Hinduism and Practises

Why do we regard trees and plants as sacred?

From ancient times, Hindus have worshipped trees and regarded all
flora and fauna as sacred. This is not an old fashioned or uncivilized
practice. It reveals the sensitivity, foresight and refinement of Hindu Culture.
While modern man often works to "conquer" Mother nature, ancient Hindus
"worshipped" her.

The Lord, the life in us, prevades all living beings be they plants or
animals. Hence, they all regarded as sacred. Human life on earth
depends on plants and animals. They give us the vital factors that make life
possible on earth : food, oxygen, clothing, shelter, medicines etc. They lend
beauty to our surroundings. They serve man without expectation and sacrifice
themselves to sustain us. They epitomise sacrifice. If a stone is
thrown on a fruit-laden tree, the tree in turn gives fruit!

In fact, the flora and fauna owned the earth before man appeared on
it. Presently, the world is seriously threatened by the destruction of the
forest lands and the extinction of many species of vegetation due to
man's callous attitude towards them. We protect only what we value. Hence,
in Hinduism, we are taught to regard trees and plants as sacred.
Naturally, we will then protect them.

Hindu scriptures tell us to plant ten tress if, for any reason, we
have cut one. We are advised to use arts of the trees and plants only as much
as is needed for food, fuel, shelter etc. We also urged to apologize to a
plant or tree before cutting it to avoid incurring a specific sin named soona.
In our childhood, we are told stories of the sacrifice and service done by
plants and trees and also about our duty to plant and nourish them. Certain
trees and plants like tulsi, 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 God.


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. Some undertake rigorous fasts when they
do not even drink water the whole day! Fasting is done for many reasons- to
please the Lord, to discipline oneself and even to protest. Mahatma Gandhi
fasted to protest against the British rule.

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 mind
dull and agitated. Hence on certain days man decides to save time and
conserve 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. Some
fast, rather they diet, merely to reduce weight. Others fast as a vow to
please the Lord or to fulfill their desires, some to develop will power,
control the senses, some as a form of austerity and so on. The Bhagavad Geeta
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

Why do we ring the bell in the temple?

In most temples there are one or more bells hung from the top, near
the entrance. The devotee rings the bell as soon as he enters, thereafter
proceeding for darshan of the Lord and prayers. Children love jumping
up or being carried high in order to reach the bell.

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 aarti, 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 drown any in-auspicious or irrelevant
noises and comments that might disturb or distract the worshipper/s in their
devotional ardour (dedication) , concentration and inner peace.


Why do we worship the kalash?

A kalash is a brass, mud or copper pot 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 an
intricate diamond-shaped pattern. The pot may be decorated with
designs. 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 power to do all the wonderful things that makes life what it is.

A kalash is placed with due rituals on all important occasions like
the traditional house warming (grhapravesh), 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.

Before the creation came into being, Lord Vishnu was reclining on His
snakebed 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 kalash symbolises the primodial 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 kalash 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 kalash 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 kalash of holy
water on the top of the temple.

When the asurs and the devas churned the milky ocean, the Lord
appeared bearing the pot of nectar which blessed one with everlasting life.
Thus the kalash also symbolises immortality.

Men of wisdom are full and complete as they identify the infinite
truth (poornatvam. They brim with joy and love and represent all that is
auspicious. We greet them with a purnakumbha ("full pot")
acknowledging their greatness ands as a sign of respectful reverential welcome,
with a "full heart".

Why do we worship tulsi?

Either in the front, back or central courtyard of most Indian homes
there is a tulsi-matham an altar bearing a tulsi plant. In the present day
apartments too, many maintain a potted tulsi plant. The lady of the house lights
a lamp waters the plant, worships and circumambulates it. The stem, leaves,
seeds, and even the soil, which provides it a base, are considered holy. A
tulsi leaf is always placed in the food offered to the Lord. It is also
offered to the Lord during poojas especially to Lord Vishnu and His incarnations.

In Sanskrit, tulanaa naasti athaiva tulsi - that which is
incomparable (in its qualities) is the tulsi. For Hindus, 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, Tulsi was the devoted wife of Shankhachuda,
celestial being. She believed that Lord Kirshna tricked her into sinning. So she
cursed Him to become a stone (shaaligraama). Seeing her devotion and
adherence to righteousness, the Lord blessed her saying that she would
become the worshipped plant, tulsi that would adorn His head. Also
that all offerings would be incomplete without the tulsi leaf - hence the
worship of tulsi.

She also symbolises Goddess Lakshmi, the consort of Lord Vishnu.
Those who wish to be righteous and have a happy family worship the tulsi. Tulsi
is married to the Lord with all pomp ans how 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 tulsi leaf was placed along with
the wealth on the scale by Rukmini with devotion. Thus the tulsi 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 tulsi leaf has great medicinal value and is used to cure various
ailments, including the common cold.

Why do we consider the lotus as special?

The Lotus is India's national flower and rightly so. Not long ago,
the lakes and ponds of India were full of many hued lotuses.

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 (ie. lots-eyes, lotus feet, lotus hands, the
lotus of heart etc.). Our scriptures ans ancient literature extols the
beauty of the lotus.Art and architecture also portray the lotus in various
decorative motifs and paintings. Many people have names of or related to the
lotus: Padma, Pankaja, Kamal, Kamala, Kamalakshni etc. The Goddess of wealth,
Lakshni, sits on a lotus and carries one in her hand. the lotus blooms with the rising sun and closes 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 although it is always in water. It symbolises the man of wisdom
(gyani who remains ever joyous, unaffected by the world of sorrow and change.
The lotus posture, padmaasana is recommended when one sits for meditation.

A lotus emerged from the navel of Lord Vishnu. Lord Bhrahma
originated from it to create the world. Hence, the lotus symbolises the link between
the creator and the supreme Cause. It also symbolises Brahmaloka, the
abode of Lord Brahma.

The auspicious sign of the swastika is said to have evolved from the
lotus.

From the above, we can well appreciate why the lotus in India's
national flower and so special to Hindus.

Why do we blow the conch?

In temples or at homes, the conch is blown once or several times
before ritualistic worship (pooja). It is sometimes blown whilst during
aarti or to mark an auspicious occasion. It is blown before a battle starts or to
announce the victory of an army. It is also placed in the altar and
worshipped

When the conch is blown, the primordial sound of Om eminates. 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 the devas, stole
the vedas and went to the bottom of the ocean. The devas appealed to Lord
Vishnu for help. He incarnated as matsya avataar - 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 ellobration of Om. The conch therefore
is known as shankh after shankhaasura. The conch blown by the Lord is called
paanchajany. He carries it 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. If we place a conch close to our ears, we
hear the sound of the waves of the ocean.

Another well known purpose of blowing the conch and other
instruments, known traditionally to produce auspicious sounds is to drown or mask the
negative comments or noises that may disturb or upset the atmosphere or the
minds of the worshippers.

Ancient India lived in her villages. Each village was presided over
by a primary temple and several smaller ones. During the aarti 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 tirth (sanctified
water) to raise their minds to the highest truth.


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 made noise. Therefore, peace underlies all our agitations.
When agitations end, peace is naturally experienced since it is
already there. Where there is peace, there is happiness. Therefore, everyone
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 the 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, on who takes the witness stand says, "I shall speak the truth, the
whole truth and nothing but the truth".

We chant shaanti thrice to emphasize our intense desire for peace.

All obstacles, problems and sorrows originate three sources:

1. Aadhidaivika: The unseen divine forces over which we have
little or no control like earthquakes, floods, volcanic eruptions etc.

2. Aadhibautika: the known factors around us like accidents,
human contacts, pollution, crime etc.

3. Aadhyaatmika: Problems of our bodies and minds like diseases,
anger, frustrations etc.

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 minimized 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.

Why do we offer 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. a pot (kalash) full of water adorned with
mango leaves and a coconut on top is worshiped on important occasions and
used to receive revered guests.

It is offered in the sacrificial fire while performing hom. The
coconut is broken and placed before the Lord. It is later distributed as prasad.
It is offered to please the Lord or to fulfill our desires.

There was a time when animal sacrifice (bali) was practiced,
symbolizing the offering of our animalistic tendencies to the Lord. Slowly this
practice faded and the coconut was offered instead. The fibre covering of the
fried coconut is removed except for the tuft on the top. The marks on the
coconut make it look like the head of a human being. The coconut is broken,
symbolizing the breaking of the ego. The juice within representing
the inner tendencies (vaasanas) if offered along with the white kernel - the
mind, to the Lord. A mind thus purified by the touch of the Lord is used as
prasad (a holy offering).

In the traditional, abhishekh 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 since it is believed to bestow spiritual growth on the
seeker.

The coconut also symbolizes selfless service. Every part of the
coconut tree - the truck, leaves, fruit, coir etc. is used in innumerable ways like
thatches, mats, tasty dishes, oil etc. It takes in salty water and
converts it into sweet nutritive water that is especially beneficial to the
sick people. It is also used in the preparation of many ayurvedic
medicines and applications.

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.

Why do we chant Om?

Om is one of the most chanted sound symbols in Hinduism. 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. 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 sound ends
with 'M'. The three letters symbolize the three states (waking, dream and
deep sleep) the three Lords (Brahma, Vishnu and Shiva), the three Vedas
(Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah and Suvah) etc. The
Lord is all these and beyond. The formless, attribute-less Lord is
represented by the silence between two Om chants. Om is also called pranav 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 it 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. It fills the
mind with peace, makes it focused and replete with subtle sound. People
mediate on its meaning and attain realization.

Om is written in different ways in different places, and its
symbolizesLord Ganesh.

Thus Om symbolizes everything - the means and the goal of life, the
world and the Truth behind it, the material and the sacred, all forms and
the formless.

Why do we aarti?

Towards the end of every ritualistic worship (pooja or bhajan) of the
Lord or to welcome an honoured guest or saint, we perform the aarti. 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 auspicious light (mangala niraajanam). Holding
the lighted lamp in the right hand, we wave the flame in clockwise
direction 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 moved we either do
mental or loud chanting of prayers or simply behold the beautiful form of
the Lord, illuminated by the lamp. We experience an added intensity in our
prayers and the Lord's image seems to manifest a special beauty at that time. At
the end of the aarti 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 why we do the aarti?

Having worshiped the Lord with love - performing abhishekh,
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 limn of the Lord as it
is lit up by the lamp. It is akinto silent open-eyed meditation on His
beauty. The singing, clapping ringing of the bell etc. denotes the joy and
auspiciousness, which accompanies the vision of the Lord.

Aarti is often performed with camphor. This holds a telling spiritual
significance. Camphor when lit burns itself out completely without
leaving a trace of it. Camphor represents our inherent tendencies
(vaasanas).when lit by the fire of knowledge which illuminates the Lord (truth), our
vaasanas thereafter burn themselves out completely, not leaving a trace of the
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 the Lord it
emits a pleasant smell 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
aarti is actually performed; our eyes close automatically as if to look
within. This is to signify that each of us is the temple of the Lord - we hold the
divinity within. Just as the priest reveals the form of the Lord clearly
with the aarti flame, so too the guru clearly reveals to us the
divinity within each of us with help of the 'flame' of knowledge. At the end
of the aarti, we place our hands over the flame and then touch our eyes and
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 aarti extends further. The sun, moon,
stars, lighting and fire are the natural sources of light. The Lord is the
source of all these wondrous phenomena of the universe. It is due to Him
alone that else exist and shine. As 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 illumines all of them. Without Him the intellect cannot think, nor
can the mind feel nor the tongue speak. The Lord is beyond the mind,
intellect and speech.