The Nine Processes of Bhakti-yoga, 5: Arcanam

The Nine Processes of Bhakti-yoga

5: Arcanam—Deity Worship

God is a person, and out of His infinite kindness He allows us —even in our present condition— to render Him personal service.

by Dvārakādhīśa Devī Dāsī

In the Śrīmad-Bhāgavatam, the devotee Prahlāda Mahārāja, a great spiritual authority, says, “Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Viṣṅu [Kṛṣṅa], remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship …, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind, and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṅa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.” Here we continue our series on the nine processes of bhakti-yoga, or devotional service to the Lord.

FEW experiences are more beautiful and sacred than the early morning ceremony, maṅgala-ārati. Worshipers gather in the stillness that precedes dawn to sing devotional songs in praise of the Supreme Lord. The focus of the ceremony is the deity form of the Lord, a physical manifestation of God Himself. During maṅgala-ārati, the soft glow of the deities dispels the night’s darkness, as a pūjārī [priest] offers before them a succession of auspicious objects, such as incense and flowers. Voices blend in ancient melody, accompanied by small cymbals and the heartbeat of a drum.

Arcanam, worship of the Lord in His deity form, may be an alien concept to persons raised in the West. Although strands of deity worship can be found in Catholicism and Orthodox churches, most Westerners suspect that reverential treatment should never be offered to “objects,” that God is spirit and cannot be contained within marble or brass. Often when visitors to a temple first see the deities, they struggle for words, calling them “dolls” or “statues,” reluctant to acknowledge any divinity in physical form. The practice of deity worship, familiar to even the smallest of households throughout India, contributes to the Western perception of Kṛṣṅa consciousness as a cult.

So why do we worship God in this way? Vedic scriptures prescribe worship of the deity as a means to develop a relationship with the God as a person. While it is true that God is spirit, it is also true that, as spirit, God permeates all matter, including marble and brass. God cannot be separated from His creation, and so to worship His form, even if constructed of physical materials, is certainly to worship Him. Scriptures mention a variety of materials that may be used to create the deity, including earth, sand, and the mind.

The Western observer may also be confounded by the variety of deities in the temple. Often an altar will have many deities, all beautifully dressed and garlanded with flowers. Which one is God? To many people, the plurality of deities implies a primitive religion with no one Supreme Being. How is deity worship different from allegiance to the gods and goddesses of Greek mythology? Within India itself, different personalities, such as Lord Viṣṅu and Lord Śiva, are elaborately worshiped in deity form. Some Hindus will even say, “All of them are God.” And yet Kṛṣṅa consciousness is the worship of one God, Lord Kṛṣṅa. Why, then, are there so many deities, even in Hare Kṛṣṅa temples?

There is one God, yet He manifests in many forms. As the Supreme Lord, He enjoys relationships with all living beings, each relationship intimate and unique. In His form of Lord Rāmacandra, the Lord enjoys the role of king and faithful husband. In His form of Lord Nṛsiṁha, He is the ferocious protector. In His form as child Kṛṣṅa, He is playful and mischievous. All of these roles are manifestations of His supreme personality, and thus all of these divine persons may be worshiped in deity form.

Although all of these forms are truly God, devotees may feel a strong attraction for a particular deity. In the Kṛṣṅa consciousness movement, our most beloved deity is Lord Kṛṣṅa. Our founder-ācārya, Śrīla Prabhupāda, explained with numerous references to Vedic scripture that the form of Kṛṣṅa is the original form of God, with full power. Just as many candles may be lit from one lamp, and all of the candles may burn with equal brightness, there is nonetheless one original flame. That flame is Śrī Kṛṣṅa.

The deity of Lord Kṛṣṅa is never seen alone. And one of the most asked questions of visitors to Hare Kṛṣṅa temples is “Who is that girl with Kṛṣṅa?” The quick answer is that She is Śrīmatī Rādhārāṅī, Kṛṣṅa's beloved girlfriend. That answer, of course, only raises further questions. How can God have a girlfriend? What makes Her so special?

Just as Kṛṣṅa Himself is both the charming cowherd boy and the incomprehensible Lord of the universe, Rādhārāṅī is both the shy young girl and the personification of bhakti, or love for the Supreme Lord. No one can approach God without the mercy of Rādhārāṅī, because Her love envelopes Kṛṣṅa, protecting Him from the insincere. We cannot see Kṛṣṅa without Rādhārāṅī’s help, just as we cannot experience the presence of God without a heart full of devotion.

Foremost among the deities usually found in Hare Kṛṣṅa temples are Lord Caitanya and Lord Nityānanda. Śrīla Prabhupāda initiated Their worship because it was Lord Caitanya who widely spread the processes of devotional service so dear to us today, namely śravaṅam and kīrtanam, hearing and chanting the names of God. Lord Caitanya is especially compassionate to those approaching Kṛṣṅa in the turbulent age we live in, when pure religious aspirations are so mercilessly drowned in the cacophony of materialism. Śravaṅam and kīrtanam are main components of deity worship.

In ISKCON temples you might also see the smiling forms of Lord Jagannātha, Lord Balarāma, and Subhadrā Devī. These deities are perhaps the most compassionate of all of the Lord’s forms, for they allow themselves to be removed from the confines of the temple once a year for Rathayātrā, or the cart festival, a joyous procession in the streets. In India thousands of people crowd the streets to see the Lord, elegantly displayed on a large, colorful cart pulled by long ropes. Under Śrīla Prabhupāda's inspiration, Rathayātrā is now held all over the world, from major cities such as New York and London to tiny communities. Although deity worship is generally restricted to the temple, on the special occasion of Rathayātrā anyone may see the Supreme Lord’s beaming face. Whether one is a believer or not, one’s heart is purified by the sight of the Lord, just as medicine effects the body whether one has faith in it or not.

Like all processes of devotional service, deity worship combines an external ritual with internal meditation. Deity worship in the temple is highly ritualized. The Lord must be awakened, bathed, dressed, and fed at the exact same times every day. Specific prayers are used for each aspect of worship. Worshipers must be clean and punctual. All of this attention to detail helps train the mind to understand that God is a person. If you know you are disappointing someone with your tardiness or carelessness, then you develop a heightened awareness of that person’s needs. Likewise, when you please someone with your ardent attention, you bask in the pleasure of his or her delight. The details of deity worship become part of a sweet exchange with the Lord.

One can, however, become enamored by the rituals and lose the internal devotion. In every church, mosque, and temple, piety is easily mimicked. But empty worship is an offense to the Lord. All of us come with impurities, doubts, and fears, and deity worship can surely relieve us of those burdens if that is our prayer. But to come before the Lord requesting His complicity in our material plans is hardly real worship. Similarly, even a beautiful ceremony such as maṅgala-ārati cannot be truly appreciated if it becomes a routine gathering, or an opportunity for business contact or social excitement. Heart must accompany actions, for God is never interested in facile oblations. The deepest element of worship is loving surrender, relinquishing the postures that make us the deity. There is but one God, and arcanam can help us realize just how true this is.

Perhaps the most wonderful aspect of arcanam is that it employs the four processes of devotional service discussed so far: hearing about Kṛṣṅa, chanting His names, remembering Him, and serving His lotus feet. Deity worship always includes chanting, whether exuberant or subdued, and chanting allows for hearing. When standing in the Lord’s presence, we naturally remember Him. And service to His lotus feet truly takes on meaning when we see them beautifully decorated with sandalwood and flowers.

Dvārakādhiśa Devī Dāsī is a frequent contributor to Back to Godhead. She lives with her husband and daughter in Gainesville, Florida.

The Ārati Ceremony

ĀRATI IS AN offering of respect, welcome, or worship to an exalted person, such as a king or a brāhmaṅa. Since the greatest exalted person is the Supreme Lord, it is most appropriate to offer ārati to Him.

Ārati is one aspect of arcanam. In temples it is the only function of arcanam the public can view. All other worship is conducted behind closed doors. The Lord kindly comes out in public to see everyone while receiving the worship of ārati.

In The Nectar of Devotion (Chapter 9), Śrīla Prabhupāda emphasizes the benefit of seeing the ārati performed. “In the Skanda Purāṅa there is the following description of the result of seeing ārati (worship) of the Deity: ’If someone sees the face of the Lord while āratī is going on, he can be relieved of all sinful reactions coming from many, many thousands and millions of years past. He is even excused from the killing of a brāhmaṅa or similar prohibited activities.’ ”

During ārati, auspicious items are waved before the deity to offer protection by dispelling inauspicious influences. Although the Lord doesn’t need protection, the devotee, in the mood of His servant, acts to please and protect Him. Śrīla Prabhupāda writes, “Precautions should always be taken so that demons and atheists cannot harm the body of the Lord.” (Caitanya-caritāmṛta, Madhya 24.334, Purport)

Guidelines

Āratis can be short or long, according to the temple’s standards, the time of day, or the resources available. And time, place, and circumstance also dictate how many āratis are offered each day. Whatever standard is set should be maintained. Temples with full deity worship usually have at least five āratis, while someone’s home worship might be one short ārati a day, or one full ārati a week.

In a full ārati, incense, a flame (ghee lamp), a conch shell with water, a cloth, flowers, a cāmara (yak-tail fan), and a peacock fan are waved before the deity. While doing so, the devotee chants mantras appropriate for each article and rings a bell with the left hand. In a short ārati, one or more of the articles used in the full ārati may be offered.

In the temple, generally only devotees who have received second initiation (Gāyātrī) from a bona fide spiritual master can go into the deity’s private quarters to offer ārati or perform other arcanam services. Anyone may worship the deity at home.

Explanation of Articles

The Hari-bhakti-vilāsa, a guidebook for devotees written by Sanātana Gosvāmī, one of Lord Caitanya’s main disciples, says that the articles of ārati represent the material elements in their pure form and correspond to the sense objects. In other words, the ārati articles are satisfying to the senses and represent our offering all the elements in the Lord’s creation back to the Lord for His satisfaction.

The conch shell blown at the beginning and end of each ārati drives away inauspicious elements. The sound of the bell is dear to the Lord and embodies all music. Flowers and incense provide beautiful aromas for the Lord’s pleasure. The ghee lamp represents lighting someone’s way. Offering water in the conch shell represents offering arghya, a mixture of auspicious items offered above or touched to the head of an honored guest as part of reception. It is a way to welcome the Lord and make Him feel at home. The handkerchief represents offering new cloth.

The yak-tail cāmara and the peacock fan are both aspects of kingly service. The cāmara keeps flies away, while the peacock fan provides a cooling breeze.

The Music

Āratis must be accompanied by the singing of the Hare Kṛṣṅa mantra. Śrīla Prabhupāda taught that chanting was the most important part of deity worship. Worshipers attending the ārati may sing, or the devotee offering the ārati may sing or play a tape.

Ārati sets and chanting tapes are available from the Hare Kṛṣṅa Bazaar http://www.krishna.com. For detailed directions on how to conduct arcanam or perform ārati, visit www.krsna.com.

—Prāṅadā Devī Dāsī

A Day of Service to the Deity

IN TEMPLES around the world, arcanam is elaborately performed according to strict guidelines. The Lord is wakened early in the morning; then He receives a meal and His maṅgala-ārati. Afterwards, He is massaged with oil, bathed with water, dried, dressed, and ornamented with jewelry, flowers, flower garlands, and tulasī leaves. Then the Lord receives breakfast and His next ārati. At noon He is offered lunch and an ārati, after which He takes a nap. On awakening, He receives a snack and another ārati. In the evening He receives His evening meal and another ārati. Then He is dressed in His night clothes, offered another ārati, and laid to rest in His bed. Each function requires many prayers and mantras, and everything is done following detailed procedures. The functions help the worshiper remember himself as the servant of the Lord.

—Prāṅadā Devī Dāsī

Bhakti on Two Tracks

THE NECTAR OF DEVOTION lists deity worship (arcanam) as one of the five most important of the sixty-four items of devotional service, along with hearing Śrīmad-Bhāgavatam (śravaṅam), chanting the holy names (kīrtanam), associating with devotees, and living in a holy place. Three of the nine processes of bhakti-yoga are present among these five, namely śravaṅam, kīrtanam, and arcanam. And these three hold another special place in the practice of Kṛṣṅa consciousness today. Śrīla Prabhupāda said that the train of bhakti, or devotional service, runs on two tracks: bhāgavat-vidhi (the nine processes of devotional service) and pāñcarātrika-vidhi (temple worship). If one track is missing, bhakti cannot proceed properly for the neophyte. Śravaṅam and kīrtanam, or hearing and chanting, are bhāgavat-vidhi, and arcanam, or deity worship, is pāñcarātrika-vidhi.

When Śrīla Prabhupāda came to the West to teach Kṛṣṅa consciousness, he first introduced the religion of the age: chanting Hare Kṛṣṅa. By chanting Hare Kṛṣṅa, one performs śravaṅam and kīrtanam in the most sublime form. Adding the chanting of Hare Kṛṣṅa to one’s life is easy, as shown by the thousands of people who welcomed it into their lives when Prabhupāda gave it out.

After some time, Prabhupāda introduced arcanam. He explained that arcanam was a necessary part of our devotional service. Devotional service was creating the fabric of our lives, and śravaṅam, kīrtanam, and arcanam were the weave.

Prabhupāda introduced deity worship gradually, and over the years, ISKCON temples established more elaborate forms of deity worship. By introducing the chanting of Hare Kṛṣṅa first, then gradually teaching the elements of deity worship, Prabhupāda showed how any one of us, any where in the world, can begin our spiritual life. Immediately begin chanting Hare Kṛṣṅa, and gradually allow your love for the Lord to flow by worshiping His transcendental form.

—Prāṅadā Devī Dāsī