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yajvan
17 December 2008, 12:24 PM
hariḥ oṁ
~~~~~

Namaste
Customs and traditions - I thought those new to sanātana dharma might have some questions about various things that are done. And those that have been practicing a bit may also have a question or two on some of the traditional things done.

There are many customs. Perhaps those that wish to participate may want to offer their knowledge of why a particular custom is done, or may want to add to the list.

Let me suggest a few below - I ask all those that wish to participate to please join in so others can have an appreciation of why these things are done and perhaps may take-up one or two of them themselves - or better understand the significance behind what they are doing today.

I know one custom I do but have not found the root meaning of why.
I have a lamp lit at home. I understand the significance of the flame yet if I wish to extinguish the flame ( upon leaving the home) it is custom to not blow it out with one's breath. So I fan the flame with my hand and put it out with wind (vāyu). So why is it that the breath ( which is prāṇa/vāyu and some would call it apāna) is not acceptable?
I could surmise the following:

The flame is agni and the physical expression of the Supreme. One's breath could be considered impure and blowing on the pure ( agni) is inappropriate.
Another view is that of the mahābhūta-s ( space, air or wind ~gas~, fire, water earth). This vāyu is subtler then agni and is not considered 'superior' to it, and hence putting it out via wind is not appropriate.
Many put out a flame with their fingers, pressing the flame out. This would be considered 'earth' or the phyical make-up of our body. Yet touch is a function of vāyu, and we once again are back to the air principle ( vāyu mahābhūta ).Those are just few ideas, but perhaps I can learn from others on this matter. Please offer your insights as you wish on the spiritual significance of these customs.

I will do lamp (dīpa दीप) on the next post and give my views and learning - please join in.

Why light a lamp (dīpa दीप) ?
Why bow (namaskāra नमस्कार) or namas by word or gesture to another ?
Why do many wear a mark ( tilaka तिलक) on the forehead i.e. vibhūtiḥ (sacred ash) , kuṁkum (power for red dot) etc.
Why do we offer food (naivedya नैवेद्य) to the Supreme first, before eating?
Why do many circumambulate ( pradākṣiṇā प्रदाक्शिणा) i.e. walk clockwise around a temple, holy place, or even turn-round the axis of of selves?
Why is it traditional to say peace ( śāntiḥ śāntiḥ śāntiḥ शान्तिः ) 3 times?
Why do we ring a bell (ghaṇtā घण्ता) ?
Why meditate at the junctions (sandhyā or saṁdhyā संधि) of the day i.e. dawn, dusk , etc?pranams

simex
17 December 2008, 02:30 PM
Isn't shanti said three times for the "three worlds"? I don't remember what the three worlds are; something like how in shaman traditions they often believe in three layers: heavens, earth, and underworld. I could be wrong.

Eastern Mind
17 December 2008, 05:27 PM
Why light a lamp (dīpa दीप) ?
Why bow (namaskāra नमस्कार) or namas by word or gesture to another ?
Why do many wear a mark ( tilaka तिलक) on the forehead i.e. vibhūtiḥ (sacred ash) , kuṁkum (power for red dot) etc.
Why do we offer food (naivedya नैवेद्य) to the Supreme first, before eating?
Why do many circumambulate ( pradākṣiṇā प्रदाक्शिणा) i.e. walk clockwise around a temple, holy place, or even turn-round the axis of of selves?
Why is it traditional to say peace ( śāntiḥ śāntiḥ śāntiḥ शान्तिः ) 3 times?
Why do we ring a bell (ghaṇtā घण्ता) ?
Why meditate at the junctions (sandhyā or saṁdhyā संधि) of the day i.e. dawn, dusk , etc?pranams


Naskaram Yajvan:

Thank you for starting this line. I, for one am ever-curious. I will tell what I've heard, and add a few more, keeping in mind that there may be more than one correct interpretation, based on what Sanatan school you're from. I was recently exploring why we clap three times at the end of the puja in front of Sandeeshwara (sp?) So far I've heard 3 reasons: 1) you're waking him up from his meditationso he can take aarti 2) its a signal to temple authorities that your hands are clean, you haven't taken anything from the temple, and 3) (my preferred) it is a sign to the inner beings simple stating that the puja is over.

As far as putting out the lamp goes, I've only heard the one that says the breath may be or is impure, and the flame is considered sacred, so it would be innappropriate.

As far as lighting the lamp, since my personal tradition is a mystic one, I would say that the inner plane beings can see flame through the barrier between the worlds, so it attracts them. This is basically the same answer for the bell ringing, the incense burning, etc.

Circumambulating clockwise has to do with going the opposite direction as the chakras spinning, such that kundalini rises, rather than goes downward. The deity would 'pull' on your aura a bit each time you pass, or circle.

Namaskaram or bowing is greeting the other person's soul. The general lack of touch is keeping auras pure and not intertwined.

Never heard much about meditating at junctions, although perhaps I shared this story before. I once asked a Swami about people living above the Arctic Circle here in Canada. (I live at latitude 54) meditating pre dawn etc when there really is no dawn, its light all day. His response was 'No Hindu in their right mind would be living up there anyway." which of course was meant to be humourous.

Here are some more questions:

Why the ring finger for kumkuma?
Why the right ear for flowers (prasad flowers)
Why while prostrating turn and alternate putting ears to the ground?
Why stepping into the temple right foot first?
Is passing gas accidentally innappropriate? What would be proper atonement?
Why prostrate across instead of directly toward?
Why break a coconut?
Why fan the deity?
Why raise hands above head during higher points of the puja?

I'm sure I have a few more, and can post further if people get interested in this discussion.

yajvan
17 December 2008, 07:18 PM
hariḥ oṁ
~~~~~~
Namaste simex, EM (et.al)

There is lots to discuss and I hope others offer their views. I will offer what I know and I think as a group we can advance the overall subject accordingly.
Simex, you mention the following:

Isn't shanti said three times for the "three worlds"? I don't remember what the three worlds areYes, I have heard this too… what are these 3 worlds? The material level or prthivi, the mid-region or antarika, and the spiritual or heaven called dhauḥ. Surely the intent of peace (śāntiḥ) for these 3 worlds can only bring good to the individual and the inhabitants on this earth.

Let me offer a few more ideas
This 3 world idea is a most beautiful concept. We have bhuh, bhuvah suvha + mahaḥ + janaha , tapaya, satyam ; we know these as vyāhṛti¹ or sacred utterances. Bhūḥ + bhuvaḥ+ suvaḥ can be considered the 3 lower and janaha + tapaya + satya are considered the 3 higher.
What connects the lower to the higher? ...this mahaḥ. According to rishi Mahachamasyaḥ this mahah is Brahman¹, same as ātman. It connects the lower to the higher ( 3 + 3) . And according to Svāmi Śivananda this ātman, has its root in vyāp, to cover or pervade. So this mahaḥ 'connects' by covering all.

Another 3
This 3 comes up often most notably as a u ṁ. It encompasses Brahmā , Viṣṇu and Śiva - or totality - Bhūmā.
Brahman ( even though is beyond description), the closest we can get in vedānta is again 3 - sat-chit-ānanda and many write it as satchidānanda. Sat is existence or Being, some call it pure Truth, cit consciousness and ānandaor bliss.

This trīka (3) is repeated again and again in creation, components and throughout sanātana dharma. The Chāndogya Upaniṣad calls out 3 kinds of births i.e. egg-born ( birds, reptiles), organism-born ( humans, many in the animal kingdom) and earth born ( trees, flowers , shrubs, etc).
I am sure others will offer sample of the triplicate view of identification, praise and recognition of the Supreme.

So, lets get back to peace and the 3 number
Peace (śāntiḥ) is our natural state of Being. Peace, even-ness (samatva), is something that is natural and we look for it, as it is at our Core. Hence we offer the recitation (svādhyāya) as an affirmation of who we are, a condition we expect to achieve , and as upāsana or worship, as śāntiḥ śāntiḥ śāntiḥ that ends one's chant or prayer.

Now where could disturbances (un-peace) come from? Here is one point of view of 3:

On an individual level, our karma that we have accumulated,
On a social level, other people, places and things in the surrounding environment;
And on a Universal level - those things that are cosmic in nature where we are just by-standers to the influencesSome may call them out this way:

ādhidaivika - Divine forces on a grand universal scale
ādhibhautika - Forces and interactions from within society and environment that affect us
ādhyātmika - inner forces and 'triggers' as karma, etc. within the humanAnd some may say in general these aggregate influences are adhidaivata अधिदैवत or divine agents operating in material objects.
So, once again we have this triad (trika) of 3 at our disposal. And the notion of śāntiḥ śāntiḥ śāntiḥ to bring peace to these 3 levels.

Hence , it is tradition and believed that trivaram satyam, or that which is repeated 3 times manifests, or comes to pass and ...
It is custom to say śāntiḥ on our lips and verbally , directing it to the unseen forces and influences fond at the grand scale of things, then softer directed at our surroundings, then at the lightest whisper directed inwardly to our selves. Our intent is peace, and getting back to our original state of even-ness (samatva), sattā ( Being).

oṁ śāntiḥ śāntiḥ śāntiḥ

pranams

words

vyāhṛti व्याहृति - utterance, speech, declaration; also considered the 7 utterances of the names of the seven bhūr, bhuvar [or bhuvaḥ], svar, mahar, janar, tapar, satya i.e. भूर्, भुवर् [or भुवः] , स्वर्, महर्, जनर्, तपर्, सत्य.
Brahman - He resides in agni as Bhuh, in air as Bhuvah, in the sun as Suvah, in Brahman as Mahaḥ. He Himself becomes Lord (of all the gods). Lord of the mind, of speech, of the eyes, the Lord of the ears and of the intellect. Then He beccomes this, Brahman who has space (akaśa) for His body. Whose nature is Truth (satyam) who sports in life (prāṇa) whose mind is bliss, who is full of peace, who is immortal. Taittrīya Upaniṣad- 6th anuvaka, śloka-s 1 & 2.
sat सत्- Being, existence that which really is , entity or existence , essence, sattā is the feminine position of Being.
cit चित् - knowing, to have consciousness ; 'piling up'
ānanda आनन्द - 'pure happiness' ~bliss~. A quality recognized of ātman or brahman in vedānta

yajvan
19 December 2008, 10:12 AM
hariḥ oṁ
~~~~~~

Namaste


Why light a lamp (dīpa दीप) ?
There is little doubt we associate light with the Supreme, with sattva. Lighting a lamp is a reminder of this light that is found in the spirit i.e. prakāśa¹. Many keep akhaṇḍa dīpa or a continuous lamp ( a+khaṇḍa = not + break ) at home or at the maṇḍir (temple). A close-ness to the Spirit is kept.

Agni is considered flame, light, a devatā in the veda. In fact agni is the first word found in the ṛg veda i.e. agni iḷe purihitam - agni I adore.

This flame , when it is in a windless place is also used as an example of the ātman, perfectly still, unflickering, yet bright from within.

Now some suggest¹ the the oil or ghee lamp has another significance. The oil is the symbol of our vāsana-s¹ , the wick is the ego. The flame then is the burning-up the vāsana-s as they are 'wicked-up' through the burning element ( the wick) and brought to the flame ( knowledge) for their consumption ( removal). The flame burns upward and is carried away.

Hence, this flame (tejas - fire) is light and heat. Light is knowledge and dark is ignorance. We light the lamp to bring the light, knowledge, that removes the darkness, ignorance. A reminder of who we are.

pranams

words and references

prakāśa प्रकाश - visible , shining , bright ; clearness , brightness , splendour , lustre
Svāmi Cinmayānānda
vāsana वासन- causing to abide or dwell ; recepticle - i.e. past imressions. WE thinbk of them as you probably know vasana by another name, samskara, which is an approximation. for more on this see HDF post http://www.hindudharmaforums.com/showthread.php?t=627&highlight=vasana (http://www.hindudharmaforums.com/showthread.php?t=627&highlight=vasana)

yajvan
20 December 2008, 06:27 PM
hariḥ oṁ
~~~~~

Namaste EM,

you mention



Why prostrate across instead of directly toward?
Why while prostrating turn and alternate putting ears to the ground?


I do not have the answer to this, but offer an opinion on this matter. I look for others to correct me or add insight as they see fit.

Prostration is praṇipāta प्रणिपात - prostration , humble submission, salutation , falling at a person's feet.
This comes under the notion of prapatti प्रपत्ति - pra is forward or in front + patti or going , moving; some call this 'throwing oneself down'. Prapatti then is defined as pious resignation or devotion.
A more familiar term is praṇāma प्रणाम bending , bowing , a bow , respectful salutation , prostration , obeisance.

For men it is called aśtāṅga praṇāma, and for woman it's pañcānga praṇāma.


Aśtāṅga praṇāma means eight parts or 'limbs' are in prostration i.e. 2 hands + 2 knees + 2 feet + 1 chest + 1 forehead = 8.
Pañcānga praṇāma means 5 parts or 'limbs' are in prostration i.e. 2 hands + 2 legs ( with ankles crossed right over left) + 1 forehead = 5.Now we have the terms out of the way, here is my conjecture on why praṇāma occurs across vs. straight ahead.

I know, as mentioned in the Aitareya Upaniṣad¹, that the devatā-s are fond of the 'indirect' way, not straight on i.e. staying to left-or-right is the application of this. Hence when Aśtāṅga or Pañcānga praṇāma occurs, we're respecting this approach and doing the wishes of the devatā.

Now the 2nd question regarding

Why while prostrating turn and alternate putting ears to the ground?Here is my thoughts with no authority behind my POV.
When prapatti प्रपत्ति is offered, one is submitting completely. When one's head is down and forehead on the ground, turning
from ear-to-ear is again offering in full, giving completely all parts.

Now for men this now becomes the 8 points, that is aśtāṅga. By adding ear-to-ear, 2 more points are added equaling 10. Ten is 1 + 0 or another symbol of fullness.

Now what of woman ? There are 5 points + 2 more points. Giving completely still applies. But what of this 5 + 2 = 7. How can 7 apply? On one level it is all 7 cakra ( some prefer to write chakra ) that are offered in submission. Women are the embodiment of śakti and these cakra applies nicely.

We can also look at this 10 and 7 from a Jyotish perspective, but will leave that for another time.

pranams

references
Aitareya Upaniṣad 3.14

vcindiana
20 December 2008, 07:00 PM
Dear Yajavan: Can you please find any thing there written about the temple custom of coconut breaking or breaking pumpkin and putting some red colored thing? I suspect these are vegetarian versions of older animal sacrifice rituals. It is interesting Jewish religion was and is very much into animal sacrifice for the simple reason to appease God. Do any Hindu scripture talk something like that? I just recently visited Israel and I was fascinated with their customs and rituals which have some resemblance to Hindu rituals.

Love..VC

yajvan
20 December 2008, 08:29 PM
hariḥ oṁ
~~~~~

Namaste VC,



Dear Yajavan: Can you please find any thing there written about the temple custom of coconut breaking or breaking pumpkin and putting some red colored thing?

I will be happy to offer what I know. The coconut has much to do with its hardness on the outside and the purity and white coconut 'meat' on the inside. This is more symbolic of life yes? The outside of life we deal with, then the purity of inner life of the pure spirit.

This is my understanding of nārīkelakhaṇḍaṁ ( the offering of the broken coconut)

pranams

Eastern Mind
21 December 2008, 10:42 AM
Namaste again,

Again, I find it interesting..the different views on the same things... The coconut breaking, from my understanding, is 'breaking the ego' . the breaker, or smasher sometimes (I've seen it done both ways, with a cleaver, and with a strong throw to a hard surface) supposedly prays for a weakening of his ego each time the coconut is broken, and mystically God hears the sound, smells the coconut (rotten coconuts are tossed immediately) etc, comes along, and helps out with the prayer.

The red die (kumkum) put on pumpkins is a different story. I've had it expalined something as follows. The temple has a psychic wall around it. There is an 'inside, outside'. When the temple was established at the kumbabhishekam, these boundaries were defined, and usually at four corners, making a rectangle twice as long as is wide, and not necessarily jiving with the physical walls, but perhaps extending out along sidewalks etc. The 'negative' or lower forces (asuras) are not allowed on the inside, but are free to roam the boundaries. Originally, they were given blood as an offering to stay away. Somewhere along the way a mystic discovered that these forces could be 'duped' into thinking a cut pumpkin smothered in a red dye was indeed blood. Hence as VC said we have the vegan version of a blood sacrifice.

Of course many believers may not believe all this in the mystical sense, and offer up other alternatives, or do certain rituals 'incorrectly', or rather not in line with the mystical sense, partly just because of 'changing knowledge over time, or not having a mystic present to guide in the process. To illustrate this further, I recall a story of how a temple in the west got its yantras mixed up. The yantra, or copper plate bonds or seeks out the electricity or energy for the temple, and the energy for Lord Pillaiyar, for example, is different than the energy for Lord Venkateshwara. So then if you have the Pillaiyar yantra in front of the Venkateshwara Murthi, and the Venkateshwara yantra in front of the Pillaiyar murthi, the energy is going to be messed up. That is why temples hire qualified stapathis to design and supervise construction. Of course, it one did not believe in all this mystical side, then it wouldn't matter a lot to them would it?

Aum Namasivaya

yajvan
21 December 2008, 01:15 PM
hariḥ oṁ
~~~~~

Namaste EM

you write,



The coconut breaking, from my understanding, is 'breaking the ego' . the breaker, or smasher sometimes (I've seen it done both ways, with a cleaver, and with a strong throw to a hard surface) supposedly prays for a weakening of his ego each time the coconut is broken, and mystically God hears the sound, smells the coconut (rotten coconuts are tossed immediately) etc, comes along, and helps out with the prayer.



Yes, I understand the same. The ego deals with the outside of life. To break it and go in, to where there is purity, we 'break' the ego (khaṇḍa) or cleaver it or cut it (lava) which suggest the destruction of the lower self. Yet the benefit is what is found inside, yes?

As for the pumpkin info you offer - this is interesting. I am not familiar with this and perhaps I can learn more.


thank you again ....

pranams

yajvan
21 December 2008, 05:53 PM
hariḥ oṁ
~~~~~

Namaste EM


you mention
Why the ring finger for kumkuma?
Let me offer a Jyotish view to this question.
Each finger is associated with a graha¹ (~ planet). Now one grāhaka ( one who seizes) owns the ring finger and this is Sūrya, some like to call Ravi. Now this Sūrya ( also called Savitṛ as one of the 12 ādityas) is most asupicious, perfectly balanced (never retrograde) and sattvic. Sūrya in the ṛg veda is hailed as the highest ( ṛg veda śloka 1.50); in jyotish the sun or Sūrya is the natural ātma-kāraka¹ , the indicator of one's soul, ātman.

And on your hand He is associated with the ring finger. And the color associated with Sūrya is ruby. It seems most appropriate for kuṅkuma to be applied by the finger related to Sūrya and that it is applied to Vārāṇasī also called ajñā cakra ( third eye¹).

For more on this Varanasi (Vārāṇasī) see sarabhanga's post: http://www.hindudharmaforums.com/showpost.php?p=17684&postcount=10 (http://www.hindudharmaforums.com/showpost.php?p=17684&postcount=10)
To read a bit more on the story see http://www.hindudharmaforums.com/showthread.php?t=2227&highlight=varanasi (http://www.hindudharmaforums.com/showthread.php?t=2227&highlight=varanasi)

pranams
words

graha ग्रह- seizing, laying hold of; some write grāha ग्राह. In both cases grāha alludes to the planets and their influence ( by way of tattva).
sūrya सूर्य - the sun
ravi रवि - the sun
kāraka कारक - making , doing , acting , who or what does or produces or creates
kuṅkuma कुण्कुम - saffron; red
ājñā आज्ञा some like to call this ajita अजित or command, unsurpassible, not conquered.

yajvan
24 December 2008, 06:40 PM
hariḥ oṁ
~~~~~~~

Namasté


Why bow (namaskāra नमस्कार) or namas by word or gesture to another ?
Namaste or Namasté or Namaskāra is rooted in namas नमस्- to bow , obeisance , reverential salutation , adoration (by gesture or word ).
This namas- is rooted in kṛ to utter a salutation , do homage. The word nam नम् means to turn toward - just as we bow we 'turn toward' or direct our bow to another.

Yet we can always go deeper and wider, yes? This Namaskāra is 'I bow to you' . Yet na = 'not' + ma is (máma) or 'me' + kāra = 'to do' i.e. not me ( to do) , I bow to you (namas नमस्).

Now why all this bowing? Let me offer a substantial description from many here on HDF . This contribution is a collection of many others' thoughts on this matter. I act only as a vyāsa , an arranger or compiler.
_ _ _ _ _

Namasté नमस्ते , the greeting namaste (pronounced "Nam-a-stay") insights. What does it mean? Namas नमस्at first glance and to the casual user means means to bow; nama means name. This 'nam' also is to yield or give way , keep quiet or be silent, 'to honor', so we give praṇāms ( a bow , respectful salutation , prostration) 'in honor' of that Supreme in others.
Now , lets add mahah - we get 'great' . Why add this? Many Mantram's end in Namaha. Let see the relevence of this. This Mahah is from rishi Mahachamasya (found in the Taittiriya upanishad). He speaks of this vyahriti or sacred utterance, as Brahman. He also instructs that bhu, buhvah, and suvah ( typically associated with the Gayatri) are contained in Mahah.
When we couple these (also called samhita) Nama + Mahah we get namaha. This then suggest we bow, and honor Mahah, Brahman with the utterance of Namaha. This becomes a profound and potent vyahriti that is added to mantra's, usually at the end and is found in japa, yajya, and puja.
Namaste is used as a greeting or upon parting. Namasté is a composite of the two Sanskrit words, nama, and te. Te means you, and nama has the following connotations: to bend to bow to sink to incline to stoop
All these suggestions point to a sense of submitting oneself to another, with complete humility. Significantly, the word 'nama' has parallels in other ancient languages also. It is cognate with the Greek nemo, nemos and nosmos, to the Latin nemus, the Old Saxon niman, and the German neman and nehman. All these expressions have the general sense of obeisance, homage and veneration.
'The Spirit in me meets the same Spirit in you' or 'I honor the Atma in you as in me.' Translated into a bodily act, yogic practice, greeting and farewell, Namaste has its complex meaning and symbolism.Now lets look at 18 ideas...
1. In general the gesture (or mudra) of Namaste is performed by bringing together both palms of the hands before the heart, and lightly bowing the head. In the simplest of terms, it is accepted as a humble greeting straight from the heart and reciprocated accordingly. (The following points are more proper explanation of Namaste from different angles).

2. The whole action of Namaste unfolds itself at three levels: mental, physical, and verbal.

3. Namaste starts with a mental submission. This submission is in the spirit of total surrender of the self. By performing namaste before an individual, we recognize the divine spark in him. Further, by facilitating our partaking of these divine qualities, namaste makes us aware of these very characteristics residing within our own selves.

4. We place the hands together at the heart charka, close the eyes, and bow the head. It can also be done by placing the hands together in front of the third eye, bowing the head, and then bringing the hands down to the heart. This is an especially deep form of respect.

5. We bring the hands together at the heart chakra to increase the flow of Divine love. Bowing the head and closing the eyes helps the mind surrender to the Divine in the heart. One can do Namaste to oneself as a meditation technique to go deeper inside the heart chakra; when done with someone else, it is also a beautiful, albeit quick, meditation.

6. The proper performance of Namaste requires that we blend the five fingers of the left hand exactly with the fingers of the right hand. The significance behind this simple act in fact governs the entire gamut of our active life. The five fingers of the left hand represent the five senses of karma and those of the right hand the five organs of knowledge. Hence, it signifies that our karma or action must be in harmony, and governed by rightful knowledge, prompting us to think and act correctly.

7. By combining the five fingers of each hand, a total of ten is achieved. The number ten is a symbol of perfection, and the mystical number of completion and unity. It is true for all ancient traditions. Ten is the number of the Commandments revealed to Moses by God. In the Pythagorean system, ten was a symbol of the whole of creation. Ancient Chinese thought too thought of ten as the perfectly balanced number.

8. Another significant identification of Namaste is with the institution of marriage, which represents a new beginning, and the conjoining of the male and female elements in nature. Thus in the exhaustive marriage rituals of India, after the elaborate ceremonies have been completed, the new husband and wife team perform Namaste to each other.

9. Namaste, which symbolizes the secret of this unity, holds the key to maintaining the equilibrium of life and entering the area where health, harmony, peace and happiness are available in plenty.

10. Namaste allows two individuals to come together energetically to a place of connection and timelessness, free from the bonds of ego- connection. If it is done with deep feeling in the heart and with the mind surrendered, a deep union of spirits can blossom.

11. Namaste recognizes the equality of all, and pays honor to the sacredness of all.

12. Namaste recognizes the duality that has ever existed in this world and suggests an effort on our part to bring these two forces together, ultimately leading to a higher unity and non-dual state of Oneness. Consequently, no sphere of our existence untouched by the symbolic significance of Namaste.

13. The gesture of Namaste is unique in the sense that its physical performance is accompanied by a verbal utterance of the word "Namaste." This practice is equivalent to the chanting of a mantra. The sonority of the sacred sound 'Namaste' is believed to have a value, corresponding to a creative energy change. This transformation is that of aligning oneself in harmony with the vibration of the cosmos itself.

14. In general, Namaste is usual for individuals to greet when they meet each other. It is not only a sign of recognition but also an expression of happiness at each other's sight. This initial conviviality sets the positive tone for the further development of a harmonious relationship. In human society, it is an approach mechanism, brimming with social, emotional and spiritual significance.

15. It is said also that in Namaste the hands are put together like a knife so that people may cut through all differences that may exist, and immediately get to the shared ground that is common to all peoples of all cultures.

16. It is interesting to compare Namaste with the 'handshake.' Though shaking hands is an extremely intimate gesture, namaste scores over it in some ways. You do Namaste with God (and not shake hands). It has been conjectured that both the Namaste and the handshake developed out of a desire on the part of both the parties to show themselves to be unarmed and devoid of malicious intention.

17. As much as Yoga is an exercise to bring all levels of our existence, including the physical and intellectual, in complete harmony with the rhythms of nature, the gesture of Namaste is a yoga in itself. Any yogic activity begins with the performance of this deeply spiritual gesture.

18. According to Indologist Renov "Meditation depends upon the relationship between the hands (mudras), the mouth (mantras) and the mind (yoga)". The performance of Namaste is comprised of all these three activities. It is in essence equivalent to meditation.

praṇām

yajvan
26 December 2008, 10:18 PM
hariḥ oṁ
~~~~~~

Namaste

I mentioned in post #6 regarding prostration or praṇipāta प्रणिपात- (prostration , humble submission, salutation , falling at a person's feet) the following:

We can also look at this 10 and 7 from a Jyotish perspective, but will leave that for another time.

I thought to talk a bit about this number 10. The notion of this division ( bhakti भक्ति- distribution , partition , separation, division) is quite notable as this 10 appears in the Chāndogya Upaniṣad and ṛg veda ( rig veda).

Chāndogya Upaniṣad 4.3.0
The śloka-s here are discussions on Brahman and its manifestation in all the worlds. The 4.3.8 śloka mentions , daśa santaḥ tat kṛtam which says 'what is created of that One becomes ten' .

This 10 is all that is created that is in the 10 directions e.g. the 8 compass directions N, NE, E, W, NW, S, SE, SW = 8 compass directions. This suggests the fullness of a manifestation by direction( dikcara¹) + 'up' and 'down' i.e. vertical up and down = the total of 10.

This 10 also comes up as 'complete' whole, fullness when talking of the yuga-s or time periods. Kṛta (4) + tretā (3) + dvāpara (2) + kali (1) = 4+3+2+1=10. This 10 is an indication, symbol (saṃketa) of fullness , bhūman, the aggregate of all existing things.

It is MHO that praṇipāta (prostration) and the 10 points offered in post# 6 reflects this fullness. An offering and recognition to the One that shines (rāṭ) in every form (vi) is virāṭ or virāj the illustrious or eminent , (shining forth).
This virāj is also the ruler, chief, king, ~Brahman~. And a most interesting note - there is a meter (chandas) named virāṭ containing 10 syllables.

Rig Veda mantra (10.90.1)
A thousand heads hath Purusa, a thousand eyes, a thousand feet,
On every side , pervading earth he fills a space ten fingers wide.

We intuitively know sahasrasirsha - a thousand heads, means the Puruṣa is everywhere, all pervading , ubiquitous. This is supported by saying sarvatah pani-padam - His hands and feet (too) are everywhere.

Now when we come to 'He fill the space 10 fingers wide' , this is just as profound as all pervading too. How so? We know Puruṣa is from He who resides in the city ( puri). We ,our bodies, are considered the city or puri.

He resides there (puri) as this SELF. But 'He fills 10 fingers wide ' what of that? Lets put a few things together. This puri , this city of ours is said to have 9 gates. And He is known as the SELF, the ātman. If we take the 9 gates¹ of our body, + the ātman = 10. This 10, that is described in this sūkta points to Him as the number 10, as Puruṣa, daśamas tvam asi ( the 10th one, thy, exist ~ the 10th I am). He fills the space 10 fingers wide i.e. he purmates the individual completely.

This is the way the ṛṣi-s magnify this greatness , by multiples of this 10. That is, 100, or 1,000 all point to the fullness of this Being based upon 1 + 0.

praṇām

words

dikcara दिक्चक्र- the compass , the whole world ; the circuit of the quarter of the compass
bhūman भूमन् - the aggregate of all existing things; abundance , plenty , wealth , opulence, fullness.
virāj विराज्- in vedānta, the Supreme Intellect located in the aggregate of all gross bodies
daśamas or daśama दशम - the 10th
tvam or tva त्व- one, thy.
āsi or ās आस् -to exist, to be present, to dwell in, to make one's abode; āsina - seated
9 gates - 9 openings 2 eyes, 2 ears, 1 mouth, 2 nostrils, and two below the waist. Note that various śastra call out the body with 9, 10 and 11 gates.
More on this 10 - see HDF post: http://www.hindudharmaforums.com/showpost.php?p=13877&postcount=6 (http://www.hindudharmaforums.com/showpost.php?p=13877&postcount=6)

Brahmanyan
28 December 2008, 05:59 AM
Interesting queries indeed. But difficult to give a convincing answer. Almost all the practices mentioned in the questions relate to religious customs based on faith and belief followed for ages. For me religion is grouping, which creates sectarian hierarchy But the real question is that what for we have to do all these outside / physical practices. In fact many of the out side symbols relate to social and religious status of the individual and have limited use for spiritual progress of individual.

It is my personal view that for spiritual awakening we have to shed all these and search the truth inside. The real peace is inside only. We can realise it if we cease all our activities mental and physical and find an answer to the only query "who am I" ?

Regards,
Brahmanyan.

saidevo
28 December 2008, 01:12 PM
I find that Sri yajvan has admirably expanded on the concept in post #4 of this thread, so I have deleted this repetition.

yajvan
28 December 2008, 08:57 PM
hariḥ oṁ
~~~~~~

Namaste


Brahmanyan writes,


It is my personal view that for spiritual awakening we have to shed all these and search the truth inside. The real peace is inside only. We can realise it if we cease all our activities mental and physical and find an answer to the only query "who am I" ?


Yes, I see your point. I think when one answers this question they arrive at ahaṁ.
When we look at this ahaṁ we can look at it as a +ha+ṁ.The letter a denotes Śiva , ha denotes Śakti and m denotes nara, or all manifested life, people, society, etc. This ahaṁ is also known as sṛṣṭi-bija or the seed of creation. When we become established in ahaṁ we realize we are the Seer (a), the method of seeing (ha) , and the seen(ṁ).

When one realizes this then vaśitva dawns, or mastery of one's self , self-command , and freedom of will; being one's own master then dawns and then peace is not an ideal or goal but a living reality.


'who am I' as a question becomes I am (ahaṁ).


pranams

saidevo
29 December 2008, 07:08 AM
moved to a separate thread:
http://www.hindudharmaforums.com/showthread.php?t=3687

saidevo
29 December 2008, 08:07 AM
moved to a separate thread:
http://www.hindudharmaforums.com/showthread.php?t=3687

yajvan
29 December 2008, 05:28 PM
hariḥ oṁ
~~~~~~
Namasté saidevo,

You give us much to think about… We are in hopes of 'decoding' some of these customs to find the reasons behind them - perhaps you can offer a view and the audit trail of why these customs came to be or their significance?


I think I can address this one that you offered:

Going round oneself is known as AtmapradakShinam. SuchpradakShinam can be done only to the Sun god
The sun grāhaka ( one who seizes) is Sūrya, some like to call Savitṛ as one of the 12 ādityas. Sūrya in jyotish is the natural ātma-kāraka or that grāha that indicates ātman in you.

Hence to circumambulate ( pradākṣiṇā ), go 'round one's self is equal to going around the Sun, Sūrya. The SELF in all of us is indicated as ātma-kāraka by Surya, and are the same, we just circumambulated around the sun.
Yet one must caution, the Sun we 'see' is the symbol (saṁketa) of this ātma. The symbol is the brillance, the purity, the life-giving rays the sun brings to us, like that so does ātman and thus the connection.

Now at the temple , we circumambulate around the nava-grāha-s 9 times. Why? One time for each grāha. It is also considered auspicious to chant the mantra the for each graha as one goes around the nava-grāha-s.
Now that multiplys when we do this with friends. Say 3 friends do this 9 times = 27 trips in total. This 27 = the 27 nakśatra¹ that the moon owns and that all graha-s transit. Some like to do 108 trips. That is done then for each pāda¹ found in the nakshatra-s. One nakśatra = 4 pāda. There are 27 nakśatra X 4 pāda = 108 pāda. So, if you have 3 friends with you , your trip around is 27 times.

praṇām

words


pada पाद - is known as a foot as a measure, a step, yet also as 1/4th.
nakśatra नक्षत्र - a lunar mansion ~ constellation ~ for lack of a better word; there are 27 or 28 identified pending how they are used.

saidevo
29 December 2008, 10:37 PM
Namaste Yajvan.

It is good that we inquire/research into the root reasons for our Hindu customs and traditions, as long as it does not turn us into skeptics of many of the time-reverred practices and let us not shy away from them for want of rationality. Where there is the pramANam (proof) of shAstra vAkyam, IMO we need to follow the custom or tradition in faith, though we may not be convinced as to its rational accuracy, while we are still in the level of bhakti and karma yoga.

For example, no one can convincingly establish as to why we should do at least one pradakShinam for Ganesha, two for SUrya and other numbers for other deities, or why we should be seated on a specific Asana and not on any other for our litany. There are however, shAstra pramANa for such acts.

Since this thread you have started is mainly for inquiring into the rationality of things we do, I have moved my compilation into a separate thread, so as not to clutter or spam the purpose of this thread.
===

yajvan
30 December 2008, 10:56 AM
hariḥ oṁ
~~~~~~


Namaste Yajvan.

It is good that we inquire/research into the root reasons for our Hindu customs and traditions, as long as it does not turn us into skeptics of many of the time-reverred practices and let us not shy away from them for want of rationality. Where there is the pramANam (proof) of shAstra vAkyam, IMO we need to follow the custom or tradition in faith, though we may not be convinced as to its rational accuracy, while we are still in the level of bhakti and karma yoga.

For example, no one can convincingly establish as to why we should do at least one pradakShinam for Ganesha, two for SUrya and other numbers for other deities, or why we should be seated on a specific Asana and not on any other for our litany. There are however, shAstra pramANa for such acts.

Namasté saidevo,
Thank you for your note - and I see your point of view you offer. Let me assist on just one observation so there is no confusion.

My intent for this string is not much for rationalizing, but for improved appreciation. Many wonder where did this custom begin, or what is its meaning? To shed light on this brings deeper appreciation. It should IMHO increase mati मति or understanding , intelligence , determination, or belief , conviction. That has been my orientation.

I am of the opinion that mati strengthens sraddha ( faith) and not nāstika, or one that denies or dis-believes.

Yet let me close by saying I understand your point - to rationalize something away serves no purpose. Yet, on the other hand, to know the artist's painting, and understand the brush strokes, the colors and hues, why certain perspectives and vanishing points are chosen by the artist brings a greater appreciation to that which is viewed on the canvas.

praṇām

saidevo
31 December 2008, 06:00 AM
Namaste Yajvan.

It was never my intention to find even an iota of fault in your approach which I know fully well is for mathi and is based on complete sraddha. In fact I like your going to the roots of Samskrta syllables to explain the intent of names and acts. You have nicely explained it using the example of an artist. I am happy that you understand the point I have raised too.

You are welcome to give reasons to the customs and traditions I am compiling in the other thread.

yajvan
31 December 2008, 11:29 AM
hariḥ oṁ
~~~~~~

Namaste Yajvan.

It was never my intention to find even an iota of fault in your approach which I know fully well is for mathi and is based on complete sraddha. In fact I like your going to the roots of Samskrta syllables to explain the intent of names and acts. You have nicely explained it using the example of an artist. I am happy that you understand the point I have raised too.
You are welcome to give reasons to the customs and traditions I am compiling in the other thread.

Namaste saidevo,
yes, this I know - your intent is always for the good ... it is rare-to-never that there is jalpa (dispute) between us. I raised the point so others may see the clarity and intent of the posts. Thank you for your response and your support.

pranams

yajvan
08 February 2009, 06:15 PM
hariḥ oṁ
~~~~~~

Namasté



Why do many wear a mark ( tilaka तिलक) on the forehead i.e. vibhūtiḥ (sacred ash) , kuṁkum (power for red dot) etc.

I thought I would expand the idea of vibhūtiḥ (sacred ash) worn on the forehead. There are various marks or tilaka for those that follow Śiva, Viṣṇu, or Śrī Devī and even those that may be worn by various varṇa-s¹ i.e. brāhmaṇa, kṣatriya, vaiśya and sūdra.The marks can be vertical or horizontal lines, dots, etc. found on the forehead, some also cover the nose.

Tilaka is a mark of auspiciousness, says Svāmi Śivānanda. Svāmī Cinmāyānanda said , 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.

For this post I thought to focus on tripuṇḍra and those that follow Śiva. For those following Śiva sacred ash - bhasma is used.

This ash may also be applied upon the body and for some the whole body may be covered in bhasma. One of Śiva's names is Bhasmoddhūlitavigraha or bhasmoddhūlita-vigraha: bhasma is bhasman भस्मन् or sacred ash. This ash is the remains of yajña or sacrifice ( from yaj यज् to worship, adore, offer and present). The ash comes from the remains of the homa होम (or hava हव) fire sacrifice which is part of pūjā पूजा (worship, homage or adoration to the Supreme, higher beings, superiors, etc). This ash is also called vibhūtiḥ विभूति meaning penetrating, manifestation of might, great power. Many wear this vibhūtiḥ or bhasma on the forehead as tilaka or identifying mark. This is considered auspicious as bhasma is considered bha+ sma. This bha implies bharjana भर्जन+ smara स्मर . What does mean ?
Bharjana is roasting, destroying and smara is to remember or loving recollection. When considered together, vibhūtiḥ on one's forehead , the person is inclined to the loving recollection of Śiva ( the Divine) that destroys all evils.
Hence Śiva is recognized as bhasmoddhūlita-vigraha, He that is of handsome form or shape ( vigraha विग्रह) , that is covered with (dhūlita धूलित sprinkled with) holy/sacred ash (bhasman भस्मन्).

This mark ,tilaka, is also called tripuṇḍra, or triple mark. This is called out in the Śiva mahāpurāṇa, Vidyeśvara saṃhitā . It tells us that the first line is Mahādeva, the second line is Maheśvara and the third line is Śiva i.e. the devatā of the three marks.

The Śiva mahāpurāṇa also calls out where this tripuṇḍra mark can be applied variously over the body e.g. 32 places, 16 places, 8 places or 5 places. I see many apply the ash to the 5 places i.e. (1) forehead, (2) arms, (1) heart, (1) navel = 5. It is also suggested that the mantra namaḥ śivāya be recited with the application of the tripuṇḍra. Yet this purāṇa also mentions other mantra-s¹ for each varṇa ( class type) and those beyond varṇa and āśrama , the saṃyāmin ( some write sannyasin) the renunciate.

These 3 lines on the forehead carries the theme of 3, trika found throughout Śaivaism.

We know Śiva as trilokeśā, the Ruler of the three worlds. Trilokeśā is tri+ lokeśā : tri is 3 + loka लोक is being applied as the worlds or levels of heaven (spiritual), earth (material), and the atmosphere or mid region + eśā is rooted in īś ईश् to rule, to be master of. Śiva is viewed as He who is Master/Lord (īś) of the 3 (tri) worlds (loka).
Another view of Śiva is that of tripurāntaka, the Destroyer of the three cities. Tripurāntakāya is composed of tripura which has two components tri or 3 + pura most know as a city, also a fortress , castle , town. Pura is another name for the body. tripura त्रिपुर is also built of gold , silver , and iron , in the sky , air , and earth. And antaka अन्तक bringing to an end , causing death. Śiva is viewed as the one that brings the end to the three levels ( three cities) , that brings an end to the body.
We also know Siva as pinākin. Pinākin is the one armed with the bow or spear or pināka and this spear is Śiva's trident or triśula , the three-pronged spear. The triśula, tri (3) + su to possess supremacy; also to urge , impel , incite + la the act of taking or giving, sits on top of the daṇda, the stick, of the triśula.
Some see this trika, 3 pronged, as Siva, Viṣṇu and Brahmā. Siva holding it as paramaśiva, or parameśvara.
This trika is also considered 3 main śakti: parā, parāparā and aparā;
This śakti is also considered icca śhakti, kriyā śhakti and jñāna śhakti - hence Śiva's rule or domain over these 3 and also can be used as tools to bring the aspirant to Him.
Others may see this as Śiva, Rudra and Bhairava - this can be extended to the Trika philosophy of kaśmir śaivism and the āgamas (some call śāstras) and are grouped by these names: Śiva, Rudra and Bhairava and are considered parā, parāparā and aparā
Some see this triśula as Śiva's rule over spiritual, mental and physical - that is the whole universe.
Others see the triśula as the 3 guna and Śiva's rule over the guna

praṇām

words

varṇa वर्ण- outward appearance; outward appearance , exterior , form , figure , shape , color ; Color suggests a class of people, race , species , kind , sort , character , nature , quality , property
tripuṇḍra त्रिपुण्ड्र - a triple sectarial mark consisting of 3 lines or marks on the forehead , chest, arms, etc.
other mantra-s such as mṛtyuñjaya.

Eastern Mind
09 February 2009, 06:22 AM
Just to add my two bits on vibhuthi and marks... Mystically, the deity in the temple (and elsewhere, but most especially in the temple) after the eye opening ceremony, can actually see the devotee, from His (her) world. (Much more clearly than we can see) The vibhuthi and other forehead marks, marks the devotee as to sect, Hindu or not, etc. Vibhuthi is designed (color, ingedients, smells) to be seen as shimmering from that side. Therefore it is easier for the deity to help out with the karmas of that individual, as it is no accident the marks are located at the third eye location. In much of Hinduism, it is my opinion that these mystical reasons have been forgotten, overpowered by a need for intellectual reasoning. I do like Swami Sivananda's words as Yajvan stated. You FEEL more Hindu, more spiritual when the vibhuthi is applied. Aum Namasivaya

yajvan
09 February 2009, 07:05 AM
hariḥ oṁ
~~~~~~

Namast EM,

thank you for your post. I thought you might enjoy these two śloka-s. The Śiva mahāpurāṇa, Vidyeśvara saṃhitā (section) , 39th & 41st śloka says the following:

The particles of dust that stick ( or reside) on the body after dusting with vibhūtiḥ or bhasma are like carrying an equal number of śiva linga-s over the body.
Just as a person that touches fire knowingly or unknowingly it burns in both cases. Simularly the ashes applied over the body knowingly or unknowingly purifies the person concerned.praṇām

Eastern Mind
09 February 2009, 05:44 PM
Yajvan.. yes there is certainly something to the ash.. the fragrance of it and certain types of incense just seem to bring out a subsuperconcious reaction that is beyond words... Aum Namasivaya... Nandri for the slokas

yajvan
05 March 2009, 07:23 PM
hariḥ oṁ
~~~~~~

Namasté

There is part of puja (puj पूज् to worship) of Śiva where there is an ablution of water, a sprinkling.
This is called abhiṣeka अभिषेक - ablution; bathing of the divinity to whom worship is offered ; ritual bathing.
It comes from these words abhi अभि - over, upon ; also towards + śīkāya शीकाय- to rain fine drops; drizzle , sprinkle.

I asked the pundit 'why do we do this ? ' He replied , 'Śiva, Maheśvarā is very hot' . The conversation did not go further.


So, I wondered why is this? I found a clue with the grammarian Pāṇini¹ . Pāṇini calls the following sounds/phonemes (akṣara¹) ūṣma - meaning heat. They are śa, ṣa, sa, and ha.
śa श - as in sure
sa स - as in saint or sit
ṣa ष - as in bushel or shun
ha ह - as in hear or hit

Now these sounds represent the tattvārtha ( truth, ~ meaning ) of the following:
śa श - śuddhavidyā - pure knowledge
sa स - sadāśiva - see this HDF post: http://www.hindudharmaforums.com/showthread.php?t=3657
ṣa ष - iśvara , master, the Supreme
ha ह - śakti - energy

Svāmī Lakṣman-jū helps us here and suggests these 4 tattva-s just mentioned are the swelling and the heat of Śiva's own nature.
They are the expansion of the state of unlimited Being. It is by this expansion, I'd call it unmeṣa¹ the act of opening of His eyes , coming forth, manifesting, that the heat is generated, via expansion of Being.

Hence the puja that includes abhiṣekaṁ is our kind way of offering a cooling influence to His expansion.

praṇām

words & references

ūṣma उष्म - heat; the hot season
Pāṇini's work is called the Aṣṭādhyāyī अष्टाध्यायी (8 chapters) - is the central part of Pāṇini's offering.
Aṣṭā is 8 + dhya ध्या - thinking + ayi अयि - introduction of inquiry; Yet there is also another view: aṣṭa अष्ट is also 'marked, branded on the ear' . So if we use this word this way, it is the introduction/inquiry of thinking that is 'branded on the ear'.
And what is that, which gets branded? Sound (śabda sound, a word), which is fundamental to words and nirikta (etymology).
The Aṣṭādhyāyī outlines the rules of saṃskṛt ( both spoken and written). As I understand it there are over 3900 rules he has outlined; Some say Pāṇini lived in the 7th century BC, others say 4th century BC.
akṣara अक्षर- the syllable ; also means imperishable
śabda शब्द - a word; , noise , voice , tone , note (rooted in कृ kṛ to utter a sound , raise the voice , cry aloud )
unmeṣa उन्मेष - the act of opening the eyes , coming forth, manifesting.

yajvan
11 March 2009, 07:05 PM
hariḥ oṁ
~~~~~~

Namasté

I wrote above,

There is part of puja (puj पूज् to worship) of Śiva where there is an ablution of water, a sprinkling. This is called abhiṣeka अभिषेक - ablution; bathing of the divinity to whom worship is offered ; ritual bathing.

I asked the pundit 'why do we do this ? ' He replied , 'Śiva, Maheśvarā is very hot' .
It is by this expansion, I'd call it unmeṣa the act of opening of His eyes , coming forth, manifesting, that the heat is generated, via expansion of Being.

There is another view one can consider on this heat of Śiva, that of Siva's tapas as He is also known as Mahāyogī. We know of Siva's meditations, the inward stroke of the Supreme.
This tapas तपस् - as a noun is heat, warmth; religious austerity , deep meditation , special observances, etc. Hence abhiṣeka or the ablution for Śiva with the sprinkling of water is to cool Him and provide comfort due this heat that is generated by His tapas.

He is also known as Ugra ; ugraउग्र is fierce, powerful, mighty, ferocious. The word also means hot , sharp , pungent. Hence a cooling influence to win His favor may be considered.


Tapas that may be considered by humans ( or manuṣya, the progeny of Manu) are special observances ( along with various meditations) , here are a few:

sacred learning for Brahmin-s
protection of subjects/citizens for kṣatriya-s
giving alms to Brahmins for-vaiśya-s
service - for śūdra-s
feeding upon herbs and roots - for the ṛṣi-s and muni-spraṇām

bagya
11 March 2009, 09:33 PM
Namaste,
I got the explanation for some of the Hindu Rituals from my guruji, which I have given below

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 Lords 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 Lords 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 dowe 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 ones 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 ones 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 Indias 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 ones 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.

bagya
11 March 2009, 09:35 PM
Hindu Rituals Contd...

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".

bagya
11 March 2009, 09:36 PM
Hindu Rituals Contd...

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 Ganeshas. 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.

yajvan
12 March 2009, 10:11 PM
hariḥ oṁ
~~~~~~

Namasté bagha,

thank you for your post... please advise on the URL site as your resource for the information provided...
and do you have an opinion on the information offered?

praṇām

yajvan
25 November 2009, 06:12 PM
hariḥ oṁ
~~~~~~

Namasté

Many times here on HDF you will see mantra-s offered. At the end of the mantra you will see namaḥ e.g. oṁ vāmadevāya namaḥ . We know this namaḥ to be an abbreviated version of na-mama. na = not , no , nor , neither ; máma = is in the singular 1st person which means 'me'.

Yet what of this ḥ ? This has come up several times in some recent posts; It is called visarga or the aspiration of the preceding vowel, an 'after sound'. Since we're talking about visarga, we should also define the other name it goes by, visarjanīya. This means 'to be sent forth, emitted' .

Hence some people write namaḥ as namaha which ~forces~ this visarga to occur , perhaps unbeknown to the reader/chanter. This ḥ usually ( but not always ) appears at the end of a word as in namaḥ.

If this namaḥ was written in saṃskṛt it would be written as नमः I am not certain all can see this saṃskṛt symbol - you may need to add a font or two to your font-definitions table. But that said notice the : at the end of the saṃskṛt word, the two perpendicular dots [:] . This is the symbol for visarga ( or visarjanīya) to occur i.e. the 'after sound' or a distinct audible aspiration. And as mentioned it is written as ḥ .

There is a whole discsussion on this [:] visarjanīya, as an expression/quality/symbol of śiva. This is an advanced concept that is found in the Uttara folder http://www.hindudharmaforums.com/showpost.php?p=26661&postcount=3 (http://www.hindudharmaforums.com/showpost.php?p=26661&postcount=3) . You may read it and say 'what was that all about? ' Not to worry as this is considered advanced knowledge that one can find in the Parā-trīśikā Vivaraṇa, where Bhairava is addressing Śrī Devī.

To close and if one wanted to read more namaḥ, namasté or namaskāra you can find it here within this string-set , post 12: http://www.hindudharmaforums.com/showpost.php?p=25912&postcount=12 (http://www.hindudharmaforums.com/showpost.php?p=25912&postcount=12)


Namaste or Namasté or Namaskāra is rooted in namas नमस्- to bow , obeisance , reverential salutation , adoration (by gesture or word ). This namas- is rooted in kṛ to utter a salutation , do homage. The word nam नम्means to turn toward - just as we bow we 'turn toward' or direct our bow to another. This Namaskāra is 'I bow to you' . Yet na = 'not' + ma is (máma) or 'me' + kāra = 'to do' i.e. not me ( to do) , I bow to you (namas नमस्).

praṇām

yajvan
26 November 2009, 02:29 PM
hariḥ oṁ
~~~~~~

Namasté

I wrote in post 34 above:

Hence some people write namaḥ as namaha which ~forces~ this visarga to occur , perhaps unbeknown to the reader/chanter. This ḥ usually ( but not always ) appears at the end of a word as in namaḥ.

If namaha is written as thus, it infers it has 3 syllables na+ma+ha. This , in fact is not the case with namaḥ .


With the use of visarga ḥ, it is informing the vocalizer to just add visarjanīya the 'after sound' or a distinct audible aspiration of the last syllable, not a new one. Hence this does not change the syllable count for the word.

Well one can say, who cares? Yes, a valid point until that mantra that is offered is used to influence a specific house in an astrological chart. As the wise jyotisha may align a specific mantra to a specific house to influence that house ( sign).

praṇām

sanjaya
28 November 2009, 06:50 AM
Bagya, I know I'm responding to your post several months after the fact, but thank you for providing these explanations on Hindu traditions. For years I've mindlessly done many of these customs, having no idea as to their significance. I have read your explanatins with great interest!

yajvan
25 February 2010, 07:33 PM
hariḥ oṁ
~~~~~~

namast
Rice is used quite often in pūjā's. Many believe they are offering food. Sure this aligns nicely with the offer. But is there another view?

First, what is pūjā ?
pūjā is defined as worship , respect , homage to superiors or adoration of the deva's, to one's Lord with reverence , veneration.
Let's go a little deeper and to do this we disect the word itself.

pūjā


pū - to cleanse , purify; cleanse , purify , purge , clarify , illustrate , illume
jā - born or descended from , produced or caused by , born or produced in or at or upon , growing in , living at

One can say pūjā is that act of worship (pūjā) to purifiy (pū) one from the actions that accompany birth (jā).


Using Rice - its symbol
Some say the rice offering is the symbol for wealth. My point of view comes from the following: Rice is a grain that cannot be re-sprouted or regrown from itself. That is, it is not fertile for furture growth ( or births). Hence the rice acts as a symbol (saṃketa) for this life being one's last life - inferring mokṣa.

If we continue with this symbol we can view how the rice is offered. It is offered asakṣata. This akṣata is defined as uninjured , unbroken , whole; not crushed. It infers something that is not husked.
It indirectly means the rice offered is whole in itself... the wholeness of Being as the offering. What is implied is (IMHO) vrīhi. This is the name for rice.
Hence akṣatam vrīhi, the wholeness of life, symbolized by the whole-grain ( unbroken and in some cases unhusked) rice.

Some times rice is given as the pure white grain - we can see the symbol there. Yet other times it is offered with haldi (turmeric) mixed in to give the proper color. Any one have an opinion of why this color?

praṇām

words

akṣata - uninjured , unbroken , whole; not crushed
vrīhi - rice; plural - grains of rice