Sudershan-chakra etc.: Early sources of inspiration

Humans have always been awe-struck and inspired by nature, its forces and the corresponding deities (God’s manifestations). They have even taken advantage by transforming various natural phenomena into weapons and other items for personal use.

(1) Sudershan-chakra or the Celestial (solar) disc:

In the Vedas, polymorphically speaking, Visnu is considered a solar deity belonging to Aditi (ruler of the heavens). All the solar deities, including Savitar (or Surya), are associated with the solar disc (representing the sun or sol) which is used in exercising their power. Sun and its energy generate and enhance life on earth. The sunlight removes fear and danger of night from all creatures. Symbolically, it is equivalent to the deity cutting the darkness (night) using his Sudershan-chakra (solar disc) and thus giving solace and confidence to the world. In other words, solar deities (including Visnu) basically are also the life’s maintainers and enhancers on earth, and they generally carry the Sudershan-chakra (or the celestial disc) associated with the sun or sol (which is the most potent force in heavens). Thus the omnipotent Visnu (in his anthropomorphic form) as the chatur-bhuja (skilled-armed and not necessarily four-armed) is always shown holding a Sudershan-chakra in one of his hands. Sudershan-chakra thus symbolizes the solar disc (the way sun appears in the sky) with God’s power behind it.

(2) Indra’s weapons:

Indra is the important Vedic deity in mid-air who displays his power in the form of thunder, lightening and rain. Moreover, the lightening thunderbolt and rainbow (also known as Indra-dhanush or Indra’s bow) might have led to the early concepts of bow and arrow (arrow relating to the thunderbolt). Similarly, the scepter, trident, spear etc. used by humans could also be based on the thunderbolt occurring frequently in cloudy and rainy weather.

(3) Makhan-chor or Krishna’s love for butter:

As the humans evolved from nomadic and omnivorous life into an agrarian society, the emphasis on their dietary needs changed significantly. As indicated in several hymns in the Rig Veda and stories in the Bhagavad Purana, agriculture and cow-herding etc. became more prominent. People even wanted to popularize these new professions and make them easily acceptable to the society. Thus they had their hero and deity Krishna, in his childhood, as a great lover of milk and butter. They affectionately called him the makhan-chor (or butter stealing child) and tried to produce as much butter as possible to make him happy. Krishna also protected the farmers and their crops against Indra’s rains which made him quite popular among the common-folk. It most likely had a positive effect in creating and advancing the agriculture-based society quickly. As an indication of the emerging agrarian and stable society during Krishna’s era, he even is shown holding and playing a musical flute for his pastime. Similarly, his childhood frolicking and spending time with the gopis (village girls) and thus giving them importance indicates the society’s emphasis on equality of genders, especially to raise the status of girls (women). Due to such benevolence from Krishna, farmers liked him more than Indra (of rain) and called him ‘Madhvan’ (in the Bhagavad Purana etc.) which nonetheless was quite similar to (in sound at least) ‘Maghvan’ for Indra (in the Vedas).

(4) Shri-Dharma or Sharma:

One of the meanings of Sharma probably could be from the combination of Shri (auspicious) and dharma (duty) indicating a Sharma doing an auspicious duty or priestly work. Another explanation for sharma includes, according to Dr. Saroja Ramanujam (http://www.sulekha.com/groups/postdisplay.aspx?cid=109410&forumid=756949), “the word 'sharman' is added to a brahmin to denote that he brings happiness and blessing to all by teaching Vedic wisdom.” Then there is also the likelihood of sharma meaning a shelter-giver if it is considered to be based on the word aashrama (meaning hermitage). Similarly, there is the possibility that sharma probably might be rooted in the Sanskrit word shrama, meaning effort, labor or hard work. Thus sharma would signify not just a priest but a hard worker in any profession. Incidentally, this explanation has a considerable merit because there are many people having the name Sharma whose professions include a vast variety of non-priestly tasks. Anyway, in reality and according to the Gita, all useful work (activity) involving effort or shrama is auspicious (shri-dharma).

(5)Eight avataars and their evolutionary significance (added: Jan. 22, 2006):

Eight avataars (distinct or blessed appearances) could also reflect the evolution of life on earth.

(i) Matsya or Fish: During the first stage, animal life originated in water (sea) as a form of fish. Here, the creatures could live and survive only under water.

(ii) Kurma or Tortoise: This was the second stage of evolution making life possible as an amphibian, living on land and in water.

(iii) Varah or Boar: It was the third stage of animal evolution making it fully capable of living and breathing on land. The distinct nose (snout) is a clear mark of it.

(iv) Nara-singha or Man-lion: Human-animal combination indicating evolution in the direction of humanlike physical characteristics.

(v) Vaamana or Dwarf: Corresponds to the appearance of human characteristics.

(vi) Parsurama: Man first tried to bring order.

(vii) Rama: Man’s need and struggle for a social and moral order.

(viii) Krishna: Full realization of mind and consciousness and their subsequent application in life.
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By: Dr. Subhash C. Sharma
Email:
[email protected]
Date: Dec. 31, 2005

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