The practice of Idol Worship in Hinduism

Idol Worship and Moksha

'Idol Worship' or 'Image worship' is one of the central aspects of Hindu practice. Sanatana Dharma has created a wide framework of spiritual practices and lifestyle choices to suit people of different temperaments and competencies. Hence, it has an equal place for those who worship nature as well as those who contemplate on their innermost self. Further, these diverse practices are not segregated belief systems distinct from one another as many scholars have concluded over last few centuries. Instead, these diversities are expressions of one united wholeness. There is a unity in the goal that various spiritual paths lead to as well as in the framework that upholds these diverse paths.

The ultimate goal of Hinduism is Moksha or Liberation and every aspect of life, both secular and spiritual have been propounded to assist a person to eventually attain this goal. Hence, there is a clearly a unity in the ultimate goal. Further, there is another unity that interconnects all the various paths and stays beneath them, acts as the very foundation of them. It is the unity provided by Dharma which upholds life and which is the framework that has made it possible for such diverse paths to express itself without losing the eye on the goal.

Hence, Idol worship is one of the prominent valid means that a person can adopt to travel the path that leads to Moksha. The validity of the worship of idols is its efficacy in helping a devotee to connect with his object of devotion i.e. Brahman. In fact, the worship of the idol is not about worshiping stone or wood. Instead, it is about worshiping Brahman/God who has manifested in the form of a devata (deity) in that idol. Before proceeding further, let us briefly understand how Brahman is understood in Hinduism.

Concept of God in Hinduism

God or Supreme reality is referred by the term 'Brahman' in Hinduism. Unlike some religions that conceive God as a creator who is different from His creations, Hinduism recognizes that Brahman is both transcendent reality as well as immanent reality. Hindu scriptures speak about Brahman as being present in all objects as their very innermost Self-Atman. The term Brahman therefore refers to the transcendent aspect and the term Atman to the immanent aspect. Hence, the often quoted Vedanta definition of Moksha as the realization of 'Brahma-Atma-Aikyam-Union of Brahman and Atman'.

The scriptures further speak about Brahman in its transcendent absolute state as being nameless, formless, attribute-less, and birth-less infinite whole. At the same time, the scriptures also recognize that this Brahman can take an infinite number of forms and names as well. He is formless, yet a repository of all forms. Hence, the famous Veda statement "One truth is called by various names" (Rig Veda 1.164.46). Yaska in his Nirukta says that there is only one God, and that God appears as Agni on the physical universe, as Indra in the middle realms, and as Savitr in the celestial realms. Further, various other deities in these three realms are various aspects of these three manifestations of God. (1) Therefore, though Brahman is one infinite whole without any forms, He himself assumes various forms of devatas/deities to uphold the Universe. Hence, various Devatas are in essence nondifferent from Brahman, but in their limited aspect (of name and form), they represent particular aspect/attribute of Brahman. Therefore, Devatas serve as a bridge between devotees (who cannot comprehend Brahman because He is beyond perception) and Brahman (who is the end goal of spiritual path).

Worship or Upasana in Hinduism

As mentioned about, Moksha is possible only by the realization of Brahman as being nondifferent from the innermost Self (Atman). In other-words, Moksha is possible through Self-Realization or Atma Jnana. But, people in general are completely attached to the material objects. A person identifies himself with his name, body, and his possessions. Therefore, in order to truly realize the innermost Self, a person must remove the false identifications with his possessions, with the body and the mind. But, this is not easy. The mind is full of thought patterns called Vrittis. The mind is further afflicted by impurities like lust, anger, delusion, pride, etc. that increase the attachment to the body and material objects. Hence, the false identifications can be removed only by purifying the mind by removing the impurities and further calming the mind by bringing thought Vrittis to rest. Yoga Sutra calls this as "Chitta-Vritti Nirodha".

This purification and the stilling of mind in turn is brought about by the practice of duties (Dharma Anushtana) and devotion (Bhakti/Upasana). It is for this reason, the Vedas are divided into Karma Khanda (duty/actions portion), Upasana Khanda (Meditation/devotion portion) and Jnana Khanda (Knowledge portion). The purpose of Upasana is to attain one-pointed concentration, so that the mind can be stilled.

Upasana literally means 'to sit near or become close to.' Hence, the act of worship is nothing but bringing a devotee close to his devata/deity. In fact, Mahanirvana Tantra (14.123) defines worship as the union of the Jiva (individual) with Atman (God). How is this closeness achieved? By the practice of various external and internal spiritual practices. In fact, every external practice has been designed such that it induces certain internal transformations. The external practices may be in the form of Yajna (fire ritual), tarpana (using water), or murti puja (representing earth element) wherein the Devata is invoked in the fire, water, or the idol respectively. These external practices are accompanied by internal meditations on the Devatas. Therefore, Upasana is inevitable for spiritual progress. But, this Upasana is not a one size fits all kind of practice. Instead, there are hundreds of methods of Upasanas that have been explained in various scriptures to help people of various temperaments. Idol-Worship is one such important and very effective mode of worship.