Hinduism For All - Hindu Symbolism

Hinduism For All

Hindu Symbolism

In Hinduism symbols play a significant role in the life of a spiritual aspirant in his journey of quest of God. Most of the symbols are integrated with practicing the religion. At times, the significance of these are not understood, or they are misunderstood. A true seeker would see beyond the act of ritual to assimilate the symbolism and higher purpose the act serves. A few symbolisms in Hinduism are taken up now –

a) Applying sacred marks :

Every Hindu has a habit of applying either Vibhooti (Bhasma - Sacred Ash), Chandana, Gopichandana or Kumkuma on one’s forehead. They are tripundra i.e. three lines either vertical or horizontal. The three lines signify the three qualities which constitutes the man, namely Sattva (characterised by piety, clarity, freedom from agitation etc.), Rajas (characterised by activity, anger etc.) and Tamas (characterised by dullness, heaviness etc.)

To signify that the three gunaas ought to be kept in right balance, three lines are drawn on forehead. The Bhasma or Ash denotes that at the end of life, everything in the world is reduced to nothingness. The pure white ash stands for Suddha Sattva i.e. Eeshvara alone remains.

The Urdhvapundra or Naamam signifies wearing the footprint of Lord Naaraayana on the body and forehead. It is called as ‘Naama’ as every pundra is worn uttering the name (Naama) of Lord Vishnu.

The tilaka or dot with vermillion in the centre of the brow covers the Aajnya Chakra. The sacred vermillion helps to rejuvenate the Aajnya Chakra with its divine vibes. It is the custom in Hindu

House holds to offer Kumkum to the visiting Married Women (Sumangalis) as well as unmarried girls, when they take leave. This is considered auspicious.

b) Prostration to elders :

There is an anonymous saying that respecting elders ensures longevity, knowledge, fame and strength i.e. we gain by the wisdom and accumulated experience of the elders to a great extent and that serving them ensures all success. To show our whole hearted respects we bow to them. The form of prostration wherein the feet, hands, eyes, ears, nose, mouth, head and mind touch the ground is called Saashtaanga Pranaama i.e. where eight limbs touch the ground. This is a symbolic way of expressing our complete attention to grasp the elder’s teachings and commitment to follow them through our organs of knowledge and action involved in the prostration.

c) Lighting Lamps :

Light serves as a great comforting part in one’s life. The light which throws open knowledge of the

world is representative of the Supreme Lord, Lighting Ghee lamps during the ritualistic worship or during meditation helps us achieve a sense of godliness and warm presence of divinity. The aroma from the burning of Ghee too contributes to achieve meditative trance.

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d) Pradakshina (Circumbulation) :

It is a practice to go-around the deity or a temple or even ourself in a clock-wise direction and offer salutation. This clock-wise circumbulation is called Pradakshina i.e. circumbulation wherein the deity is always towards the right side (Dakshina = right) of the devotee. The ‘Right’ signifies faith in God and Dharmic principles, thus by exposing our right arm to Lord; we reiterate our devotion towards Him and our commitment to obey the dictates of Dharma.

e) Offering coconut :

Coconut is called narikelaphala or sriphala. The structure of coconut signifies a human being in three layers i.e. the physical layer of the body represented by the external fibres, the psychological layer of vaasanas accumulated over previous lifes which is difficult to overcome by the hard kernel and the divine Atomic nature by the soft and sweet white kernel. By breaking and offering the coconut to God, the devotee symbolically pledges to perform good karmas which would result in breaking away

from the subtle body and realize the Supreme Self within.

f) Blowing Conch and Ringing Bell :

These two musical instruments accompany the worship.

The sound of the conch produces a sound which resembles ‘Omkaara’. It is also held sacred as Lord Vishnu used the sound to ward away the evil spirits. The sound of the conch and ringing of the bell produces strong vibrations to uplift the mood of the worshipper and produce an elated state throughout the course of worship.

g) Aarati :

The act of waving lamps (camphor or ghee wick) in front of the deity accompanied by mantras or songs eulogising the deity is called Mangalaaraartrikam or Aarati as it is known now. This is a symbolic act to ‘show’ the Lord to the devotee. Just as the camphor or wick burns itself out so too the devotee should loose all ego and individuality in order to have the vision of the Lord.

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This act of collective chanting and singing purges a devotee deeper into Godliness.

h) Naivedya :

It is a procedure of offering all the cooked food varities to God before we actually eat. The food cooked carries the subtle vibrations of the person who cooks. This is one reason why Hinduism exercises deitary discipline for the true seekers. The mental vibrations of the cook affect the food prepared by him in a subtle way which would be positive (or) negative. Hence to nullify such negative vibrations, little portion of all the cooked food is offered (Naivedya) to Lord. The mental offering termed as Naivedya is derived from the term ‘Ni + vid’ = to offer.

i) Chanting ‘Shaanti’ thrice :

Almost every prayer uttered by a Hindu ends with the chant of ‘Om Shaanti’ three times. ‘Om’ is the supreme name of God, Shaanti means quelling or subjugation of undesirable calamities. There are three possible impediments –

Natural (Aadillaukika) - such as floods, draughts etc

Mental (Adhyaatmika) - such as pain, stress etc

Material (Aadibhautika) - caused by fellowmen, animals etc.,

To ward away the three kinds of impediments by the grace of Supreme God, we chant Om Shaanti thrice.

Hindu worship is also marked by the prayer for universal peace – ‘sarve janaaha sukhino bhavantu’ meaning “may everyone in the universe be peaceful and healthy”.

j) Worshipping Trees :

The natural forces such as wind, fire etc. have been adored and worshipped. Hindu mind does not view nature on utilitarian product i.e. a product to be put to human use. Man according to Hinduism is an integral part of nature. To emphasise this aspect and to view nature reverentially, trees, mountains and rivers were treated as sparks of divinity and worshipped.

Trees such as Banyan (Vata), Fig (Asvattha) etc. were treated as holy, with a small shrine underneath

it.

Tulsi and Bilva are the two shrubs held to be most efficacious for the worship of Vishnu and Shiva respectively. Bilva tree is deemed to be the repose of Goddess Mahaalakshmi and its tripatriate leaf is considered extremely holy for worship of Shiva.

In the same spirit, Tulsi shrub (Basil) too is considered to be inherent part of Vishnu worship. The Tulsi shrub is worshipped in almost all Hindu household by the women. The medicinal properties of Tulsi Teertha are too well known.

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This article is a snippet from the Book Hinduism For All, Authored by TS Srinivasan and Edited By Dr Ramchandrashekar. Hinduism for All is available online at www.giri.in & across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture & Tradition.

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