Hinduism dating

20-Dec-2020 01:46

"Worship with the aid of images in India was not idolatry, as (was in the case) in Arabia," says (1877-1947) The late curator of Indian art at the Boston Museum of Fine Arts, was unexcelled in his knowledge of the art of the Orient, and unmatched in his understanding of Indian culture, language, religion and philosophy.He is the author of ' The Dance of Shiva: Essays on Indian Art and Culture' and he has noted:: When any devotee seeks to worship any aspect with faith, and when by worshipping any aspect he wins what he desires, it is none other than Myself that grants his prayers.Since the unenlightened mind hasn't the capacity to perceive these statements as proceeding from the ultimate refinement of consciousness.The purpose of concealing them in part to protect the truth from profanation, and in part also to ensure their endurance during centuries of spiritual darkness.Nineteenth century writers, brought up on Greek sculpture, found this grotesque and inexplicable.Yet the reason why the Hindu deities are represented in this way is very simple: it is to show that they are gods, that they differ from human beings and have more and greater powers than we do.The hope was to suggest to deep truth seekers, at least, that there are levels of truth beyond any of those suggested by orthodox religions.

These different aspects of one reality are symbolized by the many gods and goddesses of Hinduism.It is therefore not surprising that in the period succeeding the Upanishads the idea of Bramh came to be clothed in forms which the human mind and the imagination can grasp.The result was a vigorous development of theism, during which gods and goddesses which today characterize Hinduism assumed much of its character.Lord Ganesha, also called Ganapati or Vinayaka, is presented in the form of a human body with the head of an elephant.

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This blend of human and animal parts is a symbolic representation of a perfect human being, as conceived by Hindu sages.The Hindu devotee, while he will generally have one particular form of god - his or her ishta deva, or chosen deity - on whom his devotion centers, moves easily between one god and another. Krishna and Rama are not strictly speaking gods, but avatars, 'descents' - human incarnation of Vishnu - since he is the 'upholder' of the world.

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