devroi-2.1 . indian symbols

8/12/2019 DEVROI-2.1 . Indian Symbols

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Symbols in Cultures and Identities in a Time of Global Interaction ed. by PaataChkheidze, Hoang Thi To and Yaroslav Pasko, Washington DC: The Council foresearch in !alues and Philoso"hy, #$$% "". #&'(#)*, +-: %)/(*(&'&*/.

RICHNESS OF INDIAN SYMBOLISM AND

CHANGING PERSPECTIVES

+t 0as the e1ercise of the sy2bolic faculty that brought

culture into e1istence and it is the use of sy2bols that 2akes

the "er"etuation of culture "ossible. Without the sy2bol there

0ould be no culture and 2an 0ould be 2erely and ani2al,

not a hu2an being.

3eslie 4. White 5*%%&:6/7

The above 8uote fro2 3eslie White 5*%%&7 "uts the significance of sy2bolic

faculty of 2an at the centre of cultural "rocess in totoand 2akes it a differentiating

2ark of hu2an and ani2al. +n this sense, as argued by 9ita in her "a"er sy2bol is

the "ossibility of culture. y2bol; as a sign or an identifying 2ark, ty"ifies,

re"resents or recalls so2ething by "ossession of analogous 8ualities or by

association in fact or thought;. +t is a sign for e1"ressing the invisible by 2eans of

visible or sensuous re"resentations. 4ll our contact 0ith the 0orld outside is based

on sy2bols.


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This sy2bol 2aking tendency is innate in 2an. Psychoanalysts argue that, it

is by the sy2bolization "rocess that an infant a""rehends reality and endo0s it 0ith

value. They, further, adds that failure of sy2bolic substitution leads to a state of

autis2 in 0hich the e1ternal 0orld is lacking in interest;. This i2"lies that

sy2bolization is innate to hu2ans and this nature kee"s their interest and

involve2ent in the e1ternal 0orld alive. Devereu1 5*%)%:#/7 stressing this fact

2entioned that, sy2bolization hel"s to hold 2an;s seg2ental ca"acities together

and fosters a broader direct involve2ent 0ith the situation;.

4 sy2bol reduces the enor2ous co2"le1ity of co22unication by using a

concrete sign as a kind of shorthand for co2"le1 interrelated conce"ts, ideas, and

values syste2s. The larger the collective to be held together by the sy2bol, the

2ore co2"le1 is the signification "rocess, that is, the "rocess of attaining a 2eaning

to a sy2bol to 0hich all 2e2bers or subsets of the grou" can subscribe. -ecause of

this, sy2bols 2ake the easy trans2ission of culture "ossible. tressing the

significance of sy2bols in the cultural life of hu2an beings, Clifford 9eertz

5*%)6:/%7 stated that culture is =a historically trans2itted "attern of 2eanings

e2bodied in sy2bols, a syste2 of inherited conce"tions e1"ressed in sy2bolic

for2s by 2eans of 0hich 2en co22unicate, "er"etuate and develo" their

kno0ledge about the attitude to0ards life>. ?or 9eertz sy2bols not only 2ake

transition of cultures "ossible but also 2ake the co22unication, "er"etuation and

develo"2ent of kno0ledge and attitude of hu2an beings to0ards life "ossible. The

2eanings that these sy2bolic for2s trans2it are co2"le1. +nstead of standing for a

single referent@ they evoke a variety of 2eanings, so2e of 0hich 2ay be a2biguous.

4t ti2es they evoke "o0erful e2otions and can often both unite and disru"t social

grou"s. Anraveling the tangled 0ebs of 2eaning or analyzing the relationshi"bet0een sy2bols and things e1actly as they are is needed to understand the cultures.

Hofstede 9eert 5#$$*:*$7 in his Cultures Consequencesargued that sy2bols

a""ear at the outer2ost su"erficial layer of the culture. The reason behind his

argu2ent is the dyna2is2 of the sy2bolic 2ode 0hich negotiates and renegotiates

0ith its o0n cultural grou" in "reserving the identity and 0ith the other cultural

grou"s in co22unicating and influencing the 2eanings of identity. +n contrast to the

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argu2ent of 9eert, sy2bols are the core of the culture grou"s. They are the keys in

"reserving the identity of the grou" by negotiating the change.

Change is natural to all "heno2enon, sy2bols and sy2bolization being no

e1ce"tion. Though so2e of the sy2bols ascertain their "lace for a longer ti2e, no

"articular sy2bol can said to be either "er2anent or eternal. 4 "articular sy2bol

2ay continue to be in the culture, 0ithout being used or 0ithout being re"laced by

another. +n this case it continues its "lace in the culture but lost its relevance. o2e

sy2bols 2ay in course of ti2e change their original referent and start referring

so2ething else 0ithout losing their "lace in the culture. +n this case the referents

2ay lose their relevance but not the sy2bol. o2eti2es a "articular sy2bol 2ay in

due course of ti2e give "lace to a ne0 one. +n this case the referent 2ay be the sa2e

but the sy2bol changes.

By ai2 in this "a"er is to e1"licate the diversity of +ndian y2bolis2 and to

sho0 the changing "atterns of sy2bols. The first "art is 2ostly descri"tive and

inter"retative and tries to bring out the different for2s of +ndian y2bolis2. The

second "art tries to bring out the different kinds of changes that are "ossible 0ith

regard to sy2bols.

I

9iven that cultural identities are 2ostly e1"ressed in the for2 of sy2bols

and sy2bolic e1"ression of cultural identity is "ri2itive and is very 2uch akin to the

s"ecifically hu2an. o0 let us see the "lace of sy2bols in a country like +ndia

0here there is i22ense diversity in every as"ect of life.

The basis of every culture and every identity is deter2ined by its o0n

established co22on sy2bolic e1"ression. +ndia, 0hich is a land of diverse religious,

linguistic, social, cultural and racial grou"s, is very rich in its sy2bolis2. ach of

these grou"s be a religious one or a racial one or a cultural one or a linguistic one

has its o0n set of sy2bolic for2s to 2aintain its identity. These different sets of

sy2bols e1hibit the rich diversity of y2bology of +ndia. This diversity should not

be 2istaken to be a co2"lete divergence or 0ith lack of unity. +n fact, cutting across

all these different cultural, religious, linguistic and "olitical grou"s, there runs a "an(

+ndian identity and sy2bolis2 0hich "roves the unity of the country. The greatnessof +ndian culture is that it leaves s"ace of various grou"s to "reserve and "ractice

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their o0n culture and at the sa2e ti2e acco22odates the2 under one "an(+ndian

culture.

3et us look at the rich diversity of sy2bolis2 available in +ndia. ?or the sake

of convenience + have divided the2 under five heads viz., ational y2bols,

Political sy2bols, ocial sy2bols,


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ii7 ational 2ble2: The tate 2ble2 of +ndia is an ado"tion fro2 the aranath

3ion Ca"ital of king 4shoka 0hich 0as designed to 2ark the "lace 0here -uddha

first initiated his disci"les in the eight fold "ath of salvation.

+n the tate 2ble2 ado"ted by the 9overn2ent of +ndia, out of four lions

only three lions are visible, the fourth being hidden fro2 vie0. The 0heel a""ears in

relief in the centre of the abacus 0ith a bull on right and a horse on left and the

outline of the other 0heels on e1tre2e right and left.

The lion is a sy2bol of 2aEesty and disci"lined strength@ the bull of

steadfastness and hard 0ork and the horse of energy, loyalty and s"eed. ?our lions

sy2bolize the four feet of Dhar2a, 0here as the 0heel sy2bolizes the circular

2ove2ent of ti2e.

iii7 ational -ird: The +ndian "eacock, the national bird of +ndia, is a colorful bird,

0ith a fan(sha"ed crest of feathers, a 0hite "atch under the eye and a long, slender

neck. The elaborate courtshi" dance of the 2ale, fanning out the tail and "reening its

feathers, is a gorgeous sight. Peacock is taken as the ational -ird as a sy2bol of

+ndian Tradition, because of its "lace in +ndian tradition and art. +t has found its

"lace in +ndian art fro2 the ancient ti2es. +t has a "lace in 2ost of the Hindu,

-uddhist and aina "aintings and other art for2s.

iv7 ational 4ni2al: The 2agnificent tiger is a stri"ed ani2al. +t has a thick yello0

coat of fur 0ith dark stri"es. -ecause of the co2bination of grace, strength, agility

and enor2ous "o0er it has beco2e the sy2bol of "ride of the nation.


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vii7 ational ong: The ational ong of +ndia !ande2atara2; is taken fro2

-aki2 Chandra ChatterEi;s novel 4nanda Bath "ublished in *//#. The song

!ande2atara2 is a sy2bol of nationalis2 and 0as a source of ins"iration to the

+ndian "eo"le in their struggle for freedo2.

++. Political Symbols: 4long 0ith the ational y2bols, 0e can find in +ndia a

variety of Political sy2bols 0hich are the sy2bols of "olitical "arties. These

sy2bols 2ostly re"resent the s"irit and the ideology of the "arties. The e1istent

Bulti("arty syste2 of +ndia gives sco"e for the e1istence of nu2ber of "arties at

both national and regional level 0ith rich variety of sy2bols. 3et us look at the

sy2bols of the "olitical "arties and ho0 the sy2bols co22unicate their ideologies

and s"irit.

i7 Congress +: The roots of Congress "arty are based in the freedo2 2ove2ent of

+ndia. +ndian ational Congress, 0hich 0as started by 4.


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3otus and saffron colored flag are the sy2bols of -P. 3otus has a significant

"lace in the +ndian theology. +t is the seat of -rah2an, the creator 9od and the

"reserver of !edas, the kno0ledge. This 0ay lotus for -P sy2bolizes the seat of

+ndian tradition. affron, 0hich is the color of ascetics, re"resents their

disinterestedness in the fa2ily affairs, both 2aterial and se1ual. These ascetics, since

they "ractice celibacy, 0ould beco2e the sy2bols of 2asculinity. +n this 0ay saffron

for -P sy2bolizes 2asculinity.

iii7 Co22unist Party of +ndia ( Bar1ist 5CP+(B7: The influence of co22unis2 is

very strong on +ndia. Though initially there 0as only one "olitical "arty 0ith

co22unist ideology, there develo"ed different verities of co22unist "arties on the

basis of diverse ideological distinctions. The sy2bols of Bar1ist Co22unist "arty

are ha22er, sickle and star, and a ed flag. Ha22er and sickle sy2bolize industrial

and agrarian 2eans of "roduction to 0hich the laborers belong as they are the

instru2ents of laborers of industries and agriculture res"ectively. The star is a

sy2bol of their ideal or the goal 0hich is bright and shining. ed color sy2bolizes

revolution only through 0hich co22unists believe that "roletariat can gain "o0er.

ed also sy2bolizes the blood through 0hich laborers of different for2s of 2eans

of "roduction and laborers of all the countries can be united.

iv7 Telugu Desa2 Party 5TDP7: TDP is a regional "arty of 4ndhra Pradesh, 0hich

ca2e into "o0er as a sy2bol of the greatness of Telugu "eo"le and culture. The

"arty chose co22on "eo"le;s sy2bols such as bi(cycle and yello0 flag. -i(cycle is

the co22on 2an;s vehicle of trans"ort and yello0 is the color of tur2eric 0hich

sy2bolizes the "urity of the 0o2en in +ndian tradition. The na2e given to the "arty

as the "arty of the Telugu country; "roEects it as a sy2bol of the "ride of the "eo"le.

+++. Social Symbols: ocial sy2bols, 0hich are "eculiar to different societies, are the

constructs of socialization "rocess over a "eriod of ti2e. +ndia has a variety of social

sy2bols 0hich are 2ostly rooted in the tradition.

a7 Caste: Caste, though originated as a sy2bol of "rofession, froze its do2ain and

has beco2e a sy2bol of class in a social hierarchy. Traditionally there are four

castes the -rah2in 5"riestly class7, the Fshatriyas 5ruling class7, the !aisyas

5trades2an7 and the udras 5labor class7. -rah2in class is believed to be a sy2bol of

learning and "riesthood@ Fshatriya caste is a sy2bol of valor and strength@ !aisya

)


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caste is a sy2bol of trade and co22erce and udra caste is a sy2bol of labor.

Though all the four castes are e8ually i2"ortant for a society, class hierarchy is

induced into it "lacing -rah2ins at the to" and udras at the botto2 0ith Fshatriyas

and !aisyas res"ectively in the 2iddle of the social order.

This induce2ent can be understood fro2 the sy2bolic re"resentation that is

available in thepurusha suktaof theRigveda. 4ccording to it, the -rah2ins 0ere

created fro2 the 2outh, Fshatriyas fro2 the ar2s, !aisyas fro2 the thighs and the

udras fro2 the feet of the u"re2e -eing called Purusha. This is an e1a2"le of

religious sy2bolis2 of a social hierarchy. +t e1hibits ho0 social hierarchy or the

caste hierarchy is legalized through the hel" of religion and 2ade it natural to all

classes of "eo"le. +t states that "eo"le of all castes have co2e fro2 the divine but

they have different social "ositions and roles to "erfor2 according to the "lace fro2

0hich they have co2e. +n other 0ords it gives "lace in the divine to all the caste, so

that none of the2 0ould rebel, and at the sa2e ti2e their "lace in the society is fi1ed

basing on the "lace of origin of the divine. This 2ystic re"resentation for2s an

e1"licit e1a2"le of ideological "ractice through sy2bols.

b7 Suffi names: Certain na2es are suffi1ed to the given na2es 0hich sy2bolize the

Caste into 0hich a "erson is born. a2es such as astry, aEu, Chetty etc., 0hich

sy2bolize the caste -rah2in, Fshatriya and !aisya are suffi1ed to the given na2es

in 4ndhra Pradesh. +t is interesting to note that there are no s"ecific suffi1 na2es for

udras.

Cast S!""i# nams

-rah2in astry, ar2a, ao etc.

Fshatriyas aEu

!aisyas etty, Chettiar, eth etc.

/


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udras o suffi1 na2es

-ecause of this "articular 0ay of na2ing even the na2es sy2bolize the

caste and "lace of a "erson in the social hierarchy.

c7!amily Names: 4long 0ith suffi1 na2es, fa2ily na2es are "refi1ed to the given

na2es. The fa2ily na2es or the surna2es co2e fro2 the 2ale 2e2ber of the

fa2ily and continues do0n the generations. Though there are different criterion

basing on 0hich the fa2ily na2es are derived, 2ostly these fa2ily na2es also

sy2bolize the caste to 0hich the "erson belongs. There are certain fa2ily na2es0hich are s"ecific to a fe0 castes on the basis of 0hich "eo"le understand the caste

of a "erson.

4lso, there are certain fa2ily na2es 0hich have co2e fro2 the tote2s to

0hich they originally belong. ?or instance, fa2ily na2es such as "uli 5tiger7, 2eka

5goat7, "illi 5cat7 are co22on in 4ndhra Pradesh.

d" #ouse names$ There is a "eculiar tradition in Ferala, in 0hich house na2es

change according to the caste. Here house na2e is the 0ord by 0hich the house is

referred. ?or instance if a "erson say 1; says that he is co2ing fro2 etam, by the use

of the ter2 etamthrough 0hich 1 is referring his house, the caste of 1 is understood

to be the %chanof Palghat region. -y the 0ord one refers his house the caste of that

"erson also can be understood. House na2es are thus the sy2bols of the caste in this

"articular tradition. o2e of the house na2es along 0ith their referring caste are

given belo0.

%


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after analyzing the essence of the festival stated that y2bolically it 5festival7

2eans the overco2ing of all that is base in us by the higher or real self;. The

e1"ressed "ur"ose of these rites is to recall the "ast and in a 0ay 2ake it "resent by

2eans of variable dra2atic re"resentations. Though the "ri2ary the2e of 2ost of

the ?estivals is religious they have their social and "sychological ends as 0ell.

?estival is essentially social in nature and sy2bolizes the feeling of a 0hole

co22unity, 0hich "ro2otes 0e; feeling and grou" or cultural identity a2ong the

2e2bers.

+!. Ob'cts as Symbol: +t is co22on to use different 2aterial obEects as sy2bols.

o2eti2es even the living beings are obEectified and used as sy2bols. +ndian

tradition is s"ecialized in this for2 of obEect sy2bols. +t uses hu2an body, different

ani2als and birds, color etc as obEectified sy2bols.

a7 #uman body as Symbol: Hu2an body, de"ending on the conte1t, sy2bolizes

various levels of social status and social addressing.

i7 -ody 2arks: -ody 2arks are co22on to 2ost of the "o"ular and ethnic

traditions of the 0orld. ?orehead 2arks are a s"ecial for2 of sy2bols used in +ndian

tradition to sy2bolize the Caste, eligion and the 2arital status in the case of the

0o2en.

o2e of the forehead 2arks such as vibhuti5ash7 and bottuare s"ecific to

2en of -rah2in caste, es"ecially in 4ndhra Pradesh. 42ong these -rah2ins a

"articular variety of forehead 2arks 0ith ash sy2bolize the religious sects, aivis2

and !aishnavis2. The follo0ers of aivis2 "ut the forehead 2arks L horizontally

0ith ash and the follo0ers of !aishanvis2 "ut the forehead 2ark MMM vertically 0ith

ash. Thus, these t0o varieties of forehead 2arks not only sy2bolize the Caste, butalso sy2bolize the religious sect to 0hich they belong.

With regard to the 0o2en bottu, red round forehead 2ark, re"resents the

2arital status of the 0o2en in +ndian tradition. Ase of this bottuin the beginning of

the "arting of the hair along 0ith its usual "lace in bet0een the eye bro0s

sy2bolizes the 2arried status of the 0o2en. +f the 2ark is not there in the "arting of

the hair and is there in bet0een the eye bro0s then it sy2bolizes the un2arried

status of the 0o2en. one1istence of bottu on the forehead sy2bolizes the0ido0hood of the 0o2en.J#K

**
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ii7 Tattoos: Tattoos are the co22on ethnic sy2bols that are variedly available in

+ndia. Tattoos are the sy2bolic re"resentations used by different ethnic co22unities

or social grou"s to re"resent their belief syste2. Tattooing is of various for2s in

+ndia. +n so2e of the tribes such as Chenchus,J6K FanikkarJGK, BannanJ&K etc.,

tattooing is co22on to the "eo"le of both se1, but in so2e of the tribes such as Toda

tattooing is there only for 0o2en. Though it is co22on to use the "ictures of 9ods

as tattoos in so2e of the tribes like Chenchus and Bannan, so2e of the tribes such

as Fanikkar, Toda etc., use circular, se2i(circular for2s 0ith dots as tattoos. +n the

case of Fanikkar tattoos differ on the basis of gender@ for 2en circular for2s and for

0o2en half(2oon 0ith dots. Though tattooing is usually done on the foreheads and

forear2s a2ong 2any tribes, a2ong certain tribes such as TodaJ'K, 0here it is

s"ecific only to 0o2en, it is dra0n on chin, chest, breasts, back, outer side of u""er

ar2s, back of left hand, above ankles and across the dorsu2 of feet.

iii7 Wishing: Wishing each other, 0hen "eo"le 2eet, is a co22on "heno2enon in

every day life. This 0ishing is of t0o kinds, basing on the status of the other "erson

in +ndian tradition. They are namasteand "rostration.Namasteis a co22on 0ay of

0ishing and it is used irres"ective of age and social status. +t is a co2bination of t0o

anskrit 0ords namah; and te; 0hich 2eans salutes to you;. 4long 0ith the

utterance of these 0ords, both the "al2s are Eoined as a "hysical gesture. Namaste

sy2bolizes the recognition of 9od in all hu2an beings and by saluting the other

"erson 0e are actually saluting the 9od in the2.

Prostration, 0hich is very uni8ue to +ndian tradition, is a for2 of sho0ing

res"ect in 0hich the "erson lies on the sto2ach on the floor and by Eoining both the

"al2s and offers his salutations. This for2 of salutation is usually done to the 9od,

to the "arents and to the teachers and to the other elders 0ho are considered e8ual to

above three. This salutation is a sy2bol of a co2"lete surrender of oneself, one;s

ego, to the other "erson. +t e1"resses one;s subordination and honor "aid by "lacing

the "urest "art of one;s o0n body, the head, belo0 the 2ost i2"ure "art of the other

"erson;s body, his feet. ince this salutation is done only to the elders, 0hen a

"erson "rostrates it is obligatory for the other "erson to bless hi2 0ith good things.

-lessings of the elders are the sy2bols of the good0ill 0hich are believed to cause

good ha""enings in life.

*#
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b7 Creatures as symbols: +ndian tradition gives e8ual status along 0ith the 9od to

different ani2als and birds by obEectifying the2 as the sy2bols of the vehicles of

9odJ)K.4ni2als such as 3ion 5vehicle of Parvati7, -ull 5vehicle of hiva7, Bouse

5vehicle of 9anesh7, le"hant 5vehicle of +ndra7 etc., and birds such as agle

5vehicle of !ishnu7, Peacock 5vehicle of Fartikeya7, 0an 5vehicle of -rah2a7 etc.,

are re"resented as the carriers or the vehicles of the 9ods. 42ong these ani2als and

birds, 3ion is a sy2bol of "o0er and greatness, -ull is a sy2bol of 2aEesty,

BouseJ/K is a sy2bol of fickle 2indedness of the individual, 0hich is to be

controlled and brought to the service of 9od, le"hant is a sy2bol of royalty, "o0er,

0isdo2, fertility and longevity, agle is a sy2bol of s"eed, Peacock is a sy2bol of

royalty 5an a""ro"riate e2ble2 for the general of the ar2y of the gods J


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&udiyettu t0o "ots of 0ater, one 0ith red color and one 0ith black color, are

"re"ared during the "erfor2ance. The red colored 0ater is "oured to0ards orth

and black colored 0ater is "oured to0ards outh. +n this "articular conte1t, orth

and red are the sy2bols of fertility and "ros"erity 0hereas outh and black are the

sy2bol of barrenness and death. This as"ect of attributing 8ualities to directions 2ay

have its o0n affinity 0ith the !edic tradition 0here orth is said to be ruled by

'ubera, the 9od of "ros"erity and outh is said to be ruled by (ama, the 9od of

death.


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TreesJ%Ksuch as banyan tree, tulasi(holy basil 5ocymum sanctum7 and bel

5aegle marmelos7 0hich is used to refresh the sy2bol of hiva are 0orshi"ed as the

sy2bols of divinity along 0ith ant(hills 0hich are the hiding "laces of snakes. 4ir is

a sy2bol of strength and 2asculinity and is 0orshi""ed in the for2 of )ayudeva.

un and Boon, though they are the re"resentatives of o""osites light and darkness,

are 0orshi""ed e8ually as sy2bols of heat and cold, both of 0hich are necessary for

the hu2an e1istence.

!+. Rli(io!s Symbols:


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These sound vibrations have great 2ystical significance. -y vocal "ronunciation or

2ental thinking they give illu2ination.

b7 )isual symbols: ?unda2entally, a sy2bol is necessary to conceive and 2editate

on the 3ord 0ho in essence is beyond the ken of thought and 2ind. o each syste2

develo"s through centuries of s"iritual "ractice certain sy2bols, re"resentations and

diagra2s in accordance 0ith the genius of the "eo"le. Yantra, 9od, Worshi" and

Te2"le are a fe0 of such visual sy2bols of +ndian tradition.

i7Yantra: (antra is a diagra22atic re"resentation of reality in lines. Theyantra0ith

its lines, circles and triangles is a better sy2bol of reality. ?or instance, the 0ell

kno0n Srichakra, 0hich is a yantra, re"resents ele2ents, ele2entals, the various

"residing deities, the co2"lete "honetic syste2, charkas as 0ell as union of iva(

sakti in the centre. uch a co2"rehensive unity can be conceived only in a yantra

0hich 0ith its endless lines and circles can enco2"ass the 0hole universe. There is

an inti2ate relationshi" bet0eenyantra and 2antra and the deity d0ells inyantra

0hen real "otency is given through invocation.

ii7 9od: 4ccording to Hindu "hiloso"hy, the divine has both "ersonal and

i2"ersonal as"ects. y2bols of the "ersonal as"ects satisfy the "hiloso"hic sense of

the devotee, yet 2ake easy the gras"ing of the absolute. The higher reality is

-rah2an 0hich is indefinable. o, sy2bols are used as inter2ediaries bet0een the

inade8uate and li2ited ca"acity of 2an and the created language and

inco22unicable nature and fullness of -rah2an. -ut sy2bols of -rah2an are not

false. They are a "ortion or as"ect of the truth. ?or 0orshi", various substitutes of

-rah2an have been acce"ted. o2e of the sy2bols such as Satchitananda

5e1istence(kno0ledge( bliss7 and Svayambhu5the self created and self(e1istent one7

etc., are 8uite co2"rehensive and suggestive but -rah2an transcends the2 all. The

!edic saying Truth is one, sages call it variously; sho0s that Hinduis2 used the

sy2bols kno0ing the2 as "artial 2anifestations of the higher reality.

Hinduis2 has "rofusely 2ade use of sy2bolis2 in religious 0orshi" 0ith a

definite "ur"ose. +ts 2ain ai2 is to set forth so2ething 0hich cannot be really or

fully e1"ressed or conceived in visible or audible for2s. The i2age or sy2bol of

9od serves the "ur"ose of "roviding in 2aterial and suitable for2 a convenient

obEect of reverence. -ut Hinduis2 never considered the2 as ulti2ate. They 0ere the

*'


17/33


ste""ing stones to a higher conce"tion, so2ething like the sign"osts or guides to

better and higher thoughts. That is 0hy Hinduis2 does not look sus"iciously at the

so(called idols, tote2s or fetishes. +t considers the2 as sy2bols, for they re2ind of

the reality and that is their function, for the highest reality cannot be a""roached

through the senses.

+ndian theis2 gives 0ay to t0o varieties of 9odhood@ one re"resenting the

"an(+ndian theis2 and the other re"resenting the region or "lace or co22unity

s"ecific local theis2. The ter2 local here is used not in a denigrated sense rather to

re"resent its li2ited "revalence. Pan(+ndian theis2 or "o"ular theis2 is said to have

three crores of 9ods in its fold. These include innu2erable nature 9odsJ*$Ksuch as

!ayu5air7, !aruna 5rain7, urya 5sun7, Begha 5cloud7 etc., 0hich re"resent the

various as"ects of the nature, along 0ith the Creator 9od -rah2a 50ho is different

fro2 4bsolute -rah2an7, Preserver 9od !ishnu 50ho is 0orshi""ed in *$ different

for2s 0hich are said to be his incarnations7 and Destroyer 9od hiva 50ho is

0orshi""ed 0ith the sy2bol linga along 0ith the given "hysical for27. The 0ives

and children of these 9ods are again given the status of 9od.

4long 0ith these "o"ular 9ods, there are certain local 9ods and 9oddesses

such as 9anga22a, Baride22a, Polera22a etc., 0ho are 0orshi""ed by different

local co22unities in outh +ndia. These are the village 9ods and 9oddesses 0ho

are believed to be the "rotectors of the village fro2 the natural cala2ities and the

ende2ic diseases such as cholera, 2easles etc.

4long 0ith the 9ods 0ho are the sy2bols of the 4bsolute, there e1ist a fe0

sy2bols of the 9ods. -inga and Salagrama are a fe0 of such sy2bolic

re"resentations of iva and !ishnu. -inga2eans sy2bol, sign. +t also 2eans the

"lace of 2ergence, in 0hich all 2anifestations are dissolved and unified. o2e have

tried to trace its origin to "hallus 0orshi". o2e have endeavored to identify the

conce"tions of-ingaand (onias fatherhood and 2otherhood.

Thesalagramaof !ishnu re"resents the absolute 0ith attributes. +t is black

and egg sha"ed and re"resents #iranyagarbhaor the "ri2ordial golden egg, the

undifferentiated totality. +t is out of#iranyagarbhathat the 0hole universe beco2es

differentiated in course of ti2e.

*)


18/33


iii7 Worshi": There is 2uch of sy2bolis2 in cere2onial rituals and 0orshi" in

+ndia. There are t0o 2aEor strands of 0orshi" that are no0 visible only in a 2i1ed

for2@ they are fire 0orshi" called archanaand idol 0orshi" called pu,a. Though

these t0o re"resent t0o different strands of belief syste2s, they are 2i1ed u",

ado"ted each other and gave "lace for a 2i1ed for2 of 0orshi" 0here both

0orshi""ing through fire and 0orshi""ing the idols by offering flo0ers and food are

being done. The "resent for2 of this 2i1ed 0orshi" has follo0ing for2s each of

0hich has a distinct sy2bolic re"resentation of 9od.

i7 .u,a or +dol 0orshi": in this for2 of 0orshi", a "hysical obEect is

0orshi""ed as a sy2bol of 9od.

ii7 Prayer or.rarthana: it is su""lication of 9od for his 2ercy and grace. +t

sy2bolizes 9od verbally and 2entally 5in0ardly7 and as"ires for his union.

iii7 ecitation of Bantra or/apa: Bantra is a co2"act sy2bol of the deity as

the obEect of conte2"lation or 0orshi". /apais the recitation of this 2antra.

ince 2antra is believed to be the co2"act sy2bol of 9od, by constant

recitation of this it is believed that the 9od can be invoked.

iv7 Beditation or 0hyana: +n this for2 of 0orshi" the 0orshi""er hi2self

beco2es the sy2bol of the deity and finally gets united 0ith Hi2.

42ong the four for2s,pu,aor idol 0orshi" is said to be for the lay2en and

2editation is considered to be the highest for2. Whatever 2ay be for2, the chief

function of this ritualis2 is deter2ined by its sy2bolis2. .D. ar2a 5*%)*:#67

0hile bringing out the sy2bolis2 in 0orshi" states that 2ost of the rites "erfor2ed

are intended for visualizing belief. The gratitude to 9od is visualized by the offering

of grain and fruit on the altar. +n the te2"le 0orshi" god is treated as an earthly king

and royal honors are "aid to hi2. The ritual acts of cleaning and 0ashing,

"urificatory baths and cere2onies etc., are nothing but the e1ternal 2arks suggesting

"urity of 2ind and the s"irit.

iv7 Te2"le: Te2"le is an out0ard sy2bolic re"resentation of the e1istence of 9od in

the heart of hu2an body. The heart is a cave and the king of the dark cha2ber is the

9od@ hence the sanctu2 sanctoru2 is "ur"osely ke"t dark 0ithout any 0indo0s or

ventilators@ e1ce"t for a s2all la2" in front burning day and night. The light

*/


19/33


re"resents the la2" of 0isdo2 that 0ould be lit in the heart and kee"s burning

constantly. 3ights in the te2"le re"resent the light of the soul, the ever res"lendent

atma,yoti. The ghee often su""lied to the la2" stands for regular s"iritual "ractice.

The syste2 of burning ca2"hor before the deity 2eans that our ego etc., are to be

set on fire 0ith the fla2e of divinity. When all desires etc., are consu2ed in the

fla2e, the Eiva beco2es one 0ith the 3ord. The suprabhatasong sung early in the

2orning for the "ur"ose of 0aking u" the 3ord is really the 0aking u" of slee"ing

divinity in 2an. 9enerally, every te2"le has three prakarasor rounds re"resenting

the three bodies, gross, subtle and causal. very te2"le has a +alipitha in front,

0hich suggests to the devotee to sacrifice his entire ego and desires before he enters

the te2"le.

To su2 u", there are t0o basic and 2aEor strands of culture that are

available, so2eti2es 2oving "arallel so2eti2es inter2ingling, in the above

re"resented sy2bolis2 of +ndia.


20/33


"ur"ort. +n the first instance, the sign or signifier changes and the sy2bolic content

or signified continues to stay in the tradition, but only as an attach2ent to another

sign. ?or instance, in Hinduis2, !edic te1ts are the sacred 0orks that 0ere read and

0orshi""ed as the sy2bol of holiness. The sy2bolic content of holiness and

sacredness is, no0 attached to e"ics such as a2ayana and Bahabharata, 0here you

0ill find a close link bet0een the e2"irical and the 2eta"hysical. +n this 0ay, the

!edas have to give a0ay their sy2bolic "ur"ort to the e"ics 0hich are read and

0orshi""ed in al2ost every Hindu household. o0 though 2any Hindus kno0

about the !edas, they no longer read or 0orshi""ed the2. +n the second instance

though sign continues to retain its "lace in the sy2bolic structure it loses its control

over the sy2bolic content that it carries and gives "lace to another content. This is

often seen in different cultures es"ecially in languages, 0hen a 0ord changes its

2eaning over a "eriod of ti2e. ?or instance in Hindu caste syste2, -rah2in; used

to be sy2bol of chastity, "urity and kno0ledge, no0 the ter2 is still in use losing its

sy2bolic "ur"ort and 2erely beco2ing a sign. +n the third instance, 0here both sign

and sy2bolic "ur"ort change, the result could be either the disa""earance of both

fro2 the sy2bolic order or ado"tion of other sign or sy2bolic content, about 0hich

0e have already noted above.

4cco22odation and adEust2ents of different as"ects of life as a res"onse to

the dis"ositions of nature can be understood as the natural change. es"onses and

reactions of a "articular culture or society to the dis"ositions of the other cultures

and societies 0ould lead to an artificial change. atural change is slo0 0hen

co2"ared to the artificial. ince the changes of nature 2ove at a slo0er "ace,

reactions of the hu2an life to that 0ould also be slo0. 4cco22odation and

adEust2ents are the characteristics of natural change, but often forcefulness andco2"ulsiveness are added in the artificial change.

Fee"ing these as"ects of change in the 2ind let 2e try to look at the change

as it is available in different as"ects of sy2bolis2 of +ndia.

4 cursory look at the history of +ndia 0ould reveal that, though it has a

strong and rigid 2eta"hysical structure around 0hich all the cultural as"ects are

0oven, it is also o"en in its character 0ith regard to the interactions, ada"tations and

offerings 0ith and to the other cultures. This is evident fro2 the nu2erous foreign

#$


21/33


cultures 0hich have invaded the country starting fro2 4ryans 0ho ca2e around '$$

-C to the 2ost recent -ritish 0ho ca2e around *' th Century 4D. +n bet0een

Fushans, Busli2s, Dutch, Portuguese etc., have co2e to +ndia. These e1ternal

i2"ositions interacted 0ith the 2aterial culture of +ndia. -ut not 0ith the

2eta"hysical, e1ce"t that of the 4ryans.


22/33


s"here. Ho0ever, this rises an interesting "roble2@ the "roble2 of restricting the use

of these national sy2bols fro2 using the2 in an i2"ro"er 0ay.

Political sy2bols are the sy2bols of the "arties. They are subEect to change

de"ending on the shift of the ideology of the "arties. These sy2bols have an

interesting restriction in the for2 of lection co22ission. 4 "arty 2ay like to ado"t

a "articular sy2bol as re"resenting its ideology, but it has to be a""roved by the

lection co22ission to be authentically used. +n countries like +ndia, 0here 2ulti(

"arty syste2 is e1istent, allotting the sy2bols to "arties is a difficult task, es"ecially

0hen t0o or 2ore "arties insist for the sa2e sy2bol. There arises different "roble2

0hen a "articular "arty divides into t0o or 2ore "arties on the basis of ideological

issues.

The role "layed by social sy2bols is not only in unifying and regulating the

social order, but also 2aking the co22unication 0ithin the social grou" "ossible. +n

+ndia 2ost of the social sy2bols take the source of their authenticity for2 religion.

Change in the source of authenticity often creates the need for change in the

de"endent. -ut change 0ithin religion is often very slo0 and it needs to be natural.

This 2akes the "ossibility of ra"id change in the social s"here a difficult one. To

co"e u" 0ith this, the changes in the social s"here are forced by the tates. This shift

in the source of authenticity of social sy2bols fro2 religious to "olitical often

creates a kind of sy2bolic lag or a crisis in the social order of the country. This is the

"resent situation of +ndia, 0here the 2arginalized social grou"s; under the

"rotection of the state la0 o""ose the hege2ony of the class hierarchy and try to

create their o0n sy2bolis2, 0hich 2akes their co22unication 0ith other grou"s

so2eti2es very difficult.

very culture sy2bolizes certain obEects and co22unicates different

2eanings 0ithin and across cultures through these obEects. These 2eanings can be

either social or "olitical or religious. These obEect(sy2bols change according to the

change in the social or "olitical or religious s"heres. 4s 2entioned earlier religious

s"here in +ndia is the source of authenticity for 2ost of the social sy2bols, if not the

"olitical ones. o, 2ost of the obEect sy2bols resist change. y2bols such as body

2arks and 0ishing have though negotiated 0ith the change@ they did not co2"letely

leave their sy2bolic 2eaning. ince sy2bolis2s of creatures and color have their

##


23/33


roots in tradition and ethnicity, they resisted change and still continue to "reserve

their "lace as they are. +n the sa2e 0ay nature sy2bolis2 that is found in +ndia is

rooted in either religion or ethnicity, because of 0hich changes in this sy2bolic

order are not visible.

eligious sy2bolis2, as 2entioned earlier, is the 2ost i2"ortant and stable

for2 of sy2bolis2 in any culture. There 0as a 2aEor shift in the Hindu Pantheon in

the later !edic "eriod, during 0hich the Puranic gods ca2e into "ro2inence 0ithout

co2"letely reEecting the "lace of !edic gods. This change is an internal one and it

took a lot of ti2e for this change. This change is occasioned by the synthesis of the

!edic culture 0ith that of the non(!edic culture. There are no 2odifications after

that and it 0ould be interesting to note that Hinduis2 is still adding to the list of its

deities, 0ithout denying the "lace for the e1istent ones. With regard to the 0orshi",

since the tradition has advocated different for2s of 0orshi" for different "eo"le 0ho

are in different stages of life, "eo"le have ado"ted the 2ode of 0orshi" that suits

the2 2ost. o2e of the 2odes of 0orshi" 0hich include a rigid ritualistic for2 are

restricted to only a fe0 conte1ts. Thus, though there is a shift in the concentration of

different as"ects of religious sy2bolis2 in +ndia there is no real 2odification or

denial of a "articular religious sy2bol.

The above discussion brings out the dyna2is2 of change 0ithin different

sy2bolic s"heres. The "oint that is to be noted here is that 0herever there is a

natural change occasioned by its o0n internal 2echanis2 after negotiations 0ithin

its "articular grou" is 2ore "eaceful and 0elco2ing. Whereas the change

occasioned by e1ternal or alien forces 0hether it be the tate or the organ of tate

or any other is the cause of crisis 5?or instance, Political y2bols and ocial

sy2bols discussed above7. Due to the changes occasioned by e1ternal causes so2e

of the as"ects of 2aterial culture such as national, "olitical and social life 2ay lose

their Beta"hysical connections, thus, losing their sy2bolic value and beco2ing

2ere inde1es; of Peirce 5*%&&:*$#7.J**K4ffinity to the 2eta"hysical and at the

sa2e ti2e attraction to the 2aterial culture is creating a sy2bolic lag; in so2e

s"heres of life. y2bolic lag cannot be found 0here the affinity to the 2eta"hysical

is very strong. This 2eta"hysical affinity is strong in religious s"here and the as"ects

#6


24/33


0hich dre0 authority fro2 the religious s"here. y2bolic lag in these s"heres in less

evident.

Concl!sion

The t0o best debated issues of the conte2"orary ti2es y2bol and 9lobal

( are brought together in the "resent the2e of the se2inar. +nterest in 9lobal 0as

initiated by the 2ove of Ca"italis2 of the West, 0hereas interest in the sy2bol, as

discovered by Bircea liade in her book +2ages and y2bols 5*%'*7, is initiated by

the uro"e;s interest in so called historic, archaic and "ri2itive; non(uro"ean

cultures for alternative instru2ents of cognition.J*#KThis brings us to an interesting

debate 9lobal versus y2bol@ 9lobal as a 2ove to0ards universalisation and

sy2bol as a core of cultural identity.


25/33


+t is "recisely because of these reasons globalization is often understood as a

eu"he2is2 of do2ination, since it suggests so2ething entirely different fro2 0hat

it actually atte2"ts to achieve. +t see2s to be re"resenting an ideal "rocess of e8ual

sharing and voluntary "artici"ation. -ut in actuality, in the conte2"orary global

order of uneven develo"2ent any relationshi" cannot but be une8ual. 4s argued by

F Paniker 5#$$#7, 0hen "ost(colonial societies 0ithout "ost(coloniality; are being

re(integrated into a global order, it could only ensure the subordination of the

econo2ically 0eaker countries. ?or countries like +ndia, globalization only heralds

subEection, argued Paniker, because it does not augur freedo2 and "rogress rather it

0ould ensure the necessary cli2ate for do2ination and hege2onisation by the 0orld

ca"italist countries.

Fee"ing aside the evaluation of globalization, let us co2e back to the change

in sy2bols in a ti2e of global. 4s 2entioned earlier, sy2bols in the "rocess of

"reserving the identity negotiate and renegotiate 0ith the co22unity and thus resists

ra"id change. 9lobalization, in the "rocess of co2"ressing and annihilating the

te2"oral accessibility of s"ace 0ith the aid of high s"eed technological gro0th

atte2"ts to accelerate the "ace of the change in all s"heres of hu2an activity. This

accelerated "ace of change "oses for2idable challenges to the sy2bolic 2ode of the

different cultures.


26/33


4 unified structure, though difficult to intrude, once intruded at a "articular

"oint the 0hole structure 0ould beco2e vulnerable. +n contrast, a diversified

structure, though 2ay look easy to intrude, needs 2a1i2u2 strength and ti2e and is

less vulnerable. +ndia is a country of diverse cultures, religions, languages, ethnic

grou"s and "ractices 0hich is unified 0ith a sense of oneness. +t is difficult for any

"articular alien "o0er to easily intrude and over"o0er the diverse unification of

+ndian culture, 0hich is rooted in a long historical tradition. The very fact that +ndian

tradition continued to e1ist until today, unlike the other ancient civilizations of the

0orld, is the surest "roof of its great "o0er of assi2ilation. +ndian tradition 0as

invaded by 2any cultures since the "re(4ryan ti2es 0hich dates back at least to ' th

c. -C. ach fresh incursion of culture and idea found the +ndian te2"era2ent 2ore

2alleable than before and accelerated the "rocess of assi2ilation and synthesis.

These ne0 ingredients continually added to the richness and co2"le1ity of +ndian

life and brought to birth a ne0 organic 0ay of life. Today 0hatever is +ndian,

0hether it is an idea, a for2 of art, a "olitical institution or a social custo2, is a

blend of 2any different strains and ele2ents. +n s"ite of this derivation fro2 2any

sources and the conse8uent variety of for2s and ty"es, 0e find a re2arkable unity of

s"irit. Anity and unifor2ity serve as the basis of the continuity of +ndian tradition. +tis only in +ndia that the old civilization and culture have gro0n and changed, but not

at the e1"ense of an underlying unity. This has been "ossible only through the

ca"acity of readEust2ent and elasticity that has rarely been e8ualed.


27/33


and variety of sy2bolis2 of +ndia 0ill resist the ra"id "ace of change that

globalization is striving to bring forth.

Biblio(&a)%y an* R"&nc:

-eynon, on N David Dunkerley 5ed7 #$$$. Globalisation1 The Reader. 3ondon.

The 4thlone Press.

Cohen 4. *%)G. T2o*0imensional &an$ %n 3ssay on the %nthropology of .o2er

and Symbolism in comple Socieity. 3ondon. outledge Fegan N Paul.

Crooke, W. *%*%. Secret &essages and Symbols used in India. ournal of the -ihar

and


28/33


agadish 4yyar, P.!. *%%#. South Indian Customs. e0 Delhi. 4sian ducational

ervices.

Feay, ohn. #$$*. India discovered1 The recovery of lost civili6ation. 3ondon:

Har"er Collins "ublishers.

3eslie 4 White. *%%&. =y2bol@ the -asic le2ent of Culture>. +n ohn . Bacionis

and iEole ! -enokroitis ed. Seeing 7urselves$ Classic4 Contemporary and

Cross Cultural Readings in Sociology. e0 ersey. Prentice Hall.

3oti, .. *%%). 7riental 3nlightenment$ The encounter bet2een %sian and 5estern

Thought. 3ondon: outledge.

Barshland, David. #$$*. =ational y2bols> in 4thena 3eoussi ed. 3ncyclopedia

of Nationalism. : e0 -runs0ick.

ancy D. Bunn *%%). =y2bolis2 in itual Conte1t> in ohn . Honig2ann ed.,

#andbook of Social and Cultural %nthropology. ai"ur: a0at "ublications.

. +n the

3ncyclopedia of Religioned. -y Bircea liade. e0york: i2on N chuster

Bac2illan.


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The 3ncyclopedia of 0ravidian Tribes1 !ols +!. The +nternational chool of

Dravidian 3inguistics. Tiruvananta"ura2. *%%'.

Westro"" H.B N Wake 9.. */)&.%ncient Symbol 5orship. e0 York.

J*KThe Hindu festivals are s"read over all the 2onths of a year. o2e festivals are

seasonal, so2e celebrate the fecundity of the earth, so2e are dedicated in honor of

deities, so2e are devoted to i2"ortant events, so2e are dedicated to the nature,

ani2als, "lants etc., so2e take the for2 of "urificatory fasts and so on. The one

co22on thread that runs through all the festivals is that they create a s"iritual

cli2ate for the "eo"le and rene0 their contact 0ith the 9od.

J#K +t 2ust be noted that so2eti2es the black bottu is "referred by the 0ido0s

instead of leaving the forehead blank.

J6K42ong Chenchus, tattooing is co22on to both 2ale and fe2ale. +t is usually

done on their forehead and forear2s. They dra0 the "ictures of their gods, 0hich

includes the 9ods of Hindu "antheon 5ncyclo"edia of Dravidian Tribes !ol #.

5DT:#7 *%%':%$7.

JGK 42ong Fanikkar, a tribe of Ferala, tattooing is co22on to both 2ale and

fe2ale. ?or 2en circular for2s are used and for 0o2en half(2oon 0ith dots are

used as tattoos 5DT:#: *%%':%/7.

J&K42ong Bannan, a tribe of ilgiri hills of south +ndia, tattooing is done one their

ar2s and forehead. Asually, along 0ith various for2s of 9ods, un, Boon, ?ish etc.,

0ere also tattooed 5DT:#: *%%':#&'7.

J'K 42ong Toda, a tribe of ilgiri hills of outh +ndia, tattooing is a ritualdecoration for 0o2en only. +t is to be done at different ages on different occasion

after attaining "uberty. +t is done on chin, chest, breasts, back, outer side of u""er

ar2s, back of left hand, above ankles and across the dorsu2 of feet in "atterns of

dots and rings. +f any 0o2en dies 0ithout the 2arks of tattooing then the 2arks are

"ainted on the cor"se before cre2ation 5DT:#: *%%': 66*7.

J)KThis association, says Wendy Doniger


30/33


9anesa is a0k0ardly 2ounted on a bandicoot, or a large rat7 but also 5and 2ost

i2"ortantly7 that the ani2al =carries> the god in the 0ay that a breeze =carries>

"erfu2e, that the god is al0ays "resent in that ani2al, in all its 2anifestations 5the

bandicoot, for e1a2"le, shares 9anesa;s ni2bleness of 0it and ability to get "ast

anything and so is indeed an a""ro"riate vehicle for god7. This is the only sense in

0hich ani2als 5including co0s7 are sacred in +ndia.

J/KThe 2ouse his 59anesa;s7 vehicle 0hich is s2allest of ani2als and

ele"hant 0hich is the biggest of ani2als on the earth as e2bodies in his for2s are

regarded as sy2bols of his 2astery over everything fro2 the lo0est to the highest.

J%K The belief in the tree(s"irit 0hich is found in the igveda is "ro2inent

throughout the "o"ular religion. The Baghs of -engal 0ould fell trees only at the

instigation of uro"eans and in their "resence: on cutting do0n any large tree one of

the "arty used to "lace a s"rig in the centre of the stu2" 0hen the tree fell as a

"ro"itiation to the s"irit 0hich had been dis"lacedOThe pippala or asvattha 5!icus

religiosa7 is said to be the abode of -rah2a, !ishnu and hiva, but the cotton(tree is

the ho2e of the local gods, 0ho can 2ore affectively 0atch the affairs of the village

since they are less occu"ied than these great deities. The nim(tree harbors the

de2ons of disease, but its leaves serve to drive a0ay ser"entsO.The tulsi("lant or

holy basil 5


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!edas, all the sacrifices, all the sounds, all the beings stationery and 2oving, sa0


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6#


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devroi-2.1 . indian symbols

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