Symbolism of Mountains in Mythology.

It is said that in myths lie messages. So what have all the myths tried to tell us through the mountains? Mountains have provided refuge to truth-seekers, hermits, and even to ordinary men. With their beauty, mystery and transcendence, they can help lift our lives above the grime and dirt associated with the plains below.

High places have always been seen as a place for spiritual quest. Midway between the heaven and earth, mountains were a place where people like Moses could meet their god. Mountains are perceived to take you closer to the heavens. Let us analyse the symbolic value of the mountains more closely:

1.The movement upward: When our gaze moves up, it’s an expression of
elevation, a rise which is very positive

2.Highness: The height, at which a mountain stands, signifies the
difference in altitude, from where one observes it to where the mountain
is. This symbolises the majesty, steadiness, stability and superiority.

3.Every ascension symbolises a movement from the basic to beyond; a sense
of surpassing the ordinary to extra-ordinary. It embodies a movement of
going beyond the human condition. The struggle, the effort that takes
one to the highest peak is also mans achievement of the highest quality

4.A mountain seems away from the ground (of mortals) and seems to touch
the skies (heavens the abode of the gods). The top of the mountain seems
to ‘touch’ the heavens and is thus seen as the centre where the earth
meets the heaven.

5.The unreachable – The passage to the beyond may be possible or may not
be possible for the humans. But this highly valued ‘un-climbableness’ of
mountains symbolises the un-reachableness of the absolute – the absolute
virtue, power or immortality.

Till today to conquer a mountain is seen as a human and spiritual feat. When we are saddened by the transient nature of our earthly existence mountains through their sheer lasting quality can challenge us to look beyond ourselves and to hope for unending life.

However, the symbolism varies from culture to culture. In some cultures the ascension or trying to achieve the unachievable is considered as a violation. To set out to achieve this ascension in Tibetan or Hindu traditions is not seen as a good sign. It is a sign of arrogance and disrespect for the resident of the mountains, i.e. the Supreme Being, the God. But in the Chinese tradition, the climbing of a mountain is seen as a sacred journey.

Mountains in Mythology.

Since time-immemorial, there has been an aura of mystery surrounding that of a mountain. It is visibly massive, evoking a sense of power and majesty, quite un-traversable by a layman. It is also a treasure trove, as in it, the mountains hold the source of rivers, rare plants and animals and layers of gold and silver.

But mythology does not have the trappings of science, so it takes the liberty of expressing mountains in its own way. Probably that is why a mountain is explained as an evidence of Earth's yearning for the Sky. For example, the ancient Egyptians showed the sky, Nut, as a female deity whose star-filled body arches over that of her consort, the earth. His desire is manifest in the way his body responds to hers, and an imposing mountain can remind us of this physical attraction.

While Egyptian mythology takes shelter in this artful expression, let us see how mythologies of different cultures have expressed mountains in their myths.

In Indian myths, mountains have always been regarded as holy beings, with its own sense of divinity. It is said that earlier mountains had wings and thus would keep flying here and there troubling and crushing creatures by sitting on them. Indra cut off the wings and made them stationary. The wings became clouds and till date they cling to the mountain tops, in a sense of celestial romance!

Indian mythology is replete with mountain gods all with their own myths and stories, like Himavan, Mainaka, Kailash, Vindhyas, etc. Of all, Mt. Meru has a special significance as it is considered to be a pivot to the three worlds around which all the heavenly bodies revolve. According to the epic Ramayana, all mountains are said to be created from the bones of the demons Madhu and Kaitabha who were killed by Vishnu.

In the Greek mythology, though there aren’t any mountain gods as such. Here the mountains were referred to as sacred places as they were regarded as “homes of gods”. Each and every mountain was said to have its own bearded god. Mountains were occasionally depicted in classical art as bearded old men rising up from behind their craggy peaks. Gaia is supposed to have created the mountains as ‘graceful haunts of the goddess Nymphai who dwell in the narrow valleys of the mountains.’

In the Egyptian system of writing mountains are depicted in the form of two peaks with a valley in between. Symbolically the mountain was an image of the universal mountain whose peaks were imagined to be holding the sky.

A number of other well known mythologies like the Judeo-Christian, Mayan, Sumerian, Chinese/Tibetan, and lesser known mythologies, like the Lithuanian, Romanian, Nordic, Bulgarian, Persian, etc. also have references to Mountains with a sense of awe and mysticism.

With some differences, nearly all the cultures have references of mountains in their mythology. Mountains are an integral part of every mythology. From the time when science had not given answers to natural phenomena’s to the times when mountains have become a part of landmark and subject of every child’s study, mountains continue to be a part and parcel of every culture and its lore. Its magnificence and its solidity and the resultant enormity makes it’s a subject of awe and mysticism which have been so well woven in mythology by the early thinkers.

Raksha Bandhan – Festival of Rakhi.

There are many myths behind Raksha Bandhan. It began as a bond to take care of or protect against evil forces or perils of any kind. One of the first myths has its origin in the Vedic times, has a very different connotation from its later myths.

As per the Vedic myth Indra on behalf of the gods was waging a war against Vritra a very powerful demon. (The Indra-Vritra conflict has a very deep significance and symbolism, which is a topic by itself, but will skip for the present occasion). To avoid a defeat, against a very powerful adversary, Indra approached Brihaspati for a solution, who suggested wearing a sacred thread, powered by spells, on Sharavan Poornima (Full moon day of the month of Shravan). On this day, Indra’s wife Sachi tied this special thread, powered by mantra’s, which led to the victory of Indra in the battle. Later, Mahabharat has a reference of this myth as a story narrated by Lord Krishna to Yudhistira, when he had a similar plight.

However, during later times, this became a bond between a brother and sister and the Indra myth was nearly forgotten. Some of the important myths are that of Yama and Yamuna. It is said that on this day, Yamuna had bestowed immortality on Yama by tying a sacred thread on Yama’s wrist. Yama, moved by this gesture, declared this day as sacred and since that day, it is said that brothers who get this sacred thread tied by their sisters, get the gift of immortality from them.

Another myth says, that once Draupadi had tied a strip of her garment to stop Krishna’s bleeding finger. So touched was Krishna by this gesture, that he announced that he was bound to her by a brother’s love and would be there for her whenever she needed him. Mahabharat relates a number of instances when Krishna came to the aid of Draupadi.

Another legend has it that on this day, Goddess Lakshmi got her consort, Lord Vishnu back with her, as a wish granted by the Mahabali, the demon king, on tying a rakhi on his wrist. Vishnu was guarding the kingdom of Mahabali, leaving his own home Vaikuntha. (Though this myth might sound slightly contradictory in terms of dates of Onam and Raksha Bandhan, it is advisable not to look for chronology in Roman calendar when it comes to Indian festivals!)

Besides mythology there are a number of historical references of Raksha Bandhan too. One of the most well known is the episode of Rani Karnawati sending a rakhi to King Humayun seeking his help and intervention during the invasion of Bahadur Shah of Gujarat. There is also a mention of Alexander’s wife having tied a rakhi to Porus, due to which Porus avoids killing Alexander many a times during the battle between the two.

Besides, the day is also celebrated as Nariyal Poornima, when people living in the coastal areas offer nariyal (coconut) to Varuna, the god of seas as an act of propitiation.

The significance of the day has not lost out on people till date. Even today, we find sisters tying colourful and now designer rakhis on their brother’s wrist, and renewing the bond of the relationship annually.

Onam.

Onam, a harvest festival of Kerala has its own mythology.

The main myth is that of King Mahabali. But before we get into the myth, let us know the king a little better. King Mahabali was the son of Veerochana and the grandson of Prahlad (Bhakt Prahlad is better known as the son of Hiranyakashyap who was killed by the Narasimha avatar of Lord Vishnu). Mahabali, though an asura was an ardent worshipper of Lord Vishnu.

His popularity amongst the masses made the gods feel insecure, and so Lord Vishnu took the Vamana (dwarf) avatar and landed at the venue where Mahabali was conducting the Ashwamedha Yagya, to proclaim himself as the most powerful king of the three worlds. As part of protocol when Mahabali asked Vishnu if he required anything, Vishnu asked for three paces of land as measured by his own foot. Mahabali accepted and soon the dwarf grew in a size, big enough to take the earth in one step and the heavens in the second step. To live up to his word, Mahabali gave his head as there was no other place for Vishnu’s third step, which sent him to patala, the nether world.

Mahabali’s love for his subjects was so strong that he requested that he be allowed to visit his subjects once every year and that day is celebrated as Onam.

According to another legend, once a boat laden with food got stuck in the bend of a river. It took a wise man to feed a poor and famished family living in the bank of the river to get the boat back on its course. Since then, many feed the poor on the day of Onam.

Food is a very important aspect of the celebrations. There is a saying in Malayalam that "Kandam Vittu Onam Unnanam" which means, "One should have the Onam lunch even if one has to sell all his property to arrange for it.” That is the significance of the food as part of the celebrations!

Many see the myth as a classic conflict between the Arayans and Dravidians. Many versions have tried to bestow negative qualities on Mahabali, but the people were just not interested in the myths, and thus they died a natural death. Today, irrespective of religious allegiance, all of Kerala celebrates Onam. With all due respect to a just ruler and the infamous insecurity of the gods, Vishnu’s vamana avatar is known more for the great King Mahabali and for the first time, an asura is the hero of a myth!

Navroze Mubarak!

Parsi mythology originated in Persia. The Persian myths bear a very strong resemblance to the Vedic myths.

The earliest deities represented the universal cosmic forces of nature, both beneficial as well as fearful. It was a nature worshipping cult and often was part of its myths. In due course it evolved into a cosmic conflict between the good and evil.

The earliest information about Persian mythology comes from Zoroastrianism's sacred book, the Zend-Avesta or Avesta. Much of the original Zend-Avesta was lost after Alexander the Great conquered Persia in 334 B.C. What survives is a set of writings gathered and arranged between A.D. 200 and 600.

The driving forces of Persian mythology were two powerful gods, sometimes presented as twin brothers. Ahura Mazda was the creator, a god of light, truth, and goodness. His enemy Ahriman, the spirit of darkness, lies, and evil, created only destructive things such as vermin, disease, and demons. The world was their battlefield. Ahura Mazda, the Wise Lord, was the supreme deity of Persian mythology. The Zoroastrians identified him with purifying fire and tended fires on towers as part of their worship.

The ancient Persian pantheon also included gods and goddesses associated with war, the sun, law and order, water and fertility, etc. There were also gods who appeared in the form of animals. However, Zoroaster reduced the role of these and other traditional deities and emphasized Ahura Mazda as supreme god, leading toward monotheism.

Persian mythology was amongst the first to include eschatological myths. Death in Persian mythology involved a journey into the afterlife. The soul of the dead person had to cross a bridge called Chinvat. Good souls found the bridge to be a wide and comfortable beam leading to heaven. For the wicked, it was a razor-sharp blade from which they fell headlong into hell.

Their myths spoke about the end of the world. The detail imagery is quite exquisite, but then that we will leave it for another day. Today on the occasion of the Parsi New Year, we talk of good things and leave the end of the world for an unknown future!!