Why Spirituality?

As a bird needs two wings to fly, so a human being needs the two wings of existence, the spiritual and the material, to lead a natural and harmonious life.

Spirituality teaches us to balance our aspirations in these two fields. However, in today’s world the demands of material living call out so loudly that they often capture the lion’s share of our attention. By contrast, the call of spirituality, sometimes referred to as ‘the still, small voice within’, is subtle and quiet. Considering the demands of daily living that compete for our attention, it takes a special determination to make room for our inner life.
Here we come to the wisdom of following a daily meditation practice. When we make time to nurture our spiritual development, the inner Self responds with a lightness of heart and a deeper feeling of peace and calmness. A new understanding of our inner Self reveals a longing to return to a condition of oneness with God, and with all life. As we invest ourselves in our spiritual growth our understanding develops, our capacity for growth expands, and we experience greater energy and enthusiasm for meditation. We begin to look forward to our spiritual practice and to anticipate its nourishing benefit. Eventually, it becomes a natural and indispensable part of our existence.

Spirituality says that God is within us, and that we can realize Him by the inward practice. Our communion with the Ultimate should be an inner communion with Him. Spirituality does not say that God does not exist outside us. What it says is, why should you take all the trouble and expense to go to the places of worship when He is right inside you

What is Spirituality?

It is the remembrance of our original home, from which we have come. We have become so focused on material life that we no longer remember that divine home. The soul is the traveller on its way back home. The journey is the life we adopt on the way home. It is life itself. The vehicle is the body in which the soul travels through life. Our spiritual goal is to achieve that original condition and the spiritual path is the way we travel to reach that goal.
According to Babuji Maharaj, “Spirituality really begins where religion ends.” Spirituality is easily identifiable with mysticism. The mystic or spiritual journey is an inner journey of the heart. One of the great tenets or principles of all religions has been that God resides in the heart of the human being. Spirituality focuses attention on the divine effulgence created by the presence of divinity in the heart. Spirituality is the need for an inner existence.

Spirituality invokes no names, confers no attributes, demands no subservience to any artificially created gods of the human mind, and focuses our attention on the infinite, ultimate source of all beings, which is nameless, formless and attribute-less. This approach to the Ultimate can bring together people of all cultures and all religions. If widely practiced, spirituality is perhaps the most potent force for bringing about human integration

Material life may be fulfilling to a certain extent, but it often leaves us with a feeling of emptiness, an indefinable lack of something, even if we do not know what. Most of us want joy, happiness and peace. Spirituality teaches us that real joy, happiness and peace come from within. Spirituality brings lasting and meaningful change to our lives through inner transformation. As we change, the universe changes around us. With this change, there is a nurturing of the inner qualities of the heart, such as courage, hope, faith, wonder, compassion, tolerance, and most of all, love.

OM/AUM

The syllable Om, also known as Pranava, can also be spelled as AUM. According to one interpretation,

"A" stands for creation,
"U" stands for preservation, and
"M" indicates destruction or dissolution.

According to another interpretation, the three letters forming AUM indicate the three lokas (planes of existence) of this universe-both gross and subtle-Svarga (heaven), Martya (earth) and Patala (netherworld).

The following brief passage is one of the clearest of the countless references to OM which can be found anywhere in the Hindu scripture.

The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence, I will tell you briefly: it is OM. This syllable OM is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma.

Katha Upanishad I, ii, 15-17

Om reveals all and contains all and, like the Vedas, Om is revelation that comes through shruti (hearing). According to the Mandukya Upanishad, Om is both atman and brahman: it is the past, the present and the future, as well as all that transcends time.

The chanting of OM is generally practiced by impersonalists and those engaged in the mystic yoga process. By chanting OM and controlling the breathing perfectly, which is mostly  a mechanical way of steadying the mind, one is eventually able to go into trance or samadhi. Through this system, one gradually changes the tendencies of the materially absorbed mind and makes it spiritualized. This process may take many years to perfect.

The Gayatri Mantra

The Gayatri Mantra, also known as the Savitri Mantra, is one of the most important mantras in the Hindu scriptures. It is found in the Rig-Veda (Rig- Veda III/62/10).It is perhaps the greatest Vedic mantric chant.

This mantra is chanted at sunrise, noon and sunset. At dawn it is called Gayatri, the youthful form of the Goddess, consort of Lord Brahma, the creator. It is called Savitri, the mature form, at noon, the consort of Lord Shiva. It is called Sarasvati, the elderly form, at sunset, the consort of Lord Vishnu.

The Gayatri Mantra was first cognized by the Rishi Vishwamitra. Rishi Vishwamitra is the embodiment of tapas or ascetic force and his mantra carries that power of light, energy and transformation. Through it one can be born again (dwija) or twice born in truth, in the heavenly stream of Divine wisdom.

This great mantra consists of three parts. The first is the chants to the seven worlds. The second is the mantra proper of twenty-four syllables. The third is a summary of the mantra's energies. The following is a brief explanation of the mantra as presented in the Mahanarayana Upanishad.

The Head of the Gayatri

OM Bhuh!- the physical realm or earth, realm of being or food
OM Bhuvah! - the vital plane or atmosphere, realm of becoming or breath
OM Suvah! - the mental plane, space or heaven, realm of illumination
OM Mahah! - the sphere of cosmic mind, realm of Dharma
OM Janah! - the realm of creation or bliss
OM Tapah! - the realm of consciousness-force
OM Satyam! - the realm of absolute truth

The Body of the Mantra

OM
Tat - That
Savitur - Of Savitar, the solar Creator
Varenyam - Supreme
Bhargo - Effulgence
Devasya - Of the God
Dhimahi - We meditate
Dhiyo - Intelligences, minds
Yo - Who
Nah - Our
Prachodayat - May direct

"We meditate upon the supreme effulgence of the Divine Solar Creator that he may direct our minds."

The Tail of the Gayatri

OM
Apo - the Cosmic Waters
Jyoti - the Cosmic Light
Rasomritam - the Immortal Essence
Brahma - the Absolute
Bhur - the physical
Bhuvas - the atmospheric
Suvar - the realm of space
OM - the four higher realms

"OM, the waters, the light, the immortal essence, Brahman, earth, atmosphere, heaven, OM."

The Supreme Self, Paramatman, or Savitar, is the conscious being within the cosmic sun or Light of lights. The mantra is his creative force, the Divine Word. Savitar is the master of all transformations and the director of all higher evolution. He is the Self of Brahman, the pure being of the Absolute.

The Gayatri Mantra releases the supreme solar power, the power of the inner sun of Self-realization and cosmic creation. Those wishing to bring about a new creation or new dawn for humanity of this dark age, should chant this mantra. Those wishing to transcend this world of Samsara can also use the mantra as a stairway to the infinite. This mantra also grants intelligence, creative vision and healing powers.

Used with the chants to the seven worlds it unfolds all the secrets of the universe outwardly and inwardly.

The Gayatri mantra is central to Yoga, Vedanta, Ayurveda and Vedic astrology.
For Yoga it sets in motion the Divine will toward transformation, stimulating the Kundalini force.
For Vedanta it grants Self-knowledge, knowledge of the solar Self.
For Ayurveda it gives the power of the cosmic prana that is born of the sun.
For Jyotish (Vedic astrology) it gives knowledge of the movements of the heavenly bodies ruled by the cosmic sun.

Mantras And Sacred Symbols

A mantra is a thought manifest in, or encapsulated by, a sacred utterance that possesses profound spiritual significance. Sound holds a key place in Hindu thought. Some writers believe that it preceded the creation of the universe, and its vibrations are thought to bind the atoms of the world. Mantras are sacred syllables that encapsulate particular forms of cosmic power (shakti). 

In Hinduism, a mantra is sacred and spiritually beneficial. By chanting a mantra repeatedly with love and devotion a person can become spiritually illumined. He develops a pure mind which enables him to see God.

Each mantra has a presiding deity over it who is supposed to be giving the results of chanting of mantra (mantra phala) .Mantra means which has to be repeated and understood. Literally it means the verse which explains the prescribed meaning:

Man- to repeat (manana) and
tra - the power of trana. 

There are different forms of mantra, such as the "seed" (bija) mantra, which is thought to be an energy pervading both the human body and the universe. The deities are believed to be manifestations of bija mantras: Shiva, for example, is linked with the mantra "hrim" and Kali is associated with the syllable "krim".

There are mantras that accomplish many kinds of wondrous deeds simply by correctly chanting them. Other mantras help purify one's consciousness, give spiritual enlightenment, and put one in touch with the Supreme.

Hindus also believe that a mantra received from a saint or holy man is far more effective than mantras picked from a book.

A mantra that has already helped someone to have God-realization is believed to have great spiritual potency. Such a mantra is called a siddha mantra.

There are two mantras that are especially recommended in the Vedic literature. One is omkara or the om mantra, and the other is Hare Krishna Maha Mantra. Hindus believe that these two mantras can deliver one to the realm beyond material existence.

Why do we not touch papers, books and people with the feet?

To Indians, knowledge is sacred and divine. So it must be given respect at all times. Nowadays we separate subjects as sacred and secular. But in ancient India every subject - academic or spiritual - was considered divine and taught by the guru in the gurukula.
The custom of not stepping on educational tools is a frequent reminder of the high position accorded to knowledge in Indian culture. From an early age, this wisdom fosters in us a deep reverence for books and education. This is also the reason why we worship books, vehicles and instruments once a year on Saraswathi Pooja or Ayudha Pooja day, dedicated to the Goddess of Learning. In fact, each day before starting our studies, we pray:

Saraswati namasthubhyam 
Varade kaama roopini 
Vidyaarambham karishyaami
Sidhirbhavatu me sadaa


Meaning

O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to You before starting my studies. May you always fulfill me?

Why do we do Namaste?

Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all - people younger than us, of our own age, those older than friends, even strangers and us.
There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste.
Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means - I bow to you - my greetings, salutations or prostration to you. Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one’s ego in the presence of another.
The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility
The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like "Ram Ram,” "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanti" etc - indicating the recognition of this divinity.
When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.

Why do we light a lamp?

In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.
Light symbolizes knowledge, and darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.
Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.

Why do offer food to the Lord before eating it?

Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord.
The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan"– I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch.
Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi).
Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly.
Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant

praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa,
udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa

After offering the food thus, it is eaten as prasaada - blessed food

MOKSH "PATH TO GOD"

Moksha, release from worldly existence, final or eternal emancipation, the liberation of the soul from the recurring cycle of birth and death, salvation. It is the spiritual union of the soul, atman, with the supreme soul, Brahman. The Hindus believe in transmigration of the soul: that the soul does not die with the body, but, after a while, takes birth again in some other form. Immediately after death, the soul is believed to travel to Yamapuri, the court of Yama. Here Chitragupta, his record keeper, reads out an account of all the good and the bad deeds committed by that soul during its life. The soul is then given a chance to explain itself. After this, Yama passes judgement and the soul is accordingly sent to heaven or hell. The Hindu hell, however, is not an endless ordeal of misery, as in other beliefs. After serving its allotted term of punishment, the soul is taken to heaven on account of its good deeds. Heaven is also not an endless term of bliss. Hence, after its term there, the soul is reborn in this world in one form or another and the whole process is repeated.

The form in which the soul is reborn depends on the deeds of its previous life. If a soul has done well, it may be born a king. If evil and cruel, it could be reborn as a jackal or a donkey. A soul is not always reborn on earth. It may reappear in any of the fourteen worlds , as a god, a demon or a snake (see   Snake Worship).

Birth in any form is considered undesirable, as it brings pain and suffering. Therefore everyone is exhorted to achieve liberation from this tiresome cycle of birth and death, by attaining moksha. Such a state is acquired only by a very saintly person, who has become a perfected soul with no worldly requirements and true knowledge of Brahman.

All sacrifices, pilgrimages, and acts of charity that one performs are directed towards improving the self in order to be born in a higher form, which ultimately leads to the final destination, moksha. This is also the reason why penance or prayashchit is considered so important.

The three paths to moksha are-

1. Bhakti yoga (through devotion), the most popular, in which a devotee chooses a 'personal' deity and prays to it with intense love and devotion.

2. Karma yoga (through action), by devoting one's life to good causes, to the betterment of society with sincerity and faith.

3. Gyana yoga (through knowledge), through perfecting oneself in a particular discipline and meditating on it. Their belief in the transmigration of souls makes the Hindus a fatalistic people. As a result, all one's troubles are attributed to the bad deeds of one's previous birth.

Why do we chant OM?

Om is one of the most chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and vedic prayers start with Om.
All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign.
Om is the universal name of the Lord. It is made up of the letters A (phonetically as in "around"), U (phonetically as in "put") and M (phonetically as in "mum"). The sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, "U" is formed and when the lips are closed, all sounds end in "M".
The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.
The formless, attributeless Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, "that (symbol or sound) by which the Lord is praised". The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om and atha. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm).
Om is written in different ways in different places. The most common form symbolizes Lord Ganesha’s. The upper curve is the head; the lower large one, the stomach; the side one, the trunk; and the semi-circular mark with the dot, the sweetmeat ball (modaka) in Lord Ganesha's hand. Thus Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless

Why do we regard trees and plants as sacred?

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc.
Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona.
Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

Why do we prostrate before parents and elders?

Indians prostrate before their parents, elders, teachers and noble souls by touching their feet. The elder in turn blesses us by placing his or her hand on or over our heads. Prostration is done daily, when we meet elders and particularly on important occasions like the beginning of a new task, birthdays, festivals etc. In certain traditional circles, prostration is accompanied by abhivaadana, which serves to introduce one-self, announce one’s family and social stature.
Man stands on his feet. Touching the feet in prostration is a sign of respect for the age, maturity, nobility and divinity that our elders personify. It symbolizes our recognition of their selfless love for us and the sacrifices they have done for our welfare. It is a way of humbly acknowledging the greatness of another. This tradition reflects the strong family ties, which has been one of India’s enduring strengths.
The good wishes (Sankalpa) and blessings (aashirvaada) of elders are highly valued in India. We prostrate to seek them. Good thoughts create positive vibrations. Good wishes springing from a heart full of love, divinity and nobility have a tremendous strength. When we prostrate with humility and respect, we invoke the good wishes and blessings of elders, which flow in the form of positive energy to envelop us. This is why the posture assumed whether it is in the standing or prone position, enables the entire body to receive the energy thus received.
The different forms of showing respect are :
Pratuthana:
Rising to welcome a person.
Namaskaara:
Paying homage in the form of namaste
Upasangrahan:
Touching the feet of elders or teachers.
Shaashtaanga:
Prostrating fully with the feet, knees, stomach, chest, forehead and arms touching the ground in front of the elder.
Pratyabivaadana:
Returning a greeting.
Rules are prescribed in our scriptures as to who should prostrate to whom. Wealth, family name, age, moral strength and spiritual knowledge in ascending order of importance qualified men to receive respect. This is why a king though the ruler of the land, would prostrate before a spiritual master. Epics like the Ramayana and Mahabharata have many stories highlighting this aspect.