india is a land of innumerable beliefs

8/12/2019 India is a Land of Innumerable Beliefs

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In Arabic the first alphabet is pronounced as aliph. In Greek it is alpha, in the Roman script it isA. Thus in many languages the first letter in the alphabet has the syllable A, with which the word

AUM or OM begins. In the Greek alphabet the last letter is Omega which comes very close toOM. Thus the significance of the syllable OM as the beginning and end finds a parallel in many

of the scripts associated with ancient languages.

The different ways in which Omkar is depicted. The syllable OM is not

specific to Indian culture. It has religious s ignificance in other religionsalso. The word Amen used among Christians at the end of a prayer is

also said to be derived from the the syllable OM. Although OM is not

given any specific definition and is considered to be a cosmic sound, a

primordial sound, the totality of all sounds etc., Amen is said to mean

'May it be so'.

In Arabic a similar term 'Amin' has a religious significance.

This indicates some link between the various symbols and perhaps a common origin.Even in the English language the syllable m occurs in words having a similar

meaning. for instance; Omniscience means infinite knowledge, Omnipotent means

having infinite powers Omnivorous means eating or reading every thing. This syllablealso occurs in words such as Omen which means a sign of something that is to occur in

future, Ombudsman means a person having authority to pronounce a verdict. Thus Omis also used to signify divinity and authority.

The syllable OM is not specific to Indian culture. It has religious significance in other

religions also. The word Amen used among Christians at the end of a prayer is also saidto be derived from the the syllable OM. Although OM is not given any specific definition

and is considered to be a cosmic sound, a primordial sound, the totality of all soundsetc., Amen is said to mean 'May it be so'.

In Arabic a similar term 'Amin' has a religious significance.

This is believed to be the original depiction of the syllable OM. We can see

how similar it is to the Englisg (Latin) letter 'M' as also to the greek letter

'Omega'.

Thus the origin of the syllable OM is lost in the misty past. Its not being specific to any onecountry or civilization is indicative of its being an universally perceptible sound for the humanrace. This reason for this universal perceptibility possibly lies in the fact that AAAH is the most

natural sound that issues from the human larynx. This is evident when a man cries out naturallyin extreme pain, anger or fear. When emotions reach an extreme pitch the articulate sounds

evolved by man are not the ones that are heard, but the syllable natural to man which is AAAH.


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This sound it can be said would have been associated with man, in absence of articulate speech,as are the various sounds of barking, meowing, bellowing that we associate with different

animals. This perhaps is the reason why the syllable beginning with the letter 'A' is the first onein most alphabets. And this perhaps is also the reason for the Deification of the syllable AUM or

OM.

Swastika

The next religious symbol which is also revered by Hindu and ranks second only to OM is theSwastika. Today, the Swastika is know the world over not as a religious symbolism of the

Hindus but as the Nazi emblem. Hitler's use of the Swastika on the flag of National-socialistGermany has besmirched the Swastika. But the Swastika continues to hold a religious

significance for the Hindus. Like OM, the origins of Swastika are lost in the misty realms of thepast and they can only be guessed by piecing together of the surviving clues.

Unlike OM, the Swastika is not a syllable or a letter. It appears to be decorative charecter which

could have originated in a hieroglyphic (pictorial) script.

The various ways in which the Swatika is depicted.

is also revered by Hindu and ranks second only to OM is the Swastika. Today, the

Swastika is know the world over not as a religious symbolism of the Hindus but

as the Nazi emblem. Hitler's use of the Swastika on the flag of National-socialist

Germany has besmirched the Swastika. But the Swastika continues to hold a

religious significance for the Hindus. Like OM, the origins of Swastika are lost in

the misty realms of the past and they can only be guessed by piecing together of

the surviving clues.

The word Swastika is normally believed to be an amalgam of the words Su and Asati. Su means'good' and Asati meant 'to exist'.As per Sanskrit grammer the words Su and Asati when amalgamated into one word become

Swasti (as in the case of Su and Aaatam becoming Swagatam meaning welcome). If thisderivation of the word Swastika is true, then the literal meaning of the term Swastika would be'let good-prevail'.

There exist many types of signs which stand for the Swastika. Even the standard version has twoforms the one facing the right also called the symbol of- the right hand path and the one facing

the left called the symbol of the lefthand path. These two Swastikas are also considered torepresent the male and female. There is also a Swastika which is an amalgam of these two types.

The various ways in which the Swatika is depicted.

Did the Swastika originate as blueprint for a fort called Su Vastu?

In the conventional type of a fort, the fall of one of the gates to the

attacking army would lead to the Enemy's pouring into the fort and

lead to massacre or capture of all or most of its inhabitants. But underthe Swastika grids fall of one of the four gates could still keep, at least

three-fourths of the fort safe. The understanding of the Swastika as a


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blueprint for a fort can also be etymologically corroborated. In

Sanskrit, Vasa means to inhabit and Vastu means habitation. While Su

means good. The word Swastika might be an amalgam of the terms'Su' and 'Vastu' pronounced as as 'Swastu') meaning 'a good

habitation'.

All these forms present the Swastika to us as if it were only a symbol. But it is quite possible thatSwastika was an object which played an important role in the real lives of people. Some scholarshave said that in ancient times forst were builtin the shape of a grid resembling the Swastika, for

defensive purposes. Under such an arrangement it was difficult for an enemy to storm into allparts of the fort simultaneously.

Did the Swastika originate as blueprint for a fort called Su Vastu?

In the conventional type of a fort, the fall of one of the gates to the attacking army would lead to

the Enemy's pouring into the fort and lead to massacre or capture of all or most of its inhabitants.

But under the Swastika grids fall of one of the four gates could still keep, at least three-fourths ofthe fort safe.

The understanding of the Swastika as a blueprint for a fort can also be etymologicallycorroborated. In Sanskrit, Vasa means to inhabit and Vastu means habitation. While Su meansgood. The word Swastika might be an amalgam of the terms 'Su' and 'Vastu' pronounced as as

'Swastu') meaning 'a good habitation'.

Incidentally in Sanskrit the term Swasta means calm or peaceful. Thus the term and concept ofSwastika might as well be a derivation of the name of a defensive structure which due to its

impregnable character was looked upon as a good habitation.

That this form of a defensive arrangement was a fact is also corroborated by the military practiceof Chakra-vyuha used during ancient times. In the Chakra-vyuha, the army was arranged in the

form of a circular grid which an enemy army was supposed to break. This was one of thetechniques used during the Mahabharata war in which Arjuna's son Abhimanyu was killed. Thatthe Chakra-vyuha was an effective form of defense and it was very diffciult to break it is

corroborated by the episode of Abhimanyu in the Mahabharata. Briefly, this episode is asfollows:

The clue that the Grid like the Swastika as a defensive arrangement

was a fact is also corroborated by the military practice of Chakra-vyuha

used during ancient times. In the Chakra-vyuha, the army was arranged

in the form of a circular grid which an enemy army was supposed to

break. This was one of the techniques used during the Mahabharata

war in which Arjuna's son Abhimanyu was killed. That the Chakra-

vyuha was an effective form of defense and it was very diffciult to

break it is corroborated by the episode of Abhimanyu in the

Mahabharata.


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When Abhimanyu was on the family way, Sri Krishna used to take Subhadra (Abhimanyu'smother) on excursions. To humour her, Krishna used to relate many of his adventures to the

pregnant Subhadra. On one such excursion Krishna was narrating his experience with thetechnique of Chakra-vyuha and how step by step the various circles could be penerated. It seems

that Subhadra did not find this topic interesting enough for she soon went into a slumber. But

someone else was interested in Sri Krishna's narration and that was the yet to be bornAbhimanyu.

While Subhadra dozed off, Abhimanyu continued to carefully follow Srl Krishna's narrative of

the Chakra-vyuha. But after talking for sometime and not receiving any response from Subhadra,Sri Krishna turned back and saw that Subhadra was savouring a sweet nap. Sri Krishna who had

at that time come upto the seventh step of the Chakra-vyuha, gave up his narration and returnedwith Subhadra to the palace.

The unfortunate Abimanyu could never obtain the technique of breaking all the circles in the

chakra-vyuha, but whatever he had heard Sri Krishna say, he carefully preserved in his memory.

He grew up to be a brave handsome young man. Many years later when during the Mahabharatawar the Kavravas set up a Chakar-vyuha and challenged the Pandavas to come forward and

break it, none of the Pandavas knew the technique of doing so. At that Juncture to save thehonour of the Pandavas, Abhimanyu came forward and offerred his services for the task of

breaking the chakra-vyuha. Despite his incomplete knowledge of the technique he entered tnegrid and overcame one circle after another till he come to the seventh one for the breaking ofwhich he had no knowledge. Brave and ambitious es he was he fought valiantly in the unequal

struggle but in vain. His strength and bravery proved no match against the skillfully laid outmaze on warriors fighting whom, he met his end.

Similarly the Swastika could also have originated as a defensive structure which due to its vast

practical utility was considered powerful and was sanctified.

Saffron - the auspicous colour for Hindus, Sikhs, Buddhists and Jains

The saffron colour is considered auspicious by Hindus. This colour also has a specialsignificance to the Buddhists, Jains and Sikhs. Among the Sikhs it is considered to be a militant

colour signifying a fight against injustice. Hindus and Sikhs have a saffron coloured triangularflag as their religious standard. This flag is seen flying atop Hindus temples and Gurudwaras.

This colour also has a special significance to the Buddhists, Jains andSikhs. Among the Sikhs it is considered to be a militant colour signifying

a fight against injustice. Hindus and Sikhs have a saffron coloured

triangular flag as their religious standard.

Buddhist bhikkus (monks living upon alms) always where saffron coloured robes. But among theHindus this colour is most prominently visible in their flag, robes, the Tilaka (mark applied on


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the forehead), statues of Hindu Gods are daubed with saffron paste. In the diverse andmultifaceted Hindu religion, the saffron colour is one of the few elements that commands a

universal acceptance among Hindus. The fact that this colour is regarded as sacred even by theoffspring Buddhist and Sikh religions indicates that this colour must have obtained a religious

significance before they came into being.

Jain Munis and Buddhist Bhikkus (monks living upon alms) always

where saffron coloured robes. But among the Hindus this colour ismost prominently visible in their flag, robes, the Tilaka (mark applied

on the forehead), statues of Hindu Gods are daubed with saffron

paste. In the diverse and multifaceted Hindu religion, the saffron

colour is one of the few elements that commands a universal

acceptance among Hindus. The fact that this colour is regarded assacred even by the offspring Jain, Buddhist and Sikh religions

indicates that this colour must have obtained a religious significance

before they came into being.

Thus, Hinduism is the birthplace of the idea that the saffron colour is an auspicious one. Theorigin of this attitude lies in the hazy past when pigments were few and were highly prized.Plants and minerals have generally been the source for deriving pigments. The saffron pigment is

traditionally derived from the saffron plant (Autumn crocus) which is called Keshar from whichthe saffron colour derives one of its names - Keshari. This plant is grown in the sub-Himalayanregions and is very rare. This rarity could have been a reason for this particular colour to be

highly valued and this along with its golden hue raised it to the status of being a holy colour.That the golden colour of the precious yellow metal had a special status apart from the high

monetary value attached to it is evident from the term Suvarna that is used to describe it. Suvarnameans the good colour (Su=good, varna=colour). This word was normally used to refer to gold

rather than the other word Hiranya (derived possibly as an adjective of Harina which means adeer - an animal having a golden-brown sheen). Among other words used to describe the saffroncolour are Bhagva and Naranga. The term Bhagva could have been derived from the wordBhagvan (meaning God) to identify this colour as the one associated with God. Incidentally in

Sanskrit the term for good fortune is Bhagya which also is indicative of the auspicioussignificance attached to this colour.

The "Sacred Colour" concept in Different Cultures

The sanctification of a particular colour is not peculiar to Hinduism. In other religions also this

attitude is prevalent. For instance Muslims look upon Green colour as their religious standard..

Among present day Christians (originally among the Romans), the purple colour was regarded asa colour of divinity and royalty.

Green Colour in Islam

It would be interesting to recall how the green colour acquired a special significance among theMuslims.


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The five forces of nature - Pancha-Mahabhoota

The five forces of nature Pancha-Mahabhoota which were the first to be worshipped included water.

Graphically, water is depicted by a circle in the Pancha-Mahabhootas. This circle seems to be a

symbolism for fullness. Water plays an important role even today in Hindu religious rites. During all

purificatory rites, water is sprinkled on the object to be purified. Before starting his meal a Hindusprinkles water around the the banana leaf from which a meal is traditionally eaten. In ancient times

before coronation a king was sprinkled with water so as to ensure an auspicious beginning to his reign. A

Kumbha called the Ghata was used during solemn occasions especially during marriages to fix the

auspicious time for performing the ceremony. ritual a smaller vessel with a small hole at its bottom was

floated in a larger vessel full of water. The smaller vessel was gradually filled up with water flowing in

through the hole and after it was full to the brim the smaller vessel would sink into the larger one. The

auspicious moment decided in this manner with a Ghata was called Ghataka.

The Pancha-mahabhootas (five forces of nature) included (depicted graphically

from below) earth, water, fire, air and ether (sky).

The Kumbha Mela

The Kumbha-Mela ceremony that is observed at selected places seems to behaving a link with the concept of Purnakumbha. The Kumbha-Mela ceremony is a

public religious event which occurs after a lapse of few years. A notable feature ofthe Kumbha-Mela is that it cannot be observed everywhere even at the selected

time. It can be observed only at the few select places. And these select placeswhich are on the banks of rivers like Hardwar and Prayag (Allahabad) on the banks

of the Ganga, Ujjain at the banks of the Kshipra, or Nashik on the banks of theGodavari are places where the Kumbh Mela is held periodically.


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The Purna Kumbha Mela and the Ardha Kumbha Mela

The Kumbha-Mela is also of two types, one on the occasion of Purna-Kumbha (the full pitcher)and the other on the occasion of Ardha Kumbha (the half pitcher).

The Sri-Phala - Coconut

The coconut (Sriphala) which is used in the making of a Purna-Kumbha is also an independentobject of worship. A coconut alone is also used to symbolize 'God' While worshipping any deity,A coconut is normally an item to be offered along with flowers and incense sticks, etc. But the

coconut has a special significance as is evident from the word Sriphala meaning God's fruit.Other similar objects which also are used to symbolize divinity are the betel leaf and the areca-

nut (Supari) also called betel nut as it is chewed along with the betel leaf. These items which arethe objects of worship have one common element, all of them have a quality of mild intoxication.Juice tapped from a coconut tree and the coconut milk is popularly used in the making of

fermented (mildily alcoholic) beverages like Neera.

Some objects which also are used to symbolize divinity are the betel leaf and the

areca-nut (Supari) also called betel nut as it is chewed along with the betel leaf.

These items which are the objects of worship have one common element, all of

them have a quality of mild intoxication.

While this inference may sound incredible, an incidental fact that should be noted is the

high value attached to alcoholic drinks like Soma and Sura by Aryans which can be

seen in the references to these drinks in Vedic literature. For the hardy war-like Aryans

of the Vedic period who lived a nomadic life in the wintry northern regions, such

intoxicating drinks had a special significance. It may not be purely accidental that the

items which later became objects of worship included those that had a quality of mild

intoxication.

Namaste or Namaskara

Namaste or Namaskara is the traditional Indian form of salutation. It is used while

greeting friends and acquaintances as also while paying obeisance to God. As a word it

finds its place in the invocation to our different Gods, for instance we have Shri

Ganeshaya Namaha Aum Namaha Shivaya, Krishnaya Tubhyam Namaha etc.

Namaste could be an amalgam of Namsya (or Namaha) meaningobeisance and 'Te' which means you or to you. Thus Namaste as an

amalgam of Namasyate could be translated as obeisance to you. Namasteinvolves the joining together of both palms at the level of the breast. If the

person being greeted is a senior or if it is addressed to God, the Namaste isaccompanied with a slight bow. This bow can be termed a slight one for itis only a downward inclination of the head unlike the Japanese bow where

the body is bent at right angles at the hip.


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The origin of this graceful and modest form of greeting can only beguessed. Its literal meaning is an indication of it origin. Namaste could bean amalgam of Namsya (or Namaha) meaning obeisance and 'Te' which

means you or to you. Thus Namaste as an amalgam of Namasyate could

be translated as obeisance to you.

The meaning implies a submission of one person to another. Thus,

Namaste as a salutation could have originated as an acknowledgement ofsubmission or surrender of one person to another. Hence, it would not be

erroneous to infer that Namaste was in fact a declaration of submission.The fact that both hands have to be displayed to the person being greetedcould have its origin in the practice that when a person submits to another

or when two strangers hail each other they have to prove that they areunarmed and that their intentions are peaceful.

This inference may sound incredible, but social anthropologists haveestablished that different types of mutual greetings and salutations haveoriginated in actions of two or more persons (facing each other) whichaim at proving that all of them are unarmed and that they come in peace.

The origin of the handshake has also been found to be a smilar one. Moreso, the human smile also is considered to have originated as a sign of

submission.

Incidentally, this form of greeting has been transmitted from ancient Indiato the countries of South-east Asia.

Namaste involves the joining together of both palms at the level of the breast. If the person beinggreeted is a senior or if it is addressed to God, the Namaste is accompanied with a slight bow.

This bow can be termed a slight one for it is only a downward inclination of the head unlike theJapanese bow where the body is bent at right angles at the hip.

The origin of this graceful and modest form of greeting can only be guessed. Its literal meaning

is an indication of it origin. Namaste could be an amalgam of Namsya (or Namaha) meaningobeisance and 'Te' which means you or to you. Thus Namaste as an amalgam of Namasyate

could be translated as obeisance to you.

The meaning implies a submission of one person to another. Thus, Namaste as a salutation could

have originated as an acknowledgement of submission or surrender of one person to another.

Significantly, the Sanskrit word for subjugation is Niyamaha, which is close to Namaha meaningobeisance or submission. Hence, it would not be erroneous to infer that Namaste was in fact a

declaration of submission. The fact that both hands have to be displayed to the person beinggreeted could have its origin in the practice that when a person submits to another or when two

strangers hail each other they have to prove that they are unarmed and that their intentions arepeaceful.


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Origin of the Handshake

This inference may sound incredible, but social anthropologists have established that differenttypes of mutual greetings and salutations have originated in actions of two or more persons

(facing each other) which aim at proving that all of them are unarmed and that they come in

peace. The origin of the handshake has also been found to be a smilar one.

Originally, in the hazy past of human history, when two strangers faced one another, they 'held'

each other's hand in a tight grasp. This assured to both the persons, that the other person was notholding any weapon in his right hand. This later became the congenial etiquette of our

handshake. It is difficult to believe today that our friendly handshake, actually originated as ahand-grasp between two suspicious strangers, as a mechanism to reassure both that the other isnot an enemy.

Origin of the Left-hand Drive

Even the left-hand drive that we observe for vehicular traffic in most countries did not originatewith the coming of motor cars. Even horse riders moved to the left side when facing one another.The reason for this was that they bore their swords on the left side of the hip. And if the

oncoming stranger turned out to be an enemy, it was convenient for both the horsemen to drawthe sword with their right hand and attack (or defend). This was true even when oncomingstrangers were on foot. Hence the left-hand side rule, which later was extended to vehicular

traffic.

More so, even the human smile also is considered to have originated as a sign of submission.

Origin of the Human Smile

A smile is nothing but a grin with a feeling of pleasure or happiness and it involves revealing ourteeth by parting our lips. But the same action on part of an animal is considered to be a display of

anger and fear. Even humans grit their teeth in anger. But this is noticed prominently amonganimals.

For instance, when two dogs fight over food they snarl and bear their teeth at each other. The

human smile, anthropologists say: is a development of the animal grin minus the anger and pluspleasure. When two humans smile at each other they acknowledge that they look upon the otheras a friend.

Similarly, Namaste as a greeting could have originated as an act of reassurance or submissionbetween two persons.


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Tilaka and Bindiya

The Tilaka is normally a vermilion mark applied on the forehead. This mark

has a religious significance and is a visible sign of a person as belonging to

the Hindu religion. The Tilaka is of more than one colour although normallyit is vermilion. It also does not have any standard shape and form and isapplied differently by members of different Hindu sects and sub-sects.

It is applied as a 'U' by worshippers of lord Vishnu and is red, yellow or saffron in colpur. It ismade up of red ochre powder (Sindhura) and sandalwood paste (Gandha). Worshippers of lordShiva apply it as three horizontal lines and it consists of ash (Bhasma). Soot (Abhira) is also used

as a pigment for applying a Tilaka.

Thus there is a variety of pigments; red, yellow, saffron, white, grey and black, etc. These

pigments are not only applied on the forehead but in some cases they are applied also on theforearms and the abdomen. This is normally so in the case of worshippers of Shiva, a deitywhose origin is said to lie in the primitive pre-Arvan or proto-Aryan society.

Literally, Tilaka means a mark. Sindhura which is also used to describe a Tilaka means red andGandha which is also a term for Tilaka means pleasant odour. Hence, Tilaka normally connotes,

a red mark with a pleasant odour. Some scholars have seen the red colour as a symbolism forblood. We are told that in ancient times, in Aryan society, a groom used to apply his blood, on-

his bride's forehead as a recognition of wedlock. The existing practice among Indian women ofapplying a round shaped red Tilaka called Bindiya or Kumkum could be a survival of this.

Tilaka literally means a mark. Sindhura which is also used todescribe a Tilaka means red and Gandha which is also a term forTilaka means pleasant odour. Hence, Tilaka normally connotes, a

red mark with a pleasant odour. Some scholars have seen the red

colour as a symbolism for blood. We are told that in ancient times,

in Aryan society, a groom used to apply his blood, on-his bride'sforehead as a recognition of wedlock. The existing practice among

Indian women of applying a round shaped red Tilaka called

Bindiya or Kumkum could be a survival of this.

Significantly when an Indian woman has the misfortune of becoming a widow she has to stopwearing this mark. In a woman's case a Tilaka is a sign of her being in wedlock Among men, the

Tilaka has been traditionally interpreted as a good luck charm. Apart from applying it in thecourse of normal life, its application had special significance while setting out for a battle, a hunt

or before any other event of importance. To demonstrate the person's solemn commitment tosucceed in the endeavour he was about to undertake, the Tilaka was made up of the person's ownblood. Even today application of one's own blood as a Tilaka is considered to be a display of

solemn commitment to the oath or pledge being undertaken.


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How this practice of Tilaka came into being is an open question. But anthropological researchesshow that in most tribal societies in tropical and equatorial regions, there exist customs according

to which people paint their naked or semi-naked bodies with different pigments. This may be fordecorative and ritualistic reasons. Even today in our civilized way of life, during festivals like

Holi or Carnival whose origins are supposed to lie in a primitive tribal past, the smearing of

colours is an essential aspect of festivities. Tilaka could be a refined adaptation of this tribalpractice.

Anthropological researches show that in most tribal societies intropical and equatorial regions, there exist customs according to

which people paint their naked or semi-naked bodies with different

pigments. This may be for decorative and ritualistic reasons. Even

today in our civilized way of life, during festivals like Holi orCarnival whose origins are supposed to lie in a primitive tribal

past, the smearing of colours is an essential aspect of festivities.

Tilaka could be a refined adaptation of this tribal practice.

On the whole it can be said that Tilaka is a survival of the tribal practice ofsmearing one's body with different colours. This practice was later refined and

given a solemn meaning.

india is a land of innumerable beliefs

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