Contents

• Introduction       
• Benefits    
• Color Symbolism in Hinduism
• Sound Symbols  
• Mantras    
• OM/AUM   
• Yantra      
• Bija-Mantra       
• SRI VIDYA 
• Gayatri Mantra   
• Impersonal and Personal Symbols 
• Lotus
• Swastika   
• What is the Swastika? 
• Swastika with 3 dots and a crescent      
• History      
• Eastern civilization      
• Hinduism   
• Buddhism  
• Jainism     
• Ceremonial Worship    
• Articles of Offering      
• Installation Ceremony 
• Human Body as Temple       
• Conclusion 
• References

Introduction

''Symbolism" means that a sign or crest represents "something else," and is exceptional only to one who understands its importance.

Hinduism is rich in symbolism. Many acts of worship, such as puja, are symbolic, a form of visualisation in which worshippers simulate activities normally performed on higher planes of existence. Thus the scope of symbolism is broad and includes physical acts such as offering pranam (obeisances) with folded hands. Such physical gestures tend to induce the appropriate mood and awareness within the practitioner. Many symbols are considered auspicious, embodying the notion of inner purity. Sacred emblems are displayed in the home or temple to invoke good fortune.

Hinduism employs the art of symbolism with amazing effect. No religion is so replete with symbols as this ancient religion. And all Hindus are touched by this all-pervasive symbolism all through the life in some way or the other.

Basic Hindu symbolism is enunciated in the Dharmashastras, but much of it developed with the evolution of his unique 'way of life'. On the surface, many Hindu symbols may seem to be absurd or even dumb, but discovering the deeper meaning of the symbolism is sheer joy.

Hindus greet each other by placing their two hands together and slightly bowing the head, whilst saying namaste or a similar phrase. They adopt the same posture when greeting the temple deity or a holy person. Thus when greeting another person, a Hindu is offering respect to the soul within (atman) and also to God within the heart (Paramatman).

Many Hindus consider that religious symbols embody the divine, and are in themselves sacred. Hence the symbolic murti (sacred image) or prasada (sanctified food) not only point to transcendence but become that transcendence (Brahman) if invoked with love and devotion (see also Bhagavad-gita 4.24).

Benefits

One benefit of Hindu symbolism is that it communicates the multiplicity of the faith. Devout Hindus believe that the divine comes in many forms, rather than resembling the God-like figure traditional in Christianity. In essence, Hindu deities are formless and transcend human comprehension. Hindu symbols are used to convey the concept of the divine to humankind, because it is thought that they require a visual language for understanding faith and supreme beings.

Color Symbolism in Hinduism

For the Hindu, colours play a very important role in the religion and culture and have a very deep significance, surpassing purely decorative values. Hindu artists use colour on the deities and their dresses signifying their qualities. Proper use of colours creates an environment, which should keep a person cheerful. Some of the main colours used in religious ceremonies are red, yellow (turmeric), and green from leaves, white from wheat flour.

Red indicates both sensuality and purity. In Hindu religion, red is of utmost significance and the colour most frequently used for auspicious occasions like marriages, birth of a child, festivals, etc. A red mark is put on the forehead during ceremonies and important occasions. As a sign of marriage, women put red powder on the hair parting. They also wear a red sari during marriage. Red powder is usually thrown on statues of deities and phallic symbols during prayers. It is also the colour of Shakti (prowess). A red collared dress is put on deities who are charitable, brave, protective, and who have the capacity to destroy evil. On the death of a woman, her body is wrapped in a red cloth for the cremation.

Saffron The most sacred colour for the Hindu is saffron. Represents fire and as impurities are burnt by fire, this colour symbolizes purity. It also represents religious abstinence. This colour connotation has a sacred meaning for the Hindu. It is the colour of holy men and ascetics who have renounced the world. Wearing the colour symbolizes the quest for light. It is the battle colour of the Rajputs, the warrior caste.

Green is a festive colour. In Maharashtra, it represents life and happiness. For that reason, a widow does not wear green. Symbolizing peace and happiness, green stabilizes the mind. The colour is cool to the eyes and represents nature.

Yellow is the colour of knowledge and learning. It symbolizes happiness, peace, meditation, competence and mental development. It is the colour of spring and activates the mind. Lord Vishnu’s dress is yellow symbolizing his representation of knowledge. Lord Krishna and Ganesha also wear yellow dresses. Yellow clothes are worn and yellow food is eaten at spring festivals. Single girls wear yellow to attract a mate and keep evil spirits away.

White is a mixture of seven different colours hence it symbolizes a little bit of the quality of each. It represents purity, cleanliness, peace and knowledge. The Goddess of Knowledge, Saraswati is always shown as wearing a white dress, sitting on a white lotus. Other prominent deities would also have a touch of white on their dress. The Brahmin - the highest social caste - is associated with white. Hindu religious leaders cover themselves with white ashes to represent their spiritual rebirth. White is also the colour of mourning. A Hindu widow would wear a white dress in mourning.

Blue The Creator has given the maximum of blue to nature (i.e.) the sky, the oceans, the rivers and the lakes. The deity who has the qualities of bravery, manliness, determination, the ability to deal with difficult situations, of stable mind and depth of character is represented by blue. Lord Rama and Krishna spent their life protecting humanity and destroying evil, hence they are colored blue.

Sound Symbols

Every division, every belief has some symbols and these representations overlap one another. According to the Hindus there is one ultimate reality—Brahman. That ultimate reality in relation to the world is Isvara. He has the three functions of creation, maintenance and destruction of the universe and then He is represented by Brahma, Vishnu and Siva.

Two types of symbology may be noticed in Hinduism. First, the sound symbols found in the mantras and secondly, the form symbols of different types of figures, revealed by conceptions of deities, the anthropomorphic forms of which are often worshipped. The images are built according to the dhyana-slokas (meditation verses) of the particular deities. The images of the deities as well as the mantras referring to them are embodiments of consciousness, through which God may be communed with. They are based upon the idea of the Mantra Sastra, which points out that every form has a corresponding sound at the back of it and every sound must have a form.

Mantras

‘Mantras’ are mystic sounds which produce certain type of energies. ‘Mananath Trayathe Ithi Mantraha’- Mantra protects the person who recites it. This means Mantras are primarily invented by great seers for the welfare of the society.

The cosmic energy we always receive contains different energies coming from different celestial bodies. Because we are part of our solar system, the energies coming from the Planets in this solar system always fall on us, and absorbed by our body. These energies are much needed by every one of us. They drive our daily activities and decisions. Our life force is indeed combined with these energies. When there is a deficit of any of these energies, the related problems will arise. For example, when there is a deficit of energy coming from Sun, health problems like headache, bad eye sight, weakness of heart etc will occur. Also there will be problems with one’s boss or government officials. There will be obstacles in acquiring paternal property. We can overcome all these problems by increasing the Sun’s energy in the individual by adopting various techniques. Recitation of Sun’s Mantra is the most effective technique. What happens when a Mantra is recited? 

When we repeatedly utter a Mantra we are tuning to a particular frequency and this frequency establishes a contact with the cosmic energy and drags it into our body and surroundings. Thus we can balance the energies and also increase the level of a certain type of energy, which promote certain actions and events. For example, if we increase the Mercury’s energy level, it promotes us to take intelligent steps in business. 

OM/AUM

As the Cross is to Christians, so is Om to Hindus. It is made up of three Sanskrit letters, aa, au and ma which, when combined, make the sound Aum or Om. This most important symbol in Hinduism, is chanted in every prayer and invocation to deities. As the symbol of piety, Om is often found at the head of letters, pendants, and displayed in Hindu temples and family shrines.

This symbol is actually a sacred syllable representing the Brahman or the Absolute -the source of all existence. Brahman, in itself, is incomprehensible so a symbol becomes mandatory to help us realize the Unknowable. Om, therefore, represents both the unmanifest (nirguna) and manifest (saguna) aspects of God. That is why it is called pranava, to mean that it pervades life and runs through our prana or breath.

The syllable Om occurs even in English words and carries a similar meaning; some examples are ‘omniscient’, omnipotent’, and 'omnipresent'. Thus, Om is also used to signify authority as well as divinity.

Om in Daily Life: Although Om symbolizes the most profound concepts in Hindu belief, it is in use daily. Hindus begin their day or any work or journey by uttering Om. This sacred symbol is often found at the head of letters, at the beginning of examination papers and so on. Many Hindus, as an expression of spiritual perfection, wear the sign of Om as a pendant. This symbol is enshrined in every Hindu temple as also in some form or another in family shrines.

It is interesting to note that a newborn child is ushered into the world with this holy sign. After birth, the child is ritually cleansed and the sacred syllable Om is written on its tongue with honey. Thus, right at the time of birth the syllable Om is initiated into the life of a Hindu and ever remains with him as the symbol of piety. Om is also a popular symbol used in contemporary body art and tattoos.

The Eternal Syllable: According to the Mandukya Upanishad, "Om is the one eternal syllable of which all that exists is but the development. The past, the present and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it".

The Sound of Om: Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, and culture. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om, as mentioned above. It is believed to be the primeval sound of the world and contains all other sounds. It is a mantra or prayer by itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the centre of one's being, the atman or soul.

There is harmony, peace and bliss in this simple but deeply significant sound. By uttering the sacred syllable Om, the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, he will certainly reach the highest state of "stateless" eternity", states the Bhagavad Gita.

The Vision of Om: Om provides a dualistic viewpoint. On the one hand, it projects the mind beyond the immediate to what is abstract and inexpressible. On the other hand, it makes the absolute more tangible and comprehensible. It encompasses all potentialities and possibilities; it is everything that was, is, or can yet be. It is omnipotent and likewise remains undefined.

The Power of Om: During meditation, when we chant Om, we create within ourselves a vibration that synchronises with the cosmic vibration and we start thinking of universality. The momentary silence between each chant becomes palpable. The mind moves between the opposites of sound and silence until, at last, the sound ceases. In the silence, the single thought, Om, is entrenched and there is no thought. This is the state of trance, where the mind and the intellect are transcended as the individual self merges with the Infinite Self in the pious moment of realization. It is a moment when the petty worldly affairs are lost in the desire for the universal. Such is the immeasurable power of Om.

Om is a mystical or sacred syllable in the Hindu, Jain, and Buddhist religions. It is placed at the beginning of most Hindu texts as a sacred sound to be uttered at the beginning and end of a reading of the Vedas or prior to any prayer or mantra and is also chanted in the beginning of any religious ritual or puja. The syllable Aum is described as an all-encompassing mystical entity in the Upanishads. Today, in Hindu art and all over India and Nepal, 'Aum' can be seen everywhere, underlining its popularity.

Upanishads and Sutra literature: The syllable is mentioned in all the Upanishads, set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds a (a-kāra), u (u-kāra), m (ma-kāra), of which it is composed. A-kara means form or shape like earth, trees, or any other object. U-kara means formless or shapeless like water, air or fire. Ma-kara means neither shape nor shapeless (but still exists) like the dark matter in the Universe. When we combine all three syllables we get AUM which is a combination of A-kara, U-kara, and Ma-kara.

The Bhagavad Gita (8.13) says: Uttering the monosyllable Aum, the eternal word of Brahman, One who departs leaving the body (at death), he attains the superior goal.

In the Bhagavad Gita (9.17) Krishna mentions to Arjuna - "I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable Oḿ.

The Bhagavad Gita (17.23) declares “Om tat sat iti nirdesho brahmanstrividhah samratah -OM, tat and sat have been declared as the triple appellation of Brahma, who is Truth, Consciousness and Bliss."

The Yoga Sutras of Patanjali states in verse (1:27), "tasya vachakah pranavah" which translates as, "God's voice is Aum."

In Puranic Hinduism, Aum is the mystic name for the Hindu Trimurti, and represents the union of the three gods, viz. a for Brahma, u for Vishnu and m for Mahadev which is another name of Shiva. The three sounds also symbolize the three Vedas (Rigveda, Samaveda, and Yajurveda).

According to Hindu philosophy (specifically, Mandukya Upanishad), the letter A represents creation, when all existence issued forth from Brahma's golden nucleus; the letter U refers to Vishnu the God of the middle who preserves this world by balancing Brahma on a lotus above himself, and the letter M symbolizes the final part of the cycle of existence, when Vishnu falls asleep and Shiva has to breathe in so that all existing things have to disintegrate and are reduced to their essence in him. More broadly, Aum is said to be the primordial sound that was present at the creation of the universe. It is said to be the original sound that contains all other sounds, all words, all languages and all mantras.

In Advaita philosophy it is frequently used to represent three subsumed into one, a common theme in Hinduism. It implies that our current existence is mithyā and maya, "falsehood", that in order to know the full truth we must comprehend beyond the body and intellect the true nature of infinity. Essentially, upon moksha (mukti, samādhi) one is able not only to see or know existence for what it is, but to become it. When one gains true knowledge, there is no split between knower and known: one becomes knowledge/consciousness itself. In essence, Aum is the signifier of the ultimate truth that all is one.

It is also believed that after a very long time spent in meditation, the Purusha Sukta revealed the word AUM as being the truth. In Tamil, "Om” literally means "Yes", or "Yes, it is". When Aum is a part of a place name (for example Omkareshwar), or is used as a man's name, it is spelled phonetically using ordinary letters of whatever Indian alphabet is used in the area.

OM in Jainism

Aum is a very holy name in Jainism. It is an abbreviation of Namaskar.

”A” incorporates “Namo Arihantanam” & Namo Sidhanam & Namo Ayariyanam

“U” stands for Namo Uvajhayanam

“M’incorporates Namo Lowe Sayva Sahunam, (all munis)

In Jainism, Aum is regarded as a condensed form of reference to the five parameshthis, by their initials A+A+A+U+M (o3m). The Dravyasamgrah quotes a Prakrit line: "Aum" is one syllable made from the initials of the five arameshthis. It has been said: "Arihanta, Ashiri, Acharya, Upadhyaya, and Muni“. . Thus, ओं नमः (oṃ namaḥ) is a short form of the Navkar Mantra.

OM in Buddhism

The Buddhists place Om at the beginning of their Vidya-Sadaksari or mystical formula in six syllables (viz., Om Mani padme hum). As a seed syllable (bija mantra), it is also considered holy in Esoteric Buddhism.

Why do we chant Om?

Om is one of the most commonly chanted sound symbols in India. It has a profound effect on the body and mind of the one who chants and also on the surroundings. Most mantras and Vedic prayers start with Om. All auspicious actions begin with Om. It is even used as a greeting - Om, Hari Om etc. It is repeated as a mantra or meditated upon. Its form is worshipped, contemplated upon or used as an auspicious sign. Om is the universal name of the Lord. It is made up of the letters A (phonetically as in “around”), U (phonetically as in “put”) and M (phonetically as in “mum”). The sound emerging from the vocal chords starts from the base of the throat as “A”. With the coming together of the lips, “U” is formed and when the lips are closed, all sounds end in “M”. The three letters symbolize the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Shiva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond. The formless, attribute-less Lord (Brahman) is represented by the silence between two Om Chants. Om is also called pranava that means, “that (symbol or sound) by which the Lord is praised”. The entire essence of the Vedas is enshrined in the word Om. It is said that the Lord started creating the world after chanting Om. Hence its sound is considered to create an auspicious beginning for any task that we undertake. The Om chant should have the resounding sound of a bell (aaooommm). Thus, Om symbolizes everything - the means and the goal of life, the world and the Truth behind it, the material and the Sacred, all form and the Formless.

Aum: Often spelled Om.

The mystic syllable of Hinduism, placed at the beginning of most sacred writings. As a mantra, it is pronounced aw (as in law), "oo" (as in zoo), mm. Aum represents the Divine. For its initial sound "aa," vibrates within the Muladhara, the chakra at the base of the spine upon which this God sits. The second sound of this mantra, "oo," vibrates within the throat and chest chakras. The third sound, "mm," vibrates within the cranial chakras, ajna and sahasrara, where the Supreme God reigns. The dot above, called anusvara, represents the Soundless Sound, Paranada.

Aum is explained in the Upanishads as standing for the whole world and its parts, including past, present and future. It is from this primal vibration that all manifestation issues forth. Aum is the primary, or mula mantra, and often precedes other mantras. It may be safely used for chanting and japa by any person belonging to any religion. Its three letters represent the three worlds and the powers of creation, preservation and destruction. Pranava in Sanskrit means "humming."The mantra Aum denotes God as the Primal Sound. This sound can be heard as the sound of one's own nervous system, and meditators and mystics hear it daily, like the sound made by an electrical transformer or a swarm of bees, or a thousand veenas playing in the distance.

It is a strong, inner experience, one that yogis hold with great reverence. The meditator is taught to inwardly transform this sound into the inner light which lights up ones' thoughts, and to bask in this blissful consciousness of light. Pranava is also known as the sound of the nadanadi sakti. Hearing it one draws nearer to God Consciousness. When we are living in the lower chakras, or when the world too strongly dominates our mind, this sound may, for a time, not be heard. But it returns as awareness withdraws, as the mind becomes perfectly quiescent, silent, and still. Listen for this sound in your quietest moments and you will learn to recognize it as a daily encounter with the Divine that lives within all men, within all creatures, within all existence.

 OM TAT SAT OM -   In Om resides my strength-Sivayave.

Yantra

Yantra is the visual form of mantra, a prayer. A tantric text states, ‘Yantra has mantra as its soul. The deity is the soul of the mantra. The difference between mantra and deity is similar to that between a body and its soul’. Though two— dimensional, yantras are conceived of as having depth and full dimension. Yantras may be drawn or painted on any material, out of any substance. However, the human body is often called by tantrics the best of all yantras. There is no parallel for the term in English, but yantra may be summarized as a two- dimensional diagram where visualized energies are concentrated, or simply, a field of energy.

With its mantra, a yantra is a complex of stored imagery of sight and sound and psychic and mystical content. Many yantras seem to be nothing more than an interwoven complex of geometrical designs centred upon a point (bindu). Triangles, sign of the ‘you’, may predominate, enclosing the point. The whole may be enclosed by a square, signifying the cosmic dynamics and the four corners of the universe. Yantras are thus worshipped as containing the divine presence. The yantra is often confused with a mandala but the former is appropriate to a specific deity only, while the latter may enclose an infinite number of deities. It is an image of the universe, a receptacle of the gods.

Bija-Mantra

A Bija-Akshara is a seed-letter. It is a very powerful Mantra. Every Devata has his or her own Bija-Akshara. The greatest of all Bija-Aksharas is OM or Pranava, for it is the symbol of the Para-Brahman or the Paramatman Himself. OM contains within itself all the other Bija-Aksharas. OM is the general source or the common seed from which all the particular sounds or secondary seeds precede. The letters of the alphabet are only emanations from OM which is the root of all sounds and letters. There is no Mantra superior to or greater than OM. OM, as it is pronounced ordinarily, is an outward gross form of the real subtle inaudible state of sound which is called the Amatra or the immeasurable fourth transcendental state. As the various Devatas are the aspects or forms of the One Supreme Being, so the various Bija-Aksharas or Bija-Mantras are so many aspects or forms of the Supreme Bija or Mantra, viz., OM.

Generally a Bija-Mantra consists of a single letter. Sometimes it constitutes several syllables. For example, the Bija-Mantra 'Kam' has a single letter with the Anusvara or the Chandrabindu which forms termination of all Bija-Mantras. In the Chandrabindu, Nada and Bindu are blended together. Some Bija-Mantras are made up of compound letters, such as the Mantra 'Hreem'. The Bija-Mantras have a significant inner meaning and often do not convey any meaning outwardly. Their meaning is subtle, mystic. The form of the Bija-Mantra is the form of the Devata signified by it.

The Bijas of the five Mahabhutas or great elements, i.e., of the Devatas or the presiding intelligences of the elements, viz., Ether, Air, Fire, Water and Earth, are respectively Ham, Yam, Ram, Vam and Lam. The meanings of a few Bija-Mantras are given here, to serve as examples.

OM

OM consists of three letters: 'A', 'U' and 'M'. It signifies the three periods of time, the three states of consciousness, the entire existence. 'A' is the waking state or Virat and Visva. 'U' is the dreaming state of Hiranyagarbha and Taijasa. 'M' is the sleeping state or Isvara and Prajna. Study the Mandukyopanishad in detail in order to understand the meaning of OM.

HAUM

In this Mantra, Ha is Siva. Au is Sadasiva. The Nada and Bindu mean that which dispels sorrow. With this Mantra Lord Siva should be worshipped.

DUM

Here Da means Durga. U means to protect. Nada means the mother of the universe. Bindu signifies action (worship or prayer). This is the Mantra of Durga.

KREEM

With this Mantra Kalika should be worshipped. Ka is Kali. Ra is Brahman. Ee is Mahamaya. Nada is the mother of the universe. Bindu is the dispeller of sorrow.

HREEM

This is the Mantra of Mahamaya or Bhuvanesvari. Ha means Siva. Ra is Prakriti. Ee means Mahamaya. Nada is the mother of the universe. Bindu means the dispeller of sorrow.

SHREEM

This is the Mantra of Mahalakshmi. Sa is Mahalakshmi. Ra means wealth. Ee means satisfaction or contentment. Nada is Apara or the manifested Brahman or Isvara. Bindu means the dispeller of sorrow.

AIM

This is the Bija-Mantra of Sarasvati. Ai means Sarasvati. Bindu means the dispeller of sorrow.

KLEEM

This is the Kamabija. Ka means the Lord of desire (Kamadeva). Ka may also mean Krishna. La means Indra. Ee means contentment or satisfaction. Nada and Bindu mean that which brings happiness and removes sorrow.

HOOM

In this Mantra, Ha is Siva. U is Bhairava. Nada is the Supreme. Bindu means the dispeller of sorrow. This is the threefold Bija of Varma of armour (coat of mail).

GAM

This is the Ganesha-Bija. Ga means Ganesha. Bindu means the dispeller of sorrow.

GLAUM

This also is a Mantra of Ganesha. Ga means Ganesha. La means that which pervades. Au means lustre or brilliance. Bindu means the dispeller of sorrow.

KSHRAUM

This is the Bija of Narasimha. Ksha is Narasimha. Ra is Brahma. Au means with teeth pointing upwards. Bindu means the dispeller of sorrow.

There are, like these, many other Bija-Mantras which signify various Devatas. 'Vyaam' is the Bija of Vyasa-Mantra, 'Brim' of Brihaspati-Mantra and 'Raam' of Rama-Mantra.

SRI VIDYA

Sri-Vidya is the great Mantra of Tripurasundari or Bhuvanesvari or Mahamaya. It is also called the Panchadasi or the Panchadasakshari, for it is formed of fifteen letters. In its developed form it consists of sixteen letters and is called Shodasi or the Shodasakshari. The aspirant should directly get initiation of this Mantra from a Guru, and should not start reading it for himself or doing Japa of it, of his own accord. This is a very powerful Mantra and, when it is not properly repeated, it may harm the Upasaka. So it is imperative that it should be got directly from a Guru who has got Siddhi of this Mantra.

The general rule is that this Mantra (Sri-Vidya) should be repeated after one's passing through certain stages of self-purification through other Mantras. In the beginning a Purascharana of Ganesa-Mantra should be done. Then Purascharanas of Gayatri-Mantra, Maha-Mrityunjaya-Mantra and Durga-Mantra (Vaidika or Tantrika) have to be done. After this the Panchadasakshari and the Shodasakshari have to be taken up for Japa.

The Bija-Mantras and the Sri-Vidya should not be repeated by those who are not well acquainted with them. Only those who have a very good knowledge of the Sanskrit language and who have been directly initiated by a Guru (who has Mantra-Siddhi) can take up the Japa of Bija-Mantras and the Sri-Vidya. Others should not approach these Mantras and should do only their own Ishta-Mantras which are easy to pronounce and remember.

Gayatri Mantra

“Om Bhur Bhuvah Swah, Tat Savitur Varenyam.

Bhargo Devasya Dheemahi, Dhiyo Yo Nah Prachodayat.”

Gayatri Mantra is the supreme mantra of the Vedas. Gayatri is the mother of universe, the Shakti itself. There is nothing she cannot do. Her mantra purifies the mind, destroys pain, sin and ignorance, brings liberation, and bestows health, beauty, strength, vitality, power intelligence and magnetic aura. Modern system of treatment is bereft of religion. Anybody who chants the Gayatri Mantra everyday can never be affected by diseases. Mahatma Gandhi believed that it protects both your body as well as soul.

The Mantra word for word

The meaning of the Gayatri Mantra

The Gayatri is an Ancient Vigil

People all over the world are chanting this deeply moving prayer at this very same time. No matter what time of day or night you may chant, there are others chanting the mantra too. Gayatri is an ancient vigil surrounding the planet. The Gayatri Mantra is one of the keynotes for the transformation of consciousness and is an identical vibration to the vital force in nature. The mantra is most effective when chanted in its original language, Sanskrit. It is one of the oldest prayers known to humanity; its sentiment is as ancient as light. This prayer appeals to the highest wisdom, to the brilliance of the cosmos, to illumine an understanding of our true nature. The appeal requests that we become subtle and receptive to the divine wisdom that pervades the experience of life and is in essence our true nature.

To chant the Gayatri Mantra purifies the chanter. To listen to the Gayatri Mantra purifies the listener.

This sacred prayer spirals out through the entire universe from the heart of the chanter, appealing for peace and divine wisdom for all.

The balanced qualities of the Gayatri Mantra

The Gayatri is a perfectly balanced mantra, yin and yang. The body or text of the Gayatri Mantra is feminine, and her message or invocation is masculine. Gayatri is the mother of the Vedas and this means the mother of all knowledge. She appeals to the masculine Savitur, which is said to be the radiance of perception and intelligence. This radiance, which is everywhere and in every experience, is likened to the radiance of our solar sun. In other words, all of the knowledge of the intricate ways of existence is contained within the syllables of the mantra, so too is the means and vehicle with which to go beyond worldly knowledge.

Gayatri Mantra's vibration and influence on the physical body

Silently thinking or speaking or chanting the Gayatri Mantra influences the physical body, clears the emotional body, leading one to the inner heart¹. The Gayatri stimulates and facilitates insightfulness and awakening to the Truth within all. Our energy centers, levels and rhythms are activated by the measure of breaths that are drawn in through the nostrils and released during recitation of the Gayatri Mantra (even during silent repetition) ². This balances electromagnetic rhythm and energy currents in the body with prana. Prana is an undetectable life force energy which is similar to orgone³.

During recitation, all elements of the mantra are in use; even the breath is a precision instrument. It all works together, like an orchestra and the conductor. The breath, voice, meditation and intention, efficiently and effortlessly function (like the sun efficiently and effortlessly shines).

Gayatri teaches the chanter her secrets

By chanting the Gayatri Mantra, the mantra itself reveals the teachings within it. The Gayatri is flawless and whole. The Gayatri Mantra regenerates unobstructed perception in the same way that crops are renewed. For example, wind carries seeds onto the terrain. In time and by the right conditions, wild flowers and wheat inherit the fields. Again and again, an unobstructed flow, season after season, the Earth propagates her seeds and in turn the seeds flourish, grow and produce another generation. The mantra works like that, it is seeded by your chanting, and it expresses and propagates. Gayatri’s meaning is like the good season that prospers the Earth. Fruits come forth again and again. Like a surrendered seed is carried by the wind, we too surrender our intention into the universal intention and the Gayatri flowers in places and at times that we may be or may not be aware of. Gayatri is like the power in the sun. How can we really speak about such a thing, is it comprehensible at all? Any definition that you hear may be compared to just one grain of sand upon infinite shores. A definition can never indicate the immense significance and intensity of this great mantra.

The Gayatri is a pearl from the depth

It is a jewel among the treasures that our Guru and Sishya lineage have handed down from generation to generation. To be initiated into this sacred mantra is a great privilege. The sound or even the thought of the Gayatri verse sets grace in action as we recognize the fortune we have in our life to live our highest ideals.

This jeweled Gayatri Initiation is a privilege for us

There was once a time when the Gayatri Mantra was not spoken outwardly, it was repeated only in silence or whispered on the tip of the tongue. This method of chanting is a very subtle and powerful way to repeat the mantra. There was a time when women did not chant the mantra. There was also a time when only the Brahman priests and no others chanted the Gayatri Mantra. Today everyone has the privilege to chant the Gayatri Mantra - and what an honour it is. It seems that the change came when the world events began to turn towards a darker time. Now millions of men, women and children from every walk of life repeat and chant this beautiful and powerful invocation. Because of its universal appeal and content, this mantra cannot rightfully be associated with a particular religion. The Hindus were the guardians of the Gayatri; they taught it and propagated it throughout the world. You could say that the Gayatri Mantra is their offering to the spirit of humanity and the awakening of all beings. However, the scope of Gayatri's invocation is universal and transgresses all borders of secular religion.

Mantra is the matrix of existence

Sparkling in the sunrise and clinging to the fields, the morning dew appears by mantra. Then again it disappears by mantra, in the heat of the noonday sun. Everything that appears and disappears, in all of existence, does so by the power of precise sound vibration, pitch, length and tone, by a mantra.

The Gayatri Mantra is a vibration that sets up a condition of subtle receptivity and opens our way to the unconditional Truth. Like the buzzing of a bee contributes to the full web of experience, so too, the chanting of the mantra contributes to the full matrix of existence.

1: Not only the well-known chakra system but all energy and rejuvenating centers are activated by the sound of the Gayatri.

2: The mantra works in a multitude of ways, which align the energies, magnetic currents, biochemistry and brainwave patterns on a very subtle level. Immediately or in time, one will notice the wonderful effect.

3: According to Wilhelm Reich (1897-1957) the universe is permeated by a primal, mass free phenomenon that is called ‘orgone energy’.

The Yantra of the Gayatri Mantra

Impersonal and Personal Symbols

The truth (Ultimate Reality) is one, Sages call it by different names - there is one God, (Supreme Reality) perceived differently. The Supreme Reality - Brahman has two aspects, transcendent (impersonal) and immanent (personal).

In the impersonal aspect, Brahman is without attributes (Nirguna Brahman). In the personal aspect (Saguna Brahman) God is creator, preserver and controller of the universe.  Saguna Brahman is worshipped in male and female form. The Hindu Deities represent various perceptions of the one God. Personal God is viewed as the Indweller sitting on a lotus in the heart of man. This is based upon the yogic idea of lotuses with different numbers of petals in the yogic plexuses within the Sushumna, the path for the Kundalini. Hindus believe in monotheistic polytheism, rather than polytheism.

Symbols with Form

Lotus

The lotus flower in Hinduism has many layers of symbolism. The lotus appears in creation stories, enlightenment stories, and in association with the Chakras.

Hindus have a creation story with a lotus as well. The lotus flower takes central stage in one of the Hindu creation stories featuring Vishnu. In the story, Vishnu is asleep on the serpent of eternity in the cosmic ocean before there was heaven, earth or anything in between. Goddess Lakshmi tends to him as he sleeps. Then from the depths of the universe, the humming of Om awakes him. As the long night of eternity comes to an end, a lotus flower blooms from Vishnu's naval. On the lotus sits Brahma. Vishnu tells Brahma to create the world, which was to last 432,000 years.

Pink lotus flower

The pink lotus flower has special significance in Hindu culture. In the Hindu belief system, pink is the highest color, and is associated with higher order gods and goddesses.  

Lotus flower- meaning

Hindu mythology avers that within each person is the spirit of a sacred lotus. The Bhagavad Gita speaks of the need to strive to be like the lotus blossom, pure of heart so that the muck of earthly matters does not cling to us. It is further mentioned that the atman (the soul) dwells within a lotus flower that is found within the heart (a reference to the heart chakra). References to the lotus flower are also found in the tradition of hatha yoga, which features sitting in the "lotus position" during meditation as a central core of its practice.

The lotus is also a symbol of the centers of consciousness within the body (the Chakra centers). The highest Chakra, known as the Crown Chakra or Sahasrara Chakra is referred to as a thousand petaled lotus flower.

The ultimate meaning of the lotus flower in the Hindu belief system is that the lotus flower symbol represents awakening to the spiritual reality of life. The opening of a lotus flower represents rising from primal thought and base energies to highest spiritual consciousness. This meaning reflects closely with the Buddhist lotus flower meanings as well, where they refer to it as enlightenment.

Swastika

What is the Swastika?

The swastika is a very old symbol with widespread use throughout the world. It holds a high value in the Indian culture. The swastika ranks second to the most revered Indian symbol, OM. Like OM, the origins of Swastika are lost in the misty realms of the past and they can only be guessed by putting together the surviving clues. The swastika was first adopted by the Aryans as a symbol for the good of humanity. It has spread to many cultures and countries after that. The swastika finds its significance in almost all the spheres of Indian culture.

The swastika did not begin as a mere sign but as a symbol that orients us towards the ultimate reality by unraveling the mysteries of existence. So a detailed study of such an important symbol will help in deepening our knowledge of Indian culture and reaping the benefits that it has to offer us.

The ancient Indian philosophy explains the evolution of the world by saying that the center of the swastika represents the uterus, the origin point of the Universe, the vertical line, Shiva and the horizontal line, the female organ. Their cross forms the origin and evolution of the whole world. Thus, symbolically, the swastika's cross is said to represent God and creation.

The swastika is a primitive symbol or ornament in the form of a cross. The arms of the cross are of equal length with a section of each arm projecting at right angles from the end of each arm, all in the same direction and usually clockwise. The four bent arms stand for the four fold aim of human life called Purushartha: dharma, artha, kama and moksha. It also represents the world wheel, eternally changing around a fixed centre, God.

Etymology

Swastika is a Sanskrit word, su means ‘good’, asti means ‘to be’ and ka is a suffix. It is thus etymologically translated as ‘well being’ or ‘good fortune’. For Hindus, the swastika is a symbol of auspiciousness, prosperity and good fortune. It also represents the sun and the cycle of life. For the Hindus, the swastika's right-angled arms reflect the fact that the path toward our objectives is often not straight, but takes unexpected turns. They also denote the indirect way in which Divinity is reached--through intuition and not by intellect.

Variations

The right-hand swastika is one of the 108 symbols of Lord Vishnu as well as a symbol of the sun and of the sun god Surya. The symbol imitates through the rotation of its arms the course taken daily by the sun, which appears in the Northern Hemisphere to pass from east, then south, to west. The swastika is emblematic of the masculine principle.

The left-hand swastika (called a sauvastika) usually represents the terrifying goddess Kali, night and magic. However, this form of the swastika is not evil. The sauvastika is emblematic of the feminine principle. In astronomy, it designates the sun during fall and winter. It is the form most commonly used in Buddhism.

Swastika with 3 dots and a crescent

The swastika used in mediation is a special one, with additional marks. There are three dots above the swastika and a little crescent on the top of all this, with a dot in the middle. The four arms represent the four realms of possible births: human, heavenly, infernal, plant and animal. The crescent and dot symbolize the land of the perfected soul, which is described in the scientific mapping of the general features of the universe as being in the shape of an inverted umbrella. The three dots represent the hope for final emancipation; they represent the ratna tray, the three jewels that one adopts and practices to escape from the cycle of life and death. A good luck yogic asana named ‘svastikasana’ is sometimes assumed in meditation in the form of an ‘inclosed’ as distinct from an outstretched cross. Here two crosses are formed by squatting with crossed legs and with arms closed over the chest.

History

Even though, the swastika was first used in Neolithic India, the symbol has an ancient history in Europe, appearing on artifacts from pre-Christian European cultures. In the period preceding the middle ages in Europe, the swastika was used extensively by the Indo-Aryans, Persians, Hittites, Celts and Greeks, among others. In particular, the swastika is a sacred symbol in Hinduism, Buddhism, Jainism and Mithraism (Ancient Persian religion), religions with a total of more than a billion adherents worldwide, making the swastika omnipresent in both historical and contemporary society. The symbol was introduced to Southeast Asia by Hindu kings and remains an integral part of Balinese Hinduism to this day, and it is a common sight in Indonesia. It is also used by several Native American cultures.

Eastern Civilization

The swastika is found as early as the pre-Vedic civilization of the Indus valley. At Mohenjo-Daro it is found on seals and pottery. From the Vedic era in India to the present time, the swastika has been a sacred sign engraved on the walls of temples and painted on houses. In the Ramayana it marks the ships departing for Lanka. It is found on coins and monuments. Today Hindus still trace it on their account books and their doorsteps. Hindus use the swastika to mark the opening pages of account books, thresholds, doors and offerings. No ceremony or sacrifice is considered complete without it, for it is believed to have the power to ward off misfortune and negative forces.

The swastika is regarded as a symbol of the Muladhara Chakra, the center of consciousness at the base of the spine, and in some yoga schools with the Manipura Chakra at the navel, the center of the microcosmic sun (Surya). In the Buddhist tradition the swastika symbolizes the feet, or the footprints, of the Buddha. It is often placed at the beginning and end of inscriptions, and modern Tibetan Buddhists use it as a clothing decoration. With the spread of Buddhism, the swastika passed into the iconography of China and Japan, where it has been used to denote plurality, abundance, prosperity, and long life. The swastika became important in Buddhism in the Mauryan Empire and in Hinduism with the decline of Buddhism in India in the Gupta period.

In India the swastika continues to be the most widely used auspicious symbol of Jainas. Among the Jainas it is the emblem of their seventh Tirthankara and is also said to remind the worshipper through its four arms of the four possible places of rebirth--in the animal or plant world, in hell, on Earth, or in the spirit world.

Hinduism

In Hinduism, the two forms of the swastika represent the two forms of the creator god Brahma: facing right it represents the evolution of the universe (Pravritti), facing left it represents the involution of the universe (Nivritti). It is also seen as pointing in all four directions (north, east, south and west) and thus signifies stability. Its use as a sun symbol can first be seen in its representation of the god Surya. The swastika is considered extremely holy and auspicious by all Hindus, and is regularly used to decorate items related to Hindu culture. It is used in all Hindu yantras and religious designs. Throughout the subcontinent of India, it can be seen on the sides of temples, religious scriptures, gift items, and letterheads. The Hindu god Ganesh is often shown sitting on a lotus flower on a bed of swastikas.

The swastika is found all over Hindu temples, signs, altars, pictures and iconography where it is sacred. It is used in Hindu weddings, festivals, ceremonies, houses and doorways, clothing and jewelry, motor transport and even decorations on food items such as cakes and pastries. Among the Hindus of Bengal, it is common to see the name swastika applied to a slightly different symbol, which has the same significance as the common swastika, and both symbols are used as auspicious signs. This symbol looks something like a stick figure of a human being.

The Aum symbol is also sacred in Hinduism. While Aum is representative of a single primordial tone of creation, the Swastika is a pure geometrical mark and has no syllabic tone associated with it. The Swastika is one of the 108 symbols of Lord Vishnu and represents the sun's rays, without which there would be no life.

Buddhism

The swastika symbol as it is used in Buddhist art and scripture is known in Japanese as a Manji, and represents Dharma, universal harmony, and the balance of opposites. When facing left, it is the omote (front) Manji, representing love and mercy. Facing right, it represents strength and intelligence, and is called the ura (rear) Manji. Balanced Manji are often found at the beginning and end of Buddhist scriptures.

Buddhism originated in the Indian subcontinent in the 5th century BC and inherited the Manji. These two symbols are included, as part of the Chinese language. A Manji marks the beginning of many Buddhist scriptures. The Manji (in either orientation) appears on the chest of some statues of Gautama Buddha and is often incised on the soles of the feet of the Buddha’s statues. Because of the association of the right-facing swastika with Nazism, Buddhist Manji after the mid-20th century are almost universally left-facing: 卍. This form of the Manji is often found on Chinese food packaging to signify that the product is vegetarian and can be consumed by strict Buddhists. It is often sewn into the collars of Chinese children's clothing to protect them from evil spirits.

Jainism

Jainism gives even more prominence to the swastika than does Hinduism. It is a symbol of the seventh Jina, the Tirthankara Suparsva. In the Svetambar Jain tradition, it is also one of the symbols of the ashta-mangalas. Astamangala are the eight auspicious symbols frequently represented on Jaina ritual objects: darpana (mirror), bhadrasana (throne), vardhamanaka (powder vase), kalasa (full water vessel), matsyayugma (pair of fish), srivatsa symbol, nandyavarta (an elaborated swastika), and swastika.

The swastika is considered to be one of the 24 auspicious marks and the emblem of the seventh Arhat (enlightened one) of the present age. All Jain temples and holy books must contain the swastika and ceremonies typically begin and end with creating a swastika mark several times with rice around the altar. The Jains use rice to make a swastika in front of idols in a temple. Jains then put an offering on this swastika, usually a ripe or dried fruit, a sweet (mithai), or a coin or currency note.

Ceremonial Worship

There is much of symbolism in ceremonial worship. Worship of deities in different methods is done by different sects. But some of the processes are common among them. During worship, the worshipper sits on a seat in a particular Yogic posture conducive to high thinking. After bowing down to the guru, the spiritual teacher and Ganesa, the Lord of success, he purifies his hands etc, as well as the area and the ingredients with appropriate sacred formulas. After purifying the earth, sky, etc., he thinks of a fence of fire, putting water in a circle all around, meant to protect him from all physical and psychical obstacles. Then the purification of the elements constituting the body, called Bhuta-suddhi, is performed with Pranayama consisting of inhaling, retaining and exhaling the breath.

The practice of Bhuta-suddhi done during ceremonial worship makes the worshipper pure. The Tantric idea is, 'Worship God by becoming God\ Bhuta-suddhi is done thus: first, inhaling through Sushumna, one's own Jiva is transferred to the feet of the Lord in the thousand-petalled lotus in the head. Then with the seed-mantra of air the dross in the spiritual body is dried up. Next, with the seed-mantra of fire the dross is burnt up; then the drossless body is bathed in ambrosia and then a purified body is generated; now the worshipper is free from all dross and equal to the spirit of Lord Himself.

These practices are not meaningless formality but have spiritual usefulness as will be clear when we observe the life of Sri Ramakrishna who noticed the wall of fire around himself and also saw the Papa-purusha, the evil and dross personified.

After Bhuta-suddhi the Sadhaka performs Nyasas touching the different parts of the body with mantras. Then he thinks of the deity occupying his body, mind, Pranas and sense organs. Then investing the Absolute with the form of his chosen deity, he meditates on Him as sitting in the heart. Then the deity is brought out to the Linga or flower, etc., representing the deity and taken back after worship. Different Mudras or gestures pleasing to the gods are then shown. They help in concentration also. Now, different articles are offered to the deity. Next, offering handfuls of flowers and performing Japa, the fruits of worship are offered to the deity Himself. With bowing down, the worship comes to an end. For special worship, however, more elaborate rituals are prescribed.

One thing to be noted in the ceremonial worship is that among the Vaishnavas, the stress is more on the seva or Kainkarya, the service of the deity exactly as we do to a very respectable beloved human being. The Smartas have great belief in the potency of the mantra and they believe that as soon as a thing is offered with a suitable mantra properly uttered, the deity accepts it.

Articles of Offering

The Upacharas or the articles offered are really the manifestations of Prakriti. So the esotericism of the Upacharas is to conceive the return of the manifested universe to the unmanifested homogeneous unitary state, which is the Absolute, as a result of the effect of time, which itself is eternal and absolute. In its exoteric form, this truth assumes the shape of offering of the five fundamental forms of existence and becomes the Panchopachara. When material food is offered, the pranahuti mantra is uttered. It denotes that the offering is really of the life-principle or the Para-Prakriti. The Amrita mantra denotes the immortal factor or 'spirit' as the material offered. In Panchopachara, materials are used only in elaborate worship but the entire worship can be performed mentally also according to Manasa-puja.

Every deity is worshipped with 5, 10, 16 or 64 Upacharas or articles. They also have esoteric meanings. The five Upacharas of sandal paste, flower, incense, light and food signify trust, adoration, love, knowledge and identity. Another item alternative to food is water. It represents adherence. These however, are offered taking the deity as a very honoured guest. The worship in temples is conducted considering the deity as the king of the universe. The Arati is done waving before the deity the five articles of light, water, cloth, flower, and chamara (yak's hairy tail). These represent the five basic elements constituting the world or the five basic forms in which all the material things are manifested.

Installation Ceremony

The system of Yoga has profoundly influenced all rituals. As for example, its influence is very evident in the ceremony of installation of an image of a deity. When an idol is placed in a temple, first an excavation is made and some articles are placed successively with appropriate mantras. A support stone, a pot of deposit, a lotus bud, a form of a tortoise—all made of stone normally, are placed. Then follow an open lotus flower and a tortoise in silver, then the same in gold, and a hollow copper tube like the spinal cord. The enumerated articles are identified with the different Yogic centres in the body. This arrangement depicts the temple itself as the body of the Yogin. The actual idol is placed where the Sahasrara lotus would be. Thus a perfect and complete Yogic representation is given to the installed image.

Human Body as Temple

This practice of considering the human body as a symbol, as a temple of God is very common among the Hindu sects. 'The body of ours is a temple of the Divine', says the Maitreyi Upanishad (II. I). God resides in the heart of man and the sanctum sanctorum of the temple represents his heart. The heart is a cave and the king of the dark chamber is God; hence the sanctum sanctorum is purposely kept dark without any windows or ventilators; except for a small lamp in front burning day and night. The latter represents the lamp of wisdom that would be lit in the heart and kept burning constantly.

Lights in the temple represent the light of the soul, the ever resplendent atma-jyoti. The clarified butter often supplied to the lamp stands for regular spiritual practice. The system of burning camphor before the deity means that our ego is to be set on fire with the flame of divinity. When all desires are consumed in the flame, the Jiva becomes one with the Lord. The Suprabhata song sung early in the morning for the purpose of waking up the Lord is really the waking up of the sleeping divinity in man.

Conclusion

We have described a few of the Hindu symbols. The forms of deities will require a separate treatment which we propose to do later. The various symbols of religion have deep inner meaning. It is often so grand and poetic that to understand it is to find out the sublime but subtle truths of philosophy. A symbol is not a mere shadowy vision; it is the living revelation to saints and seers in their deep ecstatic contemplation. Thereby it has acquired its spiritual validity and usefulness.

The goal of sadhana is the transformation of the worshipper into the likeness of the worshipped. It is based on forms which experience has shown to be fruitful. So there is no question of inventing a ritual or a symbol. That can be done only by an incarnation of God. The generally recognized effective forms of God are the traditional ones, for they have been used for ages.

Spiritual growth comes through intense thought of God in different forms. 'As are one's thought and faith, such one becomes', says the Chandogya Upanishad (3.14.1). The symbols help us to have this thought. If we know the spiritual meanings of symbols, they help us in keeping the mind in the thought of God. As a result, we shall climb gradually on the spiritual ladder and ultimately have the vision of the Supreme.