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Akanda Jyoti - Our ever burning lamp is herewith offered to all the Rishis known and identified and those not known. Vedic wisdom has been passed down through many great sages who were free from the bindings of this world. Their minds were connected to the inifine ocean of wisdom within, their light will radiate for all eternity. With eternal gratitude we keep this lamp burning in their honor. 

 
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  VEDIC SOCIETY » Spiritual Insight » The Significance of Deities and Deity Worship   
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The Significance of Deities and Deity Worship by Stephen Knapp

 

Deities play an important part in most temples of Krishna and other Divinities. But what is the significance of Deities and Deity worship? One thing to understand is that all the images or Deities in the Vedic pantheon, as found in the temples, are made according to explicit details and instructions found in the Vedic texts. Then they are installed in the temple in an elaborate ceremony wherein the Divine personalities are called to appear in the form of the Deity. Some of the Deities are demigods, while others, such as Krishna, Vishnu, or Ramachandra, are forms displaying various pastimes of the Supreme Being.

      Some people, however, do not believe that God has a form. But many verses in the Puranas and particularly the Brahma-samhita establish that the Supreme Being does have specific forms according to His pastimes. These texts also describe His variegated features, which include His spiritual shape, characteristics, beauty, strength, intelligence, activities, etc. Therefore, it is considered that the authorized Deities of the Supreme that are shaped according to these descriptions provide a view of the personal form of God.

      Those who have no knowledge of God or His form will certainly consider the temple Deities as idols. But this is because they think that the Deities are simply the products of someone’s imagination. Of course, there are those who say that God has no form, spiritual or material, or that there is no Supreme Being. Others think that since God must be formless, they can imagine or worship any material form as God, or they regard any image as merely an external representations of the Supreme. But images such as those of the demigods are not additional forms of an impersonal God, nor are they equal to God. All such people who think in the above mentioned ways have resorted to their own imagination to reach such conclusions and are, therefore, idolaters. The imaginary images and opinions of God that are formed by those who have not properly learned about, seen, or realized God are indeed idols, and those who accept such images or opinions are certainly idolaters. This is because these images or opinions are based on ignorance and are not a true likeness of the Supreme Being’s personal form.

      Nonetheless, God is described in the Vedic literature, which explains that God is sat-chit-ananda vigraha, or the form of complete spiritual essence, full of eternity, knowledge, and bliss, and is not material in any way. His body, soul, form, qualities, names, pastimes, etc., are all nondifferent and are of the same spiritual quality. This form of God is not an idol designed from someone’s imagination, but is the true form, even if He should descend into this material creation. And since the spiritual nature of God is absolute, He is nondifferent from His name. Thus, the name Krishna is an avatara or incarnation of Krishna in the form of sound. Similarly, His form in the temple is not merely a representation, but is also qualitatively the same as Krishna as the archa-vigraha, or the worshipable form.

      Some people may question that if the Deity is made from material elements, such as stone, marble, metal, wood, or paint, how can it be the spiritual form of God? The answer is given that since God is the source of all material and spiritual energies, material elements are also a form of God. Therefore, God can manifest as the Deity in the temple, though made of stone or other elements, since He can transform what is spiritual into material energy, and material energy back into spiritual energy. Thus, the Deity can easily be accepted as the Supreme since He can appear in any element as He chooses. In this way, even though we may be unqualified to see God, who is beyond the perceptibility of our material senses, the living beings in this material creation are allowed to see and approach the Supreme through His archa-vigraha form as the worshipable Deity in the temple. This is considered His causeless mercy on the materially conditioned living beings.

      In this manner, the Supreme Being gives Himself to His devotees so they can become absorbed in serving, remembering and meditating on Him. Thus, the Supreme comes to dwell in the temple, and the temple becomes the spiritual abode on earth. In time, the body, mind and senses of the devotee become spiritualized by serving the Deity, and the Supreme becomes fully manifest to him or her. Worshiping the Deity of the Supreme and using one’s senses in the process of bhakti-yoga, devotional service to the Supreme, provides a means for one’s true essential spiritual nature to unfold. The devotee becomes spiritually realized and the Deities reveal Their spiritual nature to the sincere souls according to their spiritual development. This can continue up to the level in which the Supreme Being in the form of the Deity engages in a personal relationship and performs reciprocal, loving pastimes with the devotee, as has previously taken place with other advanced individuals.

      At this stage, having darshan or seeing the Deity is not simply a matter of looking at the Deity in the temple, but to one who is spiritually realized it is a matter of experiencing the Deity and entering into a personal, reciprocal relationship with the Supreme Personality in the form of the Deity. At that stage, you may view the Deity, but the Deity also gazes at you, and then there is a spiritual exchange wherein the Deity begins to reveal His personality to you. This is what separates those who are experienced from those who are not, or those who can delve into this spiritual exchange and those who may still be trying to figure it out. For those who have experienced such an exchange with the Supreme or His Deity, at this stage the worship of the Supreme Being in the Deity moves up to a whole different level, with no limits as to the spiritual love that can be shared between the devotee and the Deity.

 

 

 

Published with the kind permission of Stephen Knapp

 

Stephen Knapp (Sri Nandanandana) is the President and Treasurer of the Vedic Friends Association (www.vedicfriends.org). He has been researching Vedic spirituality and comparative religious study for over 30 years in a variety of settings. He has directly engaged in those spiritual disciplines that have been recommended for hundreds of years. He continued his study of Vedic knowledge and practice under the guidance of a spiritual master to get the insights and realizations that are normally absent from the ordinary academic atmosphere. Through this process he has been initiated into the genuine and authorized spiritual line of the Brahma-Madhava-Gaudiya sampradaya, or disciplic succession, under the sanction of His Divine Grace A. C. Bhaktivedanta Swami. He has also extensively travelled throughout India to most of the major holy sights and more, and is known for his slide shows on his travels to the holy places and spiritual festivals of India (even nicknamed "the slide show acharya"), and for his lectures on the Vedic and Indian philosophy. He has written several books on the science and spiritual practice of Vedic culture and Eastern philosophy.

 

 

Visit his website, at: http://www.stephen-knapp.com.

You can email him at: Srinandan@aol.com. 

 

*Click Here* to see books, from Vedic Books, authored by Stephen Knapp

 

 

Copyright 2006 © Stephen Knapp. All rights reserved

 

For more information, please visit this articles web page.
This article was published on Wednesday 20 September, 2006.



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