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The supreme divine power whom we call as god or Paramaatma resides within our own selves in our heart. This has been categorically emphasized in the Narayana Suktam of the Taitreeya Aranyaka.

पद्मकोश प्रतीकाशं ह्रदयं चाप्यधोमुखम् |
अधो निष्ठ्या वितस्त्यान्ते नाभ्यामुपरि तिष्ठति |
ज्यालमालाकुलं भाति विश्वस्यायतनं महत् |
संततं शिलाभिस्तु लम्बत्याकोश सन्निभम् |
तस्यान्ते सुशिरं सूक्ष्मं तस्मिन् सर्वं प्रतिष्ठितम् |

The heart is symbolized as an inverted lotus bud. The heart is situated at a distance of one finger span below the throat and above the navel. The region of the heart shines as in a flame and it is here that the great abode of the universe exists. The heart surrounded by arteries is suspended as if it is an inverted lotus bud. In the midst of the heart lies a subtle space in which everything is supported.

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While intuitively we all know that we must master our senses to advance spiritually, it is interesting to know the view point of our scriptures like Bhagavad Gita.  The Bhagavad Gita says we have 5 organs of perception (eye, ear, nose, tongue and skin) and there are 5 sense objects (which give out colour, sound, smell, taste and touch). These sense objects are discussed at length at various places with the terminology as मात्रा, विषय, गोचर, इन्द्रियार्थ.

मात्रास्पर्शास्तु  कौन्तेय शीतोष्णसुखदु:खदाः |
आगमापायिनोऽनित्याः  तांस्तितीक्षस्व भारत || 2.14

The sense organs when they come in contact with their respective sense objects gives rise to feelings of heat and cold, pleasure and pain in us which are transient in nature. These feelings come and go and are not permanent.  Says Lord Krishna “O Arjuna (Bharat) ! just bear & tolerate it ( तितीक्षस्व ) “.

Our mind ponders over the inputs received through the sense organs and we respond with one of the organs of action (hand, legs, mouth, reproductory and excretory).

So how should we be leading our life with the sense organs doing their job is beautifully explained in the following two verses where Lord Krishna explains to Arjuna how to be स्थितप्रज्ञ and develop stability of mind.

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In our tradition, it is customary to light a lamp during the inauguration of any function or occasion. Equally significant is the shloka chant which accompanies the lighting of the lamp.

शुभं करोति कल्याणम् आरोग्यम् धनसंपदः
शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोस्तु ते
दीपज्योति: परब्रह्म दीपज्योतिर्जनार्दनः
दीपो हरतु मे पापं दीपज्योतिर्नमोस्तु   ते

May the Deepa Jyothi  bring in auspiciousness, welfare, good health and wealth. May our namaskar be to the Deepa Jyothi for destroying the feeling of enmity in us.  Deepa Jyothi symbolizes the Parabrahma as well as the maintainer – Janardana/Lord Vishnu. May the Deepa take away my sins.  Namaskar to the Deepa Jyothi.

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The benefits of chanting the Ganesha Atharvasheersham are clearly articulated in the Phala Shruti of this mantra. Sometimes the Phala Shruti is chanted along the main text of the mantra but on certain occasions it is skipped while chanting. Let us try to analyze the meaning of the Phala Shruti and understand the benefits,

एतदथर्वशीर्षं॑ योऽधी॒ते स ब्रह्मभूया॑य क॒ल्पते ।
He who studies the Atharvasheersham becomes immersed (or) one with Brahman

स सर्वविघ्नै॓र्न बा॒ध्यते ।
He is not obstructed by any hurdles.

स सर्वत्र सुख॑मेध॒ते ।
He obtains peace & comfort everywhere.

स पञ्चमहापापा॓त् प्रमु॒च्यते ।
He gets relief from committing of the five great sins

सा॒यम॑धीया॒नो॒ दिवसकृतं पापं॑ नाश॒यति ।
Studying in the evening destroys the sins committed in the morning.

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Agni in the Vedas has the role of an invoker who takes our prayers to the higher gods and brings them to us. The first mantra of the Rig Veda is itself an adoration of Agni, describing his qualities, one of which is that of an invoker.

अग्निम् ईडे पुरोहितम् |
यज्ञस्य देवं ऋत्विजम् |
होतारं रत्नधातमम् |

“I praise Agni, who leads from front, the deity of the Yagna, the bearer of truth, the invoker, the supreme instiller of delight”. ‘Hotr’ is one who invokes and brings to us the various divine forces. The first two mantras of the much chanted Shree Sukta are a testimony to this role of Agni.

१) हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजाम्
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह |

“O Agni (Jataveda)! , bring me that Lakshmi, who is of the hue of gold, who is the spouse of Hari, who is garlanded with ornaments of gold and silver, who is radiant like the moon and has the shine of gold”.