Aaron McCarthy
Rev. Lark Diaz
THRS 112
29 November 2014
Shiva: Lord of the Dance
Hinduism is a mixture of many different sects. Although it has existed for many years as simply an Eastern religion, it has since evolved into a global religion. An interesting feature of Hinduism is that it has neither a single founder nor a single sacred book. At its core, Hinduism has the same central teachings about seeking to liberate oneself from the endless cycle of death and rebirth known as samsara. Despite this fundamental belief, there are many different ways to achieve enlightenment. One way to achieve enlightenment is by following Shiva. Shiva makes up the Hindu Trimurti or “three forms”. According to the teachings of Hinduism, Shiva is considered
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With a smile, Shiva quickly kills the tiger, strips it of its skins and ties the skin around his waist. Outraged, the sages send a snake against Shiva to which he promptly kills and wraps around his neck three times. Snakes are often considered to be among the most dangerous creatures in the world. The ability of Shiva to kill the snake represents the great deal of power that he holds. The fact that Shiva wrapped the snake around his neck three times is symbolic of the stages of time: past, present and future. An equally important meaning associated with the snake is that it represents Shiva’s dual power of destruction and creation. With the ability to shed its own skin and recreate new skin, the snake is a symbol of destruction and rebirth …show more content…
Shiva is often depicted with this figure. Hindu mythology follows that long ago an Indian king, Sagar, tried to make a horse sacrifice in order to prove that he was superior to the gods. Indra, the “king of Heaven” became furious and hid the sacrificial horse next to Sage Kapil who was mediating. The king sent out his sixty thousand sons to find the horse. Once they saw that it was next to Sage Kapil, they began beating him, believing that he was the one who took it. The sage became infuriated and began killing all of the sons. Anshuman, the grandson of the king, begged the sage for forgivingness. In order to save his own life, Anshuman was told that he must bring Ganga, the river goddess, down from heaven. This would be the only way “purify the souls of him and his ancestors” and guide them to nirvana
Because the artist constantly created a relationship between text and image, each incorporation has a slightly different relationship. The first is that the sheathe without the text inscribed would just be seen as a sharp, brutal, farming object, but with the text it creates a new meaning. In this case, the text can be deemed as prioritized because the there is a reliability the sheathe has with the words. The second is the incorporation of words in within the corrupted snake garden. In this case it tells viewers that not only are there people and institutions in the government whose actions can be deemed slithery and comparable to a snake, but also combined with the inscribed words such as falsehood, malice, venom, and hatred. If it wasn’t already explicit enough, the artist is trying to convey not only is the government is infiltrated with snakes, but they also represent extremely negative behaviors. In case, I think the text is reliant on the image because without the words viewers could get still get the point it’s trying to
This adds to the reader’s sympathy because he didn’t provoke the man’s attack and did nothing to deserve what happened to him. He was punished despite being completely innocent. Though the snake does not pose a direct threat, he is an extremely powerful creature and a great asset to the beauty of nature. He “felt no necessity of getting out of anybody’s path,” showing his confidence in himself. Though he is confident, he is not arrogant. He does not cower at the sight of the man, nor does he try to threaten him. He simply stands his ground confidently, waiting for the man to dictate his next move. This trait of the snake causes the reader to respect him and appreciate his position of power, reinforcing their sympathetic feelings. The snake’s death was slow and painful, and the author described all of the gruesome details in order to further affect the reader. The man himself admits that “it was a nasty sight”. First, he hacked about in the paper bag bush until he “dragged
When I was little, I used to stay up late at night, watching old movies with my father. He worked at night, so on his nights off, he often could not sleep. Our dad-daughter bond was, no doubt, forged by our love of old black and white and even cheesy films. It was on one of those late nights that I first saw a huge snake coiled next to a tree, draped in a glittery sheep’s fur. I am sure that my eyes were big in awe the whole time, for to this day, when I watch or even read mythological stories, I feel the same childhood awe.
The comparison of the rattlesnake to a bigger, more frightening, and yet less deadly creature makes the former seem dangerous. While a blacksnake would “flee at the sight of a man”, the rattler proved its fearlessness with the way he “held his ground”. The rattler is cocky, and for good reason, because his poison could kill the man much easier than the theoretical blacksnake could. The man is in a life-threatening situation and the reader is likely to sympathize with his fear and worry. The author uses violent diction when describing the snake to make us see him as a vicious creature, in need of killing to keep others safe. Even dead, the rattler “may still bite”. He needs to be kept as far as possible from people - especially vulnerable people, such as young children - in order to protect them. The author includes this hostile wording to bring awareness to the fact that the snake is remorseless, even in death, and that taking its life is noble and just. Finally, the snake’s “little song of death” is personified negatively by the man to show that the snake is the villain in the story. Life is, according to the rattlesnake, “dear and would be dearly sold”. It comes to light in this phrase that the snake is looking for revenge from the man’s actions. The rattler is not as innocent as he may have initially seemed. As he attempts at the man’s life to bring
The effect the reader perceives in the passage of Rattler is attained from the usage of the author¡¯s imagery. The author describes the pre-action of the battle between the man and the snake as a ¡°furious signal, quite sportingly warning [the man] that [he] had made an unprovoked attack, attempted to take [the snake¡¯s] life... ¡± The warning signal is portrayed in order to reveal the significance of both the man¡¯s and the snake¡¯s value of life. The author sets an image of how one of their lives must end in order to keep the world in peace. In addition, the author describes how ¡°there was blood in [snake¡¯s] mouth and poison dripping from his fangs; it was all a nasty sight, pitiful now that it was done.¡± This bloody image of snake¡¯s impending death shows the significance of the man¡¯s acceptance toward the snake. In a sense, the reader can interpret the man¡¯s sympathy toward the snake because of the possibility that he should have let him go instead of killing him.
The snake was not aware of the man’s intentions was cautious but not yet preparing for an attack. The rattlesnake “lay ridged” through its mistrust of the man did not feel threatened so his “body was undulant” not preparing for an attack. Because of its natural instincts the snake was wary of the man’s presence but did not feel provoked enough to set up a defense. The usual instincts would have been to give a strong attack but choose not to do so. Still attentive to the man’s possible actions, the snake presents him with a warning for both their sake. Therefore as the man raised his weapon the snake set up its rattling and “shook his fair but furious signal” warning the man he “made an unprovoked attack”. The snake had not planned on attacking the man so instead of reacting swiftly the snake had given the man a warning. By doing so the snake shows its value of life because he left the man chance in avoiding an outcome with death for either side. Consequently having misjudged the man’s intent it is left with little time to protect itself from an unexpected attack. With the man suddenly attacking the snake with a hoe it “struck passionately” until it “was soon dead”. As a result of not being able to assemble an attack the snake is left with it’s only chance of winning by striking hard but with ineffective moves. Thus readers feel sympathy for the snake because it had not called for an attack that would have taken either
Throughout several myths, monsters are described as many diverse creatures. At first glance, they all seem very distinctive. However, each monster is like a combination of several qualities and characteristics that are matched in different ways to form the monsters that appear in myths such as Hercules, Bellerophon, and Perseus. All monsters have very distinct looks that make them inferior to humans. Generally, they are a mixture of two or more different animals such as snakes, lions, or humans and they may have multiple heads. For example, Cerberus was a horrific three-headed dog that had the tail of a dragon and his back was covered with snakes. Several monsters have some part of them from a snake. Snakes symbolize an evil quality and that is why many monsters are forms of them. Cerberus had his whole back covered in snakes and a dragon tail. Both of these are snake-like parts that contribute to Cerberus looking terrifying. His tail is from a dragon which is very similar to a snake and his back is filled with snakes like fur. The Hydra of Lerna is also an im...
snakes as a decoration to show that he holds no fear. And also he is
Hindus believe that when a soul expires, it acquires rebirth in a new body. This cycle is called samsara. To be set free from the endless cycle of birth, death and rebirth one must discover their true nature in order to be with the Brahman in Nirvana. In figure G a picture of a Cambodian statue of the A.D. 900 of Brahma meditating is presented. Nirvana is a state where pain, worry and the outer world do not exist. When a person in Hindu religion has bad Karma, they must take rebirth multiple times. The sacred source of all existence is divided among three gods. Brahma is the creator, Vishnu is the preserver, and Shiva is the destroyer. All three contribute to a person’s life and death and afterlife. In figure H a picture of a Vishnu sculpture is shown, and in figure I a picture of a sculpture of Shiva is
Hinduism is made of many different religions and does not have one origin or single founder. The religion of Hinduism is very old, “300-100 B.C.E.--- The first trace of temple worship. Hindu people worship at the shrine, where Hindus make offerings to a murti. A murti is a statue of a god or goddess” (McMillan). In addition, other religions are based off Hinduism, “5000-10000 B.C.---Hinduism can be traced back to 5000-10000 B.C. Hinduism is a very old religion, many religions are based off of Hinduism, like Sikhism, Buddhism and Jainism” (McMillan).
One of the many allusions listed is the snake, also known as the noose around Farquhar’s neck, refers to the biblical allusion of Adam and Eve. In this entrancing short story, the bridge is also used to bring the allusion of life and death in Farquhar’s dire situation. There are men guarding the bridge, sentinels, which appear to be stone statues that dare not to move a muscle; this is also an allusion that could refer to Argus, the 100 eyed beast that has seen everything, because the sentinels could see Farquhar’s sins. In regard to these allusions, many more were used in this short story as
Hinduism is unlike many other religions in that it does not have a single founder or text, but is more like an umbrella in ways of life. In death and life for the Hindu, “The ultimate goal of the soul is liberation from the wheel of rebirth, through reabsorption into our identity with the Oversoul (Brahma)-- the essence of the universe, immaterial, uncreated, limitless, and timeless” (Leming & Dickinson, 2011, p. 134).
... Nature, including human beings, is `red in tooth and claw'; we are all `killers' in one way or another. Also, the fear which inhabits both human and snake (allowing us, generally, to avoid each other), and which acts as the catalyst for this poem, also precipitates retaliation. Instinct, it seems, won't be gainsaid by morality; as in war, our confrontation with Nature has its origins in some irrational `logic' of the soul. The intangibility of fear, as expressed in the imagery of the poem, is seen by the poet to spring from the same source as the snake, namely the earth - or, rather, what the earth symbolizes, our primitive past embedded in our subconsciouness. By revealing the kinship of feelings that permeates all Nature, Judith Wright universalises the experience of this poem.
Like many Indian arts, Indian dance also has its root in religion. Without the religious and cultural background of India, the growth and beauty of Indian dance is not possible. In ‘Natya Shastra’, there is a small story about the origin of Indian dance. According to Hindu mythology, dance first existed in heaven. There was always a constant conflict between the Asuras and the Devas for wealth and power. The Devas were tired of the Asuras’ greediness and jealousy.
Hindu mythology has been around for ages; it is the world’s oldest surviving religion. Hinduism was formed through diverse traditions in the year 2,000 B.C.E. There is no single person that gets the credit of developing Hindu Mythology because one person did not create it. Hinduism was originated in India, where it is the most practiced now. Hinduism has over a billion followers and about two-thirds of those people are in India. There are many temples open to worship gods and goddesses. “The needs of the gods would be met by the worshipers who have to prepare themselves through purification rites to draw near to their god” (Organ,193) Hinduism is not only the oldest religion but one of the biggest, with Islam then Christianity being above it.