Sanatana Dharma - Thought for the day - WHY DO WE?
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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:
Saraswati namasthubhyam
Varade kaama roopini
Vidyaarambham karishyaami
Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of
Boons and fulfiller of wishes,
I prostrate to You before
starting my studies.
May you always fulfill me.
Source - Chinmaya Mission.
Sanatana Dharama - Thought for the day - WHY DO WE ?
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7. To touch another with the feet is considered an act of misdemeanor. Why is this so?
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.
Source - Chinmaya Mission. Note: Courtesy Sri Sai, Thuglak Reader posts shared in column 'Dravidian Movement - an Analysis by K C Laxminarayanan - Thuglak issue dated 03.11.2011 (excerpts).
Sanatana Dharma - Thought for the day - WHY DO WE?
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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 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. Many consume a pinch of it each time they receive it.
The word bhasma means, "that by which our sins are destroyed and the Lord is remembered. "Bha" implied bhartsanam ("to destroy") and "Sma" implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.
Homa (offering of oblations into the fire with sacred chants) 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.
Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. 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 to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.
Bhasma is specially associated with Lord Shiva who applies it all over His body. Shiva devotees apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).
Tryambakam yajaamahe
Sugandhim pushtivardhanam
Urvaa rukamiva bhandhanaan
Mrytyor muksheeyamaa amrutaat
"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."
Source - Chinmaya Mission.
Sai
Sanatana Dharma - Thought for the day- WHY DO WE?
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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) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", maintained and handed down to us by them,
our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.
Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant:
praanaaya swaahaa,
apaanaaya swaahaa,
vyaanaaya swaahaa,
udaanaaya swaahaa,
samaanaaya swaahaa,
brahmane swaahaa
After offering the food thus, it is eaten as prasaada - blessed food.
Source - Chinmaya Mission.
------------------------------------------------------------------------
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:
Saraswati namasthubhyam
Varade kaama roopini
Vidyaarambham karishyaami
Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of
Boons and fulfiller of wishes,
I prostrate to You before
starting my studies.
May you always fulfill me.
Source - Chinmaya Mission.
Sanatana Dharama - Thought for the day - WHY DO WE ?
---------------------------------------------------------------------
7. To touch another with the feet is considered an act of misdemeanor. Why is this so?
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.
Source - Chinmaya Mission. Note: Courtesy Sri Sai, Thuglak Reader posts shared in column 'Dravidian Movement - an Analysis by K C Laxminarayanan - Thuglak issue dated 03.11.2011 (excerpts).
Sanatana Dharma - Thought for the day - WHY DO WE?
-------------------------------------------------------------------
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 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. Many consume a pinch of it each time they receive it.
The word bhasma means, "that by which our sins are destroyed and the Lord is remembered. "Bha" implied bhartsanam ("to destroy") and "Sma" implies smaranam ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called vibhuti (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.
Homa (offering of oblations into the fire with sacred chants) 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.
Also the fire of knowledge burns the oblation and wood signifying ignorance and inertia respectively. 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 to be misconstrued as a morose reminder of death but as a powerful pointer towards the fact that time and tide wait for none.
Bhasma is specially associated with Lord Shiva who applies it all over His body. Shiva devotees apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).
Tryambakam yajaamahe
Sugandhim pushtivardhanam
Urvaa rukamiva bhandhanaan
Mrytyor muksheeyamaa amrutaat
"We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."
Source - Chinmaya Mission.
Singai Sivas
Mr Sai, thanks for this one, specially explaining 'Bhasma' 'Vibhuti' and the purpose as to why we wear / use it.
Thanks for the last sloka ('Tryambakam'), I used to chant this regularly, however, misspelt here and there, now I know where I faulter at. Thanks to have helped me correct myself.
BTW, 1) I have two queries here, not sure if you find any explanation to support this analogy.
Vibhuti or for that matter any form of materials as such (Kumkum, Chandan etc.) are prohibited for use during performing any rituals to our ancestors (like periodic Tharpana or similar Pithru Karyam). We regard Ancestors almost equivalent to God (not fully though, I understand the difference as to how we attribute God vis-a-vis ancestors (both maternal and paternal hierarchies). We normally are supposed to wear Vibhuti etc. just when concluding the Tharpana ritual that will be followed by Brahmayagnyam to Rishis, Devas and Ancestors in that order).
2) I used to question the very ancestral ritual, specially the common misdeamonair happening in any social setup. When they are alive, many do not regard and respect elders and do not support them during their sunset years, however, the moment they become immortal (leave this world), we are expected to respect that soul, having been immortalized and so forget and forgive the bygone's bad moments, whatever they have done badly or negatively in fact which might have impacted the next generation (read their own kids by virtue of their wrongful approach to life thus not rendering the right thing to their kids which they otherwise ought to have incurred for the benefit of kids). As a result, what happens, the kids of such 'negative mind-set' parents do not obviously regard or respect their parents during their life time, at times, even after their departure from this earth. My point is : As long as they are alive, kids did not respect their 'so-called ill-mannered' parents, and did not bother to support them at their sunset years, at times, not even doing their duty financially or physical assistance, getting their proper shelter to live on, and so on. Having said so, what's there waiting as a blessing to the kids, if they in any way respect and show their glorious respect after their attaining immortality? Naan solla vanthathu: Irukkumpothu soru podatha pillai, avan sethapin pottu enna, podavittal enna ?
This 2nd point might appear too harsh or unobvious query from me, Sai. For several years together, this question has been lingering my mind, all along. I thought of finding a suitable meaningful explanation to justify this.
Mr Sai, thanks for this one, specially explaining 'Bhasma' 'Vibhuti' and the purpose as to why we wear / use it.
Thanks for the last sloka ('Tryambakam'), I used to chant this regularly, however, misspelt here and there, now I know where I faulter at. Thanks to have helped me correct myself.
BTW, 1) I have two queries here, not sure if you find any explanation to support this analogy.
Vibhuti or for that matter any form of materials as such (Kumkum, Chandan etc.) are prohibited for use during performing any rituals to our ancestors (like periodic Tharpana or similar Pithru Karyam). We regard Ancestors almost equivalent to God (not fully though, I understand the difference as to how we attribute God vis-a-vis ancestors (both maternal and paternal hierarchies). We normally are supposed to wear Vibhuti etc. just when concluding the Tharpana ritual that will be followed by Brahmayagnyam to Rishis, Devas and Ancestors in that order).
2) I used to question the very ancestral ritual, specially the common misdeamonair happening in any social setup. When they are alive, many do not regard and respect elders and do not support them during their sunset years, however, the moment they become immortal (leave this world), we are expected to respect that soul, having been immortalized and so forget and forgive the bygone's bad moments, whatever they have done badly or negatively in fact which might have impacted the next generation (read their own kids by virtue of their wrongful approach to life thus not rendering the right thing to their kids which they otherwise ought to have incurred for the benefit of kids). As a result, what happens, the kids of such 'negative mind-set' parents do not obviously regard or respect their parents during their life time, at times, even after their departure from this earth. My point is : As long as they are alive, kids did not respect their 'so-called ill-mannered' parents, and did not bother to support them at their sunset years, at times, not even doing their duty financially or physical assistance, getting their proper shelter to live on, and so on. Having said so, what's there waiting as a blessing to the kids, if they in any way respect and show their glorious respect after their attaining immortality? Naan solla vanthathu: Irukkumpothu soru podatha pillai, avan sethapin pottu enna, podavittal enna ?
This 2nd point might appear too harsh or unobvious query from me, Sai. For several years together, this question has been lingering my mind, all along. I thought of finding a suitable meaningful explanation to justify this.
Singai Sivas
Sorry, somehow my real query on (1) above got missed out. What's the purpose to prohibit using Vibhuti etc. during Tharpana? What makes it incorrect, if we wear this as well during Tharpana (alternately putting it?).
Sorry, somehow my real query on (1) above got missed out. What's the purpose to prohibit using Vibhuti etc. during Tharpana? What makes it incorrect, if we wear this as well during Tharpana (alternately putting it?).
Singai Sivas
One point I shall make it clear, I am not questioning the very ritual to ancestors itself. I am questioning the veracity of any benefits attained, and the logic behind one performing such rituals in a totally different scenario, as I narrated above. That kind of scenarios cannot be ruled out as as exceptional occurring, it is prevalent prominently everywhere, regardless of any religion. Each religion somehow perform ancestral rituals in their own methods and ceremonies, but the objective is same anyway.
In this respect, I may mention: In Hinduism,we consider Tamil Month Purattasi month predominently to do our ancestral rituals and showering our respects to departed souls (Mahalaya period). In Chinese tradition, they consider thei 7th month in the calendar denoted as 'Ghost month' with the same objective. Christianity too has a certain period (I think, I am not sure, the 40 days prior to Jesus Christ's crusicifcation anniversary - Good Friday/Easter duration - perhaps this can be equally attributed in the same context).
Also, Tamil Margazhi we denote towards Devas (9th month of the cycle), In Islam, it is 'Ramadan' (9th month devoted and denoted specially with similar objectives, NSM might throw some light as to my comparison here, whether it makes sense to equate or not, I am no scholar. All of these observations I made, out of whatever I grasped over the years, period).
One point I shall make it clear, I am not questioning the very ritual to ancestors itself. I am questioning the veracity of any benefits attained, and the logic behind one performing such rituals in a totally different scenario, as I narrated above. That kind of scenarios cannot be ruled out as as exceptional occurring, it is prevalent prominently everywhere, regardless of any religion. Each religion somehow perform ancestral rituals in their own methods and ceremonies, but the objective is same anyway.
In this respect, I may mention: In Hinduism,we consider Tamil Month Purattasi month predominently to do our ancestral rituals and showering our respects to departed souls (Mahalaya period). In Chinese tradition, they consider thei 7th month in the calendar denoted as 'Ghost month' with the same objective. Christianity too has a certain period (I think, I am not sure, the 40 days prior to Jesus Christ's crusicifcation anniversary - Good Friday/Easter duration - perhaps this can be equally attributed in the same context).
Also, Tamil Margazhi we denote towards Devas (9th month of the cycle), In Islam, it is 'Ramadan' (9th month devoted and denoted specially with similar objectives, NSM might throw some light as to my comparison here, whether it makes sense to equate or not, I am no scholar. All of these observations I made, out of whatever I grasped over the years, period).
Sai
Sanatana Dharma - Thought for the day- WHY DO WE?
-------------------------------------------------------------------
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) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", maintained and handed down to us by them,
our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.
Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant:
praanaaya swaahaa,
apaanaaya swaahaa,
vyaanaaya swaahaa,
udaanaaya swaahaa,
samaanaaya swaahaa,
brahmane swaahaa
After offering the food thus, it is eaten as prasaada - blessed food.
Source - Chinmaya Mission.
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