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 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.
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.
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
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?
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?
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".
Brahmanyaadhaaya
karmaani
Sangam tyaktvaa karoti yaha
Lipyate na sa paapena
Padma patram ivaambhasaa
It also symbolizes Brahmaloka, the abode of Lord Brahma. The auspicious sign of the swastika is said to have evolved from the lotus.
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
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.
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.
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.
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.
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?
This shows extreme case of applying
ash(this is toomuch and not commonly
done
aBhasm (the holy ash)
is the ash from the homa (sacrificial fire) where
special wood along with ghee and other herbs is
offerThe ash of any burnt object is
not regarded as holy ashed 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.
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
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
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 fast
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 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.
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
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.
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:
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.
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.
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? (Shankh )
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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
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
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.
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.
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.
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
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.
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.
