why do hindu gods look like devil,or is it really evil,does this prove it is cult?

Answer 1

You can make fun of Hindus if you want but I assure you that these people know God more completely than most of the bible thumpers that spout nonsense about God on this forum. Perhaps you should study some Hindu scripture if you intellect can handle it you will be surprised to learn that western science and theology are just now catching up to what Hindu scripture was teaching 4000 years ago. Your comment is based on ignorance if it was intended to be derogatory, as are all derogatory comments toward the faith of others.

God is certainly more pleased with the sincere prayers of a devout Hindu than he is with bigoted ravings of many whom mistakenly call them selves Christians.

Love and blessings.
Your brother Don

Answer 2

how do you know what looks evil? You have learned what looks evil by what you have learned when you were a child. And who were those people teaching you? Were they hindu? Remember when we were born we were perfect then we started to grow up and learn from the adults around us and in the world and now as an adult we judge everyone and everything, we hate, we despise others, and we all hurt the planet we live one and the people that live on it with us. So in short we were all taught what to think and feel, but who is to say that what we were taught was right...........

Answer 3

I'm not a Hindu and can't answer your question, but even I find your implication a tad bit offensive.

However, your last question is certainly not the case, as the look of certain gods is far from proof of cult status.

Answer 4

The Hindu religion encompasses both deities and demons, which represent the light and dark sides of human nature.

Answer 5

How the deities of other religions look is irrelevant. We are to judge according to their works. Scriptures tell us not to judge by anyone's appearance. It also says that a good tree does not bear bad fruit and that we will therefore know them by their fruit.

Eastern religions either teach that we should not interfere with the fate of others because we interfere with their progress toward Nirvana, (their version of heaven) or that we should convert others to that religion by force.

By comparison, Christianity teaches that we should do good works for others so that they will recognize the good will of God.

http://judgeright.blogspot.com

Answer 6

There are no actual photographs of the devil. Only what man has interpreted as the devil

Answer 7

CHECK THIS OUT

http://www.hinduwisdom.info/introduction_to_hinduism.htm

Answer 8

It's not that they are evil, everything comes in different appreances and differences,

Answer 9

how do you know what the devil looks like?

Answer 10

Concept of God

Hinduism is sometimes called a polytheistic religion, but strictly speaking, calling it henotheistic would be more accurate. The Hindu scriptures depict God both as a personal being (as in the Judeo-Christian religions) and also as a principle. According to the Bhagavata Purana (1.2.11), the same Absolute is understood in three ways--as Brahman (the nonpersonal, all-pervading aspect of the Supreme), as the Paramātmā (the Oversoul or Supersoul, the aspect of God within the heart of all beings), and as Bhagavān, the Absolute in the transcendent personal feature.

The Hindu scriptures insist that Brahman cannot be described in words, but can be understood only through direct experience. Nevertheless, Hindu sages, within the limits of human language, have endeavoured to depict the nature of Brahman, and such attempts make up a large portion of the Hindu scriptures, particularly in the ancient Vedic texts known as the Upanishads. Several "mahaa-vaakyas," or great sayings, indicate what the principle of Brahman is: "Brahman is knowledge" (prajnaanam brahma), "Brahman is the Self" or "Brahman is the soul" (ayam aatmaa brahma), "I am brahman" (aham brahmaasmi), "You are brahman" (tat tvam asi),"All this [that we see in the world] is Brahman" (sarvam khalv idam brahma), and "Brahman is existence, consciousness, and happiness" (sachchidaananda brahma).

Thus, Brahman (not to be confused with the deity Brahmā) is conceived of as the very essence of existence and knowledge, which pervades the entire universe, including every living being. Moreover, Brahman is considered the only thing that ultimately exists. The goal of Hinduism is to somehow "wake up," and realize our own connection to the divine reality that may be called Brahman or God.[12]

The presence of God within the heart of every living being is mentioned in the Bhagavad Gita (15.15 and 18.61), which says that God in this aspect is the source of inner direction and that from Him come memory, knowledge, and also forgetfulness.

When God is thought of as the supreme all-powerful individual person, he is called Īśvara or Bhagavān. Most Hindus, in their daily devotional practices, worship some form of this personal aspect of God, although they believe in the more abstract concept of Brahman as well. Īśvara is a word used to refer to the personal aspect of God in general; it is not specific to a particular deity.

Depending on which aspect of Īśvara one is talking about, a different name will be used--and frequently a different image or picture. For instance, when God is talked about in his aspect as the creator, he will be called Brahmā). When referred to in his capacity as preserver of the world, he is called Vishnu. When referred to in his capactity as destroyer of the world, he is called Shiva. This conception of God having three aspects is the Trimurti concept mostly strongly held by the Smarta school, but rejected by other denominations, such as Vaishnavism. Many of these individual aspects of God have other names and images. For example, Krishna and Rama are considered forms of Vishnu. All the various deities and images one finds in Hinduism are considered manifestations of the same God, called Īśvara in the personal aspect and Brahman when referred to as an abstract concept.

Hindus generally worship primarily one or another of these deities, known as their "ishta devatā," or chosen ideal. The particular form of God worshipped as one's chosen ideal is a matter of individual preference. Regional and family traditions can play a large part in influencing this choice. Hindus may also take guidance about this choice from their scriptures.

Although Hindus may worship deities other than their chosen ideal from time to time as well, depending on the occasion and their personal inclinations, it is not expected that they will worship--or even know about--every form of God. Hindus generally choose one concept of God (e.g., Krishna, Rama, Shiva, or Kali) and cultivate devotion to that chosen form, while at the same time respecting the chosen ideals of other

Practices

Hinduism includes a variety of practices, primarily spiritual service in devotion (Bhakti Yoga), selfless service (Karma Yoga), knowledge (Jñāna Yoga) and meditation (Rāja Yoga). These are described in the two principal texts of Hindu Yoga: The Bhagavad Gītā and the Yoga Sūtras. The Upanishads are also important as a philosophical foundation for these practices. The Yogas provide a sort of alternate path (or faiths) that links together various Hindu beliefs, and can also be used to categorise non-Hindu beliefs that are seen as paths to mokṣha, or nirvāṇa.
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The four pursuits of life

Another major aspect of Hindu dharma that is common to practically all Hindus is that of the puruṣhārthas, the "four pursuits of life". They are dharma, artha, kāma and mokṣha. It is said that all beings seek kāma (pleasure, physical or emotional) and artha (material wealth), but soon, with maturity, learn to govern these legitimate desires within the higher framework of dharma (righteousness). Of course, the only goal that is truly ultimate, whose attainment results in ultimate happiness, is mokṣha (salvation), also known as Mukti (spiritual liberation), Samādhi, Nirvāṇa, or escape from Samsāra (the cycle of births and deaths).

Another perspective on these (i.e. dharma, artha, kama, moksha) is that artha and kama are to be pursued like a river which is bounded by dharma and moksha on the two sides.

Murtis

Main article: Murti

Ganesha is the son of Shiva and Parvati (pictured left). He is widely worshipped as Vignesh, the remover of obstacles.
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Ganesha is the son of Shiva and Parvati (pictured left). He is widely worshipped as Vignesh, the remover of obstacles.

Hindus commonly worship God in the form of an icon (mūrti). According to the Padma Purana,[39] the mūrti is not to be thought of as mere stone or wood but as the manifest form of the Divinity.

Shiva is almost always worshipped as a pillar-like stone called Lingam. Some interpret the term lingam as a Phallus due to its shape and certain Puranic stories, but actually, this Sanskrit word means any sign, symbol, mark or badge in general. Others interpret it as a mystic column (stambha) trying to represent the infiniteness of Shiva.
The dancing posture of Siva, known as the Nataraja, is often said to be the supreme statement of Hindu art
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The dancing posture of Siva, known as the Nataraja, is often said to be the supreme statement of Hindu art

In a Hindu Temple, the divine spirit/energy is commonly invoked into the Murtis at the time of their consecration. Veneration of such Murtis is done every day in a temple. Most practicing Hindus also maintain a Puja room like a temple in their homes for worship and meditation. The icons could be two-dimensional paintings or three-dimensional statues.
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Mantra

Main article: Mantra

In Hindu thought, meditation according to Vedanta is the repetition of a sacred formula - a mantra. Many mantras are from the Vedas. Om is the first mantra in the Vedas and the Upanishads. Much of mantra yoga, as it is called, is done through japa (repetition, usually through a rosary). Mantras are chanted, through their meaning, sound, and chanting style, to help meditational focus for the sadhaka (practitioner). They can also be used to aid in expression of love for the deity, another facet of Bhakti yoga akin to the understanding of the murti. They often give courage in exigent times and serve to help 'invoke' one's inner spiritual strength.[40] Indeed, Mahatma Gandhi's dying words are said to have been a two-word mantra to the Lord Rama: "Hé Ram!"'.

The most revered mantra in Hinduism is the famed Gayatri Mantra of the Rig Veda 3.62.10. Many Hindus to this day, in a tradition that has continued unbroken from the ancient times, perform morning ablutions at the bank of a sacred river (especially the Ganga/Ganges) while chanting Gayatri and Mahamrityunjaya mantra.[citation needed]Sanskrit is mostly used as a ceremonial language in Hindu religious rituals in the forms of hymns and mantras.