Our Sacred
Symbols
by
T.N. Dhar 'Kundan'
Recently I heard a religious discourse where the
learned speaker said that ‘Dharma’ is one
and that is beginning-less and unending and the
divergent faiths that we see in our contemporary
world are actually different ways of worshipping.
How true this statement is? No doubt there are
multifarious ways of worshipping the Divine. Each
one of them has certain symbols to represent
different aspects of their faith. The Christians
have a cross, the Muslims have a crescent, the
Sikhs have an iron bangle or a dagger and so on
and so forth. Traditionally we too have certain
sacred symbols. Each one of them has a meaning and
a certain connotation. Let us examine some of
these symbols and what each one of them represents
and conveys. We may also underline the importance
of these in the contemporary world for us. The
first and foremost is ‘AUM’ called ‘Pranavah’.
The Bhagavad Gita says that ‘AUM’ connotes the
Divine. ‘Pranavah sarva Vedeshu – the crux
of the Vedas is ‘AUM’ and that is Me.’ This
important symbol known as ‘seed syllable’ or ‘Beeja-akshra’
represents totality, completeness or fullness,
manifestation of the Divine in the form of the
entire creation. It covers top, bottom, centre of
the cosmos denoted by the three letters and the
unknown beyond that, represented by the fourth
nasal sound called ‘Turiya’, fourth. The
Divine is said to be beyond all these four states.
This symbol also is held to be denoting four
stages of human consciousness, wakeful stage,
dream-stage, sleeping stage and the stage higher
than the rest three. There is a belief that the
Ganesha is the personification of this sacred
symbol conceived by the sages of yore.
Now
let us take the symbol hexagon. It is actually a
juxtaposition of two triangles, one inverted into
the other. This not only shows the six dimensions
of the universe but also symbolizes union of the
two opposites like the Chinese yung and yen,
Upanishadic ‘Pran’ and ‘Rayi’,
Vaishnavite’s ‘Purusha’ and ‘Prakriti’
and Shaivite’s ‘Shiva’ and ‘Shakti’
or the Matter and Force of the Sciences.
Our mythologies have conceived of certain
multi-faceted entities like four-faced Brahma and
Ganesha, five-faced Shiva or six-faced Kumara.
This shows that our sages were aware of multiple
dimensions at a time when the world was ignorant
of the astronomical and scientific facts of the
universe.
The
next symbol is called ‘Swastik’ or the
symbol of well-being. It is the
mathematical sign of plus with all the four arms
extended. It denotes not only the union of various
elements but also suggests infinite nature of the
existence through its open-ended extremities. We
use this symbol on festive occasions and during
religious rituals. Now let us take the mark that
we put on our foreheads called ‘Tilaka’. We
make a paste of sandalwood, saffron or vermilion.
Then a mark either round or oval or straight is
made with this paste on the forehead in the centre
between the two eyebrows. We all know that this
place is a nerve centre and controls various parts
of the body intellectually and through awareness.
These holy pastes keep this place poised in a
balanced equilibrium. It keeps the temperature of
this most important epicentre controlled and
properly checked. Some people apply white ashes
called ‘Vibhuti’ on the whole of the
forehead. In certain areas of our country
the pattern of this mark additionally indicates
the school of philosophy to which a person owes
allegiance. If the mark has threefold horizontal
lines made of sandal paste, the person is a ‘Shaivite’,
believing in non-dualism of Adi Shankara. If the
mark is round and red, made of vermilion, the
person is a ‘Shakhta’, worshipper of Mother
Goddess. If it is vertical U-shaped mark, the
person is a ‘Vaishnavaite’ subscribing to
dualism of Madhvacharya or qualified monism of
Ramanujacharya.
There are multifarious symbols prescribed in
different treatises. These are all graphic and
geometrical and are called ‘Yantras’. In
fact there is a close connection between ‘Mantras’
and ‘Yantras’. For every ‘Mantra’
there is a specific ‘Yantra’. Of these
‘Shree Yantra’ or ‘Shree Chakra’ are
the most commonly used for rituals and
worshipping. We have had an abode of ‘Shree
Chakra’ at the hillock Hari Parbat in Srinagar
for centuries. The place is called ‘Chakreshwara’
and devotees worship at this place with
conviction and abundant faith. While the ‘Mantra’
is used for chanting and recitation of the
names, attributes and praises of the chosen deity,
the ‘Yantras’ help in concentration,
meditation and ritualistic practices. Often these
symbols are written on paper or metal sheets and
made into a talisman to be worn round the neck, as
upper armbands or on the wrists. A coloured red
and yellow thread called ‘Narivan’ is also
worn round the wrist. This is a symbol of the
pledge we take in front of our deity to lead a
life of righteousness, piety and purity. This is a
symbol, which is with us all the time and inspires
us to be noble and divine in thought, word and
deed. This is tied and worn at the beginning of
every ritual and at the commencement of the
sacrificial fire.
There are many other symbols prescribed in
different schools of philosophy and each one of
them has a meaning, a connotation and has its
relevance in the course of spiritual practice.
Those who follow ‘Tantra’ have a number of
symbols with different usage.
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