Sanatana Dharma
[Hindu Faith Tradition]
By
Velandy Manohar, MD
Distinguished Life fellow and President, Asian American Caucus of the American Psychiatric Association
During the visit I was requested by Pedro Ruiz, MD [Past President of the American Psychiatric Association] who lead of the People 2 People Ambassador Program team of Psychiatrists, who visited MH and Human services agencies in Viet Nam and Cambodia in March-April 2008 to write about the Hindu Faith tradition more accurately named- Sanatana Dharma-
Sanatana dharma denotes the “Eternal” or Absolute set of duties or religiously ordained practices incumbent upon all Hindus, regardless of class, caste, or sect. Sanatana dharma | Hinduism | Britannica
04 04 08 [Revised]
I
A
“आ नो भद्राः क्रतवो यन्तु विश्वत:”
[Sanskrit- the Language of the core scripture of Santana Dharma- Known popularly as Hinduism]
Aa No Bhadraha, krutvo Yantu Vishwataha! [Transliteration]
Let noble thoughts come to us from every side. Rk Veda I: 89:1 [Approximate translation]
It is customary ot begin Religious practices, study, rituals and every-day prayers with these preparatory prayers especially invoking Lord Ganesha, Goddess Saraswati and the Ancient Gurus.
B. 1
Om! Om! Om!
Om Ganeshaaya Namaha
Om Saraswatiye Namaha Om Sharada Deviye Namaha
Avighnastu!
Namo Paramam Rishibhyo {Obeisance to the Gurus}
Namo Paramam Rishibhiyaha
“Hrudaya Kalaye Vimalam Charanam, Bhava Sankara Desika me sharanam.” I with reverence praise and seek the protection of Sankara, Who is the ocean of nectar of our great holy books, And who is like the Treasure Of the essence of the great Upanishads, And I meditate on his clear holy feet in my heart. Totaka Ashtakam.[Obeisance to Srimad Adi Guru Sankara Bhagvadpada Acharya}
B. 2
[This the very first verse of the Revealed Scripture of Sanatana Dharma- Rk Veda]
अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् ॥
Agnimīle Purohitam yajñasya Devam ṛtvījam |
Hotāraṃ Ratnadhātamam || Rk Veda 1.001.01
I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the Gods), and is the possessor of great wealth. Rk Veda 1.001.01
- 3.
Gayatri Mantra:
OM!
Bhuur-Bhuvah Svaha, Tat-Savitur-Varenyam| Bhargo Devasya Dhiimahi
Dhiyo Yo Nah Prachodayaat || Rk Veda 3.62.10
Om, That (Divine Illumination) which Pervades the Bhu Loka (Physical Plane), Bhuvar Loka (Antariksha Loka or the Astral Plane) and Suvar Loka (Swarga Loka or the Celestial Plane),
That Savitr (Divine Illumination) which is the Most Adorable,
On That Divine Radiance we Meditate,
May That Enlighten Our Intellect and Awaken our Spiritual Wisdom.
B. 4
“Sat Ekam! Bahuda Vipraha Vadanti. The Truth is One. The wise proclaim it variously. Rk Veda. The Supreme Deity is described as on who has become all this in Rk Veda VIII,58,2 and the One whom the learned and the wise describe in many forms of expression in Rk Veda X,114,5 [Swami Yatiswarananda, “Universal Prayers.”
B. 5
Om ity ekaksharam brahma vyaharan mam anusmaran
Yah prayati tyajan deham sa yati paramam gatim
Having closed all the gates, having confined mind in the heart, having fixed his life-breath in the head, engaged in firm Yoga, uttering Brahman, the One syllabled “Om”, thinking of Me, who so ever departs, leaving the body, he reaches the Supreme goal. [Srimad Bhagvad Gita – Adi Sankaracharya Bhaasya. Discourse VIII, V3}
B. 6
The significance of Om and Gayatri Mantra are taught in the Maha Narayana Upanishad.
Om Ity Eka Aksharam Brahma. Agnirdevata Brahma samitam. Gayatram chandah Param Atmam saroopam. Saayujiam Viniyogam. MNU Prashna 4, Anuvaka 33 Prana vasya Rishyadivivarnam
It is customary and necessary to chant this prayer when we are in teaching roles or we are beginning to chant the revealed scripture- Veda and Vedanta. At the beginning of a class, the teacher and students generally recite this peace invocation together. Both seek the Lord’s blessings for study that is free of obstacles, such as poor memory, or the inability to concentrate or poor health. They also seek blessings for a congenial relationship, without which communication of any subject matter is difficult. Therefore, this prayer is important for both the teacher and the student. Shri Vidya Niketan School and College http://www.svnsc.com
B. 7
Om Saha Nau-Avatu | Saha Nau Bhunaktu | Saha Viiryam Karava-Avahai |
Tejasvi Nau-Adhii-Tam-Astu Maa Vidviss-Aavahai |
Om Shaantih Shaantih Shaantih ||
Om, May God Protect us Both (the Teacher and the Student), May God Nourish us Both,
May we Work Together with Energy and Vigor, May our Study be Enlightening, not giving rise to Hostility,
Om, Peace, Peace, Peace.
B. 8
Om Bhadram Karnnebhih Shrnnuyaama Devaah | Bhadram Pashyema-Akssabhir-Yajatraah |
Sthirair-Anggais-Tussttuvaamsas-Tanuubhih |Vyashema Deva-Hitam Yad-Aayuh
Om Shaanti, Shaanti, Shaantihi [ RK Veda: 1:89.8 Mandala [Book 1] Sukta [Hymn 89, Mantra [Line /Stanza:8
“Om! O Gods, may we hear that which is auspicious. O Ye Adorable ones, may we see that which sacred. May we sing praises to thee and during this life that is allotted to us by God may we enjoy with strong limbs and good health.” May peace pervade the three worlds.
B. 9
Asato maa Sadgamaya, Tamasomaa Jyotir Gamaya,
Mrityorma amritam Gamaya, Om Shaanti, Shaanti Shaantihi
“Om! From the Unreal [Illusions] lead Thou me to the Real Essence, from the darkness of ignorance lead thou me to Light, and from the death of sense bound experiences lead Thou me to be one with the Immortal Spirit.” [Brihad Aranyaka Upanishad 1.3.28]
C.
Aartho Jijnasur Artharti Jnani cha Bharatarsabha [Bhagvad Gita- Discourse VII, V 16]
There are 4 types of devotes- those who are suffering from some cause, some who seek material security and success, those who want to overcome seemingly insuperable obstacles to achieve their cherished goals and those who want to experience the presence of God. All of the devotees worship the Form of God by chanting the specific names and praising that form of God they believe is best suited to achievement fulfillment of their desires. [This is the Key. VM]
II.
A.
There are interesting parallels between the concepts espoused in Sanatana Dharma as well Christianity for instance with respect to creation and the relationship of the creator and Creation. All these revelations are expressed in Sanskrit.
- Prajapati Vai Idam Agre Aseet: In the beginning was Prajapati or the Creator.
- Tasya Vak Dwitiya Aseet: The word/sound/ cadence of sound came into existence second. This sound/word/cadence of the sound was with the Brahman.
- Vak Vai Param Brahman: a. Sabda Brahman -The word /sound and 2. Nada Brahman -the cadence of the words, sound, music manifests the Supreme Being. These are derived from OM or AUM.
- AUM is the very essence of the Veda. It also represents all states of consciousness: wakefulness, dream sleep and dream less sleep as well as super consciousness where in the person will appear to dead to the world but is very conscious of his essential being and is focused on his yogic or meditative experience. All music, all words in Sanskrit and its offshoots in are seedlings emerging from the ground substance or creative energy of Creation represented by AUM. AUM subsumes Sabda Brahman and Nada Brahman. In St. John’s Gospel we find this truth is proclaimed likewise. “In the beginning was the word and the word was with God and the word was God.” Chapter I, Verse 1.
- These Christian concepts are also crucial principles of Sanatana Dharma: Caritas in Veritate and the importance of instilling Castitas into every act that embodies this time-tested proclamation Deus Caritas Est. Most Reverend Bishop Robert Baker teaches us, “When you live the Truth in Love and live the kind of love that is not selfish but involves giving of yourself then your Caritas expresses Castitas.” Then your life devoted to giving is lived chastely. For we know that there is no Caritas without Castitas, no life can be judged to devoted to charity without chastity. Thus, the Invisible God is made transparent in us when we live Charity in Truth. Caritas in Veritate is sanctified by Castitas, Amen Castitas [Latin] encompasses- Innocence, purity, self- forgetfulness, and Chastity.
- The Indwelling Spirit according to Hinduism illuminates our intellect and ennobles our motivations because it is a spark from the creative energy of the Transcendental Supreme Spirit. This is eloquently expressed in Latin, "“For with Thee is the fountain of light.” In Thy light shall we see the light.” (Psalms 36:9) In lumine Tuo Videbimus lumen” This is the motto of the Columbia University.
B.
1.
What the Holy Bible reveals and what our Rishis assert is comparable viz., God created us in His image. One of the four Great Pronouncements (Maha Vakhyas) of Sanatana Dharma is in the Chaandogya Upanishad of the Sama Veda. The Guru (Preceptor) Uddalka’s bestows this teaching to his son Svetketu, a worthy student “Tat Tvam Asi dear lad” (That Thou art in essence). That refers to Infinite, Unmanifest, indescribable Absolute- That is the inexhaustible creative Spirit. That is the supportive matrix, the source and destination of all life.
2.
“No individual is inherently superior or inferior to any other. All are brothers. All must strive to advance the interests of the community of individuals as a whole and share our good fortune with each other.” RK Veda (revealed scripture= Shruti): Mandala 5, sukta 6, mantra 5. (Chaitanya Bharati, Vol. XXXIII Special Publication 2006.)
III
A.
I humbly present these major tenets of Hinduism from my experiences are as follows:
- The acknowledgement and worship of the PARABRAHAMAN. This is the One who is omnipresent, omniscient, omnipotent transcendent Lord God who is also present in the hearts of all created beings. ( thus, he can be with or without any specified attributes, with and without any form. He could have attributes ascribed to him even without form as in the Abrahamic religions.
He is the bestower of Liberation or Moksha or Nirvana. (during one’s life or at the time of death.) In Hanuman Vibhuti, Br Paramartha Chaitanya [Chinmaya Publications Trust West] explains this powerfully evocative and insightful description by Maharishi Valmiki, of the vital life sustaining and enhancing relationship between the Supreme Spirit- the Creator, Para Brahman, Prakriti or Mother Nature, the Individual Creature in this case a mortal- Lord Hanuman.
Hanuman shares this understanding of the Creator- Purusha , the embodied Spirit-Jivatma and Nature[Prakriti} with Lord Rama- the Avatara of Lord Maha Vishnu-
“ Deha Buddhya tu Dasosmi, Jeeva Buddhya tvadamsakam, Aatma Buddhya tvamevaham, Iti mey Nischittaa matihi.” [Sanskrit-Valmiki Ramayana]“From the standpoint of the physical body I am your servant. From the standpoint of Jiva[Subtle body] I am a moiety of the Almighty, From the standpoint of the indwelling Soul I am thou. This is my firm conviction.”
Symbolically speaking, Hanuman represents the Teacher [Guru]. Lord Rama represents the Para Brahman, the Purusha and is the Creator, Sita is the embodied Spirit – the Jivatma and Nature-Prakriti- Material domain, Lord Rama, and Mother Sita get separated because of the delusion Sita was engulfed when she got fascinated and obsessed by the Golden Deer in their forest dwelling and dispatched Lord Lakshmana and Lord Rama to get the Golden deer for her to domesticate who was an ally of Ravana.
This delusion experienced by Mother Sita separated her form the Purusha [the Supreme Spirit] enabled Ravana to kidnap and abduct her and take her to Lanka and place her in forest with evil spirits. Deluded spirits separated from the Supreme Spirit is feted to suffer greatly from environmentally threats. Lord Hanuman by his spiritual exercises and exemplary conduct finally fulfills the mission of an enlightened Guru to bring together and unite Lord Rama the Purusha- Creator and Prakriti [Nature] Creation. Thisis the Sadhana Path [Spiritual Journey to identify with Supreme Spirit and seek to unite the Embodied Self with Supreme Sprit.
More on these concepts as we proceed in this path of seeking a greater understanding of the Core Concepts which never ends even after our physical body relinquishes its envelopment of the Self within until the ultimate end is attained of Union of the individual self with the Supreme self. This ‘Union’ or Moksha or Liberation according to the Veda can take four forms. Saayujyam or merging with the Lord [5th verse Narayana Upanishad], Saamipyam or Proximity to the Lord, Saroopyam or attaining to the for[Please see section B.], Saalokyam or attaining to the realm of the Lord.
- AVATARAVADA; When the broad sway of Dharma( principles of ethics and codes of a just society) are seriously disrupted the Transcendent Lord, God incarnates himself into living entities to proclaim the Truth about the Self and the relationship of That to all creation and re-assert the ethics and principles of Ethics.( Avatar: Descent of the Transcendent into the immanent sphere of existence).This is the Sadhana Path [Spiritual Journey to identify with Supreme Spirit and seek to unite the Embodied Self with Supreme Sprit
- KARMA VADA. Law of action and its fruits. The embodied soul reaps the fruits of its deeds which are experienced during the course of the present and many successive rebirths
- PUNARJANMA.( previous births) The embodied soul after release at the time of death of the body from one set of sheaths in one birth may be reborn in one of the millions of species of life that God has promulgated.
- MOKSHA. ( Release, salvation, extinction, nirvana by Soter-savior) It is liberation of the embodied soul from its cycle of births and deaths through many cycles by God’s grace bestowed on the greatest of souls.
- GURU-SISHYA SAMBANDHA. The pivotal relationship between Guru(the remover of the darkness) and student(one who wants to be led to the light and will strive learn and practice what it takes to walk the walk and reach the loftiest heights of existence largely by renouncing the rewards of their actions and surrendering to God.
- DHARMA- That which sustains the life on earth and the interaction between all cosmic forces. It is a comprehensive concept and embraces duty, responsibility, righteousness, ethics, the Golden rule) The first two commandments of the Guru to his shishyas or pupils in the Taittriya Upanishad are Satyam Vada and Dharmam Cara( Proclaim the Truth about existence and practice Dharma.) In Yaksha Prasna section of the great Epic Mahabharata the oldest of the five Pandavas –Dharmaputra also known as Yuddhistra explained his wise and compassionate decision on the eve of an epochal battle with these words: Those who uphold Dharma as best as they can Dharma will in turn protect them. The great Battlefield near New Delhi Kurukshetra is referred to in the first line of the Bhagvad Gita, also a section of the Mahabharata as the field dharma not merely a battlefield to test the force of arms and the skills of the generals.
- VEDA PRAMANA. VEDAS are complex and extensive compilations of revealed scriptures. Adherents of Sanatana Dharma acknowledge and revere the Vedas as the Supreme authority of the religious and spiritual, ethical, and social aspects of their daily lives. OM or AUM is the very essence of the Veda. It also represents all states of consciousness, wakeful, dream sleep and dream less sleep as well as super consciousness where in the person will appear to dead to the world but is very conscious of and is focused on his yogic or meditative experience. All music, all words in the Indo – Aryan languages are seedlings emerging from the ground substances of Creation AUM.
- In the Hindu creation myth within the Veda these assertions are to be found
a. Prajapati Vai idam agre aseet: In the beginning was Prajapati or the creator.
b. Tasya Vak Dwitiya aseet: The word/sound/ cadence of sound came into existence second. This sound/word/cadence of the sound was with the Brahman.
c. Vak vai Param Brahman: The word /sound and the cadence of the words[Also referred to as Sabda sound] Nada[cadence] are the Supreme Being. In St. John’s gospel we find this truth is proclaimed likewise. “In the beginning was the word and the word was with God and the word was God.
B.
The religious traditions and spiritual experiences of the Seers inspire, support, and guide the seeker of Truth and freedom from suffering to lift themselves from state of despondency ( Vishad) to Samarpanam ( total submission to Gods will and immersion in spiritual experiences) and Moksha or Liberation.
Hindu’s worship and meditate upon Almighty God in many different and particular ways consistent with their spiritual, cognitive, emotional, and social development.
- Contemplation of Nir-guna – Nir-akara Brahman :
This concept of God has no physical form and or attributes. Supremely evolved souls such as Bhagwan Adi Sankara and Ramana Maharishi are able to remain in blissful union with the Nirguna – Nir-akara Brahman. This is an advanced level of worship where the boundary between God and devotee has been transcended by the devotee’s deep spiritual awareness and abhyasa and God’s grace.
- Meditation on a Saguna–Nirakar concept of God :
In this state God remains formless but has special attributes such as Compassion and Aishvaryam and Self- Effulgent Incandescence. Individuals in various stages of development can attain these levels of evolution in spiritual awareness
- Japa and Upacara pooja to the Saguna – Saakara manifestation:
Almighty God has attributes and forms with myth logically significant iconography. The forms, gestures, postures, and accoutrements are symbols and masks of the dazzling Eternal being: The One without the Second. In this state God can be worshipped through symbols, names (mantras) idols: Pratima’s or vigrahas.
By tradition, and as prescribed by our scriptures Hindu temples are conceived and constructed to provide the devotee with a representation of the following:[We rigorously followed the traditions associated with these belief systems while we built the Sree Satya Narayana Temple, and installed all the Deities in Middletown, CT
- The three States assumed by God : Ishwara, Hiranyagarbha and Viraat:
- The five sheaths
- The six energy centers
- The whole Temple complex is a Tirtha sthana, a crossing place.
a. The Temple complex is a crossing place (tirthsthana) where the Divine being descends in obedience to his own promise to take birth to uphold Dharma and a place for the soul to soar to the Almighty God much like the space probes that are launched to the farthest reaches of space from the Kennedy space port in Florida.
The material and lay out of the Temple complex can be seen as body of the Creator, the Vara-Daa (the giver of boons) and Blissful refuge of His devotees. Out of respect for this manifestation of Almighty God installed in the Temple we remove our shoes as we enter the Devasthanam (The abode of God )
The installed Moorthi[Specifically carved form of the Deity] is in its essence (Sat = Truth and essence ) a sacred symbol of Ishwara. The Iconography and the substance of the Pratima [Idol] are perceived as Ishwara only after it is authentically propitiated and consecrated during the Prana-pratisthapana ceremony.
The Sanctum sanctorum, inner circumambulatory passage, the inner wall, and the outer circumambulatory passage around the Sanctum sanctorum represents Hiranyagarbha. This is that amsa ( fragment) of the Almighty God that forms the substrate of the Universe with a special power that of toti- potency, its creative potential is infinite just like an embryonic stem cell.
The outer wall of the Temple complex and such structures as the Gopurams, represent the Viraat moiety of Almighty God. The material in the manifest universe constitutes Viraat.
Thus Hiranya- Garbha and Viraat can be designated as the Creative mind and Physical mass of Ishwara.
b. The superhuman Rishis declared that man is an individualized representation just as the Moorthi is of Ishwara. Despite our obvious limitations ( senses, space and time, name, and form ) human beings are endowed with Gods creative potential.
Human beings also have three states corresponding to Almighty Gods three states. These are Prajna, Thaijasa and Visvaan or Jagrat. Prajna is the subtlest transcendental state of Supreme Bliss where we are one with the Ishwara. We unconsciously enjoy it in our deepest state of sleep. In the Turiya state we are apparently asleep but are fully aware of the focus of our meditation . By thus withdrawing from the world of the senses and are able to consciously attain this state in Samadhi as a Jivan Mukta. Thaijasa is the state of subconscious mentation which is generally experienced in a dream state. Visvaan is the conscious state of human beings when we are aware of our surroundings. Thus, the Universe and man both have a common plan, as well as the efficient and material cause viz. Almighty God. What the Bible says and what our Rishis assert are true viz., God created us in His image and Uddalka’s Upaadesa vakya to his son Svetketu “ Tat Tvam Asi dear lad” ( That Thou art )
This individuation of God as man involves five sheaths or bodies. In order of increasing subtlety, they are :
The first consists of the gross physical structures – Anna -maya- kosha. The outer wall of the temple represents this.
The second sheath is the energy/metabolic components i.e., the Prana – maya - kosha, which corresponds to the outer circumambulatory passage.
The third sheath is the mental aspect, or the inner wall of the temple represents Mano - maya - kosha.
The fourth is the Vijnana- maya-kosha ( the aspect of wisdom ) corresponds to the inner circumambulatory passage and the wall of the sanctum sanctorum.
The fifth and most subtle of the five bodies is the Ananda- maya-kosha which is the vigraha in the sanctum sanctorum.
Thus, the principals involved in Almighty Gods plan in the manifest Universe and His individuation as man are by God’s guidance and grace brought together in harmony in the Temple. Can we, May we all please try today to get along together just as well as this? We can try and never tire or ever surrender. Nobody could have dreamed we could have a temple such as this in our midst. We came as brothers and sisters, as children of one God and built this Great Devasthanam which has developed into an important Tirthsthana as well as a place of pilgrimage.
c. The six energy centers of the human body are also represented in the temple.
Long before the Vigraha is consecrated, the following steps are taken to empower the Moorthi and connect it to the life supporting, nourishing, and forgiving Bhoomi.
- The base stone called the Aadhaar shila is placed. This represents the lowest energy center of the individualized deity and corresponds to the Mooladhara chakra. This in turn represents Prithvi.( Earth )
- There is a depression in the base stone in which a few grains are placed this layer represents the Swadishtaana chakra. It denotes the Apah or water. The seeds and germination symbolize the emergence of the product of the interaction between water, the earth principle below and the fire energy principle above: the biomass including all forms of life.
- A copper or granite pot containing jewels and gold is placed on the layer of grains. This represents the fire energy(Agni) principle and the Mani-pooraka chakra. The main repository of the Agni principle in the universe is the stars which are represented by our Sun. The Sun supports all life forms, the circulation of wind, the formation of clouds and the distribution of rainfall.
- A gold or granite Lotus is placed over the copper or granite pot. A tortoise made of gold or granite is placed over the Lotus facing in the same direction as the Deity. The lotus and the tortoise together signify the principle of Vaayu principle and correspond to the Anahaata chakra at the level of the heart. The Vaayu principle connotes not just the energy of the universe but also Praana. [The Life Breath of all created beings.”
Prana is a subtly active form of energy that supports the basic mechanisms of life and consciences. The lotus represents the plane of creation where visible life forms and immanent life experiences emerge and exist. From this point onwards in terms of self-development humans can acquire transcendental experiences. God’s energy descends to this plane of consciousness and strengthens the nascent ascending energy stream of the individual.
When humans are reborn out of the heart chakra they are ready for a transcendental spiritual life. The tortoise in Hindu mythology supports the whole universe. In the form of Kurma Avataara Lord Maha Vishnu supported the process of churning the milky ocean for nectar. By manifesting an amsa of Himself as Mohini He distributed the nectar after retrieving it from the asuras to the Devas. Mohini as you know is the co-parent with Lord Shiva of Lord Ayyappa who is installed in this our temple.
- Above the Tortoise is installed a copper tube called yoganaala. It denotes the neck region and the Vishuddhi chakra. The Vishuddhi chakra and the space within the tube are symbolic of the Aakaasa principle. This is the subtlest field of energy in which other elements evolve to manifest themselves finally as the universe.
- The culminating end of the tube represents the next energy center( the sixth) Aajnaa chakra located between the eyebrows . This is the seat of the highest state of mind where in a supreme spiritual effort the mind along with all its energies expands and merges into the unconditioned cosmic consciences of Ishwara . This is the site of Lord Shiva’s third eye.
- In the process of preparing for the installation the Vigraha the next step involves the placing of a neutral stone is placed over the Yoganaala. This represents the Supreme Reality beyond all attributes called Nirguna Brahman.
- Above the neutral stone is placed the Seat Stone of the idol. If the idol is that of a female deity the seat stone will be a male stone and if it is a male deity it will be a female stone. This illustrates the essential unity of the apparent polar opposites seen in universal phenomenon. (The harmony of Ying and Yang).
This juxtaposition of the Idol and the seat stone also symbolizes the union of the divine energy or Shakti (Material universe-Prakriti) and the Divine Consciousness as Lord Shiva at the Sahasrara Padma. This is a thousand petalled Lotus at the zenith of the human head. This state can be attained when individual selves evolve in the transcendental state of Ishwara.
- The idol is installed on the stone, which represents the union of Ishwara and Viraat or from another perspective it can be seen as the conjunction of Paramatma and Prakriti.
- Gold plate with mystic designs and is placed on the neutral stone. This is called the Yantra.
- An adhesive paste made of 8 materials and mixed with butter will be placed on the Yantra and Stone platform. The idol is placed on the Seat stone and Yantra this process of fixing the idol on the paste is called Ashtabandha. The idol is connected to the homa-kund by a sacred thread. This symbolizes the opening of the inner energy channels to the idol to infuse it with the power of the universe.
- A number of preliminary steps are taken before the Vigraha is placed on the seat stone. In a Yagna-Sala [an outdoor space where the fire sacrifice can be performed] next to Sanctum many homas and rituals are offered to invoke and consecrate the Deity. The Vigraha, Moorthi or Idol is traditionally immersed in water (Samaadhinaa) in grains (Dhaanyadivasaa) flowers (Pushpaadhivasa) The on one or two nights before installation the vigrahas are placed on a special bedding a ceremony called Sayyanadhivasa.
- After the Idol, Moorthi, Vigraha is firmly established on the seat stone all the appropriate stotras and mantras are chanted, and rituals performed to consecrate and infuse divine energy into the deity. This process is called Praana pratisthapana. After this the main Kalasha containing holy water is brought to the sanctum and poured over the Idol. Water from many Kalashas is poured over the deity and the vimana of the sanctum. This is called Kumbabhisekham.
These are usually followed by several offerings and elaborate ceremonial worship, which concludes with waving of deepas and ringing of lights. This is referred to as Deepa Aradhana.
Hindus do not worship the material content of the idol. We worship God through His symbols and attributes that are incorporated into the iconography of the idol by chanting mantras that describe his symbols and attributes and pays homage to His glory, expresses gratitude for his beneficence and appeals to His love of mere mortals for his grace and forgiveness.
Even the Pre- eminent Advaitan, Bhagwan Adi Sankara, a votary of the Nirguna Brahman has composed songs of sublime beauty and lyrical excellence to particular deities including Bhaja Govindam, Ganesha Pancharatna, Soundarya Lahari and Sivanandalahiri. (only partial list by far) He said with respect to idols the following “Although Para Brahman is all pervading, one should accept that he is more present in one particular place. Just as we see Maha Vishnu in a SALIGRAM, a small round stone…”
The Pre-eminent Visishtadwaithan the Self Effulgent Ramanujacharya reiterated this opinion “Although the Lord is all pervading using His Omnipotent powers. He (who has everything from whom everything arises and to whom everything returns) appears before His devotees to accept their adoration and offerings through His image.” He helped establish the Lord Venkateswara Temple in Tirupati, India.
C.
The Ocean of wisdom and love of God the enlightening treasure of Hindus VISHNU PURANA has this treasure of salutations to Lord Maha Vishnu.
“O Transcendental self! We bow to you as the causes of all causes. The principal shape beyond compare. Beyond nature (Pradhan and Intellect). You are ever present with in our bodies as within all beings as the intrinsic principle of all. The Supreme State (Liberation) is your core; the Universe is your shape. You are the unborn, and the Eternal
O Universal self! we bow to you under that elemental shape, from which beasts and men have sprung, gods, living beings, ether, and the elements sound and all the qualities.
O Giver of rewards, we worship You as the Eternal lord and law, whence virtuous individuals who dwell in the heavens obtain their just rewards.
Sri Hari Stotram is a very important prayer from the Vishnu Purana to offer praise and render Obeisance to Lord Maha Vishnu. https://www.youtube.com/watch?v=pVK1HDBdBco
D.
Om Poornam-Adaha Poornam-Idam Poornaath-Poornam-Udachyatey
Poornasya Poornam-Aadaaya Poornam-Eva-Avashissyate ||
Om Shaanti Shaanti Shaantihi ||
Om!, That is Full, This also is Full, From Fullness comes that Fullness,
Taking Fullness from Fullness, Fullness Indeed Remains.
Om Peace, Peace, Peace.
E.
The Sadhana path can lead the seeker from Vishad [being mired in Despondency] to the State of Moksha- [Truth, Consciousness, Bliss- Sat-Chit-Ananda state.] There are eight steps according to sages beginning with act of taking refuge- becoming a Sharanagati and seeking Sharanagatam in every minute of every day. The motivation is Tad-artha: The Glory of That , Tad Artha [The Glory accrues to Supreme spirit] and not Mad-artha [Glory does not accrue to me]
These are the chief attributes and precepts that can accrue genuine joy to the Sadhaka. [A seeker of deeper understanding of the indwelling Spirit who is in all creatures and in all spaces through all time] Religious scriptures such as the Bhagvad Gita and the writings of great gurus such as Srimad Adi Sankaracharya teach these concepts.
Samadrishti+ Samatvam + Sankalpam + Samarpanam = Santosham
Santosham= Deep feeling of Joy
Samadrishti = looking upon others with equanimity
Samatvam = Equanimity of Outlook
Sankalpam = Thoughts or desire to offer praise or service
Samarpanam= Dedicating one’s heart, thoughts, words, actions, fruits, water, leaves, flowers, jewels to achieving the goal of the Sadhaka.
This inspiring evocative poem by 15th Century CE Nrsimha Mehta Gujarati seer “Vaishnav Janato” was the favorite aspirational prayer of Mahatma Gandhiji- I include this poem at the beginning of this Educational Devotional treatise to help devotees affirm their spiritual milestones and goals on our Sadhana Path from our state of despondency[Vishad] to the experience of Moksha. This poem incorporates the exemplars listed above. [This poem will be on the very last page to remind all those who seek to leave despondency behind and strive self-effacingly to experience Moksha by exemplifying in our lives these values so eloquently in this poem
F.
Rk-Veda Prayer
Samaano Mantra, Samiti Samaani; Samaanam Manasah Chittameshaam; Samaani Va Aakuti; Samaanaa hrudayaani Va; Samaanam astu vo mano yato vasu sahaasati.
Om Shaanti, Shaanti, Shaantihi
O God,
Let us be united;
Let us speak in harmony;
Let our minds apprehend alike.
Common be our prayer;
Common be the end of our assembly;
Common be our resolution/purpose;
Common be our deliberations.
Alike be our feelings;
Unified be our hearts;
Common be our intentions;
Perfect be our unity.
Rk Veda: X, 191-3, 4
G.
Subhasita 1 [ Sanskrit aphorisms]
Durjanah Sajjano Bhooyaath, Sajjanah Shantim Aapnuyaath
Shaanto Moochyeth Bandebhyo, Muktaascha anyaan vimochyet.
May the wicked become virtuous, May the virtuous attain tranquility. May the Tranquil be free from bonds. May the liberated help undo the bonds of others.
Om Shaanti, Shaanti, Shaantihi
H.
Subhasita 2 [Sanskrit Aphorisms]
क्षमा बलमशक्तानाम् शक्तानाम् भूशणम् क्षमा ।
क्षमा वशिक्रुते लोके क्षमया: किम् न सिध्यति । ॥
Forgiveness is the strength of the weak. forgiveness is the ornament of the
mighty. if the world is conquered by forgiveness, what cannot be accomplished by forgiveness?
I. 1.
Sarvesham Svastir Bhavatu
Sarvesham Shantir Bhavatu
Sarvesham Poornam Bhavatu
Sarvesham Mangalam Bhavatu
May there be happiness in all, May there be peace in all, May there be completeness in all, May there be success in all.
I. 2
Sarve bhavantu sukhinaḥa
Sarve santu niraamayaha
Sarve Bhadraani pasyanti
Mā kaścit dukkha bhāgbhavet.
Om Shaanti, Shaanti, Shaantihi
Om! May all be happy. May all be healthy.
May we all experience what is good and let no one suffer.
May peace prevail in all the spheres.
Lokah samastha Sukhino bhavantu
May all peoples all over the world be happy
J.1
“Dhyana mūlam gurormurtih puja mulam guruh padam mantra mūlam gurorvakyam moksha mulam guruh kripa”
The very form of Guru is the root of Meditation, Guru’s feet, the root of worship. Guru’s words forms the root of Mantras and Grace of Guru the root of Liberation ,says Sage Vyasa.
Guru is said to be worthy of such respect and unwavering trust of the disciple, since he takes the responsibility for molding the disciple into what he should be. The disciple that follows Guru’s word with faith, is supposed to be assured of reaching the goals (sometimes irrespective of the personal merit of the teacher).
- 2.
“Priyataam pundarikaksha, sarva Yagneswaro hariḥ, tasmin tushte, Jagat tushte, Prinite prinitaam Jagat. When Lord is satisfied, the world is satisfied, when the Lord is pleased the world is pleased
K.
Concluding Prayers
K. 1
Karpura Gauram Karuna Avataram Samsara Saaram Bhujagendra Haaram
Sadhaa Vasantham Hriday Aravinde Bhavam Bhavani Saahitam Namami
Om Shaanti, Shaanti, Shaantihi.
The one who is as pure/white as a camphor; the personification of compassion; the one who is the essence of the world; the one with the serpent king as his garland; always residing; in the lotus of the heart; Oh! Lord and Goddess I bow to both of you.
K. 2
Om! Apraadha Sahasrani Kriyanthe Haranisham Mayaa, Dasoyam iti Mat Va Kshmasva Parameswari.
Om Shaanti, Shaanti, Shaantihi
I commit a lot of sins, knowingly or unknowingly, Consider me as your servant
And forgive my sins!
K. 3
Om! Avahanam Na Janami, Na Janami Visarjanam, Poojaam Caiva Na Janami Ksamyatam Parmeshwara.
Om Shaanti, Shaanti, Shaantihi.
I know not how to invoke Thee, Nor the concluding rites of Puja, I know not how to worship Thee, Please have mercy on me!
K. 4
Mantra Heenam Kriya Heenam, Bhakti Heenam Sureshwari, Yat poojitam maya Devi,
Paripoornam tat astu me.
Om Shaanti, Shaanti, Shaantihi.
O Mother I know not Mantra, nor the path of Action, Nor Devotion's way great, be satisfied by my prayer!
K. 5
Om! Paapa aham, Paapa karmaham; Paapatma, Paapa Sambhavaha; thrahimam krupaya deva; sharanagatha vatsala. Anyatha Sharanam Nasti Tvameva Sharanam mama, Tasmat Kaarunya Bhavena, Raksha, Raksha Janardhana. Slokam from the Manusmriti chanted at twilight [Sandhya Vadhanam]
Om Shaanti, Shaanti, Shaantihi.
I am immersed in sin, and I commit sinful actions; I am a sinner, being born in sin.
Save me O merciful God; for I trust in you for my salvation.
K. 6
Guhyathi Guhya Gopthree Tvaam, Grihanasma kritham Japam, Siddhir bhavatu me Devi
Tvat Prasadath Sureshwari.
Om Shaanti, Shaanti, Shaantihi.
The Secret of all secrets is known only to Thee! May I become divine, blessed by Thy Grace!
K. 7
Mangalam Bhagavan Vishnu, Mangalam Garuda Dhwaja, Mangalam Pundarikaksha, Maangalaya Tan no Hari
Auspicious is Lord Vishnu, auspicious is the bearer of the Garuda flag (Lord Vishnu), auspicious is the Lotus-Eyed (Lord Vishnu), all auspiciousness is Hari (Lord Vishnu).
Om Tat Sat Sri Krishna Arpanam Astu
Om Tat Sat
These sacred syllables were integral to religious and material goodness and spiritual pursuit in Vedic age. (I have considered the beliefs as stated and accept them as my faith-based Truth)
Sri Krishna Arpanam Astu
I humbly dedicate all this work, ideas and prayers to Lord Krishna and submit myself to His grace and blessing.
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