Hindu Vedic Philosophy (Sanatana Dharma, Morals, Rituals and Articles)

15	Why do we worship the kalasha ?
16	Why do we consider the lotus as special ?
17	Why do we worship tulasi ?
18	Why do we blow the conch ?
19	Why do we say shaanti thrice ?
20	Why do we offer a coconut ?
21	Why do we chant Om ?
22	Why do we do aarati ?

 
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 diamondshaped
pattern. The pot may be decorated wit designs. Such a pot is known as a kalasha.
When the pot is filled with water or rice, it is known as purnakumbha
representing the inert body which when filled with the divine life force gains the power to
do all the wonderful things that makes life what it is.
A kalasha is placed with due rituals on all-important occasions like the traditional
house warming (grihapravesa), wedding, daily worship etc. It is placed near the entrance
as a sign of welcome. It is also used in a traditional manner while receiving holy
personages. Why do we worship the kalasha? Before the creation came into being, Lord
Vishnu was reclining on His snake-bed in the milky ocean. From His navel emerged a
lotus from which appeared Lord Brahma, the creator, who thereafter created this world.
The water in the kalasha symbolizes the primordial water from which the entire
creation emerged. It is the giver of life to all and has the potential of creating innumerable
names and forms, the inert objects and the sentient beings and all that is auspicious in the
world from the energy behind the universe. The leaves and coconut represent creation.
The thread represents the love that "binds" all in creation. The kalasha is
therefore considered auspicious and worshipped. The waters from all the holy rivers, the
knowledge of all the Vedas and the blessings of all the deities are invoked in the kalasha
and its water is thereafter used for all the rituals, including the abhisheka.
The consecration (kumbhaabhisheka) of a temple is done in a grand manner with
elaborate rituals including the pouring of one or more kalashas of holy water on the top
of the temple. When the asuras and devas churned the milky ocean, the Lord appeared
bearing the pot of nectar, which blessed one with everlasting life.
Thus the kalasha also symbolizes immortality. Men of wisdom are full and
complete as they identify with the infinite Truth (poornatvam). They brim with joy and
love and respect all that is auspicious. We greet them with a purnakumbha ("full pot")
acknowledging their greatness and as a sign of respectful and reverential welcome, with a
"full heart".
 


16. Why do we consider the lotus as special?
The lotus is the symbol of truth, auspiciousness and beauty (satyam, shivam,
sundaram). The Lord is also that nature and therefore, His various aspects are compared
to a lotus (i.e. lotus-eyes, lotus feet, lotus hands, the lotus of the heart etc.).
The lotus blooms with the rising sun and close at night. Similarly, our minds open
up and expand with the light of knowledge. The lotus grows even in slushy areas. It
remains beautiful and untainted despite its surroundings, reminding us that we too can
and should strive to remain pure and beautiful within, under all circumstances.
The lotus leaf never gets wet even though it is always in water. It symbolizes the
man of wisdom (gyaani) who remains ever joyous, unaffected by the world of sorrow
and change. This is revealed in a shloka from the Bhagwad-Geeta:

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.

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.



19. Why do we say shaanti thrice?
Shaanti, meaning "peace", is a natural state of being. Disturbances are created
either by others or us. For example, peace already exists in a place until someone makes
noise.
Therefore, peace underlies all our agitations. When agitations end, peace is
naturally experienced since it was already there. Where there is peace, there is happiness.
Therefore, every one without exception desires peace in his/her life.
However, peace within or without seems very hard to attain because it is covered
by our own agitations. A rare few manage to remain peaceful within even in the midst of
external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers,
troubles end and peace is experienced internally, irrespective of the external disturbances.
All such prayers end by chanting shaanti thrice.
It is believed that trivaram satyam - that which is said thrice comes true. For
emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the
witness stands says, "I shall speak the truth, the whole truth and nothing but the truth".
We chant shaanti thrice to emphasise our intense desire for peace. All obstacles,
problems and sorrows originate from three sources.
Aadhidaivika : The unseen divine forces over which we have little or no control
like earthquakes, floods, volcanic eruptions etc.
Aadhibhautika: The known factors around us like accidents, human contacts,
pollution, crime etc.
Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake
special tasks or even in our daily lives, there are no problems or that, problems are
minimised from the three sources written about above.
May peace alone prevail. Hence shaanti is chanted thrice.
It is chanted aloud the first time, addressing the unseen forces. It is chanted softer
the second time, directed to our immediate surroundings and those around, and softest the
last time as it is addressed to oneself.
 


20. Why do we offer a coconut?
In India one of the most common offerings in a temple is a coconut. It is also
offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc.
It is offered in the sacrificial fire whilst performing homa. The coconut is broken and
placed before the Lord. It is later distributed as prasaada.
The fibre covering of the dried coconut is removed except for a tuft on the top.
The marks on the coconut make it look like the head of a human being. The coconut is
broken, symbolising the breaking of the ego. The juice within, representing the inner
tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord.
A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift).
In the traditional abhishekha ritual done in all temples and many homes, several materials
are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy
ash etc. Each material has a specific significance of bestowing certain benefits on
worshippers. Tender coconut water is used in abhisheka rituals since it is believed to
bestow spiritual growth on the seeker.
The coconut also symbolises selfless service. Every part of the tree -the trunk,
leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil,
soap etc. It takes in even salty water from the earth and converts it into sweet nutritive
water that is especially beneficial to sick people. It is used in the preparation of many
ayurvedic medicines and in other alternative medicinal systems.
The marks on the coconut are even thought to represent the three-eyed Lord Shiva
and therefore it is considered to be a means to fulfill our desires.
 


21. Why do we chant Om?
Om is one of the most chanted sound symbols in India. It has a profound effect on
the body and mind of the one who chants and also on the surroundings. Most mantras and
vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om
etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated
upon or used as an auspicious sign.
Om is the universal name of the Lord. It is made up of the letters A (phonetically
as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The
sound emerging from the vocal chords starts from the base of the throat as "A". With the
coming together of the lips, "U" is formed and when the lips are closed, all sounds end in
"M".
The three letters symbolize the three states (waking, dream and deep sleep), the
three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the
three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.
The formless, attributeless Lord (Brahman) is represented by the silence between
two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which
the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is
said that the Lord started creating the world after chanting Om and atha. Hence its sound
is considered to create an auspicious beginning for any task that we undertake. The Om
chant should have the resounding sound of a bell (aaooommm).
Om is written in different ways in different places. The most common form
symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the
stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat
ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and
the goal of life, the world and the Truth behind it, the material and the Sacred, all form
and the Formless.
 


22. Why do we do aarati?
Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to
welcome an honored guest or saint, we perform the aarati. This is always accompanied by
the ringing of the bell and sometimes by singing, playing of musical instruments and
clapping.

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is
referred to as the lighted lamp in the right hand, which we wave in a clockwise circling
movement to light the entire form of the Lord.
Each part is revealed individually and also the entire form of the Lord. As the
light is waved we either do mental or loud chanting of prayers or simply behold the
beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our
hands over the flame and then gently touch our eyes and the top of the head.
We have seen and participated in this ritual from our childhood. Let us find out
why we do the aarati?

Having worshipped the Lord of love - performing abhisheka, decorating the
image and offering fruits and delicacies, we see the beauty of the Lord in all His glory.
Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to
silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc.
denote the joy and auspiciousness, which accompanies the vision of the Lord.
Aarati is often performed with camphor. This holds a telling spiritual significance.
Camphor when lit, burns itself out completely without leaving a trace of it. It represents
our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines
the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a
trace of ego which creates in us a sense of individuality that keeps us separate from the
Lord.

Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume
even while it sacrifices itself. In our spiritual progress, even as we serve the guru and
society, we should willingly sacrifice ourselves and all we have, to spread the "perfume"
of love to all. We often wait a long while to see the illumined Lord but when the aarati is
actually performed, our eyes close automatically as if to look within. This is to signify
that each of us is a temple of the Lord.
Just as the priest reveals the form of the Lord clearly with the aarati flame, so too
the guru reveals to us the divinity within each of us with the help of the "flame" of
knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our
hands over the flame and then touch our eyes and the top of the head. It means - may the
light that illuminated the Lord light up my vision; may my vision be divine and my
thoughts noble and beautiful.

The philosophical meaning of aarati extends further. The sun, moon, stars,
lightning and fire are the natural sources of light. The Lord is the source of this
wonderous phenomenon of the universe. It is due to Him alone that all else exist and
shine. As we light up the Lord with the flame of the aarati, we turn our attention to the
very source of all light, which symbolizes knowledge and life.
Also the sun is the presiding deity of the intellect, the moon, that of the mind, and
fire, that of speech. The Lord is the supreme consciousness that illuminates all of them.
Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The
Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate
the Lord? Therefore, as we perform the aarati we chant;






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