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Aniconic Worship in the Kathmandu Valley: a Brief Typology

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Aniconic Worship in the Kathmandu Valley: a Brief Typology ANICONIC WORSHIP IN THE KATHMANDU VALLEY: A BRIEF TYPOLOGY Charis Boke Introduction Though wide-ranging and in-depth studies have been conducted about many religious rit ual pmcticcs and siles inlhe Kath mandu Va lley. there is a relative paucity of information about those ubiquitous and fascinati ng shrines which house aniconic re presentations of divinities. For the purposes of this study. the term 'aniconic'-lilcrally, 'without icon' OT 'without imagc'- refcrs to ;my object or area that is venerated in the manner of a deity. but does nOI represent the deity by means of anlhropomoll>hized physical resemblance. In other words. any slOnc which has no [.Ice or body carved into il but is itsetf revered as a holy object. any niche in a wall which is worshipcd. :my natural boulder or rocky e(tifice which is regarded as a sacred emanation. self­ originated or not. of;1d ivinity or mul tiple divinities: all of these fall under the category ·;lI1icol1ic.· This swdy's relevance lies not only in the fac t th:lt there has been little field-research based wo r~ done in the area. either in English or in Nepali. but al so in the fact that the number of aniconic shrines and worshi p sites in the Kathrn:lI1du Valley almost ri v;lls that of iconic, anthropomorphized ones­ that is. statues of Siva. the Buddha. Vi snu . S;\mswoti. Tara and many other deities. Judging by the numbers alone. one might draw the conclusion thllt iconi!.: sites and ani conic si tes are similarly or equally important. Even if this is not tme, it still is imperative that aniconic worship pTllclices be beHer investigated and explicated. if onl y to provide a more complctc picture of worship practices :IJlU religious life in the Kathmandu Valley. An ethnography of aniconic wors hip serves not only to provide illsight into localized ritual and practice. but also has the poten!i:11 for furthering enquiry into anthropological studies of world-view, inference system building and scmiosis. To the cnd of these varied enquiries. I will be producing a series of works exploring aniconic worship, of which this is the fi rst. Herein I will discuss typology of anicons. as far as is possible: how location. kind, and size affect or do not affect the understandings, both local and textual. of the shrines. Types of Anicons Self-emanated versus constructed: There are many types of aniconie representation, j ust as there are many iconic representations of the div ine. Because one of the pri mary defini ng characteri stics of anicons is that they have no physical cues (such as body position. number of arms. or location of Contributions to Nepalese Studies. Vol. 34. No. 2 (July 2007), 235-250 Copyright © 2007 CNASfTU 236 CNAS Journal. Vo!. 34 , No. 2 (July 2007) ri tual objects on the statue) to help the viewer and wors hiper identify what the anicon is, at first glance it is challengi ng to find physical differences between one aniconic worship site and another. However, I have fonned a seri es of general guidelines from repeated observation of the worship sites. which may assist in delineating categories into which different anicons may fall . The major dividing line that runs through the entire body of aniconic sites as they have been explored thus far is the divide between SI'll),WllbJu/ and 'artificial ,2 anicons. The sl'(lY(lmblm anicons are often large, natural rocky protrusions from an existing earthen element, such as a hill or field, though they sometimes also take the fonn of many distinct protrusions or even a hill itself. This is the case, for instance, with the Swayambhunath temple in Kathmandu: the hill itself is considered a self-arisen abode of the divine by both Hindus and Buddhists. SI'll)'llmblm arc said to be sites which 'god chose' as a place to reside, as opposed to sites at which a god or gods have been requested by worshippers to reside}. SI'(I),(lmbllll sites arc holy by defi nition, since they are chosen by god, and therefore do not require the overt consecration of a priest, whereas sites chosen by worshipers that house man-made anicons and icons do require such a consecf'dtion. [Plates I. 41 Monolithic anicons The fonn of anicons probably most familiar to practitioners and observers of Hindu and Buddhist at worship sites is the monolithic stone anicon, I say it may be the most fam iliar beeause the si \'{//in8t1 . a monolith worshiped as a form of Siva. is an example of Ihis kind of anicon. as is one of the most pervasive and arguably important Buddhist temple form s, the ,~fUIX/ However. there :Ire many sites ;It which the monolithic anicon is neither it sfllpa nor a Sil'(l/illg(l . In this C:ll«!, monolith does not necessarily refer to an upright, pillar-like stone, although the definition does not exclude those. ' Monolith ' means literally 'one stone: and in these cases that is what the temples and shrines arc shrines in which there is one main stone being worshiped as an emanation of the divine. I have explored sites at which I've been told that the monolith is ' Buddha: 'Devi: ' Bhagwan: 'Visllu .' and 'aPt/m: (Newar: mother or grandmother), among olher things'. Some of these monoliths are sm ),ombl!lI, and some are man-made; there are times when interlocutors will state that the 6 site is a SI'llJlIlllbhu one even when the ani con is made out of cast concrete . In general. monolithic anicons range in size from 2 centime ters to 2 meters freest:lnding, though some S\'(lYlIlllbllll monoliths are sometimes 100rger. 'Art ifici al' monol iths are often oblong in shape, though not al ways. Both 'artificial' and SI'(I,\'OIll/)11II anicons are usuall y found in one of several att itudes-standing on end. lying on the ground lengthwise, or if they :Ire round in shape, resting on the ground. usuaJly embedded Ihree or more Aniconic Worship in The Kathmandu Valley 237 centimeters deep in the shrine floor. Svayambhu anicons can also be fo und, of course, simply existing as part of much larger boulders and natural rock formations, julting out from or resting in rock walls, fields, forests and town streets. {Plates 2, 3, 5, 7] A good example of a sl'o),llmbhu monolith is the Dakshinkali Mai shri ne in Pharping, located up a long staircase at the back of the Dakshinkali temple. Dakshi nkali Mai is 'the mother of Dakshinkali: also the grandmother or the older sister, depending on wi th whom one speaks. Withi n the te mple complex at the top of the hill , a small , open-air temple building stands. constructed around the trunk of a coniferous tree, at the base of which there is a fl at stone, about one meter wide by one and a half meters long. The stone has low, round protuberances which are said to be the goddess's eyes, nose and mouth, and worshi ppers have adorned those elements of the 'goddess's face' with elaborate beaten sil ver eyes, nose, and mouth, each between 5 and 10 centimeters long. to enhance the vision of her 'face.' At the bottom of the stone, closest to the temple fl oor proper and perhaps 20 centimeters away from the silver mouth. there are also two silver footprints, each measuri ng 6 centimeters long, complete with toes and arches detailed. I was informed by one interlocutor that those were the marks where the goddess had stepped. Multi-lithic' anicoos A form slightly less well known to the casual observer, the multi-lithic site is less prevalent than the monolithic site. Mult i- lithic sites house two or more anicons. of any size, within the same worship-group. Whereas a monoli thic site may have two, three or more separate anicons, each worshiped individuall y, a multi-l ithic site has at least onc coherent group of anicons which are worshiped as a unit. 'Multi-lithic' refers to anieonic worship sites that house more than one stone: they are li terally 'many-stoned' sites. I have observed that the stones involved at these sites vary in size from approximately 6 centimeters 10 half-a-me ter in length by 4 centimeters to half-a-meter in width. For the most part, multi-lithic sites involve stones that arc mildl y spherical or conical. and rounded in shape. The fact that these shapes are often seen standing on cnd, rather than lying flat on the ground. lends an aspect of verticality to them. Many of these multi-liths represent sets of gods which are otherwise recognizable in iconic form at other worship sites. such as the (lSWlIIlIIrkll. lI(ludurga, paclwkumari and dllsalllll}IlIl'idhya. Each of t he s~ groups of goddesses are represenled by a specific number of stone": 8, 9, 5 and 10. respecti vely. There are other multi-lithic shrines that have no necessary direct correlation to any recognizable god or goddess-near Patan Durbar Square I spoke with a man who descri bed the nearby multi-lith fi rst as an emanation of Kumbeshwor. a god residing at a nearby temple. Short ly thereafter. the same man read the shrine's inscription. which gave the 'proper' name for the 238 CNAS Journal, Vol. 34, No. 2 (J uly 2007) shrine, and changed his statement to mc, saying that the shrine was ' really Sri Maatangi,' a goddess not often seen in iconic foon. This incident is telling because it points out the nexible nature of anicons in the public eye.
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