Item Details

Dark Shades of Power: The Crow in Hindu and Tantric Religious Traditions

Issue: Vol 7 No. 1-3 (2013) Vol. 7, No. 1/No. 2 (Double) 2013

Journal: Religions of South Asia

Subject Areas: Religious Studies Buddhist Studies Islamic Studies

DOI: 10.1558/rosa.v7i1-3.212

Abstract:

The crow is subject to intricate symbolism in religious traditions worldwide. In mythology, crows are very often understood to be wise and cunning on the one hand and dangerous and inauspicious on the other. This highly ambivalent character dominates the crows’ representation in South Asia. But while crows as birds only play a secondary role in classic Hindu mythology, they are of particular interest in Tantric narratives and Tantric rituals. In the general Hindu context, the crow is often stereotyped as inauspicious and its role limited to that of vāhana (vehicle of a deity). Conversely, in Tantric ritual manuals, the crow’s sphere of influence is based on a broader concept. Such scriptures imply ominous and ‘dark’ aspects of agency in crows, but they do so in a strikingly different way than Hindu classic mythology. Tantra emphasise an ambivalent potential in crows as beneficial to certain rituals and occasionally incorporate a ‘crow potency’ in ritual instructions. This article discusses the role of the crow in certain Tantric rituals and mythologies and analyses its relation with inauspicious, ominous, deities.

Author: Xenia Zeiler

View Original Web Page

References :

Anonymous (a). 2010. ‘1st Day of Tihar Gives Hindus Plenty to “Crow” about.’ The Himalayan, 11 April 2010. http://tinyurl.com/9xy7yta (accessed 8 May 2012).
Anonymous (b). 2011. ‘Considerations of Omens through Birds: The Crow.’ http://www.urday.in/birds.htm (accessed 5 January 2012).
Anonymous (c). 2005. ‘Why is Crow Inauspicious? Does That Apply Only to Hindus or Everybody if It is True?’ http://tinyurl.com/9djzcrn (accessed 5 January 2012).
Anonymous (d). 2011. ‘Why the Crows are Referred as our Ancestors? What about Other Birds?’ http://in.answers.yahoo.com/question/index?qid=20110407055841AA8uJtZ (accessed 5 January 2012).
Anonymous (e). 2001. ‘Sacred Animals in India,’ http://www.indianetzone.com/26/sacred_animals_plants_indian_customs.htm (accessed 5 January 2012).
Armstrong, E. A. 1958. The Folklore of Birds: An Enquiry into the Origins and Distribution of Some Magico-Religious Traditions. London: Collins.
Bhattacharyya, B. (ed.). 1941. Śaktisaṁgama Tantra. Vol. II. Tārākhaṇḍa. Baroda: Oriental Institute of Baroda.
Brown, C. M. 2001. ‘The Tantric and Vedāntic Identity of the Great Goddess in the Devī Gītā of the Devī-Bhāgavata-Purāṇa.’ In T. Pintchman (ed.), Seeking Mahādevī: Constructing Identities of the Hindu Great Goddess: 19–76. Albany, NY: Albany University Press.
Bühnemann, G. 2000. The Pantheon of the Mantramahodadhi. Vol. 1. The Iconography of Hindu Tantric Deities. Groningen: Egbert Forsten.
— 2001. ‘The Six Rites of Magic.’ In D. G. White (ed.), Tantra in Practice: 447–62. Delhi: Motilal Banarsidass.
Dhal, U. N. 1995. Goddess Laksmi. Origin and Development. Delhi: Eastern Look Linkers.
Goudriaan, T. 1978. Māyā Divine and Human: A Study of Magic and its Religious Foundations in Sanskrit Texts, with Particular Attention to a Fragment on Viṣṇu’s Māyā preserved in Bali. Delhi: Motilal Banarsidass.
Goudriaan, T., and S. Gupta. 1981. Hindu Tantric and Śākta Literature. Wiesbaden: Otto Harrassowitz.
Gray, D. B. 2006. ‘Skull Imagery and Skull Magic in the Yoginī Tantras.’ Pacific World: Journal of the Institute of Buddhist Studies 8: 21–39.
Gupta, S., D. J. Hoens and T. Goudriaan. 1979. Hindu Tantrism. Leiden: E. J. Brill.
Kamat, K. 1994. ‘Animals of Indian Mythology.’ Originally published as: ‘Attitude of our Ancestors towards Animals.’ The Quarterly Journal of the Mythic Society 85(2). http://www.kamat.com/kalranga/prani/animals.htm (accessed 5 January 2012).
— 2012. ‘How I Sent My Father to Heaven.’ http://www.kamat.com/indica/culture/death/heaven.htm (accessed 5 January 2012).
Kapoor, P. 2009. ‘In Hindu Mythology, the Crow is Regarded as an Inauspicious Bird. What is the Reason for This?’ http://qna.rediff.com/questions-and-answers/in-hindu-mythology-the-crow-is-regarded-as-an-ina/15240351/answers/15242296 (accessed 5 January 2012).
Knipe, D. M. 2005. ‘Die Konstruktion eines provisorischen Körpers für den preta in hinduistischen Bestattungen.’ In J. Assmann, F. Maciejewski and A. Michaels (eds), Trauerrituale im Kulturvergleich: 62–81. Göttingen: Wallstein.
Leslie, J. 1992. ‘Śrī and Jyeṣṭhā: Ambivalent Role Models for Women.’ In J. Leslie (ed.), Roles and Rituals for Hindu Women: 107–27. Delhi: Motilal Banarsidass.
Lutgendorf, P. 2001. ‘Five Heads and No Tale: Hanumān and the Popularization of Tantra.’ International Journal of Hindu Studies 5(3): 269–96. http://dx.doi.org/10.1007/s11407-001-0003-3
Majupuria, T. C. 2000. Sacred Animals of Nepal and India. Bangkok: Craftsmen Press.
Mitra, R. (ed.). 1876. Agnipurāṇa. Calcutta: Asiatic Society of Bengal.
Moksha G. 2009. ‘Answer to “Is the crow a good Shakun?”’ http://sawaal.ibibo.com/puja-and-rituals/crow-good-shakun-666831.html (accessed 5 January 2012).
Mortensen, E. 2006. ‘Raven Augury from Tibet to Alaska.’ In P. Waldau and K. Patton (eds), A Communion of Subjects: Animals in Religion, Science and Ethics: 423–36. New York: Columbia University Press.
Nihom, M. 1987. ‘On Buffalos, Pigs, Camels, and Crows.’ Wiener Zeitschrift für die Kunde Südasiens 31: 75–109.
Paṇḍits of the Ānandāśrama (ed.). 1907. Matsyapurāṇa. Poona: Ānandāśrama.
Phetkārinītantram. 1992. In G. Kavirāja (ed.), Nirvānatantram, Toḍalatantram, Kāmadhenutantram, Phetkārinītantram, Jñānasankālinītantram, Savrttiko Devīkalottarāgamasca, Yogatantra Granthamālā 4. Vārāṇasī: Sampūrṇānanda Saṁskr̥ta Viśvavidyālaya.
Schmidt, G. 2002. Rabe und Krähe in der Antike. Studien zur archäologischen und literarischen Überlieferung. Wiesbaden: Reichert Verlag.
Shah, U. P. (ed.). 1975. The Vālmīki-Rāmāyaṇa: The Uttarakāṇḍa. Baroda: Oriental Institute.
Shrimali, R. K. n.d. Hanumān Upāsanā. New Delhi: Diamond Books.
Sivaramamurti, C. 1974. Birds and Animals in Indian Sculptures. New Delhi: National Museum.
Śrīkr̥ṣṇadāsa, K. (ed.). 1906. Garuḍapurāṇa. Bambaī: Śrīveṅkaṭeśvara Press.
Śrīkr̥ṣṇadāsa, K. (ed.). 1962. Mantramahodadhi by Mahīdhara. Bambaī: Śrīvenkaṭeśvara Press.
Śrīkr̥ṣṇadāsa, K. (ed.). 2001. Mantramahārṇavaḥ. Bambaī: Śrīvenkaṭeśvara Press.
Svoboda, R. E. 1997. The Greatness of Saturn: A Therapeutic Myth. Twin Lakes, WI: Lotus Press.
Tantrasārasaṁgraha by Nārāyaṇa. Aiyangar, M. D. (ed.). 1950. Madras: Madras Govermental Oriental Series, 15.
Tulasi. 2010. ‘Does Hearing Crow Caw Means Death?’ http://en.allexperts.com/q/Hindus-946/2010/8/Crow-1.htm (accessed 5 January 2012).
Tulsīdāsa. 1994. Śrī Rāmacharitmanasa (The Holy Lake of the Acts of Rāma). Delhi: Motilal Banarsidass.
White, D. G. 1992. ‘You are What You Eat: The Anomalous Status of Dog-Cookers in Hindu Mythology.’ In R. S. Khare (ed.), The Eternal Food: Gastronomic Ideas and Experiences of Hindus and Buddhists: 53–94. Albany, NY: State University of New York Press.
Witzel, M. 1992. ‘Meaningful Ritual: Structure, Development, and Interpretation of the Tantric Agnihotra Ritual of Nepal.’ In A. W. van den Hoek, D. H. A. Kolff and M. S. Oort (eds), Ritual, State, and History in South Asia: Essays in Honour of J. C. Heesterman: 774–827. Leiden: E. J. Brill.
Zeiler, X. 2011. Die Göttin Dhūmāvatī. Vom tantrischen Ursprung zur Gottheit eines Stadtviertels in Benares. Saarbrücken: Verlag Deutscher Hochschulschriften.
— 2012. ‘Transformations in the Textual Tradition of Dhūmāvatī: Changes of the Tantric Mahāvidyā Goddess in Concept, Ritual, Function and Iconography.’ In I. Keul (ed.), Transformations and Transfer of Tantra in Asia and Beyond: 165–94. Berlin/New York: De Gruyter. http://dx.doi.org/10.1515/9783110258110.165