HINDU RITUALS

[Guest guest]

PRIYA BHAGAVAT BANDHUVULLARA!

 

As many of our Bandhus are seeking clarifications on Hindu

Rituals, I would like to post this which is in my library.

 

I hope the post will suffice the present needs.

 

HINDU RITUALS AND ROUTINES - WHY DO WE FOLLOW THOSE?

 

Contents

 

1. Why do we light a lamp?

2. Why do we have a prayer room?

3. Why do we do Namaste?

4. Why do we prostrate before parents and elders?

5. Why do we wear marks (tilak, pottu and the like) on the forehead?

6. Why do we not touch papers, books and people with the feet?

7. To touch another with the feet is considered an act of misdemeanor.

Why is this so?

8. Why do we apply the holy ash?

9. Why do offer food to the Lord before eating it?

10. Why do we fast?

11. Why do we do pradakshina (circumambulate)?

12. Why is pradakshina done only in a clockwise manner?

13. Why do we regard trees and plants as sacred?

14. Why do we ring the bell in a temple?

15. Why do we worship the kalasha?

16. Why do we consider the lotus as special?

17. Why do we worship tulasi?

18. Why do we blow the conch?

19. Why do we say shaanti thrice?

20. Why do we offer a coconut?

21. Why do we chant Om?

22. Why do we do aarati?

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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 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 " .

 

 

 

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.

 

 

JAI SRIMANNARAYANA