Hindustan ( Bharat / India ) is the Cultural, Spiritual & Intellectual Capital of the World !
❣️🕉️🚩Hindustan ( Bharat / India ) is the mother of religion. In her are combined science and religion in perfect harmony, and that is the Hindu Dharma, and it is Bharat varsha that shall be again the spiritual mother of the world.💐🙏
Ancient travellers and yogis :
Apollonius of Tyana
The Greek philosopher Apollonius in the first century AD, was a follower of Pythagoras. Inspired by him, he came to India and spent many years with a yogi, who he refers to as Ayarchas. There is no such Indian name, and the Greeks probably mispronounced it. We don’t really know what the original name was now.
Later, when he was returning to Greece, he wrote a poem in honor of his guru and said, “I came by land but you poured an ocean upon me.” On his way back, he went to Turkey, North Africa and Egypt. He wrote of how Egyptian culture had developed from what had come from India, but he was hugely disappointed by the levels of ignorance that had come to prevail there. There was nothing except blind rituals. When the Egyptian priests asked him, “Where do you get this arrogance from? How can you speak with such authority?”, he replied, “I have been to a land where once you step there, you can speak with this authority.”
He was a big influence on Julia Domna, one of the empresses of the Roman Empire. She commissioned a book on Apollonius, which was written by Philostratus. This book went to all the important centers in Europe and has been preserved in many different places.
Pyrrho
Another great philosopher, mathematician, and scientist known as Pyrrho, traveled with Alexander to India. He spent some time here and went back to Greece, where he offered a philosophy about inner tranquility and peace. These were strange things for the Europe of the day. Usually, the only way to be peaceful was to have your neighbors dead!
61 Women
There are records of how somewhere between 3000 to 3500 years ago, a group of 61 women came and learnt the arts of mantra, yantra and tantra from certain teachers in northern India. They then travelled to and spread this in a big way in Central Asia, Europe, Turkey and Arabia. There is not much known or said about them, but they created a big movement in those parts of the world thousands of years ago. You will see, in Arabia, Europe, Phoenicia and many other places, goddess worship was the most prominent thing till certain aggressive belief systems came up and put them down.
WOMAN ...THE PROTECTORS OF DHARMA OF BHARATA !!!
The The ancient scriptures starting from Rig-ved to Ramayana and the Mahabharata, the Manu Smriti all talks about the equivalent place of a women to a man.
☞ “O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras.” Rig-veda 10-191-3.
☞ There are more than thirty women sages (Gargi Vachaknavi , Lopamudra, etc.) in RV with specific hymns associated with them. In all the Semitic religions like Christianity, Islam etc., there is no mention of any revelation to women and no woman is listed among the prominent disciples of the founders or prophets of those religions.
Birth of the Goddess:
The feminine forms of the Absolute and the popular Hindu goddesses are believed to have taken shape in the Vedic era. These female forms came to represent different feminine qualities and energies of the Brahman. Goddess Kali portrays the destructive energy, Durga the protective, Lakshmi the nourishing, and Saraswati the creative. Here it’s notable that Hinduism recognizes both the masculine and feminine attributes of the Divine, and that without honoring the feminine aspects, one cannot claim to know God in his entirety. So we also have many male-female divine-duos like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi-Narayan, where the female form is usually addressed first.
Education of the Girl Child:
Vedic literature praises the birth of a scholarly daughter in these words: “A girl also should be brought up and educated with great effort and care.” (Mahanirvana Tantra); and “All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms.” (Devi Mahatmya)
Women were considered to be the embodiment of great virtue and wisdom.
☞ “The sun god follows the first illuminated and enlightened goddess Usha (dawn) in the same manner as men emulate and follow women.” Athravaveda Samhita, Part 2, Kanda 27, sukta 107, sloka 5705.
☞ Katyayana’s Varttika 125, 2477 mentions that there were female teachers of grammar. Patanjali wrote in his comments to Ashtadhyayi 3.3.21 and 4.1.14, that women undergo the thread ceremony before beginning their education, and says that women studied grammar
☞ Women, who so desired, could undergo the sacred thread ceremony or ‘Upanayana’ (a sacrament to pursue Vedic studies), which is only meant for males even to this day. Co-education seems to have existed in this period and both the sexes got equal attention from the teacher. Moreover, ladies from the Kshatriya caste received martial arts courses and arms training.
Women & Marriage :
According to Manusmriti there are eight types of marriage, of which four were more prominent. The first was ‘brahma’, where the daughter was given as gift to a good man learned in the Vedas; the second was ‘daiva’ , where the daughter was given as a gift to the presiding priest of a Vedic sacrifice. ‘Arsa’ was the third kind where the groom had to pay to get the lady, and ‘prajapatya’, the fourth kind, where the father gave his daughter to a man who promised monogamy and faithfulness.
☞ In the Vedic age there was both the custom of ‘Kanyavivaha’ where the marriage of a pre-puberty girl was arranged by her parents and ‘praudhavivaha’ where the girls were married off after attaining puberty. Then there was also the custom of ‘Swayamvara’ where girls, usually of royal families, had the freedom to choose her husband from among the eligible bachelors invited to her house for the occasion.
☞ The hymn 10.85 of the Rig-veda states that the daughter-in-law should be treated as a queen, samrajni, by all the family members especially the mother-in-law, husband, father-in-law.
Polygamy:
Thus certain mantras in Vedas describe demerits of Polygamy.
☞ compares existence of multiple wives with multiple worldly miseries. ~Rig Veda 10.105.8
☞A man with two wives is pressed from both sides and weeps like a horse that neighs when pressed from both sides by spokes while driving a chariot. ~ Rig Veda 10.101.11
☞ Two wives make life aimless. ~ Rig Veda 10.101.11
☞ May a woman never face threat of another co-wife. ~ Atharva Veda 3.18.2
☞ “As yearning wives cleave to their yearning husband, so cleave our hymns to thee, O Lord most potent.” ~ Rig Veda 1.62.11
Wifehood in the Vedic Era :
As in present, after marriage, the girl became a ‘grihini’ (wife) and was considered ‘ardhangini’ or one half of her husband’s being. Both of them constituted the ‘griha’ or home, and she was considered its ‘samrajni (queen or mistress) and had an equal share in the performance of religious rites.
☞ Rig-veda says the freedom of choosing of husband: A woman can choose her own husband after attaining maturity. If her parents are unable to choose a deserving groom, she can herself choose her husband.” ~ 9.90-91.
☞ The Manusmriti enjoins, “‘Let mutual fidelity continue until death.’ This may be considered the summation of the highest law for husband and wife. ~Manu Smriti IX 101
☞ “O bride! May the knowledge of the Vedas be in front of you and behind you, in your centre and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health and live in great dignity and indeed be illumined in your husband’s home.” ~ Atharva Veda 14-1-64.
Divorce, Remarriage & Widowhood :
Divorce and remarriage of women were allowed under very special conditions. If a woman lost her husband, she was not forced to undergo the merciless practices that cropped up in later years. Both the Manusamhita and the Arthashastra state that if a husband is impotent, a traitor, an ascetic or an outcast, or missing for a prescribed number of years, the wife take her property (‘Stridhan’), leave him without blame and marry again. The Arthashastra also declares that in other circumstances, divorce can take place only by mutual consent.Prostitution in the Vedic Age.
In NAsmR 12.45-48, there are three types of punarbhu, or a remarried widow: The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, and the woman who has no brothers-in-law who can give her offspring.
Unfortunately today some orthodox persons deny the right of women even from chanting the Veda and Bhagwat Gita. Persons from other religion like Islam and Christens try to defame the moral value of women in Hinduism. However, they cannot cite any authoritative scripture to support their views. Any book in Sanskrit cannot be accepted as a scripture or divine revelation. In the past when the famous poet, Sanskrit scholar and spiritual savant, Vasishta Ganapati Muni, the foremost disciple of Sri Ramana Maharshi, challenged these orthodox persons to provide evidence to support their claims, no evidence was forth coming. Even today they can’t fool people with their propaganda.
Mansur Al-Hallaj
One of the most prominent figures in the Sufi way of life is Mansur Al-Hallaj. He came from Basra in present-day Iraq. During his travels, he came to Gujarat around the tenth century AD and spent many years with a teacher there. When he returned to Iraq, he went wearing only a loincloth – typical yogi stuff! And he said, “Ana al-haqq”, which is the same thing as “Aham Brahmasmi” – “I am God”.
Mansur went to Mecca and set up a small deity of his own – perhaps he consecrated it in some way. And people started going there instead.
People thought he was crazy – one thing was the loincloth, and another thing was claiming to be God. But he wouldn’t stop. He went to Mecca and set up a small deity of his own – perhaps he consecrated it in some way. And people started going there instead. That’s not something anyone would live through, and he was killed in a horrible way.
They actually peeled off his skin, alive, and buried him up to his waist. An order was given that anyone who passes by that street must throw a stone at him. Mansur’s dear friend was going that way, and he had to throw something. But he did not have the heart to throw a stone, so he threw a flower at him.
When this happened, Mansur burst out into poetry: “Of all the things, those stones don’t hurt me because they are thrown by the ignorant. You threw this flower. This has hurt me so deeply because you know and still you have thrown something at me.”
South-east Asia:
In Indian History and in many other parts of the world, they speak of the nether world, which is known as the Naga Loka. This was a whole society of human beings known as Nagas. The Nagas belong to the snake clan and played a very important role in shaping the consciousness of India and of many other cultures. Today, we know that the great temples of Angkor, Angkor Thom and Angkor Wat of Cambodia, were built by Naga descendents. The Nagas went from India, mixed with the indigenous people and established the kingdom there.
How Zen Came to China:
Bodhidharma was born a prince in the Pallava Kingdom in southern India. He was the son of the king of Kanchipuram, but at an early age, he left his kingdom and princehood and became a monk. At the age of twenty-two he was fully enlightened, and that was when he was sent as a messenger to China.
It was Bodhidharma who brought Zen to China. Gautama the Buddha taught Dhyan or meditation. Hundreds of years later, Bodhidharma transported Dhyan to China where it became Chan. This Chan went further down to Indonesia, Japan, and other far-east Asian countries, where it became Zen.
The Saptarishis:
In the yogic tradition, Shiva is not worshipped as a God. He is the Adiyogi, the first yogi, and Adi Guru, the first guru from whom the yogic sciences originated. The first full moon of Dakshinayana is Guru Purnima, when Adiyogi transformed himself into the Adi Guru. The first Guru was born and the Adiyogi started teaching the Saptarishis, his first seven disciples.
Guru Purnima marks one of the greatest moments in the life of humanity. This is a day that is reminiscent of Adiyogi opening up and offering the possibility that a human being can evolve beyond all limitations set by his physical nature, if willing to strive.
The transmission went on for a long period of time. When, after many years, it was complete and it had produced seven fully enlightened beings, Adiyogi said, “Go and spread this across the world.”
When we say “south,” anything south of the Himalayas is “south.” He came south and made the spiritual process a part of everybody’s life. They say he did not spare a single human habitation in the subcontinent. He made sure every human habitation in the region was touched, not as a teaching but by making the spiritual process a part of their life. You can still find the remnants of his work in every family in this country.
Bharatiya Aurat ( Indian Women ) :
“She is the only one who has the power to nurture, create and shape up lives, her voice must not be harsh enough to frighten and get their work done, but it carries a great depth of knowledge and strength. On her shoulder lies the responsibility of building the dreams of each of the members of the family".
शुक्लां ब्रह्मविचार सार परमामाद्यां जगद्व्यापिनीं
वीणा-पुस्तक-धारिणीमभयदां जाड्यान्धकारापहाम्।
हस्ते स्फटिकमालिकां विदधतीं पद्मासने संस्थिताम्
वन्दे तां परमेश्वरीं भगवतीं बुद्धिप्रदां शारदाम्॥२॥
Shuklam Brahmavichara Sara, Parmamadyam Jagadvyapineem
Veena Pustaka Dharineema Bhayadam Jadyandhakarapaham।
Haste Sphatikamalikam Vidadhateem Padmasane Samsthitam
Vande Tam Parmeshvareem Bhagwateem Buddhipradam Sharadam॥2॥
श्लोक अर्थ - शुक्लवर्ण वाली, सम्पूर्ण चराचर जगत् में व्याप्त, आदिशक्ति, परब्रह्म के विषय में किए गए विचार एवं चिन्तन के सार रूप परम उत्कर्ष को धारण करने वाली, सभी भयों से भयदान देने वाली, अज्ञान के अँधेरे को मिटाने वाली, हाथों में वीणा, पुस्तक और स्फटिक की माला धारण करने वाली और पद्मासन पर विराजमान् बुद्धि प्रदान करने वाली, सर्वोच्च ऐश्वर्य से अलङ्कृत, भगवती शारदा (देवी सरस्वती) की मैं वन्दना करता हूँ।
Meaning - One Who is fair in complexion, Who is the essence of Brahman, one Who pervades the universe, with Veena in one hand and the Vedas in the other, bestower of fearlessness and remover of ignorance, with a Sphatik rosary in her hand, seated on a Lotus, the source of all intellect, to that Maa Saraswati I bow down.
Idea of Bharat: Nationalising Bharatiya Mind
Swaraj during the Independence Struggle was not limited to the ‘Self-Rule’. The ‘Swa’ in Swaraj also meant self-thinking based on civilisational wisdom. Despite many efforts during the Independence struggle, Bharatiya mind is still grappling with the colonial mindset. From global politics to family issues, everything is understood and interpreted from the Western prism. The liberals and the Communists take pride in denying everything that is India. On the other hand, common people who cherish and imbibe these India traditions through specific customs and festivals, find it difficult to understand this intellectual jugglery on the Western parameters. This is the reason behind the evident disconnect we experience between the intellectuals and common masses. There is a strong sentiment for decolonising the Bharatiya Mind. What should be the replacement? The answer lies in Bharat Bodh, revitalising the Indic perspective to see Bharat with Bharatiya prism.
This special edition is an attempt to introduce the fundamentals of the India perspectives and traditions with the aim of nationalising Bharatiya Minds.
This incident must be at least 6,000 years old. On the banks of River Saraswati, all intellectuals and sages of Aryavarta got together in an Ashram. As the deliberations started, one of the sages put forth a problem before the assembly: What is the inpiration behind the functioning of this mind?
The other Rishi expanded the problem and asked, This body is a mere skeleton without the breath of life, but who puts life in this body? What is the inspiration behind the expression through speech? We see through eyes; we listen through ears, what are the motivational forces behind the functioning of eyes and ears?
For a moment the entire assembly was stunned. Then started the samvad, real deliberations. After the end of all arguments, the finding came out in the form of proceedings, today that is known as the Kenopanishad. The ancient India knowledge system evolved like this.
The Nature of India Knowledge :
‘Jna’ is the Sanskrit root of the word Jnana (knowledge) which means to know. Knowledge in Indic tradition is considered as a matter of experience. Without knowledge, no human endeavour can be successful. The knowledge gained through the five senses has its limitations. Man (Mind), Buddhi (intellect), Chitta (Psyche) and Ahamkara (Ego) are more important instruments than the senses. Mind represents the rational choices between good and bad; intellect enables us to absorb the truth, psyche strengthens the foundation of knowledge, and through the ego, we understand the nature of ‘self’.
The Indic knowledge tradition is incessantly flowing from the Vedic age till date; this is the real Idea of Bharat. Vasudhaiva Kutumbakam (The World is One Family) and Sarve Bhavantu Sukhinah (Let everyone in the world be happy) have been the greatest messages of this traditionDarshan or philosophy is a logical and rational way of decoding the meaning of the entire universe, including the human life. The Indic thinkers peculiarly considered themselves as the part of nature. Getting astonished by the unique and orderly systems of the universe, they tried to reach to the roots of those systems. In the initial phase of human life itself, they reached to the science of the Universe. From the astronomical point of view, they explored the entire Solar system and came to know about the Orion constellation. In this process, they addressed the core question of ‘who am I?’ and tried to understand the nature of Supreme Power. When they realised that the ‘self’ or ‘soul’ is not different from the Supreme power but a part of it, they uttered the self-proclamation: (I am the part of the Almighty). The realisation of fundamental unity and eternity in the universe is the unique achievement of the Indic knowledge system.
Due to the enlarged thinking on philosophy, the physical sciences also got an impetus. In the Indic Knowledge Tradition, the knowledge is divided into two parts: Vidya (Spiritual, the consciousness of unity) and Avidya (Material, the consciousness of multiplicity). Though both are separate and Vidya is considered to be superior; they complement each other. The four Vedas, Itihasa, Puranas, Upanishads, Mathematics, Logic, Music, Ayurveda etc. are considered tobe as the Vidya. The experimental sphere of these Vidyas is vast and all-pervasive. The science of spirituality, Adhyatma, is considered to be the highest form of Vidya.
The Avidya is about the material and sensual pleasures. The present education system imparted in schools and colleges mainly deals with the Avidya. It is not to be denounced but to be controlled. The acquisition of Avidya has to be balanced with the Vidya. For the balance between the two, concentration, hard work, persistence efforts, and strong resolve to attain the goal is a must. The right Guru (guide and philosopher) is necessary to undertake this Sadhana (dedicated pursuance of knowledge).
The Education System :
Due to the centrality of the spiritual education, the Indic knowledge tradition acquired respect in many countries of the world. Wherever Bharatiya sages, monks or traders went, they were received with utmost respect. The systematic development of knowledge tradition with defined goals was the primary reason behind this respect. The evolution of this process started right with the Vedas. The sages, imparting this knowledge system, stayed in the Himalayas or forests but thought about the entire Universe, including the society. To preserve their findings, they formulated certain Mantras and Sutras and transmitted them from generations to generations through the oral tradition.
Today also many such schools are going on, the Guru-Shishya Parampara is still evident. Till the Mahabharat era, around 5000 years ago, this tradition was fully flourished and stabilised. None other than Sri Krishna underwent this process in the Sandipani Ashram with other pupils.
The Science of Yoga :
The Yoga is the most astounding accomplishment of our knowledge system. In the six Darshanas, the philosophical streams, even Yoga is considered to be as a separate discipline. It is the most experiential knowledge system. Mantra-yoga, Hath-yoga, Laya- yoga and Raj-yoga are the four types of Yogas. While Bhagvatgeeta is the Yogashastra, what Swami Vivekananda propounded in America was the Rajyoga. Today, the entire world is recognising this treasure of Hindu Knowledge system.
The Bharatiya knowledge system has been relevant to all times is another unique feature of this tradition. Irrespective of political conditions, external aggression, the importance of the knowledge system remained the same, and various sects or Sants and Sanyasis preserved this tradition since the ages. Even after the Mahabharata period, the Gurukul tradition was intact for more than 2000 years. Some complementary systems were also evolved. The establishment of Takshashila around 2500 years ago is the classic example of this tradition. Thousands of students and teachers from all over the world lived there with a rich treasure of libraries and a disciplined way of pursuing knowledge. Later, the universities like Nalanda and Vikramashila also strengthened this process.
The Social Content :
Bharat has many languages. The food habits, clothing and even the deities have different geographical context. Still, the cultural and spiritual tradition is the same. The main reason for this inherent unity is the edifice of the knowledge system that started with the Vedas and flourished through the 18 Puranas. The beauty of this knowledge system is that it percolated to the society through various means like rituals, festivals, stories etc.
This knowledge tradition is incessantly flowing from the Vedic age till date; this is the real Idea of Bharat. Vasudhaiva Kutumbakam (The World is One Family) and Sarve Bhavantu Sukhinah (Let everyone in the world be happy) have been the greatest messages of this tradition. This tradition has become a matter of research even for the Western intellectuals and scientists.
How Hindustan(Bharat) Views Divinity :
I am blessed to have many gurus in my life. ‘Gu’ is the Sanskrit for ‘ignorance’, and ‘ru’ means dispeller. Gurus have been central to the Indic tradition of seeking knowledge, and of applying it as wisdom for millennia. Between them, my gurus have enriched my life greatly, whether in understanding statecraft, philosophy or spiritual technology. I also read a lot - especially lesser known source material - whenever I can. When I subsequently write my posts or published articles, I try to distill oceans of information into simple, bite-sized pieces. Today, I will explain the artistic iconography of Hindu deities. If you understand this, you will be able to discern Dharma far more intuitively.
First of all, Sanātana Dharma (Hinduism) is not a formalised religion / ‘ism’ in the mould of Abrahamic faiths. [This analysis excludes Judaism, which has been intellectualised in the Torah by rabbis over two millennia]. If we use Islam and Christianity as reference points for an understanding of “god”, it is broadly as follows. 1. There is only one God - a proper noun with a capital ‘G’. 2. Total submission, exclusively to Him (always male), is mandatory, with no other path permissible. 3. A life must only be lived by the rules and commandments set out by Him, through his messengers alone. Those who follow these rules obediently are “believers”. The rest are othered as unbelievers (heathens or kafirs).
The Hindu concept of divinity is the antithesis of the above. Hindus believe that all living beings - which includes the planet as a whole - are unified as one divine entity. This concept of divinity is referred to as Brahman. Hindus believe that Brahman resides in every human being, in animals, in rivers, in mountains and in trees. Brahman is therefore conceptual, but manifests in myriad tangible forms.
It is wholly humanistic in the sense that it is personal to ones own journey. Each individual has the liberty to accord the stature of divinity to whomever and whatever they so choose. One can view divinity in a lover or a soulmate, in parents or in teachers, in a pet dog or in Human being. A river, a cow or an ISRO scientist may be divine to a farmer, because of how they support farming. To a soldier, ones country may be divine. To citizens, both that country and her soldiers could be divine. In India, the country itself is referred to as Bharat Mata, which means ‘Mother India’. This concept of Brahman extends to the three other faiths borne of Hindu Dharma, namely Jainism, Buddhism and Sikhi. As a Sikh, we refer to Brahman as Waheguru, but the concept is essentially identical to that of our mother culture.
Now that we have understood the essence of divinity in Dharma, the next step is to dissect its representation in art form. That is, essentially, what Hindu deities are - *artistic iconography of the ideas of life*. They each represent specific value systems or life wisdom. Ma Durga (meaning ‘the invincible’) symbolises the power and vitality of the feminine. Ma Kaali (‘Kaal’ is the Sanskrit for *the fullness of time*, not ‘black’) is the most fearsome form of Ma Durga. Both, to differing degrees, represent the female traits of the preservation of dharma (which means *goodness*, not ‘religion’). They also symbolise the power to destroy any force that may threaten that desired state. That force may be external (a warring invader, a corrupt politician, a terrorist) or internal (avarice, anger or ego). Today, we could add nasty viruses to that list!
The utility of murtis (statuettes) is to focus the mind on the message of the deity in question. In this case, to pursue goodness (the goal) by acting on it (the path). Many of India’s greatest warriors meditated before the feminine divine, in preparation for battle. Guru Gobind Singh ji invoked Ma Durga, and Chatrapati Shivaji, Ma Bhavani, before fighting giant, ruthless Islamist armies.
Whereas Ma Durga (more on her in a moment) points to living a conscientious and proactive life, Bhagwan Shri Rama conveys how to maintain a decorous one. Referred to as Maryada Purushottam (peerless amongst men), Bhagwan Shri Rama’s life exemplifies dignified personal conduct in the face of recurring adversity. Shri Rama’s response to hardship was to be calm, contemplative and considered. The iconography of a Rama murti, therefore, reminds us of the need to take control of the (inner) self. India’s spiritual and mental technologies such as yoga sit well with Rama Ji’s message: work on yourself to succeed in the world. Even his name is symbolic of being the ultimate guru. ’Ra’ means *light* and ‘ma’ means *within me*.
Whilst I cherish all Hindu deities, Hanuman ji is one of my favourites. He was a vānara (a forest dweller). Forest dwellers typically have no education, no four walls in which to live, and no access to the rest of civilisation. Despite this, Hanuman ji became an elevated scholar. He was more civilised and disciplined than educated men, and the most loyal of disciples to his guru (Bhagwan Shri Ram). The symbolism of Hamuman ji is that even a forest dweller - or someone who is *monkey-like* (as opposed to actually being a monkey) - can evolve into a better, more elevated human being. Hanuman ji is essentially a lesson for us all to be better versions of ourselves, and to at least aspire for a higher purpose.
We also all love the ubiquitous Bhagwan Shri Ganesha. Ganesha ji is a baby’s body with the head of an elephant. This does not literally mean (that Mahadev Shiva placed) an elephant’s head on a baby’s body. Instead, it is a metaphor for nurturing wisdom in the young. The elephant’s big ears represent the importance of open mindedness and listening, two rudiments of wisdom. The small eyes remind us to focus on detail. The trunk denotes sharing with others; when an elephant sprays grain or water towards its mouth, it also scatters it around itself. The large belly teaches us to stomach adversity and insults with equanimity. It also highlights the importance of accumulating and storing knowledge over a lifetime. Ganesha ji, because of his broad-based cultivation of values, is seen as an all-round go-to deity of choice. He is a favourite for teaching children good values, and passing goodwill to others. I often give murtis of Ganesha ji to my business colleagues and friends.
Before I end, let us revisit Ma Durga, and now examine the *detail* of Hindu iconography. To understand the art form better, please look at the appended image. The ten arms do not actually imply that she had them. Instead, it represents the multi-faceted nature of Shakti - the feminine divine. The colour red represents passion and energy. The hand with a lotus represents peace and detachment. The chakra is for happiness, and the club conveys loyalty and love. The open palm denotes forgiveness. The sword is of the warrior, and the trident represents courage. The demon being killed may represent an internal vice (ego) or an external threat (a terrorist). Whilst doing all of the above, Ma Durga can still tame the tiger under her foot; another metaphorical female trait. [Some of the symbols are missing from / may vary in this image, as she is in 'battle mode' here].
That, in a nutshell, is what Hindu deities represent; *artistic iconography of the ideas of life*. They cater to the incessant Dharmic quest for personal growth, life wisdom, and ultimately, for moksha (enlightenment). Those ideals, in turn, are rooted in the world’s most liberal, humanistic and all-embracing view of divinity. One can personalise this connection with the divine as, when and where one pleases.
I have said this before and I will say it again; Hindus are the peerless giants of human civilisation. It behoves us to know why. If you understand the genius of India's art-anchored enlightenment, appreciating the rest of that civilisational majesty becomes effortless.
Bharat mata ki Jay 💐🙏
SantoshKumar B Pandey at 10.05
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