Baba
Idol worship: who benefits
Namaskar,
Today, idol worship is prominently practiced by a large number of the followers of Hinduism, Jainism, and Buddhism. So we should all know why Ananda Marga vehemently opposes idol worship.
History of idol worship
In old human civilizations, like Mayan etc, the importance of population growth was immense. To symbolize and venerate the same, the practice of phallus worship began. The evidence of liuṋga (phallus) worship, later Shiva Liuṋga, can be found in many temples in India. Later, the practice was imported and redesigned in Buddhism followed by Hindu adaptation. It should be noted that although Lord Buddha taught sa’dhana’ but his disciples began worshipping idols. This is a classic example of how distortions are introduced.
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Types of idols
Throughout the world, a wide variety of idols exist. There are idols of political leaders like Marx, Lenin, and Gandhi who actually lived on this planet and died. The idols of real people may be regarded as works of art, but they do not have any greater significance. For example, the idol of Lenin will not be able to answer any question. Then there are idols of imaginary characters like Romeo and Juliet. Another class of idols is small toys and dolls that children play with, which are also imaginary. The idols of gods and goddesses meant for worshipping fall under the category of idols of imaginary characters.
Idols of Hindu gods & goddesses - a figment of imagination
Idols of Hindu gods and goddesses are that of imaginary characters mentioned and explained in Puranas. Puranas are fictional tales composed by Krśńadvaepáyana Vyása also known as Veda Vyása. The intention of Krśńadvaepáyana Vyása in creating Puranas was to present education through interesting and lucid fictional stories. However, after composing the Puranas, Krśńadvaepáyana Vyása realized one of his mistakes that he took the liberty of narrating Parama Purus’a in a very limited manner and asked for His forgiveness.
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Ananda Marga philosophy says, “This Vedavyása was also the author of the Puráńas which he wrote in order to educate the common people. There are many stories in the Puránas, but they are not factually correct; the only purpose behind the stories was mass education. After writing the Puránas, Vyásadeva realized that while writing them to educate the common people, he had taken the liberty of narrating many of Parama Puruśa’s extraordinary qualities and forms out of his own imagination and he also extolled the virtues of many places of pilgrimage. Then he realized that this was not proper on his part, because Parama Puruśa is indescribable and omnipresent: to exalt a particular place of pilgrimage or to praise the qualities of Parama Puruśa was not proper. Thus in a repentant mood, he asked Parama Puruśa for forgiveness:
Rúpaḿ rupavivarjjitasya bhavato yaddhyanena kalpitam.” [See longer version below signature] (1)
Idol worship is for spiritually undeveloped
Toddlers like to play with dolls. Often, their whole life revolves around dolls and imaginary characters. However, when they grow up they cannot play with the same dolls that they liked so much as when they were children. Likewise, idol worship cannot be tolerated by the spiritually developed. Idol worship is like a beggar's dream in which the beggar is the king. No matter how elaborate a kingdom, the beggar imagines that he is the king of, he is still a beggar. Likewise, the truth value of idols of imaginary characters is zero.
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Idol worship: ploy by priests to cheat & make money
Idol worship is a ploy often used by priests to cheat people. If one has a business one needs to invest some money and work hard. Then only one can make some profit. However, in the case of priests, all they need to do is to display an idol of a fictitious character and tell false stories. Their business requires no investment and yet huge profits can be made. People easily get befooled and leave various food items, clothes and money in front of the idol to appease the “god”; and those items are actually used by the priest and his family. Priests use the psychology of fear and superstition to bolster their machinery of cheating via idol worship. In addition, common people are taught to worship idols from their childhood and thus the practice of idol worship enters into their habit.
What is bigger: God or temples?
Parama’tma’ is all pervasive and singular. A direct proof that there is only one God is that everything is working. If there were multiple gods and goddesses then things would not work consistently as the instructions of one so-called god would contravene another so-called god’s instruction. A gigantic and complex system, the creation can work only if there is one God -- only one authority.
Idols are kept in temples. Thus, idols are always smaller than temples. Parama Purus’a is infinite. Thus, idols can never represent Parama Purus’a. Infinite God can’t be confined in the finite temple.
If one ideates on idols made of crude matter like wood, plastic, metal, etc. then invariably one’s mind will crudify. As one thinks so one becomes. The approach of idol worship is wrong from beginning to end and is pramáda.
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No middlemen between God & bhakta
The practice of idol worship gives the scope to middlemen like priests for mediating between the bhakta and his (the priest’s) god. This approach is philosophically wrong as there should not be anyone between God and His bhaktas.
Many idol worshippers give the logic that idols are representative of eternal infinite God and thereby justify their worship. They say that as we cannot see the God, we can worship His representative idol. However, this logic is flawed. How can an idol that is made up of a crude matter like clay or metal be a representative of eternal, omniscient, and infinite God? Consider the example of a professor. Suppose the professor is going on leave. Can a mosquito be a representative of the professor? For the sake of argument, even if we assume the mosquito to be the representative of the professor, can the mosquito deliver a lecture to the students? Of course, not. Similarly, just by assuming the idol to be a representative of God, the idol does not become one. It is illogical to believe that an idol is representative of the God.
Conclusion
Idol worship is a flawed approach, pramáda, wherein imaginary characters are worshipped in the form of idols. Often, idol worship is used as a ploy by the priests to exploit innocent people using superstition and fear psychology. God and the bhakta are linked directly and there is no need for any middleman. Idol worship introduces and supports middlemen like priests. Idol worship is dangerous because ideating on idols made of crude matter crudifies the mind of the idol worshipper.
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At His Lotus Feet,
Bhakti
Longer version of Baba’s teaching
Ananda Marga philosophy says,
“Rúpaḿ rupavivarjjitasya bhavato yaddhyanena kalpitam
Stutyánirvacaniiyatákhilaguro duriikrta yanmaya
Vyapitvyam ca nirakrtam bhagavato yattirtha yatradina
Kśantavyaḿ jagadisho tadvikalatadostarayam matkrtam.”
“The meaning of this shloka is, ‘Oh Parama Puruśa, you cannot be bound within the limitation of forms, yet I have described your various divine forms – this I should not have done. Secondly, I have eulogized you, I have described your virtues; but in fact your virtues are indescribable – I shall never be able to describe them all. That I have tried to do so – this was my audacity. And I know you are omnipresent, that your glory is everywhere, and yet I have glorified specific places of pilgrimage: this is also my great offence. I have knowingly committed these three serious errors due to my mental weakness; oh Parama Puruśa, I beseech your forgiveness.’”
“So we see that the Puráńas are fictional, but they are of immense educational value. Yet what Vyasadeva said while asking for forgiveness is also true: how can the Supreme Entity, who has created so many forms, be confined to a particular finite structure?” (2)
~ In-depth study ~
Ananda Marga philosophy states, “In the prehistoric age, before even the Vedic Age started, people used to follow the system of phallic worship. I have mentioned in my book on Ráŕh that in those days there were severe conflicts among the different clans. They were never secure, neither at night nor during the day; so they always wanted to increase their numbers. Thus they worshipped the phallus as the symbol of their earnest desire to multiply. This phallic worship was more or less in vogue in almost all the countries of the world, not just in one particular country. Phallic worship was common in India, Southeast Asia, and Central Asia, and also widely prevalent in Central America – that is, in the southern part of North America and northern part of South America. Some think that this phallic worship was brought to America from India during the Shriishaelendra Empire of Andhra under the Pahlava, Pandya, and Chol Dynasties of South India. The phallus worshippers of Central America belonged to the Mayan civilization; thus America is called Máyádviipa [Mayan Island] in Sanskrit. However, the fact is that those people followed this phallic worship from prehistoric times more as a social custom than as a spiritual or philosophic cult.”
“In the Jain age, the naked idols of the Tiirthauṋkars aroused a new thought in the minds of the people, and thus for the first time phallic worship was introduced as part of the spiritual cult of Digambara Jainism. Shaeva Dharma existed side by side with Digambara Jainism; alongside the Jain and Buddhist doctrines, there existed Shaeva Tantra also in a metamorphosed form, which may be designated as Post-Shiva Tantra. In this way the worship of Shiva-liuṋga [linga or phallus] was introduced in Post-Shiva Tantra through the influence of Jainism. Thus the prehistoric phallic worship, being associated with a newer spiritual awareness and philosophical outlook, produced a new trend of thought. (It should be remembered that metaphysics had already emerged by that time, for Jainism and Buddhism were propounded after the great sage Maharshi Kapila.) Thus the worship of Shiva-liuṋga was introduced about 2500 years ago. But the phallic worship of the pre-historic age, and the worship of Shiva-liuṋga in medieval India (around 2250 years ago), were not the same. The latter, invested with a novel philosophical and spiritual significance, awakened a new trend of human thought. The people of that time started worshipping Shiva-liuṋga with a new outlook, just as they gave new significance to the Tiirthauṋkaras. The intention behind the prehistoric phallic worship, as I have already said, was the worshippers’ earnest desire to increase their numbers – because they had to fight day and night to survive. But in later times, when Shiva-liuṋga worship was introduced in Jain Tantra, Buddhist Tantra, and Post-Shiva Tantra, it received a new interpretation, Liuṋgate gamyate yasmin talliuṋgam [“The entity [[from which all things originate and]] towards which all things are moving is liuṋgam”]. All the psychic flows and existential vibrations are flowing in the mahákásha, the mahávyoma [the eternal void], and these vibrational expressions will finally terminate in that Supreme Principle of Transmutation, that Supreme Metamorphosis. So this Shiva-liuṋga is the final destination of all expressions, the culminating point of all existence. Thus the mode of worship of Shiva-liuṋga was altogether transformed.” (3)
References
1. A Few Problems Solved Part 3, Verse, Mythology, History and Itihása
2. A Few Problems Solved Part 3, Verse, Mythology, History and Itihása
3. Namah Shivaya Shantaya, Shiva Throughout the Ages (Discourse 5)
== Section 2: Prabhat Samgiita ==
You are the grace-personified…
"Tumi saba'r bha'loba'sa' peyecho..." (Prabhat Samgiita #1383)
Purport:
Parama Purusa, every entity adores and loves You. You receive everyone's heartfelt prema, look upon all with equanimity, always think about their all-round welfare, and help one and all. This entire creation is Yours, and You view all the jiivas equally - with no differentiation.
Parama Purusa, on this burning, hot earth, You dump the balm of cool rain. When life becomes unbearable, You shower us with Your grace and take away all our pains and sufferings. When the heart feels hurt due to the repeated blows of the three afflictions - physical, psychic, and spiritual, then You gently apply the ointment of Your love and affection - and pour the nectar of Your compassion, taking away all the suffering in the showering of Your divine karuna on that heart. On the dark amavasya night when it is pouring rain all around, even in that hour You bring refulgence through the medium of the firefly. You provide the solution when the mind is in a deep state of dilemma and bewilderment, and does not know what to do or what not to do. Then You show the direction and give hope. Baba, You do all this for me; it is Your mercy.
Baba, You love everyone and know how to love and give utmost importance to all creatures. Living beings look towards the path of Your auspicious arrival. To those who are crying and undergoing hardship, You provide a soothing balm and give them shelter and care. Baba, You are the Granter of all blessings and grace-personified…
Note for Prabhat Samgiita #1383:
Ananda Marga philosophy states, “Human beings usually suffer from triple afflictions: physical, mental and spiritual. That which alleviates these triple afflictions is called artha. We know that in the physical sphere human beings suffer in various ways – not only from the shortage of food and clothing, but also from others pains and sorrows as well. Suppose someone falls down while walking; this is also suffering in the physical sphere. In the psychic sphere, too, people suffer much pain, for example at the death of a beloved one. Even those people who have no problems of food, clothing, accommodation or education or medical care, also bitterly weep at the loss of their near and dear ones. This is psychic affliction. Then there is spiritual affliction. “Parama Puruśa is mine, and I am His – this I realize. Yet I cannot make Him exclusively my own at all times.” This affliction of not attaining Parama Puruśa as close as one desires, is spiritual affliction.” (1)
Reference
1. A Few Problems Solved - 3, Verse, Mythology, History and Itihása
Life stages & progression
Ananda Marga ideology guides us, "Regarding age, it might be appropriate to say that there are basically four stages in human life. In the first stage, the primary duty of the human being is to receive knowledge and do dharma sadhana. In the second stage, one must fulfill worldly duties and perform dharma sadhana. In the third stage, one must see to any remaining family responsibilities and perform dharma sadhana. Finally, in the fourth stage, when the human body has become incapable of performing worldly duties, one must do dharma sadhana alone. So there are no barriers of age as far as the requirements for a sadhaka are concerned." (1)
Note: Some of the religions preach that one should only spend their later years for contemplative activities and the rest of the life should be spent on worldly affairs. In Ananda Marga, we do not subscribe to such a belief. Sadhana is to be performed from the earliest possible moment and extended through the course of one's entire life. So many other worldly duties and responsibilities will come and go, but throughout life one should be vigilant in the practice of dharma sadhana. Waiting till old age will not do.
Reference
1. Ananda Vacnamrtam-3, The Requirements for Sádhaná
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"Tumi saba'r bha'loba'sa' peyecho..." (Prabhat Samgiita #1383)
Purport:
Parama Purusa, every entity adores and loves You. You receive everyone's heartfelt prema, look upon all with equanimity, always think about their all-round welfare, and help one and all. This entire creation is Yours, and You view all the jiivas equally - with no differentiation.
Parama Purusa, on this burning, hot earth, You dump the balm of cool rain. When life becomes unbearable, You shower us with Your grace and take away all our pains and sufferings. When the heart feels hurt due to the repeated blows of the three afflictions - physical, psychic, and spiritual, then You gently apply the ointment of Your love and affection - and pour the nectar of Your compassion, taking away all the suffering in the showering of Your divine karuna on that heart. On the dark amavasya night when it is pouring rain all around, even in that hour You bring refulgence through the medium of the firefly. You provide the solution when the mind is in a deep state of dilemma and bewilderment, and does not know what to do or what not to do. Then You show the direction and give hope. Baba, You do all this for me; it is Your mercy.
Baba, You love everyone and know how to love and give utmost importance to all creatures. Living beings look towards the path of Your auspicious arrival. To those who are crying and undergoing hardship, You provide a soothing balm and give them shelter and care. Baba, You are the Granter of all blessings and grace-personified…
Note for Prabhat Samgiita #1383:
Ananda Marga philosophy states, “Human beings usually suffer from triple afflictions: physical, mental and spiritual. That which alleviates these triple afflictions is called artha. We know that in the physical sphere human beings suffer in various ways – not only from the shortage of food and clothing, but also from others pains and sorrows as well. Suppose someone falls down while walking; this is also suffering in the physical sphere. In the psychic sphere, too, people suffer much pain, for example at the death of a beloved one. Even those people who have no problems of food, clothing, accommodation or education or medical care, also bitterly weep at the loss of their near and dear ones. This is psychic affliction. Then there is spiritual affliction. “Parama Puruśa is mine, and I am His – this I realize. Yet I cannot make Him exclusively my own at all times.” This affliction of not attaining Parama Puruśa as close as one desires, is spiritual affliction.” (1)
Reference
1. A Few Problems Solved - 3, Verse, Mythology, History and Itihása
== Section 3: Important Teaching ==
Life stages & progression
Ananda Marga ideology guides us, "Regarding age, it might be appropriate to say that there are basically four stages in human life. In the first stage, the primary duty of the human being is to receive knowledge and do dharma sadhana. In the second stage, one must fulfill worldly duties and perform dharma sadhana. In the third stage, one must see to any remaining family responsibilities and perform dharma sadhana. Finally, in the fourth stage, when the human body has become incapable of performing worldly duties, one must do dharma sadhana alone. So there are no barriers of age as far as the requirements for a sadhaka are concerned." (1)
Note: Some of the religions preach that one should only spend their later years for contemplative activities and the rest of the life should be spent on worldly affairs. In Ananda Marga, we do not subscribe to such a belief. Sadhana is to be performed from the earliest possible moment and extended through the course of one's entire life. So many other worldly duties and responsibilities will come and go, but throughout life one should be vigilant in the practice of dharma sadhana. Waiting till old age will not do.
Reference
1. Ananda Vacnamrtam-3, The Requirements for Sádhaná
== Section 4: Links ==
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