An intro to Hinduism

 

Before writing further on Iconography an intro to Hinduism is presented due to several requests. 

Judaism is arguably the basis for both cultural and ethical foundation of western civilization. Christianity and Islam are its offshoots. In the east, Hinduism which is older than Judaism forms the basis for cultural, moral, social, and ethical foundations. Buddhism and Jainism are Hinduism’s offshoots with the former shaping cultures across China, Japan, Tibet, and the rest of Asia. Even today, Bali (Indonesia) practices Hinduism. Sanskrit names are still used in Thailand and parts of Asia.

Hinduism evolved over at least 7000 years according to some historians and has been adapting itself according to circumstances to have survived that long. The ancient Indian focus was spiritual development, and they were not interested in history therefore dating Hinduism is very problematic. Buddhism arose from and influenced Hinduism, whilst the pre-Buddhism period could be termed mainly as the Vedic age certainly the post-Buddhist age saw the growth of Tantra and philosophical discussions in the Upanishads. There is also no single author or founder of Hinduism and undoubtedly there is also no claim that it descended from the heavens so that it is an unchangeable revelation. Dharma (the moral and ethical principle), as written in previous blogs, is conditioned by these six principles:   

·         Deśa — the place

·         Kāla — the time

·         Pātra — the circumstance

·         Svabhāva — one’s disposition

·         Bhūmika — one’s level of development

·         Adhikāra — one’s suitability

 

Philosophy and Theology

Philosophy and theology are a western concept.

è Philo = Loving and Sophia = Knowledge/wisdom

è Theo = Gods and logos = words

Philosophy is defined as inquiry into reality of nature determined by human reasoning alone without divine revelations or empiricism. Westerners maintain Philosophy and Theology as separate departments.

In comparison, the entire tradition of Dharma is based on “a view/perspective of the Truth” or “Darshana”. Contained in this word is the acceptance of multifaceted ways of viewing the Truth – no one in Dharma (Or Hinduism) has the monopoly on Truth. Truth, however, is NOT what one thinks Truth is but as it actually is. In the common eastern traditions (Hinduism or Buddhism or Jainism), philosophy, theology, science, mathematics, arts, culture, mythology, laws, medicine, politics, economics, and even military sciences are founded in Dharma as the central theme. As an example, in the western context art is stored in galleries but in the eastern tradition forms of art have daily use (easterners interact with forms of art) - icons or paintings of icons are used in meditation or in worship (pooja) or in temples.

All religions are respected, valid and accommodated for as long as practices and beliefs encompass universal compassion (karuna) and non-injury (ahimsa) to other beings. From a Hindu point of view it must fulfill these conditions:

è Satyam – Truth as it actually is - Objective nature of the Truth (or reality)

è Shivam – Virtue through action

è Sundaram – Beauty

è Shantam – Must (very important) have a view on Peace (in the spirit of compassion and happiness) not just for one community or country but for all sentient beings.

è Santosham – a source of joy and satisfaction 

 

Reasoning, logic, science, and Hinduism

From a western perspective, religion and science are diametrically opposite to each other. Views in the Abrahamic religions contradict logic, reasoning, and science. For a religion to be reconciled with science it needs to fulfill:

-          Acceptance of all proven scientific facts are true

-          Reject views contradicted by science

-          Views of the religion must be based on objective observation, logic, and experience.

The above three conditions are fulfilled by Hinduism and hence it can be said that Hinduism is in perfect harmony with science. 

 

Logic & reasoning are at the heart of Dharma (citing some examples):

·         The law-giver Manu writes: “The person who uses reason & logic to investigate the teachings of the sages on Dharma — he alone and no one else truly knows”. (Manu 12^th chapter; 106).

·         Srimad Bhagavad Gita 2.49 – Lord Krishna instructs to take refuge in reason and logic – “…बुद्धौ शरणमन्विच्छ…”

·         In the vyāda gita (Butcher’s Gita), the butcher teaches the Bramin to not lose intelligence/reason. Losing reason will cause emotions to overpower resulting in unskillful actions. (Adhyāya 6, 25^th verse)

·         Mahabharat - in a conversation between Chandala and Vishvamitra (Verse 99) – “…buddhimāsthāya loke'smin vartitavyaṁ yatātmanā” – it is said to rely on intelligence (with reasoning and logic) to determine what is a skillful action and unskillful action.

·         Mahabharat – Vidura neeti – “…śrutaṁ prajñānugaṁ yasya prajñā caiva śrutānugā… paṇḍitākhyāṁ labheta saḥ” One who diligently applies reason and logic of an intellectual mind (among other competencies and qualities) is called a pandit.

 

The eternal path (of sanātana dharma) consists of rational enquiry into the nature of life/reality - the Ultimate Truth (Brahman) through the harmony of mind, speech, and skillful action.

[Note: Root of the word Brahman = bhŗ – to increase, to grow, the expanse – The expanse of the universe. Brahman is NOT to be confused with Brahma (the four headed god).]

 

Why should one enquire into the Ultimate nature of life/reality?

All schools of Dharma begin with the reality of life as a cyclical psychodrama of happiness and suffering. They begin with the hypothesis that all sentient beings are seeking freedom from suffering (dukha nivŗtti) and attainment of happiness (sukha pravŗtti). Here begins their spiritual enquiry.

In Sanskrit, suffering is called “du-kha” or bad space and happiness is called “su-kha” or good space. Bad space is confined, reduces growth, and confines one’s true potential. On the other hand, good space is open/free space that enables growth, freedom and liberates.

The greater the differential between what we achieve/experience and our expectation the greater the dukha or suffering. Sukha and Dukha are defined from a view of objective human conditions – they are ontological terms.

Iconography of Shiva/Rudra

A request recently came through on Shiva symbology, whilst I am no expert in Shaivam, the general principles remain the same in interpreting a form of art. The interpretation below is by no means complete because each one of us could potentially derive a new meaning from the art from our own inspirations.

I reference this blog on my learning from teachers of Dharma with guidance using the following books: Gopinatha Rao, T. A. (1919), ‘Elements of Hindu iconography’ and Parthasarathy, A. (2007), ‘The Symbolism of Hindu Gods and Rituals’.

 

Introduction

 The iconography of (Hindu) Goddesses and Gods are generally not very uniform, it changes according to the one’s creativity, however, the general rules and principle in Shaiva āgama are certainly adhered to when it comes to temple sculptures. I will use one such symbol of Lord Shiva to explain there is more to it than what you see in the pictures, as a symbol of the principle, in your homes or in temples or elsewhere.

 Although there is uncertainty around when Rudra and Shiva became to be known as one, there are verses in Pādma purāna, Shvetashvatara Upanishad, in Taittiriya Samhita of (Krishna) Yajur Veda and Vājasenīya Samhita of Mādhyandia of (Shukla) yajur veda. Today, however, they are interchangeably used. There are numerous name for Lord Rudra/Shiva such as Shambu, Hara, Mahādeva, Pashupati, Neelakanta, etc but the focus to keep the blog concise is to limit to Rudra and Shiva.

 

Etymology & meaning:

 1.  Rudra (रुद्र) – to roar, howl, weep, tears have its verb form rodati, with roots rud (रुद्) or ru (रु) – to weep, wail, or howl. In Hindi, the word rona (रोना) has its origin from the root in Sanskrit.

 2.  Shiva (शिव) – auspicious, gracious, prosperous – shivatvam / shivakārakam – the principle of auspiciousness. The root of Shiva and the root for shaya (शयन) are the same meaning to sleep. Hence, Shiva is also said to be the Lord of sleep.

 

Note diligently here, in all our lives (regardless of if one is an Indian or foreigner or a Hindu or of another religion or if one is a Vaishnavite or Shaivite or Shakta) everyone experiences both weeping/crying and moments of auspiciousness. These effects that we experience depend on life circumstances because of dynamics of kāla (time) and Karma (accumulated actions/results). There is, however, a more philosophical meaning to explore.

 

The three main Gods of modern Hinduism

 

Lord Vishnu	Sattva	·         Centripetal force ·         Preservative force ·         Cohesive force ·         Sustainment
Lord Brahma	Rajas	·         Creative force ·         Integrative force
Lord Rudra	Tamas	·         Centrifugal force ·         Disintegrative force ·         Transformative force ·         Dispersive force ·         Annihilation

  

Iconography of Lord Shiva (a basic overview):

 Death occurs in two stages:

• Stage 1 (Rudra) – termination of bodily existence (physical aspect) – generally results in family and relatives crying/weeping – This is the aspect of Rudra.
• Stage 2 – termination of individuality and bonds of cycle of birth and death (if one is deemed suitable for it) – awards the ‘auspiciousness’ aspect - breaking this cycle hence called Shiva / Shivatvam

 

1.    Lotus seat with one leg lowered represents concern for sentient being and a desire to be active in offering compassion and liberation. The lotus seat itself represents purity.

 

2.    Leaping Deer indicates the mind which is leaping, unstable and fleeting as the deer. The deer is never stable or constant and so our mind which is never constant and stable. The cause of disturbance in this world are the materials and senses around us, the deer also symbolises this aspect of material nature.

 

3.    Crescent moon indicates our emotions which wax and wane – it is unstable.

 

• The two aspects (crescent moon and deer) together on Shiva indicate Him as the Supreme Yogi that has control over emotions and a fleeting/wavering mind. Using the symbology, it is a reminder to us to be in control of ourselves, our emotions and sense stimulations to pursue a spiritual path.

 

4.    The axe (Paraśu) represents the potential for cut through all attachments which are the cause of suffering in this world. Therefore, it indicates non-grasping, non-craving, and non-clinging aspects needed to remain happy and peaceful. Non-attachment DOES NOT mean renunciation, but it means to possess positively as in enjoying and caring for them but being emotionally detached regardless of if it remains in your possession or not. This is the secret to happiness and peace in this world.

 

5.    The rosary (japa mala) represents pursuing a spiritual path.

 

6.    The Sacred Bull (Nandi) – it represents the vigour/virility of pleasures in the material world. The virility can be used to cause harm / destruction or when controlled and tamed one can direct it towards universal benefit and peace (Shreyas). Nandi simply means joy and welfare in Sanskrit.

 

7.    The Trident (trishula) represents:

• control over action, speech and thought
• the three sacred fires in yagña (Gārhapatya, āhavanīya and dakshinā), and
  
• the three-fold spiritual paths of:

• bhakti – devotion,
• jñāna – applied wisdom, and
• karma – skilful action.

 

8.    The flowing Ganga represents the ocean of knowledge within Hinduism which can cause a lot of confusion, therefore, the controlled flow represents that portion of knowledge to be learnt that can purify The Self (Jivā) and lead towards enlightenment.

 

9. The snake around the neck symbolises anger, a poisonous emotion. The symbol of Shiva teaches the need to keep the emotion of anger under control.