Indian Customs and Traditions
Namas and Prostration
- Ramesh Shama Alvar
Introduction
The traditional way of greeting and simultaneously expressing respect/reverence in India is called नमस् Namas in Sanskrit. In the wake of widespread COVID affliction, many people all over the world have adopted this ancient Indian way of greeting one another to avoid physical contact and to minimize the transmission of the virus. This article has been written to highlight the scientific and spiritual aspects of Namas and its most commonly employed variations.
Even in India, many Indians may not be fully aware of the ramifications of Namas and could be performing it mechanically without realizing that if it is done in the right manner as prescribed by the Dharma Sutras to the right persons at the right time and place together with the right thoughts, the synergistic spiritual benefits are quite tangible. Mental awareness of its benefits and effectiveness as a means of communicating noble sentiments does motivate in abiding by the ancient traditions of Namas. Some people may also not be aware of the detailed Rules enjoined in the Hindu Scriptures governing the time, the place, the occasion, the person being greeted, and the proper method of performing the appropriate form of Namas. This article is addressed to such people who wish to know more about the Hindu custom of Namas and its more profound forms.
Namas or Salutation
In their daily lives, people often greet each other in various ways according to different cultural practices. For Hindus, the traditional mode of greeting one another is to hold the palms joined in front of the heart while uttering ‘namaste’ at the same time. This is usually done standing upright. However, spiritually eminent persons such as Rishis, Swamis, and Gurus are often greeted with a full-body prostration, lying face-down on the ground or the floor, with the palms joined and held in front of the head. This is called शास्टान्ग नमस् Shāshtānga Namas or दन्ड्वत् प्रणामः Dandavat Pranāmah. The term नमस् Namas in Sanskrit in the indeclinable form has the connotation of 1. A bow, salutation, obeisance, adoration 2. Vedic food 3. A thunderbolt 4. A gift, sacrifice. As an adjective, this term denotes being favorable or kindly disposed.
The significance of the ‘namas’ posture is worth bearing in mind. The joining of the palms in what amounts to a pose or मुद्रा ‘mudra’ of prayer is called अन्जलि ‘anjali’, which is derived from the Sanskrit root ‘anj’ which means ‘to adorn, honor, celebrate or anoint’. The ‘anjali mudra’, in reality, has deeper meanings than what these synonyms might seem to suggest. It can convey a variety of subtle meanings depending upon the person greeted and the occasion. The palms joined together signify the coming together or unification of the dual aspects of the Universe such as Matter and Spirit, the Sentient Self in the Body, and the Self of that Sentient Self who is the in-dweller in our bodies and who is the inner-controller of every being. It has also been said that the right hand represents our higher or divine nature while the left hand indicates our lower or worldly nature. The coming together of the hands with the fingers and palms touching each other radiates outwards the mental declaration or telepathic message to all those in the near vicinity that these, apparently opposite aspects of the Universe, can coexist in harmony in each one of us without violating the Laws of Dharma. Another aspect of the message transmitted by Namas is the important rider built into Namas that only when Dharma is not violated can both Karma and Jñāna co-exist side by side in the average human being such as the Householder, the Housewife, the Student, the Teacher, the Worker or any other person regardless of the occupation or status. Awareness of these ramifications of Namas yields a kind of spiritual joy and satisfaction far more than Namas done mechanically as a social obligation.
Hindus believe that there is divinity in our hands. Immediately after awakening in the morning, they follow the tradition of sitting upright on the bed; rubbing the hands together; and placing one palm over each eye, while chanting the following shloka:-
कराग्रे वसते लक्श्मि करमध्ये सारस्वति
करमूले स्तिथ गौरि प्रभाते करदर्शनम्
Karāgre vasate Lakshmi Karamadhye Saraswati
Karamuule sthitā Gauri prabhāte karadarshanam.
At the tip of the hands dwells Lakshmi
In the middle of the hands is Saraswati
At the base of the hands dwells Gauri
At sunrise view the hands.
The Sanskrit word नमस् ‘namas’, in its indeclinable form, means ‘a bow, salutation, obeisance or adoration’. As an adjective, it has the sense of something ‘favorable or kindly disposed’. The word ‘te’ means ‘to you’. So ‘namaste’ means ‘I bow or salute or make obeisance to you’ and there is also the underlying sentiment which says, ‘I am favorably disposed towards you.’ That is also the essence of the greeting called नमस् namas’ in Sanskrit or नमस्ते namaste in Hindi’. When one desires to express a deeper degree of veneration, Namas is done by raising the joined palms to the forehead with the fingers touching the site of the mystic third eye above the eyebrows. In this position, one experiences a focusing of the mind, a stillness of thoughts, serenity, and a sense of surrendering oneself for the general good. In the other variation, the joined palms are held well above the head. This posture is said to direct our consciousness towards the subtle space above the ‘Brahmarandhra’ or the aperture in the crown chakra. It is so supercharged with reverence and devotion that this form of greeting is used for God or the holiest of Rishis. Many devotees have testified that they have experienced feelings of spiritual elevation and mental peace in these advanced forms of Namas described above.
It is said that the currents flowing through our nerves converge at the feet, the solar plexus, and the hands. Psychic energy leaves the body at these points. Yogis are known to cross their legs in the lotus posture bringing their hands together in the ‘anjali mudra’ to harmonize their energy flow. Similarly, when we adopt this mudra in the ‘namas’ posture, we feel increased energy and internal poise. We also feel more serene because, in this posture, we are mentally shielded from random thoughts. The व्रुत्तिः vruttih or movements/operations of the Mind are greatly reduced in that the Mind cuts down the incessant choices it makes from the external world around it. The Namas is like a mini application of the injunction contained in Maharishi Patānjali’s Yoga Sūtra 2 in which he defines Yoga as योगस् चित्त व्रित्ति निरोध्ः or Yoga citta vritti nirodah which means that “Yoga is arresting the movements or the modifications of the Mind.” Whenever we perform ‘namas’ before God, the thought processes of the Mind are brought to a standstill. With the Mind now without any clutter, calm, and open to spiritual blessings, the beneficial effects of the ‘anjali mudra’ are multiplied dramatically. Try this form of salutation and experience the transformation yourself.
Namas when used as a form of greeting between people conveys some specific messages. It is a statement of one’s humility, of due recognition of the good in the opposite party, of mutual respect, and also good wishes. Let us now come to the act of prostration which is called ‘Shāshtāng Namas’ or ‘Dandavat Pranāmah’ we have mentioned earlier. If we understand its full significance, we would be able to appreciate why we should prostrate before God at every opportunity. Our Itihāsas, Purānās, Epics and Shāstrās are full of instances when people from all walks of life, ranging from Kings to commoners, have prostrated before venerable family elders, and holy persons like Rishis and Acāryās.
The Apastambha Dharma Sutras 1/4/14/6-23 contain many valuable injunctions in the matter of greeting/according due respect in public/privately. This is akin to the code of military discipline governing soldiers saluting their superiors or the civilized practice amongst citizens everywhere of greeting each other with handshakes or waves of the hand or just uttering the customary “good morning” or “good afternoon” with perhaps a nod of the head. But the Namas has significantly greater spiritual overtones.
Dandavat Pranām or Full-Body Prostration
The term Danda means a stick or a wooden rod. Just as a stick laid down on the floor remains fully in contact with the ground and inert all the while, the allegory in Dandavat Pranāmah is that the person, who has so prostrated, lies prone on the ground with all parts of the body in a straight line and fully in contact with the Earth. But unlike a danda or inert wooden rod, the one prostrating and remains still but in contemplation and prayer. It is a form of total surrender to God. The term Dandavat Pranāmah, therefore, means salutation like a straight stick or wooden staff. This form of salutation is also called साषटान्गप्रणामः Shāstanga Pranāmah or साषटान्गनमस्कारः Shāstānga Namaskār or प्रणिपातः Pranipātah is a form of Namas with far more profound spiritual implications. It is usually done before a Deity or an Acāryā or a Guru of high standing. साषटान्गनमस्कारः is defined as a respectful obeisance/salutation made by the prostration of the eight limbs of the body. The etymology of the term Shāstanga Pranāmah can be understood by breaking it into its constituent parts, namely S + Ashta + Anga. The term ‘sa’ implies ‘together with’. The term ‘ashta’ means ‘eight’ and the term ‘anga’ means ‘limbs or parts of the body’. So in the Dandavat or Shāstanga Pranāmah, eight parts of the body should remain in contact with the earth or the floor as the case may be. What are these eight limbs of the Body that should remain in contact with the ground? The following Sanskrit Shloka gives the answer:
उरसा शिरसा द्रुष्त्या वचसा मनसा तथा पदभ्यां कराभ्यां
जानुभ्यां प्रणमोऽअष्ट्न उच्यते II
उरसा urasā – breast, bosom; शिरसा shirasā – with the forehead head, skull: द्रुष्त्या drshtyā – by means of sight or vision; वचसा vachasā – by speech; मनसा manasā – by the Mind; तथा tathā – as also; पदभ्यां padabhyām – with the feet; कराभ्यां karābhyām – with the hands; जानुभ्यां jānubhyām – with the knees; प्रणमोऽअष्ट्न
Pranāmo-ashtan – the eight components of pranām or namas; उच्यते ucchyate – is said to be.
The eight-fold pranām is said to be that done using the forehead; the eyes; speech; Mind; as also the feet; the hands; and the knees.
Stages of Shāstānga Pranāmah
Thus, साषटान्गप्रणामः Shāstanga Pranāmah or साषटान्गनमस्कारः Shāstānga Namaskār or प्रणिपातः Pranipatah is a form of full-body prostration in which all the above mentioned eight parts of the body are kept in alignment in a straight line and in contact with the ground.
But there is one exception. Ladies do not have to perform Shāstānga or Dandavat Pranāmah in the same manner as men. In the case of women, two parts of the body vital to the birth and nourishment of babies are the breast and the womb. The Scriptures feel that these two parts of the body of a woman should be protected from possible impact with the ground and from the possibility of any pressure being applied inadvertently as it often happens in the case of the Dandavat Pranāmah or Namaskāram by Men. The Scriptures allow women to do what is called the ‘Pancānga [of five limbs] Namaskāram’.
Stages of Pancānga Pranāmah
The Pancānga Pranāmah or Namaskāram, as illustrated above, is done when the woman kneels down with palms joined together or touching the feet of the Deity or venerable person being prostrated to. The Pancānga Namaskāram is also conducive to the modesty of women.
As we have stated earlier, the term साष्टान्गम् shāstāngam implies “a deeply humble prostration of the body (by touching the earth with the eight members of the body)”. Although this form of salutation is reserved for the most venerable, there is no specific bar on performing Dandavat Pranām to any venerable person regardless of sex, who in one’s view should be so saluted. It may or may not involve touching the feet of the person being prostrated to.
The general injunction is that the feet of venerable persons should be touched. Who are the persons whose feet ought to be touched in Namas or prostration? It is stated [ibid.11] that:
रुत्विक् श्व शुर पित्रुव्य मातुलान् अवरा वयसः प्रतिउत्थाय -अभिवदेत् II ११ II
ṛtvik śvaśura pitṛvya mātulān avara vayasaḥ pratyutthāya- abhivadet || 11 ||
He shall salute an officiating priest, a father-in-law, a father’s brother, and a mother’s brother, [though they may be] younger than himself, and [when saluting] rise to meet them.
In this context, Manu Smriti [2/130] says:
मातुलांश्च पितृव्यांश्च श्वशुरान् ऋत्विजो श्वशुरान् गुरून् ।गुरून्
असावहमिति ब्रूयात्प्रत्युत्थाय यवीयसः ॥१३०॥
One shall stand up in the presence of one’s uncles, father-in-law, maternal uncles, priests (Rittviks), and preceptors, although younger than him in age, and welcome them by saying, “I am that so and so, etc who is accosting or approaching you”. [130]
The term used for “salutation” is अभिवादनम् abhivādanam. It denotes a formal form of salutation in which one introduces oneself, mentioning one’s clan, Vedic School and the Branch of Vedic Studies completed. As far as Gurus are concerned, the general Rule as given in the Apastambha Dharma Sutra [1/4/14/7] is that:-
समाव्रुत्तेन सर्वे गुरव उपसंग्राह्य्यः || ७ ||
samāvṛttena sarve gurava upasaṅgrāhyāḥ || 7 ||
The feet of all Gurus must be touched [every day] by a student who has graduated.
It may be noted that the term Gurus in this context includes all ‘venerable persons,’ besides the Teacher, and includes other persons mentioned in these texts such as the elder brother, a maternal uncle, and, in general, all others who may be one’s betters or elders. When touching the feet, one need not utter anything for it is stated in the Apastambha Dharma Sutras [1/4/14/12] that:
तूष्नीम् वा उपसंगृह्णियात् || १२ ||
tūṣṇīṃ vā- upasaṅgṛhṇīyāt || 12 ||
One may silently touch their feet.
What about other close relatives ? It is mentioned [ibid. 1/4/9 ] that:-
भ्रात्रुषु भगिनीषु च यथा पूर्वम् उपसंग्रहणं || ९ ||
bhrātṛṣu bhaginīṣu ca yathā pūrvam upasaṅgrahaṇam || 9 ||
The feet of [elder] brothers and sisters must be touched, according to the order of their seniority.
In this context Manu Smriti [2/133] says:
पितुर्भगिन्यां मातुश्च ज्यायस्यां च स्वसर्यपि ।
मातृवद्वृत्तिमातिष्ठेन् माता ताभ्यो गरीयसी ॥ १३३॥
One shall behave unto his elder sister, mother’s sister, or father’s sister as his own mother; but his own mother is the most venerable of them all. [133]
Age decides the order when more than one venerable person has to be saluted.
It is mentioned in the Apastambha Dharma Sutras [1/4/14/14] that:
नायमाने वयो विशेषे व्रुद्धतराय – अभिवाद्यम् II१४II
ñāyamāne vayo viśeṣe vṛddhatarāya- abhivādyam || 14 ||
If the ages [of several persons whom one may meet is known], one must salute the eldest [first].
Some more general Rules for salutation as given in the Apastambha Dharma Sutras [1/4/14] are as under:-
सर्वत्र तु प्रतिउत्थाय अभिवादनं || १७ ||
sarvatra tu pratyutthāya-abhivādanam || 17 ||
But everyone [Gurus and others] he shall salute, after having risen
[from his seat].
In this context, Manu 2/120 says:
ऊर्ध्वं प्राणा ह्युत्क्रमन्ति यूनः स्थविर आयति ।
प्रत्युत्थानाभिवादाभ्यां पुनस्तान् प्रतिपद्यते ॥ १२०॥
At the advent of an old man, old in years and wisdom, the vital airs of a youth heave up and attempt to leap over to him; they are restored to their normal condition by his rising up from his seat and duly welcoming him in. [120]
What about married women? Apastambha Dharma Sutra [1/4/14/21[ says:
पति वयसः स्रियः || २१ ||
pati vayasaḥ striyaḥ || 21 ||
Married women [must be saluted] according to the [respective] ages of
their husbands.
The Indian tradition is to leave the shoes out before entering any room. The general belief is that remaining barefooted without shoes or socks or slippers is a mark of respect to Divinity and Elderly persons worthy of due respect. It is also conducive to hygiene and protection from infection.
Apastambha Dharma Sutra [1/4/14/22] says:
न स उपानः वेष्तित शिरा अवहित पन्णिर् वा अभिवादयित II २२II
na sa upānah veṣṭita śirā avahita pāṇir vā abhivādayīta || २२ ||
One shall not salute with shoes on, or head covered, or hands full.
Addressing anyone by the first name, especially a grown-up woman, is likely to be considered as taking an unwarranted liberty or showing an unacceptable degree of familiarity in the Hindu tradition unlike in the West where one calls another by the first name to show greater affection. Apastambha Dharma Sutra [ ibid. 23] says:
सर्व नाम्ना स्त्रियो राजन्य वैश्यु च न नाम्ना II२३II
sarva nāmnā striyo rājanya vaiśyau ca na nāmnā || 23 ||
In saluting women, a Kshatriya or a Vaiśya shall use a pronoun, not the personal name. II23II
On the same subject, the Manu 2/123 says:
नामधेयस्य ये के चिदभिवादं न जानते ।
तान् प्राज्ञोऽहमिति ब्रूयात्स्त्रियः सर्वास्तथैव च ॥ १२३॥
To those (persons) who, when a name is pronounced, do not understand (the meaning of the salutation, a wise man should say, ’It is I “and (he should address) in the same manner all women. II123II
Conclusion
We have quoted certain shlokas from the Hindu Scriptures to give the Reader a taste of the Hindu Scriptural injunctions in the matter of Namas, which is the Indian way of greeting/salutation. We would like to conclude with the observation that if the Rules given therein are followed while exchanging greetings/salutations, it would lead to an enhanced degree of general decorum, good feelings, and a certain level of grace as well as charm in our social interactions. Further, observance of the cannons of salutation as given in the Hindu Scriptures will minimise the likelihood of inadvertent displays of disrespect or disdain. It would lead to more cordial relationships both at home and outside. There are many other similar Rules mentioned in the Hindu Dharma Shastras, which we have not referred to in this article. The interested Reader should study them. The code of conduct for greetings/salutations laid down in the Hindu Scriptures should be considered as sacred precepts. Only then would we be inspired to observe this code in letter and spirit and also refrain from transgressing the boundaries of decorum defined by the Code.
We now come to the act of touching the feet of anyone as a mark of respect. It is regarded in the West as demeaning and a violation of human dignity or self-respect. It depends upon the way one looks at the act of touching someone’s feet. If one thinks of this act as symbolic of the complete surrender of one’s pride and ego in the public or in the presence of others, there is no more spiritually satisfying way of according respect and due veneration. Indians usually bend low and try to touch the feet of those they revere highly. Invariably, except in the case of Swamis or Acāryās, the person being so saluted, forestalls the feet touching part by quickly grasping the stooping person by the shoulders and raising him, and acknowledging the intention to pay due reverance with a smile and a slight shake of his head. The Venerable Person thereby sends the clear message to the person saluting him and to others around that the reverance done thus far is more than enough and that the feet need not be physically touched. On the other hand, Swamis and Acāryās allow their feet to be touched out of compassion for those who wish to accord them due respect because the touch of the feet of a Deity or an Acāryā has an electrifying effect spiritually, yielding tremendous spiritual satisfaction. This the Acāryās do not wish to deny anyone out of compassion and due consideration of their spiritual needs. A benediction is also utterred by the person being venerated. It is an age-old ritual in which each generation takes every opportunity to acknowledge the contribution and importance of their elders in the Community or Society. A sense of continuity is thereby reaffirmed.
It is in this spirit that Namas and Pranām should be performed. There cannot be deviations or exceptions to the injunctions for it is stated [ibid.10] that:
नित्य च पूजा यथा उपदेशम् II१२II
nityā ca pūjā yathā upadeśam II12II
Always accord due respect according to the injunctions.
Prostration is actually the adoption of the ‘anjali mudra’ while lying full-stretch face down. In this form of ‘namas’, all the beneficial effects of the ‘anjali mudra’ are considerably magnified when we prostrate before Saints and Acāryās. The act of prostration is viewed as undignified and indecent amongst Westerners in general. But with the growth in popularity of Yoga, Indian ways of greeting or expressing deep respect for the Guru, the Acāryā or God is catching on. Our egos ride us relentlessly even when we are asleep. The problem is how to order our egos to dismount and take some rest.
If we see our Guru or a venerable elder approaching us we might as well tell our ego, these words:
“Man get off my back. Go away from me and take a break. I am about to enjoy a quality moment. I must express my sincere and unadulterated respect towards that human being I am about to meet. I must be alone. There is no place for you. Go on.”
or words to that effect. Listen to a song expressing a similar sentiment.
Try prostrating before your Father, Mother, Eldest Brother, Your Teacher, Priest or Parson. You will experience the joy of giving your ego a break. Just try it without feeling ‘demeaned’. It is the same with God. The Hindu Scriptures declare that the Brahman is the Father and the Mother, the Close Relative or Kinsman, the Teacher, the Beloved Friend, and the Well-Wisher, all rolled into one. The salutations in the form of Namas and Dandavat Pranām both force one’s ego to remain completely inactive, if only for a spiritually happy and relaxed moment.
Namas is an expression of respect but in the presence of the Deity, people often feel the need to go deeper. One may close the eyes and bend low if one is physically unable to prostrate on the ground before the Deity. Some may also be deterred by considerations of hygiene or loss of personal dignity or the nature of the clothes worn. Whatever the reason, Namas with eyes closed and bending as low as possible can be adopted but prostration before God is the most rewarding spiritually. Does this mean that the Brahman likes and rewards those who express abject deference to Him or who have the mentality of a complete slave? The answer will be in the negative, if you consider the nature of the Brahman as envisaged in Hindu Philosophy. Hindus hold that the Brahman possess everything worth possessing; that the Brahman has discarded all not worth keeping; that the Brahman has enjoyed all worth enjoying and refrained from all forms of enjoyments not worth enjoying; that the Brahman is an ocean of auspicious attributes and is antagonistic to all that is evil. The Brahman is impartial and not capricious. Rewards or punishment are dispensed by the Law of Karmas. The Brahman is beyond the Gunas and Prakriti. Karmas do not taint Him. The Brahman has no ego as human beings have which makes them happy when praised and sad otherwise. There is no pay-off or titillation the Brahman is looking for. Worship and reverence of Deities are manifestations of Man’s own desire for communion with Divinity. Not only that, by prostrating before God, we convey certain wonderful sentiments to Him without having to resort to thought or speech. What are these sentiments and what is their purpose?
Prostration before God is one’s affirmation of complete surrender to the Supreme Being. It is also one’s declaration that the Jiva in one belongs to the Paramātman alone. Prostration before God is one’s expression of utter dependence on God. It is a statement of our belief that everything is due to God’s will. It does not imply complete absence of free-will or inability to act. It means that while you wish to do your duties in consonance with Dharma, you are seeking God’s guidance, and you do not want to have a sense of agency whereby karmas will cling to you. It means assigning the sense of agency as well as the fruits of one’s actions to God. It means you trust God’s judgement in accounting and dispensing the fruits of your karmas. Declaring your complete dependence on the Lord of the Universe lifts a big load off your mind and shoulders. It does not mean that you are helpless and incompetent to perform karmas. But you are requesting God to watch over you and to guide you in the right direction. Prostration before God says clearly that you have thrown yourself at God’s mercy. You seek his forgiveness for any omissions or commissions against Dharma. If not, you seek the wisdom and courage to bear your misfortunes with grace and dignity. Prostration before God announces that you have made a bold attempt to discard your ‘ahankar’ or ego, which is always a big hurdle in our quest for righteous living and happiness. The ego also comes in the way of spiritual attainments. Do you remember the time when the Gopis bathing in a pond discovered that all their clothes had been hidden away by Sri Krishna? When Sri Krishna revealed himself, the Gopis involuntarily tried to cover up their exposed bodies with their arms and hands. Their egos brought their body-consciousness to the fore even in front of the supreme entity who was the Creator of the Universe, and the Gunas and beyond all that. After considerable hesitation and with great difficulty, they were able to discard their egos and prostrate to Sri Krishna, even as they stood in the water with their hands and palms joined above their heads. Then did they receive God’s grace in the form of their returned clothes. All these sentiments flow out of devotion. If that emotion were to be absent or if one were to be an agnostic or an atheist, this article may not generate much enthusiasm.
Finally, prostration before the idol of God is also Man’s way of saying that the Para Brahman exists in the Arcāvatāra Form of God which we worship in Temples. The concept of the Arcāvatāra idol is based on the Pāncarātra Philosophy that God will come to reside in any idol which has been properly consecrated and installed as per the Scriptures. This is in accordance with God’s desire to be easily accessible to devotees for communion and worship. All these sentiments have been very beautifully and profoundly explained by Acāryā Ramānujā in his celebrated ‘Principles of Prapatti’. God’s grace flows out of his infinitely auspicious attributes and boundless compassion. When you prostrate before a Deity, you not only receive tangible benefits for the Mind and Body but you also take that step towards becoming fit to receive God’s Grace and Divine Love. We should therefore prostrate before God on every possible occasion. We do not know what the leela or sport of God is nor where all this Universe is heading towards but we know that the Brahman, by definition, is extremely compassionate and devoid of all evil, whose intentions are always true. Veneration of any Deity or the Brahman is our way of declaring our love, respect, and trust in the Brahman. There is no quid pro quo in any form of Namas.
Credits:
Pictures say far more than words. The Paintings of Shāstānga Namaskār and Pancānga Namaskār is by my daughter Kavita done after careful research. The Namaskār drawing is the inspiration of my granddaughter Aranya and the floral motif is by my wife Geetha.
- July 28th, 2020
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