The Significance of Ganesh Visarjan
The word “visarjan” is derived from the
Sanskrit language and has numerous connotations. However, in the context of worship or ‘puja’
it refers to the formal concluding rite, in which the presiding deity is
requested to depart from the physical embodiment, specifically utilised for the
puja (usually a murti) in which it was initially invoked. This ‘temporary receptacle’ is then
discarded, most often by submersion into running water, such as a river or the
sea. The act is not necessary for
inaugurated (pratishthit) more permanent murtis (deities) as found in places of
worship, unless the murti becomes damaged (khandita) thus rendering it unfit
for puja.
In order to comprehend the practice of
visarjan, we must first understand the concept of worship in the Hindu
faith. The worship of the Almighty in
Sanatan Dharma may be through the ‘Saakaar’ (with form) or ‘Niraakaar’
(formless). The niraakaar method
requires no physical depiction, or object and meditation (dhyaan) is a form of
this kind of praying. The Saakaar method
requires a ‘physical medium’ through which the Almighty is venerated and ‘Puja’
or ‘Archana’ are forms of this act of worship.
This ‘physical medium’, murti, symbol or
aakaar, can be made of any of the five elements (earth, water, air, fire and
ether) or a combination of them. It
could be a simple sign inscribed with vermillion, turmeric or flour on a
platter (thaali) or on a raised surface, representing the celestial bodies, as
seen during a Puja ceremony. A supaari (betel nut) wrapped with sacred thread can
also be used. It could be a ‘kalash’
usually comprising of an earthenware pot containing water, leaves and topped
with a coconut. The image could be drawn
on paper, a wall, or even shaped from a mound of earth (pindi).
The most popular images seen during the
NavratriDurga Puja and Ganesh Chaturthi celebrations are elaborate murtis made
primarily from clay and straw. There is
much reasoning behind this. Clay is
formed from sediment including the physical remains of once living organisms,
including humans. The 14th century saint
BhagatKabir describes in a couplet that although a potter proudly moulds clay
with his dexterous hands into numerous objects, it could transpire that in a
future life, the very clay he has fashioned will enter the life cycle chain and
become a potter! The clay object could break and return to the earth and be
reconstituted (through the five elements) into a human being, who could become
a potter and mould clay formed from the remains of the former potter.
The involvement of all members of the
community in creating this holy depiction is noteworthy and promotes cohesion
in our community. The fisherman dredges
the lakebed to obtain the clay, to which the potter adds various organic
materials from diverse sources. The clay
is then sculptured into the murti by the skilled artisan, for which the tailor
then fashions vestments. The learned Priest invokes the spirit of the deity at
the auspicious hour. The whole process
from inception to completion teaches us collaboration and reminds us that we
all have important functions in society.
In the case of the Ganesh Chaturthi
festival, it commemorates the creation of Lord Ganapati and he is venerated for
ten days with great fervour. According
to Puranic texts, the Goddess Gauri moulded his original form from exfoliate of
her own skin. She then invoked her
consort, Lord Shiva to breathe life into the inanimate sculpture. Hence, the process of creating and worshipping
Shri Ganesh in the aforementioned method is highly significant and analogous to
his actual genesis described in our scriptures.
The Goddess Gauri is represented as mother earth and the clay symbolises
her body’s exfoliate from which Ganapati was formed. On the tenth and final day
of the festival (AnantChaturdashi), the transitory embodiment of Ganesh is
respectfully requested to depart (visarjan) and then the remaining depiction
(now inert) is submersed into water.
This idea is common to other belief
systems, as the concept of a spirit invoked by the devotees in their time of
need entering an inanimate object is found in the story of the Golem ((which
means shapeless matter in Hebrew), from the Talmud scriptures. It is related that when the devout have faced
dire circumstances, they summon the Golem, formed from the earth through the
power of prayer. The Golem is thought to
execute their command and rid them of the problem, subsequently returning to
the soil.
There is profound importance to visarjan
and this particular act of worship, Puja.
1. As explained earlier, it reminds us that
for a harmonious existence, there must be mutual respect for one another and
teamwork, as observed in the formation of the murti.
2. Furthermore, it is only through the
collective power of our prayers and belief that an inanimate object becomes
transformed into an object of devotion.
Similarly, we should learn that all humans are mere flesh and blood,
however through the Almighty’s grace we may become the embodiment of
spirituality and transcend all adversity.
3. We are reminded that an image (physical
depiction) is not actually the Supreme Being and in fact, it is through
devotion that our hearts imbibe the divine spirit where he then resides. The murti is a symbolic intermediary through
which we can channel our prayers (during puja) and simultaneously receive the
Almighty’s blessing. Puja in this method
allows us to experience the spirit of the Supreme through all the physical
senses. Darshan, or beholding the depiction,
Shravan which allows one to hear the praises of the Almighty, Sparsha, to touch
the sacred image, Gandha, inhaling the scent emanating from the flowers,
perfumes, fruits and incense offered to the deity and of course Rasanaa, when
we taste the ambrosial Prasad which has been offered to the Almighty.
4. The visarjan ceremony represents the
concept of Samasara, or the cycle of birth death and rebirth. This fate befalls all living creatures
including humans as life is fleeting and once the soul departs from our body,
the corporeal form then perishes and returns to the natural elements, only to
be reconstituted in another body in the subsequent life cycle. Similarly, once the presiding deity departs
from the murti, its physical manifestation is then returned to nature, only to
be reanimated the following year. The imbibed spirit however remains in the
hearts of the devotees and enriches their lives.
5. The purpose of such ceremonies is to
replenish our spiritual reserves and to remind us that material wealth is
transitory and is of no use to the soul.
The process of visarjan teaches us detachment and to realise that our
own body, which we cherish and pamper will one day be reduced to base elements.
Compiled by: Manhar Narsey
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