1. Why do we light a lamp?
In almost every Indian home a lamp is lit daily before
the altar of the Lord. In some houses it is lit at dawn, in some, twice a
day – at dawn and dusk – and in a few it is maintained continuously -
Akhanda Deepa. All auspicious functions commence with the lighting of the
lamp, which is often maintained right through the occasion.
Light symbolizes knowledge, and darkness - ignorance. The
Lord is the "Knowledge Principle" (Chaitanya) who is the source,
the enlivener and the illuminator of all knowledge. Hence light is worshiped
as the Lord himself.
Knowledge removes ignorance just as light removes
darkness. Also knowledge is a lasting inner wealth by which all outer
achievement can be accomplished. Hence we light the lamp to bow down to
knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube light? That too would remove
darkness. But the traditional oil lamp has a further spiritual significance.
The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies
and the wick, the ego. When lit by spiritual knowledge, the vaasanas get
slowly exhausted and the ego too finally perishes. The flame of a lamp
always burns upwards. Similarly we should acquire such knowledge as to take
us towards higher ideals.
Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the
Knowledge Principle (the Supreme Lord), which removes the darkness of
ignorance and by which all can be achieved in life.
2. Why do we have a prayer room?
Most Indian homes have a prayer room or altar. A lamp is
lit and the Lord worshipped each day. Other spiritual practices like japa -
repetition of the Lord’s name, meditation, paaraayana - reading of the
scriptures, prayers, and devotional singing etc are also done here. Special
worship is done on auspicious occasions like birthdays, anniversaries,
festivals and the like. Each member of the family - young or old - communes
with and worships the Divine here.
The Lord is the entire creation. He is therefore the true
owner of the house we live in too. The prayer room is the Master room of the
house. We are the earthly occupants of His property. This notion rids us of
false pride and possessiveness.
The ideal attitude to take is to regard the Lord as the
true owner of our homes and us as caretakers of His home. But if that is
rather difficult, we could at least think of Him as a very welcome guest.
Just as we would house an important guest in the best comfort, so too we
felicitate the Lord’s presence in our homes by having a prayer room or
altar, which is, at all times, kept clean and well-decorated.
Also the Lord is all pervading. To remind us that He
resides in our homes with us, we have prayer rooms. Without the grace of the
Lord, no task can be successfully or easily accomplished. We invoke His
grace by communing with Him in the prayer room each day and on special
occasions.
Each room in a house is dedicated to a specific function
like the bedroom for resting, the drawing room to receive guests, the
kitchen for cooking etc. The furniture, decor and the atmosphere of each
room are made conducive to the purpose it serves. So too for the purpose of
meditation, worship and prayer, we should have a conducive atmosphere -
hence the need for a prayer room.
Sacred thoughts and sound vibrations pervade the place
and influence the minds of those who spend time there. Spiritual thoughts
and vibrations accumulated through regular meditation, worship and chanting
done there pervade the prayer room. Even when we are tired or agitated, by
just sitting in the prayer room for a while, we feel calm, rejuvenated and
spiritually uplifted.
3. Why do we do Namaste?
Indians greet each other with namaste. The two palms are
placed together in front of the chest and the head bows whilst saying the
word namaste. This greeting is for all - people younger than us, of our own
age, those older than friends, even strangers and us.
There are five forms of formal traditional greeting
enjoined in the shaastras of which namaskaram is one. This is understood as
prostration but it actually refers to paying homage as we do today when we
greet each other with a namaste.
Namaste could be just a casual or formal greeting, a
cultural convention or an act of worship. However there is much more to it
than meets the eye. In Sanskrit namah + te = namaste. It means - I bow to
you - my greetings, salutations or prostration to you. Namaha can also be
literally interpreted as "na ma" (not mine). It has a spiritual
significance of negating or reducing one’s ego in the presence of another.
The real meeting between people is the meeting of their
minds. When we greet another, we do so with namaste, which means, "may
our minds meet," indicated by the folded palms placed before the chest.
The bowing down of the head is a gracious form of extending friendship in
love and humility
The spiritual meaning is even deeper. The life force, the
divinity, the Self or the Lord in me is the same in all. Recognizing this
oneness with the meeting of the palms, we salute with head bowed the
Divinity in the person we meet. That is why sometimes, we close our eyes as
we do namaste to a revered person or the Lord – as if to look within. The
gesture is often accompanied by words like "Ram Ram,” "Jai Shri
Krishna", "Namo Narayana", "Jai Siya Ram", "Om
Shanti" etc - indicating the recognition of this divinity.
When we know this significance, our greeting does not
remain just a superficial gesture or word but paves the way for a deeper
communion with another in an atmosphere of love and respect.
4. Why do we prostrate before parents and elders?
Indians prostrate before their parents, elders, teachers
and noble souls by touching their feet. The elder in turn blesses us by
placing his or her hand on or over our heads. Prostration is done daily,
when we meet elders and particularly on important occasions like the
beginning of a new task, birthdays, festivals etc. In certain traditional
circles, prostration is accompanied by abhivaadana, which serves to
introduce one-self, announce one’s family and social stature.
Man stands on his feet. Touching the feet in prostration
is a sign of respect for the age, maturity, nobility and divinity that our
elders personify. It symbolizes our recognition of their selfless love for
us and the sacrifices they have done for our welfare. It is a way of humbly
acknowledging the greatness of another. This tradition reflects the strong
family ties, which has been one of India’s enduring strengths.
The good wishes (Sankalpa) and blessings (aashirvaada) of
elders are highly valued in India. We prostrate to seek them. Good thoughts
create positive vibrations. Good wishes springing from a heart full of love,
divinity and nobility have a tremendous strength. When we prostrate with
humility and respect, we invoke the good wishes and blessings of elders,
which flow in the form of positive energy to envelop us. This is why the
posture assumed whether it is in the standing or prone position, enables the
entire body to receive the energy thus received.
The different forms of showing respect are :
Pratuthana:
Rising to welcome a person.
Namaskaara:
Paying homage in the form of namaste
Upasangrahan:
Touching the feet of elders or teachers.
Shaashtaanga:
Prostrating fully with the feet, knees, stomach, chest,
forehead and arms touching the ground in front of the elder.
Pratyabivaadana:
Returning a greeting.
Rules are prescribed in our scriptures as to who should
prostrate to whom. Wealth, family name, age, moral strength and spiritual
knowledge in ascending order of importance qualified men to receive respect.
This is why a king though the ruler of the land, would prostrate before a
spiritual master. Epics like the Ramayana and Mahabharata have many stories
highlighting this aspect.
5. Why do we wear marks (tilak, pottu and the like) on the forehead?
The tilak or pottu invokes a feeling of sanctity in the
wearer and others. It is recognized as a religious mark. Its form and colour
vary according to one’s caste, religious sect or the form of the Lord
worshipped.
In earlier times, the four castes (based on varna or
colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks
differently. The brahmin applied a white chandan mark signifying purity, as
his profession was of a priestly or academic nature. The kshatriya applied a
red kumkum mark signifying valour as he belonged to warrior races. The
vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was
a businessman or trader devoted to creation of wealth. The sudra applied a
black bhasma, kasturi or charcoal mark signifying service as he supported
the work of the other three divisions.
Also Vishnu worshippers apply a chandan tilak of the
shape of "U,” Shiva worshippers a tripundra of bhasma, Devi worshippers
a red dot of kumkum and so on).
The tilak cover the spot between the eyebrows, which is
the seat of memory and thinking. It is known as the Aajna Chakra in the
language of Yoga. The tilak is applied with the prayer - "May I
remember the Lord. May this pious feeling pervade all my activities. May I
be righteous in my deeds.” Even when we temporarily forget this prayerful
attitude the mark on another reminds us of our resolve. The tilak is thus a
blessing of the Lord and a protection against wrong tendencies and forces.
The entire body emanates energy in the form of
electromagnetic waves - the forehead and the subtle spot between the
eyebrows especially so. That is why worry generates heat and
causes a headache. The tilak and pottu cools the
forehead, protects us and prevents energy loss. Sometimes the entire
forehead is covered with chandan or bhasma. Using plastic reusable
"stick bindis" is not very beneficial, even though it serves the
purpose of decoration.
6. Why do we not touch papers, books and people with the feet?
To Indians, knowledge is sacred and divine. So it must be
given respect at all times. Nowadays we separate subjects as sacred and
secular. But in ancient India every subject - academic or spiritual - was
considered divine and taught by the guru in the gurukula.
The custom of not stepping on educational tools is a
frequent reminder of the high position accorded to knowledge in Indian
culture. From an early age, this wisdom fosters in us a deep reverence for
books and education. This is also the reason why we worship books, vehicles
and instruments once a year on Saraswathi Pooja or Ayudha Pooja day,
dedicated to the Goddess of Learning. In fact, each day before starting our
studies, we pray:
Saraswati namasthubhyam Varade kaama roopini
Vidyaarambham karishyaami Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of Boons and fulfiller of
wishes, I prostrate to You before starting my studies. May you always
fulfill me?
7. To touch another with the feet is considered an act of
misdemeanor. Why is this so?
Man is regarded as the most beautiful, living breathing
temple of the Lord! Therefore touching another with the feet is akin to
disrespecting the divinity within him or her. This calls for an immediate apology,
which is offered with reverence and humility.
8. Why do we apply the holy ash?
The ash of any burnt object is not regarded as holy ash.
Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where
special wood along with ghee and other herbs is offered as worship of the
Lord. Or the deity is worshipped by pouring ash as abhisheka and is then
distributed as bhasma.
Bhasma is generally applied on the forehead. Some apply
it on certain parts of the body like the upper arms, chest etc. Some ascetics
rub it all over the body. Many consume a pinch of it each time they receive
it.
The word bhasma means, "that by which our sins are
destroyed and the Lord is remembered.” Bha implied bhartsanam ("to
destroy") and sma implies smaranam ("to remember"). The
application of bhasma therefore signifies destruction of the evil and
remembrance of the divine. Bhasma is called vibhuti (which means
"glory") as it gives glory to one who applies it and raksha (which
means a source of protection) as it protects the wearer from ill health and
evil, by purifying him or her.
Homa (offering of oblations into the fire with sacred
chants) signifies the offering or surrender of the ego and egocentric
desires into the flame of knowledge or a noble and selfless cause. The
consequent ash signifies the purity of the mind, which results from such
actions.
Also the fire of knowledge burns the oblation and wood
signifying ignorance and inertia respectively. The ash we apply indicates
that we should burn false identification with the body and become free of
the limitations of birth and death. This is not to be misconstrued as a
morose reminder of death but as a powerful pointer towards the fact that
time and tide wait for none.
Bhasma is specially associated with Lord Shiva who
applies it all over His body. Shiva devotes apply bhasma as a tripundra.
When applied with a red spot at the center, the mark symbolizes Shiva-Shakti
(the unity of energy and matter that creates the entire seen and unseen
universe).
Tryambakam yajaamahe Sugandhim pushtivardhanam Urvaa
rukamiva bhandhanaan Mrytyor muksheeyamaa amrutaat
"We worship the three-eyed Lord Shiva who nourishes
and spread fragrance in our lives. May He free us from the shackles of sorrow,
change and death – effortlessly, like the fall of a rip brinjal from its
stem."
9. Why do offer food to the Lord before eating it?
Indians make an offering of food to the Lord and later
partake of it as prasaada - a holy gift from the Lord. In our daily
ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.
The Lord is omnipotent and omniscient. Man is a part,
while the Lord is the totality. All that we do is by His strength and
knowledge alone. Hence what we receive in life as a result of our actions is
really His alone. We acknowledge this through the act of offering food to
Him. This is exemplified by the Hindi words "tera tujko arpan"– I
offer what is Yours to You. Thereafter it is akin to His gift to us, graced
by His divine touch.
Knowing this, our entire attitude to food and the act of
eating changes. The food offered will naturally be pure and the best. We
share what we get with others before consuming it. We do not demand,
complain or criticise the quality of the food we get. We eat it with
cheerful acceptance (prasaada buddhi).
Before we partake of our daily meals we first sprinkle
water around the plate as an act of purification. Five morsels of food are
placed on the side of the plate acknowledging the debt owed by us to the
Divine forces (devta runa) for their benign grace and protection, our
ancestors (pitru runa) for giving us their lineage and a family culture, the
sages (rishi runa) as our religion and culture have been
"realised", aintained and handed down to us by them, our fellow
beings (manushya runa) who constitute society without the support of which
we could not live as we do and other living beings (bhuta runa) for serving
us selflessly.
Thereafter the Lord, the life force, who is also within
us as the five life-giving physiological functions, is offered the food.
This is done with the chant
praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa,
udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa
After offering the food thus, it is eaten as prasaada -
blessed food.
10. Why do we fast?
Most devout Indians fast regularly or on special
occasions like festivals. On such days they do not eat at all, eat once or
make do with fruits or a special diet of simple food.
Fasting in Sanskrit is called upavaasa. Upa means
"near" + vaasa means "to stay". Upavaasa therefore means
staying near (the Lord), meaning the attainment of close mental proximity
with the Lord. Then what has upavaasa to do with food?
A lot of our time and energy is spent in procuring food
items, preparing, cooking, eating and digesting food. Certain food types
make our minds dull and agitated. Hence on certain days man decides to save
time and conserve his energy by eating either simple, light food or totally
abstaining from eating so that his mind becomes alert and pure. The mind,
otherwise pre-occupied by the thought of food, now entertains noble thoughts
and stays with the Lord. Since it is a self-imposed form of discipline it is
usually adhered to with joy
Also every system needs a break and an overhaul to work
at its best. Rest and a change of diet during fasting is very good for the
digestive system and the entire body.
The more you indulge the senses, the more they make their
demands. Fasting helps us to cultivate control over our senses, sublimate
our desires and guide our minds to be poised and at peace.
Fasting should not make us weak, irritable or create an
urge to indulge later. This happens when there is no noble goal behind
fasting.
The Bhagavad-Gita urges us to eat appropriately - neither
too less nor too much - yukta-aahaara and to eat simple, pure and healthy
food (a saatvik diet) even when not fasting.
11. Why do we do pradakshina (circumambulate)?
We cannot draw a circle without a center point. The Lord
is the center, source and essence of our lives. Recognizing Him as the focal
point in our lives, we go about doing our daily chores. This is the
significance of pradakshina.
Also every point on the circumference of a circle is equidistant
from the center. This means that wherever or whoever we may be, we are
equally close to the Lord. His grace flows towards us without partiality.
12. Why is pradakshina done only in a clockwise manner?
The reason is not, as a person said, to avoid a traffic
jam! As we do pradakshina, the Lord is always on our right. In India the
right side symbolizes auspiciousness. So as we circumambulate the sanctum
sanctorum we remind ourselves to lead an auspicious life of righteousness,
with the Lord who is the indispensable source of help and strength, as our
guide - the "right hand".
Indian scriptures enjoin - matrudevo bhava, pitrudevo
bhava, acharyadevo bhava. May you consider your parents and teachers as you
would the Lord. With this in mind we also do pradakshina around our parents
and divine personages.
After the completion of traditional worship (pooja), we
customarily do pradakshina around ourselves. In this way we recognize and
remember the supreme divinity within us, which alone is idolized in the form
of the Lord that we worship outside.
13. Why do we regard trees and plants as sacred?
The Lord, the life in us, pervades all living beings, be
they plants or animals. Hence, they are all regarded as sacred. Human life
on earth depends on plants and trees. They give us the vital factors that
make life possible on earth: food, oxygen, clothing, shelter, medicines etc.
Hence, in India, we are taught to regard trees and plants
as sacred. Indians scriptures tell us to plant ten trees if, for any reason,
we have to cut one. We are advised to use parts of trees and plants only as
much as is needed for food, fuel, shelter etc. we are also urged to
apologies to a plant or tree before cutting it to avoid incurring a specific
sin named soona.
Certain trees and plants like tulasi, peepal etc., which
have tremendous beneficial qualities, are worshipped till today. It is
believed that divine beings manifest as trees and plants, and many people
worship them to fulfill their desires or to please the Lord.
14. Why do we ring the bell in a temple?
Is it to wake up the Lord? But the Lord never sleeps. Is
it to let the Lord know we have come? He does not need to be told, as He is
all knowing. Is it a form of seeking permission to enter His precinct? It is
a homecoming and therefore entry needs no permission. The Lord welcomes us
at all times. Then why do we ring the bell?
The ringing of the bell produces what is regarded as an
auspicious sound. It produces the sound Om, the universal name of the Lord.
There should be auspiciousness within and without, to gain the vision of the
Lord who is all-auspiciousness.
Even while doing the ritualistic aarati, we ring the
bell. It is sometimes accompanied by the auspicious sounds of the conch and
other musical instruments. An added significance of ringing the bell, conch
and other instruments is that they help drowned any inauspicious or
irrelevant noises and comments that might disturb or distract the
worshippers in their devotional ardour, concentration and inner peace.
As we start the daily ritualistic worship (pooja) we ring
the bell, chanting:
Aagamaarthamtu devaanaam gamanaarthamtu rakshasaam Kurve
ghantaaravam tatra devataahvaahna lakshanam
I ring this bell indicating the invocation of divinity,
So that virtuous and noble forces enter (my home and heart); and the demonic
and evil forces from within and without, depart.
15. Why do we worship the kalasha?
First of all what is a kalasha? A brass, mud or copper
pot is filled with water. Mango leaves are placed in the mouth of the pot
and a coconut is placed over it. A red or white thread is tied around its
neck or sometimes all around it in a intricate diamond-shaped pattern. The
pot may be decorated wit designs. Such a pot is known as a kalasha.
When the pot is filled with water or rice, it is known as
purnakumbha representing the inert body which when filled with the divine
life force gains the power to do all the wonderful things that makes life
what it is.
A kalasha is placed with due rituals on all-important
occasions like the traditional house warming (grihapravesa), wedding, daily
worship etc. It is placed near the entrance as a sign of welcome. It is also
used in a traditional manner while receiving holy personages. Why do we
worship the kalasha? Before the creation came into being, Lord Vishnu was
reclining on His snake-bed in the milky ocean. From His navel emerged a
lotus from which appeared Lord Brahma, the creator, who thereafter created
this world.
The water in the kalasha symbolizes the primordial water
from which the entire creation emerged. It is the giver of life to all and
has the potential of creating innumerable names and forms, the inert objects
and the sentient beings and all that is auspicious in the world from the
energy behind the universe. The leaves and coconut represent creation.
The thread represents the love that "binds" all
in creation. The kalasha is therefore considered auspicious and worshipped.
The waters from all the holy rivers, the knowledge of all the Vedas and the
blessings of all the deities are invoked in the kalasha and its water is
thereafter used for all the rituals, including the abhisheka.
The consecration (kumbhaabhisheka) of a temple is done in
a grand manner with elaborate rituals including the pouring of one or more
kalashas of holy water on the top of the temple. When the asuras and devas
churned the milky ocean, the Lord appeared bearing the pot of nectar, which
blessed one with everlasting life.
Thus the kalasha also symbolizes immortality. Men of
wisdom are full and complete as they identify with the infinite Truth
(poornatvam). They brim with joy and love and respect all that is
auspicious. We greet them with a purnakumbha ("full pot")
acknowledging their greatness and as a sign of respectful and reverential
welcome, with a "full heart".
16. Why do we consider the lotus as special?
The lotus is the symbol of truth, auspiciousness and
beauty (satyam, shivam, sundaram). The Lord is also that nature and
therefore, His various aspects are compared to a lotus (i.e. lotus-eyes,
lotus feet, lotus hands, the lotus of the heart etc.).
The lotus blooms with the rising sun and close at night.
Similarly, our minds open up and expand with the light of knowledge. The
lotus grows even in slushy areas. It remains beautiful and untainted despite
its surroundings, reminding us that we too can and should strive to remain
pure and beautiful within, under all circumstances.
The lotus leaf never gets wet even though it is always in
water. It symbolizes the man of wisdom (gyaani) who remains ever joyous,
unaffected by the world of sorrow and change. This is revealed in a shloka
from the Bhagwad-Geeta:
Brahmanyaadhaaya karmaani Sangam tyaktvaa karoti yaha
Lipyate na sa paapena Padma patram ivaambhasaa
He who does actions, offering them to Brahman (the
Supreme), abandoning attachment, is not tainted by sin, just as a lotus leaf
remains unaffected by the water on it.
From this, we learn that what is natural to the man of
wisdom becomes a discipline to be practiced by all saadhakas or spiritual
seekers and devotees. Our bodies have certain energy centers described in the
Yoga Shaastras as chakras.
Each one is associated with lotus that has a certain
number of petals. For example, a lotus with a thousand petals represents the
Sahasra chakra at the top of the head, which opens when the yogi attains
Godhood or Realisation. Also, the lotus posture (padmaasana) is recommended
when one sits for meditation. A lotus emerged from the navel of Lord Vishnu.
Lord Brahma originated from it to create the world. Hence, the lotus
symbolizes the link between the creator and the supreme Cause.
It also symbolizes Brahmaloka, the abode of Lord Brahma.
The auspicious sign of the swastika is said to have evolved from the lotus.
17. Why do we worship tulasi?
In Sanskrit, tulanaa naasti athaiva tulasi - that which
is incomparable (in its qualities) is the tulasi
For Indians it is one of the most sacred plants. In fact
it is known to be the only thing used in worship, which, once used, can be
washed and reused in pooja - as it is regarded so self-purifying.
As one story goes, Tulasi was the devoted wife of
Shankhachuda, a celestial being. She believed that Lord Krishna tricked her
into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her
devotion and adhered to righteousness, the Lord blessed her saying that she
would become the worshipped plant, tulasi that would adorn His head.
Also that all offerings would be incomplete without the
tulasi leaf - hence the worship of tulasi.
She also symbolises Goddess Lakshmi, the consort of Lord
Vishnu. Those who wish to be righteous and have a happy family life worship
the tulasi.
Tulasi is married to the Lord with all pomp and show as
in any wedding.
This is because according to another legend, the Lord
blessed her to be His consort. Satyabhama once weighed Lord Krishna against
all her legendary wealth. The scales did not balance till a single tulasi
leaf was placed along with the wealth on the scale by Rukmini with devotion.
Thus the tulasi played the vital role of demonstrating to
the world that even a small object offered with devotion means more to the
Lord than all the wealth in the world.
The tulasi leaf has great medicinal value and is used to
cure various ailments, including the common cold.
Yanmule sarvatirhaani Yannagre sarvadevataa Yanmadhye
sarvavedaascha Tulasi taam namaamyaham
I bow down to the tulasi, At whose base are all the holy
places, At whose top reside all the deities and In whose middle are all the
Vedas.
18. Why do we blow the conch?
When the conch is blown, the primordial sound of Om
emanates. Om is an auspicious sound that was chanted by the Lord before
creating the world. It represents the world and the Truth behind it.
As the story goes, the demon Shankhaasura defeated devas,
the Vedas and went to the bottom of the ocean. The devas appealed to Lord
Vishnu for help. He incarnated as Matsya Avataara - the "fish
incarnation" and killed Shankhaasura. The Lord blew the conch-shaped
bone of his ear and head. The Om sound emanated, from which emerged the
Vedas.
All knowledge enshrined in the Vedas is an elaboration of
Om. The conch therefore is known as shankha after Shankaasua. The conch
blown by the Lord is called Paanchajanya. He carries it at all times in one
of His four hands.
It represents dharma or righteousness that is one of the
four goals (purushaarthas) of life. The sound of the conch is thus also the
victory call of good over evil.
Another well-known purpose of blowing the conch and the
instruments, known traditionally to produce auspicious sounds is to drown or
mask negative comments or noises that may disturb or upset the atmosphere or
the minds of worshippers.
Ancient India lived in her villages. Each village was
presided over by a primary temple and several small ones. During the aarati
performed after all-important poojas and on sacred occasions, the conch used
to be blown. Since villages were generally small, the sound of the conch
would be heard all over the village. People who could not make it to the
temple were reminded to stop whatever they were doing, at least for a few
seconds, and mentally bow to the Lord. The conch sound served to briefly
elevate people's minds to a prayerful attitude even in the middle of their
busy daily routine.
The conch is placed at the altar in temples and homes
next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma,
victory and auspiciousness. It is often used to offer devotees thirtha
(sanctified water) to raise their minds to the highest Truth. It is
worshipped with the following verse.
Twam puraa saagarot pannaha Vishnunaa vidhrutahakare
Devaischa poojitha sarvahi Panchjanya namostu te
Salutations to Panchajanya the conch born of the ocean
Held in the hand of Lord Vishnu and worshipped by all devaas
19. Why do we say shaanti thrice?
Shaanti, meaning "peace", is a natural state of
being. Disturbances are created either by others or us. For example, peace
already exists in a place until someone makes noise.
Therefore, peace underlies all our agitations. When
agitations end, peace is naturally experienced since it was already there.
Where there is peace, there is happiness. Therefore, every one without
exception desires peace in his/her life.
However, peace within or without seems very hard to
attain because it is covered by our own agitations. A rare few manage to
remain peaceful within even in the midst of external agitation and troubles.
To invoke peace, we chant prayers. By chanting prayers, troubles end and
peace is experienced internally, irrespective of the external disturbances.
All such prayers end by chanting shaanti thrice.
It is believed that trivaram satyam - that which is said
thrice comes true. For emphasizing a point we repeat a thing thrice. In the
court of law also, one who takes the witness stands says, "I shall
speak the truth, the whole truth and nothing but the truth".
We chant shaanti thrice to emphasise our intense desire
for peace. All obstacles, problems and sorrows originate from three sources.
Aadhidaivika : The unseen divine forces over which we
have little or no control like earthquakes, floods, volcanic eruptions etc.
Aadhibhautika: The known factors around us like accidents,
human contacts, pollution, crime etc.
Aadhyaatmika : We sincerely pray to the Lord that at
least while we undertake special tasks or even in our daily lives, there are
no problems or that, problems are minimised from the three sources written
about above.
May peace alone prevail. Hence shaanti is chanted thrice.
It is chanted aloud the first time, addressing the unseen
forces. It is chanted softer the second time, directed to our immediate
surroundings and those around, and softest the last time as it is addressed
to oneself.
20. Why do we offer a coconut?
In India one of the most common offerings in a temple is
a coconut. It is also offered on occasions like weddings, festivals, the use
of a new vehicle, bridge, house etc. It is offered in the sacrificial fire
whilst performing homa. The coconut is broken and placed before the Lord. It
is later distributed as prasaada.
The fibre covering of the dried coconut is removed except
for a tuft on the top. The marks on the coconut make it look like the head
of a human being. The coconut is broken, symbolising the breaking of the
ego. The juice within, representing the inner tendencies (vaasanas) is
offered along with the white kernel - the mind, to the Lord.
A mind thus purified by the touch of the Lord is used as
prasaada ( a holy gift). In the traditional abhishekha ritual done in all
temples and many homes, several materials are poured over the deity like
milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each
material has a specific significance of bestowing certain benefits on worshippers.
Tender coconut water is used in abhisheka rituals since it is believed to
bestow spiritual growth on the seeker.
The coconut also symbolises selfless service. Every part
of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways
like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty
water from the earth and converts it into sweet nutritive water that is
especially beneficial to sick people. It is used in the preparation of many
ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent
the three-eyed Lord Shiva and therefore it is considered to be a means to
fulfill our desires.
21. Why do we chant Om?
Om is one of the most chanted sound symbols in India. It
has a profound effect on the body and mind of the one who chants and also on
the surroundings. Most mantras and vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as
a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon.
Its form is worshipped, contemplated upon or used as an auspicious sign.
Om is the universal name of the Lord. It is made up of
the letters A (phonetically as in "around"), U (phonetically as in
"put") and M (phonetically as in "mum"). The sound
emerging from the vocal chords starts from the base of the throat as
"A". With the coming together of the lips, "U" is formed
and when the lips are closed, all sounds end in "M".
The three letters symbolize the three states (waking,
dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the
three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah)
etc. The Lord is all these and beyond.
The formless, attributeless Lord (Brahman) is represented
by the silence between two Om Chants. Om is also called pranava that means,
"that (symbol or sound) by which the Lord is praised". The entire
essence of the Vedas is enshrined in the word Om. It is said that the Lord
started creating the world after chanting Om and atha. Hence its sound is
considered to create an auspicious beginning for any task that we undertake.
The Om chant should have the resounding sound of a bell (aaooommm).
Om is written in different ways in different places. The
most common form symbolizes Lord Ganesha’s. The upper curve is the head; the
lower large one, the stomach; the side one, the trunk; and the semi-circular
mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus
Om symbolizes everything - the means and the goal of life, the world and the
Truth behind it, the material and the Sacred, all form and the Formless.
22. Why do we do aarati?
Towards the end of every ritualistic worship (pooja or
bhajan) of the Lord or to welcome an honored guest or saint, we perform the
aarati. This is always accompanied by the ringing of the bell and sometimes
by singing, playing of musical instruments and clapping.
It is one of the sixteen steps (shodasha upachaara) of
the pooja ritual. It is referred to as the lighted lamp in the right hand,
which we wave in a clockwise circling movement to light the entire form of
the Lord.
Each part is revealed individually and also the entire
form of the Lord. As the light is waved we either do mental or loud chanting
of prayers or simply behold the beautiful form of the Lord, illumined by the
lamp. At the end of the aarati we place our hands over the flame and then
gently touch our eyes and the top of the head.
We have seen and participated in this ritual from our
childhood. Let us find out why we do the aarati?
Having worshipped the Lord of love - performing
abhisheka, decorating the image and offering fruits and delicacies, we see
the beauty of the Lord in all His glory. Our minds are focused on each limb
of the Lord as the lamp lights it up. It is akin to silent open-eyed
meditation on His beauty. The singing, clapping, ringing of the bell etc.
denote the joy and auspiciousness, which accompanies the vision of the Lord.
Aarati is often performed with camphor. This holds a
telling spiritual significance. Camphor when lit, burns itself out
completely without leaving a trace of it. It represents our inherent
tendencies (vaasanas). When lit by the fire of knowledge which illumines the
Lord (Truth), our vaasanas thereafter burn themselves out completely, not
leaving a trace of ego which creates in us a sense of individuality that
keeps us separate from the Lord.
Also while camphor burns to reveal the glory of Lord, it
emits a pleasant perfume even while it sacrifices itself. In our spiritual
progress, even as we serve the guru and society, we should willingly
sacrifice ourselves and all we have, to spread the "perfume" of
love to all. We often wait a long while to see the illumined Lord but when
the aarati is actually performed, our eyes close automatically as if to look
within. This is to signify that each of us is a temple of the Lord.
Just as the priest reveals the form of the Lord clearly
with the aarati flame, so too the guru reveals to us the divinity within
each of us with the help of the "flame" of knowledge (or the light
of spiritual knowledge). At the end of the aarati, we place our hands over
the flame and then touch our eyes and the top of the head. It means - may
the light that illuminated the Lord light up my vision; may my vision be
divine and my thoughts noble and beautiful.
The philosophical meaning of aarati extends further. The
sun, moon, stars, lightning and fire are the natural sources of light. The
Lord is the source of this wonderous phenomenon of the universe. It is due
to Him alone that all else exist and shine. As we light up the Lord with the
flame of the aarati, we turn our attention to the very source of all light,
which symbolizes knowledge and life.
Also the sun is the presiding deity of the intellect, the
moon, that of the mind, and fire, that of speech. The Lord is the supreme
consciousness that illuminates all of them. Without Him, the intellect
cannot think, nor can the mind feel nor the tongue speaks. The Lord is
beyond the mind, intellect and speech. How can this finite equipment
illuminate the Lord? Therefore, as we perform the aarati we chant;
Na tatra suryo bhaati na chandra taarakam Nemaa vidyuto
bhaanti kutoyamagnib Tameva bhaantam anubhaati sarvam Tasya bhasa sarvam
idam vibhaati
He is there where the sun does not shine, Nor the moon,
stars and lightning. then what to talk of this small flame (in my hand),
Everything (in the universe) shines only after the Lord, And by His light
alone are we all illumined.
Swami Chinmayananda |
Hindu Rituals and Routines - Why do we follow them?
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