FACTS BEHIND HINDU WORSHIP

 A.THE PURPOSE OF A TEMPLE:

A temple is a place where the deities are enshrined and worshiped. In personal expression, a temple is the abode of God. A temple represents an ocean of spiritual energy, which preserves and protects culture and tradition. It magnifies the spiritual vibration which the devotees can then use like a spiritual launching pad from which one can hasten and charge one’s own spiritual development by coming closer to the spiritual dimension. Even a temple room in one’s own house can work in this way to some extant.

 B.PURPOSE OF VEDIC RITUALS AND RITES:

Traditional rites and rituals have a definite influence upon individuals. The activities involved while performing rites and rituals may include a yajna, chanting mantras, special offerings, and group participation, which are based upon scientific principles. Scientists acknowledge the influence of sound and music, color, magnetic vibrations, and knowledge on which we concentrate. There is no doubt about the uplifting effect of rites and rituals. Good actions promote good habits and positive impressions that are absorbed by the mind and consciousness. Even psychologists admit that a person picks up good habits quickly when directed by good people in the correct environment.

The conscious mind controls the bulk of everyday activities. The unconscious mind looks after the more subtle and finer activities. The conscious mind collects impressions and influences from the outside world. The Vedic rituals provide a means for this to happen. However, the unconscious mind sorts the information and builds memories. Depending upon the kind of impressions and influences one gathers from the environment, the subconscious mind gradually transforms itself accordingly. A skillful and efficient mind renders the best support and service to the soul. It is not possible to awaken the perception of one’s soul without a knowledgeable, controlled and pure mind.

During rites and rituals a priest invokes the blessings of the deities. When individuals experience the kindness of gods and are emotionally touched during the yajna and other activities, the mind gets charged with religious feelings. The importance of the occasion, the enthusiasm, the purity of the place, an emotional oath by the individual, the presence of the family, relatives and friends together add up to create a special kind of mental state. Activities during rituals leave an indelible impression upon the individual. This impression specially influences and educates the mind.

The effect of the ceremonies depends upon the atmosphere on the occasion and the way it is conducted. Hindus observe a variety of rites and rituals. The Gautam Smriti mentions that there are 40 basic rituals. Some religious texts place this figure at 48. According to Maharishi Angira, there are 25 basic forms of rituals.

C.PURPOSE OF THE DEITY OR IMAGE (MURTI) IN THE TEMPLE:

Followers of Sanatana-Dharma believe in the concept of Atma (soul) and Paramatma (Super Soul). The Atma is present in all and is a part of Paramatma. It is easier to build a relationship with God if one thinks of Him as a person. The deities are the personal manifestation of one God representing various qualities. The deities are the representation of God that provides the mercy for us to see Him with our material eyes. Generally, until we become more spiritual developed, we cannot see spiritual items with our material mind and senses. So, the deity is the Lord’s mercy on us so that we can still see Him in our present materialistic conditioning. The deity, once made under strict rules, is then also installed in the temple in a special ritual in which by various means we call the Lord to inhabit the deity. 

Then the deity is considered to be no different than the Lord Himself. There are also many stories in which it is related how various deities became alive and acted in ways to reciprocate with the devotion of the devotee. Thus, a deity, though appearing to be made of material ingredients, should in no way be considered material. The Lord can indeed make what is material into something spiritual, or take what is spiritual and make it appear as material. But it is explained that anyone who takes the deity in the temple to be ordinary material substance has a hellish mentality. In short, the deities are the personal manifestation of gods or goddesses.

D.WHAT IS PADA PUJA:

When a great saintly person or spiritual master arrives for giving darshan or to a satsangh, sometimes they are given pada puja. This is the worship of the feet. Often this is done by giving the feet of that person a bath in flowers, or sometimes with milk. Then the flowers or milk is distributed to the surrounding devotees who then accept it respectfully. By worshiping the feet of one who is grounded in the Ultimate Truth of God consciousness, we are invited to awaken that same consciousness and Supreme Love in our own hearts. Associating with the remnants of such worship of those who are spiritual advanced will accelerate one’s own spiritual progress.

E.PURPOSE OF VEDIC RITUALS AND RITES:

Traditional rites and rituals have a definite influence upon individuals. The activities involved while performing rites and rituals may include a yajna, chanting mantras, special offerings, and group participation, which are based upon scientific principles. Scientists acknowledge the influence of sound and music, color, magnetic vibrations, and knowledge on which we concentrate. There is no doubt about the uplifting effect of rites and rituals. Good actions promote good habits and positive impressions that are absorbed by the mind and consciousness. Even psychologists admit that a person picks up good habits quickly when directed by good people in the correct environment.

The conscious mind controls the bulk of everyday activities. The unconscious mind looks after the more subtle and finer activities. The conscious mind collects impressions and influences from the outside world. The Vedic rituals provide a means for this to happen. However, the unconscious mind sorts the information and builds memories. Depending upon the kind of impressions and influences one gathers from the environment, the subconscious mind gradually transforms itself accordingly. A skillful and efficient mind renders the best support and service to the soul. It is not possible to awaken the perception of one’s soul without a knowledgeable, controlled and pure mind.

During rites and rituals a priest invokes the blessings of the deities. When individuals experience the kindness of gods and are emotionally touched during the yajna and other activities, the mind gets charged with religious feelings. The importance of the occasion, the enthusiasm, the purity of the place, an emotional oath by the individual, the presence of the family, relatives and friends together add up to create a special kind of mental state. Activities during rituals leave an indelible impression upon the individual. This impression specially influences and educates the mind.

The effect of the ceremonies depends upon the atmosphere on the occasion and the way it is conducted. Hindus observe a variety of rites and rituals. The Gautam Smriti mentions that there are 40 basic rituals. Some religious texts place this figure at 48. According to Maharishi Angira, there are 25 basic forms of rituals.

 

F.THE POTENCY OF CHARANAMRITA:

The word charanamrita comprises two words, charan and amrita. Charan means feet and amrita is the celestial nectar that makes one immortal. Together the words mean nectar of God's feet. This is the water that has been used to bathe the deity of the Lord in the temple. It glides down the body of the deity and through His lotus feet. It is then gathered and sometimes mixed with yogurt and a little sugar and offered to all who come to the temple to see the deities. Thus, having touched the body of the deity form of the Lord, the water becomes spiritually very powerful. Those who come to the temple to see the deities gladly accept three drops in the palm of their right hand, which is supported by their left, and then sip it from their palm.

Charanamrita is normally kept on a special table near the deities in a copper vessel, as copper has many curative qualities. Ayurveda and homoeopathic practitioners have confirmed this. Copper cures spasmodic pains. It is believed that drinking water stored in a copper vessel improves intellect, memory, and wisdom.

The Padma Purana says that even if one has not done any pious activities at all, if a person accepts the charanamrita of the deity, he becomes eligible to enter Vaikuntha.

            In the Ramayana (Ayodhya Kand, Doha 101) Tulsidas has said: When Kewat washed the feet of Sri Rama and accepted the water as charanamrita, not only did he attain salvation, but his forefathers also attained it.

In the Ranvir Bhaktiratanakara Brahma, it is said: To absolve oneself of sins and get rid of disease God's charanamrita is like medicine. If tulasi leaves are added, the qualities are enhanced.

In the Ranvir Bhaktisagar it is said: Charanamrita protects one from untimely death. It destroys all kinds of diseases. It breaks the chain of death and rebirth.

Charanamrita has great qualities and benefits a person physically, emotionally, and spiritually. Therefore, always accept charanamrita with grace and humility.

G.WHY THE GANGA (GANGES RIVER) IS CONSIDERED SACRED:

In the Mahabharata (Vana Parva, 85/89-90-93), it is said: Just as fire burns the fuel, in the same way if one were to bathe in the Ganga even after hundreds of forbidden deeds, the water of the Ganga would cleanse them all. In Satya-yuga all pilgrimages produced results. In Treta-yuga Pushkar would be very important, in Dwapara-yuga Kurukshetra, and in Kali-yuga Ganga would be most important. The very name of Ganga purifies a sinner. The sight of it is auspicious. Bathing in it or drinking a few drops purifies seven generations.

In the Bhagavad-gita, Sri Krishna also says: Amongst the rivers, I am Ganga. In other religious texts it is said: The medicine for spiritual ills is the water of the Ganga. The doctor who cures these ills is none other than Lord Vishnu.

In the Padma Purana it is mentioned that with the influence of the Ganga, the sins of several births are washed away. Much virtue is gained and one finds a place in heaven.

The Agni Purana says that the Ganga blesses one with liberation. Those who bathe in it or drink from the Ganga everyday then cross hurdles and sail smoothly in life. Those who chant the glory of the Ganga gain many virtues. There is no pilgrimage on a river holier than the one on the Ganga.

The Skanda Purana (Kashi p., 27/49) also says: Just as fire burns on touching it even though one does not want to be burnt, in the same way the Ganga washes away the sins of mankind even when it is not so intended.

Research has confirmed that water from the Ganga does not deteriorate on storage. With its health promoting qualities, Ganga water can be compared to celestial nectar or amrita. It is sweet, rich in a variety of minerals and destroys disease. Some people have reported extraordinary cases of revival when Ganga water was given to a dying person. The experience has been described as similar to a fountain of life bursting inside to revive the person. Many people believe that at the time of death a few drops of Ganga water and pieces of tulasi leaf must be administered to a dying person. Therefore, it is important to respect the Ganga River and take all necessary steps to maintain its cleanliness by not pouring pollutants into it and to preserve it as best we can.

H.WHY THE TULASI TREE IS SACRED:

The Skanda Purana says that one gets rid of the sins of as many lives as the number of Tulasi plants one grows. The Padma Purana asserts that wherever there is a garden of Tulasi plants, that place is like a pilgrimage. Representatives of Yama, the God of Death, cannot enter this home. Homes plastered with soil in which the Tulasi grows are free from disease.

Ancient religious texts have praised the Tulasi plant in many ways. Air that carries the fragrance of Tulasi benefits people it comes in contact with. Planting and caring for Tulasi helps people get rid of their sins. Even if one Tulasi is grown, the presence of Brahma, Vishnu, Mahesh, and other gods is assured. Benefits of pilgrimages such as going to Pushkar and that of sacred rivers like the Ganga are also available there. By offering prayers to Tulasi, one automatically prays to all gods and it is akin to a pilgrimage, therefore, the benefits accrue accordingly.

During the month of Kartik (Oct-Nov), when prayers are offered to Tulasi, or new plants are grown, the accumulated sins of many births are absolved. Tulasi affords auspicious opportunities generously. Simultaneously, it removes worries and tension. By offering Tulasi leaves to Lord Krishna one achieves liberation. Without Tulasi, religious ceremonies remain incomplete. When charity is given along with Tulasi, it ensures great benefits. And when shraddha is offered to forefathers near a Tulasi plant, it pleases them immensely. At the time of death, it is customary to mix Tulasi with Ganga water and put this in the mouth of the dying person.

It is customary to offer prayers to the Tulasi plant in the evening and light a lamp to offer the Tulasi tree or perform an arati to Tulasi. One then attains the blessings of Vrinda and Lord Vishnu. It is believed that the penance of Vrinda and her surrender and devotion to Lord Vishnu became a part of the fragrance and leaves of the Tulasi. It is customary to circumambulate the Tulasi plant 108 times on Somapati Amavasya (Monday that coincides with the dark night or new moon of the month) to get rid of insufficiency.

In the Brahma Vaivarta Purana (Prakriti Khand, 21/40) it is said: Lord Hari is not so pleased after bathing with thousands of pots filled with celestial nectar, as he is when even a single leaf of Tulasi is offered to him.

It is also said that whoever offers even a single Tulasi leaf to Lord Vishnu and prays to him daily attains the benefits of a hundred thousand Ashwamedha yajnas. And, at the time of death, even if a single drop of Tulasi water enters the mouth of a dying person, Vishnu Loka (the abode of Lord Vishnu) is attained definitely.

The Padma Purana says that whoever bathes with water in which Tulasi is added attains the virtues of having bathed in the Bhagirathi Ganga (Ganges River).

It is also described in the Brahma Vaivarta Purana that her last birth Tulasi was Vrinda Devi, married to an asura named Jalandhar. To gain victory over him, Lord Vishnu persuaded Vrinda to give up devotion to her husband. Pleased with her, Vishnu gave her his blessings. Through his blessings she became Tulasi and is worshipped by people all over the world.

[More about Tulasi is explained in my article called, “Tulasi Devi: The Sacred Tree,” which will explain this more completely.

I.WHAT IS THE SIGNIFICANCE OF THE PEEPAL TREE:

In Taittriya Samhita, the Peepal tree is included amongst the seven most important trees in the world. The importance of the tree is also attested in the Brahma Vaivarta Purana.

The Padma Purana also explains that the Peepal tree is a form of Lord Vishnu. Therefore, it is accorded special importance for religious purposes. Often described as a divine tree, it is an object of prayer. On several occasions around the year prayers are offered to it. It is believed that Lord Vishnu and Goddess Lakshmi reside in the Peepal tree on Somapati Amavasya (the dark night or new moon of the month that falls on a Monday).

In the Skanda Purana (Nagar, 247/41-44), it is explained that: “Vishnu resides in the root of the Peepal tree. Keshav (another name for Krishna) resides in the trunk, Narayana in the branches, Lord Hari in the leaves and all the gods reside in the fruits. This tree is like the deity of Vishnu. All good people serve the virtues of this tree. This tree is full of all kinds of virtues and has the ability to fulfill desires and absolve the sins of people.” Thus, herein it is described how the different forms of the Supreme Lord are found in this tree, such as Vishnu, Krishna, Narayana, and Hari. And the demigods are in the fruits.

In the Bhagavad-gita (10/26), Lord Krishna says: “Amongst trees I am the Asvattha tree.” The Asvattha tree is the holy fig or Peepal tree.

The Padma Purana explains that by offering prayers to the Peepal tree and circumambulating it one attains longevity. Whoever offers water to this tree is absolved of all sins and attains heaven.

Many Hindu women believe that by regularly offering prayers and watering the Peepal tree and by circumambulating it, they will be blessed with good children, particularly a son. This is because unknown souls residing in the tree are pleased and enable such blessings to bear fruit. This is why it is customary to tie threads around the trunk or branches of the tree. Putting a little oil in the root of the tree and lighting a lamp near it on Saturdays helps get rid of a variety of problems. To reduce the malefic effect of the seven-and-a-half years of Shani (Saturn) it is customary to offer prayers and circumambulate the Peepal tree. The shadow of Shani resides in the tree.

The bark of the tree is used for religious ceremonies. The leaves are auspicious and used to make buntings on special occasions. Since the tree is hardy, unaffected by disease and pests and because it cleanses the air, it is considered divine. Many times you will find one Peepal tree within the courtyard of a temple. Before sunrise, the influence of poverty hovers over the tree. But after sunrise, Lakshmi takes over. Therefore, prayers to the Peepal tree are forbidden before sunrise. Cutting or destroying a Peepal tree has been equated with the murder of a brahmana.

The Peepal tree converts carbon dioxide into oxygen round the clock. Those who live nearby obtain more oxygen. It is interesting to note that during summer the shade of the tree is cool. During winter there is warmth in the shade. The leaves and the fruits of the tree are used for medicinal purposes.

J.THE PURPOSE OF THE AGNIHOTRA RITUAL:

Agnihotra simply means a sacrificial fire. This is the ritual in which ghee and sesame seeds, and on some occasions other items, are offered into a small fire, usually in a pot or special container, while the priest chants various mantras for petitioning the presence and mercy of God. The fire, Agnideva the fire god, becomes the mouth of God, through which He accepts our offerings. These are also distributed to the other demigods, thus, prayers to many divinities may be chanted during the ceremony. The ritual invokes auspiciousness, peace, goodwill, and changes the vibrations and atmosphere wherever it is held.

Amongst Hindus, there is a family name Agnihotri, which is derived from the fact that at one time these families maintained a perpetual fire in their homes. In many homes even today prayers are offered with the fire.

In the Valmiki Ramayana (1/6/12), it is said: Everyone performed Agnihotra in Ayodhya everyday. Lord Ram and Sita performed Agnihotra on the day of the coronation. It is also said the aggrieved Kaushalya did not miss out on Agnihotra even on the day Rama left home for 14 years of exile.

In the Suttinipat (568/21), Buddha explained the importance of Agnihotra: Just as the ocean amongst the rivers, a king amongst the people, and Savitri amongst the verses, Agnihotra is amongst the yajnas (rituals).

In the Atharva-Veda (19/55/3) it is also explained: May the fire in the home give us happiness and peace in the morning and evening, a happy temperament, resolve and good health. May it give us fame and honor. May we awaken you through yajna fire so that we may be robust and strong. Agnihotra promotes good health and mental contentment. It is a ladder to spirituality.

In the Atharva-Veda (9/2/6) it is said: Agnihotra destroys enemies.

The flames, smoke, and vibrations of the Agnihotra promote mental peace and give contentment. It clarifies the air in the home, spreads fragrance, purifies the atmosphere and thus helps householders. It gives them energy and the power to concentrate. It releases mental tension. Through a cleaner environment it promotes good health for everyone and has innumerable benefits.

The Agnihotra ritual is also called a yajna, or Vedic ritual. However, when conducting a yajna (pronounced as yagya) it is customary to have a havan or fire sacrifice. The fire is ceremoniously lit, symbolic of inviting Agni, the fire God. Thereafter as mantras are chanted an offering in the form of ghee or havan samagri (a mixture of herbs and ghee) is offered to the fire at the end of the mantra. This is also called ahuti, which is an oblation or offering that is put into the fire. While making the offering, the word Swaha is uttered loudly.

The Matsya Purana says that when the five essential constituents - gods, havan fluid or offering (such as ghee), Vedic mantras, the divine law, and a gift to the Brahmin - are there, it is a yajna (complete sacrificial ritual). Any good activity done for universal welfare is a yajna.

Sages and saints have identified three purposes of a yajna - prayer to gods, developing harmonious company, and charity. Prayers to gods are used as models to shape our lives. Harmonious company is having relatives and friends who share similar thoughts and are motivated towards togetherness and mutual support. Charity is to share one's blessings, extend support to society and create a feeling of universal brotherhood.

Through a yajna one attains physical, mental and internal peace, purification of the self, spiritual progress, and protection from sickness. The yajna fire has five qualities - it is always hot or active; it is exemplary; it is attractive to all that come to it; it is generous because it gives rather than stores its benefits; and the flame is always high, symbolizing concern, character, and self-respect.

In the Kalika Purana  (23/7/8) it is said: Yajnas please the gods. It was through a yajna that the entire world was established. Yajnas support the whole world. Yajna protects people from sin. People live on grain. Grain is produced from clouds that bring rain. Clouds emerge from the yajnas. The whole universe depends upon yajnas.

In the Upanishads it is also explained: Through yajnas the gods attained heaven and overcame the demons. Through yajnas even enemies become friends. Therefore outstanding people consider a yajna a special activity.

In the Agni Purana  (380/1) it is said: Through a yajna the gods grant one's wishes.

In the Padma Purana (Shristhi Khand, 3/124), it is said that pleased by a yajna the gods bless mankind with well-being.

In the Manu Samhita (3/76), it is related that an oblation dutifully offered to the fire is received by Surya.

In the Sama-Veda (879) it is said that whoever offers oblations to the fire is blessed with good children, wisdom, wealth and prosperity.

When Brahma created mankind, man visualized that his life would be full of need, problems and sorrow. He complained to Brahma, "Lord! Who would nourish and protect insecure mankind?"

Brahma responded, "Dear son! Through a yajna offer oblations to the gods. They will bless you with wealth, prosperity, well-being and fame."

In a yajna, after chanting the mantra it is customary to say Swaha when making an oblation to the fire. Swaha is the name of Agni's wife. It is customary to invoke her name during an offering to make her the medium of the oblation. Swaha literally means good speech.

K.HINDUS AND VEDIC FOLLOWERS DO NOT PRACTICE ANIMAL SACRIFICE:

Sometimes people who are confused or misinformed think that Hindus or followers of Vedic culture practice the sacrifice of animals to the deities or in rituals. However, this is completely wrong, even though some people who are misinformed or misguided, nonetheless, feel animal sacrifice is necessary.

In the Mahabharata (Shanti Parva), it is said: Knaves and rascals initiated the offering of liquor, fish, animals, and human sacrifice in a yajna. They had a demonical temperament and desired to eat meat in a yajna. In the Vedas eating of flesh has not been recommended.

To please Bhairav, Bhawani and other gods and goddesses, some Hindus who were greedy for meat began offering animal sacrifices. During Mughal rule, meat eating became popular. It is said that some greedy priests wrote certain shlokas (verses) that claimed the goddess desired animal sacrifice, and the flesh would be served as prasada, the mercy of the deity. These shlokas were mischievously included in some religious texts. All Vedic religious texts forbid the eating of meat and consider it food for demons. No authentic religious text permits meat eating, unless it has been foolishly tampered with. If gods and goddesses were greedy for meat, they would motivate one into savage acts rather than towards compassion. Would they then have been different from demons? Killing innocent animals in the name of religion and offering them to gods and goddesses to fulfill selfish desires cannot be justified in any way. With such sinful acts one cannot expect to be blessed with prosperity, good fortune or happiness. Such sacrifices do not please any god or goddess. If one does find happiness sometimes, it is temporary. Bad deeds only ensure sorrow and hell.

In the Shrimad-Bhagavatam, Vedavyas says that whoever offers animal sacrifice and prays to demons and evil spirits will be worse than animals. Hell is certain. In the end, such people roam about in the utter darkness of ignorance and sorrow. It also explains that those animal sacrifices meant for Kali are not accepted by Kali, but she lets her ghostly assistants partake of such offerings. Thus, anything taken as remnants or prasada from such offerings are but remnants from those ghostly beings and not Kali or any demigoddess.

            It is also sometimes suggested that the Vedas explain that there should be ajbali in the yajnas or sacrificial rituals. Aj is interpreted to mean a goat and bali means sacrifice. But the correct interpretation is that a seed is also known as aj. Aj denotes cereals. Therefore, the Vedas direct us to use cereals. Killing of animals is forbidden in a yajna and is irreligious. This is why ghee and sesame and grains are used in offerings of any authentic Vedic ritual. However, in the temples of Lord Krishna, wonderful vegetable preparations, cooked with devotion in a sacred environment, and are offered to the deity and then distributed as prasada.