In Pursuit of Truth

I was reading a book written by a Jain monk. It gives a perspective of Jain beliefs vis-à-vis scientific discoveries. The book starts with telling a tale about a Hindu Brahmin who once was a critic of Jainism but became a follower later in his life. The author says this Brahmin accepted Jainism and Lord Jineshwar because of the wisdom and knowledge spread in the Jain scriptures and philosophies. It made a good start for a good read. Just some chapters ahead, and I found one explanation difficult to swallow.
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The author, in order to show how great Lord Mahaveera was, writes this elaboration:
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The personality of Mahaveera is the reflection of his inner working of mind. He is called ‘Jina’ who is emancipated from the sway of passions. The ‘Jina’ means one who has conquered the passions.
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And behold his image! It is the embodiment of divine tranquillity and pose. His hands do not carry any arms which are always suggestive of the feeling of enmity or hate. He stands alone without any female companion sharing his seat or standing by his side – the fact which speaks eloquently about the absence of the feeling of passion in his mind.
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His idol, therefore, which is devoid of weapons in his hand and of the female companionship, reflects his inner peace and poise, and eloquently proclaims his state of dispassion (veetaragita).
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In these lines, the author certainly is touching the Hindu practice of image worship. But the description is what is not correct. The worst treatment done against one (Hinduism in this case) would be first to ‘assume’ something about it and then to argue against the same. In these lines, the following perception about Hinduism is evident:
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1) Hindu idols or iconography of gods where they are shown with weapons (e.g. sword, bow and arrow) are suggestive of the feeling of enmity or hate.
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2) Hindu idols or iconography of gods where male gods are shown along with female companions are suggestive of feelings of ‘passion’ of mind.
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How far from truth are these two assumptions!
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I explain the real facts behind these two symbology; borrowing texts from some other articles (I am not claiming authorship):
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Symbolism in gods with arms and weapons in Hinduism
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Many Hindu Gods and Goddesses carry weapons. These weapons are not suggestive of enmity or hatred, but these are symbolism for the divine messages we have to learn from them.
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The weapons that the Hindu God-images have been given are to signify that the Supreme Transcendent, once realised by any individual, cuts off the ‘ego’ of that individual. This destruction of the egoistic self is extremely essential for any individual to realise his/her own highest and grandest expression of God in him / herself.
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The weapons also signify that when one is connected to God (one is under God’s protection); one doesn’t need to fear from anything.
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Shiva is often depicted carrying a trident. The three tips of this weapon represent the creation, protection (or sustaining), and destruction of the universe. He might be carrying an axe, which is to symbolize the severing of ties to the material world.
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Vishnu maintains the world with his Chakra (discus) and many other functions are attributed to it. The discus destroys man's Karma, which is very important in the context of liberation from bondage.
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Meaning of female consort in Hinduism
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Hinduism views the creation of the cosmos as the result of the play of two radically distinct principles: the feminine matter (Prakriti) and the masculine spirit (Purusha). Prakriti is the primordial matter which is present before the cosmos becomes manifest. Prakriti is originally passive, immobile and pure potentiality by nature. Only through her contact with the kinetic Purusha she unfolds into the diverse forms before us. The idea of Prakriti/Purusha leads to the concept of the Divine Consort. Almost every deva of the Hindu pantheon has a feminine consort.
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In Hindu traditions of Shaivism and Vaishnavism, Devi embodies the active energy and power of male deities (Purushas), such as Vishnu in Vaishnavism or Shiva in Shaivism.
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Radha is the original manifestation of Param (Adi) Shakti, which is the supreme energy in the Hindu religion. She is the source of all energies.
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Traditionally, Radha’s love for Krishna is likened to human soul’s yearning for God, and she is regarded as an ultimate model for devotees.
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Knowing these real facts behind the practice of showing gods with weapons or showing male gods with female goddesses, one can only smile at the ignorance of an author who attributed these two concepts to petty thoughts like enmity and passion of mind.
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I wish we attain the true ‘pursuit of truth’. If one is on the path to realise the truth, one would be as fair to the other religions, as one is towards one’s own. I wish the Jain author would have tried to find real facts behind Hindu practices he mentioned, rather than assuming popular constructs and showing then lowly.
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- Rahul
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I wish you and your family a very happy and fruitful new year 2010'. Wish you very good times ahead' (Rahul)