Kanga

A kanga is a stylized wooden comb carried by Sikh initiates, as a reminder to practice cleanliness. The kanga is one of the five khalsas of initiated Sikhism. The practice may be related to the vow of Hindu Brahmins to grow their hair, with the chief difference being that the Brahmins do not interfere with the growth of the hair, while the Sikh tradition emphasizes clean, combed hair.

Kara (Kada)

A kara is a symbolic circular steel bracelet worn by Sikh initiates, as a symbol of the initiate’s commitment to truthfulness, strength, and unity. It is also considered as a visible deterrent to wrongdoing, by attaching a symbol of God to the hand. The Kara is one the five khalsas (articles of faith) of Sikhism. The kara is emblematic of a slave’s bracelet, to remind the faithful that their duty is to god. The Kara Pronunciation: kah-rah • (noun)

Khanda (Sikh Symbol)

The Khanda is the most recognizable emblem of the Sikh faith, symbolizing the four pillars of Sikh belief. It consists of four symbolic weapons: In the center, the double edged sword, or khanda, from which the symbol derives its name. The Khanda represents knowledge of divinity and the creative power of God. Surrounding the khanda is a circular quoit, called a Chakkar (or chakka), meaning wheel, from the same root as chakra- a medieval weapon which symbolizes the unity of God. On either side, crossed daggers, or kirpans, called Piri and Miri (after the personal weapons of Guru Hargobind), symbolizing spiritual and temporal (earthly) power in balance. Another important device incorporating this symbol is the Nishan Sahib, or Saffron banner, which adorns Sikh Gurudwaras (temples).

Kirpan (Sikh Dagger)

The Kirpan is the ceremonial dagger or sword carried by Khalsa Sikhs, as a reminder to fight for justice and against oppression. One of the five khalsas, or dress rituals. Kirpans range in size from large ceremonial swords, to tiny knives worn around the neck. It is required that all Khalsa Sikhs wear the kirpan. The kirpan is a religious symbol, it is never used as a weapon. Nevertheless, the requirement that baptized Sikhs wear the kirpan has caused problems for believers in many areas, especially where the custom clashes with local ordinances against carrying weapons. To learn more about the Khalsas, see Sikhism

Nishan Sahib (Kesri Janda, “Saffron flag”)

The Nishan Sahib is the triangular, saffron colored flag flown outside of Sikh Gurdwaras (temples). No Gurudwara may be without this emblem of faith. Nishon Sahib means, literally “respected emblem.” The banner, in use for more than four hundred years, is present at all Sikh ceremonies and processions, and special rituals are enacted when it is raised and lowered. To learn more about the Sikh faith, see: Sikhism

Ek Onkar (ik Onkar)

Ek Onkar means “God is One.” The symbol is an emblem of the Sikh religion and is found on Gurdwaras (Sikh temples). The symbol is derived from the Sanskrit OM, as written in the Gurumukhi script. Ek Onkar means “God is one,” and relates to the Sikh belief in the unity of God. 

Ek Onkar is the beginning of the Sikh Mool mantra, and the first phrase in the Sikh Holy book, the Guru Granth Sahib:

There is but one God. Truth by name, the creator, all-pervading spirit, without fear, without enmity. Whose existence is unaffected by time, who does not take birth, self-existent, who is to be realized through his grace.

Adar (Sacred Fire)

The Adar is the sacred fire of the Zoroastrians (Parsis). The fire symbolizes purity, the essence of life, and the presence of God. In the Zoroastrian creation story, fire is the last creation, but brings life to all that came before it. It is a similar concept to the Ruach ha Elohim, (Holy Spirit) in the Hebrew scriptures. The sacred flame is presided over by Asha Vahista (“Holiest Truth,”) one of the Amesha Spentas or “bounteous immortals,” divine beings similar to Archangels.  It is fed with offerings of sandalwood from worshipers. A sacred fire is kept burning continuously in Zoroastrian temples, and Zoroastrians must pray only in the presence of a fire. The Adar is the origin of the idea of an “eternal flame.”  The sacred flame in the temple at Yazd (Iran) has reportedly burned continuously for fifteen hundred years. Some biblical scholars have speculated that the story of Moses and the burning bush may have its origins in Zoroastrian mythology.
 

Zoroaster with sacred flame

Jain Om (Bijaskhara, Navokar/Navkar)

This Jain Symbol is a modified version of the Hindu Om. The five parts that make up the symbol symbolize the five lines of the Namokar Mantra, a daily prayer whose recital by believers is a central part of the Jain religion. The Namokar (or, namkar) mantra honors the five Jain Panch Parmeshtis, or great entities. The five parmeshtis are:

• Arihantas, (Tirthankars or Jinas), the pure souls, the saints.
• Siddhas, liberated souls who are beyond birth and death
• Acharyas, leaders of Jain congregations
• Upadhyays, initiated monks and nuns
• Sadhus and Sadhvis, male and female laypersons (householders)

The Namokar mantra is as follows: I bow to the Arahants, the perfected human beings. I bow to the Siddhas, liberated bodiless souls. I bow to the Acharyas, the masters and heads of congregations. I bow to the Upadhyayas, the spiritual teachers. I bow to the spiritual practitioners in the universe, Sadhus. This fivefold obeisance mantra, Destroys all sins and obstacles, And of all auspicious repetitions, Is the first and foremost. Or: I bow to the enlightened beings I bow to the liberated souls I bow to religious leaders I bow to religious teachers I bow to all ascetics of the world These five salutations are capable of destroying all sins. And they are the most auspicious of all benedictions.

Jain Hand (Ahimsa, Abhaya Mudra)

The emblem of the Jain religion, symbolizing its main tenet, the doctrine of nonviolence. The hand is in the position of the abhaya or “no fear” mudra, a gesture-symbol shared with Hinduism and Buddhism. The wheel in the center of the palm is the wheel of Samsara (or dharmachakra); the word in the center of the wheel reads ahimsa, “stop.”

Together, they represent the halting of the cycle of reincarnation through the practice of Jain asceticism, the avoidance of harm to any living creature.

Universal Jain Symbol unicursal valknut

This Jain Symbol is a compound, made up of a number of other symbols significant to the Jain religion. The Jain religion, an offshoot of Vedic religion (today’s Hinduism), shares many concepts and beliefs with its cousins Hinduism and Buddhism, and the symbol encompasses the core Jain teachings. The outline of the emblem represents the Jain conception of the universe:

• The upper, the realm of heaven
• The lower, the realms of hell
• The center, the material world where the two intersect.

The three dots in the upper portion represent the triratna, or “three jewels,” the means of attaining spiritual liberation: right action, right faith, right conduct. The swastika in the center represents the motion of the universe, the intersection of the world of spirit and the world of matter, and the four states of earthly existence: human, animal, demon, and saint, as well as the four classes of Jain believer (Monks, nuns, male and female lay believers) The hand below is making the sign of ahimsa, which means “stop.” In Jainism, ahimsa refers to non-violence and non-action. The wheel represents Samsara, the cycle of birth and death.

Stupa

A Stupa is a tower or steeple erected atop Hindu and Tibetan Buddhist temples and tombs, sometimes erected as a standalone monument. The stupa is a symbol for the elementary organization of the universe according to Hindu cosmology. A stupa is composed of four parts (from the base, up), symbolizing the five tattwas, or elements:

Earth

Air

Fire

Water

Spirit/Aethyr

Elemental makeup of the stupa

Shiva Lingam (Sivalinga)

Linga (or plural, Lingam) in the Sanskrit language means phallus, but also sign or emblem. The Shiva-Lingam is a symbol of the Hindu deity Shiva as generative force of the universe. The typical Shiva-lingam is an elongated, elliptical stone, usually paired with the yoni, a stone receptacle in representative of the female genitals. On the surface, the Shiva linga is a phallic emblem, but theologically, it is much more complex. Symbolically, it represents a singularity; when paired with the yoni, it represents a conjunction of opposites, or life coming-into-being: the formlessness of Shiva in union with material manifestation, the Shakti. The two together can also be viewed as the axis mundi penetrating the earth. 
 

Venerating the sivalingam

Kalash (Kalasa)

This symbol, depicting a vase covered with leaves, is a representation of the kalash, a Hindu/Jain ritual implement. The kalash is a clay or copper pot filled with water, and topped with mango leaves and a coconut. The kalash has many symbolic meanings- it is the primordial waters of creation, the soul filled with love and compassion, abundance, and hospitality.

The coconut is a symbol of the God head- the three eyes symbolic of the eyes of Vishnu. The kalash is present in all important Hindu and Jain rituals, and is the basis for the “treasure vase” of Tibetan Buddhism.

Chakras

Chakra in Hindu means “wheel.” In Buddhist, Jain, and Hindu beliefs, Chakras are vital energy centers in the body. Located in the nerve ganglia along the spine, they are conceived as spinning vortices channeling cosmic energy. Blockages or interruptions of the flow of this energy is believed to cause illness, confusion, and emotional difficulty. Traditions differ about the total number of chakras, but most agree that seven are the most potent- 

  Muladhara, or root chakra, located at the base of the spine- it controls the ‘animal’ body- involuntary functions like breathing, instinct, survival.


Swadhistana, or base Chakra, controlling the reproductive drive.

  Manipura, or Solar plexus, the center of the base emotions.

  Anahata, or heart Chakra, love and self acceptance.

  Visuddha, or throat Chakra, controlling creativity and self expression.

   Ajna, or third eye, knowledge, intuition, and perception. Sahasrara, Crown or Lotus Chakra, the link between the human and the divine. The movement of energy through the chakra system greatly resembles the cadeceus, or wand of Hermes.

Triratna, (Tiratana, Tisarana, Triple Gem, Three Treasures, Threefold Refuge)

The tiratana is Buddhist emblem symbolizing the three jewels, or “refuges” of Buddhism. The symbolism is likely drawn from the Vedic trisula, which has similar interpretations.

The three Refuges are: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the community of believers), as well as additional layers of symbolism, such as:
 
The three virtues of the Buddha:wisdom, purity, compassion
The three parts of the Pali Canon, or Tripitaka (“three collections,” the earliest Buddhist canon), which includes the Vinaya, guidelines for behavior, Sutra, discourses and stories of the Buddha, and Abhidharma, Metaphysical teachings.

Mudras

At left is a representation of a Mudra, or sign of power, used in the Buddhist and Hindu religions. Each hand position represents a different spiritual truth; they are used during meditation, on statuary, and in sacred dance, often in conjunction with asanas, or body-postures.
 
There are 108 standard mudras used in Tantric ritual. Some of the better known mudras include the abhaya or “no fear” gesture, the dhyana or “meditation” mudra, and the Vitarka mudra, which resembles the christogram.
Such gestures are not exclusive to eastern religions; hand gestures with spiritual meaning are found in many religions.

Vel of Lord Murugan (Shula, Spear of Murugan)

This symbolizes the sharp, triangular lance, or Vel, is the sacred weapon of the Hindu war god Murugan (Also called Skanda, Karttikeya, Subramanya). Vel’s other attributes are a peacock and a mace.

The vel in Vedic mythology was a demon-slaying instrument; it symbolizes penetrating spiritual knowledge, wisdom, and the cutting away of ignorance. In an annual procession honoring the god in Southern India, it is common for devotees to pierce their cheeks or other body parts with miniature lances.

Tilaka (Bindi)

A Bindi or tilaka (tilaka means red) is a symbol drawn with clay, ashes (vihuti), or sandalwood on the area in the center of the forehead (in the location of the Ajna chakra), as a mark of devotion to the Hindu deities. Tilaka The tilaka has a different design depending on which deity it honors- for example, a tilaka of three stripes and a dot is known as a tripundra (or tiryak pundra), and denotes a Shaivite, or follower of Shiva. A “u” shaped mark surrounding a bindu (dot) denotes a follower of Krishna.
 

Dancing Shiva (Natraja, Cosmic Dance)

A popular image of the Hindu deity Shiva. The dance of Shiva is symbolic of the dynamic forces of creation and destruction, and the harmonious balance of opposites. Most images of the dancing Shiva depict him with four arms, which represent the four cardinal directions of space, and are symbolic of Shiva’s omnipresence. In each hand, the figure holds a different symbolic object or makes a meaningful gesture. A drum represents the sound of creation. A gesture (Abhaya) means “do not be afraid.” A gesture toward the lifted right foot is symbolic of release from the cycles of death and rebirth. Another hand holds a flame, which is the essence of creation and destruction. The small figure under Shiva’s feet is the body of the dwarf Purusha (forgetfulness), who is symbolic of man’s inertia, the ignorance which must be overcome for spiritual liberation. The circle of flames surrounding the figure denotes the universe in its entirety.

Garuda

 
This Vedic solar deity is Garuda (Sanskrit, eagle), a mythological creature who is a half-man, half eagle hybrid. He is known as the king of the birds and destroyer of snakes. Garuda is likely the personification of the constellation Aquila (which is coincidentally named for the sacred eagle of Zeus). Garuda is the vehicle of the God Vishnu, and sometimes considered a manifestation of Vishnu himself.

 

Yantra

A yantra is meditational device used in Hindu and Tibetan Tantric meditation. From the root “yam,” meaning “to sustain,” the Yantra is a symbolic image used to maintain a focused state during meditation. A yantra is usually composed of an outer geometrical form enclosing an interior geometrical designs. Each particular design is used for a specific purpose or intent. Some of the basic elements of a Yantra are: The Bindu, or infinite point:
  Upward and downward facing triangles, symbolizing a female, watery energy, and male, fiery cosmic energy:
  A hexagram or six pointed star (shatkona), symbolizing the union of Shiva and Shakti, masculine and feminine energy: The lotus, a symbol of purity and spiritual “unfolding” (Lotus symbolism in the East is equivalent to the Western Rose in many respects): The most recognizable yantra is the Sri (abundant) Yantra. The Sri Yantra is very ancient, and is a variation on the shatkona, with nine interlaced triangles. (four female, downward facing; five male, upward facing):

Eight-pointed Star (Rub el Hizb, Seal of Melchizedek)

The particular eight-pointed star (or octogram) pictured here is unusual in that it has multiple meanings, depending on context. The original emblem of two overlapping squares, often with a circular ornament, is called a rub el hisb (Arabic, quarter-group), an ornament used to mark the end of passages in the Q’uran. This symbol, like all symbols related to Islam, is not official nor heavily symbolic.

An identical glyph serves as the emblem of the Melchizedek priesthood of the Church of Latter-Day Saints, who view it as a continuation of the priesthood of biblical patriarchs. The emblem is patterned after a similar glyph found in a medieval depiction of Melchizedek, but is of relatively recent usage in Mormonism. The star in this context would most likely have been a symbol of renewal and rebirth through baptism.


A mosaic illustration of Melchizedek with eight-pointed star


A Mormon commemorative badge


Decorated Roub al Hizb from the arms of Turkmenistan

The Angel Moroni

The image of the Angel Moroni serves as a ubiquitous, if unofficial, emblem of the Church of Latter Day Saints (Mormons). According to the Book of Mormon, Moroni was the son of Mormon, the last Nephite* military leader and prophet who completed and concealed the Book of Mormon. Upon his death, according to LDS theology, Moroni was resurrected and became an angelic messenger. 

It was Moroni who appeared to the LDS founder Joseph Smith, and revealed to him the location of the hidden scripture. 

Similar images adorn most Mormon Temples, and the covers of numerous editions of the Book of Mormon. The usual image depicts the angel triumphant, standing atop a globe (representing the admonition to preach the gospel to all corners of the earth) and often clutching the Golden plates of the Book of Mormon. The trumpet symbolizes Moroni’s appearance as a herald of the “restoration of the Gospel” brought about by Smith’s discovery. The image of Moroni on a temple almost invariably faces East, in accordance with the New Testament (Matt. 24:27) prophecy of the Second Coming:

“For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”

The Angel Moroni bestows the Urim and Thummim on the Prophet

*According to the Book of Mormon, the Nephites were an ancient American civilization, followers of Nephi, a Hebrew prophet who traveled to the Americas and authored a portion of the BOM.