This is a conversation between Arjun and Shreya.
They are discussing about the concept of Spirituality in Sanatana Dharma.
Hello Shreya.
Arjun, I find it fascinating how everyone born in the holy land of Bhārat has some familiarity with spirituality and devotion to God.
Absolutely, Shreya. We’ve all been brought up in a spiritual atmosphere since birth, with pujās and vrats at home, village festivals, bhajans, and pilgrimages. It’s deeply embedded in our lives.
And every Indian household has a shrine with an idol or portrait of their chosen deity. This devotion is truly a part of our culture.
Yes, and Bhagavān, another name for the Lord we worship, embodies six qualities: wealth, valour, fame, beauty, knowledge, and renunciation. These qualities make up what is known as Bhaga.
Interesting! So, the one who has Bhaga completely is Bhagavān, the creator, sustainer, and dissolver of the Universe, and the one who maintains Dharma.
Exactly. Jagadguru Śankarāchārya even established the worship of six deities representing each quality of Bhagavān: Vishṇu for knowledge, Shiva for renunciation, Ganapati for strength, Kartikeya for valour, Surya for fame, and Durga for power.
And there are 33 crore deities, each with unique powers. Regardless of which deity one worships, all prayers ultimately reach the Supreme Being, Lord Vishṇu.
Just as all water falling from the sky goes into the sea, all salutations offered to the gods go to Kēśava, the Supreme Being.
In Hindu philosophy, all deities represent different aspects of the one Supreme Being. Worshipping any deity with devotion is essentially worshipping the Supreme Being.
This perspective fosters a sense of unity and inclusiveness in our spiritual practices. Speaking of unity, let’s discuss the Trinity or Trimūrtis: Brahma, Vishṇu, and Rudra.
Before the creation of the universe, there was only Brahman. Brahman creates, sustains, and dissolves the universe. This cycle repeats perpetually.
Like a spider weaving a web, Brahman creates, sustains, and dissolves the universe. The time from creation to dissolution is called a yuga, and there are four yugas: Krita, Trētā, Dvāpara, and Kali Yuga.
Each yuga has different durations and occurs cyclically. Together, they form a Maha Yuga, which is 9000 divine years long.
Brahma, the creator, has Saraswati as His consort. Vishṇu, the preserver, has Lakshmi. And Rudra, the destroyer, has Parvati. Their energy and capability are personified by their consorts.
Worshippers of these deities have specific names: Vaishnavas for Vishṇu and Śaivās for Śiva. Followers of Śri Śankara, called smārtās, worship both Vishṇu and Śiva.
In times of distress and decline of Dharma, Lord Vishṇu incarnates on earth to protect the virtuous, punish the wicked, and restore Dharma.
The decline of Dharma is natural over time. When human efforts fail, Lord Vishṇu comes in an incarnate form to restore Dharma.
Lord Vishṇu has incarnated nine times so far and will incarnate as Lord Kalki at the end of the current Kali Yuga. Each incarnation aims to protect Dharma and bring balance to the world.
Arjun, I’ve been thinking about how in Bhārat, anything resplendent or effulgent is called a deity. It’s fascinating how deities can also be considered forces of nature or energy.
Indeed, Shreya. This energy manifests in various forms and is present in all aspects of the universe. Though invisible to the naked eye, it can be perceived through our senses and mind.
Every element in nature has two components: physical matter and latent energy with a specific ability. The personification of this energy is called a deity, and the ability is the deity’s divinity.
For example, fire’s inherent energy “to burn” is personified as Agni Dēva, the Fire God, and the sun’s inherent energy “to shine” is personified as Sūrya Dēva, the Sun God. Each element, planet, and star has a visible form and an invisible inherent power or energy, which is the deity or God.
Idols and icons are designed to symbolically show the divine powers of deities. They often have several hands, each holding a weapon to represent divine inherent powers.
The energy we perceive in the external world is also present within the human body. When we worship a deity with a certain wish, and that wish is fulfilled, it signifies an increase in the divine power within us, known as the grace of God (daivānugrah).
That’s a profound thought, Arjun. With this yajña, we worship the gods, and may they nourish us. May we be satisfied with one another and attain the highest good (prosperity).
Speaking of divine energy, Goddess Durga is the symbol of various energies like strength, courage, capacity, prowess, knowledge, intelligence, reputation, and fortune. She is known as Śhakti Swarūpiṇī, the embodiment of energy.
Generally, these forces of energy are at work when we perform tasks. But for complicated or tough tasks, we need intensified energy. For instance, when lifting heavy weights, we need greater strength, and when solving complex problems, we need sharper intelligence.
When performing such tasks, it’s advised to pray to Goddess Durga to muster the required energy within you. The repetition of the word ‘namastasyai’ in the sloka emphasizes aligning our thoughts, speech, and actions. This alignment, called trikaraṇa śuddhi, leads to successful outcomes.
The versatility of the sloka allows it to be adapted to various needs by substituting "śakti" with other words representing different forms of divine energy, like knowledge (vidyā), intellect (buddhi), strength (bala), courage (dhairya), fortune (bhāgya), and peace (śānti).
Exactly. For instance, to quieten an agitated mind, you may replace ‘śakti’ with ‘śānti’ and chant: “I bow again and again to the Goddess who dwells in all creatures in the form of Peace.”
Every village in India has a Shiva temple where Shiva is worshipped in the form of a linga on a pedestal called Gowrīpaṭṭam, symbolizing the inseparable nature of Shiva from Shakti.
When personified, Shakti is called Pārvati. Together, Shiva represents consciousness, and Pārvati represents energy, forming the source of the creation of the universe.
There are also temples in villages and towns for Shakti, known by different names like Murugulamma, Kāli, Durga, and others. These village goddesses protect the village from natural afflictions and the aspersions of the evil-minded.
Yes, like the "Katta Maisamma" temple on the lower tank bund of the famous Hussain Sagar Lake in Hyderabad, which protects the village with divine energy.
Vighnēshwara, or Ganesha, is the first deity to be worshipped in all rituals, ensuring the removal of obstacles and granting success. It’s customary to utter “Jai Ganesha!” while starting even a daily chore.
Lord Hanumān, the foremost devotee of Lord Śri Rāma, symbolises strength, intellect, foresight, courage, eloquence, devotion to duty, dexterity in work, and success in action. His statues are reminders of these ideals.
And the Sanātana Dharma tradition says the earth is guarded by divine forces in all eight cardinal directions, called dikpālakās, like Indra, Agni, Yama, and others.
In Vēdic astrology, the nine planets and twelve zodiac signs play a crucial role in shaping an individual’s horoscope. The continuous movement of these planets influences various aspects of our lives.
Both the Sun and Moon are considered as planets, along with two nodal points called Rahu and Ketu. Based on these positions, astrologers make predictions about a person’s life.
All these elements and deities together form a rich tapestry of spiritual beliefs, guiding us in our journey through life. Shreya: It’s truly awe-inspiring how deeply spirituality is intertwined with our daily lives.
Arjun, don’t you think festivals play a crucial role in bringing joy and a sense of community? They offer a wonderful break from our daily routine, bringing families and friends together to celebrate and strengthen their bonds.
Absolutely, Shreya. Festivals like Dussehra, Vinayaka Chaturthi, Sankranthi, Ayudha Puja, and Dīpāvali highlight our rich cultural heritage. Each one has unique rituals and significance, contributing to the vibrant tapestry of Indian culture.
It’s also heartwarming how these festivals emphasize gratitude, whether it’s towards farm animals during Kanuma or tools during Ayudha Puja. The communal aspect where entire villages come together showcases the collective spirit and shared joy.
Exactly. Most festive celebrations involve performing a puja to a particular deity, enjoying feasts, wearing new clothes, and meeting with near and dear ones. These traditions add to the joy and significance of the festivals, creating memorable experiences.
And let’s not forget the national days like Independence Day on August 15th, Republic Day on January 26th, and Gandhi Jayanti on October 2nd. These days are not just about celebration but also about remembering and expressing gratitude for the sacrifices made by our freedom fighters.
Yes, these days instill a sense of patriotism and unity in people. In modern times, festivals offer a unique opportunity to reconnect with extended family and the larger community, reinforcing social ties and cultural traditions.
Speaking of traditions, pilgrimages are an indivisible part of Sanātana Dharma. Temples are the pillars of Sanātana Dharma and social life, with at least one main temple in every village.
Yes, and if there is no formal temple, there is at least one Shiva Linga under a banyan or pipal tree. The main temple is usually located on the banks of a river or a man-made lake called ‘tirthas’, making visiting temples a ‘tīrtha yātra’ or pilgrimage.
Temples are built according to Sthapatya Vēda with sculptures reflecting Indian culture. They are sacred places for prayers and worship, and pilgrimage centres significantly contribute to the local economy.
Indeed. For example, Śri Venkateswara Temple in Tirupati, Śri Vishwanath Temple in Varanasi, and Śri Jagannath Temple in Puri are pillars of their respective cities' economies, boosting local tourism.
Another significant pilgrimage site is Ayodhya Dham, where a grand temple of Śri Rāma Lalla was consecrated in January 2024. It has become a significant pilgrimage site, attracting devotees worldwide.
Every temple in India is unique and has its own divinity. For instance, the twelve Jyotirlingas, eighteen Shakti Pīṭhās, and four Vaishnava Kshētras are mostly visited.
Pilgrimages encompass spiritual, cultural, social, and personal dimensions, offering spiritual purification, devotion, community bonding, personal transformation, and the fulfilment of vows made to deities.
They also significantly contribute to the country’s economy, providing employment through tourism services like cars, buses, trains, hotels, tour operators, and more.
Truly, pilgrimages reflect the profound respect for natural elements and their sacredness in Sanātana Dharma, purifying the soul, bringing spiritual merit, and connecting devotees with the divine presence in nature.