Hindu
Rituals and Routines
Why do
we follow them?
by Swami Chinmayananda
Introduction
Hinduism
is not a religion but a way of life. Unlike other religions, Hindu dharma has
many specialties. This is not known as a religion, it is known as the dharma;
Sanaathana Dharma. Sanaathana means, according to Bhagavath Geetha, which
cannot be destroyed by fire, weapons, water, air, and which is present in all
living and non living being. Dharma means, the way of life which is the ‘total
of all aachaaraas or customs and rituals’
Sanaathana Dharma has its foundation on scientific
spirituality. In the entire ancient Hindu literature we can see that science
and spirituality are integrated. It is mentioned in the 40th chapter of the Yajurveda
known as Eesaavaasya Upanishad that use scientific knowledge for solving
problems in our life and use the spiritual knowledge for attaining immortality
through philosophical outlook.
Remember that in each and
every aachaaraa there will be a component of spirituality in it. Without
spirituality, nothing exists in Sanaathana dharma. Generally everyone bear a
wrong impression that this spirituality is religion. Spirituality is different
in Hindu dharma. Here the question of religion does not exist at all, because
Hindu dharma was not created by an individual, prophet or an incarnation.
Spirituality is a part of every Hindu custom in the normal life of a Hindu.
Aachaaraas are to be followed
based on their merits available from the self experience; you need not blindly
follow a teacher or someone who gives advice without reasoning. All these
aachaaraas are mentioned for the prosperity of the human beings and it should
be the prime focus for practicing the Hindu aachaaraas
Achaaryaath paadam aadatthe
paadam sishya swamedhayaa
paadam sa brahmachaaribhya
sesham
kaala kramena cha
This is an important advice
given in smruthies. It means a person can get only one quarter of knowledge
from Achaarya - the teacher, another quarter by analyzing self, one quarter by
discussing with others and the last quarter during the process of living by
method addition, deletion, correction, and modification of already known
aachaaraas or new aachaaraas
Aachaaraath labhathe hi ayu:
aachaaraath dhanamakshayam
aachaaraath labhathe suprajaa:
aachaaro
ahanthya lakshanam
Aachaaraas are followed for
the psychological and physiological health and long life; Aachaaraas are
followed for prosperity and wealth; Aachaaraas are followed for strong family
and social bondage and following the Aachaaraas give a fine personality,
dharmic outlook and vision, says our dharmasaastra.
In India everyone followed Aachaaraas
for the above mentioned psychological, physiological, family relation, social
benefits and national integration based benefits. It is your right and duty to
understand scientifically, rationally and logically the meaning of each and
every Aachaaraas and follow the same in your life systematically
1. Why do we light a lamp?
In almost
every Indian home a lamp is lit daily before the altar of the Lord. In some
houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a
few it is maintained continuously - Akhanda Deepa. All auspicious functions
commence with the lighting of the lamp, which is often maintained right through
the occasion.
Light symbolizes knowledge,
and darkness - ignorance. The Lord is the "Knowledge Principle"
(Chaitanya) who is the source, the enlivener and the illuminator of all
knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance
just as light removes darkness. Also knowledge is a lasting inner wealth by
which all outer achievement can be accomplished. Hence we light the lamp to bow
down to knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube
light? That too would remove darkness. But the traditional oil lamp has a
further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas
or negative tendencies and the wick, the ego. When lit by spiritual knowledge,
the vaasanas get slowly exhausted and the ego too finally perishes. The flame
of a lamp always burns upwards. Similarly we should acquire such knowledge as
to take us towards higher ideals.
Whilst lighting the lamp we
thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa
deepo namostute
I
prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the
Supreme Lord), which removes the darkness of ignorance and by which all can be
achieved in life.
2. Why do we have a prayer
room?
Most Indian homes have a prayer room or altar. A
lamp is lit and the Lord worshipped each day. Other spiritual practices like japa
- repetition of the Lord’s name, meditation, paaraayana - reading of the
scriptures, prayers, and devotional singing etc are also done here. Special
worship is done on auspicious occasions like birthdays, anniversaries,
festivals and the like. Each member of the family - young or old - communes
with and worships the Divine here.
The Lord is the entire
creation. He is therefore the true owner of the house we live in too. The
prayer room is the Master room of the house. We are the earthly occupants of
His property. This notion rids us of false pride and possessiveness
The ideal attitude to take is
to regard the Lord as the true owner of our homes and us as caretakers of His
home. But if that is rather difficult, we could at least think of Him as a very
welcome guest. Just as we would house an important guest in the best comfort,
so too we felicitate the Lord’s presence in our homes by having a prayer room
or altar, which is, at all times, kept clean and well-decorated.
Also the Lord is all
pervading. To remind us that He resides in our homes with us, we have prayer
rooms. Without the grace of the Lord, no task can be successfully or easily
accomplished. We invoke His grace by communing with Him in the prayer room each
day and on special occasions.
Each room in a house is
dedicated to a specific function like the bedroom for resting, the drawing room
to receive guests, the kitchen for cooking etc. The furniture, decor and the
atmosphere of each room are made conducive to the purpose it serves. So too for
the purpose of meditation, worship and prayer, we should have a conducive
atmosphere - hence the need for a prayer room.
Sacred thoughts and sound
vibrations pervade the place and influence the minds of those who spend time
there. Spiritual thoughts and vibrations accumulated through regular
meditation, worship and chanting done there pervade the prayer room. Even when
we are tired or agitated, by just sitting in the prayer room for a while, we
feel calm, rejuvenated and spiritually uplifted.
3. Why do we do Namaste?
Indians greet each other with namaste. The two
palms are placed together in front of the chest and the head bows whilst saying
the word namaste. This greeting is for all - people younger than us, of our own
age, those older than friends, even strangers and us.
There are five forms of formal
traditional greeting enjoined in the shaastras of which namaskaram is one. This
is understood as prostration but it actually refers to paying homage as we do
today when we greet each other with a namaste.
Namaste could be just a casual
or formal greeting, a cultural convention or an act of worship. However there
is much more to it than meets the eye. In Sanskrit namah + te = namaste. It
means - I bow to you - my greetings, salutations or prostration to you. Namaha can
also be literally interpreted as "na ma" (not mine). It has a
spiritual significance of negating or reducing one’s ego in the presence of
another.
The real meeting between
people is the meeting of their minds. When we greet another, we do so with namaste,
which means, "may our minds meet," indicated by the folded palms
placed before the chest. The bowing down of the head is a gracious form of
extending friendship in love and humility
The spiritual meaning is even
deeper. The life force, the divinity, the Self or the Lord in me is the same in
all. Recognizing this oneness with the meeting of the palms, we salute with
head bowed the Divinity in the person we meet. That is why sometimes, we close
our eyes as we do namaste to a revered person or the Lord – as if to look
within. The gesture is often accompanied by words like "Ram Ram,”
"Jai Shri Krishna", "Namo Narayana", "Jai Siya
Ram", "Om Shanti" etc - indicating the recognition of this
divinity
When we know this
significance, our greeting does not remain just a superficial gesture or word
but paves the way for a deeper communion with another in an atmosphere of love
and respect.
4. Why do we prostrate before
parents and elders?
Indians prostrate before their parents, elders,
teachers and noble souls by touching their feet. The elder in turn blesses us
by placing his or her hand on or over our heads. Prostration is done daily,
when we meet elders and particularly on important occasions like the beginning
of a new task, birthdays, festivals etc. In certain traditional circles,
prostration is accompanied by abhivaadana, which serves to introduce one-self,
announce one’s family and social stature.
Man stands on his feet.
Touching the feet in prostration is a sign of respect for the age, maturity,
nobility and divinity that our elders personify. It symbolizes our recognition
of their selfless love for us and the sacrifices they have done for our
welfare. It is a way of humbly acknowledging the greatness of another. This
tradition reflects the strong family ties, which has been one of India’s
enduring strengths.
The good wishes (Sankalpa) and
blessings (aashirvaada) of elders are highly valued in India. We
prostrate to seek them. Good thoughts create positive vibrations. Good wishes
springing from a heart full of love, divinity and nobility have a tremendous
strength. When we prostrate with humility and respect, we invoke the good
wishes and blessings of elders, which flow in the form of positive energy to
envelop us. This is why the posture assumed whether it is in the standing or
prone position, enables the entire body to receive the energy thus received.
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The
different forms of showing respect are : Pratuthana:
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Rising to welcome a person.
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| Namaskaara: | |
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Paying homage in the form of namaste
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| Upasangrahan: | |
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Touching the feet of elders or teachers.
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| Shaashtaanga: | |
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Prostrating fully with the feet, knees,
stomach, chest, forehead and arms touching the ground in front of the elder.
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| Pratyabivaadana: | |
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Returning a greeting.
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Rules are prescribed in our
scriptures as to who should prostrate to whom. Wealth, family name, age, moral
strength and spiritual knowledge in ascending order of importance qualified
men to receive respect. This is why a king though the ruler of the land, would
prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have
many stories highlighting this aspect.
5. Why do we wear marks
(tilak, pottu and the like) on the forehead?
The tilak or pottu invokes a
feeling of sanctity in the wearer and others. It is recognized as a religious
mark. Its form and colour vary according to one’s caste, religious sect or the
form of the Lord worshipped.
In earlier times, the four
castes (based on varna
or colour) - Brahmana, Kshatriya, Vaishya and Sudra - applied marks
differently. The brahmin applied a white chandan mark signifying purity, as
his profession was of a priestly or academic nature. The kshatriya applied a
red kumkum mark signifying valour as he belonged to warrior races. The vaishya
wore a yellow kesar or turmeric mark signifying prosperity as he was a
businessman or trader devoted to creation of wealth. The sudra applied a black
bhasma, kasturi or charcoal mark signifying service as he supported the work
of the other three divisions.
Also Vishnu worshippers apply
a chandan tilak of the shape of "U,” Shiva worshippers a tripundra of
bhasma, Devi worshippers a red dot of kumkum and so on).
The tilak cover the spot
between the eyebrows, which is the seat of memory and thinking. It is known as
the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer
- "May I remember the Lord. May this pious feeling pervade all my
activities. May I be righteous in my deeds.” Even when we temporarily forget
this prayerful attitude the mark on another reminds us of our resolve. The
tilak is thus a blessing of the Lord and a protection against wrong tendencies
and forces.
The entire body emanates
energy in the form of electromagnetic waves - the forehead and the subtle spot
between the eyebrows especially so. That is why worry generates heat and causes a headache. The tilak and pottu cools
the forehead, protects us and prevents energy loss. Sometimes the entire
forehead is covered with chandan or bhasma. Using plastic reusable "stick
bindis" is not very beneficial, even though it serves the purpose of
decoration.
6. Why do we not touch
papers, books and people with the feet?
To Indians, knowledge is sacred
and divine. So it must be given respect at all times. Nowadays we separate
subjects as sacred and secular. But in ancient India every subject - academic or
spiritual - was considered divine and taught by the guru in the gurukula.
The custom of not stepping on
educational tools is a frequent reminder of the high position accorded to
knowledge in Indian culture. From an early age, this wisdom fosters in us a
deep reverence for books and education. This is also the reason why we worship
books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha
Pooja day, dedicated to the Goddess of Learning. In fact, each day before
starting our studies, we pray:
Saraswati namasthubhyam
Varade kaama roopini Vidyaarambham karishyaami Sidhirbhavatu me sadaa
O Goddess Saraswati, the
giver of Boons and fulfiller of wishes, I prostrate to You before starting my
studies. May you always fulfill me?
7. To touch another with the
feet is considered an act of misdemeanor. Why is this so?
Man is regarded as the most
beautiful, living breathing temple of the Lord! Therefore touching another
with the feet is akin to disrespecting the divinity within him or her. This
calls for an immediate apology, which is offered with reverence and humility.
8. Why do we apply the holy
ash?
The ash of any burnt object
is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa
(sacrificial fire) where special wood along with ghee and other herbs is
offered as worship of the Lord. Or the deity is worshipped by pouring ash as
abhisheka and is then distributed as bhasma.
Bhasma is generally applied
on the forehead. Some apply it on certain parts of the body like the upper
arms, chest etc. Some ascetics rub it all over the body. Many consume a pinch
of it each time they receive it.
The word bhasma means,
"that by which our sins are destroyed and the Lord is remembered.” Bha implied
bhartsanam ("to destroy") and sma implies smaranam ("to
remember"). The application of bhasma therefore signifies destruction of
the evil and remembrance of the divine. Bhasma is called vibhuti (which means
"glory") as it gives glory to one who applies it and raksha (which
means a source of protection) as it protects the wearer from ill health and
evil, by purifying him or her.
Homa (offering of oblations
into the fire with sacred chants) signifies the offering or surrender of the
ego and egocentric desires into the flame of knowledge or a noble and selfless
cause. The consequent ash signifies the purity of the mind, which results from
such actions.
Also the fire of knowledge
burns the oblation and wood signifying ignorance and inertia respectively. The
ash we apply indicates that we should burn false identification with the body
and become free of the limitations of birth and death. This is not to be
misconstrued as a morose reminder of death but as a powerful pointer towards
the fact that time and tide wait for none.
Bhasma is specially
associated with Lord Shiva who applies it all over His body. Shiva devotes
apply bhasma as a tripundra. When applied with a red spot at the center, the
mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the
entire seen and unseen universe).
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
Om Tat Sat
(Continued...)
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