Āgama - Transition from Yagya (prescribed in the Veda) to construction of temples

Having introduced, in the previous post, that the Icons and symbols are principle forces of nature, in this post an attempt is made to understand the context and purpose of temple forms of worship in India.

 

History:

It is understood that at the start of Kali yugam, yagya prescribed in the Veda were expensive to conduct and became unsustainable. Vaishya (merchants) and Kshatriya (Kings and Queens) who would sponsor the Yagya, it is said, reduced which gave way to discovery of a more sustainable alternative à āgama or tantra or worship conducted through establishment of temples - one time investment from design to build to operate and maintain. Thus, over a period from yagya, the Indian society (the Dharma), transitioned to an āgama form to fulfil the spiritual needs of people (construction of temples and its practices). The āgama system of practice is thus only in line with the Veda. The Lord of the temple represents the agni (fire) in a yagya, therefore, takes all offerings.

For those interested in the history, validity & authority of āgama shastra, reading through Sri Yāmunācharya's (Sri Ālavandār) grantham - āgama prāmānyam, is recommended.

 

What is tantra?

तनोति विपुलानर्थान् तन्त्रमन्त्रसमन्वितान्। त्राणं च कुरुते यस्मात्तन्त्रमित्याभिधीयते॥

tanoti vipulānarthān tantramantrasamanvitān | trāṇām ca kurute yasmāttantramityābhidhīyate ||

(kāmikāgama Tantrantara patala) – Ref: Dr V. Varadachari’s Agama & South Indian Vaishnavism

 Tantra = tan + tra; tan = to spread, and tra = to protect

The ‘spread’ refers to knowledge and wisdom and ‘protect’ refers to protection from the ocean of transmigration (the cycle of birth and death – punar api jananam, punar api maranam).

Therefore, ‘tantra’ can be defined as - through the knowledge received from the texts of tantra it saves one from ocean of transmigration.

Vishnu Samhita explains tantra as one that works with the psyche of the practitioner by expanding the cosmic energy forces of an unbalanced and agitated mind to a balanced and peaceful mind. The ultimate intent being to remove fear arising in the mind due to worldly matters and build a sense of calmness and peace.

 सर्वेऽर्था येन तन्यते त्रायन्ते च भयाजना:। इति तन्त्रस्य तन्त्रत्वमन्त्रज्ञा: परिचक्षते॥

 sarve'rthā yena tanyate trāyante ca bhayājanā | iti tantrasya tantratvamantragyā: paricakśate ||

 

What is āgama?

The word ‘gama’ means ‘to go’ and the letter ‘ā’ is added before ‘gama’ which would inverse the meaning to ‘to come or to return’. This indicates the method of handing down knowledge from ācharya (teacher) to shishya (student) in a tradition (sampradāyam).

 

Āgama and Tantra:

While tantra and āgama have differences, in common language however, the words are interchangeable. In mathematical representation, tantra is an element of (or belongs to) āgama.

                                                            Tantra ∈ āgama

 

Division of āgama:

1.      Vaishnava – Pāncharātra, Vaikhanasa & other adopted practices

2.      Shakta and others such as Ganapatya, Saura, Bhairava, etc

3.      Shaiva - Shaiva Siddhanta, Kashmiri Shaiva & other adopted practices

 In this series of posts Pāncarātra will be the main texts for discussion.

 

Pāncarātra āgama:

It is said: पाण्चरात्रस्य कृत्स्नस्य वक्ता नारायण स्वयम् (pāṇcarātrasya kritsnasya vaktā nārāyaṇa svayam) – The whole body of Pāncaratra āgama is said to be taught by the Supreme Lord Himself. Associating directly with the Lord Himself underlines importance, validity, and authority to this body of texts. In the next post, the meaning of Pāncarātra will be discussed more elaborately.

 

Purpose of āgama:

While the body of āgama touches on many subjects not limited to architecture, design, practices of sustainability, theology, rituals, praises and chanting, festivals, the main purpose is said to be upāsana or an act of worship resulting in a deep inner connection, absorption, and meditation on an icon with form and attributes.

 

Parama Samhita 3.7:

निराकारे तो देवेशे नार्चनं संभ्येन्नृणाम्। नच ध्यानं नच स्तोत्रं तस्मात्साकारमर्चयेत्॥

 nirākāre to deveśe nārcanam sambhayennrnām | naca dhyānam naca stotram tasmāt sākāram arcayet||

आकारे तु कृता पूजा स्तुतिर्या ध्यानमेववा। विधिना दशास्त्रदृष्टेन देव एव कृता भयेत्॥

ākāre tu kritā pūjā stutiryā dhyānamevavā | vidhinā daśāstradriṣtena deva eva kritā bhayet ||

Āgama recognises that the Lord cannot be worshiped without a form. Therefore, it suggests connecting to the Supreme Lord through His iconic form. The worship or praise or meditation offered to His iconic form as ordained in the scriptures is the same as being directly offered to Him.

Symbolism & Iconography

 

The Goddesses & Gods of India

Decoding Hindu Iconography

While the previous article was on Dharma and identity, I am attempting to write here on Hindu Iconography & Symbols. Recognising relevance of Icons in the modern context form part of realising and reviving our identities. Hindu art is creative and expresses the spiritual view of the land of ancient India. On that note, I believe you will enjoy this article.

The science and art of ancient Hindu symbolism and iconography were sophisticated and complex. While the ancient Indians were creative in their expression, the idea of icons expressing and communicating concepts and spiritual ideas of the civilisation is all but lost in modern India. There is an increasing disconnection between the current generation of Indians and the forms of ancient Hindu art, symbols, sculpture & architecture.

The disconnection could be associated to various factors not limited to an education system that is designed to erode away any appreciation of the country’s own civilisation & culture, lack of interest in studying art due to a mindset that education is solely seen as a future financial investment, political, lack of parental motivation, to name a few. The intent of this blog is to make an attempt to analyse these symbols thoroughly and extract the underlying principles and concepts so that the symbols and icons are seen as truly relevant to modern Indians.

 

Terminology:

So, why the word Icon and not Idol ?

Icon (derived from the Greek word eikṓn) is a religious work of art generally used in the Christian cultures. It is a sacred religious symbol used for religious devotion.

Idol, on the other hand, is a derogatory word used by Europeans to describe Hindu Gods & Goddesses. Idol derived from the Greek word eidolon or phantom (illusory / not real) and symbolises something that is misleading or mysterious. Therefore, if you must use English terminology, I suggest use of the word Icon.

In Sanskrit, however, a few words for an ‘Icon’ are:

Bimba = reflection

Vigraha = expansion, extension or form

Bera = image

Pratimā = representation, resemblance

Mūrti = anything that has definite shape and physical limitations, an embodiment or an incarnation (etat sarvam yanmūrtam cāmūrtam ca tasmān mūrtir eva rayi:) - Prashnopanishad

Pratīka = symbol

Rupa = an aggregrate form

Arca = an object of (devotional) adoration and worship

 

Purpose of Icons:

Human interaction and understanding occurs through symbols. Words themselves are symbols that have a deep symbolic significance used to communicate (reference). We use symbols every day to convey ideas such as its growing use in chats such as Whatsapp, Skype, etc. Ancient Indians as well developed sophisticated forms of symbols to communicate ideas, principles and forces that sustain the cosmos. These fundamental attributes of the cosmos and their presiding consciousness cannot be perceived, however, they are certainly experienced and the icons are the symbols of those experiences. Examples of these principles are, to name a few: creativity, the potential for logic and reasoning, love, action, anger, greed, ego, success, intellect, achievement, loss, wealth, prosperity, pollution, etc.

While love cannot be perceived (even by the experiencer), it can, however, be represented with a symbol of heart - the heart being the symbol to communicate the feeling of love. Needless to say, one cannot deny the principle of love so as well one cannot deny the symbol that stands for love. Therefore, as long as the feelings are real and the symbol that represents the principle as well indeed real. 

In order to remind the  society of the forces and principles of nature and to interact with this potentials a form / categorisation (ākāram) is given. The Vedas reveal that the entire universe comprises of categories - name (nāma) and form (rūpa) - anena jīvena ātmanā anupravishya, nāma rūpa vyākaravāni (Chāndogya Up.). Therefore, the purpose of the icons is to establish a form to interpret the experience of the divine forces and to communicate that to others.

Let me further explain with two examples to understand the language of Iconography symbolising the presiding deities. I have carefully selected these two examples below based on applicablity of human experiences. They have straightforward relevance to all.  

I believe the reader, regardless of your sampradāya or lineage or tradition, will be able to relate to the below reasoning behind the icons from a larger Hindu audience. My appeal and attempt is certainly not sectarian and is for all Hindus and  as well those interested in Hindu iconography to unite, understand and appreciate the deeper concepts of Hindu art, culture, its practices and tradition. However, you will note that these symbols apply to all beings and not limited to Hindus.

I will expand further on both Pancaratra and other Hindu iconography and symbolism in future blogs when time permits to the best of my ability.

 

1.      Lord Ganesha

 In order to understand the icon one must first understand the idea packed in the Sanskrit word used for the icon.

Etymology:     Ganesha = Gana + Esha

Gana = Logics, Maths (Ganita), categorisation, and

                        Esha = the Lord of that principle

Therefore, Ganesha = The lord of all principles of logics and categorisation

 

Within every living being (humans, flora, fauna and even microorganisms) there exists potential of logic and categorisation. We categorise all the time and in every moment – males, females, adult, child, tall, short, wood, wall, brick, black, white, colours, vehicles, property, wealth, pleasure, pain, so on and so forth.

 

Every being carries a potency of the principle of logic and is able to categorise. The sum totality of the principle is called Lord Ganesha. For logic to manifest it needs the mind (manas) and this is where the vāhana (vehicle ) mushika – rat of Lord Ganesha is a valuable addition for us to comprehend.

So, what does the rat represent? Think of how the rat behaves. It moves in corners and sticks to dark and dirty places. The mushika (the rat) is representative of our minds which has a tendency to move into dark places if not checked – i.e. being negative, pessimist, cranky, moaner, etc. Lord Ganesha or the principle of logic (within us) has the potential to overcome the negative mind in a given situation.

The Icon of Lord Ganesha along with his vāhana (vehicle) also symbolise that of all obstacles the major obstacle is our own mind, therefore, Lord Ganesha being the principle of logic is able to categorise (recognise) the negative mind and having recognised , therefore, assist you in applying necessary controls to overcome the negative mind and perform your actions skillfully. He is also said to be the remover of all obstacles. Obstacles that primarily originate in our own mind due to its negative tendencies and as well from outside through other beings or situations.

 He has two consorts – Siddhi and Buddhi.

·         Siddhi = Success

·         Buddhi = Intellect

 In summary, the derived meaning of Lord Ganesha along with his consorts is: The mind must apply skillful reasoning (logic + categorisation) in a situation using intellect (Buddhi) to perform an action skillfully then there is potential for success (Siddhi).

 In northern India, Riddhi is said to be a third consort

Riddhi = Progress

Once there is Siddhi (continuing from above) which is success in life projects or in situations we face, there is progress (riddhi) in life. All aspects of icons represent basic function of life as a cosmic principle.

2.      Kāma devā

 

The icon of Kāma Devā is said to be a handsome man riding a parrot with a bow made of sugarcane, strung with humming bees and shoots floral arrows. His consorts are ratī and prīti.

 

Kāma = desire

Devā = Lord

 He is also called manmathan – the churner of the mind or the one who agitates the mind

 He is the Lord of Desires or He can be said to be the presiding principle.

  Let us take, for example, love as a form of desire. Love is sweet (represented by the bow made of sugarcane) at the same time it can hurt (reminded to us by the bees – if the bee stings it hurts).

5 x floral arrows = fascination (unmada), distress (tapana), draining (shoshana), stiffening  (stambana) and infatuation / delusion (sammohana).

His consorts:

Ratī = the principle/potential of lustful desire

Prītī = the principle of kind, graceful and devotional love

 In our lives, we note both these types of love driven by desires.

 Ratī being the lustful / erotic love, and

Prītī being the compassionate and devotional love towards parents, elders, our children and other family, friends, birds and animals.

 

Do Gods & Goddess exist?

Given that the Hindu Gods & Goddesses are the principle forces of nature that we experience daily, the answer to the above question is easy – YES of course they exist. If we deny their existence then we deny the very concept of our living and our daily life experiences itself. The applicability (principles of nature) is not just to humans but to common to all living beings.

They exist as the presiding potentials and principles that cannot be perceived but experienced and not literally as the icons and symbols we use only to understand these cosmic principles.

Arguing over existence of a physical form of an Elephant headed god or a Monkey god are worthless because it is a representation of a priceless ideal that has benefits passing down the evolutionary chain.

The representations of the principles give us advantages over other living beings that lack the same and so Hinduism is a system of passing down ideals and not belief in imaginary overlords that grant wishes and punish the rule breaker.

It is said:

 

आहार निद्रा भय मैथुनं च समानमेतत्पशुभिर्नराणाम् ।
ज्ञानं नराणामधिको विशेष: ज्ञानेन हीनाः पशुभिः समानाः  ॥

 

Āhāra nidrā bhaya maithunam cha samānam_etat_pashubhir_narānām | 

jñānam narānām adhiko viśeśa: jñānena hīnā: paśubhi: samānā:

 

Food, sleep, fear and procreation, these acts of humans are similar to animals.  It is applied knowledge (wisdom & skillful action) alone that is special to humans, without that applied knowledge humans are as well animals.

 

Protection from & interaction with Gods & Goddesses:

 

In the Mahabharata, the minister Vidura says to King Dritarāshtra of Hastināpur the following:

 

न देवा दण्डमादाय रक्षन्ति पशुपालवत् ।
यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम् ॥

na devā dandamādāya rakshanti pashupālavat ।
yam tu rakshitum ichchhanti buddhyā samvibhajanti tam ॥

 

It is said that when the forces of nature (Deva – the gods) want to protect one, they DO NOT protect like a shepherd with a stick but provide the person with intelligence to reason in order to skillfully overcome situations, challenges and hurdles.

 

To reiterate again the above examples (not in extreme detail) are a taster. In my next blog, I will attempt to take a deeper dive into Sri Vishnu tattva of Pāncaratra āgama.