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Hindu Mythology
This handout is for the character Logan, to give his player a basic understanding of the Hindu mythology relevant to the storylines in this game.
Vikram and the Vampire
There was once a soldier-king in India named Vikram. One day Vikaram was tricked by an evil sorcerer into getting a Vampire out of a certain tree and bringing it to the sorcerer. Vikram found the tree and the Vampire was hanging head down from the tree. Vikram cut the creature down and it scrambled right back up. This happened seven times until finally the Vampire sighed "even the gods can not resist an obstinate man" allowed itself to be taken. The Vampire struck a strange bargain with Vikram, he would tell some stories and ask Vikram some questions about them. If Vikram could keep silence and never answer then the creature would reward him. The Vampire told 10 stories and ten times Vikram could not keep quiet. Every time Vikram answered the creature returned to the tree and Vikram would recapture him. Finally on the 11th story Vikram kept quiet. The Vampire's reward was to tell Vikram about a plot against his life. Being forwarned Vikram escaped unscathed.
The Stories: http://www.indiadarshan.com/kids-corner/vikram-betaal/tales.htm
Ganesha
While the conflation of luck, protection, and religious devotion is not often found in orthodox monotheistic religious, in theological systems that include many deities, it is common to identify specific gods or saints with specific desires, such as money-drawing or prevention of diseases.
Ganesha, the elephant-headed son of the Hindu deities Siva and Durga (or Siva and Parvati, depending on the region of India) is a god of luck and of "opening the way." His image appears on numerous Hindu products, such as incense and foods. His symbol is the swastika, which he bears in the palm of his hand. His identifying weapon is an elephant goad, to move stubborn people, but he is not always shown bearing it. Sometimes he carries a conch shell, holds a book, or receives offerings of sweet foods. Usually, one of his tusks is broken, a reference to a tale set in his childhood, when his father accidentally hit him too hard. His vehicle is a rat, who may be shown stealing one of the food offerings placed at his feet.
Ganesha can be represented reclining hedonistically, as befits a bringer of good luck, wealth, fine foods, and luxury. He also may be seen seated on a throne or in the form of an infant, especially as Siva and Parvati's beloved son. However, as the son of Siva, who is sometimes called Nataraja ("Lord of the Dance"), Ganesha sometimes assumes the same dancing pose taken by
his father when Siva dances to destroy the world. In this form, Ganesha is an opener of the way and remover of all obstacles. Another common depiction of Ganesha is in tandem with Laksmi, the goddess of wealth, or as part of a trio with Laksmi and Sarasvati, the goddess of music. This latter grouping arises from a tale of the goddess Durga, in which she is said to be the mother of all three of these fortune-bringing deities. Finally, in depictions of Siva and Parvati as "the happy couple," Ganesha may be accompanied by his many-headed brother Kartikeya, also known as Skanda.
Ganesha is sometimes represented as an elephant and is identified with the "sacred white elephant" of Thailand. As such he has been exported to Europe and the Americas as a "lucky elephant" amulet.
Hindu Pilgrimages
India is a vast country, peopled with diverse and ancient civilizations, and its religious geography is highly complex. To grasp the complexity of the situation, it is important to consider two aspects of Indian life: its characteristic of being an ethnic and cultural mosaic, and the ancient rural foundations of many of its religious and cultural patterns.
The process of racial and cultural mixture that began in India more than 5000 years ago has been continuous into historical times. Although isolated from the rest of Asia by oceans on three sides and impassable mountain ranges to the north, India has experienced a near-constant influx of differing cultural influences, coming mostly by way of the far northwest. India in the third millennium BC was inhabited in the tropical south by a people called the Dravidians, in the central and northeastern regions by aboriginal hill and forest tribes, and in the northwest by the highly advanced Indus Valley civilization known as the Harappan culture. The religion of the city-building Harappan peoples seems to have been a fertility cult centered on the Great Mother, while the rural Dravidians and the various tribal cultures worshipped a wide variety of nature spirits, both benevolent and demonic. Around 1800 BC a nomadic people from the steppes of Central Asia entered northwest India. Known as the Aryans, they brought with them a sophisticated religion called Vedism, or Brahmanism, which worshipped such powerful gods as Indra, the god of rain; Agni, the god of fire; and Surya, the sun god. Continuing waves of Aryan invaders entered northwest India until about 600 BC. During this time the religion of Vedism developed an increasingly complex form with esoteric rituals and magical Sanskrit chants codified in the sacred texts known as the Vedas.
The religion identified as Hinduism did not appear until the centuries immediately preceding the Christian era. Hinduism is the aggregation of innumerable religious cults, beliefs, customs, and practices deriving from the Vedism of the Aryans; the Great Mother fertility cults of the Harappan peoples; and the animistic, shamanistic, and devotional practices of the widely varying, rural-dwelling indigenous cultures of south, central, and eastern India. Adding to and further enriching this mix were the concurrently developing religions of Buddhism and Jainism. Indian culture has thus developed a fascinating collection of religious beliefs and customs that range from simple animistic worship of nature spirits in a common rock or tree to the complex, highly codified Brahmanic rituals practiced at the great pilgrimage centers.
In India we find the oldest continually operating pilgrimage tradition in the entire world. The practice of pilgrimage in India is so deeply embedded in the cultural psyche and the number of pilgrimage sites is so large that the entire subcontinent may actually be regarded as one grand and continuous sacred space. Our earliest sources of information on the matter of sacred space come from the Rig Veda and the Atharva Veda. While the act of pilgrimage is not specifically discussed in these texts, mountain valleys and the confluences of rivers are spoken of with reverence, and the merits of travel to such places are mentioned. Following the Vedic period the practice of pilgrimage seems to have become quite common, as is evident from sections of the great epic, the Mahabharata (500 BC), which mentions more than 300 sacred sites spanning the entire continent. It is highly probable that most of these sites had long been considered sacred by the aboriginal inhabitants of the region, but came to be listed in the Mahabharata only as these regions came under the influence of Aryanization. By the time of the writing of the Puranas (sacred texts of the fourth to eleventh centuries AD), the number of sacred sites listed had grown considerably, reflecting both the ongoing assimilation of pre-Aryan sacred places and the increased importance of pilgrimage as a customary religious practice.
Hindus call the sacred places to which they travel tirthas, and the action of going on a pilgrimage tirtha-yatra. The Vedic word tirtha means river ford, steps to a river, or place of pilgrimage. In Vedic times the word may have concerned only those sacred places associated with water, but by the time of the Mahabharata, tirtha had come to denote any holy place, be it a lake, mountain, forest, or cave. Tirthas are more than physical locations, however. Devout Hindus believe them to be spiritual fords, the meeting place of heaven and earth, the locations where one crosses over the river of samsara (the endless cycle of birth, death and rebirth) to reach the distant shore of liberation. Writing in Banaras: City of Light, Diana Eck speaks of tirthas as being
...primarily associated with the great acts and appearances of the gods and heroes of Indian myth and legend. As a threshold between heaven and earth, the tirtha is not only a place for the upward crossings of people's prayers and rites, it is also a place for the downward crossings of the gods. These divine descents are the well-known avataras of the Hindu tradition. Indeed, the words tirtha and avatara come from related verbal roots....one might say that the avataras descend, opening the doors of the tirthas so that men and women may ascend in their rites and prayers.
Although tirthas are primarily those places where a god or goddess or some spirit has dwelled or is still dwelling, there is another reason certain places may be accorded sanctity in the Hindu tradition. Saintly individuals who lead exemplary lives imbue their environments with the holiness that accrues from their spiritual practices. Devotees who had visited the saints while they were alive often continued to seek inspiration in the same places after the saint had died. Over many centuries, folk tales about the lives of the saints attained legendary proportions, attracting pilgrims from great distances. If miracles were reported at the shrine, the saint's legends would spread across the entire country, attracting still more pilgrims. In India all temples are sacred places and thus religious visitors to the temples may be described as pilgrims.
A few words about the matter of the large number and extraordinary diversity of deities in the Hindu tradition and about the iconic and aniconic forms in which those deities are found: The personification of the mysterious forces of the universe into the anthropomorphic deities of the Hindu tradition involves both a convergence into certain supreme deities (the main three deities today are the gods Shiva and Vishnu and the goddess Shakti) and a splintering into a myriad of lesser deities. Certain writers call this polytheism, but the term is inaccurate in this case. No Hindu seriously believes in the multiplicity of gods but rather is aware that each of the many gods and goddesses are merely aspects of the One God (who is also the god of all other religions). The majority of Hindus ally their beliefs with one or the other of the three cults, worshipping Shiva, Vishnu, or Shakti as the highest principle. In doing so they do not deny the existence of the other two deities but regard them as complementary, though minor, expressions of the same divine power. Hinduism is thus, in its essence, monotheistic; a Hindu's worship of a particular personal deity is always done with the awareness that all deities are simply representations of one unconditioned, transcendental, supreme existence, known as Brahman. Each of the greater and lesser deities is understood as a sort of window or lens through which the whole of reality may be glimpsed. There is much wisdom and even efficiency in this approach. In the Bhagavad Gita (a classic text of Indian spirituality), Arjuna asks Lord Krishna which of two modes of spiritual practice is better: the worship of the Reality as an impersonal abstract goal, or as a personal god. Krishna replies that while both ways lead to spiritual freedom, the former way is very difficult and the latter easier because of the personal factor involved in it.
The primary intention of a pilgrim's visit to a pilgrimage site is to receive the darshan of the deity resident in the temple's inner sanctum or open-air shrine. The word darshan, difficult to translate into English, generally means the pilgrim's having a sight and/or experience of the deity. Hindus believe that the deity is actually manifest in the image, statue, or icon of the temple. To receive the darshan of the deity is to have a spiritual communion with it. The image of the deity may either be an iconic, or representational, image that bears some resemblance to its mythic subject, or an aniconic form that merely symbolizes the deity. In a large number of celebrated shrines in India no beautiful statues of the gods and goddesses are found, but only aniconic blocks of stone or stumps of wood. This tradition of aniconic images derives from the rural folk religions of ancient India and bears witness to the great antiquity of the sanctity of certain places. The shrine in its initial phase may have been only a crude little hut covering a stone that both represented and contained some spirit of the natural world. As millennia passed and the small rural village grew slowly into a larger and larger town, both the myths concerning the stone and the shrine surrounding that stone were richly elaborated. It is therefore important when studying or visiting the often monumental pilgrimage shrines of India to remember that they had their architectural genesis in the simple nature-sanctuaries of the pre-Aryan rural folk, and that they had their mythological genesis in an ancient peoples' felt experience of the varied characteristics or qualities of the earth spirit resident at a particular place.
The various mythological personality characteristics of the deities in pilgrimage shrines may be interpreted as metaphors for the way in which the spirit of the place has always affected human beings. The spirit of place is not just a myth or a fanciful story, it is an actuality, an energy, a presence that touches human beings and affects them profoundly. Why are certain places said to be the dwelling place of a feminine deity and others the dwelling place of a masculine deity? Is it not because some ancient rural people, deeply in touch with the earth as a living entity, sensed either a feminine or masculine presence at a place and spoke about it in anthropomorphic terms? These terms were then given representational form by the artistic rendering of a statue or image. Looking deeper into this matter, let us then ask why there are not simply male and female deities but, more precisely, why there are different kinds of male and female deities? Conventional explanations refer to such things as the fanciful human imagination, the rich and varied proto-religious inputs into formative Hinduism, and prehistoric deification of charismatic human figures into legendary archetypes. While all these things did occur, they are not the only explanations. The central premise of my theory is that the various personality characteristics of the deities derive from the various characteristics of the Earth spirit as it manifest at different geographical locations. To understand the quality or character or power of a place, we need only study the nature of the deity enshrined there. Encoded in the deity's mythological form is a clear message telling us how the sacred site will effect us.
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