There is a mystical science or logic supporting the karma-kanda (religious rituals) and we should try to understand the logic behind it. For instance, the yagna-kunda (sacrificial alter) has three peripheries and these three peripheries or borders are of three different colours. They are painted in different colours to symbolise the three different qualities of our life. The uppermost segment is painted white, the middle one red and the lowest black. It is with great significance that these three colours are used to paint the three ascending peripheries.
Symbolism of the Sacrificial Alter
The three peripheries of the sacrificial altar symbolise the three qualities of our nature. The lowest periphery that is at the base of the yagna-kunda encompassing the sacrificial fire symbolises tamo-guna (darkness, inertia, temptations, slumber), hence it is painted black. The middle periphery symbolises rajo-guna (activity, anger, restlessness), therefore it is painted red. The top most periphery of the kunda represents sattva-guna (purity, serenity, joy, bliss, beatitude), hence it is painted white. Thus, the yagna-kunda symbolises our existence and its three peripheries represent the three stages of our spiritual evolution. Each guna of nature has a corresponding colour which reflects the quality of that stage of evolution. The colour of tamo-guna is black, the colour of rajo-guna is red and the colour of sattva-guna is white. Therefore we must rise above tamo-guna and rajo-guna and also rise above sattva-guna. You should rise above all three gunas and become trigunatita. The fire in the yagna-kunda is the symbol of purusha, the cosmic man, the agnih-vedi (sacrificial alter) is the symbol of prakriti (nature), the agnih (sacrificial fire) in the agnih-vedi is the symbol of purusha, it is also the mouth (entrance point) of God. The offerings have to be made into that fire.
Unravel the Beautiful Mysteries
Understanding the science behind the rituals will be of immense help in purifying your mind. However, we do not understand this mystic science and we simply perform rituals mechanically as directed by the panditji during a puja. When he asks us to sip water three times, we simply do so. When he asks us to wash our palm, we comply with his instruction. We never ever pause to either think for ourselves or to ask the pandit why we sip water three times and not twice or four times and why we have to wash our palm the fourth time. Had we raised these questions or even showed our curiosity, we would have unravelled the beautiful mysteries behind the rituals and would have greatly benefited from them.
The understanding gained from such an enquiry would help us in heightening our sensitivity and also our feelings for God. Only when worship or a sacrifice is performed with sincere feelings do we get the desired result. Actions which are supported by the appropriate feelings or sentiments can be called either worship or a sacrifice, otherwise they are just meaningless empty rituals. Since God approves of faith and feelings, it is said that bhave hi vidyate devastasmadbhavo hi karanam (Chanakya-niti). “The Gods reside in feelings; therefore feelings are the cause of existence.” He also resides in faith. It is also saidin the Bhagavad-Gita (17.3): shraddha-mayo ‘yam purusho yo yachchhraddhah sa eva sah. “The Supreme Being is faith personified, He will manifest in whichever form the devotee believes Him to be.”
Eight-fold Path of Yoga
Ritual, deities and other emblems in the temples convey potent truths to us. Have you ever asked why in a Shiva’s temple there is a statue of Nandi before the Lord’s murti and before Nandi is a tortoise? Nandi’s presence is explained as the vehicle of Lord Shiva but why the tortoise? What is it doing there? What is its connection with Lord Shiva? Has this question ever crossed your mind? We simply go to the temple, pour water on the Shivalinga, bow our head and pray to Lord Shiva for His blessings. Nandi symbolises the asana (seat or vehicle), which is to be firmly seated in one place and posture. The process of withdrawing senses from the temporal world is known as ‘pratyahara’, signified by the murti of the tortoise placed ahead of the murti of Nandi. Just as a tortoise withdraws its limbs within its shell, we should withdraw our senses from objects of sensual pleasure. Asana and pratyahara are symbolic of the eight-fold path of yoga prescribed by Patanjali, which consists of yama (practise of precepts), niyama (practise of virtues), asana (postures), pranayama (breath control), pratyahara (withdrawal of senses), dharana (concentration), dhyana (contemplation) and samadhi (trance). We must understand the significance of these symbols and the science of these rituals. It is only then that such rituals will help us. In the past few centuries this science has been more or less dead in our country. Only empty rituals have survived and we certainly cannot derive any benefit from that.
Forgotten Scriptures
Rituals are not meaningless, they are mentioned in the Vedas. The Vedas have been categorised in three sections: The ‘karma’, or the rituals section; the ‘upasana’, or the worship section; and the ‘gyana’, or the knowledge section. The section which comprises the various Upanishads is the gyana section. The divine hymns of the various Gods form the upasana section. The verses that prescribe the hymn to be chanted to invoke a particular deity and the corresponding mantra that is to be chanted while performing a certain ritual constitute the karma section, and are called the Brahmana books. Many of us do not even know that the Brahmanas is a section of the Vedas which comprise of books elaborating the science and directions to the various rituals being performed for different occasions. The Brahmanas are religious books which explain in detail what worship or sacrifice is to be performed and when, which mantra should be chanted while performing a ritual and which deity should be invoked with which hymn. Examples of which mantra should be chanted while kindling a lamp or bathing the deity with panchamrita, or which mantra should be chanted while offering flowers to the deity are also explained. This profound and detailed science of religious rituals helps us in greatly enhancing our devotion towards God. Hindus have however been negligent and indifferent to religious scriptures. Hinduism is a great religion. It is the eternal and everlasting Sanatana Dharma, a living tradition, and not a dead civilization. Our seers and sages had explained this great science and religion to us, nevertheless we have forgotten everything. We have stopped asking questions such as why our temples are built with a definite layout; why the temple sanctorum has no windows; why there is only one entrance to the temple; why the temple spire is so tall; and why a flag is flown above the spire. Such questions must arise in our mind. From the day we stopped asking questions and our curiosity died, the science of our religion became soulless and a bundle of barren rituals.
Double Standards
The custom of not eating onion and garlic came to be accepted as being religious. Our people have become so religious that they abhor eating onion and garlic yet they willingly accept bribes. People visit temples, worship God and simultaneously indulge in sinful acts. They adjust and accommodate both God and sin. People have become very smart, they seem to be telling God, “We will maintain a relation with You but we will continue our sinful life, our double standards. We will donate for charity but we will not dither earning money through unethical means.” it is easy to meditate and be charitable but it is very difficult to stop earning through foul means. It is easy to indulge in good activity but difficult to avoid sinful acts.
Therefore, try to understand the true essence of religion. Religion should not be confined to Temples, Mosques and Gurudwaras, nor should it be confined to rituals. Religion is a flowing stream like the river Ganga, it teaches us with what spirit we should perform our duties and obligations and we should understand its science.
Our Debts to the Seers
Many modern scientific findings were known to Indian seers thousands of years ago. They lived a very simple life supported with high thinking, surviving on mere vegetables and water from the Ganga and wearing clothes made from the fibres of the trees. They discovered and presented profound truths of life to humanity. They were great thinkers and scientists in their own right and the more one thinks about their greatness, the more one adores them. Their requirements and expectations from society were minimal while their contribution to humanity was profound.
We are highly indebted to those ancient sages. We should perform Brahma-yagna in order to partially repay our debt to the rishis of yore. This can be done by studying the Vedas and other scriptures such as the Ramayana and the Bhagavad-Gita and by trying to live our lives in accordance with their teachings. Do not just ‘while away’ your time watching television or reading superficial magazines. Perform your Brahma-yagna. Do not entertain the illusion that by donating some money to an ashrama run by a sage or by offering some money at the end of a sermon or a satasanga session that you can be freed from the obligations of our rishis. You can be truly liberated from the obligation of those great souls only by living your life in accordance with their teachings. Read and reread what they have said and written, recollect their inspiring words, contemplate upon them and then live your life accordingly. It is a journey of listening, contemplating and dedicating your life to be lived in tune with their vision.
Please do not think that by offering money to a holy person you have fulfilled your duty towards him. If you are truly convinced by what he teaches, then with folded hands commit yourself to him saying karishye vacanam tava: “I will act according to your instructions.” That is exactly what Arjuna told Shri Krishna at the end of the Bhagavad-Gita (18.73):
nashto mohah smritir labdha
tvat-prasadan mayachyuta
sthito ‘smi gata-sandehah
karishye vachanam tava
“My delusion is destroyed as I have gained knowledge by Your grace O Achyuta (Krishna). I am firmly convinced of what You say and all my doubts have vanished and I will act according to Your instructions.” Instead these days when we finish speaking, people say “What you say is perfectly correct guruji but it is extremely difficult to tread this path of truth in this Kali-yuga, accept our monetary offerings and bless us.” By merely offering money you cannot escape bondage. No one can escape his responsibilities in this manner.
No one can be freed from their obligations towards the ancient seers. It is not necessary that you start practicing forcefully everything that they have said but you must start following at least a part of their teachings. You can begin by deciding not to hurt the feelings of others and avoid indulging in unethical acts. You must learn to respect all human beings, help the needy and console those who are in distress. Start in a way that suits your temperament, convenience and abilities. It is only then that you will begin the process of fulfilling your obligations to the rishis and other great souls.
Therefore study the scriptures and spread the knowledge you gain from your studies to others through talks, discussions and other methods. There should be no negligence on your part, you should study and discuss these issues daily. Try and study the verses of the Upanishads. You will derive immense pleasure and benefit from this endeavour. Similarly from the sessions of satasangas, you should pick up points and thoughts for contemplation and discussion. It is alright to sing kirtans. We sing kirtans when there is an appropriate mood and atmosphere. However it is more important that you get a plethora of thoughts to ponder upon so that you can contemplate and meditate upon them. That is the specific purpose of gyana-yagna.