects from the first cities of India depict its cosmopolitan culture. The superb head of a priest in limestone, with its accentuated mongoloid cheekbones and slit eyes is in sharp contrast to the sensuous tribal features of a bronze dancing girl. Although worked on a miniature scale, the latter figure shows tremendous sophistication in rendering a young poised tribal girl with slender angular limbs and pouting face
Removing one’s shoes before entering Temples, Mosques or Gurdwara ( Sikh temple) is essential. Over shoes are provided in some places at a nominal cost and stocking feet are usually permissible. Avoid taking leather goods of any kind into temples as these can often cause offense.
The namaste, the traditional Indian greeting form with folded hands is widely appreciated. Though men, especially in the cities, will not hesitate to shake hands with a man. A handshake would even be appreciated as a gesture of special friendliness. Most Indian women would be taken aback at the informality of interaction between the opposite sexes, a commonplace in the Western countries. Physical contact with women is to be avoided. It is considered against the etiquettes to offer to shake hands with a woman (unless she first offers to) or putting ones hands on a lady's shoulder.
In private, visitors are received as honoured guests and your unfamiliarity with Indian ways will be accepted and understood. If you want to experience eating with your fingers, remember to use only the right hand.
Avoid pointing the soles of your feet towards anyone as this is considered a sign of disrespect. Don’t point with your index finger: use either your extended hand or your chin.
Try never to shout or lose control with Indians. If you do, they may become more uncooperative and it will lead you nowhere.
Photography is prohibited inside the inner sanctum of many places of worship. Do obtain permission before using a camera. Visitors are usually welcome to look around at their leisure and can sometimes stay during religious rituals. For visits to place of worship, modest clothing, rather than brief skirts and skimpy tops or shorts, would be appropriate. In Sikh temples, your head should be covered. In mosques, women should cover their heads and arms and wear long skirts. A small contribution to the donation box is customary.
Classical Indian sculpture does not seem as though it were cut and chiseled as much as growing from the rock, organically, like a ripe fruit to be plucked. There does seem to be, too, a remarkable affinity between the figures of tree goddesses (yukshis) and the branches of trees which they embrace - as thought, the vital sap of energy of life flowed from vegetation into their veins. The yakshis embody the trees, as much as the celestial goddesses, embody the flow of rivers Ganga and Yamuna. Divinity exists. It is expressed though the elements, the rivers, the mountains, the trees.