Mandalam Musings Day 15 Temples and Deities – How are they Consecrated?

 

Mandalam Musings Day 15

Temples and Deities – How are they Consecrated?

We talked about the proclivity of people towards different paths for attaining the same goal, based on their innate tendencies. Among spiritual seekers, some are drawn more towards the path of knowledge; some towards the path of service, and some towards the path of devotion. Whether it is based on these or various other spiritual aspects, a seeker needs to find a way to access the divine within to continue in the path of self-inquiry. Remember the concept of the ever-elusive ‘x’ in mathematics? 

The impersonal energy as a Godly concept is easier said than grasped by most people. People need some solid concepts and bhava - imagery to hold on to, even though they are trying to meditate upon the ultimate reality with no defined name and form. The concept of deity worship (Vigraha- Pooja) came into existence as a methodology. God as a concept is all-pervading and all-encompassing. But to access that concept, most of us rely on an instrument. Vigrahas are such devices. In Tantric traditions, they are called Yantras, literally meaning machines.

Vigraha – Visheshena Grahayati iti Vigraha – Vigrahas are very special devices that are centers of energy conceived and consecrated to achieve definite end results. They can be names, forms, words, places, and a combination of these in various proportions. They are not only symbolic expressions of a greater principle that cannot be expressed in words, but they are also special abodes where seekers can get inspired and rejuvenated. As Swami Chinmayananda puts it, a cow’s essence is its milk, and it is pervading all through its body. But to draw the milk, one must access its udder.

Brahman, personified is akin to the case of fish living in the ocean. Its life is beyond conditions and limitations (Aparimeya) imposed by us. The fish in the ocean is unfamiliar to most of us and we end up keeping a fish in a fish tank to enjoy the sight in our living room. We know that the water in the fish tank needs to be kept at a certain temperature and it needs to be exchanged periodically. This fish needs to be fed with the prescribed food and be taken care of regularly. Any changes to the conditions of the surrounding water would be detrimental to the fish’s welfare. Vigraha Pooja is like this. Once the Pooja is established for a consecrated Vigraha, it must be observed properly to enjoy the benefits.

It starts with imagery of the deity, a form of Lord, in the mind of a noble person (Bhava-Avahanam) who passes on the concept to a sculpturer who would make a sculpture using pure materials, be it a metal, a piece of wood, or a slab of stone.  Such a fresh-made Murti (sculpture) has one aspect of life or divinity in it – Existence, Sat. On to this deity form, a spiritually awakened person transfers life energy, Prana, following certain rituals. Purity in thought, purity in material, and purity in action are required to make a sculpture into a deity, a Vigraha. At this stage, the deity is imagined as having a ‘life’ of its own, and several associated conditions are envisaged and conceptualized to accompany the Bhava or mode of that deity, in the Vigraha. It's like a child being born into a family. The family has certain traditions and ways of conducting their life and the child imbibe those aspects as soon as it takes birth.

The spiritual master who transferred the prana energy is considered as the father (Tantri) of that deity and the idol is a perpetual minor as per the Indian laws. That means the society needs to maintain its rights, protect and nurture the deity once it has been imparted with the life energy. The society also undertakes the responsibility to maintain the associated conditions established at the time of consecrating the deity. Any deviations to these can be done only with the permission of the Tantri and conceptually, the deity. Almost all deity worship systems, especially in Kerala are Tantric in nature. The deity of each temple comes with a certain set of rituals, Mantras, and rules of conduct and Sabarimala also falls under the Tantric system of worship.  All the specialties of that deity (Vigraha) have been well established ever since the consecration of the temple and the devotees maintain them.

If we do not follow the prescribed form of worship and the associated conditions, the deity will cease to have ‘life’ and the temple would lose its significance. There are many such temples in India, with its lost glory and significance. Invaders and others who wanted to denigrate the temple system of worship have destroyed many temples and disfigured the Vigrahas.  Some of them did it by imposing unnecessary and uncultured changes to the system of worship there. In Sabarimala also such threats have been there, once by trying to destroy the temple and lately by trying to change the traditional concepts behind the Vigraha of Lord Ayyappa.

Mandalam Musings Day 14 - Spiritual Practice is a ‘Tapa’ – a Penance

 

Mandalam Musings Day 14

Spiritual Practice is a ‘Tapa’ – a Penance

Sant Keshavadas writes in the book 'Self-Realization' “A man who practices any spiritual discipline rigidly, at any cost, is really doing a ‘tapa’. The inner meaning of ‘tapa’ is burning. It burns all karmas and all ignorance. The daily practice of ‘Sandhya Vandana’ or morning and evening meditation, daily reading of the holy texts, daily chanting of the ‘Gayatri Mantra’ several times, daily worshipping god, are all tapa’s.” If it is rigidly practiced at least for forty-one days at a stretch one should certainly reach one step higher than before, in the path of truth. The Vedas declare: The foundation of all creation is ‘tapa’. Brahma, the creator got the ability to build the universe by doing intense tapa.

The 41 days of Vratham entails following certain daily conducts. It starts with getting up early, taking a bath, and then visiting a nearby temple or a place of worship at home. On the first day of Mandalam the devotee wears a mala made of Rudraksha beads symbolizing his commitment for the upcoming 41 days of an austere life.  He removes the mala only after completing the 41 days. He eats simple and sattvic vegetarian food without too much oil and spices. He pursues the study of a scripture or a text on spiritual awareness, daily. He conducts all the worldly activities in a dharmic manner – fair and just. He maintains a humble lifestyle and he wears simple attire in black or blue. He refrains from shaving his beard and cutting his hair during this period.

In the evening also, the devotee takes s shower and visits a temple, and does some spiritual practices, yoga, etc. During the 41 days, he practices complete celibacy. He should not be spending time with anyone who can create agitation in his mind, sexual or otherwise.

During this time, they should avoid the company of women between the ages of 10 and 50, even his own wife. Why is it that during the Mandala Vratham, the practice of celibacy is taken as a serious aspect of austerity? Is the Lord Ayyappa’s legend conceived as being partial to men and discriminating against the womenfolk? At Sabarimala, women of childbearing age, between the age of 10 and 50 are not allowed to take part in the pilgrimage as an age-old tradition and as a legal restriction. Is there a valid reason behind it? We will look at these aspects one by one.

The person undertaking the austere life is getting a taste of living the life of a monk for the 41 days period and some of the habits he develops during this period are going to stay with him throughout his life. When the next year’s Mandalam season arrives, he is ready and willing to repeat the Vratham. In most cases, we find that the seeker eagerly anticipates the arrival of Mandalam each year.

Mandalam Musings Day 13 - The Purpose of Human Life

 

Mandalam Musings Day 13

The Purpose of Human Life

Human life has a purpose -It is our Dharma or essential goal – the pursuits of finding this purpose in life differentiate human beings from animals. An animal is content with its life if it has a sense of security, fed well, and gets to mate in season. But a human being is looking for more fulfillment in life. Once a person gets an urge to pursue self-inquiry, he is looking for the ways and means to pursue that. Scriptures and teachers help us in this quest. Indian Scriptures have in them a mind-boggling number of Gods and Goddesses (Devatas) in the pantheon – 330 million of them. Why are there so many Gods in the scriptures when the Vedas talk of the Ultimate Reality, Truth or Param Porul, as the One? It is because everyone has the right and responsibility to inquire and know the Truth in his or her own terms—nothing more, nothing less.

Listening - Sravanam- Listening to scriptures by getting together with like-minded people who are moving on the same path or who have already been for a while is essential for our growth. In such Satsangs, we hear inspiring stories and incidents which can uplift our spirit.  From books, lectures, and discourses of Gurus, and other men of wisdom, we hear about the various philosophies and tenets of the Sanathana Dharma – this is Sravanam –intent listening with sraddha.

Contemplation – Mananam – This is the process of pondering over the matter heard in the discourses and at the Satsangs from various sources. This is the process where we critically evaluate whether the information obtained and its practice are conducive to a peaceful and happy life, without inflicting pain upon others. Bhagavd Gita says “Uddhareth Atmanaathmanam, Na Atmanam Avasaadayeth’ – meaning we must raise ourselves by self-effort, and never cause our own decline, for we are our own friend and foe. Mananam gives us clarity to the scriptural and spiritual teachings given by men of wisdom. It is to be noted that not all teachings are suitable for everyone alike and that is the reason why we have so many Devathas and schools of philosophy (Darshanas).

Dwelling on the teachings- Nidhidhyasanam – Practicing the learning thus assimilated after logical contemplation is a sure shot way to live the philosophy, we chose. This may be in the form of rituals to keep us on the path of spiritual inspiration and eventually, it could take us to a state of meditation. In Ayyappa worship throughout the period of Mandalam, we carry out Sravanam, Mananam, and Nidhidhyasanam regularly. The meditative culmination of this is the Darshan of Lord Ayyappa after the Vratham and pilgrimage to Sabarimala.   

Depending on the stage of one’s preparedness in life he ends up pursuing a path of Dwaita, Vishita-dwaita, Adwaita, or a combination of the three. Most of us follow a hybrid practice of spirituality where we go through these three systems of spiritual life daily, moment to moment. During the 41 days of austere life, the Vratham, prescribed for the pilgrimage to Sabarimala abode, we undergo all three spiritual paths and their combinations. Although we want to consciously choose a path to follow, many seekers feel that the path becomes clear and effortless as the self-inquiry progresses.

Mandalam Musings Day 12 - Accessing the Divine within

 

Mandalam Musings Day 12

Accessing the Divine within

 Once a person decides to seek the truth, he has got two clear paths in front of him. One is a relatively easier path of following the prescribed methods of religious rituals with full faith that may even be a blind belief.  Second is the path of self-inquiry, with an open mind to study and try out the directions provided by pioneers who have already walked the path. Sanathana Dharma does not ask of a seeker to subscribe to the path of blind faith, although such faiths are not alien to our culture either. We follow a pluralistic philosophy where diverse views are not only tolerated but encouraged and celebrated.

That is the reason why we have an array of 330 million Gods and Goddesses! Among these, we see plants, living creature forms of animals of land and water, birds, and humans. We see inanimate images made of stones and wood, with umpteen different names and forms. We see nature itself as God and God’s myriad ways of expression. However, our dharma sees all these varied forms as expressions of the same ultimate reality, Brahman. “Ekam Sat, Viprah Bahuda Vdanti” Truth is one, but men of wisdom talk about it in diverse ways.

In the Indian philosophical thoughts, we consider six main ones as the ‘Shad Drashanas’ - Boudham, Charvvakam, Naiiyyaayikam, Jainam, Saamkhyam, and Yoga. The Santhathana Dharma is so diverse in its character that even the atheistic philosophy – Charvvakam is also an accepted line of thought. In this, there are adwaitha followers and dwaitha followers, and everyone in the spectrum between. The scriptures such as Ramayana and Mahabharata, etc., are considered illustrative examples of life expounded in the Vedas. In those scriptures, it is also mentioned that the stories that appear in them are ‘na tu paramarthyam’ (not true, as really occurred in a physical sense). Quoting this, some argue that all the scriptural stories are just a few cock and bull stories. The Sanatana Dharma has no quarrel with people who consider those stories as mere fiction, but it insists that there is room for people who consider the inspirational stories in those scriptures are true and real for their life’s purpose and conviction. Stories related to Lord Ayyappa are also such scriptural episodes and those who want to be inspired by the wisdom are encouraged to drink in the life-uplifting nectar they provide.

We have the same right to see a Devata form in a piece of rock and not to see one. A person can choose whether to worship an image of God or not. A sculpturer is not really creating a new form when he carves a shape, he is merely chipping away everything in that piece of stone that is not the image he conceives from it. Whatever form of God we choose, or we choose a God concept with no name and form, or even if one chooses not to have a belief in the concept of God, Sanathana Dharma does not have any issue with those concepts. All paths lead him to the ultimate destination, whether he recognizes it or not. Depending on the sincerity and intensity of the chosen path, the efficacy may be differing.

Mandalam Musings Day 11 - Bhavanam Sannidhaanam

Mandalam Musings Day 11

Bhavanam Sannidhaanam - Home of a devotee is the abode of Lord Ayyappa

Once a devotee decides to take up the 41 days of Vratham, the whole family is fully engaged in making it the best possible experience for all of them, even though only one person may be taking part in the pilgrimage to Sabarimala Sannidhanam, the abode of Lord Ayyappa. That is why families try to make their homes an abode of the Lord. This is done by making the premises of the house as clean and sacred as a temple. The Sannidhanam (abode of Swami Ayyappa at Sabarimala) is so pious that all devotees get transformed into the bhava of Lord Ayyappa there.  So, our homes (bhavanam) should become the Sannidhanam, so that the Mandalam period makes an abode of the Lord at every devotee household.

The family takes up a vow to maintain a life of simplicity with purity in thoughts, actions, and in the materials used – be it for day-to-day use, or for religious rituals. Lord’s presence is said to be Sachidananda – Sat- Chit- Ananda. That is existence – consciousness- bliss.

All that exists has the dharma – quality- of existence. That is the first characteristic of God-li-ness. That means, everything that exists is God. With that logic, there can not be anything other than God. Entities with no discernible life force fall under this category and as soon as an entity is conscious of its own existence, it has the second dharma – consciousness. Living entities are in this category with the dharma of existence and consciousness. Plants and animals including humans are part of this group whose level of consciousness varies widely. It is said that humans are capable of finding bliss (Ananda) in life and that makes him close to a complete being. At least, there is a potential for each one of us to be a ‘complete being’ with the three dharmas integrated into one living entity, i.e., Sat-Chit-Ananda.  That is the Adwaita state all human beings should strive to attain. 

In the 41 days of Vratham prior to the pilgrimage, one tries to make his existence pure and his consciousness pious. He seeks to attain bliss in the process, and the process makes an indelible imprint in his psyche. The whole family helps him in the process, and they get ample rewards in return as the devotee returns from the Vratham and pilgrimage with a renewed attitude and behaviour. Effects of the annual ‘41 day’s Ayyappa therapy’ helps society in various ways. Daily practices of religious rituals, meditation, and good deeds would hasten the process and the habit stays for a lifetime. As per Sanatana Dharma, the effects continue to guide the life entity even after the physical body perishes.

Mandalam Musings Day 10 - Rituals for the Mandala Vratham

 

Mandalam Musings Day 10

Rituals for the Mandala Vratham

So, during the Ayyappa Mandala Vratham, that is for 41 days, we try to prepare our lifestyle to develop good habits that are productive and noble to pursue. Good habits lead to good character, and good character determines our fate. That means, our fate is our own making. During this Vratham, we need to ensure the purity of body, mind, and spirit - prerequisites for any devotional effort.

Mandala Vratham is an entry point for many people to embark on a spiritual journey they never knew before. Millions of people take to a life of austerities during the Mandalam season and refrain from ego-centric activities that are conducive to more and more mental agitations. Devotees try to pursue the simple life of a mendicant, trying to maintain external and internal peace and purity. It is not easy in the beginning; but as the days pass, they find it manageable and after a while, the simple lifestyle becomes enjoyable to most people. Mental peace brings about joy in life and naturally, relationships become cordial. Enmities give way to friendliness and cooperation.

As part of the acharam, related to Sabarimala pilgrimage, before embarking on the 41-day austere life, the devotee takes permission ritualistically from his parents, and seek the guidance of a senior Ayyappa devotee who has done the pilgrimage many times before. An Ayyappa devotee who has done the pilgrimage 18 times is a qualified Guruswami.  He also seeks permission from the family deity and elders. Usually, he takes this as an opportunity to settle the differences he has with friends, relatives, and neighbours.

He wears a mala made of beads as a symbol of having committed to the 41 days Vratham. Henceforth, he is an Ayyappa and usually addressed as Swamy or Ayyappan. Whenever the devotee feels that he is wavering from the strict regime of the Varatham such as celibacy, vegetarianism, etc., he seeks help from the Guruswamy to bring him back to the path of austerity. Devotional discourses, singing, chanting, and meditation sessions are held regularly to keep the devotees in the path of Vratham.

Even in the offices and workplaces with a strict hierarchy, people behave as if they are true brothers with the same goal in life – not just to live and let live, but to pursue higher purposes in life. If the Ayyappa- Mandalam season brings about noble habits in one’s life, our guru lineage’s efforts have found fruition. In Kerala, the crime rate goes down significantly during the Mandalam period, and the consumption of alcohol reduces amongst the people getting ready for the Sabarimala pilgrimage. The “Ayyappa effect” is quite palpable throughout India - especially in South India. Mandalam season is also a great opportunity for commercial activities related to the pilgrimage. Several millions of people take up the pilgrimage and the Kerala economy depends on it.

Mandalam Musings Day 9 - Habits – Religious Practices – Acharams - are for Life

Mandalam Musings Day 9

Habits – Religious Practices – Acharams - are for Life

Philosophy practiced is the way of life, and it is achieved through daily religious routines or Acharam. It is well known that a HABIT is very difficult to discard; mind you, the Habits of Ayyappa culture - you want to keep them for life! In the path of self-inquiry, self-discipline or control over the mind and senses is a prerequisite, whereas it is not necessary for a religious path as someone else is doing the thinking for you anyway!  One can start practicing spiritual inquiry during the Mandalam period.

Lord Ayyappa’s legend, complete with His life, philosophy, the age-old traditions and the resulting culture come to our guidance if we want to inquire and find the truth on our own. If one is not so lucky to find the truth, experienced travelers vouch that their pursuits have been worth the trouble for the sheer joy of the wonderful experience of contemplation leading to meditative moments in life they enjoyed.

In the traditional Sadhana Chatushtayam (the four-fold system of spiritual practice), a seeker is instructed to control his mental activities by adopting a lifestyle with Viveka (discrimination between real and unreal), Vairagya (reduction of attraction towards worldly objects and actions), Shad-Sampathy (developing six mental attitudes of tranquility, etc.), and Mumukshutva (yearning for liberation). This is very tedious for common people to practice, but Mandalam period provides us with a taste of this tradition followed typically by serious spiritual seekers who have dedicated their lives to an ascetic life.

It is at the stage of self-introspection that Ayyappa devotion becomes a reality of life for self-improvement. 41 days – a Mandalam- is considered a period that is adequate for human beings to engage in habits, good or bad, that can last a lifetime. Once a habit has set in one’s life, it is easy to continue with it throughout his life, and that is the intent of observing the 41 days of pious life during the Ayyappa- Mandalam.

Habit is a word that has a very interesting connotation. Once you form a habit, good or bad, it is very difficult to get rid of it. From “H A B I T”, you try to remove ‘H’ – still, “A BIT” remains. You try to remove ‘A’ also – still the “BIT” remains. You try to remove ‘B’ too, still “IT” remains. You try to remove “I”, the ‘me’ factor ego – even then “T” remains. That is ‘time.’ The time factor is something we cannot fathom. It may take a long time to get rid of a bad habit. However, human nature is such that good habits are easily forgotten, and people fall back into their old ways. After the Ayyappa Season also, we see this happening amongst the seekers.

Mandalam Musings Day 8 - Three Schools of Spiritual Philosophy

 

Mandalam Musings Day 8

Three Schools of Spiritual Philosophy

 In the Indian system of religious philosophy, Sanatana Dharma, there are three main schools – the Dwaita school, the Vishshta dwaita school and the Adwaita school.

In the story of Hanumanji, he has compellingly told Sri Rama about the three bhavas – three paradigms – with which he sees the Lord. In the first aspect as a humble servant of the Lord, Hanuman is ready and willing to be an obedient follower of the Lord’s commands. Here the Lord and the disciple are distinctly different and each one is playing roles with unique goals. It can be a relationship like that of a child and her mother or a disciple and a master. This is the Dwaita School – literally meaning, the School of Duality.

In the second aspect, Sri Hanumanji talked about, as a living and throbbing entity – Jeeva - that imbibes energy from  nature and inspiration from the Lord, He is practicing Vishista Dwaitha – Qualified Duality.  Here the Lord and the devotee are separate, but the devotee is basking in the reflected glory of the Lord. He gets his vital energy from the Lord and so does all the other millions of living and non-living entities in the universe.

The third affirmation Hanumanji makes is very special. He proclaims that at the level of Atma- the soul, ‘I’ and the Lord are inseparable. is the Adwaita School (school of non-Duality). There is no concept of ‘two’ entities here. It is this level of oneness, that the Ayyappa Pilgrimage is motivating all devotees to attain. Interestingly, Jesus also had the vision to proclaim, “I and my Father are one”. In the Islamic Sufi tradition also, such aphorisms are there.

Modern science is in agreement that all objects in the universe are made up of the same ‘stuff’; that is, matter is nothing but energy in different forms. In the ultimate analysis, at the molecular and atomic level, unity can be observed in entities that are movable and immovable. The diversity is only in the expressions and the names we have given to those expressions.

During the 41 days of austere life, each devotee Ayyappan wants to emulate the qualities of Lord Ayyappa and try to be worthy of addressed by that name. Here the devotee and the Lord are aiming to be one and “Tat Tvam Asi” is practiced as expounded in the Adwaita philosophy. But it is not easy to achieve this level of clarity for mere mortals. As the saying goes, imitation is a way of appreciating and emulating what you want to be. A devotee Ayyappa is trying to emulate the Lord Ayyappa, first by being a humble devotee, practicing the Dwaita school; then move to basking in the Ayyappa glory, being part of the Lord, practicing Vishista Dwaita with the hope that he can feel one with the Lord. As he undertakes the strenuous pilgrimage and gets the Darshan of Ayyappa, he may get an instant of realization of the Adwaita state.  Adwaita is not a philosophy or lifestyle you practice, but it is the awareness you realize, the state of your real being.

Mandalam Musings Day 7 - The Path of Self Inquiry

Mandalam Musings Day 7

The Path of Self Inquiry

 Once you have subscribed to the idea of self inquiry as opposed to being a mere believer, there is no other magic to spirituality than the daily practice of awareness!  In the path of self-inquiry, self-discipline or control over the mind and senses is a prerequisite, whereas it is not necessary in a typical religious path, as someone else is thinking for you anyway!

Prayers asking the Lord to provide you with anything special are not necessary as everything we need is inherently present within us. Spirituality is a matter of achieving clarity of vision in what we already possess. Here, there are no shortcuts—one must work at it and take the full responsibility to behold that vision. That vision leads to the “Who am I” inquiry, and ultimately, self-realization. In fact, men of wisdom say that the realization of ultimate reality is nothing that we achieve. It is a state where nothing needs to be achieved, and that is our natural and original state of being. 

Praying for achieving certain goals is also not alien to Hindu religious practice and it is valid. It is quite okay to ask the Devata of your choice to beget something, but be prepared to receive whatever is granted to you. Because it is like you, in childhood days, asking your parents for some toys. You can ask for anything you want, but a caring parent would give you only what you need and what you are capable of managing.

Many of us pursue a model of spirituality that is best described as a hybrid—combining religious and spiritual lives in varying proportions depending on our innate nature. This duality has always been there in human development, and scriptures provide interesting poetic episodes where such concepts have been elucidated by sages. These are wonderful plot points in the myriad of stories that turn the course of direction for the master storyteller and the reader-disciple.

The episode of an instant of Sri Hanumanji and Sri Rama in conversation is unique in its purport and intent. You see the disciple to be as mature as the guru in these types of conversations. Sri Rama asks Hanuman, “Who am I to you?” Hanuman replies, “In the physical level, in deha budhi, you are the Lord and I am your servant; in the sense of me as the living and throbbing individual entity, jeeva, I am part of you; and at the level of Atma, the Self, you and I are one and the same. I have concluded this on my own, by doing self-inquiry. That is the clear understanding of “Tat Tvam Asi”

Deha budhya tu dasoham

Jeeva budhya tvad amshaka

Atma budhya tvam evaham

Iti me nischita mati:

Ayyappa culture provides us with the full spectrum of practices and penance (Tapas) required to prepare us for a spiritual journey at the pace of our own choice and inclination.

Mandalam Musings Day 6 - W5s of Spirituality

Mandalam Musings Day 6

W5s of Spirituality

Many great souls, Mahatmas, have used a variety of scriptures as the basis of their inquiry, and have amazingly came up with very similar visions of the Ultimate Truth. In my opinion, there is great merit in reading and studying the life and teachings of these gurus, as a daily practice.  They have inspirational stories to tell, and they keep you excited about the possibilities of self-realization. Well-known Mahatmas of the past, like Adi Shankaracharya, Ezhutthachan, Sri Narayana Guru, Swami Vivekananda, and Ramana Maharshi, as well as the Gurus of recent times, including Swami Chimayananda, Sri Sai Baba, Mata Amritanandamayi Amma, and others, have laid wonderful paths of discipline and spiritual practice for our guidance. You, I, and the Mahatmas are all divine beings, or at least potentially we are all divine! 

In short, practical spirituality can be summarized using the famous W5 (What, Why, Who, Where, When), and a How!

What is Spirituality? It is the way we think and acts in life. It is about taking full responsibility for our own thoughts and actions, without depending on anyone else. Please note that depending on someone and getting inspired by someone is entirely different in terms of attitude.  

Why? We need to develop a readiness to face any situation in life by developing mental tranquility and a proper attitude. Most of us face situations that are difficult, even impossible to change, but our attitude can be changed. Of course, the journey is solitary.

Who? You and I, on our own terms. It is not just for the Sadhus and priests. No doubt, all Mahatmas, religious or otherwise, are our teachers, but no one other than our own self is there to take us through life’s ups and downs, to the journey’s end.

Where? Right here, wherever we are. There is no need to wait until we get into the company of Yogis in the Himalayas. It is in our houses, workplaces, parks, and playgrounds.

When? Spirituality is right now, in this life, at this moment. There is no need to wait until we get older, or eventually die and get in line to be chosen for heaven or hell. Spiritual life can bring heaven here, for the self and the people around, and even for the environment. 

How? By practicing mindful awareness, guided by inspiring spiritual disciplines as shown by men and women of wisdom. Inquire. Inquire. Inquire. Of course, we should be willing to make mistakes of our own before finding that path to freedom.

Practicing the Ayyappa culture every year during the Mandalam season is a practical way of spirituality that encompasses all the W5s. Lord Ayyappa showed us the ‘How’, through his inspirational life of dharmic duty, dynamism, contemplation, and ultimate awakening to the higher reality. 

Mandalam Musings Day 5 - Spirituality: the Way of Life & Diversity is its Essence

 

Mandalam Musings Day 5

Spirituality: the Way of Life & Diversity is its Essence

Spirituality is about self-inquiry and pursuit of Truth. This may ultimately lead to personal conviction and faith, based on that experience. It is not based on a belief system that someone else created for you. It is not based on just ‘one book’ or just ‘one person’s’ revelation or the teachings of just ‘one messenger’. It is a universal calling without any limitations of nationality, color, gender, or status. In Sanathana Dharma we have thousands of books, thousands of gurus, thousands of messengers, and thousands of inspirational stories about fellow seekers who can guide us on the path of spirituality. They show us the paths and ask us to think critically and question the ways before convincing ourselves of the best path to pursue. Interestingly, Sanathana Dharma does not negate any paths of self unfoldment if it is not to denigrate any other paths. Diversity is the essence – we not only tolerate it, but we celebrate it.

The Truth one realizes out of self-inquiry and contemplation leads to awareness and a better understanding of the purpose of life, and that will stay forever within the individual. Faith in Lord Ayyappa is acquired through the pursuit of spirituality that involves physical and mental rituals that are practical and time-proven techniques for people of all walks of life, at all stages of life. These rituals are useful whether the person pursues the path of spirituality or not, because of the effect they have in one’s life. It's like Yoga – Nay, it is a kind of integral Yoga.

In fact, the concept of God as One ultimate reality, ‘Brahman,’ is well entrenched in our scriptures. But our scriptures also recognize the fact that each one of us has different temperaments and needs, depending on the individual’s situations and mental makeup. Sometimes we want to be cared for by our parents; sometimes we want to be independent; sometimes we want a companion; other times we want someone to seek refuge in, and the list goes on. We want to relate to the concept of God in different ways and Hinduism provides that opportunity by establishing diverse ways for relating to the same ultimate reality. 

Sree Krishna is a lover to Gopis; an adorable baby to the mothers of Vrindavan; a terror to Asuras and demons; a friend and confidante to the royal warrior Arjuna. So, our religion is a pluralistic one, meaning we have several ways to reach the same destination - the ultimate reality, the Goal Supreme, Brahman. Some reach there through devotion, some through service to society, some through developing knowledge, and some through meditation and yoga. 

Ayyappa culture facilitates a seeker to pursue various ways of realizing the ultimate reality by undergoing diverse paths at the same time – devotion, knowledge, service, and yoga. 

Mandalam Musings – Day 4 - Spirituality is a Subjective Science

 

Mandalam Musings – Day 4

Spirituality is a Subjective Science

To fully appreciate the importance of pursuing a spiritual path that is a subjective science, we should look at the world with an inquisitive mind. Everything that we see, or experience must have a cause, and causation-hunting is a pre-occupation of the human intellect in general. In subjective science, we try to study not just the object of interest, but the subject that is interested in that object. That is, I need to look at ‘me’ as an individual who is interested in knowing the cause behind an object ‘out there’. 

My eyes see an object, but if my mind’s attention is not focussed, I am not going to see that object. That leads to my mind as the eye that ‘sees’ what is being ‘taken in’ by my physical eyes. If the mind is not ready to process the information, then also the object has no relevance or existence.  Even beyond my mind, I should be aware of the mind that perceives an object. So, who is that ‘me’ who is aware of ‘my’ mind? 

Who am I? That is the question that perplexed humans forever and Sanatana Dharma provides guidance for us to get a glimpse of ‘who I am’. There is no magical potion that can get us an answer to this; nor are there godmen waiting to open doors to this knowledge divine. However, Indian scriptures are full of stories and episodes which demonstrate various methods one can pursue, depending on his proclivity towards certain types of experiences. Thus he gets a vision that would make him realize higher levels of truth in accordance with his readiness and his stage in life.

Indian Scriptures allude to this universal concept by quoting a mind-boggling number of gods and goddesses in the pantheon—330 million! Why are there so many gods in the scriptures when the scriptures talk of the Ultimate Reality, Truth or Param Porul, as the One? God is one, but there is an infinite number of Devatas – exalted beings because everyone has the right and responsibility to inquire and know the Truth on his or her own terms. Nothing more, nothing less. An independent, but tough choice to make in life. The Ayyappa culture takes us through the path of self unfoldment by which we can realize the essence in us as the essence in the universe. Rites or acharams are crucial in continuing the legacy of great culture and that is why we have a rather rigorous set of rituals to follow as we prepare for the pilgrimage to see Lord Ayyappa. 

Mandalam Musings Day 3 - Indian philosophy is the Sanatana Dharma

 

Mandalam Musings - Day 3

Indian philosophy is the Sanatana Dharma

Indian philosophy, the Sanatana Dharma, is eternal as it has no beginning and hence no end. Anything that has been born is bound to die. Evolution is the only possibility for an ancient culture that is a way of life, a pursuit for perfection. In Sanatana Dharma, the question ‘does the god exists?’ is not at all relevant because the seekers over tens of thousands of years have declared that there is nothing other than god. It is like me asking someone, do I have a tongue? forgetting that I have just used my tongue to ask that question!

Anything that has existence is god and with that logic, we, the human beings are servants of God, God particles, or God itself. But can we define God? No. That is why we call God with a non-gender-specific pronoun - ‘that’ and our scriptures declare: ‘you are that’.  

You do not have to believe this as a theory or dogma. The Sanatana Dharma is not asking you to believe anything without questioning. But it draws your attention to the subjective science and its scientists who have imparted the truth they realized through contemplation and meditation that lasted their lifetime and more. They ask us to find the truth for ourselves. They are asking us to pay attention- Sraddha- to what the scriptures are saying. Sraddha is the ardent trust on something with a conviction to take up a further inquiry into finding the truth about it. 

It is like solving for ‘x’ in a mathematical equation. We trust our teachers when we start our journey to find the value of ‘x’. To find the value of ‘x’, first, we must trust that ‘x’ has some value, even if it is zero or infinity or anything in between. We can all agree that this is not just a belief. It is a hypothesis that can be proved or disproved by the seeker.  If interested, the scriptures and the gurus will guide you, but there is no spoon-feeding here. You find your truth – the value of x – “that” – and realize that you are not this limited ‘i,’ the small individual ego, but the big ‘I’ with infinite potential. 

The Ayyappa culture inspires us to embark on this journey of inquiry, physically and metaphorically.

Mandalam Musings Day 2 - Ayyappas everywhere!

 

Mandalam Musings - Day 2
Ayyappas everywhere!

During the Mandalam period, if we look around the Sabarimala temple premises and on the forest path leading to the temple, we hear the name Ayyappa incessantly in the air, as if it is the base-note of a grand concert. Pilgrims address each other by the same name– Ayyappa. There are police-Ayyappas and chaiwala-Ayyappas. There are priest-Ayyappas and vendor-Ayyappas. There are rich Ayyappas and poor Ayyappas. And yes, of course, the deity of the temple is also Ayyappa. 

All are wearing similar and simple attire, and all are trying to live up to the divine name Ayyappa. After all, they have taken on the Lord’s name. This is the only pilgrim center in the world where the devotee and the deity are addressed by the same name. For the 41 days of Mandalam, each devotee is dreaming of becoming an Ayyappa. 

Taking on the Lord’s name is a commitment, at least for the period of a Mandalam. It is a period of penance and introspection for the devotee. He carefully undertakes his daily routines following all the prescribed behaviors, rituals, and codes of conduct. His attire is that of a mendicant with the minimum required physical comforts. He is following “saroopya” penance – trying to emulate the bhava (gesture) of the Lord Ayyappa, Himself. That is a step closer to the divinity all seekers are trying to attain.

As the Mandalam season approaches, a devotee’s mind is filled with anticipation of the penance he is going to undertake, guided by the Lord himself. For an ordinary person, it is an opportunity to develop good habits and to learn about Sanatana Dharma, India’s philosophy of life.

Yes, it is our own attempt to get our minds focussed on the tall claim – Tat Tvam Asi – You are that!

Admittedly, it is not easy - Why?

Mandalam Musings Day 1 - You are that – Tat Tvam Asi

 

Mandalam Musings Day 1:
You are that – Tat Tvam Asi

“You are that”! That is the message – an evasive message to most of us, nonetheless.

As we approach the sanctum sanctorum (Sannidhanam) of the famous Sabarimala temple, we cannot miss the big bold letters fixed in front of the temple; Tat Tvam Asi - You are That!

It is a reminder for each one of us of great potential and a great responsibility. By stating such a lofty goal, each one of us is expected to rise to the level of the Lord Ayyappa Himself! How audacious! How can an ordinary human being like me, claim to become one like the Lord himself? Nay claim that I am indeed the Lord! Is it possible, or is it just a blind belief and a sort of black magic? Is it a goal that can ever be attained by me?

What is ‘that’? Why is it important to know ‘you’ are indeed ‘that’? What is the benefit of knowing this?

You find answers to all these questions and more in the philosophy and legends of Lord Ayyappa, regarded as the savior by his devotes world over. During this Mandalam season of 41 days, let us try to ponder the Ayyappa culture we come to enjoy year after year. I would like to post a short write-up every day to see if we can appreciate the importance of rituals and the Ayyappa philosophy as a way of life prescribed by our forefathers. It is said that the time period of one Mandalam (41 Days) is enough to make ever-lasting changes to one’s life.