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 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 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
anamaste.
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 (discussed separately in this
book).
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 the shape of "º ") 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?
6a.
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.
7.
Why do we apply the holy ash?
T his shows extreme
case of applying ash(this is toomuch and not commonly done
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 impliedbhartsanam ("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 "&ord�; "). 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).
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."
8.
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.
9.
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.
10.
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
ofpradakshina.
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.
11.
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.
12.
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.
12.
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.
13.
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".
14.
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 allsaadhakas 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.
15.
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.
16.
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
17.
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.
18.
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.
19.
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.
20.
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.
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