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Note the same word tami, *body' in VII, 21 as In IX. II. An idol may of course be hurely mental as in the
r

case of

&

form-eschewing

MussalmanG and Protestants;

~*

None but the formless mind can consider anything with* cuia/om- Allah speaks with His Angels in the Holy
Book,
aded

Who

but a

man

can speak [unless

it

be Balaam's

ass or ...... a
?

woman

which God forbid)

Is

He barehe-

Does he display a Kafir's shaven chin (Nay who should shave Him?) or an untrimmed moustache, that no
clean food can pass
?

red beard (has

He

not

been to

mecca?) with upper

there you are-

lip well-clipped;

And what

of

and a green turban. the square stone at mecca ?

hardly one

As

for Christians, there is

who can con-

ceive the Father without a big beard and a forbidding scowl engaged in turning out his only Son (who has a
shorter beard) to atone for the disobedience of

Adam

(who has no beard

.heathenish
tic

at all)

Those who would scorn such

imagery can console themselves with a giganclergyman in a white tie! Besides must He not sit up-

on the Judgment Seat? What of the ...... quarters (disah) moses saw?" F. T- Brooks. The Go&pel of Life.

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Curious Nagpur incidentto "the Times of India" tells of hand-bills signed by Mr* Narayana Rao Hedas describing
^Idol's tears.

A Nagpur message

strange incident* 6

On the

17th August tears were seen for

Or .9

12 hours rolling

down

the cheeks of the idols of Vlttal

and Rukmini

the temple of Pandurang Budvari, Nagof thousands witnessed and the incident. As people pur,
in

a result of this strange

phenomenon

special

prayers are

being offered in the templer

Several people ascribe this idols the to the death of effusion of tears from Tajuddin which mahomedan the occurcd on that saint, Sahib, day"

<;

Co,

'CP

cxxn-

''The
ples ?

Babuji"
the life

said'

the Master to-n group of

disci

"was

long devotee of Ramlal

whom

he would

carry where he might gogot by begging and offer

He would eook
it

whatever he
that

to

Ramlala.

Not only

he would
or

actually find that

upon other would go out with him

insisting

Ramlala was taking that food Sometimes Rarnalal thingsfor a

walk and make

all sorts'

of importunities like an indulgent child.

He
the

was- then

engaged day and night

felt

in the

service of

image and
of

a constant blUs.
*

Ramlala."
"
I

--*.,-.
I

could see these movements

SLIAV

Ramlala

as

sec

you

all.

now
back

dancing
or insist
I

gracefully before me,

ing on being

now

springing on

my

taken into

my
in

arms-

Sometimes

would

carry
to

him on
the

my

lap.

He would
the

fields,, go thorny bushes, or jump into the water of the Ganges.

I

run

not remain there, but su-n,. pltrck {lowers from

in -the

would prevent saying 'Don't run

sun,-

you

will

Don't remain so long in water,, get blisters on your soleyou will catch cold and get fever-" -But Ramlala would turn a deaf ear to it. He would fix his beautiful eyes on

me and

smile or like a naughty

boy he would go on with

his franks or pout his lips or

I

make

faces at me.

Sometimes

my temper and say -"Wait you naughty "boy, I am going to beat you black and blue" I would drag him away and diverting his mind with various But sometimes toys, ask faim to play in-side the room.
lose
1 k>st

would

patience and gave

him one

tearful eyes

Oh

the pains

and trembling lips I would feel then

two slaps, With" he would look at meor

for punishing

him

would

take him into

my

arms and console him-

All these

were actual occuretioes- u Once " Sri Ramakrishna continued "I was going to bathe- Kamlala insisted on But he accompanying me- Well, I took him with rne would not come out of water and would not mind my Then I got angry and pressing him remonstrances.
t

under water

said,

Ah

saw him
I

play in as struggling for breath.

'now

much

as

you

like

Then repenting

of

my me
I

Another incident painec He was insisting it. greatly and I wept bitterly for on something which I could not supply- To divert him,
act

took him into

my arms-

As he well huskedgave him some parched rice not was chewin-g them I found his tender tongue was serai I took him on \vas too much for me. The driedsight

my lap und cried out -"mother Kausalya used to feed you so with cream or butter with the .greatest care and I was stuff". coarse this thoughtless as to .-give you

OTa.

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"The metal image

of

Ramlala may

still

be seen on

ihe altar of the Kali temple,"

o)

y
ai

So.

).

SB
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''For this iron age (Kaliyuga) it is communion with god by love, devotion and self surrender, as practised bv the Rishi Narada that Is most suitable-" Words of the

Master.

A
The

certain

Brahmachari named Ramachendra one day

Krishna, at the temple of Dakshinesvvar

visited Sri

Rama

aspirant had allowed his hair to grow into long matted tresses after the way of SanyasinsHaving taken
his seat he

began

to

exclaim from time to time 'Sivohanr

otherwise. Sri Ramakrishna ob-

'Sivoharn'but was

dumb

served him silently for sometime and then remarked, "what is the good of merely repeating the word 'Sivoham'?

only when one, by perfect meditation on the lord the temple of one's heart, has lost all idea of self and realised the Lord Shiva within, that one is entitled to
It is

in

utter this sacred word-

What good

can the mere repitition

of the

formula do \vi;hout the realisation? So long

is

as the

stage of realisation

not reached,

it is

better

to regard
ser-

the Lord as the Master and oneself as His humble

vant
??

The

aspirant

came

to see his mistake

and became

wiser by this advice and other similar teachings. Before he left the place, he wrote down on the wall of Sri Rama

Taught by the Swami from this day forwards Ramachandra Brahmachari regards the Lord as his Master and himself as His humble servant-' Words
Krishna's room.
'

of the Master-

Orn! Mother, what is this I am saying! do not mother, plunge me in the Knowledge of Brahman and take away my conciousness! Do not give me

"Om! Om!

Brahmagnana;
anxieties!
I

am

but thy child,

'mother!
to

have

fears and

do want

my
it

Thousand

salutations to
it,

Brahmagnana! Give

him who wants

Blessful!"

mother,

Ananda mayee oh mother

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"All adwaitins are practically vishistadwitins"

OB.

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"In the lower stages of meditation the setting aside of material images should not be attempted before the
soul

very far advanced, as it is clear that till ought to seek the creator by means of creatures, otherwise is to act as if were angels." e>)
is

then

it

To do

35^0^30.

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God; hence

of

humanity"
^

ilo

"\vc
IT

must stoop

to conquer'' 53 .3b

SSS'X'o

o \Sc5S)

gS ^

1924

e^^wtT
eo

30

?<e;

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1924

"He

(.Swami Vivekananda) agreed that Chilha Sud-

dhi or purifying the heart means the getting rid of selfishness, and so every act of selfless service is holy and pure-

In consequence, works of famine relief, sanitary improvement, medical help, aid to the poor and educational acti-

were all taken up by the members of the order as many forms of worship-" "In our country the old idea is, to sit in a cave and meditate and die. To go ahead of others in salvation is wrong. One must learn sooner or later that one cannot get salvation if one does not try to seek the salvation of his brothers. You must try to combine in your life immense idealism with immense practicality- Yon must be
vites

so

prepared

to

go into deep meditation now, and the next

moment you must be ready to go and cultivate the fields. You must be prepared to explain the difficult iniricacies of the Sastras now and the next moment to go and sell the products of the field in the market, Yon must be
prepared for where also."
all

menial services not only here but

else-

-3^5)55

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Swami Vivekananda.
and lake up

75~^

"If you succeed in the attempt to throw off your religion cither politics or society or
as.

any other
life,.

thing as your centre,

{he result

the vitality of your national

will

will be that

you
to

become

extinct......

So

in

India social

reform has
spiritual a
to

be preached by showing
the

how

much more
will

;md politics has

new system be preached by showing how much it improve the one thing that the nation wants its
life

will bring;

spirituality"-

S \varni Vivekananda.

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*

South Indian shrines. Page- 16,

"We may
shrines

state that ;n the

grandeur of the Mass

which strike be done by could noc which imagination away other means, the temples of Southern India taught the p pie for centuries lessons of purity and devotion" Page
and
in the exquisite sculptures,

in

atheist cannot deny that the Hindu temp contribute to the health of the inhabitants of the pi?

Even an
10-

Page

Temples are considered to be hallowed ground.

are the great teachers of piety to all classes of pers They are the centres from which divine blessings issue

the deserving; hence they arc said to promote throughout the landIt is also laid

jus*

down

tutions are duly maintained be prosperity in the country

land-

that so long as these ancient in by the ruling race there

^

and famine will not visit These sacred shrines, by the splendour of their rr stve structure and the fine sculptures to be found the: the to lead a life of purity and de prompt worshippers
tion-

The Pope
destruction of

in his

telegram to

Emperor William on
says:

Rheims cathedral

"When you
le

divine ire before

destroy the temples of God,, you prov which the most pote.m armies

Xh power,"

"The

real occupier,

ples is one and the same He ly indifferent about the temple and its managementand bliss eternal all under peace circumstances, finds,

the Living Idol, in all the temSelf Atma- That Self is through-

within Himself.
after its upkeep-

The

servants of the temple are looking

superintending officer in the temple, the Manathe trustee, is the Sense of Individuality- His immeger, diate subordinate officer is the general Accountant, the

The

mind-

The accountant has under him

number

of

Sup-'

pliers to the temple, the Desires- For plies, the five senses of hearing, seeing, feeling touching,

receiving their sup-

tasting and smelling Gnanendriyas have been appointedThere are also certain workmen, the five Karmendriyas

the organs of action, namely, the organ of speech, hands, and excretion, legs, and the two organs of discharge the temple outside communicate to appointed respectively the orders and wishes of the Manager, to go about in the

world and gather supplies and

self

by cleaning

it.

Such

is

the temple itthe establishment in the well

to
in

work

organised temple, Man's persongrossest building consists of several divisions, In this or most external of which is the physical body. of the the entrance have of the gates temple you portion business quarters of the receivers of supply, the five allot senses, and certain parts of this portion are severally the the ted for Karmendriyas. Immediately workmen, inside this external portion there is the second division it

The

the

which the suppliers

of the temple, the

desires, are bus;

with their work- Passing through the second into th Interior we reach the third portion where the genew

accountant, the mind holds his office. Almost every busi ness connected with- the Management of the temple is practically transacted here- Beyond this portion there is the fourth region, Thuriyasthanam, which is the abode of the Self or the God of the temple, the Garbhagriba of the

Almighty, the Ideal of Ideal His Divine Glory*" Atrna vidya by exists, G. Ramaohendra Ayyar- B- A-, B- Lliving

Idol-

There too
all

shines in

^Si

We know
own

that

wood and

iron

and stone have

their

respective characteristic radiations, but the point to be emphasized just now is that they are all capable of

absorbing
again*

human influence and What is the origin of that

awe, which so

then

pouring

it

out

reverential

feeling of devotion, of permeates some of our great

cathedrals that even the most hardened

cook's lourisi can

not entirely escape it- It is due not only to the historical associations, not only to the remembrance of the fact that
for centuries men have met here for praise and prayer, but far more to that fact itself and to the conditions which it has produced in the subsiance of the fabric-

To

understand this we must

first of all

remember

the

oircumstinces under which those buildings were erected A modern brick church run up by contract in the shortest possible time has indeed but little sanctity about it; but in Mediaeval days faith was greater, and the influence of tha
>uter

world

less

prominent. In very truth

men prayed

as

.hey build our great cathedrals, and laid every stone as

038
altar.

though

It

had been an offering upon an

When

this

was the spirit of the work, every such stone became a veritable talisman charged with the reverence and devotion of the builder, and capable of radiating those same
waves
3-t

of sensation

upon others,
felt

so as to stir in

them

simi-

la-r feelings.

The crowds who came

in turn

the shrine not only

afterwards to worship these radiations, but themsel-

^^s strengthened them

:eellngs
Still

by the reaction of their own

more

is

this true of the interior decorations of

church* Every touch of the brush in the colouring of triptych, every stroke of the chisel in the sculpture of a tatue. was a direct offering to God Thus the completed \ ork of art is surrounded by an atmosphere of reverence it and love, distinctly sheds these qualities- upon the All of them, rich and poor alike, feel someworshippersof this effect, even though many of them maybe too hlng gnorant to receive the added stimulus which with its
7

he

nd

rtistic excellence gives to those who are able to appreciate ind to perceive all that it means-

The sunlight streaming through the splendid stained la.ss of those mediaeval windows brings with it a glory belt is not all of the physical world, for the clever work-

len who
:>

built

ve

of

God and

up that marvellous mosaic did so for the the glory of His saints, and so each frag-

lent of glass is a talisman also- Remembering always how ie power conveyed into the statue or picture by the fer-

Our
f

of the original artist has been perpetually reinforced nrough the ages by the devotion of successive generations

worshippers, we come

ig

to understand the inner mean : of the great influence which undoubtedly does/adkte

from such objects

centuries."

as have been

regarded
It is

as

sacred for

"From

these considerations

evident that these

various ecclesiastical properties, such us statues, pictures and other decorations, have a real value in the effect

which they produce upon the worshippers, and the facttfaat they thus have a distinct power, which so many peo pie can feel, probably accouuts for the intense hatred felt
for

them by the savage

In
all

fanatics

who

miscalled themselves

puritans."

these splendid mediaeval buildings

the senti-

ment
the

walls.,

of devotion .absolutely and literally from because for centuries devotional thought-forms
in

exudes

have been created

them by successive generations."

Temples.

as
ly

Among Hindus the vaishnavite has a devotion quite profound as that of any Christian, though unfortunateit is

in return.

often tainted by expectation of favours to be given But the Hindu has no idea of anything like

combined worship. Though on great festivals enormous crowds attend the temples, each person makes his little
prayer or goes through his little ceremony for himself and so he misses the enormous additional effect which is

produced by simultaneous action-

Regarded

solely

from

.the

point of view of charging

the walls of the temple with devotional influence, this Ian differs from the other in a way that we may perhaps
idersfcand
:

by taking

a physical

illustration of a

number
that, is

sailors pulling at a rope. tfone, a sort of chant

We
is

know

that,

when
in

generally used

order to

ensure that the

the
pull

men

same moment: and

is

shall apply their strength at exactly in that way a much more effective
if

produced than would be achieved

each

man

put

out exactly the same strength, but applied it just when he felt that he could, and without any relation to the work
of the others.

Nevertheless as the years roll by there comes to be a strong feeling in a Vaistnavite temple as strong perhaps as that of the Christian, though quite different in kindDifferent again in quite another is the impression produced in the great temples dedicated to Siva. In such a shrine as that at Madura for example* an exceedingly

powerful influence radiates from the holy of holies, It is surrounded by a strong feeling of reverential awe, almost

and this so deeply tinges the devotion of the crowds who come to worship that the very aura of the
of fear,

place

is

changed by

it."

Extract from the Hidden side of things by CLeadbeater-

W.

/2o.

>fo

\us5b

'

-'

ex ^TcSSa^dSceSb^.
^

60?

^J^5

Sc.

fe

origin of image-worship in India, appears to be and its causes are not exactly knownancient very Many believe it to be the result of the followers of Gowtama

The

Buddha adoring
there

their

form of images on

master and worshipping him in the his apotheosis after his death- However

among the Hindus The employment

mind upon,

are Indications of the prevalance of image worship long before the time of Gowtama Buddha
of

an external object

to

concentrate the

in the act of meditation in carrying

practice of

Yoga is, in India, as old as yoga itselfDharana or fixity of attention as " The on some object well defined in qfjixing the mind
jali defines
is,

I?a1

proi

spac
extei
(

This "process

as he says) of

two kinds, in conscqiie

of this defined space being external or internal-

The

object defined in space consists of the circle of the navel nabhi chakra), the heart and so on- The fixing of the in
thereon
is

There

is

merely directing its exsistance to be ther indeed ample evidence to show that the practice
country
is

yoga
jali-

in this

much older

than

tire

time of

Pa

Vachaspati Misra, a commentator on Vyasade Bhashya on Pathanjali's Yoga sutras mentions a great s: Hiranyagarbha, as the founder of the Yoga doctrine whi

he adds, vras simply improved upon and promulgated Pathanjali as evidenced by the use of the word Anusasan, in Pathan jali's first Aphorism 'Atha Yoganusasnam'. This

sage Hiranya Garbha and his successor Varshagauya, Yaj avalkya, are alluded to by Ramanuja and otlier later tcachc
of

Vedanla and Sankara actually quotes some Yoga Aphor

are not found in the
It is

ms which
among
the

work

of

Patlianjali but

loi

older than his time.

therefore clear that

image worsh
if

than, the devclopement of

Hindus was contemparancous with, Yoga system, which

JPa

not old

as

we ha
has be<

seen dates from before the age of

than jali

who

assigned by scholars on good evidence to the second con tin

B- C. There

is

no doubt

than the time of

that the Yoga system is even old Buddha because Buddha himself was clecL

red

to

have been initiated into

of his

its practice in the earlier slag* scerch after enlightenment and truth and it may I

token that

this fact is

evidenced by sculptured rcprcscntatior. in the style of the Gandhara School as an cmacir

ted person almost dying under the stress of the austerities he

practiced-

Again, Panini

to

whom

certain orientalists assign a date

some where about 6th century B* C. mentions in one of his " Likenesses not to be grammatical aphorisms, (V 3,99) that sold but used for the purposes of livelihood do not take the termination kan." The word he uses to denote an image in a
nearly
literal

preceding

(V*

696)
is

aphorism

is

"Pratikriti,

the

meaning Commentators on

thereof
this

anything made

after

an

original--

aphorism understand these unsalable

Evidently then, there

reproductions to be divine images-

were images of Gods and Goddesses in the clays of Panini which were apparently not -sold in the bazars but were This nevertheless used for purposes of making --a livingwould indicate that the possessors of these images were able to utilise them as religious objects which were so sacred as to justify the gift of alms to those who owned and exhibited
Finally the images of gods as they laugh, cry, sing dance, perspire, crack and so forth are mentioned in the Adbhuta Brahmana, which is the last of the six chapters of Shud
them-

Vimsa Brahmana, a supplement to the Pancha Vimsa BrahAs regards the existence or otherwise of image mana.
worship in the Vedic period is the history of India, opinior is divided among European savants- Prof- Max Mulle (chips from a German Workshop. I. 35) answers the questio

'Did the Vedic Indians make images of their Gods'? in tl He says " The religion of the Veda knows negative. idols- The worship of idols in India is a secondary formats a later degeneration of the more primitive worship of On the other hand Dr- Balenson finds in Ideal Gods-"

hymns

clear reference to the images of

Gods (Journal^

German

oriental

Soc XXII
7

5S7ff)
t

From

the

common appc
'

lation of the

naras (later?)
the form of

Gods as Divonaras men of the sky or simpb 'men and from the epithet Nripesas having
'
'

men,

R- V-

iii

4, 5

we may conclude

that

tbu

Indians did not merely in imagination assign human forms tc their Gods, but also represented them in a sensible manner7

Image worship seems to have become common in the time? " We are now tc Yashka- In his Nirukta, he says. the forms of Gods. the One made of consider representation
of

hymn makes them resemble men for they are praised and addressed as inteligent beings- They are also celebratec
in

the

with limbs such asthose of men-

7 '

Later on, Patanjali even gives in a casual manner at: idea as to the images which were then ccmmonly in use', He says in the Maha Bhashya what about such likenesses oi

Skanda and Visakha, which were known as Siva, Skanclaancl Vi-akha, and not Sivaka, Skandhaka, and VisaSiva,

khaka

we eee mention of temples in Lanka Vl39, ^lj clearly evidencing the fact that there existed (13k South India, the worship of images enshrined in in at least
In the Jrlamayana,

temples-

Thus there appears to be evidence enough to suggest Unit image worship was probably not unknown even to the Vedic Indian and it seems likely that he was at least
'

occassioaally worshipping his gocls in the form of images, and continued to do so afterwards also. Such is the evid-

ence as

to

image worship
It
is

Literature.

to be found in early Sanskrit desirable to direct our attention to actual

Sculptures and to reference to images occuring in ancient

The oldest piece of sculpture, in South India distinctly Hindu in character, is as for as it is known now, the Linga
at

Gudimallam.

From

the features of the figure of

Siva,

carved

relief, from the ornaments worked out on the figure, from the arrangement of the drapery, from and many other characthe battle-axe upon the shoulder be it down to belong" to the period of terestics may put

thereon in half

Bhaurhat Sculpture,

that

is,

to the

2nd century B.

This
;

remarkable piece of sculpture is interesting in two ways it at once assures us of the exact nature of the early Linga worship and also affords us a lower limit of time in relation
to the

woiship

of Siva in the form, of a Linga,.

From

this
is

Linga we may

safely conclude that Linga worship least as old as 2nd century B- C.

at

Then, again, the inscriptions on a Garuda Stambrui discovered in Besnagar quite recently, states that Heliodor.is, the son of Dion, a Bhagavatha, who came from Taxila
in the

reign of the great king Antalkidas set np that Garuda

in

Dhwaja
Mirious

honour

of

Vasudeva,

From

this

king Antalkidas

initial

dates have been fixed,

is

which range from

B-

175 to 135- This

about the

earliest
;

known
this

inscrip-

tion

mentioning Vishnu as Vasudeva

to

and from
of

we

arc

in a position

assert that the

temples in India cannot be later The following are some of the note worthy references to the
:

in worship lhan the 2nd Century B- C-

Vasudeva

The icouographic aspect of the Vishnu cult in inscriptions clhala, son of Vifhnu Udayagiri cave inscription of
dasa,

grandson

of
II

Chchagab &

Vassal of the Gupta king,

8'2

Chandragupta

dated the Gupta Era

(A-

D- 401-2)

records the dedication of a rock-cut shrine 10

to Vishiui..<Xet(<v

Extract from

Elements

of

Hindu Iconography by T
:

Gopinatha Row Supt. of Archaclogy- Travancore State. The Hindu religious heai "Rev- C- F- Andrews says

among the people shrivels up in atmosphere of dry abstracIt may be able in the future to eliminate gross* tionsforms of divine representations
in
;

but to eliminate

divii,

to 1 representation disastrous in the long run to Hindu faith- For,, at the centi of all, from the time of the Upani shads onwards the instin

and through form would appear

has ever grown deeper that the Divine Spirit and the hurna spirit are ultimately one and that all nature Is included
that union1

'

The HinduV. Suryanarayana Rao,

High Court Vaki

Kovui>