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