Question & Answers
On this page the SVT Youth Group
provide answers to questions you may have about Hinduism or the Temple. The
answers below are not definitive and should be used as a guide. The Youth Group
cannot vouch for the accuracy of any of the answers provided below. We suggest
you also conduct research either on the Internet or through books to find some
of the answers. An excellent website providing answers to commonly asked
questions on Hinduism can be found at http://www.spiritweb.org/Spirit/nine-questions.html.
Gurudeva Sivaya Subramuniyaswami gives the answers on this site.
Hindu Rituals and Routines - why
do we follow these?
Compiled by Bala Subramaniam (SVT Youth Group)
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.
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 Lords name), meditation, paaraayana (reading of the
scriptures), prayers, and devotional singing etc is 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 Lords
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.
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 shastras 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
ones 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. Recognising
this oneness with the meeting of the palms, we salute with head bowed to 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.
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 ones 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 that 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 Indias 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.
The tilak invokes a feeling of
sanctity in the wearer and others. It is recognised as a religious mark. Its
form and colour vary according to ones caste, religious sect or the form of the Lord
worshipped.
In earlier times, the four castes
(based on varna or colour) Brahmin, 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 the shape of "OM ")
of bhasma, Devi worshippers a red dot of kumkum and so on. The tilak covers 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.
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 fulfil me.
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.
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 (the form of "OM").
When applied with a red spot at the centre, the mark symbolises Shiva-Shakti
(the unity of energy and matter that creates the entire seen and unseen
universe). Bhasma has medicinal value and is used in many ayurvedic medicines.
It absorbs excess moisture from the body and prevents colds and headaches. The
Upanishads say that the famous Mrityunjaya mantra should be chanted whilst
applying ash on the forehead.
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."
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", maintained 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.
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 are 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.
We cannot draw a circle without a
centre point. The Lord is the centre, source and essence of our lives.
Recognising 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 centre. This means that
wherever or whoever we may be, we are equally close to the Lord.
His grace flows towards us without
partiality.
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 symbolises 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 recognise and remember the supreme divinity within
us, which alone is idolised in the form of the Lord that we worship outside.
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 apologise 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 fulfil their desires or to please the Lord.
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.
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 symbolises 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
symbolises 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".
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 symbolises 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 Bhagavad-Gita:
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 practised by all
saadhakas or spiritual seekers and devotees. Our bodies have certain energy
centres 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 symbolises the link between the creator and the supreme Cause. It also
symbolises Brahmaloka, the abode of Lord Brahma. The auspicious sign of the
swastika is said to have evolved from the lotus.
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.
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 Rukmini placed a single tulasi leaf along with the
wealth on the scale 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.
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 the 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 the Vedas emerged. 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 devas
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 emphasising 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.
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 fulfil our desires.
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 symbolise 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 symbolises Lord Ganesha. 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 symbolises 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.
Towards the end of every
ritualistic worship (pooja or bhajan) of the Lord or to welcome an honoured
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
focussed 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 these wondrous phenomenons 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 symbolises 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.
If you have any questions please
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