Professional Documents
Culture Documents
'i
*,1.
"Se>j o.s>
Copyright Registered*
'***;
sir* too
"T5
CO
"0^00
-
.-.
If
So.
e>TT
S'S)
CO
SlSSocx)
S^SSgasjOdBbo
vi
vi
o<&c
2j
_
C&o*
S
S^o-C&tfb?
vii
,r-3b
73
SCo ^\2
(Point)
TS4?
S*8c'a3yfcc ISgfilK
ooocxb
SO
cr
oxn*
g^tfoo
xii
eo
.. /
V---
xv
)\^\
3.
-------**
eo
xv
TT'SS
14L-5S
00,^0
--
sis
xv
eS^c-O cxxn-
"
'
oa IT
D
,
1 r
xx
cSbe^
.
D OJ
^S-s^^sSb^,
O,-jr
>Op-_)3,
W ^^^^ra3fcj&>
fff it-
_
-
cxSo
s5 o 55bo .
"
""
"""
as"
cD,7r.
c^oSSb^)
Z)5
"r^
sT"JS5toeJtt e>3^fo
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
~*
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
it
be Balaam's
ass or ...... a
?
woman
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
?
He
not
been to
lip well-clipped;
And what
of
As
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
at all)
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.
So 4>
"
sSr-
6 to
'
(Blue house)
V
"000000 * 00
(White house)
*
oo
eo
dtSb
63
o,
\k
"300-0
on
00258
SO
Sfi
Si
eo
-iff
<3o)o;5Sb
OO
&o
1
ro
'-x
no
T3eaocX:j$x;
SlJfiou
Q
1
]|tf~35^ dtfe^o&o
*)
1
5^
^8^,
^roxbje)^
"BtveSoifi
B5)ae5
v<
g'^:>3c8
--D
si
&
03
080
183
6^88
^3-9
d2or^
^220^
"SiSo
&
ASbo^o
eo
v/
eo
oooi&^Btf^c
"
x.. /
^
ra
or
..op
VJ1/0__________
So
uSc
^3
.30
TV* ft
exxn>
^b
"SeaooK^S"
sfe^cS^Sc^'S, 080
eS^ nc
i.SftfsSg.-stf
^e
-tftfrco
fig.
Tr-ewtfo-efo
w>
'
-6
if a
3-
^0^650
^'^n'^T'^^^ 9
--
J5
qodSbc
eo
i^o^ea
o-C&'Ssntex)
363
d&*3
eo
S'o
o
sr-
,92
'
v/-
__J
9
jQfJc&ns
^rSo^cA^ &
-I
-*jtf S-EK
9
,
a)
bsf
-CSb&xs.
30
I)
Sfi^ar'Sfi
eja^u^^o
cS6o^?8oe$aa3
eo
SS^dboo, afSo
*{>'
-tf
3o
.
sr
-4
S.
3.
ScStfBtfowo, tf&dtfb
\--'
>
33
^f
^N^Sb
'
sScr8 ra JSbo oo
So-O
"S5
Z$T* F3
oCr
^Q
X*D
oo
c?5bo
g'g
IT* jO
s3cr-<3l<<5
o,
5*0
.>fc\
J
fe
32
C)
So^lrao, S^^o $5
AS
,
as
300d/T*ET'j|,
^b o g o
3tfo9
rc
'6
co
55bno
zsu 83-830
^g^tfSogoSrfAbab.
Sg
SStfifcO
S'^IT*
:-
S 13
fQx5\6oc l ^ xJ
O-b'-O
PJ&3
eo
odfeogSb
-sn2fi)?
ill
as-tfiSrs^bo
^^^oO^^^
T^peJ
?:p'Sx
'er'j
r.5SSx>
oooS)
Xej-s^SS
V__J
&&>'&? W^ti&x
XooteSfc
X S^^x>
v.
__/
tf
1)
43
a-vrrdfc
-$c
"SDc^oXc,
^So
fite
fSb
^T'^
r,
55^0
qT'
13080
TPS&ofifct*
o.
3,
ooo
y^o
GO
ecr
-o
55
?T3
i
s
^35^0
13 Sato tf
'SfcKbtfb?
lTtf 7T*r
|
^X,
."f
3-o,
.Slo
ar g-
rf
sfin So "3
-.
X. 3-tf.
^r
ZT-
COL.-
e'
^Sfrer*g'o2jo<3Sbc
jck-3 r3>
1015-'002
a5b
ro
5^)
,, /
V
eo
So&b&a
&&ooA5
"^5Tpjca5b^Sj3rfo25bofiSb
oc (Srfr^
yS
v Sfe^^o^b^o. "So^
^5
rr*^)
ciss
9ersSi>dtfi)Ab(S.
-f?C.
&
00
29
soc
S-O
^dtfccr'8&
E.O
ooo "e^
^rtboo.
^ciSo.
^0^630
C3p
--O
"LJ
CO
cO.
b
00
000^00 ^S^Sy^rfM.
-SySe^C
S\r5
03^*50^6^
CO
-o
cSib^^
on
CO
2^5
-CP? "^^Sbg'z^.
t9
^)
^5^3^o^bo
^"Sofi
co
ocxr
000^5
JS
^S
ft
*S'6oK tf-80&a ~
v
/ /
SLOT
tf^yfio
O
"So
"3 o-O
?>
#y
*k*
r\
,,J> ,,^
7?n
d&> i~
S^
3tfane55Stttf
1^5
gy.
S& 558o-C&*r *
i
)~f
oooS>7g9bcSb
"^^P
DOT*
eo
3-OCT,
ls$ird6e$"^xSp-L$ii
a- no
ocr.oe_cr
CD
o c5Sbnn
no
OJ
.
3-3
u)
S'o.
c^5ba\o-u)8
or 3
otfo
33.
23
&'s
3tf5fo;5ri\cx$>ft a-'^S'Svii
wa
e*e;d&
SS,
>^?Tx8g
>)
^02^^x d&^^Ss o e)
Q
s^
tfS,
o.
ex)
sS5o
>
Kfi*
"S&9T"c r^Otf
oootfbtf -Scosfctf
oSfic
^\E^dfiexj rfboHr
Bo&TJ'^ctfb.
0~O
SSracSb^^o
j
A'
60
^Ka-\
oro
'
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
Or .9
12 hours rolling
down
and Rukmini
the temple of Pandurang Budvari, Nagof thousands witnessed and the incident. As people pur,
in
phenomenon
special
prayers are
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'
disci
"was
whom
he would
He would eook
it
whatever he
that
to
Ramlala.
Not only
he would
or
all sorts'
He
the
was- then
in the
service of
image and
of
a constant blUs.
*
Ramlala."
"
I
--*.,-.
I
SLIAV
Ramlala
as
sec
you
all.
now
back
dancing
or insist
I
now
springing on
my
taken into
my
in
arms-
Sometimes
would
carry
to
him on
the
my
lap.
He would
the
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
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
him one
tearful eyes
Oh
the pains
for punishing
him
would
my
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
'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
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.
ooooSAfi
a o iS) t>
Sc
-Cfo
eo,
of
Ramlala may
still
be seen on
o)
y
ai
So.
).
SB
"5S
^^65^
5crc
Gooes'
0^0"^
eo
"sr
^a
oort,
Si
^8 o Sc
''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
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
'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
What good
of the
as the
stage of realisation
not reached,
it is
better
to regard
ser-
The
aspirant
came
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
have
fears and
do want
my
it
Thousand
salutations to
it,
Brahmagnana! Give
mother,
<c
eo
,. v
'
80-O8.
cxvr*
-o
Gdffx>o,c
OB.
Sfir*Ss$.
"BDS)S v 'a5'
a 0000*0^
0'
3-CPd&E3o~3tf
^a
tfa
y
a jer'A
'.tSoSa
S)
-&b<
S5P&
'^o ^^0
"
o^o
9
^c3-bSo 9S
ef
"n3cys5in^
^00x5
SfcSaSg
^N^oS^
iSbiSo
OB.
f r^5>5:>Q
&S6o
?.
o gb c TVS
Soej 7^3^55500
fcfldSbo
eo
a-Oo-OQ.
..
ex>
"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.
V'"""
2-^-
FT"
cSSb
*.
3.
diSb
oo3
ooo (5 \
e)
mv
creed
is
service of
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;
o.
1924
"He
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
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
else-
-3^5)55
Soc
23
so
\'
v.\xr^co>bc5b
?58oi5boJ'ci^b.
bc&
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,.
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
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.
&c
"o^c
Kb.
-O^o
2k
Sf
OOF"
5S:$ex>
Xr*ca
ll.
^o3i
eS^Sbuo
ono
cSotf'fc?
cxxn.
^esi
v-^
"SsS'BsSB
go 5^8^43
\sl
RJSoraoc
200^
_
j)
13*3,3^
^owoXg'
c^r-^^^^5 ^ _ ^$0^-8'
1?
eo
on3
So ^&.
o.
?
\&sto 3 So
3.
..
IT^Q.
oj2>.
Z,
o^. w
X.
oo,
no.
o3.
ro
-a!
to So.
onsL
o>?.
OS-.
OCT.
oo2
-u)
ooor
dS3S$^r*)c
ss^sftjfc)
dtfe
^
3.
sH
^6
55-0^
r.
00.
no.
03-
zS\
\fir*
CX9O
OS..
OCT.
or.
>beJd&o
Co
J3)S.
b3ox5o<LK
.&.Jfoo
N
-
tf^So- O iacg'x, co
3o.
3n.
3_2>.
33.
3s..
32.
0.2)3
73rrrdtS:)55ao
tf c
s-o. "^8
SO
"SotxeT^ooo
,^S5o3^
d5x&"So
GO
CO
"B-fi
CO
>___S
Co
>
eo
^j
?'
e)r^
25^^x53,
2Se\o-Sb^c ^
^ 8 ^>0^;
**
ocr'6tx>
ScXSb5ooiS^c
eo
eo
)oe,c
a*-
v.
<dfo
eA.
3&('3j?{r)o)
'
rf^b^flo-O
^T Sou So
*
"We may
shrines
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
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
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
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
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-
number
of
Sup-'
pliers to the temple, the Desires- For plies, the five senses of hearing, seeing, feeling touching,
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
by cleaning
it.
Such
is
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
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
their
respective characteristic radiations, but the point to be emphasized just now is that they are all capable of
absorbing
again*
then
pouring
it
out
reverential
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
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
men prayed
as
038
altar.
though
It
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.
more
is
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
as have been
regarded
It is
as
sacred for
"From
these considerations
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
fanatics
who
miscalled themselves
puritans."
the senti-
ment
the
walls.,
of devotion .absolutely and literally from because for centuries devotional thought-forms
in
exudes
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
Regarded
solely
from
.the
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
We
is
know
that,
when
in
generally used
order to
men
shall apply their strength at exactly in that way a much more effective
if
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."
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
are Indications of the prevalance of image worship long before the time of Gowtama Buddha
of
an external object
to
concentrate the
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
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
ms which
among
the
work
of
Patlianjali but
loi
image worsh
if
not old
as
we ha
has be<
than jali
who
B- C. There
is
no doubt
that the Yoga system is even old Buddha because Buddha himself was clecL
red
to
of his
its practice in the earlier slag* scerch after enlightenment and truth and it may I
token that
this fact is
practiced-
Again, Panini
to
whom
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--
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
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
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.
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
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
From
this
is
Linga we may
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
Dhwaja
Mirious
honour
of
Vasudeva,
From
this
king Antalkidas
initial
B-
about the
earliest
;
known
this
inscrip-
tion
and from
of
we
arc
in a position
temples in India cannot be later The following are some of the note worthy references to the
:
Vasudeva
The icouographic aspect of the Vishnu cult in inscriptions clhala, son of Vifhnu Udayagiri cave inscription of
dasa,
grandson
of
II
Chchagab &
Chandragupta
(A-
D- 401-2)
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
has ever grown deeper that the Divine Spirit and the hurna spirit are ultimately one and that all nature Is included
that union1
'