Reflections On Hinduism (5)

-19 June, 2020

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The Symbol & the Symbolized 

If Brahman, the Divine, saturates this whole Cosmos, sarvam brahmamayam jagat, then what of the objects within the Cosmos? What of the infinite life forms that populate the Cosmos? Hindu darshan categorically, through its several mahavakyas, states that Brahman pervades this universe from the subtlest to the grossest, from the atomic to the galactic, from the single cell to the body of mammoths, from the first quivers of nervous energy in matter to the cosmic consciousness of the maharishi — all is Brahman, there is no other, neha nanasti kinchan. Therefore, to the Hindu who understands, there is nothing in the whole universe that is not the Divine, not God. Every object and every living being in the universe is sacred, the whole of existence is Divine and the entire universe is the temple of the Divine, and life itself the offering and the sacrifice to the Divine. This is indeed the high and vast truth that the forefathers of Sanatan Hindu dharma brought to earth, not for a particular sect or society but for all humankind. As our Vedic forefathers declared millennia ago: as long as men shall live, so shall the Dharma; for verily, the Dharma is the eternal guide and protector.

For the Hindu who understands the deeper truths of her own dharma, there is no necessity for a separate religion — for her life itself is religion, life itself is dharma. The living of life in the spirit of consecration and sacrifice is indeed the highest good: this is the Vedic secret that is brought so perfectly to fruition in the Bhagavad Gita through the idea of all life and works being a constant sacrifice, Yajna, to the Supreme Self, Purushottam.  

Life as sacrifice to the Supreme Self is the key idea of Sanatan dharma

What is the Self? This is perhaps the one idea of the Upanishads that causes most confusion to the uninitiated, for the self in English denotes a psychological entity, (myself, yourself etc.), always associated with a person or a personality. But the Self of the Upanishads, the atman, has nothing to do with personality, it does not represent a particular entity; it is impersonal, universal, eternal. 

Sanatan dharma does not hold a supreme God amongst other gods as the ultimate; the ultimate and supreme Truth, param Satyam, of sanatan Hindu dharma is being itself. This being itself is known as Brahman or Sat, pure undifferentiated being whose original status is unmanifest, avyakta. Brahman, as pure undifferentiated being, then differentiates and manifests, becomes vyakta, as existence or astitva. The Self, or atman, is the consciousness that knows Brahman, the Divine being, as astitva, existence. Therefore, for the Self, all existence is divine, all is Brahman. For the mind however, which is but a portion of the Self, existence is broken up into myriad forms and attributes and does not appear as the one Brahman. Thus it remains bewildered by appearances of multiplicity till it awakens to the Self within. 

Astitva is like a boundless ocean in which we all have our individual existences, and nothing literally exists or can exist outside of this ocean, for anything outside of existence would be non-existent. This boundless ocean of astitva is all Brahman just as an earthly ocean is all water; and just as a fish in the earthly ocean may not know the whole ocean or the water at all, the human immersed in the astitva-ocean may not know Brahman at all. Yet, Brahman, being astitva itself, is manifest in all objects, forms and forces. One does not need to look for Brahman anywhere: Brahman is all there is. Looking for Brahman would be like the fish in the ocean looking for water.  Grasping this truth of the mahavakya that all is Brahman, and Brahman is this astitva, it is possible to realize oneself as astitva, and astitva itself as Brahman. In fact, to know and realize all existence or being as Self is the summum bonum of Hindu sanatan dharma — aham brahmasmi, I, as Self, am Brahman, the Divine. But realizing Self as Brahman is the first of a threefold realization: having realized Self as Brahman, one realizes all selves, all beings, as Brahman, for if Self is Brahman in one being, then it follows that everything and everyone that possesses Self is equally Brahman; and that the Self is the same in everything and everyone, it is one but manifests multiply in infinite forms and variations. 

Therefore, the Hindu who knows and understands the truth of his dharma, regards all forms and forces and movements, sarvarupa-sarvagati, as the One Divine, the One Brahman, and bows in reverence to all, big or small, significant or insignificant, high or low. To the Hindu who understands, this whole Cosmos, in all its myriad forms and movements, is the Divine and nothing and none is excluded, from the microbe and virus to the bird and beast, from the primitive savage to the human, from the first self-awakened human to the great gods and goddesses, all are equally manifestations of the One Self. 

This profound mystical realization is the practical basis of Hindu sanatan religion — either all is the Divine or none; the Hindu regards even the asuras and rakshasas, those opposed to Light and Truth, as forms, however seemingly distorted, of the Self. For the sanatan Hindu, there is no such thing as implacable evil, no such thing as irredeemable hostility to the Divine, no such thing as original sin. In fact, even the Vedantic concept of sin is impurity of consciousness — duality is the only impurity, say the sages of old: where one sees the other, hears the other, knows the other, is impurity; where one sees the Self, hears the Self, knows the Self, is purity. 

The true knower of the Hindu sanatan dharma does not, therefore, regard even images and idols as lifeless objects — each idol, each totem, is representative of an aspect of the infinite formless Brahman. Brahman, though saturating and informing the entire universe, itself is formless and can only be apprehended, however approximately, in living forms or forms created by the living. Thus the Sanatani Hindu regards all forms as sacred representatives of the One Divine. When the Hindu devotee erects an idol of a god or goddess, she first infuses life-force into it, as prescribed by tradition, before the image or the idol assumes ‘divinity’ and can be worshipped. This infusion of life force, through an occult Yogic process, is known as prana-pratistha, literally, establishing the life-force. Once this is done, the idol or the image assumes an aspect of divinity and becomes like a live wire connecting the aspiring human consciousness to the Divine, or to that aspect of the Divine that the external form represents. Those spiritually or intuitively open can sense and feel the divine presence in these forms. 

The Mother says, all this (idol worship) is based on the old idea that whatever the image – which we disdainfully call an ‘idol’ – whatever the external form of the deity may be, the presence of the thing represented is always there. And there is always someone – whether priest or initiate, sadhu or sannyasi – someone who has the power and (usually this is the priest’s work) who draws the Force and the Presence down into it. And it’s true, it’s quite real – the Force and the Presence are THERE; and this (not the form in wood or stone or metal) is what is worshipped: this Presence.

The presence of the Divine, invoked or latent, in all forms, then, is the key. If the presence can imbue even one form anywhere on earth, it can imbue all forms. Thus, whether a block of stone or granite or an entire mountain, a carved wooden statue or tree, a lake or river, sun or moon, a photograph or an object of daily use, in everything one can sense the divine presence and force if one is open in heart and spirit. The animating force is not in the object of adoration but in the consciousness of the one who adores. 

Sri Aurobindo once visited a temple in Karnali, on the banks of the Narmada, near the end of his stay in Baroda (1904–06). At that time, he was quite an atheist. As he shared in one of his evening talks: Once I visited Ganganath (Chandod) after Brahmananda’s death when Keshwananda was there. With my Europeanized mind I had no faith in image-worship and I hardly believed in the presence of God. I went to Kernali where there are several temples. There is one of Kali and when I looked at the image I saw the living presence there. For the first time, I believed in the presence of God.

Regarding the same experience, he wrote to Dilip Roy: … you stand before a temple of Kali beside a sacred river and see what? A sculpture, a gracious piece of architecture, but in a moment mysteriously, unexpectedly there is instead a Presence, a Power, a Face that looks into yours, an inner sight in you has regarded the World-Mother.

The presence of the Divine can be felt and touched anywhere, in a piece of stone or a single leaf, if the consciousness is open, wide and receptive. The modern intellectual mind does not grasp this, not half as well as the savage mind instinctively used to, because it lives in concrete structures of thoughts and prejudices. Most regard idol worship as superstitious and primitive, unmindful of the fact that almost all modern day consumerist society is engaged,  in one way or another, with idol worship  and idolatry. Almost all of our movie industry, fashion, advertising and politics will collapse if all idolatry were to be eliminated. 

The idol worship of the Sanatani Hindu is, however, far more advanced and sophisticated than the idolatry of the 21st century consumerist homo-commercialis.  For the Hindu, the idol is the symbol, and the symbol is that which is symbolized. This is a deep truth of Hindu mysticism — this whole universe symbolizes the infinite, formless Divine; all things and beings are symbols; and each symbol is a little bit of that which is symbolized. Therefore, when Ramakrishna stood before the clay idol of Kali, he did not see mere religious symbolism: he saw and experienced the Divine Mother herself in that symbol; the symbol for him was the symbolized, the image of the Mother for him was the Mother.

That which is symbolized is always the Real and the symbol is always the external representation of the Real. It is through the symbol that the Real enters the external. When the Real is forgotten or recedes from consciousness, the symbol loses its spiritual significance and is reduced to a mere ritualistic object. The problem, then, with all symbols is when the inner gets disconnected from the outer, the Real is no longer expressed in the external, the symbol is no longer the symbolized.  

This disconnect applies to several other aspects of Hindu dharma besides idol worship. The mystical significance and beauty of temples, the profound symbolic significance of sacrifices and offerings, the tremendous significance of the Devas and the Asuras, the spiritual significance and power of mantras are all aspects of Hinduism that need to be restored to their inner truths, reconnected with their spiritual and mystical source, and revived in a post-modern form and formulation. 

We shall delve into these in the coming weeks. 

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