Shaanti, meaning “peace”, is a natural state of being. Disturbances are created either by others or us. For example, peace already exists in a place until someone makes noise. Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. Therefore, every one without exception desires peace in his/her life. However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances. All such prayers end by chanting shaanti thrice. It is believed that trivaram satyam – that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stand says, “I shall speak the truth the whole truth and nothing but the truth”. We chant shaanti thrice to emphasise our intense desire for peace. All obstacles, problems and sorrows originate from three sources.
1.Aadhidaivika: The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc.
2.Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc.
3.Aadhyaatmika: Problems of our bodies and minds like diseases, anger, frustrations etc.
We sincerely pray to the lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimized from the three sources written about above. May peace alone prevail. Hence shaanti is chanted thrice.
It is chanted aloud the first time, addressing the unseen forces. It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself.
Why do we offer a coconut ?
In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. A pot ( kalasha) full of water, adorned with mango leaves and a coconut on top is worshipped on important occasions and used to receive revered guests. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada. It is offered to please the Lord or to fulfill our desires. There was a time when animal sacrifice (bali) was practiced, symbolizing the offering of our animalistic tendencies to the Lord. Slowly this practice faded and the coconut was offered instead. The fiber covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolizing the breaking of the ego. The juice within representing the inner tendencies (vaasanas) is offered along with the white kernel – the mind, to the lord A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals it is believed to bestow spiritual growth on the seeker. The coconut also symbolizes selfless service. Every part of the tree – the trunk, leaves, fruit, coir etc. is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems. The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires. In certain rituals a coconut is placed on a kalasha, decorated, garlanded and worshipped as symbolic of Lord Shiva and of the man of realization (gnaani).
"Why do we"- Swamini Vimalananda & Radhika Krishnakumar