AboutJohn of AllFaith Expertise I can answer most questions on Hinduism.
My knowledge and experience with the Sanatana Dharma is fairly extensive. I have studied with various masters of diverse traditions. I am most interested in the Personalist views of people such as Madhava, Caitanya and so on, however I am also familiar with most branches of Vedanta as well as others.
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Experience I have studied with various branches of the Gaudiya Vaisnava Sampredaya, with Swami Muktananda, with Guru Maharaj Ji's Divine Light Mission, with Swami Brahmananda, with Sri Maa and Swami Satyanananda and several others. I have translated the Srimad Bhagavad Gita into English from the Sanskrit (http://www.allfaith.com/Religions/Hinduism/gita.html) and will happy to attempt to answer your questions.
Education/Credentials I'm a Gaudiya Vaisnava brahmin, hold an MA in Religious Studies and an Ordination in Interfaith counseling.
I wonder if you could give me a hindu perspective on why (any) Aarti is performed and the timing of it as well. Some of the questions in my mind are:-
1. Is the Aarti done at the start or end of any event – e.g. Navratri – some have Aarti at the start, some in the middle and the reainde at the end?
2. My limited understanding is that an Aarti is performed to invite/welcome/”awaken” deities. In this case it makes no sense to hold an Aarti at the end.
3. How do we reconcile all of this with the concept of an omnipresent and all pervading ‘atma’
I hope that you can shed some light on this for me.
Answer Hi Dalip,
Each sect has its own instructions and traditions.
Classically aarti consists of offering ghee (purified butter) lamps or camphor to one or more deities. This can be done at any time. Most mandirs (temples) observe a strict daily schedule of aartis and special events have their own requirements for proper observance.
Mangal Aarti is the awakening of the murtis (deities). It usually takes place around 3 or 4 in the morning. Again, mandirs all have their own traditions and schedules.
The term aarti also refers to the songs sung in praise of the deity (although more technically these are kirtans, pujas, and so on). Its pretty general in its usage.
Understand that the Sanatana Dharma is very diverse.
Some sects worships murtis (deity forms) and are monotheists, others are polytheists. Some are pantheists. Others are ascetic and focus their practice on the inner divinity (Ishwara). Some believe in a literal god of gods who are worshiped.
Other believe the god(s) are representative of higher Unity and are monists who believe in the Oneness of all existence while yet others believe that all existence is itself illusion. How this is so is defined in different ways by different schools of thoughts.
Some worship Lord Visnu, or Lord Siva, or Goddess Durga etc as literal beings, others see them as conceivable forms of the inconceivable.
Some worship all the devas (gods) equally and invoke whichever god is appropriate for the situation. Such people often have an instadevata (a family god) that receives preference.
Within the Sanatana Dharma (greater Hinduism) one can find virtually every belief known to man.
Here is a traditional explanation:
Brihadaranyaka Upanishad 3.9.1:
"Then Vidaghdha, son of Shakala, asked him, "How many gods are there, Yajnavalkya?" Yajnavalkya, ascertaining the number through a group of mantras known as the Nivid, replied, "As many as are mentioned in the Nivid of the gods: three hundred and three, and three thousand and three."
"Very good," said the son of Shakala, "and how many gods are there, Yajnavalkya?"
"Thirty-three."
"Very good, and how many gods are there, Yajnavalkya?"
"Six."
"Very good, and how many gods are there, Yajnavalkya?"
"Three."
"Very good, and how many gods are there, Yajnavalkya?"
"Two."
"Very good, and how many gods are there, Yajnavalkya?"
"One and a half."
"Very good, and how many gods are there, Yajnavalkya?"
