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Do not fill this in! ===Hinduism=== {{Main|Murti}} {{multiple image | align = right | image1 = Ganesh mimarjanam EDITED.jpg | width1 = 150 | alt1 = | caption1 = | image2 = Meerabai (crop).jpg | width2 = 156 | alt2 = | caption2 = | footer = [[Ganesha]] statue during a contemporary festival (left), and Bhakti saint [[Meera]] singing before an image of [[Krishna]] }} In Hinduism, an icon, image or statue is called ''[[murti]]'' or ''pratima''.<ref name="fowler41" /><ref>{{cite encyclopedia|title=pratima (Hinduism)|url=https://www.britannica.com/EBchecked/topic/398379/pratima|encyclopedia=Encyclopædia Britannica|access-date=21 August 2011}}</ref> Major Hindu traditions such as [[Vaishnavism]], [[Shaivism]], [[Shaktism]], and [[Smarta Tradition|Smartism]] favor the use of a ''murti'' (idol). These traditions suggest that it is easier to dedicate time and focus on [[Spirituality#Hinduism|spirituality]] through [[anthropomorphic]] or non-anthropomorphic [[icons]]. The ''[[Bhagavad Gita]]'' – a Hindu scripture, in verse 12.5, states that only a few have the time and mind to ponder and fix on the unmanifested Absolute (abstract formless Brahman), and it is much easier to focus on qualities, virtues, aspects of a manifested representation of god, through one's senses, emotions and heart, because the way human beings naturally are.<ref name="Cortright2010p106">{{cite book|author=Brant Cortright|title=Integral Psychology: Yoga, Growth, and Opening the Heart |url=https://books.google.com/books?id=rqIlNbelQ0AC&pg=PA106 |year=2010|publisher=State University of New York Press|isbn=978-0-7914-8013-7|pages=106–107}}</ref><ref>{{Cite web | url=http://www.bhagavad-gita.org/Gita/verse-12-04.html | title=Bhagavad-Gita: Chapter 12, Verse 5}}</ref> A ''murti'' in Hinduism, states Jeaneane Fowler – a professor of Religious Studies specializing on Indian Religions, is itself not god, it is an "image of god" and thus a symbol and representation.<ref name="fowler41" /> A ''murti'' is a form and manifestation, states Fowler, of the formless Absolute.<ref name="fowler41" /> Thus a literal translation of ''murti'' as idol is incorrect, when idol is understood as superstitious end in itself. Just like the photograph of a person is not the real person, a ''murti'' is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer.<ref name="fowler41" /> When a person worships a ''murti'', it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality – called [[Brahman]] in Hinduism – is not confined in it.<ref name="fowler41" /> Devotional (''[[bhakti movement]]'') practices centered on cultivating a deep and personal bond of love with God, often expressed and facilitated with one or more murti, and includes individual or community hymns, [[japa]] or singing (''bhajan'', ''[[kirtan]]a,'' or ''[[Arti (Hinduism)|arati]]''). Acts of devotion, in major temples particularly, are structured on treating the ''murti'' as the manifestation of a revered guest,<ref name="Gale Encyclopedia of Religion" /> and the daily routine can include awakening the ''murti'' in the morning and making sure that it "is washed, dressed, and garlanded."<ref name="klaus">Klaus Klostermaier (2007) Hinduism: A Beginner's Guide, 2nd Edition, Oxford: OneWorld Publications, {{ISBN|978-1-85168-163-1}}, pages 63–65</ref><ref>{{Citation|last=Fuller|first=C. J.|year=2004|title=The Camphor Flame: Popular Hinduism and Society in India|place=Princeton, NJ|publisher= Princeton University Press|isbn=978-0-691-12048-5|pages=67–68}}</ref>{{refn|group=Note|name=note1}} In Vaishnavism, the building of a temple for the ''murti'' is considered an act of devotion, but non-murti symbolism is also common wherein the aromatic [[Tulsi|tulasi]] plant or [[Shaligram|''shaligrama'']] is an aniconic reminder of the spiritualism in Vishnu.<ref name="klaus" /> In the [[Shaivism]] tradition of Hinduism, [[Shiva]] may be represented as a masculine idol, or half-man half woman [[Ardhanarishvara]] form, in an anicon [[Lingam|linga]]-[[yoni]] form. The worship rituals associated with the ''murti'', correspond to ancient cultural practices for a beloved guest, and the ''murti'' is welcomed, taken care of, and then requested to retire.<ref name="willis96">Michael Willis (2009), The Archaeology of Hindu Ritual, Cambridge University Press, {{ISBN|978-0-521-51874-1}}, pages 96–112, 123–143, 168–172</ref><ref>Paul Thieme (1984), "Indische Wörter und Sitten," in Kleine Schriften (Wiesbaden), Vol. 2, pages 343–370</ref> Christopher John Fuller states that an image in Hinduism cannot be equated with a deity and the object of worship is the divine whose power is inside the image, and the image is not the object of worship itself, Hindus believe everything is worthy of worship as it contains divine energy.<ref name="Fuller2004">{{cite book|author=Christopher John Fuller|title=The Camphor Flame: Popular Hinduism and Society in India|url=https://books.google.com/books?id=To6XSeBUW3oC&pg=PA58|year=2004|publisher=Princeton University Press|isbn=978-0-691-12048-5|pages=58–61}}</ref> The idols are neither random nor intended as superstitious objects, rather they are designed with embedded symbolism and iconographic rules which sets the style, proportions, the colors, the nature of items the images carry, their ''[[mudra]]'' and the legends associated with the deity.<ref name="Fuller2004" /><ref>PK Acharya, A summary of the Mānsāra, a treatise on architecture and cognate subjects, PhD Thesis awarded by Rijksuniversiteit te Leiden, published by BRILL, {{oclc|898773783}}, pages 49–56, 63–65</ref><ref name="aliceboner7" /> The ''Vāstusūtra Upaniṣad'' states that the aim of the ''murti'' art is to inspire a devotee towards contemplating the Ultimate Supreme Principle ([[Brahman]]).<ref name="aliceboner7">Alice Boner, Sadāśiva Rath Śarmā and Bettina Bäumer (2000), Vāstusūtra Upaniṣad, Motilal Banarsidass, {{ISBN|978-81-208-0090-8}}, pages 7–9, for context see 1–10</ref> This text adds (abridged): {{Blockquote| From the contemplation of images grows delight, from delight faith, from faith steadfast devotion, through such devotion arises that higher understanding (''parāvidyā'') that is the royal road to [[moksha]]. Without the guidance of images, the mind of the devotee may go ashtray and form wrong imaginations. Images dispel false imaginations. (... ) It is in the mind of ''Rishis'' (sages), who see and have the power of discerning the essence of all created things of manifested forms. They see their different characters, the divine and the demoniac, the creative and the destructive forces, in their eternal interplay. It is this vision of Rishis, of gigantic drama of cosmic powers in eternal conflict, which the ''Sthapakas'' (Silpins, murti and temple artists) drew the subject-matter for their work. |Pippalada|Vāstusūtra Upaniṣad, Introduction by Alice Boner et al.<ref>Alice Boner, Sadāśiva Rath Śarmā and Bettina Bäumer (2000), Vāstusūtra Upaniṣad, Motilal Banarsidass, {{ISBN|978-81-208-0090-8}}, page 9</ref>}} Some Hindu movements founded during the [[Colonial India|colonial era]], such as the [[Arya Samaj]] and [[Satya Mahima Dharma]] reject idolatry.<ref>{{cite book | last = Naidoo | first = Thillayvel | title = The Arya Samaj Movement in South Africa | publisher = [[Motilal Banarsidass]] | page = 158 | year = 1982 | isbn = 978-81-208-0769-3}}</ref><ref>{{cite book | last = Lata | first = Prem | title = Swami Dayānanda Sarasvatī | publisher = Sumit Publications | page = x | year = 1990 | isbn = 978-81-7000-114-0}}</ref><ref>Bhagirathi Nepak. [http://orissagov.nic.in/e-magazine/Orissareview/may2005/engpdf/mahima_dharma_bhima_bhoi_biswanathbaba.pdf Mahima Dharma, Bhima Bhoi and Biswanathbaba] {{webarchive|url=https://web.archive.org/web/20090410054934/http://orissagov.nic.in/e-magazine/Orissareview/may2005/engpdf/mahima_dharma_bhima_bhoi_biswanathbaba.pdf |date=10 April 2009 }}</ref> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page