TEACHING GUIDE 31 HINDU ANALOGIES AND METAPHORS THE QCA

2018 INTERNATIONAL SUMMER SCHOOL COURSE TEACHING APPLICATION FORM
CONTRACT TEACHING FACULTY SELF EVALUATION GUIDELINES 1 SUBJECT
Getting Practical Work Into the Teaching of Radioactivity

RECORD OF OBSERVATION OF TEACHING FOR ALL STAFF
STUDENT ASSESSMENT OF LEARNING AND TEACHING (SALT) THE
YAVNEH COLLEGE TEACHING APPOINTMENT APPLICATION FORM

Teaching Aid ref

Teaching Guide 3.1

Hindu Analogies and Metaphors

The QCA Schemes of Work suggest an exploration of metaphorical language. They give the example of how Christians refer to Lord Jesus Christ as ‘the light of the world’.

Hinduism also uses metaphor, and particularly employs analogy to explain theological points. This is called ‘pointing to the moon through the branches of a tree’.

Keep in mind that the metaphorical language a tradition uses may convey much about

that tradition, its roots and its ethos (e.g. the many judicial metaphors used in Christianity). Here we explain a few common metaphorical terms. This is followed by a number of analogies, most of which can also be found in the teachers’ book.

Metaphor One – the Ocean of Samsara (Material Suffering)

The process of samsara is compared to an ocean (of suffering) and the guru (spiritual mentor) to the captain of the boat that carries us to the other side.

This metaphor occurs repeatedly; for example in the poems of Mirabai and other bhakti saints (see the section on Hindu Poems, under Tab 7 of the CD-Rom).

Hindu writers often expand on metaphors. For example, they write of sharks, whirlpools, favourable winds, strong currents, pirates, the doldrums, and so on.

Metaphor Two – The Lotus (especially ‘lotus feet’)

This metaphor may be difficult for many of us ‘Westerners’ to grasp. It is a symbol of beauty, delicacy and softness. It is specifically used to refer to;

Beautiful eyes (shaped just like a lotus petal)

(2) Lotus feet – referring to a deity or the guru.

Paying respect to the feet shows service and humility (since it is the lowest part f the body), it also conveys how the divine is in no way dirty or abominable, since the feet of God or his genuine representative are pure like the lotus.

Metaphor Three – Shelter or Refuge

This is used in the mantra, “May lord Krishna be my only refuge” (you can listen to this in the audio CD-Rom, track number 26). The word here is ‘Sharanam’. The idea of seeking refuge- and, indeed, giving shelter – is central to Hinduism. Those who neglect others who naturally take shelter in them perform greatly sinful acts. For example, the soul takes shelter in the womb of a mother (who may abort it) or the animal seeks shelter in a human (who kills and eats it). This principle of giving and taking shelter is embodied in the system of varnashrama.

This metaphor is often combined with the previous, as in the phrase “taking shelter of the lotus feet of the genuine spiritual master”.

Metaphor four – the Light of Knowledge

Hinduism does not stress so much the dialectic beaten good and evil as that between knowledge and ignorance, and light and darkness. Here knowledge should not be mistaken to mean mere information, but refers to realised and applied knowledge, commonly called ‘wisdom’.

This metaphor is expressed in a prayer to the spiritual mentor, which runs:

I was born in the darkest of ignorance, but my spiritual teacher opened my eyes with the torchlight of knowledge. I therefore offer my respectful obeisance to him.

This concept is also related to the three gunas – the topmost (sattva) is typified by light and the lowest (tamas) is often called the quality of ignorance, or the quality of darkness.

Analogies

The driver in the vehicle (the Atman, or soul)

The body is compared to a vehicle and the soul to the driver.

A car can’t run without a driver. Similarly, the body will not work without the presence of the soul

A young child may not realise that inside each and every car there is a driver. Those without developed knowledge perceive the body but fail to see the soul within.

The driver may tend to identify with his car and even feel kinship with drivers of a similar model. Similarly feelings of friendship or enmity arise from identifying with the body.

In the same way, the driver feels happiness or distress on account of condition of the car (e.g. in an accident he may cry out, “You hit me!”)

The driver is not satisfied maintaining the car alone without looking after his own needs. In the same way, simply looking after the body cannot satisfy the soul.

Though the driver is not the vehicle, he or she will move according to the nature of the vehicle (e.g. a slow car or a fast car).

The same driver can get out of one vehicle and then drive another

Replacing old clothes with new (Reincarnation).

The soul is compared to the body and the material body to a set of clothes..

We discard clothes when they become old and useless, and buy and put on new ones (or, continuing the analogy from the previous spread, we buy a new car when the old one irreparably breaks down)

We buy clothes on the basis of (1) want we want, and (2) what we can afford Similarly, we get our next body according to (1) our desires and (2) our karmic credits (see the next spread)

As a person may have a number of layers of clothes, the soul is covered with layers of material coverings. They are primarily two – one is the subtle body which constantly changes but goes with us at death, the other the gross body which is discarded.

Going on Holiday / Going to Prison (samsara, the cycle of birth and death)

Attaining a heavenly destination is like going on holiday, a lower birth like going to prison;

Though performing pious activities one accrues good karmic credits and attains a higher birth where one enjoys without the regular toil of human existence. However, when one’s pious credits are exhausted one fall again to earth, just as one whose well-earned funds are exhausted must return from holidays to the regular routine of work.

The residents of heaven can perform sinful actions, but generally don’t as there is little need

For transgressing universal and God-given laws one will be degraded to the animals species and thereafter through gradual purification (by suffering) come again to the human platform. Once in the lower species one has no exercise of free will and is more or less condemned to a particular ‘sentence’. This is compared to the criminal who prematurely tries to enjoy life by circumventing the law rather than following it.

The Three Primary colours (The three gunas)

From three (pure) colours a whole palette can be created.

By mixing three primary colours we get the three secondary colours - orange, green and purple. By further mixing we get an almost infinite range, such as we see in a colours chart for paints (where it is often impossible to exactly match the colour we want!)

Similarly, from the three gunas comes the entire range of life forms.

On a paints colour chart, there is a section consisting of various yellows, one largely of reds, one mainly blues, etc. Similarly, human society is mainly influenced by passion (the red section, as it were). The residents of ‘the higher planets’ are mainly under goodness, and the animal species are principally under the jurisdiction of ignorance.

Within each section of paints, there is considerable diversity. Within human society, the various gunas create different types of individuals with distinct characteristics.

Pursuing a mirage in the desert (Maya, Illusion)

If one pursues a mirage on an oasis one will not find any water, but will be misled. Similarly this world can provide no real happiness

The mirage requires and indicates the presence of a real oasis, and real water; similarly (according to some schools) our desire for happiness implies that real pleasure exists, though not within the realm of matter.

Mistaking a rope for a snake (Maya, illusion)

Maya literally means “that which is not”. In the twilight, in countries such as India, one may easily mistake a rope for a snake.. In so doing, we feel fear. Hence fear, and emotions, may often be based on illusion. Snakes exist, so do ropes. So, this world is not an illusion (in the sense that it is unreal) but is illusory (on account if its transience).

The drop of water in the ocean (Liberation – one explanation)

The soul is compared to a drop of water and liberation to its merging into the vast ocean which represents the Supreme Soul (God)

For the advaita schools of thought, the soul and God are equal in every respect, and liberation entails realisation of one’s Godhood. In so doing ones mistaken sense of individuality is dissolved and one merges into the all-pervading Supreme.

The green parrot in the green tree (Liberation – a further explanation)

The individual soul is compared to a green bird that enters a green tree (God). It appears to have ‘merged’, but retains its separate identity.

Other schools of thought maintain that the soul and God are eternally distinct and that any apparent ‘merging’ is only apparent. ‘Oneness’ in this case refers to:

unity of purpose through loving service
realisation of one’s nature as brahman (“godly”) but maintenance of one’s spiritual individuality.

The Sun (God, who is found in three places)

The Sun, sunshine and sun’s reflection are one but also different

The all-pervading sunshine is non-different from the sun (both are heat and light), yet the Sun retains its form and identity as the source of everything.

Just as the one sun may be reflected in numerous pots of water, so the same one God is reflected in the hearts of all living beings (as antaryami)

So, in conclusion: (1) the sunshine – God everywhere

(2) the many reflection of the sun in different pots – God in the heart

(3) the Sun planet – God, who lives beyond this world.

Light Passing through a Prism (the many Hindu deities – one explanation)

The one white light becomes many different colours after passing though a prism (the monistic stance)

As the different colours, the constituents of light, are shown with a prism, so the different but incomplete aspects of the all–pervading God are illustrated through the various deities.

The Government with One Prime Minister (the many Hindu deities – an alternative explanation)

The government has many ministers (and other officials) but only one prime-minister (the monotheistic stance)

Though there may be many ministers, still there is only one prime minister to whom all

others are subordinate. The ministers are

dependant on the prime-minister for their power and authority.

Approaching an MP, or a cabinet minister, is in one sense approaching

the government. So worshipping the demigods is an indirect way of

approaching God

The influence of the government and its leader extends throughout the state. So similarly, God

and his authority extends everywhere though he may retain his personal form and residence

beyond this world.

The Sun and its various names (Sanatan Dharma and different religions)

The same Sun is called by different names in different countries.

The sun is called by different names but remains one no matter how widely we travel. God is similarly above such designations as “British” or “Indian”. The soul also transcends such temporary labels. Therefore real religion, re-establishing and acting in one’s eternal relationship with God, is above worldly and sectarian designations.

Different Universities (Sanatan Dharma and different religions)

Various Universities teach the exact same subject

A related concept, which endorses the different religious traditions, likens religion to a science. Students may attend different universities – and the autonomy of each is to be respected – but the subjects are universal. For example, mathematical laws remain the same, whether in India or in England. Similarly, one may accept a particular (authorised) religious tradition, but the subject is the same. Many Hindus would therefore also include members of other authorised religious traditions under the banner of Sanatana Dharma, though they may have a natural preference for their own particular ‘school’.

Paths up a Mountain (one goal, many paths – one explanation)

the paths are many but the peak is one.

This analogy tends to favoured by the advaita schools

All paths are considered equal and choice is a matter of personal inclination and choice

“The Yoga Ladder” (one goal, many paths – one explanation)

the complete path of yoga is a ladder with progressive steps

this metaphor is often used by the personalistic bhakti schools who

claim that love of God is the ultimate goal of other methods

the bottom of the ladder is the beginning of spiritual life (selfless

actions through karma yoga)

the top of the ladder represents loving union with God (bhakti)

one at a particular stage (on one step) may be known by that name (e.g. hatha-yogi) but if she is progressive will ultimately come to the topmost platform. No-one who is progressive

should be criticised even if practicing on a relatively low level.

The Mother (the Vedas).

(who should know the identity of our father)

As young children, we have no alternative but to depend on our mother to educate us (“this is a spoon”, ‘this is a knife”, etc)

If we wish to know the identity of our father (should we happen not to know!), then the natural authority is our mother. God is considered the father and the Vedas the mother.

In Hindu theology the love between mother and child is considered most pure. A mother will not let us down or intentionally mislead us (of course this is no longer true!).

The Child of Wealthy Man (the Guru)

–to please a multi-millionaire, give sweets to his child

It is very difficult to win the favour of a wealthy man with gifts, but with a few pence one can win his favour by (sincerely) pleasing his son or daughter. (“Love me, love my dog”)

A related metaphor: one cannot normally demand to see an important person (such as the Queen). When one pleases her through service, she will want to see us.

The Prison House (the soul in the material world)

The material world is but a small portion of God’s Kingdom, and a place for those who wish to become the centre of enjoyment

The material world and its suffering are not really God’s desire, just

as the government would prefer that there were no prisons.

Though the government provides and organises the prison service, the criminal is responsible for

his or her situation. Similarly, though God creates this world, the soul creates his own happiness

and distress.

The purpose of this world is to provide a place where fallen souls can

attempt to enjoy separately from God.

The ultimate purpose of the world is reformation of character and attitude, by which the soul can attain liberation. The soul suffers not so much through his location but through his rebellious attitude.

The Diamond Covered with Mud (the soul in the material world)

The soul never changes is ‘covered by maya.’

Being covered by mud does not change a diamond, but its natural brilliance cannot be seen.

Similarly, the soul never changes – he is always eternal and full of knowledge and happiness; nonetheless, while matter covers his real self, he remains unaware of his own potential and brilliance

There are different degrees of covering, corresponding to the three gunas.

The soul is inherently good, and full of al good qualities.

The soul cannot be lost for ever, though his stay in this world is perpetual (but not everlasting)

The Post Box (the murti)

The murti is compared to a post box that is authorised to accept mail on behalf of the central post office

As most people are far from a central sorting office, the post office installs local boxes. Similarly, though most people cannot approach God in His abode, He appears before those who sincerely desire to serve him.

We cannot put mail in any box; it must be authorised. Each box is made and installed under the authority of the post office. Similarly, sacred images should be made and worshipped only according to scriptural guidance.

The Expert Electrician (the murti)

Though the murti is perceivable to our senses, Hindus consider it Brahman (spirit). Hindu thinkers differentiate between matter and spirit, but on a higher level consider both to be Brahman. God can change matter into spirit and spirit into matter. He is compared to an expert electrician who can use electricity to refrigerate and to heat. Though people in ignorance cannot perceive spirit (and hence God), the Lord may agree to appear before them in a visible form so that they can develop their relationship with him. The murti, though appearing to be matter, may function as spirit.

(PLACE DATE) ……………… FOR THE ATTENTION OF THE TEACHING
(YOUR HEADED PAPER) ERASMUS TEACHING STAFF MOBILITY HOST
0 INTRODUCTION TO SEISVOLE TEACHING… PAGE 11 OF

Tags: analogies and, darkness. analogies, analogies, teaching, metaphors, guide, hindu