Siva Linga

       THE INFINITE REALITY is beyond the reach of the finite equipments of man.  Reality cannot be experienced through pratyaksa direct perception.  The scriptures therefore rely mainly on two sources of knowledge, namely anumana inference and upama comparison, for expressing the inexpressible Reality.  Siva Linga is one such indirect means of communicating the Reality.

       Linga in Sanskrit means symbol.  Siva Linga is a symbol of Siva.  Siva in this context refers to the infinite Reality.  Symbolism is an art of representing thoughts and ideas, objectives and ideals etc., through the medium of signs or symbols.  Symbolism is not a science to be investigated.  A symbol merely takes one to the thing symbolised by virtue of some similarity between the two.  Hindu symbolism explains the Truth of religion and philosophy through idols and forms, signs and stories.  All Hindu symbols have spiritual significance relating to life.  The study of symbolism lies in proper and faithful interpretations of the relationship which exists between the Reality and the form symbolising the Reality.

       The Dravidians originated the Siva Linga as a symbol of the supreme Reality.  The Narmada river contained marble-like stones shaped beautifully in the form of an ellipsoid by the running waters.  An ellipsoid is shaped like an elongated sphere having two foci instead of one as in the case of a sphere.  The ellipsoid represents Siva-sakti.  The two foci of the ellipsoid correspond to the two aspects of the Reality.  Siva the immanent, sakti the manifest.

       The Siva Linga ellipsoid is fixed in such a way that one half of it lies embedded in the earth while the other half remains outside the surface.  The upper half that appears above the surface represents the seen, visible manifest world of plurality, sakti.  The lower half under the surface is unseen invisible substratum, the supporter of the upper half.  That rightly represents the unmanifest supreme Reality, Siva.  The properties of the ellipsoid are ideally suited for symbolising the two aspects of the Reality -- the unmanifest and manifest.

       A cross-section of the ellipsoid cut along its axis is an ellipse whereas its cross-section cut at right angles to its axis is a circle.  The ellipsoid thus is a combination of ellipses and circles.  The circle represents the supreme Reality.  A circle has no beginning or end.  The Reality also has no beginning or end.  One part of an ellipsoid, namely the circle, therefore, represents the unmanifest Reality.  The other part which is the ellipse represent the manifest universe.  The entire universe consisting of an atom right upto the solar system is in a way related to the ellipse.  The solar system consists of the sun with the planets revolving around it.  The motion of each planet around the sun describes an ellipse.  Strikingly similar is the motion  of the electrons around the nucleus in an atom.  The orbits described by the movements of the electrons are also ellipses.  Hence the other aspect of ellipsoid, namely the ellipse, is most suited to represent the universe.

       Another interesting reference to the Siva Linga is that it represents the phallus.  This has provoked criticism both from the West and the East.  The critics feel that this idea has reduced the Hindu ritual and worship to absurdity.  Whether the linga was originally meant to represent the phallus is difficult to establish authoritatively.  Nevertheless, a subtle inner meaning could be read in the seemingly absurd symbolism.

       Lord Siva represents the power of destruction while Lord Brahma and Vishnu represent  the power of creation and maintenance respectively.  These three powers are the manifestation of the supreme Reality in this world.  In fact, these three powers are inseparable.  In other words, they are only three facets of the same power.  There can be no creation without destruction.  Nor destruction without creation.  For example, when the morning is dead noon is born, when the noon is dead evening is born when evening is dead night is born and so on.  In this chain of births and deaths, creation and destruction, the day is maintained.  Thus, the third power namely the power of maintenance also is ingrained in the other two powers of creation and destruction.  To indicate this inseparable nature of creation and destruction Siva, the Lord of destruction, has been represented by the organ of procreation.

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Source: Excerpts from the Book on The Symbolism of Hindu Gods and Rituals by A. Parthasarathy.

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Why do we offer food to the Lord before eating it?

In Indian Culture
Why do we offer food to the Lord before eating it?

       In western tradition food is partaken after a thanksgiving prayer – grace. Indians make an offering of it to the lord and later partake of it as prasaada a holy gift from the lord In temples and in many homes, the cooked food is first offered to the lord each day. The offered food is mixed with the rest of the food and then served as prasaada. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord. Why do we do so ?

• Why do we offer neivedya (food)?

       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 from the arati "Jai Jagadisha Hare” – 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 criticize the quality of the food we get. We do not waste or reject it. We eat it with cheerful acceptance (prasaada buddhi). When we become established in this attitude, it goes beyond the purview of food and pervades our entire. Lives. We are then able to cheerfully accept all we get in life as His prasaada.

       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 buy 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 “realized”, maintained 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 swahaa, brahmane swaahaa (referring to the five physiological functions

– respiratory (praana) system,

- excretory (apaana) system, 

- circulatory (vyaana) system, 

- digestive (samaana) system and

- reversal (udaana) system.

After offering the food thus, it is eaten as prasaada - blessed food.

      
       To remember this concept, many chant the following verses of the Bhagavat Geeta (in sanskrit).

Brahmaarpanam Brahmahavihi

       Brahmaagnau Brahmanaahutam

Brahmaivatenagantavyam

      Brahmakarma samaadhina

Meaning

 -- Brahman is the oblation; the clarified butter; the oblation; the fire…… Brahman ( the Supreme) shall be reached by him who sees the Supreme in all actions

Verse

Aham vaishvaanarobbhutva

       praaninam debamaaashritaha

Praanaapaanasamaayuktaha

     papchaamyannam chaturvidham

Meaning
 

“Residing in all living beings as the digestive fire, I digest the four types of food eaten by them (as an offering to Me)”.

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Source: Excerpts from the Book on In Indian Culture... Why do we... by Swamini Vimalananda & Radhika Krishnakumar.

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Social Service verses Social Consciousness

Kahlil Gibran

Social service versus Social Consciousness

       Any form of giving is social work. What the World needs is not the social work. Yet you people believe. What the World need is social consciousness. People do not have the social consciousness. That feeling for others. When you hit animal on the road to the car, you have feeling animals has no business to come your way. Another may feel for the animal. Similarly, you may just want to give a lovely feeling. Other thing is to recognise the need of other. That is social consciousness. That is the meaning of charity begins at your home. You must be charitable at heart. Then social service is not necessary. Social service is necessary for the social cause. I know it is impossible to give. Social service verses social consciousness. If you have servants, you may notice that they don’t have proper medicals facility, education etc. There is no social conscious. You may give money plus bonus. The feeling of other persons need is social conscious. If every person can be social consciousness, then there is no need for social service.

       There are diseases. We can control diseases by looking into our health important. Is it important to get the treatment or curing the diseases? If everybody is in perfect state of health, then Hospitals are not required. If everybody is social conscious, then there is no need for social service. There are people used to go to the Night Party in a Star Hotels with a Car. The car driver is waiting for you in the portico. Can you imagine! From 8 p.m. to 1.00 a.m. that driver is waiting without having proper “food”. Has he had proper food? Did you ever think about it? This is social consciousness. If everybody takes care of environment, where is the necessity for social work. Work with no vision of social conscious. Giving is no meaning unless you develop the wonderful quality of social consciousness. Doctors have no meaning, unless you recognize the hygienic way of living.

Famous Quote of Kahlil Gibran on Giving

You give but little when you give of your possessions.

It is when you give of yourself that you truly give.

For what are your possessions but things you keep and guard for fear you may need them tomorrow?

And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city?

And what is fear of need but need itself?

Is not dread of thirst when your well is full, the thirst that is unquenchable?

There are those who give little of the much which they have--and they give it for recognition and their hidden desire makes their gifts unwholesome.

And there are those who have little and give it all.

These are the believers in life and the bounty of life, and their coffer is never empty.

There are those who give with joy, and that joy is their reward.

And there are those who give with pain, and that pain is their baptism.

And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;

They give as in yonder valley the myrtle breathes its fragrance into space.

Through the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.

It is well to give when asked, but it is better to give unasked, through understanding;

And to the open-handed the search for one who shall receive is joy greater than giving.

And is there aught you would withhold?

All you have shall some day be given;

Therefore give now, that the season of giving may be yours and not your inheritors'.

You often say, "I would give, but only to the deserving."

The trees in your orchard say not so, nor the flocks in your pasture.

They give that they may live, for to withhold is to perish.

Surely he who is worthy to receive his days and his nights, is worthy of all else from you.

And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream.

And what desert greater shall there be, than that which lies in the courage and the confidence, nay the charity, of receiving?

And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed?

See first that you yourself deserve to be a giver, and an instrument of giving.

For in truth it is life that gives unto life while you, who deem yourself a giver, are but a witness.

And you receivers... and you are all receivers... assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives.

Rather rise together with the giver on his gifts as on wings;

For to be overmindful of your debt, is to doubt his generosity who has the freehearted earth for mother, and God for father.

-- A poem on Giving by Kahlil Gibran.

 

       One businessman in Chennai remarkable fellow, when they asked Rs.3,000/-, he used to give Rs.5,000/-. True giving arises if you have the genuine desire to give. It heals you. It transforms you. There is no more mental tension. Just give.

Kahlil Gibran said about Giving, “You should not get pleasure in giving and displeasure in giving.”

No returns, no expectation. Just do it whatever you want in the life.

       These days we talk about discounts and discounts. A women sell a fruits in road said, you seems to bargain with her. A person who drives in a Mercedes Benz bargain with the lady. Give them. You won’t become poor. You have to give without any expectation in the life. When you talk about giving, i.t has to be reasonably showed. You got to be sure about, what is meeting the right cause. The true example is this. Many years ago, I was in somebody’s house at Penang, Malaysia. A Doctor rich person was sending money to his widow sister. Somebody said they may misuse it. When I saw, his sister and son had alcoholic and lie down. You must know where your money is doing. It is not dispensation of extra wealth. You must make reasonable sure about.

Apre’s vous

       Live life with the attitude of apre’s vous, after you. You then become the nucleus of happiness.

       Giving is not an easy thing says Kahlil Gibran. The problem is “I know what I am doing.” The greatest problem everybody suffering is “I know”. Deep conviction is “I know” what I am doing. Most arrogant egoistic person to the most humble, sincere person suffers from the same problem. The most devoted person has that problem.

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Source: Excerpts from the lectures delivered by Swami A Parthasarathy.

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Charity

Swamy Rama aTirtha

       Charity does not mean indiscriminate dispensation of wealth. The World comprises two types of people. The vast majority is far from being charitable. The rest indulge in unintelligent charity. Indiscriminate charity has resulted in a lot of misery. It has bred respectable beggars in Society. True charity emanates from proper judgment of the intellect. Not something that oozes out of a weak emotion of the mind. In its purest form, charity has the distinction of benefiting the done as well. Not just the donor.

       I drew circle. What you are giving is one dot here, Bill Gates is small dot here. These dots cannot solve the poverty of the World. Because, it is not done intelligently. Therefore, giving is not that easy. So, first of all you have to find what is your obligations. Your obligations is to give. But, the problem is nobody wants to give. Because it is so painful. But, once you learn the art of giving, it is most pleasurable thing. Doing exercise is most painful. But once you learned it and put into practice, you may feel sluggishness if you skip exercise one day. Everything is right, if you do it right thing at right time. Waking-up in the early morning by 4 am is very difficult. So difficult.

       Prophet Mohamed says he is best among you who is best in GIVING. That is a difficult thing to give. But once you give all the nakedness can be cleared and taken care of.

       One businessman from South Africa, confessed that he has 55 watches. What is he doing? The pain of giving is the problem. In the Old Testament, Moses went up to the Mountain, the voice of God told Moses to hold a life serpent and Moses hesitated. So frightful and difficult. Voice said, Hold it Moses and he plunged and killed that snake. Instantly, it became a famous star of the Mosses. You could achieve impossible things with the Star. What is the Star? If you do the thing, it is so painful in the beginning and it is a right thing. Your obligation is to share. If you catch the snake, it becomes a great benefactor. But you must practice it. You got get into that. Giving will pleases you. Unless you give the right of sharing, it will not please you.

Swamy Rama Tirtha

       During 1873 to 1906, Swamy Rama Tirtha was a greatest saint lived in Punjab, India. He uttered a famous statement in USA in the year 1902. He proclaims that: The way to gain anything is to lose it. The more you run after wealth, the more it recedes. The more you crave for it, the more it eludes you. Leave it alone, it follows you. Work dispassionately, the reward of work courts you.

Nature

       Take a look at nature. Learn your lessons from the Sun, Moon and Stars. They work tirelessly. Impersonally. The good Earth yields vegetation. The rivers flow. Flowers bloom. Give out sweet fragrance. With no ego prompting them. No personal motive. No selfish desire to fulfill. You find Sun giving vitality. It rises every morning and sets in the evening. If it does not still you have trouble. Meticulously it raises and gives vitality to the world. Gayathiri Mantras says “thank you Sun for coming and thank you for going’. That’s about all. We have to learn acknowledge the blessings.

       The clouds are giving rain throughout the World. It fills all the tanks and goes away. Without which we won’t survive. Earth gives vegetation over and over again. It produces same nutritious vegetables. Everything around the World working in a spirit of giving. Rose gives fragrance. Nightingale sings. Only a human beings wants to take. The more it gives, the more it has abundance. Sun is giving so much heat, now it becomes cold in Winter season. The more you give the more you have. The fear is to find out from the person who has given. The more you give, the more you have.

Lessons from Vigbyoric colours:

       The phenomenon of colours illustrates this law of life. Light is constituted of seven vibgyoric colours. When an object is bathed in light the seven colours impinge upon it. When the object absorbs, takes in all seven, it appears black. In effect, it loses all the colours. Whereas, when the object does not take in any colour, gives away the seven colours it appears white. When an object appears blue, it has actually given away blue and taken in the other six. It appears in the colour it parts with. An object gains the colour it gives away. Learn this lesson from nature. The more you give, the more you have in abundance. Your obligation to serve, sacrifice. Unless you get the taste of giving, it is difficult. Hence, taste the art of giving.

Story of a fake Sanyyasi or Saint

       The King of state was anxious to meet a sannyasi or sage, a recluse who has renounced everything in life. He enquired of his minister if he could find one such person. The minister took the king’s wish lightly and averred that there were many around. The king waited for a while. There was no response. One day, he summoned the minister and gave him a week’s time to fulfil his wish. The minister then realised that the King was serious. He tried hard to find one. But his attempts were all in vain. In utter desperation he devised a clever plan. He chose a young man to put on an act of sannyasi in return for a large sum of money. The man readily yielded to his request. He was dressed in ochre robe with other spiritual accessories to adorn his faked religiosity. He was asked to sit under a tree in a secluded place. The stage was set. The minister announced that he had located the sanyyasi. The King and his retinue was brought to the scene. The King was inspired at the sight of the feigned sannyasi. He prostrated at his feet. So did the queen. The King looked enquiringly t the minister. He had to prostrate too! The King offered trays of money, clothing and food. The sanyyasi would not accept any of them. The King was amazed at his spirit of renunciation. He reverentially took leave of the holy man and returned to the palace with his retinue.

       The minister rushed back to the scene. He commended the young man on his great performance. And offered him the promised payment. The sanyyasi refused to accept it. The minister was confused. He told him that the play was over and bade him accept the money. The young man gestured to the minister to sit down and spoke these words of wisdom, “Dear sir, did you not witness the beauty and grandeur of life in our episode? Have you not learnt a great lesson today? Do you realize I feigned an act of renunciation for a short while. The King, the Queen and the entire retinue were at my feet. Just an act of abstraction, a show of renunciation showered so much wealth and reverence upon me. What then would be the power of true renunciation? Realise that sir, and take back your money.” He became a great Saint thereafter.

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Source: Excerpts from the lectures delivered by Swami A Parthasarathy.

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Four sacrfices

Lord Krishna

Four yajnas or Sacrifice

       In the Bhagavad Gita, IV Chapter 28th Verse talks about four yajnas – the yajnas (yajna means sacrifice) of wealth, austerity, yoga and Self-knowledge. These four yajnas group all service and sacrifice into four categories, graduating from the gross to the subtle.

1.Dravya yajna: Yajna of Wealth:

       Dravya literally means grains. In ancient India possession of grains meant wealth. Thus dravya yajna denotes a gift of material wealth. When you give your wealth to another, your wealth decreases and the receiver’s wealth increases. Your wealth is the offering (ahuti) and his wealth is the fire kindled. Thus, this constitutes another yajna.

2. Tapo yajna: Yajna of Austerity:

       Tapas means austerity. It signifies sacrifice of the body. Physical sacrifice is superior to material sacrifice. Parting with physical needs and comforts is greater than the parting with material wealth. The ahuti (offering) here is your body itself. With it you kindle the fire of the recipient’s material or physical benefit. This again symbolizes another form of yajna or offering.

       In dravya yajna one more parts with material gifts. Whereas, tapo yajna envisages physical exertion, service and sacrifice on the part of the one who gives. For this reason tapo yajna is considered a subtler sacrifice than dravya yajna.

3.Yoga yajna: Yajna of Yoga:

       Yoga means spiritual practice. Material and physical services are great. But far greater than these is service is rendered to enhance others’ spiritual evolution. Yoga signifies union with the Self. Yoga yajna means rendering emotional and intellectual service for the promotion of another’s spiritual development. You offer the ahuti of mental and intellectual service to kindle the fire of another’s spiritual evolution.

4 Svadhyaya jnana yajna: Yajna of Self-knowledge:

       This yajna is the highest form of service and sacrifice. The sacrifice of ignorance into the fire of wisdom. Ignorance in the form of vasanas (umanifest desires) is the ahuti. It kindles the knowledge of Self, or wisdom. With the destruction of vasanas knowledge of Self arises. This is achieved through asceticism and rigid vows directed to study of the scriptures, contemplation, meditation and realization of the Self. When a person reaches the supreme state of Self-realisation he radiates Self-knowledge, peace and happiness. He communicates the Self to all beings. No human being can perform any greater service than this. Communication of the Self is far superior to the material and physical, emotional and intellectual services of the above three yajnas. A realized soul turns into a fountain of wisdom and bliss. He helps others to gain Self-unfoldment. He gives, as it were, the ‘Self’ to others. Such a gift is indeed far greater than any other conceivable gift.

Personal experiences in day to day activities

       Iron and Gold can buy Iron and Gold. So material gifts, if you have two loafs bread, you give one bread, a little bit. Superior to Material thing is Physical. A lady has eight guests coming to her house for a dinner. When her husband phoned to he, she said, “I will manage don’t worry.” A friend visits her. Two ways you can serve. I can send you sweet dish. I can come and help you. Whole day she works with her friend. This is physical service is far superior than material service. Far superior to material service is Mental service.

       I have personally known few youngsters. They used to go from Hospital to Hospital everyday in Mumbai, India. They find out from the Hospital who are destitute persons. During visiting hours, they go and meet Patients in a Hospital bringing flowers, fruits and other things and talk to them nearly for two hours. But, they don’t give their own identity to the patience when they leave the Hospital. Likewise, they go and visit to a different Hospitals and serve emotionally. It is far superior than material sacrifice.

       Higher superior is to impart the knowledge. Some people go to poor students during exam time and help them. They work for weeks together. Any form of knowledge without expecting anything. The greatest service you can do to the World is to develop yourself spiritually. 90% of the people will say, it is selfish. When people are suffering, there is no hospitals but still you want to become knowledge in scriptures. There is one Christ, Buddha, Krishna, Rama Tirtha. The moment you perfect yourself, you become beckon for others to follow.

       How lakes created? They gather water. No lake is neglected in the world. Business of the world is to collect the water. Study and elevated to the state of self realisation and become beacon to follow. It may be superficially, if you look at it. To give the Atman itself. A person who has spiritually knowledge, he can give to the extent to unfolded he can give fully. So that is the highest service you can do.

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Source: Excerpts from the lectures delivered by Swami A Parthasarathy.
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Life is to Give



Victor Hugo



Introduction

       The subject chosen is “Life is to give.” A subject which is totally alien to the present state of World. When we talk about it, it brings bells because we are all human and only human can practice this. When you have two dogs in the House, they play about very friendly. But when you bring food for the dog, you must bring it in a separate plates. Otherwise, if you bring in one plate, no dog will say ‘after you’. Only human being has that quality to say apre’s vou, AFTER YOU. That’s all about giving.

       Life is to Give. Why I am mentioning is this, it is giving pleases the human being. Taking gives negative form of effect. You have to carefully analyse your life. The moment you have the quality of giving, there is a pleasure or joy. The moment of taking comes, it is natural phenomena. In our World, 95% don’t want to give or share anything in the world. The remaining 5% has genuine heart to give but they give it in an unintelligent way. It means they don’t know how to give. Giving wrong time, wrong place and to a wrong person. Therefore, there is a lot suffering in the world. Lot of philanthropist is giving every day, but still the problem not solved.

Le Miserables

       The dignity of human race is founded on the principle of giving.  Victor Hugo in his novel Les Miserables highlights the benefaction that charity brings to a donee. In the exceptional charity of a priest to convict. The convict escaped from prison. Sought shelter for a night. The priest obliged. And gave him supper and a bed to sleep. The convict silently accepted the good man’s hospitality. In the middle of the night he decamped with the silver plates of the house. The next morning, he was brought in by the police who had caught him. The priest feigned surprise. And embarrassed the policeman, “Why did you harass him? I gifted the plates to him last night.” The policeman apologized and left. The convict was astounded. To crown it all, the priest picked up two solid silver candlestick stands from his desk and gave them to the convict with these resounding words of wisdom: Remember, life is to give, not to take. The convict took them and departed. Thence, he was transformed into a divine person. He became a symbol of service and sacrifice. Such would be the outcome of true charity. You cannot be careless or indifferent in giving. You got to be sure what you are giving.

       No person has a right to claim anything as his.  He ought not to desire, demand from society.   Perhaps his only right in the world is to give, to serve. 

'Be content to serve,' pleaded Christ. 

       The moment you are born the good world provides you with everything you need.  Oxygen to breathe, mother's milk, the right temperature within and without, pressure inside and outside and countless other things.  You become totally indebted to this world.  You must therefore maintain a sense of gratitude through your life.  And serve the world, serve the society, serve one and all.  This is the elements of right living.  The attitude of service maintains your spiritual well being. 

       The Bhgavad Gita says it is criminal to consume the resources of the world without contributing to it: 

He who eats without producing is verily a thief.

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Source: Excerpts from the lectures and Book on The Eternities by Swami A Parthasarathy.

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Serve the world, the entire world stands in obeisance before you.  Object and beings will be at your beck  and call.  You become a master, no servant.  That is the law of life.

In Indian Culture Why we do light a lamp?

In Indian Culture

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 drawn, in some, twice a day – at dawn and dusk and in a few it is maintained continuously (akhanda deepa). All auspicious functions and moments like daily worship, rituals and festivals and even many social occasions like inaugurations commence with the lighting of the lamp, which is often maintained right through the occasion.

• Why do we light a lamp?

       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 worshipped as the Lord Himself.

        Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievements can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth. Knowledge backs all our actions whether good or bad. We therefore keep a lamp lit during all auspicious occasions as a witness to our thoughts and actions.

       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 wicked, 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.

       A single lamp can light hundreds more just as a man of knowledge can give it to many more. The brilliance of the light does not diminish despite its repeated use to light many more lamps. So too knowledge does not lessen when shared with or imparted to others. On the contrary it increases in clarity and conviction on giving. It benefits both the receiver and the giver.

Lighting the Lamp

       Called deepak in Sanskrit, meaning lamp, a lighted oil lamp is considered a sign of auspiciousness and goodness.  Light is considered as a symbol of auspiciousness, prosperity and abundance in the Indian tradition.  Light is also associated with brightness of mind and understanding.

       Oil lamps are commonly used in Hindu temples as well as in home shrines.  Generally the lamps used in the temples are circular, either hanging or with a stand, having grooves for five wicks.  They are made of metal and either suspended on a chain or screwed onto a pedestal.  There will usually be at least one lamp in each shrine, and the main shrine may contain several.  Usually only one wick is lit, and all five are lighted only on festive occasions.  

When to lit a Lamp?

       In the home shrine, the style of lamp is usually different, containing only one wick.  There is usually a piece of metal that forms the back of the lamp.  In many houses, the lamp burns all day, but in other homes, it is lit at sunrise or sun set or both the times.  In some houses, the lamp in the home shrine is supposed to be lit before any other lights are turned on at night.  Rows of earthen lamps are lighted on the occasion of Deepavali festival.

       A hand-held oil lamp and incense sticks (lit from the lamp) are also used during the puja ceremony.  In the North of India, a five-wick lamp is used, usually fueled with ghee.  On special occasions, various other lamps may be used for puja, the most elaborate having several tiers of wicks.

Types of Lamps

       In South India, there are few types of oil lamps (called vilakku) that are common in temples and traditional rituals, some of the smaller ones are used for offerings as well:

1)  Deepalakshmi

       It is a brass lamp with a depiction of goddess Sri Lakshmi over the back piece, they are usually small - sized and have only one wick.

2)  Nilavilakku

       It is a tall brass or bronze lamp on a stand where the wicks are placed at a certain height.

3)  Paavai vilakku

       It is a brass or bronze lamp in the form of a lady holding a vessel with her hands.  This type of lamp comes in different sizes, from small to almost life-size.  There are also large stone versions of this lamp in Hindu temples and shrines of Karnataka, Tamil Nadu and Kerala, especially at the base of columns and flanking the entrance of temples.  They have only one wick. 

4)  Thooku vilakku

       It is a brass or bronze lamp hanging from a chain often has multiple wicks.

Oil lamps were a part of various traditions and cultures around the world, until electric lights became popular.  The earliest known oil lamp can be dated back to the Chalcolithic Age, about 4,500 to 3,300 BC.  Today, their use is limited to only a few homes, more often only for visual appeal.

Why a lamp?

       Today you have electric lights so you may wonder why a lamp.  But imagine just a few hundred years ago, there was no possibility of doing anything indoors without a lamp.  Historically, the lamp was an essential part of our homes because of two reasons.  One, there was no electric lights.  Two, homes were built from organic material so people couldn't afford to open up huge windows.  Generally, the houses in ancient times were dark inside.  Even today, have you seen that old homes in villages and slums are generally dark?  So a lamp was kept even during the day, and a place of worship was created around it.

       It is a part of tradition that to create the right kind of atmosphere, the first thing that you do is light a lamp.  Of course, because of all our problems today, because our nails are long and polished,m we can't do this, so we use electric lights.  But those of you who light a lamp, if you simply be there around it, you will notice it makes a difference.  You don't need to believe in any God.  It need not even be dark, the lamp need not be a visual aid, but do you notice it makes some kind of a difference? This is because the moment you light a lamp, not the flame itself but around the flame a certain electric sphere will naturally happen.

Campfire

       Where there is an etheric sphere, communication will be better.  Did you ever sit around a campfire in your life?  If you did, you would have seen that stories told around the campfire always have the maximum impact on people.  Have you noticed this?  The story tellers of yore understood this -- stories told around the campfire are always the most effective stories.  Receptivity will be at its best.

       So, if you want to start anything, or you want to create a certain atmosphere, a lamp is lit.  This comes from the understanding that when you light a lamp, apart from the visual aspect, it fills the whole place with a different kind of energy.  Lighting an oil lamp has certain implications.  The use of certain vegetable oils, especially if you use sesame oil, castor oil or ghee [clarified butter] to light a lamp, it exudes positivity.  It has its own field of energy.

       Fire itself is a source of light and a source of life in many ways.  Symbolically, we have always seen fire as the very source of life.  In fact, your life itself is referred to as fire in many languages.  "The fires of life" within you keep you going.  The Sun, the very source of life on this planet, is just a fireball, isn't it?  Whether you light an electric lamp or you cook at home with whatever kind of stove, or the internal combustion engine in your car, it's all still fire, isn't it?  Everything that is driving life in this world is fire.  So fire is seen as the very source of life.  It also creates field of energy around itself, and above all it creates the necessary atmosphere.  So when you light a lamp before you start your day, it is because you want to bring the same quality into yourself.  It is symbolism; it's a way of invoking your own inner nature.

Prayer

       Whilst lighting the, lamp we thus pray (in Sanskrit):

Deepajyotihi parabrahma

Deepa sarva tamopababa

Deepena sadhyate sarvam

Sandhyaa deepo namostute

Meaning of the prayer:

 

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.

Which else shall beautify a home

But the flame of a lovely lamp?

Which else shall adorn the mind

But the light of wisdom deep ?

---- Swamy Chinmayananda

       Thus this custom contains a wealth of intellectual and spiritual meaning.

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Source: Excerpts from the Book on In Indian Culture Why do we … by Swamini Vimalananda & Radhika Krishnakumar.
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The Austerity of Bhrigu (A Story from Taittiriya Upanisad)

Swamy Jyotirmayananda

   

    An ancient illustration of the practice of mana (reflection) is found in Taittiriya Upanisad.  Bhrigu approached his father, Varuna, as a spiritual preceptor and asked to be taught about Brahman.  In response, his father declared, "Brahman is That from which the world has proceeded, That by which the world is sustained, and That into which the world dissolves.  So practice austerity and reflect, my son, and discover what Brahman is."

       Following his father's instruction, Bhrigu practiced reflection for a year on what he had studied in the scriptures as well as his own experience.  Then he returned to his father and eagerly stated his conclusions:  Matter is Brahman.  The entire world emanates from matter; matter sustains it; into the matter the world dissolves."  Hearing this, Varuna quietly replied, "Continue practicing austerity and reflect, my son.  Austerity is Brahman."

       Bhrigu continued the practice of Manana, and after another year of practice he returned to his father with the conclusion that prana is Brahman.  Matter in itself is blind and inert, but a subtle energy, or vital force (prana), moves and sustains every atom and electron in the vast universe of matter.  Again Varuna, with a twinkle in his eye, told his son to continue practicing austerity.

       Upon further reflection, Bhrigu realized that there must be mind behind prana.  The world is not in a state of disarray or chaos.  There is a tremendous intelligence behind everything.  Bhrigu therefore announced to his father that mind is Brahman.  Still unsatisfied with his son's level of realization.  Varuna sent Bhirgu back to continue the practice of manana.

       Upon deeper reflection, Brighu realized that intellect or vijnana was higher than the mind, which ever fluctuates due to sensory input, thoughts and desires.  It is intellect, vijnana that has the ability to organize and direct the thoughts in a particular way.

       The teachings of the scriptures describe the whole universe resting upon the hoods of Sheesha, the cosmic serpent, which is symbolic of the cosmic mind.  And the thought waves of the mind are the hoods of the serpent, or cosmic mentation that  sustains the universe.  Not a single atom, a single particle of matter moves without the operation of Divine intelligence, "Intellect is Brahman."  But again, Varuna instructed his son to continue reflecting.

       As his practice deepened, Brigu was led to inquire what exists beyond the intellect.  He realized that a deeper part of his being, the unconscious, continues to exist during deep sleep.  Further, the bliss of Brahman diffuses through the veil of the unconscious since the ego is temporarily absent in deep sleep and one is closer to God.

       Going beyond the unconscious plane of ignorance through the experience of samadhi or super consciousness, Bhrigu had a direct experience of the bliss of Brahman--the true nature of Brahman. When he relayed to his father that ananda, or bliss, is Brahman, his father became extremely happy, and told Bhrigu that it was no longer necessary to practice austerity.  By negating each  previous level of understanding, his reflection had finally led him to the highest experience of Brahman.

       In Vedanta, these levels are theoretically referred to as annamaya kosa (food sheath), pranamaya kosa (the vital sheath), manomaya kosa (sheath of the mind and senses), vijnanamaya kosa (sheath of the intellect and ego and finally, the bliss sheath (anandamaya kosa).  In each stage of austerity, Bhrigu had to step beyond his current level of realization, and when he had fully transcended or negated the physical, vital, mental and intellectual sheaths, he achieved pure bliss.  He simply and spontaneously experienced the pure bliss that is the very nature of Brahman.

       This story from the Upanishads highlights the need for sustained and patient reflection in the life of an aspirant.  Through manana, you are propelled into a deep process of vicara or inquiry into "Who am I?"  Your mind begins to enjoy probing into the nature of the individual soul (jiva) or the reality within you, as well as into the nature of the world around you.  Gradually you come to know that the reality underlying your personality as well as the vast universe is the non dual Self, Brahman.  That Brahman is the only reality, internally and externally.  As this understanding grows, your link with the go is increasingly weakened until, eventually, it dissolves completely in the Bliss of Self-realization.

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Soure:  Excerpts from the article written by Swami Jyotirmayananda.  International Yoga Guide January-March 2003, Vol.40:5-7.

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MANTRAS FOR PEACE - Invocatory Prayer Part 1

Invocatory Prayer in Sanskrit

Om Sahanavavattu. 

Sahanau bhunaktu . 

Saha viryam karavavahai.

Tejasvni navadhitamastu ma vidvisavahai.

Om santih santih santih

Meaning of the Mantra

Om May (He) protect us both (teacher and student).  

May (He) cause us to enjoy. 

May we strive together. 

May our study become brilliant. 

May we not become disputatious.

Om Peace Peace Peace

SIGNIFICANCE OF THE PRAYER

       This prayer is chanted both by the guru preceptor and the sisya disciple before starting the study of the scriptures.  There are other prayers as well.  The chanting of the invocations invocatory prayer helps to claim the mind and tune in the subtle intellect for comprehending the philosophy ingrained in the scriptures.

       The human intellect is of two distinct types viz., gross and subtle.  When your intellect engages its discriminating faculty in the realm of the terrestrial world it is said to be 'gross.'  Gross intellect thinks thoughts pertaining to the world.  It discriminates between the pairs of opposites all within the boundary of this world.  It could range from the simplest discrimination of a dog between its master and a stranger to the finest discrimination of a scientist in nuclear technology.  But all of them are still classified as 'gross' because its field of operation is the terrestrial world.  When however your intellect crosses the boundary of the terrestrial world and conceives the possibility of a transcendental Reality, it is called the 'subtle' intellect.  No other creature except a human being can posit the transcendental Reality.  The subtle intellect is the discriminating faculty which contemplates upon and distinguishes the transcendental Reality from the terrestrial world, discerns the difference between Spirit and matter, between Atman (Self) and the world you experience through your material equipments.

       The common man engages his gross intellect in the affairs of the world practically day long.  He hardly uses his subtle intellect.  It is therefore important to invoke and tune in his subtle intellect for understanding the deeper import of the scriptures.  This is achieved by chanting the invocatory prayer.  The prayer starts with Om which represents the supreme Reality, the goal of all spiritual pursuits.

       The protection sought by the teacher and the taught is only a temporary safeguard against any disturbances that may prevent their study.  The prayer is not to be understood as beggary, an outcome of lethargy.  Neither the teacher nor the student means to avoid action and begs the Lord to take care of everything.  Both of them will be engaged in deep study and reflection.  Hence, their request to the Lord is to protect them during the period of study from any disturbances.  This line conveys their spirit of surrender to the supreme being and their earnestness for study.

       In the next two lines they pray for enjoyment and exertion.  Spiritual study can bring about results only when the preceptor and the disciple put in their best efforts.  They exert their maximum to teach and to learn the knowledge respectively.  the teaching and the learning are thoroughly enjoyed by both.  Spiritual study ought not to be a drudgery.  With the right attitude the study becomes a pleasure.

       The next line speaks of the goal of spiritual study.  The aim of the spiritual study is the unfolding of the supreme  Self.  The supreme Self within is at present clouded by vasanas/desires.  The study, reflection and the meditation of the knowledge contained in the scriptures help the seeker to exhaust his vasanas/desires and bring out the brilliance of the Self within.  This idea is indicate by praying for brilliance.

       In the last line the teacher and the taught pray that there be no hatred between them.  This appeal is necessary because spiritual knowledge is difficult to administer, difficult to comprehend and that leads to a lot of controversy, arguments and bitterness.  The prayer is meant to caution both to avoid such a contingency by being humble and refrain from egoistic and dogmatic assertions.

       The three sources of disturbances are:

1.  Adhidaivikam (cosmic disturbances)

2.  Adhibhoutikam (environmental disturbances)

3.  Adhyatmikam (inner disturbances)

       The first type of disturbance is from the phenomenal powers like lightning, thunder, rain, earthquake, etc.  Hence, the first santih is chanted loudly. 

       The  scond type is the environmental disturbance like noise around, animals prowling, insects crawling etc.  The second chant is softer than the first to indicate that it is directed to the environmental disturbances.

       The third type is disturbance springing from one's own body or mind like sickness, worry etc.  The last chant is therefore in whispers directed to the inner disturbances.

BENEFITS

       The invocatory prayer when sincerely and repeatedly chanted prepares a proper mental climate for spiritual study and reflection.

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Source: Excerpts from the book on THE SYMBOLISM OF HINDU GODS AND RITUALS by AParthasarathy.

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About Fear

       Fear is an instinct common to every living being.  It is universal and can overpower one at any time.  A king is afraid of his enemy.  An academic is afraid of his opponent.  A beautiful woman is afraid of old age.  A lawyer is afraid of the judge and his clients.  A wife is afraid of her husband.  A student is afraid of the teacher.  A frog is afraid of the snake.  A cobra is afraid of the mongoose.  No one is absolutely free from some sort of fear.

       The Sanskrit equivalent for fear is bhaya.  Fear is an emotion or vritti in the mind that is produced when one's life is in danger.  There are various degrees of fear; there is simple fright, timidity, shyness, alarm, and terror or extreme fear.  Extreme fear is characterized by pallor of the face, palpitation of heart, slowing or stoppage of pulse, tremor of limbs, perspiration, expressionless condition of the eyes, and in extreme cases, choking of voice, inability to speak, and so on.  The body becomes like a log of wood and the mind becomes stunned.  The functions of the senses are inhibited and in extreme cases one may die of shock.  In most cases, however, when the cause of fear is removed, one slowly recovers from the morbid symptoms and comes back to one's original state.

       Fear is of two kinds; namely, normal fear and imaginary fear.  The percentage of normal fear in people may be only ten, while imaginary fear accounts for the other ninety percent.  Normal fear is healthy, paving the way for one's progress.  It preserves life.  Imaginary fear causes diseases, depletes one's energy and produces all kinds of feverish excitement, low vitality, uneasiness, discomfort and disharmony.  Whenever there is an epidemic, fear is the predominant cause of death.  Imagination causes serious havoc and one becomes a victim of the actual disease due to stress of fear. 

       Following are some examples of how imaginary fears affect people.  A student prepares himself day and night for an examination.  He has passed all the preliminary examinations with credit, but he develops some kind of imaginary fear - examination fear.  And as soon as he enters the examination hall, he becomes nervous and confused.  His hands tremble and he is unable to answer the questions and fails in the final examination.  Another example: two friends meet after a long time.  Somehow they talk all night about the evil spirits.  These thoughts go deep into subconscious mind of one of them and he began to dream that the room in which he slept was haunted and that an evil spirit tried to do some mischief.  From that day onward he began gradually to lose his health.  This was all due to imaginary fear.  Some imagine and think: "What will be my fate if my husband dies?  What will happen to the children and to me?"  Most of us have some kind of imaginary fear.  There is no end to them.

       Peculiar, irrational and unnatural fears are called phobias.  A phobia is an unnatural form of fear with no objective reality.  There is nothing to frighten people, no threatening situation in their environment that should cause fear in them, yet they cannot free themselves from this emotion and its attendant negative feelings.  Phobias are also endless.  The causes of phobias are nervousness and lack of correct thinking and clear understanding.

       The origin of the most neurotic fear can be traced to childhood.  The seeds of fear may lie dormant in childhood in the subconscious mind.  They sprout forth during periods of crisis or stress.  The minds of children are very impressionable.  Mothers and friends should be very careful when they deal with them and should not tell the children anything that may frighten them.  Instead, they should tell stories of chivalrous deeds that will make their children bold and courage.  During pregnancy, mothers-to-be should read inspiring books like the Ramayana and Srimad Bhagavatam if they wish to bring forth intelligent and brave children.  Parents and teachers should have elementary knowledge of child psychology; then alone can they mold their children properly.

Causes of Fear

       The cause of fear is ignorance.  When we forget our original divine nature, we get caught up in the whirlpool of Ignorance.  The infinite fearless Brahman became the finite Jiva with fear.  Identification of the body is another form of ignorance.  This physical body is an instrument for sensual enjoyment and when we suffer from any disease, we are afraid that we will lose our body, which serve as a vehicle for our enjoyment.  We try our very best to preserve this body.  All other causes of fear are traceable to body identification.

       A feeling of inferiority is another cause of fear.  This negative feeling produces lack of  self-reliance or self-confidence.  One is afraid of those who have superior talents, power, position and efficiency, which makes one feel that he/she is incapable of doing anything.  Some physical deformity or deficiency, lack of physical and mental efficiency, and wrong training in children are other causes of fear.

       Fear in all its different aspects is the greatest enemy of man.  Constant fear saps the vitality and destroys one's ability and confidence, which makes one powerless.  It is a great enemy of success.  What paralysis does to the physical body, fear does to the mind.  It is a most destructive emotion.  It breaks down the nervous system and undermines health.  It creates worry and renders happiness and peace of mind practically impossible.  Clinging to life and body, or love of earthly life, are the main causes of all fear.

Fear is illusory

       Fear is illusory; it cannot live.  Courage is eternal; it will not die.  Perils, calamities and dangers are the certain lot of every person who is a citizen of this world.  Therefore, fortify your mind with courage and patience.  Fortitude, courage and presence of mind will sustain you through all dangers.  Just as rock on the seashore stands firm against the dashing waves, even so a person who is endowed with courage is not affected by the dark perilous waves of this endless cycle of births and deaths (samsara).

       A courageous person does not tremble in the hour of danger.  He stands adamant in challenging conditions and circumstances and come out victorious.  He is not embarrassed and bewildered.  He does not sink down.  He is not overwhelmed by despair.  He smiles away all dangers and difficulties and blowing the trumpet of triumph attains victory in the end.

       The threatening of fear is a terror to the heart.  Lead a virtuous life.  Live in God.  Be good.  Serve.  Love.  Give.  Meditate.  Then nothing can frighten you and the Lord of Death will be afraid of you.  The terrors, even of death, will be no terror to you.

       Do not terrify your soul with vain imaginary fears.  From fear proceeds misfortune and failure.  The fears of coward expose him to danger.   A coward dies many times before his actual death.  Be bold.  Be cheerful.  Allow not your heart to sink from the fantasy of imaginary tears.  Have self-confidence and faith.  Your birthright is courage.  You are a child of light.  You are an offspring of immortal Brahman.  Claim thy Birthright now.  Rise up!  Roar OM! OM! OM!

Source: An article by Swamy Sivananda