Tag Archives: sanatana dharma

Deepavali & The Light of Knowledge ~ by Swami Chinmayananda

DEEPA – AVALI  means rows and rows of light. A readiness to make sacrifice and win over the lower nature is to light up the Lamp of Knowledge, Wisdom and Beauty in yourself. So DEEPAVALI is a reminder to the community that there is a greater way of cultured living than the mere animal level. That means you have to conquer your own selfish immediate demand for the sake of the others. This is what DEEPAVALI really stands for. Whenever thus, the lower nature in us is conquered and we maintain the higher values of life and come to live them, there is a glow of beauty in you – that is DEEPAVALI. To tune our minds to divinity and start new, we welcome the new year with an evening of soulful bhajans by our very own families welcoming the Festival of LIGHTS! Let us remind ourselves at least on this great day that we can be victorious over our impulses and come to illumine for the world around, the Lamp of Wisdom from the Land of Spiritual Light

On this sacred day of DEEPAVALI, at the dusk when darkness gathers round, all homes are illumined by lights in tiny mud pots with oil and wick. This indicates a society wherein each member is a ‘lamp’ of peity, goodness, love and mutual understanding – and in such a society alone, real goodwill and enduring prosperity can come to stay – victoriously. This day is a day of prayer and expression of love; a day dedicated to inner purity and noble character. Get out of your homes in the evening and embrace every other individual in society…. because they too are small flames of the same Light Divine. May all your thoughts be trimmed to light up in cheer and joy, and burn steadily dipped in the oil of devotion. Once a year we must check up our thoughts – some must be smoky, some gone off. Refill with oil and re-light with the Light of all Lights. May this day be considered a day of peace and cheer, reassuring man that he is essentially divine. When the veiling vulgarities in us are cleansed, the pure Divine Light can impart a joyous sense of PERFECTION.

In our bosom, the WICK of the mind is maintained by the OIL of vasanas. When the oil of vasanas is over, the distinct FLAME of Existence flutters to become one with the elemental Fire. Remember this significance when you light the little clay saucers, which our bodies are. Keep in mind, the significance of the oil and the wick!

The lamps are different but the Light is the same; it comes from beyond. If you keep looking at the lamp you are lost; for from it rises the appearance of number and plurality. Fix your gaze upon the Light — and you are delivered from the dualism inherent in the finite body.

When a lamp is lit, it throws concentric circles of light of lessening intensity around it. The farther circles have the least light. As we slowly move our eyes nearer to the centre we find more and more light, until at last in the flame is all LIGHT: the FLAME is the source of all the LIGHT. From it the light has come. In it the light exists. And into it the light will finally merge when the flame is extinguished! So too, God or Reality. The external Universe, the Jagat, comes from Him alone — but the Jagat is the farthest removed. It has the least manifestation of His Divinity. The seeker through Sadhana is seeking Him — the FLAME. Slowly he has to move his gaze from the dim distant circles of light to the nearer points (as body, mind or intellect) and then lastly the Soul, the Atman, the Essence.

In the Darkness of Ignorance we attach ourselves to the unreal and the fleeting world; in the Light of Knowledge, we identify ourselves with the Real and the Permanent. Knowledge is a lasting inner wealth with which all can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth. The Light, by whose power all luminaries get illumined, by whose Light the whole universe is lighted up, may this Light enlighten us all !!

“The lamp is lit. Hearken, Ye Devotees! It is for you to keep the light as a never-dying flame! Be yourself a SANDEEPANY: one who lights the Lamp of Truth in the hearts of all!”

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Significance of Navaratri ~ by Swami Chinmayananda

The DUSSEHRA festival is celebrated throughout the country. During this festival, everyone spends his time in worship, devotion, and study of the Sastras, and every house assumes the sanctity of a temple. The ten days are divided into three stages of three days each, for worship, and the culmination of the festival on the tenth day is called VIJAYA DASAMI.

The first 3 days we invoke Mother Durga, the “Power Terrible” to help us, by eliminating from within us all negative forces, all weaknesses; followed by the constructive efforts at the organisation of order and security by the patronage and growth of the Divine Forces in us. Lakshmi, she is the Goddess of Aishwarya: Devi Sampath. She is the embodiment of Love, Charity, Kindness, Devotion, Tolerance, Patience, Endurance, Vairagya, Viveka, Peace, Tranquility, Honesty, Courage, Faith, and Mumukshutva! These are to be engendered, and the vacancies created by the elimination of the negative qualities must be filled by these positive traits. Hence the Lakshmi Puja for 3 days following the Kali Puja of the first 3 days. When a Jiva on his march has thus purified himself, and gets recharged with the Devi Sampath, he is a fit Adhikari – a fit student – to be initiated into the philosophical side of Religion, the Supreme Reality, the State of Sat-Chit-Ananda, the Padavi of “Sivoham”. The Goddess of Jnana, Devi Saraswati is invoked. Her Veena is tuned within when the heart-strings are polished “off” its clogs – the Asuric Sampath. The strings are “tuned” when the inner heart-strings are adjusted with the cultivated Devi Sampath. In the resulting shanti, the soft floating tunes waft from within as the Lady of Veena passes Her tender fingers blessingly over the heart-strings. The music is the magic touch that turns the Premi into Prem! the Lover into Love!! The Siva bhakta melts in that MUSIC of the within and becomes one with Siva – the final waking from the dream of samsar into the fact that I am the Knowledge in Itself, Pure Existence beyond Time, Space and Causality. As Sri Saraswati sings Her divine song of Joy, the Kalyana Muhurtha is on! Now, “I am Siva! I am He! He am I !!” This is the great Victory – the Total Victory, the VIJAYAM.

Mother Durga is invoked by worshiping her for 3 days. Man merely invokes his own power which lies dormant within, to discover and destroy the negative forces lurking in his bosom. Destroying one’s evil tendencies is only a negative approach to spirituality. So, the next stage is to practice the positive aspect of the Sadhana. This is done by Sri Lakshmi Puja for the next 3 days. Lakshmi is the Goddess of Aishwarya. Aishwarya is not to be understood in the narrow sense of material wealth and possessions alone but as including the divine wealth of love, kindness, devotion, patience, endurance, charity, ahimsa and the like. Again, these are not to be gained from without, but are to be engendered from within by the invocation of the Goddess within ourselves. By the end of these 3 days, these divine qualities should replace the devilish tendencies which had usurped and enveloped our bosom. With the development of the divine traits, the seeker is fully qualified and becomes an Adhikari for philosophical study, contemplation and meditation. The invocation of Saraswati, the Goddess of Knowledge, is therefore, the last and the final stage in the spiritual evolution of man. Just as she brings out the music and melody from her well-tuned veena, one can manifest the divinity and harmony with a well integrated mind, by the study of the sastras, constant reflection and meditation. After the 3 stages are gone through, on the last Vijaya Dasami Day, the devil is burnt down indicating the “transcendence of ego”, when man attains the great victory – VIJAYA – over his sense-life and revels in the ecstatic experience of the Transcendental Reality!  

Dussehra indicates as the word suggests, DASA-PAPA-HARA, the end or liquidation of ten sins. The ten sins are attributed to the 10 sense-organs through which the mind contacts and gains knowledge of the phenomenal world, and also reacts to the stimuli received from the world of objects. Therefore the idea is that on this sacred day, the ten sins are ended which signifies the end of the mind and therefore the end of the world of plurality when one becomes rooted in the Transcendental Experience – the Vijaya Dasami Day, the day of Sree Parameswara Prapthi!!          The 9 days Pooja ends in the Great Grand festivity and Joy inexpressible, on the 10th day – the Vijaya Dasami Day. The 9 days Devi Pooja has removed the 9 great sins of man. The 10th day ends the last of his sins and the mortal limited man in himself discovers that he is God! Live thy Life of Dasara! Burn down the ugly monstrous Rakshasa Roopa that we had ourselves built up in the previous nights; and in joy and revelry, dance round the wrecked blazing Monster — the “I”.  The great Victory — the Vijaya! The Home-Coming — the great Vijaya Dasami Day!

“Dasa hara” is the victory over the senses – means, end of Mind; which ends in the disappearance of the dreadful shadow “I”. When the mind is “off”, what remains is the Blissful, the Omnipotent and Omniscient mass of Beauty and Grandeur, the Supreme Mother! Make thy life a Mahanavami Celebration! With songs and dance, with puja and worship, with feasting and illumination, with Japa and Tapa, invoke the Powers of the Self, the Eternal Nature of Thee! Sivoham! Bring about a Dasara in Thy life – celebrate the life’s Vijaya Dasami – through Purushartha, which in the bhakta is not a stupendous task of adventure and strife, but a pleasure Puja Festival — a Mahanavami Celebration

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Importance of Temples – 2 Mahadwara and Courtyard

The entire temple complex is an excellent, vast positive energy field. Most of the temples were built near the ocean, rivers or large lakes. Temples were associated with the seat of power. They also functioned as education and art centers, and provided shelter, food and water for travellers.  The main aspects of a temple are as follows: we enter the MAHADWARA (the main entrance) which has the tallest GOPURA and then move further through the smaller DOORWAYS with small GOPURAMS to reach the PRAANGANA or the COURTYARD of the temple. The DHWAJA-STAMBHA along with the BALI-PEETA are located in the courtyard right in front of the sanctum. Next comes the MAHA MANTAPA with its exquisitely carved pillars and then the ARDHA MANTAPA, which is arch-shaped. Finally one arrives at the GARBHA GRIHA or the Sanctum Santorum with the VIMANA or SIKHARA on the top. All of them – mahadwara to the garbha griha with the vimana – are in ONE STRAIGHT LINE and they represent the physical body structure in the horizontal position (lying-down position). 

The mahadwara represents the feet of the Lord, the various prakaras and their doorways represent the various layers of Matter-vestures around an individual. The dhwaja-stambha represents the bottom of the spinal cord, the maha mantapa represents the belly, ardha mantapa the chest and garbha griha the face. Finally the vimana represents the head. The dhwaja-stambha which represents the end of the spinal cord signifies the mooladhara chakra and the vimana signifies the sahasrara chakra. Hence during puja or meditation, an individual is expected to keep the head, neck and back absolutely straight. The lower portion of the body (represented by the dhwaja-stambha upto the mahadwara) is in sitting position – sukhasana or padmasana. This indicates that the extroverted-ness has been contained and the seeker has become introverted. Therefore, entering the temple and reaching the sanctum signifies the spiritual pilgrimage from the lower to the Higher within oneself – an evolutionary process.

The Science of Temple Building – Vastu and Shilpa Sastra were strictly followed in the construction of the temple. The dimensions and architectural design of the temple complex ensured complete harmony between Nature and the temple complex, as well as harmony between the temple and the pilgrims. The height of the deity, the dhwaja-stambha and the main gopura are inter-related. Aestheticism, beauty, symmetry, stability, coherence, astronomy, astrology, art-forms like sculpturing, painting, music, dance and drama, rhythm, inclusiveness, integrity, light-sound-air-flow management through the various structures and temple-tanks were an intrinsic and integral part of the temple-construction.

MAHADWARA represents the feet of the Lord. The main entrance with its high walls and tallest gopuram (many temples have four entrances – one in each direction) denote the boundary within which the electro-magnetic fields are very strong. The entire city is laid out around the temple and hence known as TEMPLE-CITY. In fact, the streets around the temple are known as North Temple Street, East Temple Street etc depending on their direction with respect to the temple. The Main Tower is also known as Maha Gopura, which means: City or Store-House (Pura) of Knowledge (Go). It consists of a specific number of tiers and is inlaid with stories and illustrations from epics and puranas. An odd number of Kalashas made of gold or gold-plated metal adorn the top of the gopuram. The height facilitates the drawing or absorption of the cosmic energy by the kalashas. Not only are they excellent absorbers but good emitters too. They continuously radiate the cosmic energy in all directions for the benefit of all. Hence it was customary not to have any building in the city taller than the gopuram. The kalashas also act as good lightning conductors. In many of the ancient temples, the kalashas are supposed to be connected through unseen metallic strips to the deity in the sanctum. As one crosses the threshold of the Mahadwara, a few seconds right under the vast and spacious Maha Gopura is extremely rejuvenating! One cannot but feel a sense of freshness and liveliness under its umbrella!!

The outermost parikrama (going round the temple) beyond the mahadwara is also known as Nagara Pradakshina. The temple utsavas, collective sankirtan and bhajans are a part of the Nagara Pradakshina.

TEMPLE COURTYARD: On crossing the mahadwara, and the inner prakaras, there is the spacious courtyard of the temple with the dhwaja-stambha right in front of the sanctum. It is customary to perform the Parikrama or Pradakshina starting from the dhwaja-stambha and back. Parikrama means “to put forth steps with the full awareness of the Divine Presence of the Lord”. Pradakshina means “to keep the Lord on our right side” while going round. This is to ensure that we receive the divine vibrations of the deity emanating from all sides of the sanctum. We keep the Lord to our right, because our right side represents Purusha Tattva (Energy Aspect). Pradakshina is undertaken bare-foot. This helps the pressure-points on the feet to get activated. Also in ancient temples, there are metal strips concealed within the ground in the courtyard. This helps absorption of positive energy from the ground below.

Next Post: Significance of Dwaja-stambha, Mantapams and the Sanctum.

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Importance of Temples – 1 : Introduction – Devaalaya

TEMPLE COMPLEX is an institution and not just a place of worship. They are called as Devaalaya, Praasaada, Teertha Kshetra, Yaatra Sthala. DEVA means “divine”. LAYA is “dissolution”. AALAYA means total dissolution. A place wherein we can connect with the Divinity in order to completely eliminate our ego is DEVAALAYA. It also means “the House of God”. 
PRASADA means “Grace, Blessings or even Peace”. It also indicates the “State of Enlightenment bestowed upon a seeker by the Lord’s grace”. Therefore that place wherein an individual can obtain the grace and blessings of the Lord, and ultimately reach the highest state of liberation is called PRAASAADA. 
KSHETRA stands for “place”. TEERTHA means “to move towards the Higher State”. TEERTHA KSHETRA therefore “represents a place which helps the seeker to move towards the Higher State within himself. YA means “to move or to go”. TRA means “to cross over”. STHALA means “place”. YATRA STHALA means that “place which helps an individual with the pre-requisites which will ultimately help him to cross over the ocean of samsara”.
Temple complexes are built where there are large geo-electro-magnetic fields. The place or site as well as the temple structures are  excellent absorbers and radiators of the divine, spiritual vibrations in the cosmos. Since the human personality has inherent and inbuilt magnetic properties within himself, the effect of such places on him becomes very profound. Infact, the place and the area, the dimensions and shape of the temple, the various types of materials used, the architecture and intricate designs and carvings are all factors which significantly contribute to absorption, containment and distribution of cosmic spiritual energy at individual (micro) and at congregational (macro) level. 

The entire temple structure resembles a human body (Jeeva). Every part of the temple can be identified with one aspect of our physical body. Since the Lord (Deity) is also invoked in our own image, the entire temple structure represents the Lord (Iswara) as well. There are various deities in different parts of the temple complex. Most of the temples have shops, and houses inside the temple complex – a mini universe (Jagat) indeed! Therefore, the temple complex includes and incorporates the Universe (Jagat), Presiding Deity (Iswara) and the individual pilgrim (Jeevatma) – ONE WHOLE!
The temple complex is situated mostly in the centre of the village or town with large doorways or “GOPURAMS” in all the four directions making it easily accessible for the pilgrims. Since the temple is at the centre, the city, the people and their transcations are automatically TEMPLE-CENTERED or GOD-CENTERED. The tall gopurams are landmarks for the travellers and pilgrims. The vast temple complex area not only provides shelter for travellers but provides an opportunity for the devotees to walk around and thereby stay in the serene and peaceful environment of the temple premises for a longer time for maximum benefit. Trees like the PEEPUL tree are an important aspect of the temple complex. They are rich in ozone content and have enormous medicinal value. They provide a holistic atmosphere and their energy and vibrations is very conducive for upasana and meditation.                                                 

Next Post: significance of the gopuras (towers), dhwaja stambha, mantapam, praangana (courtyard) and garbha griha (sanctum) & their relation to the human body structure.

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