SAGUNA and NIRGUNA ARADHANA - COMPLEMENTARY APPROACHES FOR WORSHIP

AUM

SAGUNA and NIRGUNA ARADHANA – Complementary Approaches to Worship

(Based on and translated from Swami Sandeepananda Giri’s short talk on Facebook on 18/4/2020)

While referring to Saguna and Nirguna aradhana in my earlier speeches, many people had put forward the request to explain both the concepts in detail, how both are said to be complementary to each other and so on. So I shall begin by briefly describing each of these.

Saguna aradhana is worshipping the Divine by attributing forms and qualities to one's conception of God. Nirguna aradhana does not rely on any such external methods or means. Here, the devotee practices his devotion through introspection and meditation. It is the process by which the devotee realises the Truth within his own self.

So, can we say that both these approaches are complementary to each other? Yes, definitely. If so, how are they complementary? Well, let us look at it this way. When we do a Pooja (ritualistic act of worship), it is not always necessary that we offer our worship to the particular idol. We often conduct poojas in our homes, by engaging priests. Before the start of the ceremony, they make the sacred patterns, called Padmams, on the floor, using special coloured powder, made mostly out of natural materials like turmeric, rice powder, charcoal and so on. There is what is called the Ashtadala Padmam, or literally the eight-petalled Lotus, which typically has a bindu or dot in the center, the triangle, the octagon and the eight petals. This pattern, the Ashtadala Padmam, symbolizes all deities and practically everything in the universe. Each part of it is designated to each deity like Ganapathi, Guru, the Sapta Mathas and so on and each has a specific position in the sacred pattern. Thus the sacred pattern represents the deity or deities to whom the worship is offered. This conveys the fact that it is not necessary for the deity to have a form or image for the Pooja to be proffered. This is a common enough practice in Kerala’s system of worship. Thus Saguna Aradhana is worshipping through the means of some symbol or form which is supposed to represent the Divine.

 Whereas in Nirguna Aradhana, there are no such representations – the symbol, in fact, is one’s own self. That is to say, the seeker chooses himself/herself as the means to discover one’s true nature or realise one’s true Self.

Thus, fundamentally the ultimate aim of both the methods is Self Realisation. However, it is important that we understand this underlying principle. This Knowledge should be our guideline in our journey of discovery of the Self. Without knowledge, all such rituals become useless and will not lead to the goal of Realisation or Liberation. Sankaracharya says; “Jnana viheena sarva matena muktim na bhajati janma shatena” (Bhajagovindam)-“ without Knowledge, Man will not be able to attain Salvation even after a hundred births”. Thus Knowledge is crucial in achieving our ultimate aim.

Let us now look at the meaning behind some of the rituals. We offer water as part of the Pooja. What does that signify? Water is one of the Pancha Mahabhutas – the Five Primordial Great Elements, i.e Space/ Ether, Air, Fire, Water and Earth. The Universe is called Prapancha-(etymologically PrakarsheNa Pancheekritam)- literally meaning, that which has thoroughly undergone the process of Pancheekarana , the method by which these basic five subtle elements transform into gross matter. Thus these five elements make up the whole universe and everything in the universe is made up of these five. We, too, are made up of the combination of the Five Basic Elements. In the Yogavasishtam, ( a major philosophical text and is in the form of a conversation between Vasistha, the enlightened sage and Prince Rama, the seeker) Sage Vasistha tells Rama: “ Sarvatra Panchabhutani, Shashtam kinchit na vidyate, Patale bhutalevapi…Rama, everywhere there are only the Five Great Elements, you will never find a sixth, neither on earth nor in the netherworld.” Such is the importance of the Pancha Mahabhutas.

The Pancha Mahabhutas have a very significant place in the Pooja rituals. All the five are represented in the ceremony. When we offer water or use it as part of the rituals, it is actually to represent the Water element, one of the Pancha Mahabhutas. Similarly, when we use Sandal for gandham or smell, it signifies Earth and the flowers used represent Space/ Ether. The dhoop or incense sticks that are used stand for the element of Air and most importantly, the flame that is lit symbolizes Fire. Next comes the offering of the Naivedyam, the special food or dish. This is offered by saying “Amritaaya”.Amritam means that which does not perish, that which is eternal. What is truly eternal is true Knowledge or Realisation, which should indeed be the outcome of our devoted worship. Therefore the Pooja is conducted with the five items representing the Five Elements, along with the final offering of Naivedyam that signifies Realisation or Liberation, the culmination of worship. It is with this understanding that the Pooja is to be done. And the priest who conducts the ceremony would, no doubt, be aware of this principle. Thus, here you will see that Saguna and Nirguna methods are complementary to each other.

Another instance of how Saguna and NIrguna methods of worship are complementary to each other, is demonstrated in the description of Lord Vishnu in the 12^th Canto of Srimad Bhagavatam. The glorious form and ornaments of the Lord are beautifully portrayed here, along with the explanation of what each of these represent.

 kaustubha vyapadeshena swatma jyotir bibhartyajah

tat-prabha vyaapini saakshaat srivatsam urasaa vibhuh

swa-mayaam vanamaalaakhyaam naana guNamayeem dadhat

vaasas-chando-mayam peetam brahmasootram tri-vrt swaram

bibharti saankhyam yogam cha devo makarakundale

maulim padampaarameshthyam sarvalokaabhayankaram

 The Kaustubham , the gem on the Lord’s neck embodies the Supreme Energy of the universe. The mark of Sri Valsam on His chest denotes its brilliance. So, while the first is the cause, the next is the effect. Vanamala, the flower garland represents the world of Maya or Illusions. It is the outer world of colours, variety, names and forms, which is actually an illusion. The yellow cloth He wears symbolizes the Vedas and the sacred thread, the Pranava mantram or the sacred syllable of AUM. Makarakundala, his pair of earrings signify the Saankhya and Yoga philosophies. Saankhya philosophy expounds the principles of Existence and the Ultimate Truth, while Yoga is its practical side. For instance, the Ashtanga Yoga consists of eight limbs or requirements to achieve full Self-realization – Yama, Niyama, Asana, Pranayama, Pratyahara,Dharana, Dhyana and Samadhi. The description goes on further to depict Sankh, the conch, as standing for the principle of Water, Sudarshana Chakra, the discus, for the principle of Fire and  Kaumodaki, the mace, for the principle of Prana/ Air. (For full interpretation, please see Cano 12, Chapter 11)

So here you clearly see the description of the physical form of the Lord. Alongside, is the explanation of what each part stands for, as symbols of what is to be truly understood. So when we worship or meditate upon the form of the Lord, we should do so with this deep knowledge and awareness. Hereupon, we can distinctly see that the Saguna and Nirguna aspects are complementary.

In this context, let us remember what Swami Vivekananda used to say as an example. Swamiji used to point out that stone is God, but God is not stone. (Stone, here refers to the stone idols in temples or those used for worship.) This is based on the statement in the Ishavasya Upanishad- Ishavasyam idam sarvam- everything in this universe is pervaded by the Divine. Thus, all that is around us, even a stone, has divinity. But to say and believe that God or the Divine is restricted to just the stone idol in the temple would be a serious misunderstanding of who or what is God. Many people are under this delusion and for them God is just the stone idol. This misconception is what Swamiji clarified by his statement.

Another clear demonstration of the complementary nature of both forms of worship – Saguna and Nirguna- is contained in the famous verse by Adi Sankaracharya. In it, Acharya Swami says that he has committed three grave mistakes and asks for forgiveness.

roopam roopa vivarjitasya bhavato dhyaanena yat kalpitam
stutyaanirvachaneeyataakhilaguro doorikruta yan maya
vyaaptitwam cha niraakrutam bhagavato yath teertha yatraadina
kshantavyam jagadeesa tadwikalataam doshatrayam math krutham

O Lord, for you who are formless, I conceived a form and meditated upon it.

O Master of the World, you are indescribable in words, yet I ignored this inadequacy and sang hymns to praise you.

Your Omni-presence I denied by confining it to a few holy places in my pilgrimages

O Lord, please forgive these three offenses which I have brashly committed.

So what according to Acharya, are the three sins that he has committed? He says, “O Lord, to you who are formless, I conceived a form and meditated upon it.” Does God have a definite form? Of course, not. That is why God is referred to as ‘ Aroopi’, or the Formless One. Sankaracharya says that the first mistake he has committed is to have attributed a form to the Formless and meditated upon that form.

The second sin according to him-“ O Master of the World, you are indescribable in words, yet I ignored this inadequacy and sang hymns to praise you”. Anirvachaneeya means that which cannot be put into words or described. This is what the Upanishad (Kenopanishad) explains in the mantras:

yadvaachaanabhyuditam yena vaagabhyudyate |

tadeva brahma tvam viddhi nedam yadidamupaasate || 5||

That which is unexpressed by the word, that by which the word is expressed, know That alone to be  Brahman- and not this which people here worship.

Yanmanasaa  na manute yenaahurmano matam |

tadeva brahma tvam viddhi nedam yadidamupaasate || 6||

That which the mind cannot understand , That by which the mind understands, know That alone to be  Brahman- and not this which people here worship.

Thus Sankaracharya admits that he sinned by trying to sing praises in words about the Almighty Lord who is beyond the power of words to express.

About the third sin, the Acharya says- “You are Omni-present, all –pervading. Yet I denied that and confined you to a few holy places in pilgrimages”. The Almighty is limitless and of infinite magnitude. Yet it was as if assuming that the Divine presence existed in a few pilgrimage sites only. By saying that one has gone on pilgrimages to God’s abodes or visited the holy places like Kashi and Kailash for the Divine darshan/ vision would be to limit the Infinite One. 

Sankaracharya then asks for forgiveness- O Lord, please forgive me for the three disrespectful offences that I have committed.”

Now, does this mean that all such acts of worship are to be given up as meaningless? No, not at all! But what is to be understood is that the Ultimate Truth is beyond all this. These methods of worship are just our limited means. That is why when we do the arati/ deeparadhana  or light a lamp, we invoke this  mantra from the Kathopanishad:

“ Na tatra Suryobhaati, na chandra-taarakam

nema vidyuto bhanti kuto'yam agnih

tam eva bhaantam anubhaati sarvam

tasya bhaasa sarvam idam vibhaati”

“The Sun does not illuminate That. Neither do the Moon and the Stars have the ability to do so. Then what to talk about the lightening and fire ? That alone makes others shine and from that lustre everything else is illuminated.”

The mantra aims to convey- What really is the power of this flame? Is it capable of lighting That up? No. Because, even the Sun cannot illuminate the Almighty God or the Supreme Truth.  Neither can the moon or the stars. Then, what of this little lamp? Of course it is inept in doing so. But even so, this is just a gesture through which the Supreme is acknowledged.

So the sentiment should never be pretentious, where one thinks that one is doing God a favour by lighting a lamp, or doing an arati to illuminate God. But, if we light a lamp with awareness and as a symbolic act of dedication, it becomes meaningful and complete. It becomes a very significant act; and there is great beauty in that act of supplication.

In the Srimad Bhagavatham, we can see that this is the stance that Dhruva takes. It is Nirguna ardhana that he resorts to. After doing tapa/ austerities, the Lord appears before him. The boy asks for no boons. Instead, he sings in praise of the Lord, in a beautiful act of devotion. He addresses the Almighty thus in this brilliantly magnificent verse/mantra:

Yo-ntah Pravishya Mama Vaachamimaam Prasuptaam

Sanjivayatyakhila-Shakti-Dhara: Svadhaamnaa

Anyaamscha Hasta-Charana-Shravana-Tvag-Aadeen

Praanaan Namo Bhagavate Purushaaya Tubhyam

“The One within, who with His power that presides over the universal energy, entering my words and breath, and has brought to life my inert senses as well as my limbs, ears and skin - To you, O Lord, the Supreme Person, I offer my obeisance.”

This mantra should encourage us to contemplate thus-Where is it that my words originate from? Which is that source of Energy that empowers me with speech? And not just my own speech, but that of all living beings – the barking of the dog, the chirping of the birds… The Power that activates my senses and energises my hands and feet?  It is to this Energy that we must offer our salutations. We must never be under the false impression that this Energy can be pleased by our offerings and will bestow some special privileges on us. Nor must we suppose that we will be under Its wrath, if we do not make any offerings. It does not have any particular likes or dislikes. All that we can offer is our gratitude to this Supreme Energy. Our hymns and such are only acts of gratitude, or at best, an acknowledgement of that Divine Power. It is to this Knowledge that we bow in respect.

This Knowledge should be firmly established within us, even while we worship an idol or an image. To underscore the point, here is yet another illustration. Take the instance of our National Flag that we respect. We do not see it as a piece of cloth. Instead we look upon it as a representation of our nation. It symbolizes the country’s glory, its progress, cultural heritage, the nationalism and so on. Thus the National flag is an idol. On this idol, we bestow all  our positive wishes, expectations and patriotism for our country.

Therefore we should never look upon idol worship as something inferior. Indeed, it is a worthy practice. In fact we can observe idol worship everywhere, in many forms and in many spheres of life. We should not consider only sculptures of wood, stone or metal as idols. Any symbol , as said before, can be an idol. An idol is something that is a pointer, showing the way to a goal. In other words, it is the means to an end. However, a word of caution here. We should never be confused between the two- the means should never be regarded as the end. Very often we mistake the means to be the end and this leads to many harmful blunders. So the pointer, or the means is just a tool that we can use to help us reach our ultimate destination. Once we have reached that, there is really no need for the tool and it can be discarded. At that stage, we can remain blissful in the Ultimate Knowledge.

So this is what may be said in general about the Saguna and Nirguna methods of worship and how they complement each other. To conclude, I will draw upon a very well-known verse that can be counted to conform to the Nirguna method, but exhibiting the features of Saguna, alongside. It speaks beautifully of eight flowers that are dear to Lord Vishnu and which can be used to worship the Divine. The flowers for worship are, in fact, essential values. When we uphold these values in our daily lives, we are truly worshipping Lord Vishnu. By Vishnu, we do not mean any particular deity with an implied form. Veveshti vyapnoti iti Vishnuh -  That which pervades everywhere and encompasses everything is Vishnu. Thus Vishnu is the entire Universe and our worship could be offered to the Universe as well.

Here goes the verse:

Ahimsa Prathamam Pushpam ,Pushpam Indriya Nigraha:

Sarvabhuta Daya Pushpam ,Kshama Pushpam Visheshathaha

Dhyana Pushpam Tapa Pushpam ,Shanthi Pushpam Thathaiva cha

Satyam Ashtavidham Pushpoho,Vishnoho Preetikaram Bhaveth

The flowers are –

1. Ahimsa – non-violence in thought, words and action towards all creatures. 2. Indriya nigrahah – control of the senses. 3. Sarvabhuta daya – compassion towards all beings. 4. Kshama – Patience

5. Dhyana – Meditation. 6. Tapah – austerities. 7. Shanti – Peace . 8. Satyam – Truth

Mahatma Gandhi is an exemplary person who has used these flowers the most. Particularly, non-violence, the value which Mahatmaji  upheld as highest to guide his actions. To him, non-violence meant not just physical non-aggression, but extended to being calm and compassionate in our speech and emotions as well. Restraint on our senses will serve to maintain a disciplined lifestyle.

Being compassionate and considerate to all beings - animals, birds and plants, included - is one of the essential values that we must cherish. Putting out a bird-bath , especially in summer is an instance. Birds and animals do appreciate such kindly deeds. We often find crows come and hover around our homes and even sometimes even knock on our windows, asking for their usual feed, don’t we?

Patience is yet another important value, so relevant in the present times. Meditation helps in streamlining our minds, while practicing austerities helps in finding a higher meaning to life. To view and accept even unfavourable circumstances as favourable is an aspect of this value. By remaining calm and peaceful, inside and outside, we nourish the value of Peace in this worldly life. There is great value in being truthful in our words and deeds. This is of utmost importance to us as well as in our relationships with others. Satyam, Truth, is again, as we all know, the value that Mahatma ji held as most sacred to him.

Cultivate and maintain these values in our everyday lives and it will be the most beautiful way to worship the Divine. These eight flowers are the best -they are ever-lasting and will never fade.

QUIETUDE

QUIETUDE

Brittle crackle of dry leaves
Squirrels at pesky play
The whirring of wings
The muffled thud of bark
Deer and buck quietly grazing
In the dappled white light
Tiny ants on a tryst
Amidst huge dry logs
Clouds gazing in the pond
A far away song
Stones in silence
Basking in the sun
Immobile*.....
Peace smiling at me
From Thy myriad faces I see

P.S - A few lines jotted during a quiet, divine hour I spent alone in the woods at the IIT Madras campus. The word "Immobile" is used to suggest the stillness I experienced- but it also denotes the peace I enjoyed without my mobile phone !

THOUGHTS AT WAGHA BORDER

As we walked between the railings, to take our seats on either side of the tarmac, I could feel a ripple of excitement going up my spine. For, here at Wagha border, I had just to glance across to catch my first ever glimpse of Pakistan. This could well be the sentiment of most of the 45 members of my group, who were travelling from Kerala, way down south. Our group was on the Amarnath Yatra with Swami Sandeepananda Giri and Wagha Border was en route. And so here we were in time to watch the Beating the Retreat ceremony which is performed every evening on both sides of this Indo-Pak border.

Wagha, for the uninitiated, is an army outpost, lying between Amritsar and Lahore. The distance from Amritsar would be about 28 kms.

Earlier in the day, we visited Jallianwallah Bagh, the Durgiani temple and the spectacular Golden Temple situated in the ‘Pool of Nectar’, from which Amritsar  (Amrita saras) gets its name. The city as we know it today dates back to the 15^th century, but its association with Ramayana is proof that the city existed many thousands of years earlier. It is here that Sage Valmiki wrote the epic and the place is said to have been blessed with Lord Sri Ram and Sita Devi’s presence, during their years in exile. Today the city is the center of Sikh history and culture and trade—a beehive of activity, bearing testimony to Sikh enterprise and hard work.

But to get back to the Wagha Border ...

Soldiers form the Border Security Force of India and Pakistan Rangers on the Pakistan side go through the exercise of Beating the retreat and Change of Guards every evening at 6 pm, marking the end of the day and bringing down the respective national flags.

As we settled down in our positions, one began to take in the atmosphere and the feel of the place. From the small office building, loudspeakers were blaring patriotic filmi music of the sixties. The fairly large gallery, across the building was jam-packed and people kept time to the music. Some girls even got on to the tarmac to do an improvisation of the bhangra. Every now and then, after each song, slogans like “vande mataram” and Bharat Mata ki jai”, would be sounded over the speakers, which were greeted with lusty cheers from the gallery. The patriotic fervour was almost palpable. As we waited for the actual ceremony to begin, I was reminded of the crowd at an India - Pakistan ODI cricket match, waiting for the opening batsman.

The formalities began when a six-footer of an Indian soldier, marching and thumping the land with his boots reached the last point of the Indian border. The soldiers on both sides of the border do not carry rifles or guns, but they pound verbal artillery at each other while performing the ceremony. Their eyes and actions reflect the manner in which shells are fired across the border. The ceremony ended with the respective national flags being brought down on both sides to the accompaniment of the blowing of bugles.

By this time, the sun, which knows no man-made boundaries, had made its way to the Pakistani side. It caressed that land with the last golden rays with as much affection as it did earlier on the Indian side. Frankly, the whole exercise left me with a brooding sadness. While cries of Bharat Mata ki Jai rent the air, all I could feel was empathy for that maternal heart that was weeping as she stood in front of her children split into two enemy camps. Much like Kunti Devi whose heart was torn apart when her first-born Karna and her younger children,the Pandavas, fought against each other. If only they had realized they were brothers, no Mahabharata war would have taken place. If only people of the world today realized the significance of this message of Universal Brotherhood, no blood would be spilt unnecessarily.

WHITHER MY LITTLE LIGHT ? – KutOyamagnih

na tatra sooryo bhAti na chandratArakam

nEmA vidyuto bhAnti kutOyamagnih

tamEva bhAntamanubhAti sarvam

tasya bhAsA sarvamidam vibhAti

A beautiful mantra found in the Upanishads. This is often chanted during the ‘Arathi’ or offering of lights before the deity. No translation would be faithful to or encompass the true meaning of these short verses. For indeed, there are layers of meaning. And the mantra is doing just what it is meant to do – helping one or leading one to journey to one’s inner depths to reach the ultimate destination of Self- realization. – MananAt trAyate iti mantra.

A rough translation of the mantra would be:

The sun cannot illumine That; neither can the moon and stars; nor can the bright flashes of lightning. Then whither this little light of mine? Indeed That does shine, following which everything reflects That light. In That light (brilliance) all of this Universe is illumined.

As mentioned earlier, this mantra is chanted while doing the ritual of Arathi with lighted lamp or burning camphor. The ultimate purpose of any ritual is to lead one to Brahman or Atma, which in common parlance is God. (The ritual and mantra are nothing but means to an end – the end being God – realization of Self-realization. Both are one and the same and once you realize that Truth, you are really realized!)

Thus, as the mantra indicates, the sun, moon, stars or even the lightning are incapable of revealing that Supreme Light. Its brilliance is such that it cannot be comprehended by our naked eye. How then can this little fire that we wave before the deity be expected to show us that vision? Yes, we do know the futility of the action… yet, in full knowledge of that ‘ignorance’, we offer the Arathi in It’s honour. We hope and pray for that true light to be revealed and lit in our hearts.

Indeed,That alone is the real light. When That is shining, the sun, the moon, the lightning, the fire and all else are its reflections. And yes, that verily is the light that opens our inner eye to see that the light shining within us is the same as the Supreme Light. Hence the last line of the mantra – In That Light all the universe is illumined. That is to say that when we realize the truth about our Self, everything else becomes crystal clear and bright in the light of that Knowledge.

Having reached that Ultimate Destination of the Abode of the Supreme, which is our Self, there is no more going back to our mundane, earthly selves. This is also the import of the similar metaphor in the verse 15.6 of the Bhagavad Gita, which contains the pure essence of the Upanishads.

na tad bhAsayate suryo
na shashAnko na pAvakah
yad gatva na nivartante
tad dhAma paramam mama

Neither the sun, the moon nor fire can illumine that Eternal state. And for one having attained that state which is My Supreme Abode, there is no going back to the material world

What is true spirituality?

What is true spirituality?

I have often pondered on the real sense of the term "spirituality" and wondered how  it is commonly understood to mean " religious" - well, in the sense that " religious" is also commonly understood !

To me, spirituality has nothing to do with religion - not that religion is a bad thing. But, spirituality as I see it, is an individual's inner culture that is simple and positive. A state of mind that is unselfish, inclusive, considerate to the world we inhabit, compassionate and forgiving. A state of mind that has faith that the reason for one's existence is not "I" but the Supreme Source. A state of mind that is fine-tuned to that Source in joy and grief, in jubilation and disappointment, in chaos and calmness, in commotion and stillness, in noise and silence....

Let me quote Swami Tapovan Maharaj from his book "Ishwara Darshan" (published by Chinmaya Mission) where Swamiji echoes his thoughts on spirituality:

" To indulge in wicked acts, night and day, without fear of God and to sit for half an hour or one in the morning and evening with closed eyes in stark- like meditation is not what is called a spiritual life. See God inside and outside and everywhere, know all creatures big and small to be forms of God and therefore treat them all with respect and love, never deviate an hair's breadth from truth,duty and good conduct - this is true spiritual life. When the snake -charmer plays upon his pipe, even the deadly cobra sits spell-bound for a time. Is there any spirituality in it?

Moreover none can make any progress in spiritual life without developing noble qualities. Get rid of haughtiness, pride, covetousness and anger. Cultivate the spirit of renunciation,dispassion, physical and mental control,truthfulness, cheerfulness, friendship, mercy, liberality, straightforwardness, non-violence. These go to the very foundation of spiritual life.

...Sweet, loving, balanced life always and everywhere - that is true spiritual life. In it there is no room for sorrow, bewilderment, pleasure or pain. It will be peaceful and majestic like the waveless, mighty ocean..."