Hindu Sampradaya - Hindu Rituals and Routines - Swami Chinmayananda

[and/or www.mantra.com/jai]

Hindu Sampradaya

Forwarded message from S. Kalyanaraman

[ Date: Sun, 12 Nov 2006

Hindu Sampradaya

A beautiful note by Suresh on 'rituals' is attached; this
is from Swami Chinmayananda and was forwarded by Brig.
Sarathy. I will call this Hindu Sampradaya. (The term
'hindu' includes the bauddha, the jaina and many other
pantha-s of esha dhammo sanantano).

Hopefully, even atheists and agnostics should respect this
sampradaya which a veritable tapestry of celebration of the
quest to evolve, a tirthayatra from being to becoming.

I don't know if 'ritual' is an indological word intended to
denigrate. It appears that yajna and vrata are more than
mere 'rites'. They are samskaara in a sampradaaya;
samskaara of various stages in life's journey, which are
unparalleled in the history of human civilization. I have
shown that the stupa venerated in Barhut and Sanchi is a
temple, kole.l (Kota) where puja is rendered represented by
the maalaa which adorns the torana and the same maalaa
which is also held by meenayugala (an ashtamangala glyph)
on a Jaina aayaagapat.t.a.

Please do circulate the attached to as many as possible.
Every metaphor of the Hindu civilization is meaningful; it
is our responsibility to know this, this is the veda, that
which is known, from the root: 'vid' to know. Many meanings
are possible. It is the task of the historian to unravel
the evolution of dharma in practice, dharma in karmakaanda.

dhanyavaadah.

S. Kalyanaraman


Hindu Rituals and Routines

Why do we follow them?

Hindu Rituals and Routines Why do we follow them?

Contents

Introduction Introduction 3

Why do we . . .

1. Why do we light a lamp? 4
2. Why do we have a prayer room? 4
3. Why do we do Namaste? 5
4. Why do we prostrate before parents and elders? 5
5. Why do we wear marks (tilak, pottu and the like) on the
forehead? 6
6. Why do we not touch papers, books and people with the
feet? 7
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? 7
9. Why do offer food to the Lord before eating it? 8
10. Why do we fast? 9
11. Why do we do pradakshina (circumambulate)? 9
12. Why is pradakshina done only in a clockwise manner? 9
13. Why do we regard trees and plants as sacred? 10
14. Why do we ring the bell in a temple? 10
15. Why do we worship the kalasha? 11
16. Why do we consider the lotus as special? 11
17. Why do we worship tulasi? 12
18. Why do we blow the conch? 13
19. Why do we say shaanti thrice? 13
20. Why do we offer a coconut? 14
21. Why do we chant Om? 15
22. Why do we do aarati? 15

Introduction

Hinduism is not a religion but a way of life. Unlike other
religions, Hindu dharma has many specialties. This is not
known as a religion, it is known as the dharma; Sanaathana
Dharma. Sanaathana means, according to Bhagavath Geetha,
which cannot be destroyed by fire, weapons, water, air, and
which is present in all living and non living being. Dharma
means, the way of life which is the 'total of all
aachaaraas or customs and rituals'. Sanaathana Dharma has
its foundation on scientific spirituality. In the entire
ancient Hindu

literature we can see that science and spirituality are
integrated. It is mentioned in the 40th chapter of the
Yajurveda known as Eesaavaasya Upanishad that use
scientific knowledge for solving problems in our life and
use the spiritual knowledge for attaining immortality
through philosophical outlook.

Remember that in each and every aachaaraa there will be a
component of spirituality in it. Without spirituality,
nothing exists in Sanaathana dharma. Generally everyone
bear a wrong impression that this spirituality is religion.
Spirituality is different in Hindu dharma. Here the
question of religion does not exist at all, because Hindu
dharma was not created by an individual, prophet or an
incarnation. Spirituality is a part of every Hindu custom
in the normal life of a Hindu.

Aachaaraas are to be followed based on their merits
available from the self experience; you need not blindly
follow a teacher or someone who gives advice without
reasoning. All these aachaaraas are mentioned for the
prosperity of the human beings and it should be the prime
focus for practicing the Hindu aachaaraas.

Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham kaala kramena cha

This is an important advice given in smruthies. It means a
person can get only one quarter of knowledge from Achaarya
-- the teacher, another quarter by analyzing self, one
quarter by discussing with others and the last quarter
during the process of living by method addition, deletion,
correction, and modification of already known aachaaraas or
new aachaaraas.

Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro ahanthya lakshanam

Aachaaraas are followed for the psychological and
physiological health and long life; Aachaaraas are followed
for prosperity and wealth; Aachaaraas are followed for
strong family and social bondage and following the
Aachaaraas give a fine personality, dharmic outlook and
vision, says our dharmasaastra.

In India everyone followed Aachaaraas for the above
mentioned psychological, physiological, family relation,
social benefits and national integration based benefits. It
is your right and duty to understand scientifically,
rationally and logically the meaning of each and every
Aachaaraas and follow the same in your life systematically.

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 are 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," Shiv
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 Shiv who applies it all over His body. Shiv devotes
apply bhasma as a tripundra. When applied with a red spot
at the center, the mark symbolizes Shiv-Shakti (the unity
of energy and matter that creates the entire seen and
unseen universe).

Tryambakam yajaamahe
Sugandhim pushtivardhanam
Urvaa rukamiva bhandhanaan
Mrytyor muksheeyamaa amrutaat

"We worship the three-eyed Lord Shiv 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 -
yuktaaahaara

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 Brahm, 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 shloke 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 Brahm 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 Brahm. 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
selfpurifying. 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 Brahm (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 Shiv 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 (Brahm, Vishnu and Shiv), 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
Ganesh'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
Ganesh'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.

Swami Chinmayananda

End of forwarded message from S. Kalyanaraman

Jai Maharaj, Jyotishi
Om Shanti

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