What are the worship-worthy forms?
“Acharya can you please elaborate on what art works and sculptures can be worshipped?”
For a detailed understanding of this question, you must study the vāstu śāstra. But I will tell you a few important concepts based on which you can make a choice.
Firstly, the painting or the sculpture that can be worshipped must conform to the proportions and ratios prescribed in the vāstu śāstra. These texts prescribe what is called a tāla- a visual rhythm. This is derived from the length of the face being one unit. Human figures are eight units in height (aṣṭa tāla). Divine- daivika images are nine units called nava tāla. This includes great Ṛṣi-s depicted in temples who can be worshipped. The primal godheads like Viṣṇu and Śiva follow a rhythm of ten uttama daśatāla.
The principles used in the placement of the torso and limbs are carefully designed to evoke the devotee in the right way. Most images of Viṣṇu will be symmetrical. This induces śāntam a deep silence and quietude in the devotee. The symbols depicted in the hands have specific meanings. Each Goddess has specific śakti (power/energy). Their hand gestures and stances, as well as the colours of the garments they wear, reflect this. Śiva is depicted in more vibrant forms, but even the tāṇḍava- the dancing form will evoke sattva- equanimity. The proportions follow a sacred geometry.
The forms of Ganesha that one sees in temples will have a specific rhythm- the pancha tāla (the rhythm of 5). But popular pictures of Ganesha don’t follow the prescribed sacred geometry. There is a lot of freedom given to the artist, just like in music. If you stay true to the specific rāga and the tāla there is no limit to the musician’s creativity.
What is not suitable for worship?
When human forms and proportions are used, the forms are not suitable for worship. These days, you find a proliferation of calendars with the paintings of Raja Ravi Varma. These are beautiful, and I appreciate them, but they do not follow the prescribed geometry. They are depictions on a human scale. They will evoke rasa- pleasurable feelings but not evoke the silent meditative core of a person. These depictions can be used to tell a story and remind a person of the Ramayana, Mahabharata or any of the Purāṇa.
I am hearing new recordings coming out these days where the Shrimad Bhagavad Gita is put to music. This is not correct. Music will evoke rasānubhava — an emotional response. The teachings of the Shrimad Bhagavad Gita are philosophical and contain injunctions for practice. This requires a listening anchored in śāntam. A few days back, a person came to me asking what the right rāga and tāla in which Patanjali’s Yoga Sutras can be sung. I told him it goes against the grain of the what the Sutras are meant for, they are anuśāsana sūtra. They communicate discipline and are not meant for emotional enjoyment.