Worship
An idol (murti or vigraha), sun, fire, water, Ganges, saligram (symbol of Vishnu), linga (symbol of Siva), are all symbols of God which help the aspirants to attain one pointedness of mind and purity of heart. A symbol is absolutely indispensable for fixing the mind. The Christians also have the symbol - the cross. A gross mind needs a concrete symbol; a subtle mind needs an abstract symbol. Even a vedantin has the symbol Om for fixing the wandering mind. In the beginning concentration or meditation is not possible without a symbol.
The mind is disciplined in the beginning by fixing the mind on a concrete object or symbol. Later, when it has been rendered steady and subtle, it can be fixed on an abstract idea such as 'Aham Brahma Asmi' (I am the infinite).
The devotee superimposes, on the concrete idol, the Lord and his attributes. He does sodasopacara puja for the idol - the sixteen kinds of respect or service of the Lord. This consists of padyam (water for washing the feet), arghyam (water to wash hands), asana (seat), snana (bathing), offering of clothing, applying sandal paste, offering flowers (arcan), burning incense, waving of lights and camphor, food offering (maha naivedyam), etc. The wandering mind is fixed now in this form of worship. The aspirant gradually feels the nearness of the Lord. He attains purity of heart and slowly annihilates his egoism.
He who has done puja (worship) with flowers and other articles of worship for some time, can take to mental worship. In mental puja the devotee offers all offerings to the Lord mentally. This is an advanced form of worship.
It purifies the heart and steadies the mind. It fills the mind with pure love for the Lord and gradually transmutes man into a divine being.
Even in worshipping a small idol, he has to repeat the Purusha Sukta (a sacred hymn) and to think of the virat purusha (cosmic form) - with countless heads, countless eyes, countless hands, who extends beyond the universe and also of the Lord or Atman who dwells in the hearts of all.
The aspirant gradually begins to feel that the Lord he worships is in the idol, in the hearts of all creatures and in the names and forms of all in this universe. He begins to feel His presence everywhere.
One can realise God through worship of murti (or idol). The worship of the Lord in saguna (concrete) form is a great aid for vedantic realisation also, and for the realisation of the Lord in His all-pervading, formless aspect. The worship of the murti is very essential for the purpose of concentration and meditation in the beginning. Such worship is not in any way a hindrance to the attainment of God consciousness. Those who vehemently attack murti puja (worship) are groping in the darkness of extreme ignorance. They have no real knowledge. They enter into vain debates to show that they are learned persons and have not done any sadhana (spiritual practice). Idle talking is their real profession. They have unsettled the minds of countless persons. The whole world worships symbols and murtis in some form or other. As one advances in meditation, the form melts into the formless and the aspirant becomes one with the formless essence.
Empty vessels only make sound. A practical man who does meditation and worship, who is full of knowledge and real devotion, keeps always silence. He influences and teaches others through silence. He only knows whether a murti is necessary in the beginning or not.
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Prasada is 'that which gives peace'. During kirtan (chanting), worship (puja, havan and arati), milk, sweets and fruit are offered to the Lord. Puja is done with bael (wood apple) leaves, flowers, tulsi (basil), sacred ash, and these are later given as prasada from the Lord. They are charged with mysterious powers, by the chanting of mantras (sacred hymns) during puja and havan (worship with the fire as the sacred symbol).
Prasada is a great purifier. Prasada is a panacea for all ills; it is a spiritual elixir. Prasada is the grace of the Lord. It is an embodiment of shakti (divine energy). Prasada is divinity in manifestation. Many sincere aspirants get wonderful experiences from prasada alone. Many incurable illnesses are cured by prasada alone.
Prasada energises, vivifies, invigorates and infuses devotion. It should be taken with great faith. Those brought up in modern education and culture have forgotten the glory of prasada. Prasada gives good health, long life, peace and prosperity to all. The sacred ash is the prasada of Lord Siva. It is applied to the forehead. Kumkum (vermilion powder) is the prasada of Sri Devi or Shakti. It is applied at the space between the eyebrows
A devotee repeats the mantra (mystic formula) of the Lord during worship and touches his heart, his head, tuft of hair, arms and hands. There is chaitanya (consciousness, power) in every letter of the mantra. Through repetition of the mantra and the touching of the parts of the body with the repetition of the mantra, the aspirant is gradually divinised. There is spiritual awakening. Spiritual currents are generated - tamas (inertia) and rajas (impurity) are destroyed and he is filled with pure satva (purity). He becomes identical with the object of worship. He attains the same world of, or proximity with, or the same form of, or absorption into, the Lord.
For a sage there is no such thing as insentient matter. Everything is Vasudeva or chaitanya. The devotee actually beholds the Lord in the idol. But the worship does not stop there. The sadhaka (seeker) is taken step by step to higher stages of devotion and samadhi (or communion) through the worship of the idol. Though he worships the idol, he has to keep before his mental eye the all-pervading Lord. He has to feel the Lord's presence in his heart and in all objects also.
The ways and rules of worship, described in the Hindu scriptures are scientifically accurate and highly rational. It is only ignorant people who have not studied the scriptures, who have not associated with the devotees and great souls, that vilify worship of idols or murtis.
The aspirant who worships the idol in the beginning, beholds the Lord everywhere and develops para bhakti (supreme devotion); he beholds the whole world as the Lord. All ideas of good and bad, right and wrong, etc., vanish. His vision baffles description. Glory to such exalted devotees who are veritable gods on earth, who live to lift others from the quagmire of samsara (world existence) and save them from the clutches of death.
Tulsidas realised the all-pervading essence. He had cosmic consciousness. He communed with the all-pervading, formless Lord. And yet his passion for Lord Rama, with bow in hand, did not vanish. When he went to Brindavan, and saw the murti of Lord Krishna, with flute in hand, he said: "I will not bow my head to this form". At once the form of Lord Krishna assumed the form of Lord Rama. Then only Tulsidas bowed his head. Mira also realised her identity with the all-pervading Krishna and yet she never tired of repeating, again and again, "My Giridhar Nagar".
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The mind is disciplined in the beginning by fixing the mind on a concrete object or symbol. Later, when it has been rendered steady and subtle, it can be fixed on an abstract idea such as 'Aham Brahma Asmi' (I am the infinite).
The devotee superimposes, on the concrete idol, the Lord and his attributes. He does sodasopacara puja for the idol - the sixteen kinds of respect or service of the Lord. This consists of padyam (water for washing the feet), arghyam (water to wash hands), asana (seat), snana (bathing), offering of clothing, applying sandal paste, offering flowers (arcan), burning incense, waving of lights and camphor, food offering (maha naivedyam), etc. The wandering mind is fixed now in this form of worship. The aspirant gradually feels the nearness of the Lord. He attains purity of heart and slowly annihilates his egoism.
He who has done puja (worship) with flowers and other articles of worship for some time, can take to mental worship. In mental puja the devotee offers all offerings to the Lord mentally. This is an advanced form of worship.
It purifies the heart and steadies the mind. It fills the mind with pure love for the Lord and gradually transmutes man into a divine being.
Even in worshipping a small idol, he has to repeat the Purusha Sukta (a sacred hymn) and to think of the virat purusha (cosmic form) - with countless heads, countless eyes, countless hands, who extends beyond the universe and also of the Lord or Atman who dwells in the hearts of all.
The aspirant gradually begins to feel that the Lord he worships is in the idol, in the hearts of all creatures and in the names and forms of all in this universe. He begins to feel His presence everywhere.
One can realise God through worship of murti (or idol). The worship of the Lord in saguna (concrete) form is a great aid for vedantic realisation also, and for the realisation of the Lord in His all-pervading, formless aspect. The worship of the murti is very essential for the purpose of concentration and meditation in the beginning. Such worship is not in any way a hindrance to the attainment of God consciousness. Those who vehemently attack murti puja (worship) are groping in the darkness of extreme ignorance. They have no real knowledge. They enter into vain debates to show that they are learned persons and have not done any sadhana (spiritual practice). Idle talking is their real profession. They have unsettled the minds of countless persons. The whole world worships symbols and murtis in some form or other. As one advances in meditation, the form melts into the formless and the aspirant becomes one with the formless essence.
Empty vessels only make sound. A practical man who does meditation and worship, who is full of knowledge and real devotion, keeps always silence. He influences and teaches others through silence. He only knows whether a murti is necessary in the beginning or not.
- - -
Prasada is 'that which gives peace'. During kirtan (chanting), worship (puja, havan and arati), milk, sweets and fruit are offered to the Lord. Puja is done with bael (wood apple) leaves, flowers, tulsi (basil), sacred ash, and these are later given as prasada from the Lord. They are charged with mysterious powers, by the chanting of mantras (sacred hymns) during puja and havan (worship with the fire as the sacred symbol).
Prasada is a great purifier. Prasada is a panacea for all ills; it is a spiritual elixir. Prasada is the grace of the Lord. It is an embodiment of shakti (divine energy). Prasada is divinity in manifestation. Many sincere aspirants get wonderful experiences from prasada alone. Many incurable illnesses are cured by prasada alone.
Prasada energises, vivifies, invigorates and infuses devotion. It should be taken with great faith. Those brought up in modern education and culture have forgotten the glory of prasada. Prasada gives good health, long life, peace and prosperity to all. The sacred ash is the prasada of Lord Siva. It is applied to the forehead. Kumkum (vermilion powder) is the prasada of Sri Devi or Shakti. It is applied at the space between the eyebrows
A devotee repeats the mantra (mystic formula) of the Lord during worship and touches his heart, his head, tuft of hair, arms and hands. There is chaitanya (consciousness, power) in every letter of the mantra. Through repetition of the mantra and the touching of the parts of the body with the repetition of the mantra, the aspirant is gradually divinised. There is spiritual awakening. Spiritual currents are generated - tamas (inertia) and rajas (impurity) are destroyed and he is filled with pure satva (purity). He becomes identical with the object of worship. He attains the same world of, or proximity with, or the same form of, or absorption into, the Lord.
For a sage there is no such thing as insentient matter. Everything is Vasudeva or chaitanya. The devotee actually beholds the Lord in the idol. But the worship does not stop there. The sadhaka (seeker) is taken step by step to higher stages of devotion and samadhi (or communion) through the worship of the idol. Though he worships the idol, he has to keep before his mental eye the all-pervading Lord. He has to feel the Lord's presence in his heart and in all objects also.
The ways and rules of worship, described in the Hindu scriptures are scientifically accurate and highly rational. It is only ignorant people who have not studied the scriptures, who have not associated with the devotees and great souls, that vilify worship of idols or murtis.
The aspirant who worships the idol in the beginning, beholds the Lord everywhere and develops para bhakti (supreme devotion); he beholds the whole world as the Lord. All ideas of good and bad, right and wrong, etc., vanish. His vision baffles description. Glory to such exalted devotees who are veritable gods on earth, who live to lift others from the quagmire of samsara (world existence) and save them from the clutches of death.
Tulsidas realised the all-pervading essence. He had cosmic consciousness. He communed with the all-pervading, formless Lord. And yet his passion for Lord Rama, with bow in hand, did not vanish. When he went to Brindavan, and saw the murti of Lord Krishna, with flute in hand, he said: "I will not bow my head to this form". At once the form of Lord Krishna assumed the form of Lord Rama. Then only Tulsidas bowed his head. Mira also realised her identity with the all-pervading Krishna and yet she never tired of repeating, again and again, "My Giridhar Nagar".
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