Dharma Vahini

Next, do you ask about the abode of God, the residence of the concretised formful aspect of divinity, the Aalayam (Temples) or Matham (Monasteries) or Mandiram (Shrines), and the rules of Dharma relating to it? These rules have overgrown and bound these institutions, following the whims and prejudices of various authorities. They (rules) have led people away from the practice of Dharma and contemplation on Brahman and even from carrying out proper Karma (Action); they have confounded the devotees by their variety and unreasonableness. They are insisted upon with blind belief and, so, they have done much harm to the welfare of the world itself. In fact, these rules and formalities form the foundation for the growth of atheism.

Think deeply over the true functions of the Temples! Temples are centres of Saadhana (Spiritual Discipline), where the aspirant is guided to attain Satya Saakshaatkaaram (vision of the Truth). They are Aadhyaatmika Kayaashaalas (Spiritual Institutions). They are academies for the promotion of Shaastraabhyaasa (systematic study of Scriptures). They are institutes of super-science called Satya Vijnyaana (the science of Absolute Truth). They are laboratories for Jeevita Parisodhana (testing of the values of life). They are hospitals for the treatment and cure not only of the “Bhavaroga” (disease of birth-and-death cycle), but even the “Manoroga” (mental disorders). Temples are gymnasia for training man to eliminate his Daurbalya (weaknesses and incompetencies), Anumaana (Doubts and hesitations), and Ahamkaara (Egotism). Temples are the impeccable mirrors which help to reflect the Hridaya Saundarya (Pure Inner Beauty).

The purpose of the temple is to awaken Maadhavatvam in Maanavatvam (Divinity in Humanity), by inducing man to regard that the physical frame in which he lives is itself the Devaalayam (Abode of God) and he, the Jeeva, himself is Deva (God). Therefore, the aim of all the Achaara Vyavahaaraas (formalities, rites and rituals) of the temple must be conducive for the blossoming of the Brahma-Jnyaanam (knowledge of Brahman). Any act and behavior which help in the awakening of spiritual wisdom are considered as Shaastra vihita karmas (acts prescribed by the scriptures). And, any act and behavior that do not favor the development of spiritual wisdom are considered as Shaastra viruddha karmas (acts contrary to the scriptures). The purpose of the temples is for attaining the ultimate peace and realization of Truth by turning our worldly thoughts, worldly rights, worldly activities, worldly understandings towards Godhead. All the modes of worship are basically to make man clearly understand the eternal, charming, inherent and essential relationship that exists between man and God, and make him experience that eternal oneness with God. The role and responsibility, purpose and manifesto of temples are full of depth and profundity. The decadence of temples depicts the descending of man’s awareness of the Self; and, the ascendance of temples shows the rise of his awareness of the Self. It is the mark of temples to express the intimate relation between the temple and the Aatma (Self). Today, all the customs and practices followed by the temples and religions should promote the development of Bhakti, Jnyaana and Vairaagya (Devotion, Spiritual Wisdom, and Detachment), and must comply with them. If we keep aside the modern-day sciences that are deceitful, all the customs and traditions prescribed in the true ancient scriptures are virtuous observances that cater to this world and also to the world beyond. The scriptures teach man to properly shape his activities and behavior, or rules and rites, or observances and procedures keeping in mind Bhakti, Jnyaana and Vairaagya as major goals.

Of these three, Bhakti, Jnyaana and Vairaagya (Devotion, Spiritual Wisdom, and Detachment), Bhakti is the Empress. Achaara Vyavahaaraas (rules and rituals) are the maids-in-waiting; the Empress treats her maids with kind consideration and favour, no doubt; but, if the rules and rites which are but ‘servants’ and ‘aides’ disregard the Empress viz. Bhakti, they should be mercilessly dismissed. All our activities and behavior, or rules and rites must therefore subserve the glorification of the Empress, ‘Bhakti’; this is the sum and substance of the principles of Satya (Truth) and Dharma (Righteousness). It is only then, that the spiritual aspirant can reach the goal of life.

Bhakti helps the attainment of the bliss of merger with the basic Brahman in the most natural way, by canalizing towards the Lord the Manaḥpravṛttis (Mental agitations), the Indriya Vikaaraas (sensory cravings), and the Bhaavadhaara (Emotional urges) of man. It sublimates them all to a higher Divine plane. It is by following this path of Bhakti that all the Devataarchana kalaapas (systematic worship of the Lord) in temples had originated. In the temple, all the various ceremonies, right from the ‘awakening of God’ in the early dawn to the ‘laying in bed’ late at night, are all intended to heighten and promote the devotional feelings of the mind. Each devotional feeling of the mind in its turn helps the sublimation of the appropriate emotion, in a peculiarly charming manner. All these Bhaavataraaka (twinkling stars of devotional feelings) finally dissolve and disappear with the Satyabhaavodayam (dawn of Self-realization). The Praakrta Bhaavas (usual feelings of ordinary life) become elevated by the stamp of worship and dedication to the Almighty Presence.

The Lord will evoke in each, the emotion which that person associates with Him. As you keep shining in the quality of Sadbhaava (goodness), you will be able to see the true form of the Lord. If He is conceived as a Bhootam (Monster), He will devour you as a Monster! If He is pictured and believed as the Bhootaanaatha (master of the five elements), He will manifest Himself as the Lokanaatha (Lord of the Universe). Perhaps, you might ask, how? Well! Why talk about the possibility of your questioning so? The fundamental foolishness of the Kali Yuga (Age) is this attitude only. ‘Seeking advice’ has now become a fashion, a fashion which is indulged in by both, those who know and those who don’t. This is irrespective of whether they follow the advice or not. People jump into this ignorance, thinking that it is a mark of respect and to make others feel that they are knowledgeable. They have to be pitied, more than condemned. For, no one can lay down “thus and thus only”, as far as the matters related to the Lord are concerned.

Jnyaana (Spiritual Wisdom) and Vairaagya (Detachment) might have some Pramaanas (standards of measure), but Bhakti (Devotion) is its own Pramaana. Bhakti has no other Pramaana. For, it will assume many forms, adjusted to the attitude of the Bhakta (Devotee). Kamsa, Jarasandha, Shishupala, Hiranyakashipu, etc., took up the attitude of hostility to the Lord; so, the Lord manifested Himself as their enemy and finished their careers. If the Lord is conceived as the Most Loved One, as Jayadeva, Gouranga, Tukaram, Ramdas, Surdas, Radha, Meera, and Sakkubai did, He manifests Himself as the nearest and the dearest and showers Aananda (Bliss). The innocent, simple folks (little ones) take the sun to be similar to the kumkum (vermilion) dot on its mother’s forehead; but, the grown ones see it as a sphere of effulgent heat. This shows the effect of the mental picture on the process of comprehension. In the case of Godhead as well as of the temple, the same law applies.

It is proper that man should have an exalted attitude towards the Lord as well as the habitation of the Lord, viz. the temple. This attitude also yields great good. While it is quite natural and appropriate that man should picture Maadhava (God) in human form, it is not desirable to assume that He is just an ordinary individual with flesh and blood. It is the principle of Bhakti (Devotion) that He is conceived as an extraordinary embodiment of sublime splendour!

The feelings aroused by and during worship must be sweet and melodious and must, imperceptibly, transform the worldly cravings of man; they must not awaken or inflame the latent animal instincts of man. Take this example: Tyagaraja forgot that he should go to bed, in his elation to see that Rama was put to bed! Here, you should infer, not that Tyagaraja made Rama sleep (!) in a swing; you should infer that Rama seated Tyagaraja on the swing of devotion and gently swung him.

Instead of remembering your child in its cradle when you swing your Ishta-devata (chosen Lord) in the silver or golden cradle, you must cultivate the attitude of seeing your chosen deity, Rama or Krishna, in the cradle, when you swing your own child in it! So too, when you stand before the installed Ishta-devata in a temple, you must get confirmed in the installation of Brahman in your own heart, as the real base of your existence. It is to instil this feeling alone that the rites and ceremonies of temple-worship have been organised, but they should not be mistaken as ordinary worldly activities.

So, you should not take the Sita-Rama, Radha-Krishna, Lakshmi-Narayana, or Parvati-Parameshwara in the temple as ‘pitiable couples’, eking out a miserable existence in the cramped sanctum sanctorum, subsisting on the food given by the Archaka (an officiated priest in a temple) and slaking thirst with the drinks that he offers! Also, without knowing the inner significance of the temple rituals, the doors of the inner shrine are not opened in some temples saying, “The Lord is sleeping,” “The Lord is taking food,” etc. This is quite meaningless and absurd. They sometimes even enforce silence, for, “The Lord is asleep, and He might be awakened too soon by the noise.” There will be no chance at such times even for emergent pleadings.

Statements such as these may cause wrong conclusions and conceal the true significance of the temple ceremonies. Also, many non-believers of God who are not able to know the true significance of these ceremonies raise many ridiculous queries like, “Will the Lord not feel sultry inside? Will He not feel the need to come out to answer the calls of nature?” Such worshippers who are believers of God and the carping unbelievers of God are both ignorant of the real principles of temple-worship. That is the reason for the present decline in the moral standards in the world. The temple should not be misinterpreted on secular principles at all. Extreme refinement in feelings is needed and only the attitude of devotion can ennoble and beautify feelings.

Today, on account of new-fangled views, temples have become objects of derision. This is a sad state of affairs. Therefore, it is necessary to reveal publicly the real objective of temple-worship and elevate temples to the status which is their due. The temple must prosper once again by bringing these ideals to action.

How stupid is it to be under the impression that the Lord sleeps as you do when a lullaby is sung, or that He wakes up as you do, when someone calls on Him aloud, or that He eats, when some food is placed before Him, as you do, or that He starves, as happens to you when not given regular meals! How foolish to subject the Lord who fills up the entire universe down to the minutest part of the atom, who transcends the Time, who is effulgent beyond imagination and merciful above all expectation, to that stature to the carping criticisms of cynics and the false theories of the ignorant!

Can you bind the Lord to a timetable, as you can do to a devotee (Bhakta)? Travails don’t fall upon the devotee during a fixed time, do they? Does the devotee, who is bound by the chains of time held by the Lord, have to wait till the Lord is awakened from sleep? Oh! the foolishness of it all! The infant can cry for milk at any time; the mother too will rise from sleep and feed it. She won’t push it off, saying, “Do not clamour for milk when I am sleeping!” Well! Some dependent innocent children-like devotees may conceive the Lord, who is the Universal Mother and the Universal Father, like above. If the Bhaavas (Feelings) are conceived on these lines, the concept of ‘disturbing Lord’s sleep’ completely vanishes without any trace.

It all depends on the progress of the mental faculties; man must reach the supreme level which guarantees universal happiness. The Lord is Sarvamayudu (Immanent everywhere - Omnipresent); He is Sarvasamarthudu (Capable of doing everything - Omnipotent); He is the Sarvasaakshi (Universal Witness - Omni witness); He is Sarvajnyudu (All knowing - Omniscient). These truths must be taken as axiomatic, and all Saadhanas (disciplines, ceremonies and rituals) must be arranged and interpreted, in conformity with those truths. No low, demeaning feeling must be associated with the worship of the Lord, or with His name and form. Therefore, the highest devotional feelings are very essential. To say that the Lord’s sleep will be disturbed, that one should not interrupt Him while eating, etc., and that at such times, the doors of the temple must remain closed is, to say the least, infantile. It does not indicate a broad, proper, or correct attitude. When the emotion of Bhakti (Devotion) gets ripe and blossoms more fully, these low, secular feelings melt away into nothingness.

One small incident comes to mind now. Once in Calcutta, in the Kali Temple constructed by Rani Rasmani, a Gopala idol fell down and its foot sustained a little break. Since many elders declare that according to the scriptures, a broken image should no longer be worshipped, Rani Rasmani started arrangements for getting a new one made by sculptors. Ramakrishna heard of this, and he reproached the Rani, saying, “Maharani, if your son-in-law breaks his leg, what will you do? What is the correct thing to do? Bandaging the foot and setting it right, or discarding the son-in-law and getting another in his stead?” The elders and Pandits were dumbfounded. The broken foot of Gopala idol was affixed and set right, and the image was installed and worshipped as before. See, when Bhakti (Devotion) is purified and is ascendant, the Lord will be patent even in a broken idol. This too is the Dharma declared in the Shaastras (Scriptures).

When the doors are closed, the rules might say that they should not be opened; but, that is only a general direction. For, when persons like Sanaka, Sananda, Jayadeva, Chaitanya, etc. come, it becomes impossible to follow the rule, is it not? Lord Krishna turned round at Udupi to give Darshan (Holy audience) to His devotee; Shiva yielded before the intensity of Nandanar’s devotion. So, from this it is evident that all the ceremonies or rites and rituals of temple-worship are to be prepared purely based on the principles of Bhakti (Devotion) and nothing else. The reason for closing the temple doors should not be viewed as a rule or custom connected with the Lord; such rules have been prescribed by experienced elders for some subtle reasons unconnected with Divinity.

One may have doubts regarding the practice of these rules. It is as follows. You must have rules that do not conflict with the highest conceptions of the devotee. If the temple ceremonies have no fixed timings and rules, the temple will not be able to instil Bhakti (Devotion) in the mind of the ordinary man; certain limitations and regulations are needed even to arouse devotion, steadfastness, discipline and fervour in people. That is the reason why certain hours are laid down for the entry into temples and for the opening of the shrine for worship. Such restrictions are not incongruous to the main principle. For, the aim of the temple is to promote Dharma and to develop the inner culture and spiritual discipline.

Human behavior, attitudes, ceremonies and rituals — all have to be subservient to the overall need to grow in spiritual or divine wisdom. So, certain rules and timings are necessary in general, no doubt, for the correct performance of temple rites. Otherwise, ordinary men will not learn steadfastness, faith, and discipline and they will not grow in Bhakti (Devotion). Therefore, the doors of the temple can be kept open not only during the regular fixed timings but also at other times on special devotional occasions, keeping in mind the best interests of the people. And, in this, the responsibility of the Archakas (temple priests), of Dharmakartas (trustees of temples), and that of the temple visitors is great indeed. Everyone must be aware of the actual purpose and the need of temples so that the temple rites can be carried out with Shraddha and Bhakti (Faith and Devotion). No one should forget or ignore this basic fact: “Temples are meant for the progress and welfare of mankind.”