Significance of Aarati (Vesper Service) Items

Aarati Items Significance

by: Nandini Mitra Banerjee                                                                                                 23 May, 2020

1      Introduction:

Anybody familiar with Hinduism has sometime or the other witnessed Aarati in a temple which is part of Nitya Puja. Aarati is also known as the vesper service which is usually conducted at dawn and dusk.

Aarati consists of usually waving light in a rhythmic pattern in front of the deity accompanied most of the time with ringing of bells and incense is burnt on the side. First time I witnessed aarati by a Ramakrishna Mission swami involved the incorporation of Pradeep (Lighted Lamp), Jalshankh (Water-filled Conch Shell), Vastra (Woven Cloth), Pushpa (Flower) and Chamar (Fan) along with the ringing of Ghanta (Bell) all through the process. 

This act is called Aaratrikam commonly known as Aarati. Sometimes the word is misspelt and mispronounced as ‘aarti’ which means distress/affliction/suffering.

The whole synchronous movement is very beautiful to watch but was there any significance? Obviously, I turned to my Sproogle ... ahem…Spiritual-Google (Revd. Swami Dayatmanandaji) to find out if any of these meant anything. To my utter amazement, a whole plethora of deep science was poured out!
So here is penned my understanding. First let’s start with the symbolism of the aarati items. 

2      Aratrik/Aarati Items:

            The following 5/6 items are pattern-waved in chronological order with love and reverence to welcome, please and address the deity.

1.       Pradeep (Light)
2.       Karpur Pradeep (optional)
3.       Jal-Shankh (Water-filled Shankh),
4.       Vastra (Cloth),
5.            Pushpa (Flower) and
6.       Chamar with
7.           Ghanta (Bell)

2.1     Symbolism of Arati Items:

In the Aarati, Pradeep (Light) is the first item used. Two types of Pradeep are used most of the time. PanchaPradeep (5 lights) and Karpur Pradeep. Karpur is camphor. As light dispels darkness, the light of the Pradeep signifies the light of WISDOM which dispels the ignorance (darkness). The light helps us to see the form.

2.1.1     Pancha Pradeep:

The 5 (Pancha) lights signifies the Pancha Bhutas (5 physical/gross elements). Since light dispels the darkness, by waving the Pancha Pradeep to the divine, we seek to be removed of our ignorance (darkness). Our Ignorance is taking this world of pancha-bhutas as real, forgetting the Divine reality behind it. We wish to behold the unchanging Reality (Brahman) appearing as the 5 elements, by the Light of wisdom.

2.1.2     Karpur Pradeep:

The Camphor in the Karpur Pradeep does not require any other substance to light it like oil, wick etc. It lights very easily and when burnt out, nothing is left behind. 

The Camphor also signifies the MahaKarana, The Great Cause, that does not require any other cause for it to be. It is also known as Swayam-Prakash-Tattwa. Meaning it illumines itself thereby throwing light on others.

The Camphor also signifies Purification by its very nature of lighting up immediately. God’s name illumines us just like that. God’s name is Swayam-Prakash. God’s name leads to God causing jivatman to merge into paramatman and hence nothing is left behind because everything is God.

Another explanation given is that it represents the soul which wants to burn in the fire of love until there is no separate self remaining but only LOVE, only God, Only Paramatman, only the Infinite.

2.1.3     Jal Shankh:

The Jal Shankh is water-filled conch shell which is rhythmically waved and the water poured out depicting the life-giving element water without which Life cannot survive. The water too comes from God.

2.1.4     Vastra:

Vastra is a cloth. The holes in the cloth signify the space, the vast space that cradles the entire universe and stretches beyond. This Space resides in God.

2.1.5     Pushpa:

The Flower. The fragrance of the flower signifies the earth which incorporates the peculiar quality of smell. The incense also bears the same quality. Mind naturally gets associated with the thoughts of divine when the smell of incense wafts in.

2.1.6     Chamar:

The Chamar has been used even in the ancient times to fan regal personalities and of course the deities. The billowing mass of off-white colored threads from a wand (yak tail) when swayed in a rhythmic fashion produces a nice cooling breeze. The breeze represents the wind which produces the soothing sensation of touch on our skin. Touch is a very important aspect of all living creatures. Actually, whatever we experience through our 5 senses is actually our sense organs touching the object of experience.

2.1.7     Ghanta:

The Bell. The deep sound of the bell resounds, reminding us of the Nada Brahman, the anahata Dhwani that sages hear/perceive - the source of creation and beyond.

Let us delve into why these 5 elements are indicated in the aarati.

3      Our Universe of Perception:

Man has 5 senses: CHAKSHU (eyes - see), KARNA (ears - hear), NASIKA (nose - smell), JIUVHA (tongue - taste) and TWAK (skin - touch).  Perceptions through these 5 sense organs determine our individual (customized) STHULA (Gross) universe and the SUKSHMA (Subtle) universe.  Behind the physical organs are the Jnanendriyas (Subtle organs) which actually functions with the help of MANAS (MIND) to determine what we see, hear, smell, taste or touch. Our Universe consists of these 5 dimensions intertwined so seamlessly that only the removal of one makes us feel the absence acutely. Examples to illustrate this point follows.

If any of the Jnanendriyas do not function, even though the corresponding physical organ works flawlessly, one will not be able to perceive through the organ. I will narrate my own experience here. I suffer from migraine. Once, as I was ready to go to work; just wanted to water the plants outside the house before starting off. There was bright sunshine outside. As soon as I finished watering and stepped into the garage, all of a sudden something popped in my eyes (just like it happens in migraine when one gets the light aberrations) and something popped inside my head simultaneously. Boom... I was blinded completely! I didn’t know what to do. I thought ok now Thakur wants me to be blind. I had no phone with me and neither could I see. So, I composed myself, felt my way back into the house and lay down on the floor to prevent myself from tumbling down the stairs. The pain inside was so severe, I think I lost consciousness.  In the evening after work, my husband was astonished to find me lying on the floor in middle of the house and to my utter relief I had my sight back! Intensive tests were done and the verdict was: - my eye-organs were completely alright.! The doctors theorized that my optical nerves at the base of the skull must have stopped functioning suddenly as I was in my right state of mind (cognizing everything else). Thus, if any Jnanendriya stops functioning, one of the 5 dimensions of our universe will be lost completely like I lost my sight.

Similarly, if Mind is not functioning one will not be able to cognize. Sometimes when we are engrossed in a book, someone may be calling us but we cannot hear or if a mosquito bit us we wouldn’t know. This happens when the Manas (Mind) is preoccupied with something else and not functioning through our Sravanendriya or Sparshendriya respectively.

Thus, we need the physical organ, the corresponding subtle organ (Jnanendriya) and Manas to be functioning simultaneously to cognize that particular dimension of our Universe.   

4      Evolution of the Universe:

Samkhya Philosophy of Hinduism states that the universe is created by the samyoga (mystical contact) of Purusha - the Self (consciousness) and Prakriti (inert) – the primal matter. Purusha is the Consciousness and inactive principle while Prakriti is the non-conscious active principle. Thus, the samyoga of the two is necessary for creation (like the example of a blind person carrying a lame person on his shoulder, together they can see and walk).

Vedanta Philosophy states that the universe is created by ParamaPrakriti (Ishwara) which is the Saguna manifestation of Brahman. The Purusha of Samkhya is the Nirguna Brahman of Vedanta. In Vedanta Philosophy, Prakriti is a manifestation of Brahman.

The following is taken from Samkhya which is totally agreed upon in Vedanta. As Taittiriya Upanishad of Vedanta states in Chapter two: Brahmananda Valli Lesson One Verse II: ‘...tasmaadvaa etasmaadaatmana Aakaasha sambhutah. Aakaashadvaayuh. Vaayoragnih. Agneraapah. Adbhyah prthivi…’

               

4.1     Prakriti

Prakriti consists of 3 Gunas viz., Sattva, Rajas and Tamas. Before creations all the 3 Gunas are held in equilibrium. After the Samyoga, Rajas and later Sattva and Tamas start vibrating thereby breaking the equilibrium.

  The entire evolution of the universe is from the Sukshma (Subtle) to the Sthula (Gross). The following process is outlined below.

4.1.1     SUKSHMA JAGAT

4.1.1.1      Mahat (Cosmic Intelligence)

   From Prakriti first comes Mahat – The Great One (Buddhi). Mahat ascertains and decides. Sattvika buddhi has attributes like dharma (morality), jnana (knowledge), vairagya (dispassion) etc. Tamasic buddhi is ajnana, adharma, aasakti etc.

4.1.1.2      Ahamkara (Cosmic Ego)

   From Mahat arises Ahamkara (EGO) – feeling of ‘I’ and ‘mine’ – abhimana.  There are 3 types of Ahankaras based on the association of the three Gunas.

4.1.1.2.1     Sattvika Ahamkara

      The Sattvika or Vaikaarika Ahamkara gives rise to the Manas (MIND).

4.1.1.2.2     Rajasika Ahamkara

      The Rajasika or Taijasa Ahamkara gives rise to ten organs viz., 5 Jnanendriyas (organs of Perception) and the 5 Karmendriyas (organs of action). The Indriyas (sense organs) are not the physical organs but the Shakti (power) associated with these organs to function.

4.1.1.2.2.1 Pancha Buddhindriya/Jnanendriya

      The 5 organs of perception/knowledge are: 

1.      Karna/Shotra (Ears) for Hearing

2.       Tvak (Skin) for Touch

3.       Chakshu (Eyes) for Sight

4.       Jivha (Tongue) for Taste

5.       Nasika/Ghrana (Nose) for Smell.        

4.1.1.2.2.2 Pancha Karmendriya

      The 5 organs of action are:  

1. Organ for Speech - Mouth
2. Organ for Prehension i.e., grasping or seizing - Hands
3. Organ for Movement - Feet
4. Organ of Excretion - Anus
5. Organ for Procreation – Sexual organ

4.1.1.2.3     Tamasika Ahamkara

       The Tamasika Ahamkara gives rise to the 5 Tanmatras which are the subtle elements. 

4.1.1.2.3.1 Pancha Tanmatra

      The 5 subtle elements are:

1.   Sabda (sound),
2.   Sparsha (touch),
3.   Rupa (form),
4.   Rasa (taste) and
5.   Gandha (smell).

4.1.2     STHULA JAGAT

So far, all the above are beyond our sense perception i.e., Sukshma (subtle). Now comes the outline of our Sthula Jagat (gross world) that we interact with every day. The Sthula Jagat is made up of Pancha Mahabhutas defined below.

4.1.2.1      Pancha Sthula Mahabhutas

  The Pancha Tanmatras give rise to the Pancha Sthula Mahabhutas which our sense can perceive. They are as follows:

4.1.2.1.1     Vyom/Akasha (Space – associated with Sound)

       From the essence of Sabda Tanmatra, AKASHA - the SPACE, is produced which has the quality of SOUND which is perceived by the EAR.

       In Aarati this is represented by Vastra/Cloth.

4.1.2.1.2     Marut (Air– associated with Touch sensation)

       From the essence of Sparsha Tanmatra, combined with Sabda, MARUT - the AIR, is produced which has the qualities of TOUCH and SOUND.

       In Aarati this is represented by Chamar.

4.1.2.1.3     Tej/Tejas (Fire – associated with Sight/Forms)

       From the essence of Rupa Tanmatra (color/form), combined with Sound and Touch, RUPA - the LIGHT or FIRE, is produced which has the qualities of COLOR, TOUCH and SOUND.

       In Aarati this is represented by Pradeep.

4.1.2.1.4     Apah (Water – associated with Taste)

       From the essence of Rasa Tanmatra (taste), combined with Sound, Touch and Color, APAH - the WATER, is produced which has the qualities of TASTE, COLOR, TOUCH and SOUND.

       In Aarati this is represented by water in Jal-Sankha.

4.1.2.1.5     Kshiti (Earth - associated with Smell),

       From the essence of Gandha Tanmatra (smell), combined with Sound, Touch and Color, KSHITI - the EARTH, is produced which has the qualities of SMELL, TASTE, COLOR, TOUCH and SOUND.

       In Aarati this is represented by Flower.

All the above are related to the Cosmic Jagat. How it relates to individual at the microcosmic level is described below.

4.1.3     MICROCOSMIC JAGAT

Swami Vivekananda in his Complete works Vol 2 in the Chapter: A study of Sankhya Philosophy states that:

‘… and what is in the cosmos must also be microcosmic. Take an individual man. He has first a part of undifferentiated nature in him and that material nature in him becomes changed into this Mahat, a small particle of this universal intelligence, and this particle of universal intelligence in him becomes changed into egoism, and the into sense-organs and fine particles of matter which combine and manufacture his body.’

5      Conclusion

Thus, through the aarati, the individual, JIVA, reminds oneself that everything, the entire Universe including the Jiva himself, evolves from God, is permeated by God and dissolves in God. There is nothing to call “my own”. Life is nothing but, as the Bengali saying goes: “Ganga Joley Ganga Puja” Worship of Mother Ganga with Ganga Water.!