Why?

1. Why do we light a lamp?

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously (akhanda deepa). All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.

Light symbolizes knowledge, and darkness, ignorance. The Lord is the “Knowledge Principle” (chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshipped as the Lord Himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.

Whilst lighting the lamp we thus pray:

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.

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2. Why do we have a prayer room?

Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual practices like japa (repetition of the Lord’s name), paaraayana (reading of the scriptures), meditation, prayers and devotional singing are also done here.

Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family – young or old – communes with and worships the Divine here.

The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.

The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord’s presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well decorated.

Also the Lord is all-pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions.

Each room in a house is dedicated to a specific function like the bedroom for resting, the drawing room to receive guests, and the kitchen for cooking. The furniture, decor and atmosphere of each room are made conducive to the purpose it serves. So too, for the purpose of meditation, worship and prayer, we should have a conducive atmosphere – hence the need for a prayer room.

Sacred thoughts and sound vibrations pervade the place and influence the minds of those who spend time there. Spiritual thoughts and vibrations accumulated through regular meditation, worship and chanting done there pervade the prayer room. Even when we are tired or agitated, by just sitting in the prayer room for a while, we feel calm, rejuvenated and spiritually uplifted.

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3. Why do we do namaste?

Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all – people younger than us, of our own age, those older than us, friends and even strangers.

There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However, there is much more to it than meets the eye.

In Sanskrit, namah + te = namaste. It means – I bow to you – my greetings, salutations or prostration to you. Namaha can also be literally interpreted as “na ma” (not mine). It has a spiritual significance of negating or reducing one’s ego in the presence of another.

The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, “may our minds meet,” indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility.

The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet.

That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like “Ram Ram”, “Jai Shri Krishna”, “Namo Narayana”, “Jai Siya Ram”, “Om Shanti” etc., indicating the recognition of this divinity.

When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.

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4. Why do we prostrate before parents and elders?

Indians prostrate before their parents, elders, teachers and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. Prostration is done daily, when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc.

In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce oneself, announce one’s family and social stature.

Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have made for our welfare. It is a way of humbly acknowledging the greatness of another.

This tradition reflects the strong family ties, which has been one of India’s enduring strengths. The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them.

The different forms of showing respect are:

• Pratuthana – rising to welcome a person.
• Namaskaara – paying homage in the form of namaste.
• Upasangrahan – touching the feet of elders or teachers.
• Shaashtaanga – prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.
• Pratyabivaadana – returning a greeting.

Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king, though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.

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5. Why do we wear marks (tilak, pottu and the like) on the forehead?

The tilak or pottu invokes a feeling of sanctity in the wearer and others. It is recognized as a religious mark. Its form and colour vary according to one’s religious tradition, sect or the form of the Lord worshipped.

The tilak covers the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga.

The tilak is applied with the prayer – “May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds.” Even when we temporarily forget this prayerful attitude, the mark on another reminds us of our resolve.

The tilak is thus a blessing of the Lord and a reminder to maintain noble and righteous tendencies. Sometimes the entire forehead is covered with chandan or bhasma.

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6. Why do we not touch papers, books and people with the feet?

To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject – academic or spiritual – was considered divine and taught by the guru in the gurukula.

The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education.

This is also the reason why we worship books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day, dedicated to the Goddess of Learning.

In fact, each day before starting our studies, we pray:

O Goddess Saraswati, the giver of boons and fulfiller of wishes, I prostrate to You before starting my studies. May You always bless me with success.

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7. Why is touching another with the feet considered an act of misdemeanor?

Man is regarded as the most beautiful, living, breathing temple of the Lord. Therefore touching another with the feet is akin to disrespecting the divinity within him or her.

This calls for an immediate apology, which is offered with reverence and humility.

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8. Why do we apply the holy ash?

The ash of any burnt object is not regarded as holy ash. Bhasma (the holy ash) is the ash from the homa (sacrificial fire) where special wood along with ghee and other herbs is offered as worship of the Lord. Or the deity is worshipped by pouring ash as abhisheka and it is then distributed as bhasma.

Bhasma is generally applied on the forehead. Some apply it on certain parts of the body like the upper arms, chest etc. Some ascetics rub it all over the body.

The word bhasma is traditionally understood as referring to that by which our sins are destroyed and the Lord is remembered. The application of bhasma therefore signifies destruction of evil and remembrance of the Divine.

Bhasma is also called vibhuti, which means “glory”, and raksha, meaning a source of protection. Bhasma is specially associated with Lord Shiva, who is traditionally depicted applying it over His body.

Homa signifies the offering or surrender of the ego and egocentric desires into the flame of knowledge or a noble and selfless cause. The consequent ash signifies the purity of the mind which results from such actions.

The ash we apply indicates that we should burn false identification with the body and become free of the limitations of birth and death. This is not meant as a morose reminder of death, but as a powerful pointer towards the fact that time and tide wait for none.

The famous Mrityunjaya mantra is traditionally chanted whilst applying ash on the forehead:

“We worship the three-eyed Lord Shiva who nourishes and spreads fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a ripe fruit from its stem.”

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

Indians make an offering of food to the Lord and later partake of it as prasaada – a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone.

We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words “tera tujko arpan” – I offer what is Yours to You.

Thereafter it is akin to His gift to us, graced by His divine touch. Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa), our ancestors (pitru runa), the sages (rishi runa), our fellow beings (manushya runa) and other living beings (bhuta runa).

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:

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

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10. Why do we fast?

Most devout Indians fast regularly or on special occasions like festivals. On such days they may not eat at all, eat once, or make do with fruits or a special diet of simple food.

Fasting in Sanskrit is called upavaasa. Upa means “near” and vaasa means “to stay”. Upavaasa therefore means staying near the Lord, meaning the attainment of close mental proximity with the Lord.

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure.

The mind, otherwise preoccupied 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.

Fasting also helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace.

The Bhagavad-Gita urges us to eat appropriately – neither too little nor too much – and to eat simple, pure and healthy food even when not fasting.

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11. Why do we do pradakshina (circumambulation)?

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality.

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12. Why is pradakshina done only in a clockwise manner?

The reason is not, as a person said, to avoid a traffic jam! As we do pradakshina, the Lord is always on our right. In India the right side symbolizes auspiciousness.

So as we circumambulate the sanctum sanctorum we remind ourselves to lead an auspicious life of righteousness, with the Lord who is the indispensable source of help and strength, as our guide – the “right hand”.

Indian scriptures enjoin – matrudevo bhava, pitrudevo bhava, acharyadevo bhava. May you consider your parents and teachers as you would the Lord.

With this in mind we also do pradakshina around our parents and divine personages. After the completion of traditional worship (pooja), we customarily do pradakshina around ourselves. In this way we recognize and remember the supreme divinity within us, which alone is idolized in the form of the Lord that we worship outside.

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13. Why do we regard trees and plants as sacred?

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred.

Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc. Hence, in India, we are taught to regard trees and plants as sacred.

Indian scriptures tell us to plant trees and to use parts of trees and plants only as much as is needed for food, fuel, shelter and other necessities.

Certain trees and plants like tulasi and peepal, 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 fulfil their desires or to please the Lord.

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14. Why do we ring the bell in a temple?

Is it to wake up the Lord? But the Lord never sleeps. Is it to let the Lord know we have come? He does not need to be told, as He is all knowing. Is it a form of seeking permission to enter His precinct? It is a homecoming and therefore entry needs no permission.

Then why do we ring the bell? The ringing of the bell produces what is regarded as an auspicious sound. It produces the sound Om, the universal name of the Lord.

There should be auspiciousness within and without, to gain the vision of the Lord who is all-auspiciousness. Even while doing the ritualistic aarati, we ring the bell.

An added significance of ringing the bell, conch and other instruments is that they help drown any inauspicious or irrelevant noises and comments that might disturb or distract worshippers in their devotional concentration and inner peace.

As we start the daily ritualistic worship (pooja) we ring the bell, chanting:

I ring this bell indicating the invocation of divinity, so that virtuous and noble forces enter my home and heart, and the demonic and evil forces from within and without depart.

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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 an intricate diamond-shaped pattern. The pot may be decorated with 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 make life what it is.

A kalasha is placed with due rituals on all-important occasions like the traditional house warming (grihapravesa), weddings, daily worship and other auspicious occasions.

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 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 rituals, including abhisheka.

Thus the kalasha also symbolizes immortality. Men of wisdom are full and complete as they identify with the infinite Truth (poornatvam). We greet them with a purnakumbha (“full pot”) acknowledging their greatness and as a sign of respectful and reverential welcome, with a “full heart”.

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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 of that nature and therefore His various aspects are compared to a lotus – lotus eyes, lotus feet, lotus hands and the lotus of the heart.

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 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.

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.

Our bodies have certain energy centers described in the Yoga Shaastras as chakras. Each one is associated with a lotus that has a certain number of petals. The lotus posture (padmaasana) is also 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.

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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.

According to traditional accounts, tulasi is regarded as especially sacred in the worship of Lord Vishnu and Lord Krishna. It also symbolizes Goddess Lakshmi, the consort of Lord Vishnu.

Tulasi is associated with devotion, purity and righteous living. The tradition of worshipping tulasi demonstrates that even a small offering made with genuine devotion is considered more valuable than material wealth offered without devotion.

The tulasi leaf has also been valued traditionally for its medicinal qualities and is commonly used in household remedies.

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.

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18. Why do we blow the conch?

When the conch is blown, the primordial sound of Om is traditionally associated with it. Om is an auspicious sound that represents the world and the Truth behind it.

According to traditional stories, the demon Shankhaasura defeated the devas and took the Vedas to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara – the fish incarnation – and defeated Shankhaasura. The conch associated with Lord Vishnu is called Paanchajanya.

The conch represents dharma or righteousness, one of the four goals (purushaarthas) of life. The sound of the conch is thus also regarded as a victory call of good over evil.

Another purpose of blowing the conch and other instruments is to create an auspicious atmosphere and help drown sounds that might disturb the minds of worshippers.

During aarati and important poojas, the sound of the conch traditionally reminds people to pause briefly and turn their minds towards prayer.

Salutations to Panchajanya, the conch born of the ocean, held in the hand of Lord Vishnu and worshipped by all devas.

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19. Why do we say shaanti thrice?

Shaanti, meaning “peace”, is a natural state of being. Disturbances are created either by others or by us. Therefore peace underlies our agitations. When agitations end, peace is naturally experienced.

To invoke peace, we chant prayers. All such prayers traditionally end by chanting shaanti thrice.

It is believed that repeating something three times emphasizes our intention. We chant shaanti thrice to emphasize our intense desire for peace.

Traditionally, obstacles, problems and sorrows are understood as originating from three sources:

• Aadhidaivika – unseen divine or natural forces over which we have little or no control.
• Aadhibhautika – factors around us such as accidents, human conflicts, pollution and other disturbances.
• Aadhyaatmika – disturbances arising within ourselves.

Shaanti is therefore traditionally chanted three times as a prayer that peace may prevail in the world around us, in our surroundings and within ourselves.

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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 and the use of a new vehicle, bridge or house. It may also be offered in the sacrificial fire whilst performing homa.

The coconut is broken and placed before the Lord. It is later distributed as prasaada.

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.

The coconut also symbolises selfless service. Every part of the coconut tree – the trunk, leaves, fruit, coir and other parts – can be used in numerous ways.

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21. Why do we chant Om?

Om is one of the most widely chanted sound symbols in India. It is traditionally regarded as having a profound effect on the body and mind of the one who chants and on the surroundings. Most mantras and Vedic prayers start with Om. All auspicious actions begin with Om.

Om is regarded as the universal name of the Lord. It is made up of the sounds A, U and M. 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, the sound ends in “M”.

The three letters traditionally symbolize the three states – waking, dream and deep sleep – as well as other groups of three. 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, traditionally understood as that by which the Lord is praised.

The entire essence of the Vedas is traditionally said to be enshrined in the word Om. Hence its sound is considered to create an auspicious beginning for any task that we undertake.

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.

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22. Why do we do aarati?

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord, or to welcome an honoured guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing 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 illuminate 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. It is akin to silent open-eyed meditation on His beauty.

Aarati is often performed with camphor. 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.

Also while camphor burns to reveal the glory of the 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.

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. 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 wondrous phenomenon of the universe. It is due to Him alone that all else exists and shines.

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.

He is there where the sun does not shine, nor the moon, stars and lightning. Then what to talk of this small flame in my hand? Everything in the universe shines only after the Lord, and by His light alone are we all illuminated.

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