Why do Hindus worship Idols when the vedas clearly advice against idol worship?

Question

Is it a south indian fetish that all hindus have adopted becoz the south indians would even erect temples for their film stars!

Idol worship is completely wrong according to vedas and is mere ritual with no moral ethics included! Is that why there is so much corruption in india? Hindus only doing rituals and not looking for morals from religion.

They do the stupidest of things, just coz the books say in poetic exaggeration as Ganga to be a beautiful river, a gift from above but hindus take it literally as descended from heavens! Hindus today Idolise it and put sarees on it as if they were decorating an Idol. How worse can the pollution get?

Deito maybe you should read up some more, it is mentioned that the worship of an idol brings results contrary to that which are desirable in society. Please suggest where idols are advised. What ppl are doing is just following in the footsteps of their family without actually knowing anything. How many hindu homes have copies of the vedas?

Mr. Bhowmick hypothetically if your ancestor were a Nazi would you respect his beliefs!

Thats all BS and you are bent on proving your belief without keeping an open mind! Though the vesses say in many places as meditating upon a picture in your mind you still argue that they say worshipping an artifact! Do you not see the effect of mere ritual on ppl. How blind the hindus are really? It's clear to me now that hinduism is beyond rescue and you want to be stuck in it. I will give it up and i'm glad others are too! Look around you!

you are following a kind of atheism disguised as religion where people do wahat they want in life there is no social morality!

Big Bang i've not cut pasted anything and i'm not muslim. I don't agree with Islam either. I'm asking you whether you have an open mind or not?

It is true there is no sadhana without sadhan but that sadhan is hardly an idol. That sadhan is your body which god has given you. Idols are just one man's idea of god. If you look at them as art, no problem but when your whole world revolves around ritual, you are sadly mistaken!

Answer 1

Your concern for pollution is touching but the direction of your anger is not justified. To know what place Idol worship has in Hinduism you need to understand it at a much deeper level than looking at it from a mere ritualistic point of view. everything has a meaning in hinduism. know more about it before condemning it.

thanks

Answer 2

Vedas Against Idol Worship

Answer 3

Who says that vedas are against the idol worships ? Even the sages performed the yagnas and had idols of the gods for worships.
Humans cannot worship without the image of the god.Our imagination is not strong as a highly levelled spiritual or religious persons. So a common persons need the idol of gods/goddess to look and feel that they are seeing god through the idols.
Idols are not just a stone or a marbles etc. They are first done rituals by the priests in the temple in the case of new idols.
Pranprathistha is the right word.
Idols is the medium between the gods/goddess and the devotees. We look at the gods/godesses and feel that they are too looking at us. This is a link for the communication between them.
If there are no idols then what to see at ? Hindu gods/goddesses have different forms as per their performance done by them.
Their clothes,vehicals like mouse,eagle etc,weapons etc are the important part.
Hindus not just look at idols but look at the gods/goddess at particular.
Goddesses are dressed in a sarees for decency.
We respect goddess and we hold them as a motherly imagine. So look at logical point of view.

Answer 4

Its purely depending on the self thinking, like if you respect your parents, what do u expect others to do if they dont respect their parents, you would advice them to do the same way what you do for your self. Worship idol is just a kind of we are visualizing God as a person among us and he also was human being then slowly his thoughts and good doings starts comming into our mind, thats why its been worshipped but it doesnt mean that if you worship God with idols then only you can attain moksha even other way is possible, but you have to be clean from your heart.

Answer 5

According to Hindu belief God is not a personage but the very fibre of being , the superconsciousness. Though it is known and revered in hundred of thousands of forms and exists as consciousness in all living beings. Even the material substance is a manifestation of His grace and hence even a stone or a statue can remind us of the Superconsciousness which is God. When you can become devotional towards a stone or a statue and the pure love and devotion starts in your being you can realize the very essence of your soul and be one with God.

Answer 6

This is a very good question. The reason is simple and it has to do with the fact that God is said to be omnipresent . Not only that but it is also believed that ' you are God, and I am also God' that is to say that God lives in human beings as well as in everything you see around you - cats, dogs, tress etc. So if God is in nature is the worship of same evil? Besides, a school of thought is of the opinion that the founders of the various religions are Gods who have to be worshipped.
At least I know that the christians believe Jesus is God and so do the hindus that Krishna is God. What they forget is that there is only but One God and all others His creation and no one can equate the creation to the Creator. It is like saying that the vice president of a sovereign state is the same as the president because after all they are all presidents.
So for me this issue has to be broadened and not to be focused on a particular group of people or religion. I am of the opinion that anybody who thinks Jesus is God or the virgin Mary is God or even Krishna as God and therefore tends to worship that person is an idol worshipper.
The reason being that notwithstanding their holiness they are all mortal human beings like you and I and made up of the five elements - fire, water, ether, earth and air. This means to worship anyone of them he be Jesus or whatever (an embodied being) is akin to worshiping an idol. So why worry your head about the hindus and their so called idol worship. If you believe in the cross of Jesus or any other cultural identity linked to any of the religions and tend to worship it then be sure that you are an idol worshiper.
God, with all His powers, has no body of His own. He only takes one on loan in an ordinary body in order for Him to have possession of the five senses and talk to His children in this dirty old world.
For anybody to claim he is God, he or she must have two basic requirements - no birth and no death- not even per second and rise up the next second and claim to have gained victory over death.
How can God the Creator of heaven and earth die and buried or to be born by an ordinary human being and have father and a mother? So anybody who worships anything besides the Heavenly God the Father is an idol worshipper.
God did not create human beings solely for them to come on earth and worship Him. Do children have to worship their earthly fathers or parents because it is they who 'created' them? God is not to be worshipped. He wants us to know Him as accurately as He is. Perhaps, I have to take this opportunity to give a wee bit of God's introduction of Who and What He is as well as His place of abode.
God has a name, a place of abode and a form of identity. God is a Soul (bodiless) - the Supreme Father of all Souls. Also called Heavenly God the Father because it is He who created heaven ( the land of immortality), He has the form of a Star or better still a tiny point and lives in the far - away land far far beyond the sun called the Land of Peace or the Soul World with we His children as souls from where we came on this earth to play our various roles in the unlimited drama.However, our coming on this earth is numberwise according to the effort you make in this body to know Him accurately. Now, as the founders of the various religions come on earth to play their part in the unlimited drama and establish their various religions their followers also follow them with each playing his part in the unlimited drama which repeats itself every 5000 years.

Answer 7

It is the respect that we are giving to our ancestors beliefs & thinking by woshipping idols , now if i say why people are paying respect to their ancestors photographs by answering this u will get ur answer & yes every idol has got its own meaning , its a type of art.
I am also concerned over the pollution matter.

Answer 8

You people seem to be fascinated by junk available on IRF.NET, and copy and paste anti-hindu things from there

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IT WILL GIVE YOU AN INSIGHT INTO YOUR GREAT FAITH

Answer 9

ITS RIGHT HINDU WORSHP IDOLS OF GODS.
BUT VEDAS SAYS NO ANY IDOL OF GODS.
IN MY OPINION, WE SHOUL TAKE A IMAGE IN OUR MIND AND HEART WHICH CAN GIVE PEACE TO OURS.LIKE OUR PARENTS AS OUR RESPECTABLE AS PAENTS ARE OUR GODS.

Answer 10

you have two things here,

second , the pollution part is absolutely correct, and no where it is told to pollute, in fact most of the idols were made in metal in previous times, and had never polluted environment in anyway.


Now first thing,

No Idol worship is not banned in Vedas, partial knowledge is the most dangerous of all. please suggest proofs, on your statement, which has at the same time gained pointlessness and baselessness both.

we worship idols because lord and his energies has various activities, and is expanded in infinite dimensions. So we remember him with many forms of his energy, of them many of them reminding us of his various activities, and various of his energies.

next ,

> Is it a south indian fetish that all hindus have adopted
> becoz the south indians would even erect temples for
> their film stars!

These are creeps, who form that part of disgrace for Hinduism, and such people exist in every religion. They obviously do not understand Lord or Hinduism, and these are lower cadre people in sense that they dwell with lowest of intelligence and is completely under act of Maya. They are slaves of material nature. May be it may take many re births for them to get improved if continues at same pace.


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There are many , how many do you want :

venum kvanantam aravinda dalayataksam
barhavatam samasitambuda sundarangam
kandarpa koti kamaniya visesa sobham
govindam adi purusam tam aham bhajami

I adore Govinda the primordial Lord that plays his flute in marvelous way. His eyes are similar to the petals of the lotus just budded, and a feather of peacock adorns his head. His body, radiant of beauty, has the color of a loaded cloud of rain: His incomparable grace fascinates million of Kandarpa

Here Even lord barhma is worshipping Hari in his personla form, what the described idol in his mind.


This is the highest, and then you get numerous. numerous means really many.

But never the less, i have to read more, how much ever i have read, anyways.... i am capable of proving you wrong, without any references outside my mind.
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Take some more from the all powerful hymn called Vishnu sahashranama . I will give you many more. dont you worry


Avartano nivr*ttAtmA samvr*tah sampramardanah |
ahas_samvartako vahnir_anilo dharanI-darah ||

Om AvartanAya namah
Om nivr*ttAtmane namah
Om samvr*tAya namah
Om sampramardanAya namah
Om ahah-samvartakAya namah
Om vahnaye namah
Om anilAya namah
Om dharanI-dharAya namah

230. Avartanah - He who turns the wheel of worldly life or samsAra.

Om AvartanAya namah.

samsAra-cakram Avartayitum Silam asya iti Avartanah. Avartanam means repetition. BhagavAn is Avartana since He is the Unseen Dynamism behind the ever-whirling wheel of time and the associated endless cycle of birth and death. This is the cycle of night and day, life and death, joy and sorrow, creation and destruction, which are all His play - His mAyA. In gItA, bhagavAn says that He reveals the way to overcome this mAyA to those who surrender to Him -

"daivI hyeshA guNa-mayI mama mAyA duratyayA |
mAmeva ye prapadyante mAyAm etAm taranti te || (gItA 7.14)

231. nivr*ttAtmA - a) He whose nature rises above other things.
b) He whose mind is turned away from worldly desires.
c) He who is the AtmA of those who practice nivr*tti dharma.
d) He who is beyond the bonds of samsAra.

Om nivr*ttAtmane namah.

This nAma occurs later as nAma-s 454, 604, and 780. This is another case where when the same nAma occurs more than once, the interpreters have given different interpretations for each occurrence. It is a characteristic of a composition of quality that there is no redundancy in expression of thoughts.

a) For the first interpretation, SrI Bhattar gives the following references:

tripAdUrdhva udait-purushah - The Purusha stands eminent in the parama-pada which has thrice the glory of the material world" - purusha sUkta 4.

parAt-param yan-mahato mahAntam - He is greater than the greatest, more exalted than the most exalted. - taitti. nArAyanIya 1.5.

b) parama vairAgya khyApanaAya vishayebhyah pratyAhr*ta-manAh nivr*ttAtmA - To indicate His profound non-attachment to material objects, He has His mind withdawan from them. About His meditation it is said - antarnivishTa bhAvam ca - He who has His thoughts concentrated on Himself. Also, Atma-dhyAna parAyaNAya - To Him who has His thoughts concentrated within Himself"; "hr*d -admArpita mAnasam - Him with His mind fixed on the lotus-heart", etc.

c) One who is the AtmA of those who practice the nivr*tti dharma. (There are two kinds of dharma - the pravr*tti dharma and the nivr*tti dharma. pravr*ti dharma takes us to the world of the pitr*-s where we enjoy the fruits of our karma, and come back to this world with the balance of karma-s to our credit; niv*tti dharma is that which leads one to moksha).

d) samsAra bandhAn nivr*tta AtmA svarUpam asya iti nivr*ttAtmA. nivr*tta means that which has retreated totally, abstaining from worldly acts, etc.

SrI cinmayAnanda points out that in the example of the two birds sitting on the same tree that is referred to in the munDakopanishad which has been referred to earlier in our write-up, the nivr*ttAtmA is the one who is looking on without eating the fruits of the tree.

The writer in dharma cakram points out that the significance of this nAma is to realize that we should live a life with detachment in material objects in order to realize the Truth, and meditating on this nAma of mahA vishNu will help us live that kind of life. Meditating on the Lord who has no attachments will lead us to live a life without attachment. He gives the life of Lord Rama as an example of the life of nivr*ttAtmA.

Some interpreters have identified the nAma itself as vimuktAtmA or anivr*ttAtmA in one or more of the occurrences of this nAma later. We will look at the interpretations of these under the later occurrences.

232. samvr*tah - He who remains hidden.

Om samvr*tAya namah.

samvr*tatvAt samvr*tah. The root is vr*n~j AvaraNe to cover. He remains hidden from the unenlightened in whom the tamo-guNa dominates - tamsah parastAt. It is devotion to Him alone that can reveal Him to us. The dharma cakram writer quotes nammAzhvAr's pASuram "mayarvaRa madi-nilam aruLinan evan avan" - (We should worship the One) who can bless us with the j~nAna and bhakti that can remove the ignorance, doubts, and viparIta j~nAnam - counter-productive intellect?. Just as the sun creates the cloud which keeps the sun covered from us, the a~jnAnam is covering us. Just as the sun's lustre is untouched by the cloud, His lustre is untouched by our a~jnAna. It is his dayA alone which can remove this a~jnAna, and it is devotion to Him alone that can help in this.

233. sampra-mardanah - The dispeller (of the darkness).

Om sampra-mardanAya namah.

The nirukti author summarizes SrI Bhattar's vyAkhyAna by the following words - tamaso vidyayA samyak mardanAt sampramardanah - He is sampramardana because He dispels the enveloping darkness by the light of His knowledge. SrI aNNangarAcArya gives the meaning that He dispels the mAyA in His devotees.

SrI Sankara interprets the nAma based on mardana - to destroy, and gives the meaning that He is sampramardana because of His act of destruction in the forms of rudra, yama, etc. - samyak pramardayati rudra-kAlAdyAbhih vibhUtibhih iti sampramardanah (see the similarity to pradardanah earlier). Recall that SrI Bhattar's interpretation is that mardana refers to destruction of the darkness or mAyA. SrI cinmayAnanda interprets mardana as referring to the act of destruction of the evil-minded and sensuous and extrovert - rAkshasa-s.

The dharma cakram author interprets mardana in the context of the act of bhagavAn in helping us to destroy the pride and aham-kAra in us and to unite with Him. Life consists of destroying certain things and preserving certain things. A good life is that where we understand what is to be preserved and preserve those values, and destroy those that need to be destroyed. It is thus that Lord rAma had His kodanDam when He went to the forest - to help preserve the r*shi-s and to help destroy the rAkshasa-s. Chanting the name of rAma was sufficient to turn vAlmIki from the ignorant person that he was to the great sage vAlmIki. The nAma sampramardana should lead to understand the value of destroying the evil qualities in us and to develop the good qualities that will help us in realizing Him, which is naturally accomplished when we meditate on the guNa of bhagavAn expressed by this nAma.

234. ahah-samvartakah - The regulator of the day (time); The Sun.

Om ahah-samvartakAya namah.

samyak ahnAm pravartanAt ahah-samvartakah - He who regulates well the succession of day and night. He is the cause for the revolution of the day and other divisions of time. The division of time into past, present, and future provides the knowledge of objects as old or young. It brings about the separation or union of prakr*ti and purusha (Matter and Soul). It is also the cause of the six kinds of transmutations of prakr*ti (viz. birth, growth, change, existence, decay, and final death).

SrI cinmayAnanda gives reference to the following Sloka from gItA -

"yadAditya gatam tejo jagad bhAsayate'khilam |
yac-candramasi yaccAgnau tat-tejo viddhi mAmakam || (gItA 15.12)

"Understand that I am the Light of the Sun that illumines all earth; and the tejas in the moon and fire are all mine only". The one who dynamises the day and gives life to all and lends energy to them to act, etc. is vishNu in the form of the Sun.

The writer in dharma cakram points out that just as we can see an object close to us easily once there is light even though we can't locate it in the absence of light, bhagavAn is the generator of light that helps us realize the knowledge of the Self, and in this sense also bhagavAn is ahah-samvartakah (the generator of day). Just as the Sun causes all beings to wake up when it rises, mahA-vishNu causes our desire to attain this knowledge of the Self to wake up in us. Just as the fall of the rays of the Sun causes the life forms to become rejuvenated, the thought of vishNu rejuvenates the jIvAtmA in us and makes it shine. Just as the fall of the rays of the Sun on objects purifies them by destroying the disease-causing germs etc., the thought of bhagavAn kills the evil thoughts in us and purifies our thoughts. So vishNu is the Sun for our inner self just as He is the Sun for the external world.

235. vahnih - The Bearer or The Carrier; The Fire.

Om vahnaye namah.

The root from which this nAma is derived is vah - to carry. SrI Bhattar interprets the nAma as referring to the act of bhagavAn in supporting the Universe in the form of space. SrI aNNangarAcArya gives the meaning that He is the bearer (supporter) of everyone. Vahni also refers to fire, since fire is the carrier of the oblations offered in homa etc. SrI Sankara interprets the nAma in this context - devebhyo havyam vaha nah prajAnan - One who, as fire, carries the oblations to the gods, or havir-vahanAt vahnih.

236. anilah - a) The Giver of life-breath; The Air.
b) One who needs no goading to Help His devotees.
c) The Beginningless.
d) One who has no binding, unaffected by virtue and vice.
e) One who is beyond dissolution.
f) One who is omniscient - All-Knowing.
g) Easily accessible to His devotees.
h) One who has no fixed residence.
i) One who is not supported (by Earth etc).
j) One who does not hide anywhere i.e., who is present everywhere
k) One who is always awake.

Om anilAya namah.

This nAma occurs again as nAma 818.

tadevAgnih tad-vAyuh - He is agni Himself and He is vAyu - taittirIya AraN. 10, supports the interpretation of this and the previous nAma-s as agni and vAyu respectively.

ananAt - ujjIvanAt anilah - Bestows the life-breath on all. Ko hyevAnyAt kah prANyAt - Whoever can breathe and whoever can live if the AkASa (i.e., paramAtmA) were not there? - taillirIya nArAyaNa 7); prAnAt vAyur_ajAyata - The wind was born out of His breath (purusha sUktam 14).

In the occurrence of the nAma as nAma 818, SrI Bhattar derives the meaning based on ila - to urge, and so the meaning given is - One who does not need to be goaded by any one to serve His devotees. Ilati preraNam karoti iti ilah, tadrahitatvAt anilah - One who does not need a proposer or inducer. tadapyaprArthitam dhyAto dadAti madhusUdanah - When meditated upon, bhagavAn madhusudana bestows His blessings on His devotee without the need for anyone else urging Him -vishNu dharma 74.42.

SrI Sankara and other interpreters give several alternate interpretations in addition to above two-

anAditvAt aniti yo'asu anilah (c above) - Beginningless,
anAdAnAt anilah - One who has no binding,
ilati svapiti iti ilah, tad-viparItah anilah - One who is ever awakened (f)
nilater-gahanArthAt ka-pratyayAntAt agahanah - anilah - One who is not difficult to access for His devotees (g)
anilayah anilah (h) - One who has no fixed abode. An interpretation for the occurrence of this word in amarakoSa is na vidyate nilah nilayam sthAnam yasya.

SrI rAdhAkr*shNa SAstri adds that ila is Earth, and since He existed before the Earth existed, He is not supported by the Earth etc., and so He is anila (i). An alternate interpretation is na nilIyate iti anilah - He is Omnipresent, indestructible, in the form of anila - vAyu (j).

Yet another interpretation is anAdAnAt anilah - One who has no binding (d).

The dharma cakram writer gives us a view of how important the meditation on this guNa of bhagavAn is for our life. Without food we can go on for many days; without water we can survive for a few days; but without air, but a few minutes. That is how important air is for our living; so is the meditation on vishNu for our spiritual life. He quotes mahAtmA gAndhi in this context - that he can survive without food for several days (and hasn't he proved it several times!), but he cannot live without prayer for even a day. Another view presented relates to arjuna's words to Lord kr*shNa that mind wavers like wind and he can't get it under control. BhagavAn, like vAyu, is spread everywhere, and it is difficult to get a grasp of Him just as we can't get the mind under control or keep the air static in one place without a sealed container. But just as man has learned to control and contain air, he can learn to control his mind by constant meditation on vishNu. The uncontrolled mind is like a storm, and it can be trained to be calm by meditation on vishNu.

SrI satyadevo vAsishTha gives the interpretation starting from ila - to sleep. Thus one meaning given is One who never sleeps, or One who is always awake - jAgr*vim vibhum - r*g veda. This is reflected in His forms as the Sun, the rest of the planets, the oceans, the wind, etc. In addition to this interpretation he also gives the interpretations a) and h).

I was amazed to find that this seemingly simple nAma of two syllables has this many interpretations.

237. dharanI-dharah - The bearer of the Earth.

Om dharaNI-dharAya namah.

dharaNIm dhatta iti dharaNI-dharah - One who bears the Earth. SrI Bhattar takes this simple interpretation one level further, and gives the significance that He bears those who bear others, e.g., He bears AdiSesha, bhUmi, etc. SrI Bhattar gives the following supporting quotes -

sa dAdhAra pr*thivIm dyAm utemAm - He bore the Earth and all the Heaven - yajur 13.4

uddhr*tA'si varAheNa - Thou (O Mother Earth) hast been lifted up by varAha - taitt. AraN. 10.8

"pr*thivIm ca antariksham ca dyAm caiva purushottamah |
manasiava visr*shTAtmA nayati AtmavaSam vaSI ||

"Purushottama, by His will, created Earth, the Interspace and Heaven; being the Supreme Ruler, He keeps them all under His control".

SrI rAdhAkr*shNa SAstri gives references to several other nAma-s which express the above idea - mahI-bhartA (184), mahI-dharah (319, 371), triloka-dhr*t (757), dharA-dharah (762). In addition, some vyAkhyAna-kartA-s have interpreted nAma 240 (which we will cover next week) as viSva-dhr*k - One who rules over the worlds, similar in purport to the current nAma.

The writer in dharma cakram brings the significance of this nAma to a level of understanding that is easier to comprehend. When we say bhagavAn is the bearer of the Earth, what we mean is that directly or indirectly He is supporting all the life forms by providing food and shelter to all, irrespective of whether we are devoted to Him or not, all the good and the bad. Either we survive by drawing on the vegetables and other food that we directly get from the earth, or some beings survive by preying on other life forms which in turn live by drawing on the direct produce from the earth. So this nAma signifies that He supports us physically in the form of the earth, and also sustains us all through the food from the earth.

SrI satyadevo vAsishTha adds that a mother bears and protects the children, the husband protects the wife, and He protects everyone, and so the dharaNi-dharatva guNa of bhagavAn is all around us.
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Let me know if this much proof is enough. Here the supreme lord himself decsribed in personal form.

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Çré Brahma-saàhitä 5.1

éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam

TRANSLATION

Kåñëa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

Çré Brahma-samita 5.2

sahasra-patra-kamalaà
gokuläkhyaà mahat padam
tat-karëikäraà tad-dhäma
tad-anantäàça-sambhavam

TRANSLATION

[The spiritual place of transcendental pastimes of Kåñëa is portrayed in the second verse.] The superexcellent station of Kåñëa, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Kåñëa.

Çré Brahma-saàhitä 5.3

karëikäraà mahad yantraà
ñaö-koëaà vajra-kélakam
ñaò-aìga-ñaö-padé-sthänaà
prakåtyä puruñeëa ca
premänanda-mahänanda-
rasenävasthitaà hi yat
jyoté-rüpeëa manunä
käma-béjena saìgatam

TRANSLATION

The whorl of that transcendental lotus is the realm wherein dwells Kåñëa. It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of self-luminous Kåñëa stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions.

Çré Brahma-saàhitä 5.4

tat-kiïjalkaà tad-aàçänäà
tat-paträëi çriyäm api

TRANSLATION

The whorl of that eternal realm Gokula is the hexagonal abode of Kåñëa. Its petals are the abodes of gopés who are part and parcel of Kåñëa to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the gardenlike dhäma, i.e. spiritual abode of Çré Rädhikä, the most beloved of Kåñëa.

Çré Brahma-saàhitä 5.5

catur-asraà tat-paritaù
çvetadvépäkhyam adbhutam
catur-asraà catur-mürteç
catur-dhäma catuñ-kåtam
caturbhiù puruñärthaiç ca
caturbhir hetubhir våtam
çülair daçabhir änaddham
ürdhvädho dig-vidikñv api
añöabhir nidhibhir juñöam
añöabhiù siddhibhis tathä
manu-rüpaiç ca daçabhir
dik-pälaiù parito våtam
çyämair gauraiç ca raktaiç ca
çuklaiç ca pärñadarñabhaiù
çobhitaà çaktibhis täbhir
adbhutäbhiù samantataù

TRANSLATION

[The surrounding external plane of Gokula is described in this verse.] There is a mysterious quadrangular place named Çvetadvépa surrounding the outskirts of Gokula. Çvetadvépa is divided into four parts on all sides. The abode of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Åg, Säma, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahäpadma, Padma, Çaìkha, Makara, Kacchapa, Mukunda, Kunda, and Néla. There are ten protectors [dik-pälas] of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.

Çré Brahma-saàhitä 5.6

evaà jyotir-mayo devaù
sad-änandaù parät paraù
ätmärämasya tasyästi
prakåtyä na samägamaù

TRANSLATION

The Lord of Gokula is the transcendental Supreme Godhead, the own Self of eternal ecstasies. He is the superior of all superiors and is busily engaged in the enjoyments of the transcendental realm and has no association with His mundane potency.
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HENCE WITH THE SOME OF THE VERY BASIC SLOKAS OF VEDIC PHILOSOPHY, FORMING THE FOUNDATION FOR HIUNDUISM I HAVE COMPLETELY PROOVED THAT VEDAS SUPPORT FORMFUL WORSHIP OF LORD AND ALLOWS US TO CHERISH HIM IN HIS DIFFERENT FORMS, ACTIVITIES AND ENERGIES

Let me knwo if you want more, actually the whole space provided by YA is less for me, better i send it as private message to you.

Idols are nothing but representation of these beautiful descriptive images of lord isn't it.

-- deito