Why do we light a lamp?

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1. Why do we light a lamp?

 

 

In almost every Indian home a lamp is tit 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 tamp, 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 achieved in life.

 

 

 

2. 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 negation 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. Recognized 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 Krishna " , " Namo Narayana " , " Jai Siya Ram " , " Om Shanti "

ect - 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.

 

 

 

3. 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

other. It is recognized as a religious mark. Its form and color

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 color) -

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

worrior 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

charcol 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 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 resuable " stick bindis " is not very

beneficial, even though it serves the purpose of decoration.

 

 

 

4. 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 life, we go about doing our daily chores. This

is significance of pradakshina.

 

Also every point on the circumference of a circle is equidistance

from the center. This means wherever or whoever we may be, we are

equally close to the Lord. His grace flows towards us without

partiality.

 

 

 

5. 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 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, valcanic eruptions ect.

 

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 minimized 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

surrounding and those around, and those around, and softest the last

time as it is addressed to oneself.

 

 

 

6. 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 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 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

sleep), the three deities ( Brahma, Vishnu and Siva), the three

Vedas (Rig, Yajur and Sama) the three words (Bhuh, Bhuvah, Suvah)

ect. The Lord is all these and beyond.

 

The formless, attribute less Lord (Bhahman) 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 in different ways in places. The most

common form symbolizes Lord Ganesha's. The upper curve is the head;

the lower larger 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

Sacred, all form and the Formless.

 

 

 

7. 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 have 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, 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

our 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 sacrifices 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 wondrous phenomenon of the universe. It

is due to Him alone that all else exist and shine. As we light up

the Lord with the flame of the aarati, we turn our attention to the

very source of all light, which symbolizes knowledge and life.

 

Also the sun is the presiding deity of the intellect, the moon, that

of the mind, and fire, that of speech. The Lord is the supreme

consciousness that illuminates all of them. Without Him, the

intellect cannot think, nor can the mind feel nor the tongue

speaks. The Lord is beyond the mind, intellect and speech. How can

this finite equipment illuminate the Lord? Therefore, as we perform

the aarati we chant;

 

Na tatra suryo bhaati na chandra taarakam

Nemaa vidyuto bhaanti kutoyamagnib

Tameva bhaantam anubhaati sarvam

Tasya bhasa sarvam idam vibhaati

 

He is there where the sun does not shine,

Nor the moon, stars and lightning.

then what to talk of this small flame (in my hand),

Everything (in the universe) shines only after the Lord,

And by His light alone are we all illumined.

 

Swami Chinmayananda

[Guest guest]

Dear Swami Chinmayananda, Thank you so much for all those explanations. I needed them, and I am sure I am not the only one. Thank you for the prayers you provide along the details. Hari Bol! Monique

 

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