Wisdom entails clarity. Clarity is the foremost need of every human being on both the fronts namely social as well as individual. In a spiritual context, the word enlightenment directs our cognition towards light. And, what is the chief quality of light other than ‘seeing’ everything clearly in its presence?
But do we limit our imagination to physical light alone when we talk about enlightenment? Definitely not. Yet, our initial imagination surely takes off by imagining physical light only, which is gradually left behind while we go deeper in our contemplations and meditations.
Sadhaks use physical light as a runway for their ‘plane of cognitive faculties’ to soar high in the skies of eternal existence. After a point, spheres of light and darkness both are crossed by sadhaks and Shruti (word) alone is left with them as their companion. Their words alone work as tools to express and receive emotions, prayers, thoughts and ideas until everything is merged into intense eternal oneness.
Thus, we clearly see that before the commencement of the moment of merging into ultimate oneness, language plays a very important role in everyone’s spiritual journey. As, it is through language alone that we seek and receive clarity mentioned at the outset.
So how will you feel when even in the matters of Aastha and Shradha, clarity is not maintained by those individuals/(platforms) who/(which) voluntarily assume the responsibility of maintaining clear communication in the life of the society and the nation? You begin to wonder, do they really understand how important their role is? This question would definitely have risen in every avid daily newspaper reader’s mind while reading
Pran-Pratishtha related news and opinion pieces in the present context.
The word ‘consecration’ is being used freely in place of Pran Pratishtha of Ram Lalla Murthiman almost in all newspapers and magazines. And, this is a burning example of how typically a process of dumbing down is set into motion. It is the duty and responsibility of communicators to offer and maintain clarity in these matters and reverse all such regressive notions of dumbing down. Is the consecration the same thing as Praan-Pratishthaa?
In Sanatan Dharma every process ends in acknowledging the glimpsing into endlessness and beginning-less-ness, which is not true for Abrahamic religions. For example, word consecration, in Christianity, refers to the act or process of making something sacred, holy, or dedicated to a godly purpose. It often involves a formal ritual or ceremony to set apart a person, place, object, or time as sacred. Consecration is common in religious contexts, where it may be applied to altars, religious artefacts, or individuals assuming sacred roles, such as priests or leaders. This can be a one-time event or a specific act where something is consecrated for a particular purpose. It may be revoked (deconsecrated) also in certain sects.
In Sanatan Dharma every process ends in acknowledging the glimpsing into endlessness and beginning-less-ness, which is not true for Abrahamic religions. For example, word consecration, in Christianity, refers to the act or process of making something sacred
Another such term is sanctification. It is a term that is closely related to consecration but it is often used in theological and religious contexts to describe the process of becoming holy or set apart for a sacred purpose. It is the act of being purified or made morally upright, typically through Christian religious practices. Sanctification is often seen as a gradual and ongoing process, involving personal growth, adherence to moral principles, and a deepening connection to god. It is often considered an ongoing process. Sanctification is viewed as a continuous journey.
Pran-Pratishtha is commitment of devotees to invoke and infuse the eternal, all-pervasive divine life force in the Murthi through due process and, once the Pran-Pratishtha is commenced they commit themselves to treat the Pran Pratishthit-vigrah as living deity. It is a permanent and irrevocable commitment from devotees towards the deity. In Sanatan Dharma, be it any deity, in any sampraday or any parampara the deity is seen as supreme eternal by the followers of that particular deity (ishta-deva or ishta-devi). Essentially supreme evenness is the supreme spiritual principle in Sanatan Parampara. Following small story depicts it well. Once Bhagwan Ram asked Bhagawan Hanuman who he really is? And, Hanuman replied, I am your servant in this form and, as soul I am your Ansh and, essentially I am exactly that only who you are.
Since every Sanatani agrees on this spiritual principle that supreme reality can only be one therefore, there being almost infinite variation in terms of forms and formlessness of the divine they feel at home in accommodating everyone’s choice being individually supreme manifestation. Wholehearted acceptance of all is spontaneous attainment in Sanatan Dharma. Is such supreme openness even imaginable in any Abrahamic religion? Then how can consecration or sanctification be the same thing as Pran-Pratishtha? Wholeness is holier than the holiness itself in the Sanatan Parampara. Have you ever wondered why?