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.
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.
- Pradeep (Light)
- Karpur Pradeep (optional)
- Jal-Shankh (Water-filled Shankh),
- Vastra (Cloth),
- Pushpa (Flower) and
- Chamar with
- 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.
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.
The 5 organs of action are:
- Organ for Speech - Mouth
- Organ for Prehension i.e., grasping or seizing - Hands
- Organ for Movement - Feet
- Organ of Excretion - Anus
- Organ for Procreation – Sexual organ
The Tamasika Ahamkara gives rise to the
5 Tanmatras which are the subtle elements.
The 5 subtle elements are:
- Sabda (sound),
- Sparsha (touch),
- Rupa (form),
- Rasa (taste) and
- 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.!
