Imaging our gods - the science behind god-making

One of my friends recently sent me a message asking whether I knew that the Shiv Ling is made as per scientific principles. I asked him to explain the scientific principles. He replied saying he was told emphatically by his guru that it is written in the shastras that Ling is the ultimate expression of divinity and therefore it is the most scientific physical representation. I asked him to find out which ‘shastras’ and ‘what is scientific’. He replied that he felt offended by such agnostic questions coming from me.

I was taken back, though it was nice to see someone so devoted to his guru. While I expressed my sincere apologies to him for offending his sensibilities, I thought I must also share what little bit that I do know.

There are two periods of Indian history when India can be said to have reached the pinnacles of intellectual acumen. First was from 2500 to 500 AD and the next is from 400 to 1500 BC. In the first period came the Vedas and Upanishads as the result of a peaceful pastoral Indian community searching for the purpose of life. The second period saw the birth of Vedanga (the six sciences), mathematics, astronomy, astrology and a host of other sciences. One of the Vedangas is the science of constructing divine images called SHILPA SHASTRA. In fact experts believe though Panini and Patanjali of 500 BC were familiar with images of gods, no evidence exists of constructing ‘pratima’ for worship. The art and science of constructing images for worship grew thereafter and in 1500 AD, the SHILPA SHASTRA was written.

There are very few experts who can be said to know the Shilpa Sashtra now. In the early 1930s, Dr AN Tagore, Dr A Coomaraswami, Mr OC Ganguly, etc were considered to be expert art-critics with deep insights into Shilpa Shastra.

It is Shilpa Shastra that defines what measurements are to be taken in constructing images of gods. Measurements in Shilpa Shastra are in ‘angula’. An ‘angula’ is 1/4^th of a ‘musti’, meaning closed fist. Sukra Niti, Maya Sastra and Matsya Puran further give various measurements and criteria for constructing the images of gods with stone, metal or even painting them.

The measurements are for three purposes – to give aesthetic beauty, to mark the purpose of that particular image and to physically symbolize the god as described in Purans. For example, gods with the thumb of the open palm of either hand touching the chest symbolize ‘protection’. That means the bhakt will seek to be protected by the deity. The image with the palm touching the abdomen symbolizes ‘vardhan’, that means the bhakt will seek boons. There may be deities with one palm near the chest and another near the abdomen. This deity is worshipped for both protection and boons.

Now let us see the construction of Shiv Ling. In the Shiv and other Purans, Shiv is the only god described as TRIMURTHI. Brahma, as we know is just Brahma. In so far as Visnu is concerned, we say ‘Sivaya Visnu rupaya, Siva Rupaya Visnave’ – meaning both are same. So, TRIMURTI is a god who has to be represented as the one carrying out all three functions in equal measure. Also, he cannot be represented in human form as the description of Brahma, Visnu and Siva is quite distinct from each other. Therefore, Trimurti is represented as an oval (all encompassing, the whole), mounted on a circular platform with a base. Each of these segments is to be of equal height to symbolize that He carries on the three acts of creation, protection and destruction equally.

This is the science behind Shiv Ling. Have a great day.

Strange Are the Ways of Krishna

There have been a variety of teachers, mystics and messiahs in the history of mankind. But none like Krishna. It is immaterial whether he actually lived or not. Two thousand six hundred years have passed since Buddha walked the earth. Two thousand years since Christ came. One thousand four hundred years since Mohammed (PBUH). None of us have actually seen them. Whatever we know of them is from the writings of somebody or the other. To be honest, it does not actually matter whether they lived. What is material however, is the relevance of their teaching to our life and our faith in what they said. So, let's get back to Krishna.

There are three aspects, incidents and sayings of Krishna without understanding which, whatever else we may talk about would be just stories or conjectures or both. Let us therefore talk about them one by one.

Scene 1: We will begin at the end. At the end of the war, Pandavas get installed in the throne and Krishna goes back to Dwarka. Many months pass and Kunthi becomes agitated by his absence. She commissions Vidur to fetch Krishna from Dwarka. Krishna accepts the invitation and sets out on Vidur's chariot towards Indraprastha. Through the journey Krishna finds Vidur unusually withdrawn and subdued. He queries him only to be told that the questioner being Lord of the Universe should know why. Krishna goads him to ask and eventually Vidur obliges. The conversation goes something like this:

'You are god. Had you just wished both brothers must live in peace, today we would have the entire clan alive. Why didn't you?'

'Since you know the complete sequence, Vidur, tell me what did the brothers desire?'

'Well, when Duryodan and Arjun came to seek your assistance, you made it clear that you will not take up weapons and fight. So, Duryodan asked you to give your army to him. Arjuna on the other hand, asked you to drive his chariot on the battlefield'.

'Did the brothers broach peace and seek my help to live peaceably?'

'Not at all. In fact, they both sought war and your support for it'.

'Vidur, can't you see that they obtained what they desired. Why are you blaming me for the desires of your heart? What you seek with the craving of your heart is what you shall attain'. Vidur understood.

Scene 2: In the course of exhorting Arjuna to give battle, in the Gita, Krishna makes two important statements:

‘There is no one I consider as worthy of my love. Nor is there someone that I hate’.

‘I have said what I have to. Now it is up to you to take it or leave’.

Both these sentences are addressed to Arjuna, whom the world considers as the foremost of the disciples of Krishna. We of the world can never imagine the two without each other. However, Krishna by his cited statements, makes it abundantly clear that it is not so. Further he says:

‘I do what I have to, irrespective of someone's likes or dislikes. In order to ensure that the universe continues to function the way it does, I must continue to do what I have to’.

Scene 3: Earlier in Mahabharata, when Duschasan attempts to disrobe Draupati, she makes feeble attempts to resist him. She then goes on to appeal to the good conscience of Dridrashtra, Bhishma, Drona and the like. Finding no help, she usurps her husbands but finds them incapacitated by their deeds. After having exhausted all options, she throws up her hands in surrender and cries out to Krishna. He instantly saves her honor.

When we sequentially arrange the lessons in these stories, we come to know why Krishna is like no other. Let us see the lessons:

1. There is no special devotee or hated opponent. All are equal in god's eyes.

2. He will neither change nor alter what is ordained in the universe. Nothing will be changed for anyone so as to advantage him or disadvantage him.

3. You will attain what you seek. There is nothing that god will grant you separately and beyond what you desire.

4. If you really want Him to do anything, then you have to completely give up your ego, honor, wants and everything. Only when you completely surrender yourself to Him, He will take you in. When that happens, He will possess you so completely that you will be left with none of your former self.

Such are the ways of Krishna. Other messiahs asked you to believe, to pray, to forgive, to love and to renounce. Krishna actually leaves everything on you. You do. You desire. You attain.

Strange indeed are the ways of Krishna.

Did we say it was a Monday?

Champa, our maid, simply ordered us to remain seated in the bed so that she can mop the floor without all of us flopping around. I do not know if maids elsewhere have the same habit of either talking to themselves or addressing someone throughout the process of their sweeping and mopping. In India, they do. Particularly if you have hired a Bengali housemaid, DBS comes as part of the package, whether you asked for it or not (for the uninitiated, DBS is Daily Broadcasting Service that doles out essentially unconnected news, randomized depending on the mood of the broadcaster, and aired whether listeners are tuned in or out). Today the broadcast was about mothering children in the 'modern, tech savvy world'.

And, as is perhaps typical of every mother, she complained about her fourteen year old son's addiction to smart phones. 'Chapat, chapat (indicating the key pad beeps his phone makes), chapat , chapat, all the time'.

'You know, he kept asking me every five minutes "mom, has it become alright?" throughout the other day when his phone had some glitch and I had given it for servicing. Till it came back, every five minutes it was "mom, mom and mom". Now that it is back, for the past two days, mom simply doesn't exist'.

The half hearted way in which she made the complaint brought smiles on our face. It was wonderful to feel the pride that her son was tech savvy and the 'loss' of attention he gave her before the smart phone arrived perfectly balanced in her tone. But that was not all.

Addressing my niece sitting on the edge of the bed, Champa continued.

'Look at my daughters. Twenty four hours (round the clock) it is cartoons and more cartoons on the TV. It is as though movies and other soap opera do not exist. Walking into my own house, do you know how I feel? As though I am a cartoon myself.'

I just couldn't stop myself. My niece was actually trying to avoid Champa's gaze. Giggling happily at the niece's cost, I told  Champa that she should repeat the last dialogue to my niece's mom.

'Why?'

'Because you are telling this to a person whose mom feels exactly the same way you feel about cartoons on TV' I said.

'Ooi, maa' she exclaimed the way only a Bengali can. 'Look at who I am complaining to'.

By then, the entire household was laughing. Can you ask for a better start on a Monday, I wonder.