(Post 03)
(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)
The idols we enshrine in the temples, the Holy Scriptures like the Vedas, Bhagvad Gita, the Ramayana, and the Guru Granth Sahib are symbols of deities for us. We worship them.
The symbols of our faith, our reverence for them are the source of light in our lives.
Many times people also place the photographs of their ideal heroes, their guides, their gurus in their houses and at their place of work. My disciples have also placed the photographs of Mataji and myself at the Gayatri Tapobhumi Mathura and in our old house (now Akhand Jyoti Sansthan), in our memory, since we left that place. This indicates their affection and respect for us.
Well! In fact, emblems carry within them a message, an effect and have great importance in our lives as sources of inspiration, and moral support and guidance.
They have intimate linkage with sentiments and create immense impact on human psychology.
I do have great regards for them, and have also enshrined them in the form of idols, pictures and other models.
Look at the temples of Goddess Gayatri at Shantikunj and Brahmvarchas for example; or the model of the Himalayas there.
Some of you might wonder then why do I sometimes criticize symbolic worship, and even admonish you against it in some of my writings and speeches?
Good, if you have noticed that, I will certainly admonish you, if you remain stuck only to the symbol and learn nothing from it.
If you regard an idol as omnipotent, and believe that just bending your head and praying before it will solve all your problems, then you are living in a fantasy, in blind faith.
Then, for some of you Lord Krishna sitting in the temple of Badrinath would be superior to that in the temples of Mathura or Vrindawan; while the latter would be mightier for some others. Does it have any sense?
(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)
The idols we enshrine in the temples, the Holy Scriptures like the Vedas, Bhagvad Gita, the Ramayana, and the Guru Granth Sahib are symbols of deities for us. We worship them.
The symbols of our faith, our reverence for them are the source of light in our lives.
Many times people also place the photographs of their ideal heroes, their guides, their gurus in their houses and at their place of work. My disciples have also placed the photographs of Mataji and myself at the Gayatri Tapobhumi Mathura and in our old house (now Akhand Jyoti Sansthan), in our memory, since we left that place. This indicates their affection and respect for us.
Well! In fact, emblems carry within them a message, an effect and have great importance in our lives as sources of inspiration, and moral support and guidance.
They have intimate linkage with sentiments and create immense impact on human psychology.
I do have great regards for them, and have also enshrined them in the form of idols, pictures and other models.
Look at the temples of Goddess Gayatri at Shantikunj and Brahmvarchas for example; or the model of the Himalayas there.
Some of you might wonder then why do I sometimes criticize symbolic worship, and even admonish you against it in some of my writings and speeches?
Good, if you have noticed that, I will certainly admonish you, if you remain stuck only to the symbol and learn nothing from it.
If you regard an idol as omnipotent, and believe that just bending your head and praying before it will solve all your problems, then you are living in a fantasy, in blind faith.
Then, for some of you Lord Krishna sitting in the temple of Badrinath would be superior to that in the temples of Mathura or Vrindawan; while the latter would be mightier for some others. Does it have any sense?
