Article: Why Do We Follow Those? Why Why Why?

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chant Om?.20. Why do we do aarati?. 1. Why do we light a lamp?

0.5in">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.

0pt; TEXT-INDENT: 0.5in">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

Arial; mso-bidi-font-size: 10.0pt">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.

Arial"> 2. Why do we have a prayer room? Most Indian homes have a prayer

room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual

practices like japa

(repetition of the Lord’s name), meditation, paaraayana (reading of the

scriptures), prayers, and devotional singing etc is also done here. Special

worship is done on auspicious occasions like birthdays, anniversaries,

festivals and the like. Each member of the family – young or old – communes

with and worships the Divine here. The Lord is the entire creation. He is

therefore the true owner of the house we live in too. The prayer room is the

Master room of the house. We are the earthly occupants of His property. This

notion rids us of false pride and possessiveness. The ideal attitude to take

is to regard the Lord as the true owner of our homes and us as caretakers of His

home. But if that is rather difficult, we could at least think of Him as a very

welcome guest. Just as we would house an important guest in the best comfort,

so too we felicitate the Lord’s presence in our homes by having a prayer room

or altar, which is, at all times, kept clean and well-decorated. Also the

Lord is all pervading. To remind us that He resides in our homes with us, we

have prayer rooms. Without the grace of the Lord, no task can be successfully

or easily accomplished. We invoke His grace by communing with Him in the prayer

room each day and on special occasions. Each room in a house is dedicated to

a specific function like the bedroom for resting, the drawing room to receive

guests, the kitchen for cooking etc. The furniture, decor and the atmosphere of

each room are made conducive to the purpose it serves. So too for the purpose of

meditation, worship and prayer, we should have a conducive atmosphere – hence

the need for a prayer room. Sacred thoughts and sound vibrations pervade the

place and influence the minds of those who

spend time there. Spiritual thoughts and vibrations accumulated through regular

meditation, worship and chanting done there pervade the prayer room. Even when

we are tired or agitated, by just sitting in the prayer room for a while, we

feel calm, rejuvenated and spiritually uplifted. 3. Why do we do namaste?

Indians greet each other with namaste. The two palms are placed together in

front of the chest and the head bows whilst saying the word namaste. This

greeting is for all – people younger than us, of our own age, those older than

friends, even strangers and us. There are five

forms of formal traditional greeting enjoined in the shaastras of which

namaskaram is one. This is understood as prostration but it actually refers to

paying homage as we do today when we greet each other with a namaste.

Namaste could be just a casual or formal greeting, a cultural convention or an

act of worship. However there is much more to it than meets the eye. In

Sanskrit namah + te = namaste. It means – I bow to you – my greetings,

salutations or prostration to you. Namaha can also be literally interpreted as

"na ma" (not mine). It has a spiritual significance of negating or reducing

one’s ego in the presence of another. The real meeting between people is the

meeting of their minds. When we greet another, we do so with namaste, which

means, "may our minds meet," indicated by the folded palms placed before the

chest. The bowing down of the head is a gracious form of extending friendship

in love and humility. The spiritual meaning is even deeper. The life force,

the divinity, the Self or the Lord in me is the same in all. Recognizing this

oneness with the meeting of the palms, we salute with head bowed the Divinity

in the person we meet. That is why sometimes, we close our eyes as we do

namaste to a revered person or the Lord – as if to look within. The gesture is

often accompanied by words like "Ram Ram", "Jai Shri Krishna", "Namo Narayana",

"Jai Siya Ram", "Om Shanti" etc – indicating the recognition of this divinity.

When we know this significance, our greeting does not remain just a superficial

gesture

or word but paves the way for a deeper communion with another in an atmosphere

of love and respect. 4.

TEXT-DECORATION: none; mso-bidi-font-size: 10.0pt; text-underline: none">Why do

we prostrate before parents and elders? Indians prostrate before their

parents, elders, teachers and noble souls by touching their feet. The elder in

turn blesses us by placing his or her hand on or over our heads. Prostration is

done daily, when we meet elders and particularly on important occasions like the

beginning of a new task, birthdays, festivals etc. In certain traditional

circles, prostration is accompanied by abhivaadana, which serves to introduce

one-self, announce one’s family and social stature. Man stands on his feet.

Touching the feet in prostration is a sign of respect for the age, maturity,

nobility and divinity that our elders personify. It symbolizes our recognition

of their selfless love for us and the sacrifices they have done for our

welfare. It is a way of humbly acknowledging the greatness of another. This

tradition reflects the strong family ties, which has been one of India’s

enduring strengths. The good wishes (Sankalpa) and blessings (aashirvaada)

of elders are highly valued in India. We prostrate to seek them. Good thoughts

create positive vibrations. Good wishes springing from a heart full of love,

divinity and nobility have a tremendous strength. When we prostrate with

humility and respect, we invoke the good wishes and blessings of elders which

flow in the form of positive energy to envelop us. This is why the posture

assumed whether it is in the standing or prone position, enables the entire

body to receive the energy thus received. The different forms of showing

respect are : Pratuthana – rising to welcome a person. Namaskaara – paying

homage in the form of namaste (discussed separately in this book).

Upasangrahan – touching the feet of elders or teachers. Shaashtaanga –

prostrating fully with the feet, knees, stomach, chest, forehead and arms

touching the ground in front of the elder. Pratyabivaadana – returning a

greeting. Rules are prescribed in our scriptures as to who should prostrate

to whom. Wealth, family name, age, moral strength and spiritual knowledge in

ascending order of importance qualified men to receive respect. This is why a

king though the ruler of the land, would prostrate before a spiritual master.

Epics like the Ramayana and Mahabharata

have many stories highlighting this aspect. 5. Why do we wear marks (tilak,

pottu and the like) on the forehead? The tilak or pottu invokes a feeling of

sanctity in the wearer and others. It is recognized as a religious mark. Its

form and colour vary according to one’s caste, religious sect or the form of

the Lord worshipped. In earlier times, the four castes (based on varna or

colour) – Brahmana, Kshatriya, Vaishya and Sudra – applied marks differently.

The brahmin applied a white chandan mark signifying purity, as his profession

was of a priestly or academic nature. The kshatriya applied a red kumkum mark

signifying valour as he belonged to warrior races. The vaishya wore a yellow

kesar or turmeric mark signifying prosperity as he was a businessman or trader

devoted to creation of

wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying

service as he supported the work of the other three divisions. Also Vishnu

worshippers apply a chandan tilak of the shape of "U", Shiva worshippers a

tripundra (of the shape of "º ") of bhasma, Devi worshippers a red dot of

kumkum and so on). The tilak cover the spot between the eyebrows, which is

the seat of memory and thinking. It is known as the Aajna Chakra in the

language of Yoga. The tilak is applied with the prayer – "May I

remember the Lord. May this pious feeling pervade all my activities. May I be

righteous in my deeds." Even when we temporarily forget this prayerful attitude

the mark on another reminds us of our resolve. The tilak is thus a blessing of

the Lord and a protection against wrong tendencies and forces. The entire

body emanates energy in the form of electromagnetic waves – the forehead and

the subtle spot between the eyebrows especially so. That is why worry generates

heat and causes a headache. The tilak and pottu cools the forehead, protects us

and prevents energy loss. Sometimes the entire forehead is covered with chandan

or bhasma. Using plastic reusable "stick bindis" is not very beneficial, even

though it serves the purpose

of decoration. 6. Why do we not touch papers, books and people with the

feet? To Indians, knowledge is sacred and divine. So it must be given

respect at all times. Nowadays we separate subjects as sacred and secular. But

in ancient India every subject – academic or spiritual – was considered divine

and taught by the guru in the gurukula. The custom of not stepping on

educational tools is a frequent reminder of the high position accorded to

knowledge in Indian culture. From an early age, this wisdom fosters in us a

deep reverence for books and education. This is also the reason why we worship

books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja

day, dedicated to the Goddess of Learning. In fact, each day before starting our

studies, we

pray: Saraswati namasthubhyam Varade kaama roopini Vidyaarambham

karishyaami Sidhirbhavatu me sadaa

O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to

You before starting my studies. May you always fulfill me? 6a. 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. 7. 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.

0.5in">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 (the form of "º "). 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).

Arial"> 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.

FONT-FAMILY: Arial; mso-bidi-font-size: 10.0pt">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."

8. 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

normal">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.

4"> 9. Why do we fast?

Arial">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.

0.5in"> 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.

5"> 10. Why do we do

pradakshina (circumambulate)?

Roman"> 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.

11. 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.

Arial">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. 12. 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. 12. 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:

10.0pt"> 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. 13. Why do we

worship the kalasha?

text-underline: none"> 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.

0.5in">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 (

normal">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".

TEXT-DECORATION: none; mso-bidi-font-size: 10.0pt; text-underline: none"> 14.

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.

FONT-FAMILY: Arial; TEXT-DECORATION: none; mso-bidi-font-size: 10.0pt;

text-underline: none">15. 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.

line-break"> 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.

0in 0pt; TEXT-INDENT: 0.5in">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.

Arial">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.

7"> 16. 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.

Arial">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

TEXT-DECORATION: none; mso-bidi-font-size: 10.0pt; text-underline: none">17. 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.

Arial"> 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.

0in 0in 0pt; TEXT-INDENT: 0.5in"> 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.

4"> 18. 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.

Arial"> 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.

0in 0pt; tab-stops: 5.55pt 15.7pt 25.3pt 32.3pt 43.7pt 359.95pt">

19. 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.

TEXT-INDENT: 0.5in">The formless, attributeless Lord (Brahman) is represented by

the silence between two Om Chants. Om is also called pranava that means, "that

(symbol or sound) by which the Lord is praised". The entire essence of the

Vedas is enshrined in the word Om. It is said that the Lord started creating

the world after chanting Om and atha. Hence its sound is considered to create

an auspicious beginning for any task that we undertake. The Om chant should

have the resounding sound of a bell (aaooommm). Om is written in different

ways in different places. The most common form

symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the

stomach; the side one, the trunk; and the semi-circular mark with the dot, the

sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything -

the means and the goal of life, the world and the Truth behind it, the material

and the Sacred, all form and the Formless.

mso-bidi-font-size: 10.0pt; text-underline: none">20. 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.

TEXT-INDENT: 0.5in">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.

TEXT-INDENT: 0.5in">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;

mso-bidi-font-size: 10.0pt">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.

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