THE ONE GOD, VEDIC DEITIES AND GRAHAS
THAT SUIT ALL TRADITIONS
(Compilation
for a Discourse by N.R.Srinivasan, Nashville, TN, August 2017)
Polytheism acknowledges that the Supreme Being is imperishable and ineffable. Like the Monist, they believe in the Supreme Being as an un-manifest God but it believes that the same formless and attribute-less un-born God is also a manifested one and that He may be attained through grace of gods and goddesses or such images. The Hindu scripture Geeta (7/24-25) says: Avyktam vyaktimaapannam-manyante maam-abuddhayah | param bhaavam-ajaananto mama- avyaam-anuttamam || Naaham prakaasah saarvasya yogamaayaa-samaavritah | moodho-ayam naabhijaanaati loko maamajavyayam || Not knowing my immutable, unsurpassed supreme nature, the ignorant regard Me, the un-manifest, that is coming into being. I am not manifest to all, being veiled by My mysterious power (Yogmaayaa). This ignorant world does not know Me, the unborn and immutably. The non-theist believes that there is no God as such. Buddha spoke of suchness, worship of nature, spirit and ancestors. Taoism of Tao is the underlying reality, ”Tao is mystery. This is the gateway to all worship.”
The apparent Polytheism of the Hindus can be seen visually in operation in American Hindu Temples today, pleasing all traditions, when you walk through the gallery of sanctums with its selective crowd gathered round a particular deity in command for any particular day ritual or festival. On that day even the presiding deity withdraws to the back ground. Yet we claim we are praying to One God, with one mind and one thought “Tad Brahma”. We all believe that any worship to any deity in any manner is good including our loud bhajans and it is all directed to the Supreme. This is far from Truth once you study Gita fully with right perspective and not pullout a sloka of your convenience or looking at a casual reference by some writer like me and draw conclusions. Gita is as difficult as Upanishads and needs the guidance of a guru to understand. That is why I have quoted mostly here the explanations from Swami Prabhupada of Krishna Consciousness, ISKCON without giving my individual opinion.
I would like to draw your particular attention to the following sloka in Gita: “Yanti devavrataa devaan pitrun yanti prituvrataha|bhootaani yanti bhootejyyaa yaanti mad-yaajino -api vaa ||
The worshipers of the gods to go to the gods , the worshipers of the manes (pitrus)
go to the manes, the worshipers of the spirits go to the spirits, and MY
(GOD) worshipers come to ME.
If this sloka is properly understood with the explanation of Swami Prabhupada and MNU mantras we will have no confusion in our worship of deities like Ganesha, Kartikeya, Pradyumna, Aniruddha, Swminarayana, Saibaba, Navagraha etc., and what I repeatedly say and which is also repeatedly misunderstood as if I am against the worship of these deities. Bhagavdgita also does not stop you from worshiping these deities but says the end results are different. It also depends on what your goal is.
Mahanarayana Upanishad makes a distinction between Deva and devatas and says DEVO EKAH-the Supreme Being, Brahman, Paramatman is ONE without any second (adviteeyam). Its panchabrahma Mnartras, Daharavidya etc. are directed to that DEVA. Then there are Mantras to various Devatas like Aditya Devataa mantrah, Bhoo-devataa ka mantrah, Sarvaadevataa mantrah, Vaisvadevataa mantrah etc.
First let us understand the system of Supreme Being’s (Deva’s control), and then everything will become clear. The Vedic texts describe 330 million devatas, or universal controllers, but we should not confuse these beings with DEVA or GOD. GOD is beyond the purview of the material universe. The devatas are controllers of various aspects of nature within the material realm. For example, the scriptures describe a personality named Agni who is in charge of the element of fire. Likewise, there is the description of the personality named Indra who controls the rain. And finally there is the greatest personality Siva (Maha-deva) who is in charge of material destruction. All of these controllers (ishvaras) belong to God’s natural system of material administration. Within the material realm God has arranged a hierarchy of control for automatic administration of nature. Each of these personalities (numbering 330 million) can be called a controller (Ishvara) as they are each in charge of a particular aspect of nature. They are actually secondary controllers. It is exactly like a government that has many levels of control, such as Prime Minister (national controller), Chief Minister (state controller) and District Magistrate (district controller). To an uneducated person, the District Magistrate is supreme. If one gets his blessings, any governmental work one needs to get done will be accomplished. But he is only supreme within his district. Above him there is a higher controller, who controls the entire state. If one surrenders to the state controller and receives his blessings, one need not fear the district controller. Thus one may think the Chief Minister of a state is actually supreme. But above him is the Prime Minister, who controls the entire country. According to one’s level of knowledge, one will identify a particular level of supremacy. But factually there is only one supreme authority situated above all others.
Unfortunately though MNU clarified Deva and devatas we find often these terms are mixed up and indiscriminately used and the reference to Deva or devata is left to our discretion according to context, This is so even in Bhagavad Gita as you see from the above text. You will be more convinced as you read through the explanation of Sami Prabhupada if not mine. The word GOD in English is Deva in Sanskrit that is Supreme Being or Paramatman, made up from three English capital letters G,O and D, where G stands Generation, O for Operation and D for Dissolution that is the One and Only Creator, Sustainer and Dissolver. It is the ONE that takes these three roles to play; As Brahma the Creator, Vishnu the Sustainer and Siva the Destroyer. In Christianity which is not polytheistic they believe in One God and therefore it is well understood. While God could be ideal translation for Deva, unfortunately we have to translate devi and devatas also as gods and goddesses that brings in lot of confusion in our understanding of spiritual and religious discourses. One way to overcome this is to use the word god in all Capitals as GOD when we refer to Brahman or Paramatman or Supreme Spirit. In the above sloka Devavratah means those who worship devatas and not Deva. ME refers to Bhagavan or GOD. But who can make a rule and implement it for everybody’s compliance? So you have to live with the confusion and use your discretion to understand the context.
Bhagavad Gita says the world needs different religions, cults and deities to meet the vastly different needs of individuals. But we are also not focused on its doctrine that goes with it, to lead one to tranquility, happiness and equanimity and no rituals prescribed. The four goals of human life are: doing one’s duty, earning wealth, material and sexual enjoyment with senses under control and attaining salvation. We can easily substitute the word “World” in the earlier sentence with “Hindus” in India. Hindu Americans drawn from different parts of the world are also influenced by Hindu Americans from India being in a majority and submissively follow their festivals and rituals most of the times not knowing what is going on and where to focus their thoughts! How then these Hindus who came out of the Vedic culture are so different today that said “Vasudhaiva Kutumbakam”, “aatmavat sarvabhooteshu” “eko viprah bahuda vadanti”? Where is the focus on that Ekah when we enter the complex? Probably we as adults are able to direct our mind and thoughts to focus on One looking at many! But not certainly the young fresh inquiring mind surrounded by the major culture and those from other cultures attracted to Hinduism accompanied by their Hindu life partner tied together by the universal binding force of love and their future hope, their children. Can we symbolize all this to one Universal God since we are Hindus who are experts in Symbolism Philosophy? This may not be possible in India as Hindus are too traditional and sectarian oriented but it is certainly possible in USA as Hindu Americans have crossed the caste barriers, have the openness for outreach to other cultures and their temples are open to all. For this we need not research afresh but only look back to our past and go by the wisdom of Vedas.
The Rigveda Samhita forms the basic scripture and guide of Hinduism and traditions and occupies the commanding position. A major part of the this work is devoted to prayers to devatas like Indra, Agni, Varuna and others included in our daily worship at home and temples though their icons are all not conceptualized. The Vedic Devatas are usually enumerated as thirty three; Eight Vasus; Eleven Rudras; Twelve Adityas, Indra and Praajapati. How it became 330 million today nobody knows? The polytheism of Hinduism is apparent in its present worship though flatly denied by orthodoxy and blind believers and remains a mysterious riddle. It will continue to remain so until we mature from our kindergarten status to maturity though Vivekananda started the momentum by boldly proclaiming Vedanta is the Religion of the Future. Frustrated few have left Hinduism and started Jainism, Buddhism, Sikhism, Brahmo-Samaj and Arya Samaj etc., and some are sitting still on a divided wall and trying to start cults like Saibaba and built temples deifying holy men. There are three aspects to this polytheism: First aspect is trinity consisting of Brahma, Vishnu and Siva along with their consorts. Here all the traditional deities are considered to be different facets of supreme Spirit which is hard to perceive and follow and leads to sectarian walls build up when it comes to practical worship. They are all called Devatas while the Supreme is called Deva. The minor deities like Ganesaha, Kumara, Pradyumna, Aniruddha form the second aspect. They may be all called as Upa-devatas. Then there are number of village deities and demi-devatas who can be regarded as either a very limited manifestation of the Supreme Spirit or forces of nature deified or as human beings who by virtue of some special merit and power are elevated to divine-status in course of time after their death and join the favored devatas or kshanapriya-devatas—momentary gods. These three divisions will suit Indian Hindus who are a mix of illiterates, basic educated and highly educated but not Hindu Americans. Most of the Hindu Americans are drawn from the educated elites from many lands and are open minded, analytical and logical too in their approach. They will not hold on to blind beliefs and Puranas. The best choice seems to go by the advice of Swami Vivekananda and direct the worship in our religious Institutions so that Hindu culture could be retained in USA and also influence the major culture which is in trouble where one third population say they don’t believe in religion. Otherwise Hindu culture will face the same fate as what happened to European culture forced to join the one third. Hindus are not strange to such thinking as they are familiar with ancient Charvaka philosophy!
From the beginning of first century or even earlier Hindus have taken full advantage of Bhagavan’s statement in Bhagvad Gita 4:11 and 7.21 that He the Supreme Lord will respond to devotees in a fitting manner which-ever form they worship Him and have developed their philosophical basis, typical to Hinduism, for this polytheism (all in One and One-in -all) propagated and confused by Puranas and believe that all their worships go to Him only and ignore all criticisms and logic. So God can be all things to all people and human beings can supplicate Him for anything –from the sublime to the ridiculous. Bhagavan also said in Gita in clear words in 7-23: “ antavattu phalam teshaam tadbhavat alpamedhasam | devaandevayajo yanti madbhaktaa yaanti maamapi” – But the fruits these men of little understanding get has its limitations. The worshipers of Devatas go to Devatas but My devotees come to Me.
This statement by Bhagavan clearly mentions that people of shallow understanding, those who pray for their material desire, lose their contact from their indwelling Self by focus on Devatas that will not help to reach the final goal of Liberation; in the state of greed and utter frustration they run to various deities, Devatas and Devis, depending on the nature of their desire. It is the ONE that takes different roles to play; As Brahma the Creator, Vishnu the Sustainer and Siva the Destroyer. He is Vayu in the external world, Agni in the form of fire, Varuna in the form of water and Prana or breath in the body. He is everywhere. People often fail to perceive the power of this Absolute while praying to their adorable deities or Devatas.
The Twelve Aditys are: Mitra (the friend; Varuna (one who encompasses and binds); Aryaman (the destroyer of foes); Daksha (the skillful); Bhaga (the deviser);l Amsa or Amsuman (The Liberal); Tvashtar (The shaper); Savitar (The Vivifier); Pusaan (The Nourisher); Sakra (the Mighty): Vivasvat (the Resplendent) and Vishnu (The Pervader)—All attributes of Parabrahman, an aspect deity each helping in ruling the Universe. Twelve aspects of sun spread over twelve months symbolizing twelve spokes of Kalachakra.
It is very difficult to define 11 Rudras as Rudra is always a mysterious aspect after-life of Parabrahman. They are actually the Principles of life, the ten vital breaths and mind as he is the dissolution aspect of Parabrahman
We come across eight names—Bhava, Sarva, Isana, Pasupati,
Bhima, Ugra, Mahadeva and Rudra. I always add the three names from
Panchanana—Ghoraghora, Sadyojata, and Tatpurusha (please refer to my Panchanana
--Panchbrahma Mantra.
Eight Vasusa are: Dhara (Earth); Anala (Fire); Aaapah (The waters); Anila (the wind); Dhruva (the polesatar), Soma (the Moon); Prabhasa (The dawn) and Pratayusha (The light) the aspects that regulate the Universe.
Then we have Indra, Prajapati and Brahma.
In addition we have the eight directional deities; Indra, Yama, Varuna, Kubera to guard East, South, West and North.
The guards of four intermediate directions are: Agni (South-east); Nirriti (south-west): Vayu (north-west) and Isana (north-east).—recall sthala-suddhi during Homa around Homakunda recalling these deities!
All these controllers are Devatas assisting the Supreme while the Supreme is Deva (Devo Ekah). Unfortunately in several Upnishads Deva and Devata are indiscriminately used causing confusion. Devata is an aspect of Deva. Also there are indications of double duties in the above categorization.
The 33 devatas are quoted as 33 Koti Devatas. The word KOTI is misunderstood and misquoted to throw bullets. In modern Sanskrit Koti means Crore. But in pre-Vedic times Koti also meant kind. Unfortunately our Religious heads have freely played with the word Koti to mean Crore and caused confusion and misled over centuries to multiply Devatas like Seetal Devi (smallpox devi), Nimishamba, Saibaba, Swaminaryan etc.,etc. Being a casual writer on such topics, not being a religious Pundit or Spiritual Guru I cannot say all this as I am not a Daniel! No guru wants to clarify all these but play to the galleries afraid of the ignorant public just as I cannot talk against popular Ekadanta worship. Even respecting Purans Siva projectesd Ganesha as Gajanana with normal two tusks. Why can’t we worship him with two tusks as he was presented to us and consecrated as Vishvaksena in Tirupati and worshiped as Tumbikkai Azhwar by some! No other deity is worshiped in mutilated form and there is no need to justify this after a wrong portrayal! What Sankara said was Anekadam Tam Bhaktanaam Ekadam tam upasmahe. Temple traditions do not permit worship of mutilated or defective idols. You know this from the life history of a famous Sthapani Jakanachari who cut off his right hand for sculpting a defective Murti and presented to consecration which his own son, another famous Silpi challenged! Again we are told Siva ordained Him to be Prathama Vandita. As you step into the temple you pay respect to mother earth for entering a holy area and she is Prathama vandite but you do not stop at that! You go in search of Garbha Griha. Knowing our level of ignorance Siva asked us to bow to Ganesha and slowly go the level of Guruguha to whom he even listened and meditated who is Skanda that is Sanat Kumara who taught Bhumavidya to Narada that I explained to you in detail.
Out of the 33 controllers Parabrahman pulled out Rudra devata and Vishnu devata to manage dissolution and sustenance aspect as his deputies or Vyahritis. Strictly speaking presiding deity in any temple should be only Siva and Vishnu or a Murti like Venkatwesvara or Jagannatha who symbolize both Siva and Vishnu aspects. In this Balaji is well defined and hailed as Skanda that is Sanat Kumara than Jaganntha and should be ideal as unifying force to combine original concept of Devo Ekah.
Recall the Veda Mantra I explained long back: Sapta praanaa prabhavanti tasmaat saptaarchishah samidhah sapta jihvaah | sapta ime lokaa eshu charanti praanaa guhaasayannihitaah sapta sapta || From Brahman originate seven praanas, the seven flames, their seven fuel, the seven tongues and the seven worlds in which the life-breaths move. Further “other things that are sevenfold” also come forth from Him, who dwells in the secret cavity of the heart and are set in their respective places (MNU). In this Mantra we have the scope to add any seven as it is left open and worship!
In the above list of 33 devatas we have seven astral bodies that influenced Graha concept. Based on the 33 controllers we can only worship Sapta-grahas as an exclusive group going through the list of 27 Nakshatras. The only logic behind Navagraha Composition is that nine is a sacred number and that led to the concoction of adding Rahu and Ketu. To further promote Navagraha Concept a place near Ramesvaram has been identified and popularized as Srirama having worshiped Navagrahas. You see nine stone pillars being erected and worshiped there. But Sri Rama worshiped only Jagaannatha, his family deity in Tiruppullani and also advised Vibhishana to worship Jaganntha as we read in Ramayana “Aradhaya Jaganntham” . People who visit Ramesvaram do not even know that place and visitors are not taken around, a personal experience during my pilgrimage. Also Rama being an Avatar prayed to Supreme Being as revealed in Aditya Hridaayam and as administered by sage Agastya. Here Hridayam conveys the meaning of the cavity of the heart of Aditya. The nine so falsely called planets are invariably found in every Saiva temple in South India but not in the North. In many North Indian temples they are depicted on the lintels of doors, to protect the temple and all those who enter it. Why is it not so popular in the North and why not in Vishnu temples where you do not see these alters at the entrance of the temple? You can see how powerful astrologers are in the South are playing falsely on the destiny of the people. Also they come as the saviors with their Santi Homas and Navgraha Dosha Parihara Poojas, Yantras and Tantras! They have also identified Rahu and Ketu as presiding deities of specific birth-stars contradicting Jyotisha sastra, Vedic astrology! How can they erase our Karmaphalas with their magic wand and miracle cure! There is no Janmanakshtra presided by Rahu or Ketu in Vedic astrology!
As a matter of fact seven is more sacred as you see in the Vedic Mantra above above and it has left two slots of seven leaving the scope build a planetary or astral group from 33 devatas. In Purana Rahu-Ketu (head and body) is a demon who was cut to two pieces and named Rahu (head) and Ketu (serpent body) which were grabbed by later astrologers to speculate and manipulate. Vedic astrology contains seven presiding deities, Sun, Moon, Jupiter, Neptune, Uranus, Pluto, and Earth that preside over seven Janma Nakshatras and not Rahu and Ketu. Unfortunately Hinduism got influenced by Greeks to bring in Saptah concept to introduce Vaara (week concept) and chose seven astral bodies Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn moving away from Paksha and Tithi concept. It would have been wiser had they chosen these seven planetary bodies from among 33 Vedic Devatas to conflate with Vedic astrology but modern astrology got messed up creating Rahu and Ketu and the associated horror story and its bad effects on birth-star. They also made Saturn look bad based on Biblical story of Jesus’s temptation by Saturn while he was on a fast. The following Mantra on division of time concept clearly shows in Vedic days there was no Saptah (week) concept but only Ardhamasa or Paksha.
“Kalaa Muhurtaah Kaashtaascha Ahoraatraascha sarvasah Maasaa Ardhamaasaa Ritavah Smavatsarascha kalpantam”
All Nimesaha, Kalaas, Muhurtas, Kaasthas, Days, Half-months, Months and Seasons were born from the self-luminous person (MNU)
[18 Nimeshas=1 Kaashta; 13Kaashtas=1
Muhurta; 30 Muhurtas=1day and night; 15 days and nights=1pakshaor half month;
2Months=1season; 6 seasons=1 year]
I would also like to draw your attention to following slokas from Valmiki Ramayana announcing the birth Rama, Lakshmana, Bharata aand Satughna that conflates with Vedic astrology referring to Janmarasi (zodiac sign) Janmatithi (birth day) and Janmanakshtra but not with modern astrology: Rama’s Birth: “Dvaadase maase Chaitre Navamike Tithau Nakshatre Aditidevatyai svocchha sankhyeshupanchasu graheshu karkatake lagne ” – Balakanda, Chapter 18, hymns 8-9; On ninth lunar day of the bright fortnight of Chaitra the twelfth month a when the asterism Punarvasu presided by Aditi was in the ascendant and as many as five planets the Sun, Mars, Saturn, Jupiter and Venus appeared in the zodiacal signs of Mesha or Aries, Makara or Capricornus, Tula or Libra, Kataka or Cancer and Mina or Pisces respectively and Jupiter in conjunction with the Moon appeared in the Zodiacal sign of Kataka(rasi). Bharata was born when the constellation Pushya was in the ascendant and the Sun had entered the zodiacal sign of Pieces Mina); the twin sons of Sumitra Lakshmana and Satrughana were born when their constellation was presided by Snake Deity as is found in Vedic astrology . It does not mention the birth-star Aslesaha but this can be inferred from the presiding deity. The mention of birth zodiac sign of Bharata as Pieces does not conflate with modern astrology and also the snake deity mentioned for Lakshmana as presiding deity is not Ketu the cutoff body of the demon. Srirama’s birth-stars’s presiding deity is Planet Earth which does not figure out in modern Rasikundali or Amsakundali of horoscope. In fact planet Earth (Aditi) is a non -entity in modern horoscopes.
In his write up on “Vedic origin of zodiac” David Frawley goes at length to explains that it is unfortunate the concept of zodiac signs is claimed to have come from Babylonians and later from Greeks and has tried very hard to establish its authenticity as of Vedic origin. I wonder how his missed this reference to the astrological projection of the birth-star, Rasi and Presiding deity of Rama and his brothers so clearly written in Adikavya Ramayana!
Please note the mention of zodiacal sign at the time of Ramayana which is contradicted by Westerners and also Aditi, Mother Earth as the Janma Nakshatra who is not found in Navagraha altars and also not mentioned in modern astrology as the presiding deity of Punarvasu Nakshatra.
But still you will not be convinced all these coming from me who is neither a spiritual Guru nor a religious Pundit. But certainly you will be convinced if it comes from great Spiritual Leader of Krishna consciousness ISKCON, Swami Prabhupada and his disciples. The same is reproduced for your information and understanding:
“There are 14 Manus in every day of Brahma (the universal creator). Each Manu rules for a period known as a Manvantara. This period is roughly calculated to be 71 Divya-yugas (a divya-yuga consists of 4,320,000 earthly years). At the end of the Manvantara there is a partial devastation within the universe known as Pralaya. There are several categories of devastation that occur cyclically within the universe, leading up the Maha-pralaya, or the dissolution of the entire Universe.
The controlling demigods (devas) possess a life span that is equal to one day of Brahma (1,000 divya-yugas, or 4,320,000,000 earthly years). This category includes most of the elemental controllers as well as most of the demigods within the court of Indra. Various demigods such as Ganesha, Karttikeya, etc., are actually posts that are occupied by a particular living entity for one day of Brahma. At the end of the day of Brahma, when the dissolution waters fill the universe, they leave their respective posts and allow other living entities to fill them. For example, it is described in the Puranas that in the present day of Brahma, the post Karttikeya (Skanda) is being occupied by Sri Sanat-kumara, the great liberated son of Lord Brahma.
Here it is worth recalling the mystic r Rigcveda Mantra;
The Rig Veda has a cryptic verse quoted below that suggests its cosmic numerology. According to it the Cosmic Bull has four horns, three feet, two heads and seven hands (Rig Veda IV.58.3). This sounds like a symbolic way of presenting the great Kalpa number of 4,320,000,000 years.
“Chatvaari Sringo trayo asya paadaa dveseersha sapta hastaaso asya |Triddhaa baddho vrishbho roraveeti maho devo martyaa aavivesa ||
The syllable Om conceived as the Bull possesses five horns, three feet and two heads and seven hands (of oval shape). This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere. There are different explanations of this mantra about which I have talked about before. But one that is relevant in the context is the first line simply symbolically represents Brahman as a Kalpa Purusha. We all know Brahman is often referred as Time or Kaala and Samvatsara (Samvatasrova apaam pushpam; Kaalaaya namah). Without explaining its deeper meanings, if we simply write the numbers continuously mentioned in the mantra, it represents 4320000000 Human Years that is Kalpa. 4 comes from four horns, 3 comes from three feet, 2 comes from two heads and 7 zeros that follow comes from seven hands in oval (0) shape! This Brahman appears again and again for each Kalpa with his band of controllers to revive and rule the universe which is indicated by the roar of the bull.
Indra belongs to a different category than the controlling devas. His position is based on his punya (pious results) and when his Punya expires he loses his post as controller of the heavens. The enjoyment of Indra may be higher than that of the controlling demigods, but his duration of stay is much shorter. By sitting on the seat of Indra one burns up all of one’s pious results at a very rapid pace. For this reason Shukracharya (the spiritual master of the demons) instructed Bali Maharaja to rule Indraloka after defeating the demigods but not to sit on Indra’s throne. For if he sat on Indra’s throne his punya would finish and he would lose his position very quickly. The controlling demigods hold their posts for a fixed duration of time (one day of Brahma), so they see many hundreds of Indras come and go.
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Brihaspati is the spiritual master of the demigods (including Indra). Due to Indra’s offence against Brihaspati he was defeated by the demon king Bali. Bali, even though he was a demon, had obeyed and pleased his spiritual master. Thus with the blessings of his guru he was able to defeat the king of heaven. The system of respecting one’s guru is so powerful that even if one is a demon, one will prevail, and even a demigod will fall for offending his spiritual master.]
Brihaspati is the spiritual master of the demigods (including Indra). Due to Indra’s offence against Brihaspati he was defeated by the demon king Bali. Bali, even though he was a demon, had obeyed and pleased his spiritual master. Thus with the blessings of his guru he was able to defeat the king of heaven. The system of respecting one’s guru is so powerful that even if one is a demon, one will prevail, and even a demigod will fall for offending his spiritual master.]
Prajapati refers to Lord Brahma, the secondary creator of the Universe. Prajapati means the lord of population. Lord Brahma, being the first living entity within the universe has the responsibility to populate the universe with all species of life. There is a secondary category of Prajapatis who are sons of Lord Brahma. Lord Brahma, being the topmost living entity within the material world has the most developed senses of all. As you progress from the lower human species up to the demigods and, finally to Brahma their bodies become more and more subtle. Brahmas body is the subtlest body within the material universe. The only exception to this is Lord Siva, whose body is the time factor.
The spiritual bliss of realizing Brahman is described as 100 times the enjoyment of Brahma. This is not a literal equation, as the bliss of Brahman is spiritual and the happiness of Brahma is material. They are two completely different experiences, one of external matter, and the other of the spiritual self. This verse is simply trying to give us an idea of what is spiritual happiness by comparing it to something we have or can experience within this world.
amritasyavyayasya cha sasvatasya ca dharmasya sukhasyaikanthikasya cha
I
am the basis of the Brahman, which is immortal, imperishable and eternal and is
the constitutional position of ultimate happiness.
One
who has attained the spiritual happiness of Brahman possesses and surpasses all
other levels of happiness.
yavan artha udapane sarvatah samplutodake--All purposes served by a small well can at once be served by a great reservoir of water.”]
Why Hinduism has thousands of devatas is our genuine question. Usual answer is different people pray to God in different forms, one as Shiva, another as Vishnu, but this is not convincing. Here is the explanation from Swami Prbhupada of Krishna Consciousness. He also goes with the general belief that there are 330 million devatas.
[It is not that Swamiji did not know Koti=kind, but he just went with the popular belief that is deep rooted in Hindu mind and also become a powerful tool to criticize Hinduism by the opponents just as Sankara promoted Shanmata based on the popularity to bring unity among Hindus who were running in all directions in his days--NRS]
The very minimal definition of God must include ‘Supreme’. In Sanskrit God is described as ‘asamaurdh’ which means ’none equal and none above’. There can never be the existence of two Supremes, as they would mutually contradict each other’s supremacy.
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To understand the actual position of the Absolute Truth we must take guidance from the divine words of the shastras. In the ancient text known as Brahma Samhita we find the following definition of God:
To understand the actual position of the Absolute Truth we must take guidance from the divine words of the shastras. In the ancient text known as Brahma Samhita we find the following definition of God:
ishvarah
paramah krishnah
sac-cid-ananda vigrahah |
anadir adir govinda sarva karana-karanam ||
anadir adir govinda sarva karana-karanam ||
The Supreme Controller is Krishna. He possesses a spiritual body composed of eternality, knowledge and bliss. He has no beginning, yet He is the first. He is the cause of all causes.
The first line, ishvarah paramah krishnah, establishes who is the ultimate controller. At present do not be stuck on the name Krishna, as it will only divert our mind from the answer. Bhagavan to mean Deva or Supreme will not be confusing. Thus this verse begins with the words ishvarah paramah krishnah – “The Supreme controller among all controllers is Sri Krishna.” This is confirmed in the Bhagavad Gita as follows:
mattah
paratamam nanyat
kincid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva
mayi sarvam idam protam sutre mani-gana iva
“There is no truth superior to Me. Everything
rests upon Me as pearls are strung on a thread.”
na
me viduh sura-ganah
prabhavam na maharshayah
aham adir hi devanam maharshinam ca sarvasah
aham adir hi devanam maharshinam ca sarvasah
“Neither
the hosts of devatas nor the great sages know My origin or opulence, for, in
every respect, I am the source of the devatas and the great sages.”
[You may see here again a mix up of Deva and Devata that I pointed out--NRS]
We must understand when we use the word Krishna, it refers not only to the personality present before Arjuna, but to the entire category of God known as Vishnu-tattva. God, being absolute, has unlimited names, the chief most of which is Krishna. The name Krishna means “One who attracts everyone.” This is the supreme quality of God. Similarly the name Rama means “the supreme enjoyer”, and the name Vishnu means “One who has entered everywhere.” As the Paramatma, God is present within every atom, within the heart of all living entities, and between. This category of Vishnu-tattva includes all of the incarnations of Narayana, the various Vishnu expansions (Maha Vishnu, Garbhodakashayi Vishnu, and Kshirodakashayi Vishnu), and the Lords eternal forms in the spiritual realm. These various Vishnu forms are one and the same Supreme personality.
[In all my references to Gita I have avoided referring to Avatar Krishna but instead used Bhagavan or Gita. Gita has messages of three kinds: 1) Hymns containing reference to Avatar Krishna and warrior Arjuna; 2) hymns containing reference to Bhagavan as Narayna and Arjuna as Nara; 3) Gitopadesa for all of us—these are contained as Trisati in the research work of Kalpataru Academy of Sankar Math--NRS]
The second line of this verse, sac-cid-ananda vigrahah, further defines what differentiates Deva (referred to as Krishna) from the other devatas. Deva has a spiritual body composed of sat (eternality), chit (complete knowledge), and ananda (spiritual bliss). Within this material world everyone takes birth according to one’s karma. When we take birth within matter, we are conditioned and bound within a body composed of material elements (earth, water, fire, air, ether, mind, intelligence, and false identification). By combination of these elements we have a body of skin, blood, bones, vital organs, etc. Our true identity is as a spirit soul (Self), completely independent from the material body. The nature of this body is actually opposite from the qualities of the Self. The Self’s nature is sat (eternality), cit (complete knowledge) and ananda (bliss), but the qualities of the material body are asat (temporary), achit (full of ignorance), and nirananda (full of suffering). Krishna, or God or Deva possesses a spiritual body, beyond material influence. He is neither born, nor does He die. There is no separate body and Self for Deva, as He is not conditioned by the material coverings. This is what separates Deva from the 330 million Devatas within this material world. The Devatas, though very powerful entities, are ultimately embodied beings just as we are. The various devatas are actually posts of control, and not individual eternal entities. According to one’s karma, one is situated within the universe either in higher or lower planetary realms. Those who are highly qualified with goodness (sattva guna) take birth in the higher realms of existence as Devatas. They attain a post as controller within the material realm. But that post, being within the purview of the material energy, must ultimately come to an end. Just as we are an eternal Self, covered by a human body due to illusion, in a similar way, even Indra, Ganesha and Brahma are eternal spirit souls covered by a Devata body due to illusion. The only difference is the quality of illusion that is conditioning us. We are conditioned more by the lower gunas of rajas (passion) and tamas (ignorance) whereas they are conditioned by the higher quality of sattva guna (goodness). Everyone within this material world (including the devatas), up to the topmost planet of Brahma Loka must ultimately face death. In the Gita this is described as follows:
a-brahma-bhuvanal
lokah
punar avartino ‘rjuna
mam upetya tu kaunteya
punar janma na vidyate
punar avartino ‘rjuna
mam upetya tu kaunteya
punar janma na vidyate
From the highest planet in the material world, Brahma Loka, down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains My abode never takes birth again.
This is the definition of God. He must be situated beyond time. The higher controlling devatas (Agni, Ganesha, Subrahmanya, etc.) have a life span of one kalpa (4,320,000,000 years). Brahma, the topmost material entity, has a life span equal to the life of the universe. When the universe is destroyed by Lord Shiva, even Brahma must face death and his karma, as all living entities do. Despite their tremendously long lives, still, having taken birth, they must also face death. Bhagava or Deva is “ajah” or unborn: ajo ‘pi sann avyayatma. Whereas the devatas possess material bodies composed of subtle elements, Bhagavan’s body is completely spiritual and not different from His self. Thus He is situated beyond birth and death. Bhagavan’s body is eternality (sat), knowledge (cit) and bliss (ananda).
The final two lines of this verse further describe the qualities of God:
anadir
adir govinda
sarva karana-karanam
sarva karana-karanam
He is anaadih, without beginning. Bhagavn is situated beyond the limitations of time and space. Yet he is also aadih, the source of everything. In the Vedanta-sutras, the absolute truth, Brahman, is defined as janmadyasya yathah – “From whom everything emanates.” In the Gita bhagavanalso confirms this as follows:
aham sarvasya prabhavo=mattah sarvam pravarttate
iti matva bhajante mam udha bhava-samanvitah
\
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
Thus Bhagavan is the cause of all causes, sarva karana-karanam. Within a government each level of administration is providing facilities to the citizens, but ultimately all of the facilities are coming from the central government. The state administrator may be providing roads and other facilities, but the funds have been allocated from the central government. The ultimate cause is the central government, and the immediate cause is the state government. Bhagavan or Deva is the ultimate cause of all causes, and the devatas are the immediate causes. This is described in more detail in the Narayana Upanishad.
Those who have a very limited vision think the immediate cause to be supreme, and thus they create a cult of devotion around a particular deity and proclaim them to be the supreme absolute truth. Krishna describes such people in the Bhagavad Gita as follows:
antavat
tu phalam tesham
tad bhavaty alpa-medhasam
devan deva-yajo yanti mad-bhakta yanti mam api
devan deva-yajo yanti mad-bhakta yanti mam api
Men of small intelligence worship the devatas, for their fruits are limited and temporary. Those who worship the devatas go to the planets of the devatas, but My devotees ultimately reach My supreme abode.
Why
these people are described as alpa-medhasam (of small intelligence) is because
the fruits they attain are temporary. The devatas whom they are worshiping are
themselves temporary, what to speak of their benedictions and blessings.
kamais
tais tair hrita-jnanah
prapadyante ‘nya-devatah
\
Because their intelligence has been stolen by material desires they surrender unto various devatas.
Because their intelligence has been stolen by material desires they surrender unto various devatas.
One can test this statement of Bhagavan, Go to a temple, any temple, and ask the visitors why they have come to worship. You will receive an assortment of answers, but they will all revolve around one principle – expectation. Someone wants a seat in a college, someone has taken an IAS exam, someone wants a nice wife, someone wants money, someone else wants his difficulties removed. Everyone is approaching ‘God’ simply to gratify their senses. We are so foolish that we offer 5 paisa worth of incense to Ganesha and expect him to make us win the lottery! Such blind ritual benefits no one. We are enjoying and suffering according to our karma built up over many lives, yet we believe by offering a stick of incense, all of the reactions we have built up will simply be brushed aside and we will be given a special area within the material nature for unlimited enjoyment. The fact is Ganesha has no interest whether we become an IAS officer or not. And the ‘devotees’ actually do not believe there is a personality named Ganesha. They will say it is only an image imagined to focus our concentration. Then why ask it for blessings? Will an imagined entity who does not factually exist be able to help us?
The truth is these personalities are as real as you and I. Ganesha is living in his abode of Kailasha just as I am living in this ashram in Mysore. The Vedas describe 64 dimensional planes of existence, of which we can experience only three. On the higher realms of existence, higher entities live, less limited by the matter – but still limited. The scriptures describe 400,000 species of human life, both higher and lower than our own. Species such as, the Vaanaras, Gandharva, Apsara, Kimpurusha, Kinnara, Yaksha, Rakshasa, etc., up to the topmost material species of Brahma – whose species contains only one entity.
On the higher planes of existence these entities live. Sometimes species from the fourth or fifth dimension will interact with our third dimension. Thus all of the cultures of the world have stories of unknown beings such as ghosts, goblins, and alien life. These are nothing more than Yakshas, Pishachas, Bhutas, and even lower entities. Just as they exist, so too do the higher devatas. But such powerful exalted personalities have little interest to interact with the degraded people of this age.
Through meditation one can perceive these higher entities – the gandharvas, apsaras, yakshas, and devatas. By purifying our consciousness we can enter these higher dimensional planes through our sukshma-sarira (subtle body composed of mind, intelligence, and identification) and see these beings face to face, just as I can see you if you are standing before me. Ultimately such experiences serve no spiritual purpose. We have simply raised our consciousness to a higher material plane. Bhagavan says in the Bhagavad Gita: yanti deva-vratan deva. “Those who worship the devatas attain to the abode of their object of worship.” This worship is not the common worship we see in temples, where a person simply tells, ‘Give me this, give me that.’ Deva-vrata must be with full surrender to the particular devata. If one surrenders unto Lord Shiva or Ganesha, one will attain to the abode of Kailasha in the next life. In that abode the enjoyment and opulence are thousands of times greater than on this earthly plane. But from there one will again return to this earthly planet by the destructive influence of eternal time. Thus one would have simply succeeded in wasting his valuable time, while neglecting the actual goal of human life – self-realization.
True religion or spirituality must be selfless and without material motive. We must actually dedicate our Self to God, and not to external rituals. In the Gita Bhagavan says:
manushyanam
sahasreshu kaschid yatati siddhaye-- Out
of many thousands of men, hardly one will endeavor for perfection.
We must become like Arjuna, who became the topmost yogi and bhakta while fighting a war on the battlefield of Kurukshetra. How can one engaged in killing his enemies be absorbed in complete meditation on God? If such a feat is possible, then it is certainly possible for us to elevate ourselves while working within this world. Only we must cultivate the spiritual knowledge of Bhagavad Gita and be fixed in the understanding of the tattvas.
Just as we have brought forth this question about the devatas, our mind should be trained to think and churn forth thousands of questions about reality. Through internal meditation and self-study the Paramatman will reveal answers within our heart and we will advance on the spiritual path.”
Hindu American Temples that cater to Multi Traditions and conduct inter- caste, inter-racial and inter-faith weddings by Brahma Marriage Samskara (sacrament) as well as keep the temple open to all faiths and races will be wiser to choose Venkatesvara as the Ideal symbolic Deva (God) as presiding deity and also have Sapta Graha altars to satisfy those who are believers in their Horoscopes based on authentic Vedic astrology. The suggested seven deities for Saptgraha altars are Sun (Surya), Moon (Chandra , Jupiter (Brihaspati), Neptune (Indra) , Pluto (Prajapati) , Uranus (Varuna) and Earth (Bhoomi). This Vedic group Grahas drawn from 33 Vedic deities has Sun as the Star and Moon the satellite of Earth, the rest five being planets on which regular studies are made by all planetariums. You may kindly recall here that even in India in a Holy place like Tiruvaiyaru they removed the Navagraha Altar as unnecessary and myth, from the ancient Siva temple, purely confining to Siva, Parvati and their two sons Ganesha and Skanda. I often wonder while the icons of Siva’s sons Ganesha and Skanda as well as Pradyumna the son of Krishna and grandson Aniruddha are installed and worshiped in some Hindu pilgrimage centers to the exclusion of his other children from 16007 other wives of Krishna, why not the poor and pious Lava and Kusa who always sang Ramayana, while even the deserted Sitadevi is worshiped along with Rama Unlike Venkateswara who is never seen with Padmavati? Also why Radha who is not a legally wedded consort of Krishna and is his calf-love is worshiped and Kalyanotsavas are conducted in temples but not with Satyabhama or Rukmini, beats my imagination! Puranas and our religious expert have always an answer to listen to even if you are not convinced!
नक्षत्रग्रहताराणामधिपो विश्वभावनः। तेजसामपि तेजस्वी द्वादशात्मन् नमोऽस्तु ते॥
naksatragrahatArARAmaDipo viSvaBAvanaH. tejasAmapi tejasvI dvAdaSAtman namo'stu te.. 15..
He is the lord of stars, planets and all constellations. He is the origin of everything in the universe and is the cause of the lustre of even the brilliant ones. Salutations to Thee who is the One being manifest in the twelve forms of the Sun.
Then is it not meaningful and purposeful to only meditate on Surya instead of pleasing each deity in Navagraha Santis? Surya is Vyahriti of Brahman mentioned in Vedas.
REFERENCES:
1)
Swami Harshananda, Hindu Gods and Goddesses,
Ramakrishna Math, Chennai, India.
2)
Prabhu Duneja, Bhagavad Gita, Govindaram
Hasanand, Delhi, India.
3) Swami Vimalananda, Mahanarayana Upanishad, Ramakrishna Math, Chennai,
India.
6) David Frawley, Vedic origin of
Zodiac , Facebook
8) Jahnava Nitai Das, Gods,Demigods, Incarnations, IndiaDivine.Org
APPENDIX
Gods, Demigods
and Incarnations
(Based on Bhaktivedanta Krishna-consciousness
philosophy)
Posted by Jahnava Nitai Das
| Oct 27, 2011 |IndiaDivine.Org
A
question someone wrote to us: In Srimad Bhagavatam 5.17.12, Srila Prabhupada
explains that people have sex in the spiritual world and there is no
possibility of conception there. How is sex possible between different persons
in the spiritual world and how can they be Krishna conscious at the same time?
The
term sex is in reference to the Sanskrit concept of rasa, the original
spiritual relationships. In the material world this rasa is best reflected as
mundane sex. But even in this there are many gradations according to the
degrees of covering by the three modes. The Taittiriya Upanishad describes the
degrees of enjoyment among the different human species, from the common man, to
the Gandharva, Apsara, Siddha, Deva, Devadeva, Devendra, Brahma, etc.-- each
being one hundred times greater or more complete than the previous.
As
you go from lower species to higher species, what we refer to as sex exists in
many different ways. It is the same for all the sensory activities. For
example, our system of digestion is very gross. After we eat, the food is
digested, and the waste is passed out. In the higher species such as
Gandharvas, the waste products are evaporated into the air automatically. There
is no passing of waste. So the entire system of digestion is much more subtle,
which is in tune with their own subtle existence. The activity of sex is
similar. As you move up through the species it becomes more and more subtle,
and less physical. For the Gandharvas it involves mostly singing, for Apsaras
it involves mostly dancing. For higher Devatas it involves mainly sight. When
you come to the level of Lord Brahma, sex involves mainly the intellectual
process. When you compare it to some of the lower species such as insects, they
appear as completely different activities. For example after the praying mantis
mates, the female eats off the head of the male. This is the same activity the
Gandharvas are performing by singing. The only difference is that the coverings
of the modes are so thick and heavy
that it comes out in such a low aspect. Now if there is such a huge contrast
even between material sex, then what to speak of the difference between
material and spiritual sex. Ultimately sex is the transmission of a
relationship. When we are covered by the modes, this relationship takes a lower
physical nature. As you go through to higher species, the relationship becomes
less and less physical, and more subtle. When you come to the spiritual
platform, it no longer is a physical or mental activity, but a spiritual
exchange of a relationship. This exchange of relationship on the spiritual
platform is called rasa. Thus when Srila Prabhupada refers to sex between
different living entities in the spiritual world, he is referring to an
exchange of a spiritual relationship.
Srila Prabhupada mentions this in his
purport to Srimad Bhagavatam 5.17.12:
“Another
point in this verse is that in all eight of these heavenly verses although men
and women enjoy sex pleasure, there is no pregnancy. Pregnancy takes place only
in lower-grade life. For example, animals like dogs and hogs become pregnant
twice a year, and each time they beget at least half a dozen offspring. Even
lower species of life such as snakes give birth to hundreds of young at one
time. This verse informs us that in grades of life higher than ours, pregnancy
occurs once in a lifetime. People still have sex life, but there is no
pregnancy. In the spiritual world, people are not very attracted to sex life,
due to their exalted devotional attitude. Practically speaking, there is no sex
life in the spiritual world, but even if sometimes it does occur, there is no
pregnancy at all. On the planet earth, however, human beings do become
pregnant, although the tendency is to avoid having children. In this sinful age
of Kali, people have even taken to the process of killing the child in the
womb. This is the most degraded practice; it can only perpetuate the miserable
material conditions of those who perform it.”
In
the higher planetary systems conception occurs only once in the life, just
prior to death. It is actually a great benefit for the female denizens of heaven,
as they know when they are going to die. For the males on the other hand it is
quite sudden and shocking. Of course, due to their absorption in sense
gratification activities, even the females may be taken by surprise. The
descriptions of the death of the higher beings are described in detail in the
scriptures. The heavenly dwellers will be enjoying with their consort, drinking
the soma rasa (a heavenly intoxicant), without any idea what is about to occur.
At the point when their Punya (accumulated pious results) is finished they will
suddenly fall from the heavenly realm (ksheene
punye
martya-lokam vishanti). There will be
nothing supporting them below their feet. As they fall through the ethereal
space, they can still see the heavenly abode, and they see their consort has
immediately taken another partner for enjoyment, as though they had never
existed. As he falls through the space, he comes to an area which is frequented
by many lower beings. These beings know the area where the celestial beings fall
through, thus they wait there to eat them as they fall from their heavenly
abodes. These lower beings begin to devour the living entities heavenly body as
he falls towards the earthly abode. While being eaten alive, the heavenly being
observes his previous realm, and sees his previous consort continuing to enjoy
with other men. At this time, due to the intense pain in his heart, he begins
to cry, and his soul leaves his body through his eyes within a tear drop. The
tear drop falls to earth and mixes with the rain clouds. When the rain falls,
the soul of the heavenly being lands on the earth and enters into a seed of
grain. The grain grows and is latter eaten by a human. The soul of the heavenly
being (along with his subtle covering) thus enters into the semen of a human
and is latter born within the earthly abode.
In the Gita Krishna briefly describes
this process:
te
tam bhuktva svarga lokam vishalam
kshine punye martya-lokam vishanti
kshine punye martya-lokam vishanti
“After
enjoying in the heavenly abode (svarga-loka), when their pious results are
exhausted, they again enter the abode of death”.
Krishna’s
use of the word vishalam is significant, they do not just enjoy, as we enjoy.
But their enjoyment is extremely vast. Their sense perception is hundreds of
times greater than ours. When they smell a flower, or when they taste
something, they are experiencing something completely different than what we
are experiencing through our senses. It is like someone having a cold and a
stuffy nose trying to smell a flower. They will not experience the flower. We
are similar when compared to the higher heavenly beings. We are not actually
experiencing matter in its true state. We have no idea of how something smells,
tastes, or feels. This is what is described in the Taittiriya Upanishad. And as
you go up to even higher beings, the case is the same for them, until you
finally come to Lord Brahma, the engineer of the material universe. Only Lord
Brahma can experience matter in its true fullness. Only he knows what a flower
actually smells like, or what taste, touch and sight actually are. What then to
speak of sense perception beyond matter. Spiritual sense enjoyment, cannot be
understood by anyone within this material world. Even material sense enjoyment
cannot be understood, it is practically limitless, yet higher, much higher, is
the spiritual sense perception. Thus Krishna describes it as su-sukham kartum
avyayam. By using the prefix “su” Krishna is
stating that it belongs to an entirely different category from the ordinary
happiness of this world.
In
the purport Srila Prabhupada mentions the various grades of enjoyment, from the
snake up to the demigods. When you compare the enjoyment of the demigod with
that of the snake, they have very few similarities, what to speak of the
spiritual enjoyment in Vaikuntha. We cannot compare it even to the highest
activities within this world, even though it may be described in similar words.
As far as pregnancy not occurring within the spiritual realm, this is an
obvious fact, as there is neither birth nor death. Pregnancy is a process of
the cycle of birth and death. In the Gita Krishna explains that whatever has a
beginning in time will also have an end. Thus whatever is born is sure to die.
I would not put too much importance on this statement in trying to understand
what is this spiritual sex being referred to, as it is just a general fact, and
not a particular description. The “sex” that occurs between two living entities
within the spiritual realm is simply an exchange of a direct loving
relationship between the two due to each-others appreciation for the others
service to Krishna. It has no connection with the concept of sex as found
within the mundane realm.
Instructions on Happiness (Ananda
Valli):
The
following is the Ananda Valli from the Taittiriya Upanishad explaining the
different levels of happiness among various species of life. My comments are in
brackets.
saisa
‘nandasya mimamgumsa bhavati | yuva syatsadhu yuva ‘dhyayakah | asistho
dridhistho balisthah | tasyeyam prithivi sarva vittasya purna syat | sa eko
manusa anandah |
“Now
this is an assessment of Bliss: Let it
supposed that there is a youth, a noble youth, in the prime of age, most
swift and alert, perfectly whole and resolute, most vigorous and of good
learning, and that to him belongs the entire earth laden with all riches. Then
we have in him one measure of human joy.”
te
ye satam manusa anandah | sa eko manusyagandharvanamanandah | srotriyasya
cakamahatasya |
“One
hundred such units of human joy make up a single unit of joy which the Manushya
Gandharva possesses. A sage full of revelation and free from all cravings also
possesses the same joy.”
[Gandharva
in general refers to a species of heavenly musicians. There are two categories
of Gndharvas mentioned in these verses. The first is the Manushya Gandharvas –
or human Gandharvas, and the second is
the deva Gandharvas – or heavenly Gandharvas. On the earthly planet there are
many realms of existence that are inaccessible to the ordinary humans. These
realms exist on high dimensions of space. According to the Vedic conception of
reality there are 64 dimensions of existence, of which ordinary humans interact
with three. The Manushya Gandharvas live in higher dimensions within the
earthly realm of existence. There are many descriptions within the Puranas of
lands existing on this planet that are inaccessible to us. For example, there
are three different levels of the Himalayas. What we experience as the
Himalayas is only the lowest dimensional level. It is described in the
Mahabharata that Bhima was able to visit many of these higher dimensional
realms when he was collecting wealth for the Rajasuya Yajna. Also the palace of
Yudhishthira Maharaja was created by Yakshas, who exist on higher dimensions.
The artwork they made for the palace (paintings, carpets, ceiling, etc.) was
actually animated and in three dimensions. So much so that it was not possible
to distinguish it from reality. For those who are existing in three dimensions,
a painting will be done in two dimensions. But for those existing in four
dimensions, a painting will be done in three dimensions. This is why Duryodhana
was confused when he entered Yudhishthira’s palace, and ended up stepping in a
pond, thinking it was the floor.]
te
ye satam manusya-gandharvanamanandah | sa eko devagandharva-namanandah |
srotriyasya cakamahatasya |
“One
hundred such units of joy which the Manushya
Gandharva possesses make the joy of the Deva Gandharva. A sage full of
revelation and free from all cravings also possesses the same joy.”
[This
verse is describing the heavenly Gandharvas. They are a heavenly species. Their
leader is Vishvavasu, who guards the soma rasa. This category of Gandharva
mainly makes up the celestial musicians. They entertain the higher devas and
perform in Indra’s court.]
te
ye satam devagandarvanamanandah | sa ekah pitrinam ciralokalokanamanandah |
srotriyasya cakamahatasya |
“One hundred such units of joy which
the deva Gandharva possess make the joy of the Pitrus who inhabit the long
enduring would. A sage full of revelation and free from all cravings also
possesses the same joy.”
[The
Pitruloka is a heavenly abode which exists beyond the realm of the fourteen
planetary systems of the universe. It is a very special abode within this
universe. Those who perform great pious activities may be elevated to this
planet. The unique feature of this realm is that one’s enjoyment and duration
of stay is increased according to the sacrifices of one’s descendants on Earth.
This is one of the reasons why the sraaddha ceremony (worship of Vishnu) is
performed every year to the forefathers.]
te
ye satam pitrinam satam ciralokaloka-namanandah | sa eka ajanajanam
devanamanandah | srotriyasya cakamahatasya |
“One
hundred such units of joy which the Pitrus inhabiting the long enduring world
possess make the joy of those demigods who are so by birth in the Ajana heaven
(ajana devas). A sage full of revelation and free from all cravings also
possesses the same joy.”
[The
Ajanadevas are those who are born during and under the rule of Manu. There are
14 Manus in every day of Brahma (the universal creator). Each Manu rules for a
period known as a Manvantara. This period is roughly calculated to be 71
Divya-yugas (a divya-yuga consists of 4,320,000 earthly years). At the end of
the Manvantara there is a partial devastation within the universe known as
Pralaya. There are several categories of devastation that occur cyclically
within the universe, leading up the
Maha-pralaya, or the dissolution of the entire universe. One such
category of dissolution is that which occurs at the end of the rule of Manu. At
that time the realms inhabited by these Ajanadevas are destroyed along with the
inhabitants.]
te
ye satamajanajanam devanamanandah | sa ekah karmadevanam deva namanadnah ye karmana devanapiyanti | srotriyasya cakamahatasya
|
“One
hundred such units of joy which the Ajana-born demigods (ajana devas) possess
make the joy of those who have become demigods (karma devas) by the force of
their deeds. A sage full of revelation and free from all cravings also
possesses the same joy.”
[The karma devas are those who are
elevated to the heavenly abode due to their performing the prescribed
ritualistic activities of the Vedas (karma-kanda). These people are described
by Lord Krishna in the Bhagavad-gita:
yam
imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
kamatmanah
svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati“
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati“
Men
of small intelligence are very much attached to the flowery words of the Vedas,
which recommend various fruition activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent life, they say there is nothing more than this.”
These people are completely bewildered
by the illusory energy:
bhogaisvarya-prasaktanam
tayapahrita-cetasam
tayapahrita-cetasam
Their
mind is bewildered due to their strong attachment to material enjoyment (bhoga)
and opulence (aisvarya). The Vedas deal mainly with the three modes of material
nature. Those who do not become transcendental to the ritualistic activities of
the Vedas become conditioned within the three modes.
The Karma Devas are the residents of the heavenly planets. Their
stay there depends on the amount of Punya (pious results) they have accumulated
on the earthly realm. As they enjoy in the heavenly abode they use up their
pious results and eventually they again fall down to the earthly planet. This
process has been described in detail in another post. Ksheene-punye
martyalokam vishanti.]
te
ye satam karmadevanam devanamanandah | sa eko devanamanandah | srotriyasya
cakamahatasya devanamanandah |
“One
hundred such units of joy which those demigods who have become such by their
deeds (karma devas) make the joy of the controlling demigods (devas). A sage
full of revelation and free from all cravings also possesses the same joy.”
[The
controlling demigods (devas) possess a life span that is equal to one day of
Brahma (1,000 divya-yugas, or 4,320,000,000 earthly years). This category
includes most of the elemental controllers as well as most of the demigods
within the court of Indra. Various demigods such as Ganesha, Karttikeya, etc.,
are actually posts that are occupied by a particular living entity for one day
of Brahma. At the end of the day of Brahma, when the dissolution waters fill
the universe, they leave their respective posts and allow other living entities
to fill them. For example, it is described in the Puranas that in the present
day of Brahma, the post of Karttikeya (Skanda) is being occupied by Sri
Sanat-kumara, the great liberated son of Lord Brahma.]
te ye satam devanamananadah | sa eka
indrasyanandah | srotiyasya cakamahatasya |
“One
hundred such units of joy of the highest gods make the joy of Indra. A sage
full of revelation and free from all cravings also possesses the same joy.”
[Indra
belongs to a different category than the controlling devas. His position is
based on his punya (pious results) and when his Punya expires he loses his post
as controller of the heavens. The enjoyment of Indra may be higher than that of
the controlling demigods, but his duration of stay is much shorter. By sitting
on the seat of Indra one burns up all of one’s pious results at a very rapid
pace. For this reason Shukracharya (the spiritual master of the demons)
instructed Bali Maharaja to rule Indraloka after defeating the demigods but not
to sit on Indra’s throne. For if he sat on Indra’s throne his punya would
finish and he would lose his position very quickly. The controlling demigods
hold their posts for a fixed duration of time (one day of Brahma), so they see
many hundreds of Indras come and go.]
te ye satamindrasyanandah | sa eko
brihaspateranandah | srotriyasya cakamahatasya |
“One
hundred such units of Indra’s joy make the joy of Brihaspati. A sage full of
revelation and free from all cravings also possesses the same joy.”
[Brihaspati
is the spiritual master of the demigods (including Indra). Due to Indra’s
offence against Brihaspati he was defeated by the demon king Bali. Bali, even
though he was a demon, had obeyed and pleased his spiritual master. Thus with
the blessings of his guru he was able to defeat the king of heaven. The system
of respecting one’s guru is so powerful that even if one is a demon, one will
prevail, and even a demigod will fall for offending his spiritual master.]
satam
brihaspaterananda sa ekah prajapateranandah | srotriyasya cakamahatasya |
“One
hundred such units of Brihaspati’s joy make the joy of Prajapati. A sage full
of revelation and free from all cravings also possesses the same joy.”
[Prajapati
here refers to Lord Brahma, the secondary creator of the Universe. Prajapati
means the lord of population. Lord Brahma, being the first living entity within
the universe has the responsibility to populate the universe with all species
of life. There is a secondary category of Prajapatis who are sons of Lord
Brahma. This verse is not referring to the secondary Prajapatis. Lord Brahma,
being the topmost living entity within the material world has the most
developed senses of all. As you progress from the lower human species up to the
demigods and, finally to Brahma their
bodies become more and more subtle.
Brahmas body is the subtlest body within the material universe. The only
exception to this is Lord Siva, whose body is the time factor.]
te ye satam prajapateranandah | sa eko
brahmana anandah | srotriyasya cakamahatasya
“One
hundred such units of Prajapati’s joy make the bliss of Brahman. A sage who is
full of revelation and free from all cravings possesses all these various measures
of joy.”
[Here
the spiritual bliss of realizing Brahman is described as 100 times the
enjoyment of Brahma. This is not a literal equation, as the bliss of Brahman is
spiritual and the happiness of Brahma is material. They are two completely
different experiences, one of external matter, and the other of the spiritual
self. This verse is simply trying to give us an idea of what is spiritual
happiness by comparing it to something we have or can experience within this
world. It is similar to saying Lord Krishna face is as beautiful as a lotus
flower. Actually Lord Krishna is the source of all beauty, and the lotus is a
minor reflection of that beauty. It is impossible to compare His beauty to that
of a lotus. But because we have experienced the beauty of a lotus, the
scriptures will hint to us that Krishna’s face is beautiful like that. In
reality Krishna’s beauty is unlimited times greater than anything within
existence. It is actually even humorous to try to compare Krishna to something
material. It is like telling a professional singer that he sings as beautiful
as a donkey. Because we do not understand anything beyond our immediate
perception the scriptures give descriptions in that manner.]
sa
yascayam puruse | yascasavaditye | sa ekah | sa ya evamvit | asmallokat pretya
| etamannamayamatmanamupasankramati | etam manomayamatmanamupasankramati etam
vijnanamayamatmanamupasankramati | etamanandamayamatmanamupasankramati |
tadapyesa sloko bhavati | iti astamo ‘nuvakah |
“And
this bliss which is in the human being and in the yonder Sun is the same. He
who comprehends fully as stated above after departing from this world,
transcends the Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya
selfs. With regard to that there is also this memorial stanza.”
[It
is significant that for every comparison the following words are added:
shrotriyasya cakamahatasya, “a sage who is full of revelation and free from all
cravings possesses this same joy.” A self-realized soul is situated in Brahman,
which is described by Lord Krishna as follows:
[I]brahmano
hi pratisthaham[/I]
amritasyavyayasya cha
sasvatasya ca dharmasya
sukhasyaikanthikasya cha
amritasyavyayasya cha
sasvatasya ca dharmasya
sukhasyaikanthikasya cha
“I
am the basis of the Brahman, which is immortal, imperishable and eternal and is
the constitutional position of ultimate happiness.”
One
who has attained the spiritual happiness of Brahman possesses and surpasses all
other levels of happiness.
yavan
artha udapane
sarvatah samplutodake
sarvatah samplutodake
“All purposes served by a small well
can at once be served by a great reservoir of water.”]
Questions and Answers:
I am interested to know why Hinduism has more than 1,000 gods. I have been given the answer that different people pray to god in different forms, one as Shiva, another as Vishnu, but this is not convincing.
I am interested to know why Hinduism has more than 1,000 gods. I have been given the answer that different people pray to god in different forms, one as Shiva, another as Vishnu, but this is not convincing.
What
you say is correct. Such arguments are not at all convincing. The very minimal
definition of God must include “supreme”. In Sanskrit God is described as
“asamaurdhva” which means “none equal and none above”. There can never be the
existence of two supremes, as they would mutually contradict each other’s
supremacy.
To
understand the actual position of the Absolute Truth we must take guidance from
the divine words of the shastras. In the ancient text known as Brahma Samhita
we find the following definition of God:
ishvarah
paramah krishnah
sac-cid-ananda vigrahah
anadir adir govinda
sarva karana-karanam
sac-cid-ananda vigrahah
anadir adir govinda
sarva karana-karanam
“The
Supreme Controller is Krishna. He possesses a spiritual body composed of
eternality, knowledge and bliss. He has no beginning, yet He is the first. He
is the cause of all causes.”
The
first line, ishvarah
paramah krishnah, establishes who is
the ultimate controller. At present do not be stuck on the name Krishna, as it
will only divert your mind from the answer. First understand the system of
control, and then everything will become clear. The Vedic texts describe 330
million devatas, or universal controllers, but we should not confuse these
beings with God. God is beyond the purview of the material universe. The
devatas are controllers of various aspects of nature within the material realm.
For example, the scriptures describe a personality named Agni who is in charge
of the element of fire. Likewise, there is the description of the personality
named Indra who controls the rain. And finally there is the greatest
personality Siva (Maha-deva) who is in charge of material destruction. All of
these controllers (ishvaras) belong to God’s natural system of material
administration. Within the material realm God has arranged a hierarchy of
control for automatic administration of nature. Each of these personalities
(numbering 330 million) can be called a controller (ishvara) as they are each
in charge of a particular aspect of nature. They are actually secondary
controllers. It is exactly like a government that has many levels of control,
such as Prime Minister (national controller), Chief Minister (state controller)
and District Magistrate (district controller). To an uneducated person, the
District Magistrate is supreme. If one gets his blessings, any governmental
work one needs to get done will be accomplished. But he is only supreme within
his district. Above him there is a higher controller, who controls the entire
state. If one surrenders to the state controller and receives his blessings,
one need not fear the district controller. Thus one may think the Chief
Minister of a state is actually supreme. But above him is the Prime Minister,
who controls the entire country. According to one’s level of knowledge, one
will identify a particular level of supremacy. But factually there is only one
supreme authority situated above all others. Thus this verse begins with the
words ishvarah paramah krishnah – “The supreme controller among all controllers
is Sri Krishna.” This is confirmed in the Bhagavad Gita as follows:
mattah
paratamam nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
“There is no truth superior to Me.
Everything rests upon Me, as pearls are strung on a thread.”
na
me viduh sura-ganah
prabhavam na maharshayah
aham adir hi devanam
maharshinam ca sarvasah
prabhavam na maharshayah
aham adir hi devanam
maharshinam ca sarvasah
“Neither
the hosts of devatas nor the great sages know My origin or opulences, for, in
every respect, I am the source of the devatas and the great sages.”
We
must understand when we use the word Krishna, it refers not only to the
personality present before Arjuna, but to the entire category of God known as
Vishnu-tattva. God, being absolute, has unlimited names, the chief most of
which is Krishna. The name Krishna means “One who attracts everyone.” This is
the supreme quality of God. Similarly the name Rama means “the supreme
enjoyer”, and the name Vishnu means “One who has entered everywhere.” As the
Paramatma, God is present within every atom, within the heart of all living
entities, and between. This category of Vishnu-tattva includes all of the
incarnations of Narayana, the various Vishnu expansions (Maha Vishnu,
Garbhodakashayi Vishnu, and Kshirodakashayi Vishnu), and the Lords eternal
forms in the spiritual realm. These various Vishnu forms are one and the same
supreme personality.
The
second line of this verse, sac-cid-ananda vigrahah, further defines what
differentiates Krishna from the other devatas. Krishna has a spiritual body
composed of sat (eternality), chit (complete knowledge), and ananda (spiritual
bliss). Within this material world everyone takes birth according to one’s
karma. When we take birth within matter, we are conditioned and bound within a
body composed of material elements (earth, water, fire, air, ether, mind,
intelligence, and false identification). By combination of these elements we
have a body of skin, blood, bones, vital organs, etc. Our true identity is as a
spirit soul, completely independent from the material body. The nature of this
body is actually opposite from the qualities of the soul. The soul’s nature is
sat (eternality), cit (complete knowledge) and ananda (bliss), but the
qualities of the material body are asat (temporary), achit (full of ignorance),
and nirananda (full of suffering). Krishna, or God, possesses a spiritual body,
beyond material influence. He is neither born, nor does He die. There is no
separate body and self for Krishna, as He is not conditioned by the material
coverings. This is what separates Krishna from the 330 million devatas within
this material world. The devatas, though very powerful entities, are ultimately
embodied beings just as we are. The various devatas are actually posts of
control, and not individual eternal entities. According to one’s karma, one is
situated within the universe either in higher or lower planetary realms. Those
who are highly qualified with goodness (sattva guna) take birth in the higher
realms of existence as devatas. They attain a post as controller within the
material realm. But that post, being within the purview of the material energy,
must ultimately come to an end. Just as we are an eternal spirit soul, covered
by a human body due to illusion, in a similar way, even Indra, Ganesha and
Brahma are eternal spirit souls covered by a devata body due to illusion. The
only difference is the quality of illusion that is conditioning us. We are
conditioned more by the lower gunas of rajas (passion) and tamas (ignorance)
whereas they are conditioned by the higher quality of sattva guna (goodness).
Everyone within this
material world (including the devatas), up to the topmost planet of Brahma Loka
must ultimately face death. In the Gita this is described as follows:
a-brahma-bhuvanal
lokah
punar avartino ‘rjuna
mam upetya tu kaunteya
punar janma na vidyate
punar avartino ‘rjuna
mam upetya tu kaunteya
punar janma na vidyate
“From the highest planet in the
material world, Brahma Loka, down to the lowest, all are places of misery
wherein repeated birth and death take place. But one who attains My abode never
takes birth again.”
This
is the definition of God. He must be situated beyond time. The higher
controlling devatas (Agni, Ganesha, Subrahmanya, etc.) have a life span of one
kalpa (4,320,000,000 years). Brahma, the topmost material entity, has a life
span equal to the life of the universe. When the universe is destroyed by Lord
Shiva, even Brahma must face death and his karma, as all living entities do.
Despite their tremendously long lives, still, having taken birth, they must
also face death. Lord Krishna is “ajah” or unborn: ajo ‘pi sann avyayatma.
Whereas the devatas possess material bodies composed of subtle elements,
Krishna’s body is completely spiritual and not different from His self. Thus He
is situated beyond birth and death. Lord Krishna’s body is eternality (sat),
knowledge (cit) and bliss (ananda).
The final two lines of this verse
further describe the qualities of God:
anadir
adir govinda
sarva karana-karanam
sarva karana-karanam
He
is anaadih, without beginning. Krishna is situated beyond the limitations of
time and space. Yet he is also aadih, the source of everything. In the
Vedanta-sutras, the absolute truth, Brahman, is defined as janmadyasya yathah – “From whom everything emanates.” In the Gita Krishna also
confirms this as follows:
aham
sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
“I
am the source of all spiritual and material worlds. Everything emanates from
Me. The wise who perfectly know this engage in My devotional service and
worship Me with all their hearts.”
Thus
Krishna is the cause of all causes, sarva karana-karanam. Within a government
each level of administration is providing facilities to the citizens, but
ultimately all of the facilities are coming from the central government. The
state administrator may be providing roads and other facilities, but the funds
have been allocated from the central government. The ultimate cause is the central
government, and the immediate cause is the state government. Lord Krishna is
the ultimate cause of all causes, and the devatas are the immediate causes.
This is described in more detail in the Narayana Upanishad.
Those
who have a very limited vision think the immediate cause to be supreme, and
thus they create a cult of devotion around a particular deity and proclaim them
to be the supreme absolute truth. Krishna describes such people in the Bhagavad
Gita as follows:
antavat
tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
“Men
of small intelligence worship the devatas, for their fruits are limited and
temporary. Those who worship the devatas go to the planets of the devatas, but
My devotees ultimately reach My supreme abode.”
Why
these people are described as alpa-medhasam (of small intelligence) is because
the fruits they attain are temporary. The devatas whom they are worshiping are
themselves temporary, what to speak of their benedictions and blessings.
Why they take to this worship is also
explained by Lord Krishna:
kamais
tais tair hrita-jnanah
prapadyante ‘nya-devatah
prapadyante ‘nya-devatah
“Because
their intelligence has been stolen by material desires they surrender unto
various devatas.”
One
can test this statement of Lord Krishna’s. Go to a temple, any temple, and ask
the visitors why they have come to worship. You will receive an assortment of
answers, but they will all revolve around one principle – expectation. Someone
wants a seat in a college, someone has taken an IAS exam, someone wants a nice
wife, someone wants money, someone else wants his difficulties removed.
Everyone is approaching “God” simply to gratify their senses. We are so foolish
that we offer 5 paisa worth of incense to Ganesha and expect him to make us win
the lottery! Such blind ritual benefits no one. We are enjoying and suffering
according to our karma built up over many lives, yet we believe by offering a
stick of incense, all of the reactions we have built up will simply be brushed
aside and we will be given a special area within the material nature for
unlimited enjoyment. The fact is Ganesha has no interest whether we become an
IAS officer or not. And the “devotees” actually do not believe there is a
personality named Ganesha. They will say it is only an image imagined to focus
our concentration. Then why ask it for blessings? Will an imagined entity who
does not factually exist be able to help us?
The
truth is these personalities are as real as you and I. Ganesha is living in his
abode of Kailasha just as I am living in this ashram in Mysore. The Vedas
describe 64 dimensional planes of existence, of which we can experience only
three. On the higher realms of existence, higher entities live, less limited by
the matter – but still limited. The scriptures describe 400,000 species of
human life, both higher and lower than our own. Species such as, the Vaanaras,
Gandharva, Apsara, Kimpurusha, Kinnara, Yaksha, Rakshasa, etc., upto the topmost material species of Brahma –
whose species contains only one entity.
On
the higher planes of existence these entities live. Sometimes species from the
fourth or fifth dimension will interact with our third dimension. Thus all of
the cultures of the world have stories of unknown beings such as ghosts,
goblins, and alien life. These are nothing more than Yakshas, Pishachas,
Bhutas, and even lower entities. Just as they exist, so too do the higher
devatas. But such powerful exalted personalities have little interest to
interact with the degraded people of this age.
Through
meditation one can perceive these higher entities – the gandharvas, apsaras,
yakshas, and devatas. By purifying our consciousness we can enter these higher
dimensional planes through our sukshma-sarira (subtle body composed of mind,
intelligence, and identification) and see these beings face to face, just as I
can see you if you are standing before me. Ultimately such experiences serve no
spiritual purpose. We have simply raised our consciousness to a higher material
plane. Krishna says in the Bhagavad Gita: yanti deva-vratan deva. “Those who
worship the devatas attain to the abode of their object of worship.” This
worship is not the common worship we see in temples, where a person simply
tells, “Give me this, give me that.” Deva-vrata must be with full surrender to
the particular devata. If one surrenders unto Lord Shiva or Ganesha, one will
attain to the abode of Kailasha in the next life. In that abode the enjoyment
and opulences are thousands of times greater than on this earthly plane. But
from there one will again return to this earthly planet by the destructive
influence of eternal time. Thus one would have simply succeeded in wasting his
valuable time, while neglecting the actual goal of human life – self-realization.
True
religion or spirituality must be selfless and without material motive. We must
actually dedicate ourself to God, and not to external rituals. In the Gita
Krishna says:
manushyanam sahasreshu kascid yatati siddhaye
“Out of many thousands of men, hardly one will endeavor for perfection.”
We
must become like Arjuna, who became the topmost yogi and bhakta while fighting
a war on the battlefield of Kurukshetra. How can one engaged in killing his
enemies be absorbed in complete meditation on God? If such a feat is possible,
then it is certainly possible for us to elevate ourselves while working within
this world. Only we must cultivate the spiritual knowledge of Bhagavad Gita and
be fixed in the understanding of the tattvas.
Just
as you have brought forth this question about the devatas, your mind should be
trained to think and churn forth thousands of questions about reality. Through
internal meditation and self_study the Paramatma will reveal answers within
your heart and you will advance on the spiritual path.
SACRED SAKTA GEOMETRIC FIGURES
When they are gradually growing towards its center, this is for human beings a symbol of the process of microcosmic involution.
The Tiangle (TRIKONA): The triangle (TRIKONA) is the symbol of SHAKTI, the feminine energy or aspect of Creation. The triangle pointing down represents the YONI, the feminine sexual organ and the symbol of the supreme source of the Universe, and when the triangle is pointing upwards it signifies intense spiritual aspiration, the sublimation of one’s nature into the most subtle planes and the element of fire (AGNI TATTVA). The fire is always oriented upwards, thus the correlation with the upward triangle – SHIVA KONA. On the other hand, the downward pointing triangle signifies the element of water which always tends to flown and occupy the lowest possible position. This triangle is known as SHAKTI KONA.
AGAMA AND
TANTRA WORSHIP OF DEITIES IN HINDU TEMPLES
Agama Shastras and
Worship
(Srinivasa Rao Blog)
The Hindu temples are complex
institutions. They represent the culmination of social and religious
aspirations of a society. Temple is the focal point in the life of a community
and often represents its pride, identity and unity. It is also the index of the
community’s wellbeing. It draws into its fold people from its various segments
and denominations; and binds them together. In smaller communities the temple
apart from being a source of spiritual or religious comfort, also serves as
center for education and recreation.
A temple
is also a treasure house of art and architecture, designed according to the
principle of Vaastu Shastra, characterized by their majesty, serenity and
beauty of intricate sculpture and designs. A temple evokes in the visitor a
sense of beauty in art and in life as well. It lifts up his spirit, elevates
him to a higher plane dissolving his little ego. At the same time, it awakens him
to his insignificance in the grand design of the Creator.
The most
significant aspect of the temple worship is its collective character. Peoples’
participation is both the purpose and the means of a temple. The community is
either actually or symbolically involved in temple worship. The rituals that
dominate temple worship are therefore socio- religious in character.
The
worship in a temple has to satisfy the needs of individuals as also of the
community. The worships that take place in the sanctum and within the temple
premises are important; so are the festivals and occasional processions that
involve direct participation of the entire community. They complement each
other. While the worship of the deity in the sanctum might be an
individual’s spiritual or religious need ; the festival s are the expression
of a community’s joy, exuberance, devotion, pride and are also an idiom of a
community’s cohesiveness .
The
appointed priests carry out the worship in the temple on behalf of other
devotees. It is hence Parartha, a
service conducted for the sake of others. Priests, generally, trained in ritual
procedures, pursue the service at the temple as a profession. As someone
remarked, “other people may view their work as worship, but for the priests
worship is work.” They are trained in the branch of the Agama of a particular
persuasion. The texts employed in this regard describe the procedural details
of temple worship, elaborately and precisely.
Agama
The term
Agama primarily means tradition; Agama represents the previously ordained
practices generally held in regard (Agama
loka-dharmanaam maryada purva-nirmita -Mbh 8.145.61). Agama is also
that which helps to understand things correctly and comprehensively.
The
Agama shastras are based in the belief that the divinity can be approached in
two ways. It can be viewed as nishkala,
formless – absolute; or as sakala
having specific aspects.
Nishkala is all-pervasive and is neither explicit
nor is it visible. It is analogues, as the Agama texts explain, to the oil in
the sesame-seed, fire in the fuel, butter in milk, and scent in flower. It is
in human being as antaryamin, the
inner guide. It has no form and is not apprehended by sense organs, which
includes mind.
Sakala,
on the other hand, is explicit energy like the fire that has emerged out of the
fuel, oil extracted out of the seed, butter that floated to the surface after
churning milk or like the fragrance that spreads and delights all. That energy
can manifest itself in different forms and humans can approach those forms
through appropriate means. The Agamas recognize that means as the archa, the worship methods unique to
each form of energy-manifestation or divinity.
The
Vedas do not discuss about venerating the icons; though the icons (prathima or prathika) were known to be in use. Their preoccupation was more
with the nature, abstract divinities and not with their physical
representations. The Vedas did however employ a number of symbols, such as the
wheel, umbrella, spear, noose, foot-prints, lotus, goad and vehicles etc. These
symbols, in the later ages, became a part of the vocabulary of the iconography.
The idea
of multiple forms of divinity was in the Vedas .They spoke about thirty-three
divinities classified into those of the earth, heaven and intermediate regions.
Those comprised twelve Adityas, aspects of energy and life; eleven Rudras, aspects
ferocious nature; eight Vasus, the directional forces; in addition to the earth
and the space.
The
aspects of the thirty-three divinities were later condensed to three viz. Agni,
the aspect of fire, energy and life on earth; Vayu, the aspect of space,
movement and air in the mid-region; and Surya the universal energy and life
that sustains and governs all existence, in the heavenly region, the space.
This provided the basis for the evolution of the classic Indian trinity, the
Brahma, Shiva and Vishnu.
Rig Veda
at many places talks in terms of saguna,
the supreme divinity with attributes. The Vedanta ideals of the absolute,
attribute- less and limit-less universal consciousness evolved as refinements
of those Vedic concepts. The Upanishads are the pinnacles of idealism that
oversee all horizons. But, in practice common people worshipped variety of gods
in variety of ways for variety of reasons. They are relevant in the context of
each ones idea of needs and aspirations; fears and hopes; safety and
prosperity; and, the pleasures and pains.
One
often hears Agama and Nigama
mentioned in one breath as if one follows the other or that both are closely
related. However, Nigama stands for Vedas and Agama is identified with Tantra.
The two traditions--Veda and Tantra – hold divergent views on matters
such as God; relationship between man and God; the ways of worship; and path to
salvation etc. The Vedic concept of God is omniscient, omnipotent, a formless
absolute entity manifesting itself in phenomenal world of names and forms. The
Agama which is a part of Tantra regards God as a personal deity with
recognizable forms and attributes.
Vedic
worship is centered on the fire (the Yajna), certain religious and
domestic rituals, (shrauta sutraas and griyha sutraas), and the
sacraments, (samskaara). In this tradition, the gods and their
descriptions are, mostly, symbolic. The
hymns of the Rig Veda are the inspired outpourings of joy and revelations
through sublime poetry. The Yajur and
Sama Vedas do contain suggestions of sacrifices; but they too carry certain
esoteric symbolic meaning. Very few of these rituals are in common
practice today.
The most
widespread rituals of worship today are of the Aagamic variety. The Agama
methods are worship of images of God through rituals (Tantra), symbolic charts
(Yantra) and verbal symbols (Mantra). Agama regards devotion and
complete submission to the deity as fundamental to pursuit of its aim; and
hopes that wisdom, enlightenment (jnana) would follow, eventually,
by the grace of the worshiped deity. The Agama is basically dualistic, seeking
grace, mercy and love of the Supreme God represented by the personal deity, for
liberation from earthly attachments (moksha).
As
compared to Vedic rituals (Yajnas) which are collective in form, where a
number of priests specialized in each discipline of the sacrificial aspects
participate; the Tantra or Agamic worship is individualistic in character. It
views the rituals as a sort of direct communication between the worshiper and
his or her personal deity. The Yajnas always take place in public places and
are of congregational nature; and in which large numbers participate with
gaiety and enthusiasm. A Tantra ritual, on the other hand, is always carried out
in quiet privacy; self-discipline and intensity is its hallmark, not exuberance
or enthusiasm.
The
temple worship is the culmination of dissimilar modes or streams of
worship. Here, at the temple, both the Agama worship-sequences and the symbolic
Tantric rituals take place; but each in its sphere. A temple in Hindu tradition
is a public place of worship; several sequences of worship are conducted in
full view of the worshipping devotees; and another set of Tantric rituals are
conducted by the priests in the privacy of the sanctum away from public gaze.
The worship or service to the Deity is respectfully submitted to the
accompaniment of chanting of passages and mantras taken from Vedas. There also
plenty of celebrations where all segments of the community joyously participate
(janapada) with great enthusiasm and devotion; such as the periodic
Utsavas, processions, singing, dancing, playacting, colorful lighting,
spectacular fireworks , offerings of various kinds etc.; as also various forms
of physical austerities accompanied by sincere prayers.
It could
be argued that a representation of the Supreme Godhead is theoretically
impossible; yet one has also to concede that an image helps in contemplation,
visualization and concretization of ideas and aspirations. Towards that
end, the worship in a temple takes the aid several streams ideologies and
practices.
****
The temple worship, per se, is
guided by its related Agama texts which invariably borrow the mantras from the
Vedic traditions and the ritualistic details from Tantric traditions.
This has the advantage of claiming impressive validity from Nigama, the Vedas; and at the same time,
carrying out popular methods of worship.
For
instance, the Bodhayana shesha sutra and Vishhnu-pratishtha kalpa outline
certain rite for the installation of an image of Vishnu and for conducting
other services. The Agama texts combined the rules of the Grihya sutras with
the Tantric practices and formed their own set of rules.
While
installing the image of the deity, the Grihya Sutras do not envisage Prana-prathistapana ritual
(transferring life into the idol by breathing life into it); but the Agamas
borrowed this practice from the Tantra school and combined it with the Vedic
ceremony of “opening the eyes of the deity with a needle”. While rendering
worship to the deity the Agamas discarded the Tantric mantras; and instead
adopted Vedic mantras even for services such as offering ceremonial bath,
waving lights etc. though such practices were not a part of the Vedic mode of
worship. The Agamas, predominantly, adopted the Vedic style Homas and Yajnas,
which were conducted in open and in which a large number of people
participated. But, the Agamas did not reject the Tantric rituals altogether;
and some of them were conducted within the sanctum away from common view..
The Vaikhanasa
Vasishnava archana vidhi, which perhaps was the earliest text of its kind,
codified the of worship practices by judicious combination of Vedic and Tantric
procedures. In addition, the worship routine was rendered more colorful
and attractive by incorporating a number of ceremonial services (upacharas)
and also presentations of music, dance, drama and other performing
arts. It also brought in the Janapada, the popular
celebrations like Uthsavas etc. These ensured larger participation of the
enthusiastic devotees.
The
Agamas tended to create their own texts. That gave rise to a new
class of texts and rituals; and coincided with the emergence of the large
temples. It is not therefore surprising that town-planning, civil constructions
and the arts occupy the interest of early Agamas.
In due
course the Agama came to be accepted as a subsidiary culture (Vedanga)
within the Vedic framework.
***
Agamas
are a set of ancient texts and are the guardians of tradition. They broadly
deal with jnana (knowledge), Yoga (meditation), Kriya (rituals
and Charya (ways of worship). The third segment Kriya(rituals)
articulate with precision the principles and practices of deity worship – the
mantras, mandalas, mudras etc.; the mental disciplines required for the
worship; the rules for constructing temples and sculpting the images. They also
specify the conduct of other worship services, rites, rituals and
festivals. The fourth one, Charya, deals with priestly conduct
and other related aspects. [Incidentally, the Buddhist and the Jaina traditions
too follow this four-fold classification; and with similar details].
The
Texts hold the view that Japa, homa, dhyana and Archa are
the four methods of approaching the divine; and of these, the Archa (worship)
is the most comprehensive method. This is the faith on which the Agama shastra
is based. The Agama shastra is basically concerned with the attitudes,
procedure and rituals of deity worship in the temples. But it gets related to
icons and temple structures rather circuitously. It says, if an image has to be
worshipped, it has to be worship- worthy. The rituals and sequences of worship
are relevant only in the context of an icon worthy of worship; and such icon
has to be contained in a shrine. And an icon is meaningful only in the context
of a shrine that is worthy to house it. That is how the Agama literature makes
its presence felt in the Shilpa-Sastra, Architecture. The icon and
its form; the temple and its structure; and the rituals and their
details, thus get interrelated. The basic idea is that a temple must be
built for the icon, and not an icon got ready for the temples, for a temple is
really only an outgrowth of the icon, an expanded image of the icon.
The Shilpa
Shatras of the Agamas describe the requirements of the temple site; building
materials; dimensions, directions and orientations of the temple structures;
the image and its specifications. The principal elements are Sthala (temple
site); Teertha (Temple tank) and Murthy (the
idol).
I am not
sure about the historical development of the Agamas. However, I think, the most
of the present-day Hindu rituals of worship seem to have developed after the
establishment of the six orthodox schools of Hindu philosophy (darshanas).
The changes in religious rituals from the Vedic to the Aagamic seem consonant
with the themes prevalent in the six orthodox systems. A very significant
change is the integration of Yoga methodology into the
rituals. Four of these eight stages are an integral part of all worship ,
namely, posture, (aasana), breath (life force)-control, (praanaayaama),
placing or fixation, (nyaasa or dhaaranaa), and deep
concentration and contemplation (dhyaana). The
temple architecture too follows the structure of the human body and the six
chakras’ as in yoga.
Surely
the Agama tradition began to flourish after the 10th or the 11th century
with the advent of the Bhakthi School.
There
are three main divisions in Agama shastra, the Shaiva, the Shaktha and
Vaishnava. The Shaiva branch of the Agama deals with the worship of the deity
in the form of Shiva. This branch in turn has given rise to Shaiva Siddhanta of
the South and the Prathyabijnana School of Kashmir Shaivisim. The Shaktha Agama
prescribes the rules and tantric rituals for worship of Shakthi, Devi the
divine mother. The third one, Vaishanava Agama adores God as Vishnu the protector.
This branch has two major divisions Vaikhanasa and Pancharatra. The latter in
turn has a sub branch called Tantra Sara followed mainly by the Dvaita sect
(Madhvas).
Each
Agama consists of four parts. The first part includes the philosophical and spiritual
knowledge. The second part covers the yoga and the mental discipline. The third
part specifies rules for the construction of temples and for sculpting and
carving the figures of deities for worship in the temples. The fourth part of
the Agamas includes rules pertaining to the observances of religious rites,
rituals, and festivals.
Agama is
essentially a tradition and Tantra is a technique; but both share the same ideology.But, Agama is wider in its scope; and contains aspects of
theory, discussion and speculation.
The term
Agama is used usually for the Shaiva and Vasishnava traditions and the Shaktha
cult is termed as Tantric. But, there is an element of Tantra in Agama worship
too, particularly in Pancharatra.
***
Vaikhanasa Agamas
As
regards Vaikhanasa, after the emergence of temple – culture, Vaikhanasa appear
to have been the first set of professional priests and they chose to affiliate
to the Vedic tradition. That may perhaps be the reason they are referred to
also as Vaidikagama or Sruthagama. Yet, there is no definite explanation for
the term Vaikhanasa. Some say it ascribed to Sage Vaikhanasa whowho taught
his four disciples: Atri, Bhrighu, Kasyapa, and Marichi; while some others say
it is related to vanaprastha, a community of forest-dwellers.
Vaikhanasa
claim to be a surviving school of Vedic ritual propagated by the sage Vaikhanasa.
The Vaikhanasa tradition asserts that it is the most ancient; traces its
origin to Vedas and steadfastly holds on to the Vedic image of Vishnu. For the
Vaikhanasa, Vishnu alone is the object of worship; and
that too the pristine Vishnu in his Vedic context and not as Vasudeva or
Narayana. Though it admits that Vasudeva or Narayana could be synonyms for
Vishnu, it prefers to address the Godhead as Vishnu, the Supreme.
Vaikhanasa
worship is, therefore, essentially Vishnu oriented. And, it assures that when
Vishnu is invoked and worshipped, it means the presence of all other gods and
their worship too (Vishnor archa sarva devarcha bhavathi).Hence,
according to Vaikhanasa, worship of Vishnu means worship of all gods.
Agama
Grihya sutras explain: the Godhead is formless –nishkala;
filled with luster tejomaya; beyond comprehension achintya;
and is of the nature of pure existence, consciousness and bliss sat-chit-ananda;
and abides in the heart-lotus –hridaya-kamala– of the devotee.
But
because of the limitations of the human mind the worship of Brahman –with
form, sakala, is deemed essential for all of us who live ordinary
lives. The human mind finds it easier to deal with forms, shapes and attributes
than with the formless absolute.A sense of devotion envelops the mind and heart
when the icon that is properly installed and consecrated is worshipped with
love and reverence. By constant attention to the icon, by seeing it again and
again and by offering it various services of devotional worship, the icon is
invested with divine presence and its worship ensures our good here (aihika) and
also our ultimate good or emancipation (amusmika).That is the reason the
texts advise that icon worship must be resorted to by all, especially by those involved in the transactional world. In the Agama texts,
the Nishkala aspect continues to be projected as the ultimate,
even as they emphasize the relevance and importance of the sakala aspect.
The devotee must progressively move from gross sthula to the
subtle sukshma.
The
worship of gods is of two modes: iconic (sa-murta) and non-iconic (a-murta).The
Yajna, the worship of the divine through fire, is a-murta; while
the worship offered to an icon is sa-murta. According to
Vaikhanasas, though yajna might be more awe-inspiring, Archa (worship or puja)
the direct communion with your chosen deity is more appealing to one’s heart,
is more colorful and is aesthetically more satisfying.
The
Vaikhanasas were greatly in favor of iconic worship of Vishnu; but they did
take care to retain their affiliation to the Vedic tradition. Not only that;
the Vaikhanasa redefined the context and emphasis of the Yajna. The Yajna,
normally, is ritual dominant, with Vishnu in the backdrop. But, the Vaikhanasa
interpreted Yajna as worship of Vishnu; and, Yajna as Vishnu himself (yajno
vai Vishnuhu). The religious scene shifted from the Yajna
mantapa to temple enclosures. Vedic rituals were gradually
subordinated to worship of Vishnu. But, the Vedic rituals were not given up
entirely. Employment of Vedic passages and mantras during the rites lent an air
of purity and merit to the rituals.The Vedic rites too were incorporated into
the worship sequences in the temple. Along with the rituals, it stressed on
devotion to Vishnu and his worship. The Vaikhanasa thus crystallized the Vishnu
cult and lent it a sense of direction.
The very
act of worship (archa) is deemed dear to Vishnu. The major thrust of
Vaikhanasa texts is to provide clear, comprehensive and detailed guidelines for
Vishnu worship. The Vaikhanasa texts are characterized by their attention to
details of worship-sequences. It is not therefore surprising that Vaikhanasas
do not employ the term’ Agama’ to describe their text .They know their text as
‘Bhagava archa-shastra’.
The
characteristic Vaikhanasa view point is that the pathway to salvation is not
devotion alone; but it is icon-worship (samurtha-archana) with devotion
(bhakthi). ‘The archa with devotion is the best form of
worship, because the icon that is beautiful will engage the mind and delight
the heart of the worshipper’. That would easily evoke feeling of
loving devotion (bhakthi) in the heart of the worshipper. The icon is no
longer just a symbol; the icon is a true divine manifestation enliven by loving
worship, devotion, and absolute surrender (parathion). And, Vishnu is
best approached by this means.
The
Agamas combine two types of scriptures: one providing the visualization of the
icon form; and the other giving details of preparation of icon for worship.
This is supplemented by prescriptions for worship of the image and the
philosophy that underlies it.
The
Agamas also deal with building a shrine to Vishnu (karayathi mandiram);
making a worship-worthy beautiful idol (pratima lakshana vatincha kritim);
and worshipping every day (ahanyahani yogena yajato yan maha-phalam). The
Agamas primarily refer to ordering one’s life in the light of values of icon
worship (Bhagavadarcha). It ushers in a sense of duty, commitment and
responsibility.
For
worship, Godhead is visualized as in solar orb (arka-mandala) or in
sanctified water-jala kumbha; or in an icon (archa-bera).
When
Godhead is visualized as a worship-worthy icon, a human form with
distinguishable features (sakala) is attributed to him. Vishnu’s form
for contemplation (dhyana) and worship (archa) is four
armed, carrying shanka, chakra, gadha and padma.
His countenance is beatific radiating peace and joy (saumya), delight to
behold soumya-priya-darshana, his complexion is rosy pink wearing
golden lustrous garment (pitambara). A beautiful image of Vishnu with a
delightful smiling countenance and graceful looks must be meditated upon.
As
regards its philosophy, Srinivasa –makhin (c.1059 AD), a Vaikhanasa Acharya,
terms it asLakshmi-Visitad-vaita. Though the term Visistadvaita has
been employed, the philosophical and religious positions taken by Srinivasa
–makhin vary significantly from that of Sri Ramanuja in his Sri Bhashya.
Srinivasa
–makhin in his Tatparya chintamani (dasa vidha hetu nirupa) explains
that Brahman (paramatman) is nishkala (devoid of forms
and attributes) as also sakala (with forms and attributes).They
truly are one; not separate. The sakala aspect is distinguished by its association with Lakshmi (Prakrti).
For the purpose of devotion and worship the sakala aspect is
excellent. The Vaikhanasa therefore views its ideology as Lakshmi-visitadaita (the
advaita, non-duality, refers to Vishnu associated with Lakshmi) Lakshmi is
inseparable from Vishnu like moon and moonlight. Isvara associated with Lakshmi
(Lakshmi visita isvara tattvam) is Vishnu. Those devoted to him as
Vaishnavas. If Vishnu (purusha) grants release from the phenomenal fetters (Mukthi),
Lakshmi (Prakrti) presides over bhukthi the fulfillment of
normal aspirations in one’s life. The two must be worshipped together.
Srinivasa
–makhin explains that in the Pranava (Om-kara), O-kara represents Vishnu;
U—Kara: Lakshmi and Ma-kara, the devotee. The Om-kara binds the three together.
According
to Vaikhanasa ideology, the four aspects of Vishnu -Purusha, Satya,
Achyuta and Aniruddha– are identified with Dharma (virtue), Jnana (wisdom), Aishvarya (sovereignty)
and vairagya (dispassion). Of the four faces of Vishnu, the Purusha is
to the East; Satya to the South; Achyuta to
the west; and Aniruddha to the North. The four virtues or
planes Vishnu are regarded the four quarters (pada).
Brahman: aamoda, pramoda, sammoda and vaikuntaloka (sayujya)
the highest abode –parama pada.
[The
individual jiva that frees itself from the
fetters of the transactional world enters into the sphere of Vishnu vishnuloka through
four successive stages; each stage being designated a plane of
Vishnu-experience Vaishnava-ananda. The first stage is aamoda where
the jiva experiences the pleasure of residing in the same plane as the Godhead
is Vishnu (saalokya)- associated with Aniruddha. The next stage is pramoda where
the jiva experiences the great delight of residing in proximity to with the
Godhead Maha-vishnu (saamipya)-associated with Achyuta. The stage higher
than that is saamodawhere the jiva experiences the joy of obtaining
the same form as the Godhead sadaa-Vishnu (sa-rupya) –associated
with Satya. The highest plane is vaikunta loka where the
individual jiva experiences the supreme joy of union with the Godhead
Vyapi-narayana (sayujya)- associated with Purusha.]
In the
context of the temple worship and layout, the four forms represent the four
iconic variants of the main image in the sanctum (dhruva bhera) which
represents Vishnu. And, within the temple complex, each form is accorded a
specific location; successively away from the dhruva bhera.
Purusha symbolized by Kautuka-bera is placed in the sanctum very close
to dhruva bhera; Satya symbolized by Utsava-bera (processional
deity) is placed in the next pavilion outside the sanctum; Achyuta symbolized
by snapana-bera (oblation) too is placed outside the sanctum; and Aniruddhda
symbolized by Bali bera (to which food offerings are submitted) is farthest
from the dhruva-bhera in the sanctum.
As
regards its differences with the other Vaishava –Agama the Pancharatra, the
Texts such asprakina-adhikara (kriya-pada, ch 30 -5 to 11) mention
that Vaikhanasa mode of worship is more in accordance with Vedic tradition
(which does not recognize initiation rites such as branding);Vaikhanasa
worshipper being deemed garba-vaishnava –janmanam; he is Vaishnava
by his very birth, not needing any initiatory rites (diksha) or
branding.The Vaikhanasa are distinguished by acceptance of Vishnu in his Vedic
context. Vishnu is supreme; and Vishnu alone is the object of worship. Though
they are now a recognized sect of Sri Vaishnavas, their allegiance to Sri
Ramanuja as the Guru or to the Alvars or to the Visistadvaita philosophy is
rather formal. They also do not recite passages from the Tamil Prabandham.
The worship is conducted mainly through verses selected from Rig Veda and Yajur
Veda; and performance of the yajna as prescribed in Krishna-yajur Veda. There
is also not much use of the Tantra elements of worship such as uttering
Beeja-mantras etc, except for the sequence of projecting the deity
from ones heart into the icon; that is, the assumed identification of the
devotee with the deity during the worship . The Vaikhanasa worshipper, in
privacy behind the screen, recites the ‘atma-sukta’ aiming to enter
into a state of meditative absorption with Vishnu. That is followed by the
symbolic ritual placements (nyasas). The icon attains divinity after
invocation (avahana) of life force; while divinity always abides in
the worshipper.
The
Vaikhanasa is regarded orthodox for yet another reason; they consider the life
of the householder as the best among the four stages of life. Because, it is
the householder that supports, sustains and carries forward the life and
existence of the society. They treat the worship at home as more important than
worship at the temple. A Vaikhanasa is therefore required to worship the
deities at his home even in case he is employed as a priest at the temple. There is not much prominence for a Yati or a Sanyasi in this
scheme of things. They decry a person seeking salvation for himself without
discharging his duties, responsibilities and debts to his family, to his guru
and to his society.
The
Agama texts make a clear distinction between the worship carried out at his
home (atmartha) and the worship carried out as priest at a temple (parartha )
for which he gets paid. This distinction must have come into being with the
proliferation of temples and with the advent of temple-worship-culture. It
appears to have been a departure from the practice of worship at home, an act
of devotion and duty. Rig Vedic culture was centered on home and worship at
home.
The
worship at home is regarded as motivated by desire for attainments and for
spiritual benefits (Sakshepa). In the temple worship, on the other hand,
the priest does not seek spiritual benefits in discharge of his duties (nirakshepa).
He worships mainly for the fulfillment of the desires of those who pray at the
temple. That, perhaps, appears to be the reason for insisting that a priest
should worship at his home before taking up his temple duties.
Traditionally,
a person who receives remuneration for worshipping a deity is not held in high
esteem. The old texts sneer at a person “displaying icons to eke out a living.”
That perhaps led to a sort of social prejudices and discriminations among the
priestly class. But, with the change of times, with the social and economic
pressures and with a dire need to earn a living, a distinct class of
temple-priests, naturally, crystallized into a close knit in-group with its own
ethos and attitudes. Whatever might be the past, one should recognize that
temples are public places of worship; the priests are professionals trained and
specialized in their discipline; and they constitute an important and a
legitimate dimension of the temple-culture. There is absolutely no
justification in looking down upon their profession. Similarly, the Agamas,
whatever is their persuasion, are now primarily concerned with worship in
temples. And, their relevance or their preoccupation, in the past, with worship
at home, has largely faded away.
Pancharatra Agamas
From the
end of the tenth century Vaikhanasa are prominently mentioned in South Indian
inscriptions. Vaikhanasas were the priests of Vaishnava temples and were also
the administrators. However with the advent of Sri Ramanuja, who was also
the first organizer of temple administration at Srirangam Temple, the
Vaikhanasa system of worship lost its prominence and gave place to the more
liberal Pancharatra system. Sri Ramanuja permitted participation of lower
castes and ascetics, the Sanyasis ( who were not placed highly in the
Vaikhanasa scheme) in temple services. He also expanded the people participation in other areas too with the introduction of Uthsavas,
celebrations, festivals, Prayers etc. This change spread to other Vaishnava
temples particularly in Tamil Nadu. Vaikhanasas, however, continues to be
important in Andhra Pradesh, Karnataka and in some temples of Tamil Nadu. It
was explained that while the srauta and smarta rituals
of the Vedas were intended for the intellectuals, the Pancharatra was given to
ordinary people who longed to worship with heart full of devotion and absolute
surrender to the will of God.
As
regards Pancharatra, it appears to have been a later form of worship that
gained prominence with the advent of Sri Ramanuja. Pancharathra claims its
origin from Sriman Narayana himself.
Here
Vishnu is worshipped as the Supreme Godhead. Pancharatra described as ‘Bhagavata
shastra’or ‘Vasudeva –matha’ is centered on worship of
Vishnuthe Godhead (Bhagavan) as Narayana identified with
Vasudeva of the Vrishni clan. He is regarded as Bhagavan as
He is the manifestation of six divine arttributes: Jnaana (Omniscience), Shakti
(omnipotence), bala (unhindered energy), aishvarya (sovereignty), virya (matchless
valor and tejas (great splendor).
Pancharatra
as a system of thought prescribes that worldly involvement must be minimized (nivrtti) in
order to engage oneself exclusively in devotion to Bhagavan (ekanta bhakthi).
The Pancharatra doctrine is associated with the Samkhya ideologies.
The
Pancharatra philosophy is characterized by its conception of the Supreme
assuming five modes of being (prakara). They are in brief:
Para, or
transcendent form;
Vyuha or
the categorized form as Vasudeva, Sankarshana, Pradyumna, and Aniruddha,
who are brought together in worship and adoration as a complete body of divine
power;
Vaibhava,
or the several incarnation of God;
Archa, or the
form of God worshipped in an image or an idol symbolizing the Universal entity;
and
Antaryamin,
or the indwelling immanent form of God as present throughout in creation.
The
recognition of three modes of the Deity (para, vyuha and vibhava)
assumes great importance in the context of Pancharatra ideology and practice of
icon-worship (archa).
The peak
of Vaishnava devotion is in Dashamaskanda, the
Tenth Book of the Bhagavata Purana, and in Nalayira
Prabhandam the four thousand Tamil verses of the Vaishnava saints, the
Alvars; and especially in the thousand songs known as Tiruvaimozhi of
Nammalvar. The ecstasy of the Gopi-type of God – intoxicated-love
is exhilarating and gives raise to divine intoxication in Nammalvar’s poetic
compositions.
Therefore,
the Tamils verses and songs are prominent in Pancharatra worship. This method
also employs more Tantras, Mandalas and Uthsavas which makes room for a large
number of devotees of all segments of the society to participate. There are
more Jaanapada (popular) methods of worship than mere Vedic
performance of Yajnas. Even here, each prominent temple follows its favorite
text. That is the reason there are some minor differences even among the
Pancharatra temples.
The differences between the two
systems
As
regards the differences between the two systems, one of the major differences
is their view of the Supreme Godhead Vishnu. The Vaikhanasas view Vishnu in
the Vedic context; as the all-pervading supreme deity as Purusha, the principle
of life; Sathya, the static aspect of deity; Achyuta, the immutable aspect; and
Aniruddha, the irreducible aspect. Here the worshipper contemplates on
the absolute form (nishkala) of Vishnu in the universe and as present in
the worshippers body; and transfers that spirit into the immovable idol (Dhruva
Bheru) and requests the Vishnu to accept worship. Vishnu is then worshipped
as the most honored guest. Lakshmi, Shri is important as nature, prakriti, and
as the power, Shakti, of Vishnu.
[In ‘Praana pratishta ‘the priest
first performs “Aatma pooja”, that is he meditates on his inner Self encased in
his body. By appropriate mantras he first purifies his body including his ‘praanas’
and his sense organs. The vital airs and the organs of perception activity
animating in him as microcosm of the Universe, which is the macrocosm, are
transferred by gestures to the accompaniment of mantras on to the idol or the
image wherein the manifestation of the Supreme (Ishta devata) is devoutly
invoked.
The following prayer is chanted
during the process of consecration: “Svaatmasamstham
ajam suddham tvaamadhya paramesvara; aranyaamiva havyaasam moortau
aavaahayaam-yaham”-- “O Lord of the
Worlds, you are unborn and pure. You are in my heart. I invoke you in this
Moorti. Make yourself visible to me in
my concentration even as the fire in ‘arani’ wood comes out by friction”. It is
also like the oil concealed in sesame seeds which can be seen after squeezing.]
The
smaller movable images represent Vishnu’s Sakala that is the manifest,
divisible and emanated forms. The large immovable image representing
Vishnu’s niskala form, ritually placed in a sanctuary and
elaborately consecrated; and the smaller movable images representing
Vishnu’s sakala form are treated differently.
The
Pancharatra regards Narayana and
Vasudeva too as forms of Vishnu the Supreme Principle (Para). In
his manifest form (Vyuha) he is regarded as Vasudeva, Sankarshana, Pradyumna,
and Aniruddha,representing Krishna, his elder brother, his son and his
grandson, respectively, who are brought together in worship and adoration as a
complete body of divine power.
It is
explained that Vasudeva, the Supreme Brahman, out of compassion, voluntary
assumed the bodily forms so that the devotees may have easy access to his
subtle form. The approach to the divine is again graded. The devotee worships
the Vibhava form; or the incarnation of God, on several
occasions such as Rama, etc., and moves on to worship the Vyuha forms.
And, from Vyuha form he progresses to worship the subtle forms of Vasudeva.
Among
the other differences between Vaikhanasa and Pancharatra, the latter say,
they gain eligibility to worship (Diksha) after the ceremonial Chakrankana,
which is imprinting the symbols of Vishnu on their body. Vaikhanasa see no need
for such a ritual. The pregnant mother is given a cup of Payasamwith the
Vishnu seal in the cup. They recognize as worthy only such Garbha_Vaishnavas.
Vaikhanasa
follow the lunar calendar while the Pancharatra follow the solar calendar.
Vaikhanasa
consider Vishnu_Vishvaksena_Brighu as the guru_parampara; while
Pancharatra considerVishnu_Vishvaksena_Satagopa_Nathamuni_Yamuna_Ramanuja as
the guru -parampara.
Vaikhanasa
think it is enough if the daily worship is performed once in a day or, if
needed be, stretched to six times in a day (shat kala puja). Pancharatra
do not place any limit. If needed the service could be even 12 times a day,
they say.
The
Vaikhanasa worship is considered more Vedic, the mantras being Sanskrit based
and there is a greater emphasis on details of worship rituals and yajnas. Even
here, the householders and celibates get priority in worshipping the deity.
They consider Griha_archana the worship at home as more
important than the congregational worship. The Sanyasis or ascetics have no
place in this system.
Whereas
in Pancharatra, the emphasis is almost entirely on devotional idol
worship than on yajnas; and more Tamil hymns are recited and there is greater
scope for festivals, celebrations and processions where all sections of the
society including ascetics can participate.
***
What
surely is more important than the rituals is the symbolism that acts as the
guiding spirit for conduct of rituals. At a certain level, symbolism takes
precedence over procedures.
I think,
ultimately, there is not much difference between Pancharatra and Vaikhanasa traditions.
Both are equally well accepted. The differences, whatever might be, are not
significant to a devotee who visits the temple just to worship the deity and to
submit himself.
****
The Shaiva
Agama worship is less formal than the Vaishnava, less
restrained and less accustomed to social forms of regulations. Siva is
the Supreme God of the Shaiva system, who is Pati,
or Lord over all creatures, the latter being Pashu, meaning animal
or of beastly nature. The Jiva or the individual is caught in
the snare of world-existence and attachment to objects. The grace of God,
alone, is the means of liberation for the individual.
The
worship in Shaiva is graded in steps: Charya, or the
external service rendered by the devotee, such as collecting flowers for
worship in the temple, ringing the bell, cleaning the premises of the shrine,
and the like; Kriya, or the internal service, such as actual
worship as well as its preparations;Yoga, or seeking identity with
Shiva; and Jnana, or wisdom, in which the Shiva and the seeker are
one. In Southern Shaivism the great Shaiva saints Appar, Sundarar,
Jnanasambandar andManikyavachagar, are said to represent,
respectively, these four approaches to Shiva.
Kashmir
Shaivism is a world by itself. Similar is the Shakta Agama,
the Tantra worship of Shakti, the Divine Mother.
These subjects deserve to be discussed separately.
SAKTA CONCEPT OF SACRED GEOMETRY
Mental worship or meditation is thought to be
the best form of worship in Hinduism.
But vast majority of worshipers
find mental worship is not appealing or easy to perform. The scriptures therefore prescribes external
ritualistic worship for such worshipers. Through ritualistic worship they
should gradually make spiritual progress and becomes ready for mental worship
or meditation. In Ramayana Sri Rama recommended Murti Upasans to Vibhishana by
advocating “Aradhaya Jagannatham” while
he himself meditated on the cavity of heart of Aditya that is Parabrahman by
Aditya Hridayam. This gives two levels
of worship—preliminary and advanced. Our temples are designed for the
preliminary stage only as in India which is not ideal for the highly
intelligent crowd. America is different from India where the worship and
meditation continue at several places.
Parama
Samhita explains the anthropomorphic necessity of iconic representations. The
devotee being human can communicate
well with an icon with the human form.
For seated figures texts like Ahirbudhnya Samhita prescribe as many as
eleven variant postures. Circular-Padmasana, rectangular-Simhasana, triangular
(antaasana), octagonal (yogasana), hexagonal (Vimalasana) and so on. It is also customary to use
detachable seats of different forms in different stages of the worship ritual
like simhasana for bathing, yogasana for invocation, anantasana for witnessing
amusements and Vimalasan for receiving offers made. These are inspired by
Yogasatra and the institutions you visited are mainly Yoga and meditation
oriented.
Speaking
of the geometrical forms, we need to remember that all icons have their graphic
representations (yantras) as well as verbalizations (mantras) during the
worship. The Yantras are prepared and employed and mantras are chanted. This
again is Tantra form of worship mainly prevalent with Saiva oriented Sakti-ism.
The Devi is often worshiped in the Srichakra either as a linear diagram or as
an an-iconic image (Meru)--the lentil gopuram type decoration we saw during
Kalyanotsavam represents Meru (maniparuppu).
This is regarded as powerful yantra.
Yantras
are installed in many shrines for ceremonial worship based on Tantra worship. The most well-known of the yantras is the Sri Yantra also called Sri chakra . It
is composed of 43 triangles, 28 secret spots and 24 joints. The design is an
integration of nine chakras, four of Siva and five of Sakti which are
superimposes on each other to show the union of male and female
principles. The whole yantra is said to
be a representation of the Devi, Rajarajesvari.
The
Sakta worship assumes three variant modes: Kundalini Krama where they arousal of Kundalini figures
prominently and is Sattvika in character (Sadguru approach); Sundaree Krama
where Sri chakra is worshiped which is Rajasic in character; and Samavarodhini
Krama where Bhairavi chakra is resorted
to which is Tamasika in character.
Agama
was originally meant the extension of Vedic scripture, but in due course has
become a practical manual of worship and meditation. There are two traditions
in Temple traditions with great antiquity; Vedic and Tantric. Agama as it became distinguished from the
typical Vedic outlook is now known as Nigama, attempts a synthesis of these two
traditions. Srividya about which I
talked about in the past is distinguished by an integral approach involving
Vedic ideology and Tantrik practices. Unfortunately Agama has now become as
bundle of sectarian cults, the only unifying thought being Upasana. The object
of worship differ but the act of worship is the same_directed to Brahmopasana.
That
is why swami Chidananda speaks of two different approaches in temple worship:
The
Vedic/Agamic approach
in describing temple worship stresses that Hindus all worship One
Supreme Being (Deva), though by different names and through different
traditions.
The Puranic
approach presents the
idea that Hindus worship a trinity and its several separate Gods
(devatas) and do not worship a Supreme Being.
The Vedic Aagama approach is ideally suited to
Hindu Americans with focus on a symbolic deity Venkatesvara, the most worshiped
deity in the world, ideal for all traditions and religions bringing forth the
concept of Eko viprah bahuda vadanti.
All said and done Hindus cannot easily come out of Puranic approach as well as
its exciting pomp and show of ritualistic worship cultivated by sectarian
Agamas. But its implied object is defeated.
Fun remains; spiritual goal is never focused creating several levels of
desires now and after. Also it is felt
that this helps children to carry through at KG level. But they are never
taught Sanskrit and Vedas by trained teachers or gurus. That is why
Chimayananda suggests two approaches. Regular worship followed by meditation
for at least 15 to 30 minutes in a meditation hall with the simple Gayatri “Om Tad Brahma, tad vayu, tad Atma, tat
Sathyam, tat Sarvam tat Puror Namah” properly explained and initiated.
Venkatesvara will no doubt fulfill our Puranic appetite with Brahmotsava
included and also the need for regular flow of funds to maintain the temple
according to present practices. This will fulfil all the goals of Dharma,
Artha, Kama and Moksha. That was the background of my recent discourse sent to
you. It is thus an evolution and not revolution. I have also circulated to you
what is happening with the major religion Christianity who are also ailing with
40% declaring SBNR to realize the universal problem. Someone need to find
solution: Here we as Hindus are better experienced.
You
must also remember all the Ashramas we visit in USA are founded by Gurus who
have been born Saivites and for long trained in Saivisam and are Advaita
followers. They are well read, forceful
and progressive. That has the
reflection in their philosophy however
they may try to hide. You can also see the typical presiding deity of their
temples! Similarly ISKCON born Vaishnavites are motivated by Gaudiya Sampradaya
and committed to it. It is therefore advisable to take the best things coming
out of them, Yoga and Meditation and plan our own worship pattern.
I
have discussed all these things in tits and bits in all my discourses based on
which I focused on my last discourse now posted as most suitable for not only
unifying us but also help us in leading the country spiritually without
upsetting the current base so deeply engrossed in Puranas, rituals and rivalry, but also benefiting by the wisdom of Vedas and inspiration from
modern Gurus who themselves have made much deeper study and spreading their
spiritual message in USA.
My
following discourses will also help to answer your question.
SACRED SAKTA GEOMETRIC FIGURES
A yantra is a geometrical pattern made of several concentric
figures (squares, circles, lotuses, triangles, point). The point (bindu) at the
center of the yantra signifies unity, the origin, the principle of
manifestation and emanation. A yantra is the yogic equivalent of the Buddhist
mandala.
When these concentric figures are gradually growing away from its
center (bindu) in stages, this is for human beings a symbol of the process of
macrocosmic evolution.
When they are gradually growing towards its center, this is for human beings a symbol of the process of microcosmic involution.
According to Tantra, the creation of the world begins with an act
of division of the opposites that are united in the deity. From their splitting
arises, in an explosion of energy, the multiplicity of the world. Starting from
pure unity (Shiva), the world is a continuous unfolding (energized by the power
of Shakti), until a state is reached, when the process must reverse and
involute back to the very beginning. Multiplicity must once again become unity.
Yantras are symbolic representations of this process of evolution and
involution.
According to Tantra, the human being is a miniature universe. All
that is found in the cosmos can be found within each individual, and the same
principles that apply to the universe apply in the case of the individual
being. For human beings the body is considered the most perfect and powerful of
all yantras and is seen as a tool for inner awareness.
A yantra is thus a tool making the process of evolution conscious
to the adept of Tantrism. It enables the adept to retrace his steps from the
outward-directed world of multiplicity to the inward focus of unity.
All primal shapes of a yantra are psychological symbols
corresponding to inner states of human consciousness. Yantras are sacred
symbols of the process of involution and evolution.
The Yantric Contour--Every
YANTRA is delimited from the exterior by a line or a group of lines forming its
perimeter. These marginal lines have the function to maintain, contain and
prevent the loss of the magical forces represented by the core structure of the
YANTRA, usually the central dot. They also have the function to increase its
magical and subtle force.
The core of the YANTRA is composed of one or
several simple geometrical shapes: dots, lines, triangles, squares, circles and
lotuses representing in different ways the subtle energies.
The Dot
(BINDU): For example the
dot (BINDU) signifies the focalized energy and its intense concentration. It
can be envisaged as a kind of energy deposit which can in turn radiate energy
under other forms. The dot is usually surrounded by different surfaces, either
a triangle, a hexagon, a circle etc. These forms depend on the characteristic
of the deity or aspect represented by the YANTRA. In the tantric iconography,
the dot is named BINDU; in tantra BINDU is symbolically considered to
be SHIVA himself, the source of the whole
creation.
The Tiangle (TRIKONA): The triangle (TRIKONA) is the symbol of SHAKTI, the feminine energy or aspect of Creation. The triangle pointing down represents the YONI, the feminine sexual organ and the symbol of the supreme source of the Universe, and when the triangle is pointing upwards it signifies intense spiritual aspiration, the sublimation of one’s nature into the most subtle planes and the element of fire (AGNI TATTVA). The fire is always oriented upwards, thus the correlation with the upward triangle – SHIVA KONA. On the other hand, the downward pointing triangle signifies the element of water which always tends to flown and occupy the lowest possible position. This triangle is known as SHAKTI KONA.
The intersection of two geometric forms
(lines, triangles, circles, etc.) represents forces that are even more intense
than those generated by the simple forms. Such an interpenetration indicates a
high level in the dynamic interaction of the correspondent energies. The empty
spaces generated by such combinations are described as very efficient
operational fields of the forces emanating from the central point of the
YANTRA. That is why we can very often encounter representations of MANTRAS in
such spaces. YANTRA and MANTRA are complementary aspects of SHIVA and their use
together is much more efficient than the use of one alone.
The Six-Pointed Star (SHATKONA)‑Hexagon: A typical combination often found in the
graphical structure of a YANTRA is the superposition of two triangles, one
pointing upwards and the other downwards, forming a star with six points
(SHATKONA), also known as David’s Star. This form symbolically represents the
union of PURUSHA and PRAKRITI or SHIVA-SHAKTI, without which there
could be no Creation.
The Circle (CHAKRA):
Another simple geometrical shape often used in YANTRAS is the circle,
representing the rotation, a movement closely linked to the shape of spiral
which is fundamental in the Macrocosmic evolution. At the same time, the circle
represents perfection and the blissful creative void. In the series of the five
fundamental elements it represents air (VAYU TATTVA).
The Square (BHUPURA): Between the simple geometrical
elements that compose YANTRAS there is also the square (BHUPURA). The square is
usually the exterior limit of the YANTRA and symbolically, it represents the
element earth (PRITHIVI TATTVA).
Every YANTRA starts from the center, often
marked by a central dot (BINDU) and ends with the outer square. This represents
the sense of universal evolution, starting from the subtle and ending with the
coarse, starting from “ether” and ending with “earth”.
Even though most of the times YANTRAS are
composed of these simple geometrical shapes, sometimes we encounter other
elements such as arrow points, tridents, swords, spikes included in the design
of a YANTRA with the purpose of representing vectors and directions of action
for the YANTRIC energies.
The Lotus
(PADMA): The lotus
symbol (or its petals) is both a symbol of purity and variety, every lotus
petal representing a distinct aspect. The inclusion of a lotus in a YANTRA
represents freedom from multiple interference with the exterior (purity) and
expresses the absolute force of the Supreme Self.
In conclusion, a
YANTRA is a very complex spiritual instrument in the tantric practice (SADHANA). It can calm and focus the
activities of the mind, and by its positive auto-suggestion it has a beneficial
impact on the health and psychic wellbeing of a person.
A YANTRA alone represents nothing. Only when
it is awakened by mental concentration and meditation will the process of
RESONANCE appear and the beneficial macrocosmic energies will manifest
themselves in the practitioner’s MICROCOSM.
How to Use YANTRAS :
As we showed
above, the secret key to using YANTRAS in meditation is RESONANCE. The process
of RESONANCE is established by mental focus on the image of the YANTRA. As long
as the mind is tuned into the specific mood associated to that YANTRA, the
energy flows, but when the RESONANCE is stopped, the energy disappears.
[The above information is collected from
Wikipedia and other Internet sources suitably extracted and edited]
For proper understanding of Swastika please go
through my discourse:
Swastika comes
from the word Swasti in Sanskrit
which means auspiciousness. It represents omniscience of the all-pervasive
intelligence that prevails at the substratum of the entire creation. The symbol
Swastika represents the symbol of Aum written in Brahmalipi, one of the old scripts of India.
EPILOGUE BY N. R. SRINIVASAN
Temples and
images with the Vaikhanasas are of more importance than perhaps any other sect
of Hinduism. In accordance with Vaikhanasa doctrine of the two forms of Vishnu,
the Nishkala, the un-manifest and the Sakala, the manifest, two cult images are
distinguished. There is the large immovable image representing Vishnu's Niskala
form, which is ritually placed in a sanctuary and elaborately consecrated, and
a smaller movable image representing Vishnu's Sakala form. If the devotee
wishes for temporal and eternal results he should worship both forms. But if he
is after only eternal results he should worship the immovable image.
After self—purification (aachamana) and meditation (Dhyana) to
identify with Vishnu, the devotee surrenders to Vishnu and places the movable
image on a bathing pedestal and elaborately bathes it. This is preparation for
receiving the presence of God by immediate contact via a connecting string. The
invocation starts with a Mantra, sacred utterance, saying that the Imperishable
is linked to the Perishable and that the Self is released from all evil as it
knows God. Flowers are presented to all the deities present. Then the hymn
called the Aatmasukta is recited that identifies the body of the devotee with
the cosmos, followed by meditation on Vishnu's Niskala aspect: these parts of
the ritual are to request Vishnu to take his Sakala form in the movable image
(please refer to my discourse on Murthi Upasana) so that the devotee can
converse with Him. A Puja ceremony takes
place with God as the royal guest, (Kubera presides—Rajadhirajaya prasasya saayine), followed by a Homa, offering into
the fire [Homaagni], and a Bali [offering of rice with ghee-but not animal
sacrifice] with something that may be visible, touchable, audible, or eatable.
An offering of [Havis - anything offered as an oblation with fire], cooked
food, is important as the God's meal. Afterwards the Prasaada (Food that was
offered to God) is eaten by the worshipers and devotees. The offering area is
cleaned and a Bali of cooked rice sprinkled with butter is offered to Vishnu.
Then comes a Pradakshina [circumambulation from left to right clockwise as a
kind of worship] around the temple. After Daksina, the officiating Brahman's
share of the Prasadam, is given, Vishnu is meditated upon as the personal
manifestation of the sacrifice. Finally Puspanjali [Mantra Pushpam], i.e.,
offering a handful of flowers at the God's lotus feet after chanting the holy
Mantraas, and the temple door is closed after Mangala Haarathi.
Inspired by Tirumal Tirupati Devasthanam and Parthasarathy
Temple in Chennai and several other places in Karnatka and Andhra Pradesh many temples built overseas are following Vaikahanas agama. Vikhanas Theology focuses mostly on
temple worship based on Veda mantras and Yajnas like Smarta
Tradition. In Tirupati
Vesdgoshthi is drawn from Smarta tradition though worship is by Vaikhanasa
Iyengars.
1.
Sri
Venkateswara Temple, Tirumala
2.
India
Cultural Center and Temple, Memphis, Tennessee, USA
3.
Sri
Venkateswara Swamy Temple, Ilupeju, Lagos, Nigeria.
4.
Sri Venkateswara swamy (Balaji) Temple of the
Greater Chicago area
5.
Sri
Lakshmi Temple, Ashland, Boston USA
6.
Sri
Srinivasa Perumal Temple of Singapore
7.
Hindu Temple of Flower Mound, Flower Mound
, Texas
Ramanuja reformed worship in almost all Vishnu
temples he visited in in South
India as well as some in the North but still few temples like Thirupati
Venkatesvara Temple and Parthasarathy
Temple in Chennai follow Vaikhanasa
tradition. I believe Memphis
temple in USA also follows Vaikhanasa tradition.
Pancharatra
theology has also influenced largely Gaudiya Vaishnavism. Vishnu-Narayana is
supreme, while Vasudeva, Samkarsana, Pradyumna and Aniruddha are the four
Vyuhas. In Gaudiya Vaishnavism, the Vyuha theory is more complex, Krishna is
"Svayam Bhagavan" (the ultimate, Brahman) who manifests as Vyuhas,
and he along with Samkarsana, Pradyumna and Aniruddha are the Vyuhas and the
Purusha-avataras of the material realm.
The Pancharatra
tradition has taught Panchakala or five observances every day. The
first is called Abhigamna or ablutions and morning prayers to
god. This is followed by Upadana or collecting worship materials. The
third practice is Ijya or worship with offerings. The fourth practice in
the Pancharatra tradition has been daily study or Svadhyaya. The fifth
recommended practice is Yoga and meditation. Those who practice these five
observances are called Iyengars (Aindu
karangal). But now it claims the title by birth as a sub-sect of Brahmin
caste.
There is a general belief that worship in
Kerala by Namboodari Brahmins is predominantly Tantric. It is also believed Adi
Sankara suitably blended agamas and
Tantras to evolve a unique form of Vedic-agama worshipin Kerala. General Pancharatra worship and celebration of
festivals give an impression that they are more Purana based. It may
appear the hold of Agamas in temple worship is stronger in South India than in
their North Indian counterparts, but among the more celebrated temples in the
North like Varanasi, Dwaraka, Puri Jagannath, Kamakhya, Badrinath etc., Agamas
do play a very significant role. Scholars note that
some passages in the Hindu Agama texts appear to repudiate the authority of the
Vedas, while other passages assert that their precepts reveal the
true spirit of the Vedas. Worship in a household shrine
is termed Svartha, for his immediate family or for himself/herself
while worship in a temple is carried out by the priests for the sake of
devotees who gather there and hence called Paraartha. The most
significant aspect of the worship in a temple is its collective character. The
worship that priest conducts is symbolic of the worship conducted by the
community. Since the community is actually involved in the worship
conducted in a temple the rituals acquire a public character. Hence this
public worship should be followed by meditation and spiritually
oriented as final part of the worship as I have been often stressing. The more
learned and conservative among Brahmins consider worship in a temple is not
suitable for truly religious person who is evolved. Idolatry itself is the
lowest form of worship, prescribed in the texts only, but not in Vedas, for a
person of ordinary equipment and inclination. Carrying on worship in
public smacks of exhibitionism; the display of religious fervor in public is
denounced in the scripture as vulgar. Worship which involves remuneration or
recompense is in reality a business transaction and fails to bring about
spiritual benefits. All acts of worship can only be personal; scriptures do not
commend collective worship. Mental worship or meditation is thought to be the
best form of worship in Hinduism. But the vast majority of worshipers may not
find mental worship that appealing or easy to perform. The scriptures prescribe
external ritualistic worship for such worshipers. Through ritualistic worship
they gradually make spiritual progress and become ready for mental worship or
meditation.
For Hindu Americans all these has to be
done in the temple serene atmosphere and therefore the temples situated in Ashramas or monasteries in USA have made
provisions for preliminary worship and final meditation. They have also
successfully blended tantric Kundalini concepts with Yoga and
meditation. They have suitably blended Vedic and Tantric wisdoms in
their yogic spiritual practice. Some serious religiously evolved Hindu
Americans take a break from their busy life and spend some time in these
monasteries to train themselves spiritually. This is their pilgrimage.
But such monasteries are few and far between. As far
as my knowledge goes Memphis temple in USA follows Vaikhanasa agama like
Thirupati Venkartesvara temple and Parthasarthy temple in Chennai. Please go through my detailed discourse on
Exposition of Vishnu in the background of Pancharatra Theology (April 2014).
It is also interesting observe that our temple
authorities have also suitably programed the worship of deities like
Saibaba, Buddha, Jina, Nagdevata, Swami Narayan etc., and also celebrate
Valentine’s day, Mother’s Day, Father’s Day, Labor Day etc., within the
discipline of conventional Agamas to observe as Special Religious
Day. This may be called American Hindu
Agama like Tantric agama (Tricky agama). It is also interesting to note
a modern poetic composition like “Om Jaya Jagadisa Hare” as well as
old Kalidasa poetic composition has become concluding mantra in American
Hindu Temple worships replacing” Kayena vacaha”. Probably Narayana is
considered sectarian Vishnu god and hence substituted by Om Jaya Jagadisa to
appeal to the supreme in popular Hindi language one exception made to move
from Sanskrit while rest of the ritual is in Sanskrit. Probably here they got
the inspiration from Pancharatra worship which conducts part of the worship in
Tamil based on Prabhandam, the Tamil
Veda. I wonder why a simple and very effectiv Gayatri Mantra “Om tad Brahma tad Vayu
tad Atma tat Sathyam tat Sarvam tat puror namah” is not
employed as per Agama directives to conclude the worship! Also agamas guide last mantra to be a
Kshamaapana mantra or sloka like “kayena vacha”. Instead we plead to Supreme
with the mantra “Asato maa sad Gamaya…
Mrityor maa Amritam Gamaya” pleading for Immortality. Good Lord knows what
we deserve based on our Karma and
therefore it is best to leave it to him as Vedas say “yad bhadram
tanma asuva”. That is why in conventional temple worship the concluding
prayer is “Kshamaapana” asking his pardon for any commission or omission.
Also Ishta Devatas grant us limited desires sought after in Sanklpa if
reasonable but can’t grant Immortality or Liberation and therefore
the last prayer is usually best directed to “Tad Brahma” and not Ishta Devata
whom we worship, for a of few minutes meditation in a silent place
before leaving the temple!
A MEDITATION
SUGGESTED BY SWAMI CHIDANANDA
Egoistic existence needs to be negated. Say nāham (I am not this little self, with attachments and aversion.
Exhale while saying nāham.
Remain the witness, the Pure Self. Say so’ham (I am That,
the sat-chit principle that is devoid of the ego).
Inhale while saying
so’ham.
Do ‘regulated breathing’
to calm your mind, with so’ham and nāham.
Negate the false, saying
nāham.
Stay with the Truth, saying so’ham. Say goodbye to asat
(thought-created false I-sense). Welcome sat (your real I).
asato mā sad gamaya. May we go from the false
to the true!
Agnirdevo
dvijaateenam muneenaam hridi
devatam |
Pratimaa svalpabuddheenaam sarvatra viditaatmanaam ||
The ritualists have their God in the fire; but the wise-folk find Him in
their own heart. It is the dull-witted that seeks God in an icon. Those who
have higher understanding see God in everything.