HINDU SYMBOLS

Outward symbols are necessary and beneficial. When viewed from the right angle of vision, you will find that they play a very important part in your material as well as spiritual life. Though they may look very simple and unimportant, they are very scientific and effective.

TILAKA—A MARK OF AUSPICIOUSNESS

Tilaka is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or Kumkuma. The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandana), and the worshippers of Devi or Sakti apply Kumkuma, a red turmeric powder. The scriptures say: “A forehead without a Tilaka, a woman without a husband, a Mantra the meaning of which is not known while doing Japa, the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achara) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs which have not performed pilgrimages, a determination unaided by Viveka or discrimination, a knife which is blunt, a cow which does not give milk, a spear without a point—all these are worthy of condemnation. They exist for name’s sake only.” From this you can imagine the importance of Tilaka or the sacred mark. Tilaka is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the  Bhrumadhya. Tilaka indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Bhrumadhya. When He opens the third eye, the three worlds are destroyed. So  also, when the third eve of the Jiva is opened, the three kinds of afflictions—Adhyatmika, Adhidaivika and Adhibhautika—are burnt to ashes. The three Karmas—Sanchita, Prarabdha and Agami—and also all the sins committed in the countless previous births, are burnt. When you apply the Tilaka, you mentally imagine: “I am the one non-dual Brahman free from all duality. May my eye of intuition open soon.” You should remember this every time you apply a Tilaka. There are various methods of applying Tilaka. Saivas apply three horizontal lines with the sacred ashes. The Vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilaka, they say: “O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattva, Rajas and Tamas as its binding cords.” Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas.


THE TUFT—ITS UTILITY AND SIGNIFICANCE

Brahmins (Brahmanas) as well as the other castes grow Choti or Sikha, a tuft of hair. This tuff of hair was not so small in olden days, as seen in the present day. It covered the whole brain. They allowed the hair to grow. They never cut the tuft. It protects the brain from any sudden stroke and keeps it cool. The heat of the sun does not affect the head directly. Lack of this tuff has necessitated the use of umbrellas, etc. The tuft is most scientific as well as religious. Any religious act should be performed after tying the tuft. Only the funeral and death anniversaries are performed with tuft untied or with dishevelled hair. It is very inauspicious to remain with dishevelled hair. It is done only in times of great sorrow or calamity. Draupadi took an oath in the assembly of the Kurus when she was molested by Dussasana that she would remain with dishevelled hair until the enemies were properly revenged. Kaikeyi remained with dishevelled hair in her apartment with the object of getting two boons from Dasaratha which were detrimental to the interests of Rama, the favourite of Dasaratha. Auspicious acts are never undertaken with tuft untied. Nowadays, very few people wear tuft, and even women are neglecting this vital point in their feverish anxiety to copy the West. The tuft of hair has a salutary effect on the essential parts of the brain and the central nervous system.


SIGNIFICANCE OF THE SACRED THREAD

Yajnopavita or the sacred thread is worn by the Brahmins, Kshatriyas and the Vaisyas. Wearing the sacred thread is a very holy and sacred ceremony amongst the Hindus. Brahmin boys between the ages of five and eight are invested with the sacred thread on a very auspicious day. By this ceremony, they become fit for the repetition of Gayatri. A Brahmin becomes a true Brahmin only after this ceremony. It is said: “Janmana Jayate Sudrah Karmana Jayate Dvijah—By birth one is a Sudra; by Karma (i.e., the investiture with the sacred thread) he becomes a Dvija or Brahmin.” Upanayana or thread ceremony is the second birth; hence, the Brahmins are called Dvijas (Dvija means ‘born twice’). The sacred thread or Yajnopavita consists of three threads. It denotes that one should be a Brahmachari in thought, word and deed. Each thread represents a Veda, viz., the Rik, Yajus and Sama. It represents also Brahma, Vishnu and Siva. The knot in the middle represents the formless Brahman, the Supreme Principle. The three threads represent also Sattva, Rajas and Tamas of the Trigunatmika Maya, and the knot represents the Isvara who controls Maya. Those who worship
God at the three Sandhyas and repeat the Gayatri holding the Brahma knot of the sacred thread, derive immense strength and power. In days of yore, a Brahmana meditating upon the Gayatri holding the Brahma knot, had the power to bless and curse others. The educated intelligentsia of the present day are quite ignorant of the power of the sacred thread and the performance of Sandhya. That is the reason why they have ignored it. The sacred thread is a great power for the Brahmin who
leads a regulated life devoted to the worship of God. Kshatriyas and Vaisyas, too, acquire power, fame and wealth by the power of the sacred thread. A householder wears, at the time of marriage, an additional sacred thread. A Brahmachari has only one. The additional thread at the time of marriage is intended for the well-being of the partner. The sacred thread should be on the body always. The custom of washing it after removing it from the body or sending it to the washerman, is a wrong procedure. Some people are ashamed to wear the thread when they go to the office and they leave it at home. How ignorant they are! Yajnopavita, the Choti, caste-mark, etc., are the external symbols to show that one is a Hindu. Purity, self-restraint, non-violence, patience, love for one’s fellow-beings—these are the internal marks of a Hindu.

ACHAMANA AND PROKSHANA

Achamana is sipping water three times, repeating the Names of the Lord. Prokshana is sprinkling water over one’s body for the sake of purity, when a bath is not possible. This is for internal as well as external purity. While sipping water, the following Mantras are repeated: “Achyutaya Namah—prostrations to the immutable Lord; Anantaya Namah—prostrations to the unlimited Lord; Govindaya Namah—prostrations to the Lord who is known by the Name of Govinda.” Then the various Names of the Lord—Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Trivikrama, Vamana, Sridhara, Hrishikesa, Padmanabha and Damodara—are repeated, touching the various parts Of the body, viz., the eyes, the ears, the face, the navel, the head, etc. One becomes pure by doing Achamana after he answers calls of nature, after walking in
the streets, just before taking food and after food, and after a bath. This reminds you of the Lord now and then. Every act, every ritual, every symbol has a deep philosophical importance. They help you in changing the mental substance from Rajas and Tamas to Sattva. They give you an opportunity to think of God frequently.


OFFERING FOOD TO GOD, GUESTS AND THE PANCHA-PRANAS

Before sitting for food, the place is purified, a seat is put and in a leaf the articles of food are served. Before taking the food, a little water is sprinkled making a line all round the leaf repeating some Vedic Mantras. This repetition purifies the food. Then a little water is sipped. According to science as well as medicine, a little water, if drunk before the food is taken, is highly beneficial. Then the food is offered to the five Pranas and Brahman seated in the heart, by repeating Om Pranaya Svaha, Apanaya Svaha, Vyanaya Svaha, Udanaya Svaha, Samanaya Svaha, and lastly, Brahmane Svaha. Just mark the importance of this offering. The person who takes the food offers it to the deities who dwell in the body in the form of Prana, Apana, etc. He does not eat for himself. The physical body is not the eater. It is the Pancha Prana that takes the food. Thus, taking food also can be converted into an act of Yoga or sacrifice. One should daily offer to the Lord the food that he has prepared, before he partakes of it. He should say: “Tvadiyam Vastu Govinda Tubhyameva Samarpaye—I offer to Thee, O Govinda, this (food) which belongs to Thee only.” The custom of the Hindus is that they should feed the guest who comes to their house before they take food. The guest is a representative of the Lord. The Srutis say: “Athhi Devo Bhava.”


BELLS, LIGHTS, DHUPA, CAMPHOR AND SANDAL PASTE

Bells are rung in temples while doing Puja, to shut out the external sounds and to make the mind inward and concentrated.

Lights are waved before the Deity. This denotes that the Lord is Jyotis-Svarupa. He is all-light. The devotee says: “O Lord! Thou art the self-effulgent Light of the universe. Thou art the light in the sun, moon and fire. Remove the darkness in me by bestowing your divine light. May my intellect be illumined.” This is the significance of waving lights.

Dhupa or scented sticks are burnt before the Deity. The smoke spreads the whole room. It acts as a disinfectant. Burning of Dhupa denotes that the Lord is all-pervading and that He fills the whole universe by His living presence. It is to remind this fact that Dhupa is burnt. The devotee prays: “O Lord! Let the Vasanas and Samskaras dormant in me vanish like the smoke of this Dhupa and become ashes. Let me become stainless.”

Burning of camphor denotes that the individual ego melts like the camphor and the Jivatman becomes one with the supreme Light of lights.

The sandal paste reminds the devotee that he should, in his difficulties, be as patient as the sandal. Sandal emanates sweet odour when it is rubbed on a hard surface and made into a paste. So also the devotee should not murmur when difficulties arise, but on the other hand, remain cheerful and happy and emanate sweetness and gentleness like the sandal. He should not hate even his enemy. This is another precept we learn from this. Though the sandalwood is crushed and made into a paste, it silently wears out emanating only very sweet odour. One should not wish evil even to his enemy.


PRASADA—ITS SACREDNESS AND GLORY

Prasada is that which gives peace. Prasada is the sacred food offering of the Lord. During Kirtana, worship, Puja, Havan and Arati, the devotee offers sweet rice, fruits, jaggery, milk, coconut, plantain and such other articles to the Lord, according to his ability. After offering them to the Lord, they are shared between the members of the house or the Bhaktas in a temple.

Water, flowers, rice, etc., are offered to the Lord in worship. This denotes that the Lord is pleased with even the smallest offering. What is wanted is the heart of the devotee. The Lord says in the Gita: “Patram Pushpam Phalam Toyam Yo Me Bhaktya Prayacchati; Tadaham Bhaktyupahritamasnami Prayatatmanah—Whoever offers a leaf, a flower, a fruit or even water, with devotion, that I accept, offered as it is with a loving heart.” It is not necessary that one should offer gold, silver and costly dress to the Lord. The devotee offers these according to his ability and position in life, thereby denoting that the whole wealth of the world belongs to the Lord. A rich man offers costly things to the Lord. He feeds the poor and serves the sick, seeing the Lord in his fellow-beings.

Puja is done with Bael leaves, flowers, Tulasi, Vibhuti and these are given as Prasada from the Lord. Vibhuti is the Prasada of Lord Siva. It is to be applied on the forehead. A small portion can be taken in. Kumkuma is the Prasada of Sri Devi or Sakti. It is to be applied at the space between the eyebrows (Ajna or Bhrumadhya). Tulasi is the Prasada of Lord Vishnu, Rama or Krishna. It is to be taken in. They are charged with mysterious powers by the chanting of Mantras during Puja and Havan.

The mental Bhava of the devotee offering Bhog to the Lord has a very great effect. If an ardent devotee of the Lord offers anything to the Lord, that Prasada, if taken, would bring very great change even in the minds of atheists. The Grace of the Lord descends through Prasada. Go through the life of Narada. You will realise the greatness of the sacred leavings of the Lord as well as those of advanced Sadhakas and saints.

Namadeva offered rice, etc., to Panduranga Vitthala and He ate the food and shared it with Namadeva as well. If the food is offered with an yearning heart, sometimes, the Lord takes that food assuming a physical form. In other cases, the Lord enjoys the subtle essence of the food offered, and the food remains as it is in the shape of Prasada. While feeding Mahatmas and the poor people, that which is left behind is taken as Prasada. When a sacrifice is performed, the participants share the
Prasada which bestows the blessings of the gods. When Dasaratha performed Putrakameshti (a sacrifice performed wishing for son), he got a vessel full of sweetened rice which he gave to his queens, by taking which they became pregnant. Prasada is the most sacred object for a devotee. One should consider himself lucky to take the Prasada, and there is no restriction of any kind in taking Prasada. Time and place, and the condition in which one is placed—all these do not affect him in any way. Prasada is all-purifying.

The benefits of Prasada and Charanamrita are beyond description. They have the power to change entirely the outlook of a man’s life. Prasada and Charanamrita have the power to cure diseases and even bring back to life dead persons. There had been ever so many instances in the past in this holy land of ours which bear witness to the potency and efficacy of Prasada. Prasada destroys all pains and sins. It is an antidote for misery, pain and anxiety. Faith is the important factor in testing the accuracy of this statement. For faithless persons, it brings very little effect.

Those who are brought up in modern education and culture have forgotten all about the glory of Prasada. Many English-educated persons do not attach any importance to Prasada when they get it from Mahatmas. This is a serious mistake. Prasada is a great purifier. As they are brought up in the western style of living, they have imbibed the spirit of westerners and forgotten the spirit of the true children of Indian Rishis of yore. Live for a week in Vrindavana or Ayodhya or Varanasi or Pandharpur. You will realise the glory and the miraculous effects of Prasada. Many incurable diseases are cured. Many sincere devotional aspirants get wonderful spiritual experiences from mere Prasada alone. Prasada is a panacea. Prasada is a spiritual elixir. Prasada is the Grace of the Lord. Prasada is a cure-all and an ideal pick-me-up. Prasada is an embodiment of Sakti. Prasada is Divinity in manifestation. Prasada energises, vivifies, invigorates and infuses devotion. It should be
taken with great faith.


THE JAPA MALA

Significance of the Number of Beads

Generally, the rosary or Mala used for Japa contains 108 beads. A man breathes 21,600 times every day. If one does 200 Malas of Japa, it becomes 21,600; thereby, he does one Japa for every breath. If he does 200 Malas of Japa every day, that amounts to remembrance of God throughout the day. Malas may contain beads which form divisions of 108 also, so that the same calculation can be maintained. The Meru (the central bead in the Mala) denotes that you have done your Japa 108 times. This also denotes that every time you come to the Meru bead, you have gone one step further on the spiritual path and crossed over one obstacle. A portion of your ignorance is removed. A rosary or Mala is a whip to goad you to do Japa. Mohammedans also have a rosary (Tasbi) in their hands when they repeat their prayers. They roll the beads and repeat the name of Allah. Christians have their paternoster.


THE RAKSHA STOTRA

Before sitting for Japa and meditation, the Raksha Stotra is generally repeated. It means: “May the Lord protect me, staying in every part of my body.” Each part is separately named and a particular Name of the Lord is repeated for the protection of that part. Anganyasa and Karanyasa also have the same effect. They drive away the evil effects of evil spirits, if any. The obstacles that stand in the way of concentration and meditation are removed. Evil thoughts will not enter the mind. This is a prayer to remove obstacles in Japa and meditation.



THE OCHRE CLOTH AND THE SHAVEN HEAD

Symbols of Renunciation

The ochre colour (Gerua) of the dress of a Sannyasin indicates that he is as pure as fire itself. He shines like the burnt gold, free from all impurities of desires and Vasanas. It denotes purity. It stands for purity. For an aspirant who has taken to the path of Nivritti Marga, it is a help. He will swerve and shrink from evil actions. This cloth will remind him that he is not entitled to worldly enjoyments. Gradually his nature will be moulded. This coloured cloth serves as an external
symptom to show that one is a Sannyasin. A Sannyasin shaves his head completely. This removes from him all beauty. He will not have to take care about dressing his hair with scented oils, etc. This shows that he has renounced all external beauties and that he dwells in the Self which is Beauty of beauties. This Mundana (shaving
of head) indicates that he is no more of the world. He should not desire any sensual object. It is only an external symbol of the mental state of complete dispassion and turning away from the pleasures of the world. He removes his Choti also at the time of Sannyasa to indicate that he is no more bound by the various Nitya and Naimittika Karmas and that they have been burnt in the fire of Vairagya. Further, this shaving of the head is suitable for a wandering life. The existence of long hairs will prevent him from taking bath whenever he likes. Shaving will relieve him of much worry, and the time he would have otherwise spent in drying, combing and dressing his hair he may spend in prayers and meditation.


Conclusion

Do not neglect outward symbols. Make a research study of our Vedic customs and injunctions. You will find wonderful and precious gems in every one of them. Their  utility and efficacy will be revealed in following them.

May you all tread the path of Dharma and attain Kaivalya Moksha in this very birth.



Reference :

ALL ABOUT HINDUISM
         By
SRI SWAMI SIVANANDA