240. diaspora
many Hindus in this country accept the “symbolic” meaning as their heritage, and
this generic neo-Advaita package seems to be entirely acceptable to them. This is
particularly significant when the meaning given to any particular concept or ritual
is strikingly at variance with the orthodox Tirumala-Tirupati (Srivaisnava) view-
point. For instance, in Srivaisnava theology, Garuda, a bird, and Sesa, a divine ser-
pent, are the two eternal servants of the lord, ready to serve him every second. Sesa,
the serpent, is the paradigmatic devotee and servant of Vishnu. In the mythology
of the Tiru Venkatam temple, the hills on which the lord stands are said to be an em-
bodiment of Sesa; the hills are called “Sesachala” or “Sesadri.” There is a tradition
that out of respect for Sesa, some acaryas would not walk on the hills (that would
be disrespectful) but would ascend them by crawling on their knees.
Given the importance of Sesa, the following passage from a pamphlet issued by
the temple in 1986, which portrays Garuda, Gaja (an elephant), and Sesa as the an-
imal instincts of a human being, is rather odd. The passage appears in the context
of a description of various vahanas(palanquin-vehicles) for the lord (the Penn Hills
temple acquired three vahanasin 1986). After describing the vehicles, the author of
the article goes on to explain:
The disciplining of one ’s undesirable qualities is symbolized in a subtle manner by
the taming and conquering of an animal (instinct) and the servitude of the animal
to the Master. Thus GARUDA (symbol of soaring AMBITION and DESIRES),
GAJA (symbol of EGO that is usually found in the wealthy and powerful when
the mind is not disciplined and virtues are lacking) and SESHA (symbol of
ANGER and WRATH) each is enslaved and taken in a triumphant procession of
the conquering Hero, symbol of VIRTUES, the Lord by assembled devotees.
Total cost of each Vahana is $24,000.^19This symbolic mode of interpretation certainly seems to owe more to some West-
ern modes of analyses than to traditional Hindu exegesis. Ganesha, Siva linga,Tiru
aradhana,Maha Sivaratri, the Temple, and the details of an arcana(worship ritual)
are all interpreted as symbols.^20
Many Hindus in India have been exposed to neo-Vedantic interpretations of their
religion and have some acquaintance with the publications of the Ramakrishna and
Chinmaya missions. The preponderance of symbolic interpretations in the Penn
Hills temple ’s publications can be understood against this background. It should be
noted that the authors of the articles seem not to be Srivaisnavas. Some issues of the
bulletin (vol. 15 [November 1990] and vol. 16 [February 1991]) have added this dis-