Taking off from the previous issue, it is time now to look at the symbolic meaning of Mount Kailasha. It is said to be the place of abode of Lord Śiva. It is one of the high peaks in the Himalayan range to which lot of perennial rivers are sourced. Contextually, however, only the river Ganges has been named for the sake of understanding. Being one of the highest peaks, it is closest to the cosmic world, simultaneously having all round view of life down below. Lord Shiva is adorned with lunar crescent over his head, which read together with his place of abode, the Himalayan range having in store perennial rivers, is symbolic of eternity, infinity.
The presence of lunar crescent symbolizes the convergence of all nature driven forces. For, Moon’s luminosity is drawn out of the light extended by the Sun, as well as all the planets and stars up above in the cosmos. But before all light drawn thus, flows down the line, Moon does its own stamping by turning them into an amiable form.
With the play of Damru, the equilibrated state of the primal source gets shaken, when the primal sound note Oṁ comes into play. Now going by the scientific perception, once there is entropy (disorder), it multiplies in geometric progression. So, it happened following excitation of Oṁ sound. In the process, first came into play Energy- trinity - Sata, Rajasa, and Tamasa. Trident, it may kindly be noted is symbolic of Lord Śiva’s creative power - the three phalanges of the trident branching out of the base rod imply three dimensions of energies emanating from a singularity. The random mutation of the three that followed, led to multitude of differentiated energy streams. The harmony and symphony of these differentiated energy streams that followed, led to all creations, first up above in the cosmos.
The ground thus got laid down for carrying forward the creation chain to the earth plane, in which Moon playing from the front serves as the carrier of cosmic energies. Moon, thus, serves as the interface between the cosmic world above and life mechanism on earth plane. Thus, comes into being a life cycle, which runs in succession, as would water stream of the perennial river Ganges originating from Lord Śiva’s hair locks imply. Water travels from its source to the sea, extending life all through its run. We are all aware that but for water there would be no live form-existence. Science also believes that the first live existence emerged in water. Water running down the river stream as also in the sea evaporates, leaving behind all impurities, takes the form of cloud, and again rains back to recharge the water bodies on earth on a regular basis. All forms of life follow a similar cycle. We are born and then after pursuing one’s journey here in this world for a while, we meet the end of our form-existence. Life’s journey however does not end in finality with death. It rather gets recycled with a new rejuvenated body-encasement, charged with fresh vigour and strength, as the water resources get recycled. Life’s journey thus continues changing its garb again and again, the way water changes its form when it evaporates, cloud is formed, it rains, or when it turns into snow. But in all its stages, it primarily remains water only.
Now coming back to Lord Śiva’s entourage, it exemplifies multitude of existences forming this world. It is pertinent to note that as per Indian perception approximately 8.4 million species are there in existence. Perhaps, even the chroniclers of modern science too are closing up with this figure. The divine beings are personification of the cosmic forces, vital to creation, sustenance, and recycling of existential order. Human beings armed with intelligence and awareness level, higher than other creatures, the onus lies on them to work towards qualitative existence, individually and collectively. Devilish existences imply ignorant people with relatively lower intelligence level and primarily driven by animalistic instincts. They, therefore, are not expected to be conscious about their collective obligations. It also implies all negative orientation of mind that may prove detrimental to harmonious and peaceful coexistence.
The presence of invisible existences such as ghosts, make out a purposeful reference. These unseen creatures supposedly symbolise the invisible existence in the intervening period between two successive form-existences. They, therefore, symbolise continuum between successive lives. In a way it can be said that Lord Śiva’s entourage presents a picture of all seen and unseen existences forming this living world.
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