What truely belongs to us

We often think about savings & Investments can overcome problems in future Unfortunately those who got maximum savings got more problems, more security.Those with Little savings got lesser problems & those without savings hardly gets problems in life, if they are dedicated towards spirituality.

We think, savings & investments belongs to us, if it really did we should assume even the body belongs to us, if our body belongs to us we can command our body to not allow a single hair turn white & not allow our body get older. We cant, if our body does not belong to us how can we claim this or that is mine?

A person falling from a small stage wont get much hurt but the person falling from a sky scrapper can die, same like a person with a smaller post in life can be safe but those who wants higher post easily falls down at once & die, higher post in society should always be for the benefit of our country & people & should never be misused for our personal benefits the way our present ruling Government party does.

Those who got plenty of money should be used for a better cause - to feed poor's, take care of homeless children's, old people, animals etc. God has given us enough resources, money etc equally, but the rich are getting richer & poor's are suffering, for eg. Black money in Swiss bank by politicians can fill pockets of every individual in bharata by Rs:3,00,000/- however greedy politicians would die but not share those money among us which are earned from us. We came empty handed & would leave this world empty handed carrying only those good/bad deeds that we earned, if we are alive we can donate, do charity, help others with the same money & bind good deeds, but if we do not donate & die, money would be useless would belong to someone else & what after we die that money is been used by our own relatives for drink, booze, gambling etc? This would definitely add bad karma's in our account as well.

||Jai Gurudev||
||HaRe KriShnA||

The Twenty Four Teachers Of Dattatreya

======== The Twenty Four Teachers Of Dattatreya ========


When Lord Dattatreya was a child, a king visited the hermitage. Because his parents were away, Dattatreya greeted the king and the king saw an inner joy radiating from the boy. The king immediately realized that the boy was gifted with great wisdom and started talking to him.

King: You have been studying with your parents ?

Dattatreya: There is much to learn from everyone and everything, not only from my parents.


King: Then you have a teacher ? Who is it ?

Dattatreya: I have 24 gurus.


King: Twenty-four gurus at such a tender age ? Who are they ?

Dattatreya: Mother earth is my first guru. She taught me to hold those who trample me, scratch me, and hurt me lovingly in my heart, just as she does. She taught me to give them my best, remembering that their acts are normal and natural from their standpoint.


King: Who is your second guru?

Dattatreya: Water it is a force that contains life and purity. It cleanses whatever it touches and provides life to whoever drinks it. Water flows unceasingly. If it stops, it becomes stagnant. Keep moving is the lesson I learned from water.


King: Your third guru?

Dattatreya: Fire. It burns everything, transforming it into flame. By consuming dead logs, it produces warmth and light. Thus, I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light, others can walk safely.


King: Who is your fourth guru, sir?

Dattatreya: Wind is my fourth guru. The wind moves unceasingly, touching flowers and thorns alike, but never attaches itself to the objects it touches. Like the wind, I learned not to prefer flowers over thorns or friends over foes. Like the wind, my goal is to provide freshness to all without becoming attached.


King: The fifth guru, sir?

Dattatreya: This all-pervading and all-embracing space is my fifth guru. Space has room for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must have room for all the diversities, and still remain unaffected by what I contain. All visible and invisible objects may have their rightful place within me, but they have no power to confine my consciousness.


King: Who is your sixth guru, sir?

Dattatreya: The moon. The moon waxes and wanes and yet never loses its essence, totality, or shape. From watching the moon, I learned that waxing and waning-rising and falling, pleasure and pain, loss and gain-are simply phases of life. While passing through these phases, I never lose awareness of my true Self.


King: Who is your seventh guru?

Dattatreya: The sun is my seventh guru. With its bright rays, the sun draws water from everything, transforms it into clouds, and then distributes it as rain without favor. Rain falls on forests, mountains, valleys, deserts, oceans, and cities. Like the sun, I learned how to gather knowledge from all sources, transform that knowledge into practical wisdom, and share it with all without preferring some recipients and excluding others.


King: And your eighth guru?

Dattatreya: My eighth guru is a flock of pigeons. One pigeon fell into a hunter's net and cried in despair. Other pigeons tried to rescue it and got caught, too. From these pigeons, I learned that even a positive reaction, if it springs from attachment and emotion, can entangle and ensure.


King: Your ninth guru, sir?

Dattatreya: My ninth guru is the python who catches and eats its prey, and then doesn't hunt again for a long time. It taught me that once my need has been met, I must be satisfied and not make myself miserable running after the objects of my desire.


King: Who is your tenth guru?

Dattatreya: The ocean, which is the abode of the waters. It receives and assimilates water from all the rivers in the world and never overflows its boundaries. It taught me that no matter what experiences I go through in life, no matter how many kicks and blows I receive, I must maintain my discipline.


King: Who is your eleventh guru, oh wise one?

Dattatreya: The moth is my eleventh guru. Drawn by light, it flies from its dwelling to sacrifice itself in the flame. It taught me that once I see the dawn, I must overcome my fear, soar at full speed, and plunge into the flame of knowledge to be consumed and transformed.


King: The twelfth?

Dattatreya: My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Before accepting even that much, it hums and hovers and dances, creating an atmosphere of joy around the flower. It not only sings the song of cheerfulness; it also gives more to the flowers than it takes. It pollinates the plants and helps them prosper by flying from one flower to another. I learned from the bumblebee that I should take only a little from nature and that I should do so cheerfully, enriching the source from which I receive sustenance.


King: Your thirteenth guru?

Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. It gathers nectar from different sources, swallows it, transforms it into honey, and brings it to the hive. It consumes only a bit of what it gathers, sharing the rest with others. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain. I must apply the knowledge that is conducive to my growth, but I must be ready to share everything I know with others.


King: The fourteenth guru, oh wise seeker?

Dattatreya: Once I saw a wild elephant being trapped. A tame female elephant in season was the bait. Sensing her presence, the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branches and heaps of leaves. Once caught, the wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. Worldly charms arouse our sensory impulses and, while chasing after the sense cravings, the mind gets trapped and enslaved, even thought it is powerful.


King: Who is your fifteenth guru, sir?

Dattatreya: The deer, with its keen sense of hearing. It listens intently and is wary of all noises, but is lured to its doom by the melody of the deer hunter's flute. Like the deer, we keep our ears alert for every bit of news, rumor, and gossip, and are skeptical about much that we hear. But we become spellbound by certain words, which, due to our desires, attachments, cravings, and vasanas (subtle impressions from the past), we delight to hear. This tendency creates misery for others and ourselves.


King: And who is your sixteenth guru?

Dattatreya: The fish who swallows a baited hook and is caught by the fisherman. This world is like bait. As long as I remember the episode of the fish, I remain free of the hook.


King: Who is your seventeenth guru?

Dattatreya: A prostitute who knows that she doesn't love her customers, nor do they love her. Yet she waits for them and, when they come, enacts the drama of love. She isn't satisfied with the artificial love she gives and receives, nor with the payment she is given. I realized that all humans are like prostitutes and the world, like the customers, is enjoying us. The payment is always inadequate and we feel dissatisfied. Thus, I became determined not to live like a prostitute. Instead, I will live with dignity and self-respect, not expecting this world to give me either material or internal satisfaction, but to find it myself by going within.


King: Who is your eighteenth guru?

Dattatreya: My eighteenth guru is a little bird who was flying with a worm in its beak. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. Thus, I learned that the secret of survival lies in renunciation, not in possession.


King: Who is your nineteenth guru, sir?

Dattatreya: My nineteenth guru is the baby that cries when it is hungry and stops when it suckles at its mother's breast. When the baby is full, it stops feeding and nothing its mother does can induce it to take more milk. I learned from this baby to demand only when I really need. When it's provided, I must take only what I require and then turn my face away.


King: And your twentieth guru?

Dattatreya: A young woman whom I met when I was begging for alms. She told me to wait while she prepared a meal. Her bracelets jangled as she cooked, so she removed one. But the noise continued, so she took off all her bracelets, one by one, until only one remained. Then there was silence. Thus, I learned that wherever there is a crowd, there is noise, disagreement, and dissension. Peace can be expected only in solitude.


King: And your twenty-first guru?

Dattatreya: A snake that makes no hole for itself, but who rests in holes other creatures have abandoned, or curls up in the hollow of a tree for a while, and then moves on. From this snake, I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Creatures in nature move constantly, continually abandoning their previous dwellings. Therefore, while floating along the current of nature, I find plenty of places to rest. Once I am rested, I move on.


King: And your twenty-second guru?

Dattatreya: My twenty-second guru is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. Thus I learned from the arrow makes to be absorbed in the task at hand, no matter how big or small. The more one-pointed my focus, the greater my absorption, and the greater my absorption, the more subtle my awareness. The goal is subtle, and can only be grasped by subtle awareness.


King: Your twenty-third guru?

Dattatreya: My twenty-third guru is a little spider who built itself a nice cozy web. When a larger spider chased it, it rushed to take refuge in its web. But it ran so fast that it got entangled and was swallowed by the bigger spider. Thus, I learned that we create webs for ourselves by trying to build a safe haven, and as we race along the threads of these webs, we become entangled and are consumed. There is no safety to be found in the complicated webs of our actions.


King: And who is your twenty-fourth guru?

Dattatreya: My twenty-fourth guru is a worm who was caught by a songbird and placed in its nest. As the bird began singing, the worm became so absorbed in the song that it lost all awareness of its peril. Watching this little creature become absorbed in a song in the face of death reminded me that I, too, must develop the art of listening so that I my become absorbed in the eternal sound (Aum), Naad, that is always within me.


Listening to Dattatreya, the king realized that the wisdom of this sage flowed from his determination to keep the goal of life firmly fixed in his awareness and from his ability to find the teachings everywhere he turned.

This particular conversation is found Srimad Bhagavatam and is part of the conversation between Lord Krishna and Uddhava.


"Om Shanti Shanti Shanti"

Delusion of material world

========Delusion of material world======
(English-Hindi)
Ch7:Sh27
iccha-dvesa-samutthena dvandva-mohena bharata
sarva-bhutani sammoham sarge yanti parantapa

O Bharata! O Vanquisher of enemies! Deluded by the dualities arising from desire and hate, all living beings in all world are subject to delusion.

Ch7:Sh27

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥

भावार्थ : हे भरतवंशी अर्जुन! इच्छा और द्वेष से उत्पन्न द्वन्द्व(दुविधा) के प्रभाव से संसार के प्राणी भर्मित होते हैं (और इस प्रकार अज्ञानता को प्राप्त होते हैं)॥

“Shri Hari Om Tat Sat”

Gradual progression to eternal bliss

=======Gradual progression to eternal bliss========
(Hindi-English)Shloka and meaning only

“Om Namo Bhagavate Vasudevayah”

Ch5:Sh19
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥

भावार्थ : (सभी जीवों में) समान भाव रखने वाले(मनुष्य) इस जीवन में ही जीवन मरण के चक्र पर विजय प्राप्त कर सकते हैं(अर्थात इस शरीर के बाद ही मोक्ष पा सकते हैं)| क्योंकि सच्चिदानन्दघन परमात्मा पवित्र एवं समदृष्टा है, इसलिए ईश्वर में स्थित रहने वाले(अटूट भक्ति रखने वाले) ईश्वर कों (स्वतः) ही प्राप्त होते हैं॥

Ch5:Sh20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्‌ ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥

भावार्थ : जो [मनुष्य] कुछ मनवांछित पाने पर अति उत्साहित नही होता और जो अप्रिय हो जाने पर बहुत दुखी नही होता वह स्थिर बुधि, और अंतर्ज्ञान(अध्यात्म ज्ञान) से युक्त व्यक्ति एकाकीभाव से परमात्मा में लीन(स्थित) हो जाता है|

Ch5:Sh21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्‌ ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥

भावार्थ : बाहर के विषयों में आसक्ति त्यागने वाला (मनुष्य) (स्वतः ही) आतंरिक आनंद (आत्मा का आनंद) कों प्राप्त करता है| इस प्रकार उस सच्चिदानन्द परमात्मा के ध्यान में लीन वह [मनुष्य] अक्षय(अपूर्व) आनन्द प्राप्त करता है॥

~English~
Ch5:Sh19
ihaiva tair jitah sargo yesam samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah

Even in this world rebirth can be conquered by keeping alive an impartial mind. Definitely the God is pure and alike. So, being stable in God they reside in God.

Ch5:20
na prahrsyet priyam prapya nodvijet prapya capriyam
sthira-buddhir asammudho brahma-vid brahmani sthitah
A resolute minded person, possessing spiritual knowledge always resides in God, neither rejoices upon achieving something pleasing nor grieve over upon obtaining something unpleasant.

Ch5:21
bahya-sparsesv asaktatma vindaty atmani yat sukham
sa brahma-yoga-yuktatma sukham aksayam asnute

A person no longer fascinated by pleasant and unpleasant situations enjoys the pleasure in self. Having merged completely with God he enjoys the eternal bliss.

“Hari Om Tat Sat”

What these divine words “Om Namo Bhagavate Vasudevayah” mean?

================Om Tat Sat ===========
========What these divine words mean?======
(English)

“Om Namo Bhagavate Vasudevayah”
Dear devotees we all keep using these divine words, almost in all worship process, puja,havanas etc. Many of us would be very curious what these words really mean. I remember, some members have asked me to explain these words.

These words are the primary divine sound to represent the supreme himself. Bhagvan Shri Krishna himself explain this to Pandav Prince Arjuna: Shlika 23 through Shloka 28 of Chapter is to define all these three words. Here I would put the very first Shloka which defines the meaning of these words. In subsequent posts, I’d given descriptions of all other shlokas.
-------------------------------------------------------------------------
Ch17:Sh23
om tat sad iti nirdeso brahmanas tri-vidhah smrtah
brahmanas tena vedas ca yajnas ca vihitah pura

Om Tat Sat is three eternal types of Presentation( i.e. Description, Narration and Reference ) of Supreme Bramhan. In ancient times, they ordained the Bramhanas, the Vedic scriptures and the performance of yajna.
-----------------------------------------------------------------------
It is very clearly defined in this Shloka, these three syllables are the primary virbratory sound of the supreme Bramhan Shri Krishna itself.

These three words must be used at all the auspicious occasions like Yajna, Tapa, Austerities, Charity and any worship. The use is these words purify the whole auspicious process of Yajna or Austerities.

At other places, Lord of the worlds Shri Krishna has clearly defines, that Om is the very representation sound of him: please have these references:
--------------------------------------------------------------------------
Ch9:Sh17(Line1:part1)
vedyam pavitram omkara

I am knowable pure syllable “OM”.

Ch10:Sh25(Line1:part 2)
giram asmy ekam aksaram

Of narration(vibration) I am holy syllable “OM”
---------------------------------------------------------------------------
We all know all our actions and our activities are constantly under the effects of three Gunas which are the primary causes of binding these soul to this material world. Even Yajna and austerities involve those physical objects which are full of three gunas.

But using these divine vibrations of “Om Tat Sat” the process of our worship, Yajna or any such auspicious process is filled with the divine vibrations of Supreme Bramhan Shri Krishna.

Using these words in our auspicious is the guarantee of us following the divine order which would bring blessings of Lord to us.

In next posts I’d give details of each of the words separately. I hope this post will help you understand the meaning of these divine syllables.

Holy Vedas: Know about the verses about power...The Manyu... Manyu Suktam...

THE MANYU SUKTAM ( Rig Ved 10.83 - 84) :


The Sanskrit word ‘Manyu’ stands for “ Valour, Vigour, Zeal, Spirit, Ardour etc.” The resolve of a person to stand against the injustice is called as Manyu. Many a time people get confused with Manyu as the anger. But Manyu on contrary is against the anger. In the state of anger, a human loses the level of intellect and patience, while in the state of Manyu, human is full of courage, patience and intelligence.

This is a well known Sukta from Rig Ved 10.83-84 which is dedicated to Manyu. This suktham is believed to help in the control of anger and lust. A regular recitation with the appropriate chandas will help a lot to control anger and lust. This sukta refines the nuetral energy of anger within ourselves and paves way for subtle dharmic valour and prevents from "sinning" with anger.The original purpose was to decimate the internal foes {Shadripus- Kama(Lust) , Krodha (anger) , Lobha (Greed), Moha (Attachment of a negative kind) ,Mada (Arrogance-to be differentiated from ego) and Maatsarya (Jealousy)}.Thus Manyu suktham aids in the journey towards self-knowledge.


Rig Ved 10.83
MANYU
Rishi : Manyu Tapasa

यस्ते मन्यो.अविधद वज्र सायक सह ओजः पुष्यति विश्वमानुषक |
साह्याम दासमार्यं तवया युजा सहस्क्र्तेनसहसा सहस्वता ||

"A man who respect the Manyu which is capable of giving strength to fight the injustice increases internal and external strength in him. With the help of (this) Manyu, may we be capable of destroying the evils."

मन्युरिन्द्रो मन्युरेवास देवो मन्युर्होता वरुणोजातवेदाः |
मन्युं विश ईळते मानुषीर्याः पाहि नोमन्यो तपसा सजोषाः ||

"Manyu holds the valor of Indra (Vidyut), of divine powers, Agni and Vayu. The wise men pray for Manyu Accordant with thy fervour, Manyu, guard us."

अभीहि मन्यो तवसस्तवीयान तपसा युजा वि जहि शत्रून |
अमित्रहा वर्त्रहा दस्युहा च विश्वा वसून्या भरात्वं नः ||

"May we all acquire this Manyu, which is mightier than the mighty. This electrifying Manyu will equip us to fight injustice. This (Manyu) is the protector of friendship (relations), remover of evil thoughts and the destroyer of low deeds."

तवं हि मन्यो अभिभूत्योजाः सवयम्भूर्भामोभिमातिषाहः |
विश्वचर्षणिः सहुरिः सहावानस्मास्वोजः पर्तनासु धेहि ||

"For you are, Manyu, of surpassing vigour, fierce, queller of the foe, and self-existent, Shared by all men, victorious, subduer: vouchsafe to us superior strengith in battles."

अभागः सन्नप परेतो अस्मि तव करत्वा तविषस्यप्रचेतः |
तं तवा मन्यो अक्रतुर्जिहीळाहं सवा तनूर्बलदेयाय मेहि ||

"This Manyu is full of all awareness. He who discords this, is full of enemies. Becoming inactive he ignores Manyu. But then when he is alone, this is the Manyu which gives him the power to hold himself."

अयं ते अस्म्युप मेह्यर्वां परतीचीनः सहुरे विश्वधायः |
मन्यो वज्रिन्नभि मामा वव्र्त्स्व हनाव दस्यून्रुतबोध्यापेः ||

"When alone (helpless) man goes back to Manyu and requests to come to him, live with him, He destroy the enemies (thieves and robbers) and introduce to brotherhood."

अभि परेहि दक्षिणतो भवा मे.अधा वर्त्राणि जङघनावभूरि |
जुहोमि ते धरुणं मध्वो अग्रमुभा उपांशुप्रथमा पिबाव ||

"The man without Manyu then prays for the Manyu, to be on his right and to remove all obstacles and weaknesses. He eats honey to invoke Manyu. May he and Manyu both be pleased by honey."


Rig Ved 10.84
MANYU
Rishi : Manyu Tapasa

तवया मन्यो सरथमारुजन्तो हर्षमाणासो धर्षितामरुत्वः |
तिग्मेषव आयुधा संशिशाना अभि पर यन्तुनरो अग्निरूपाः ||

"Borne on with you, O Manyu girt by Maruts, let our brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows, sharpening their weapons."

अग्निरिव मन्यो तविषितः सहस्व सेनानीर्नः सहुरे हूतेधि |
हत्वाय शत्रून वि भजस्व वेद ओजो मिमानो वि मर्धोनुदस्व ||

"Flashing like fire, be you, O conquering Manyu, invoked, O Victor, as our army's leader. Slay you our foes, distribute their possessions: show forth your vigour, scatter those who hate us."

सहस्व मन्यो अभिमातिमस्मे रुजन मर्णन परम्र्णन परेहिशत्रून |
उग्रं ते पाजो नन्वा रुरुध्रे वशी वशंनयस एकज तवम ||

"O Manyu, you overcome on our assailant ! breaking, slaying, crushing down the foemen. They have not hindered your impetuous vigour: Mighty, Sole born! you make them your subjects."

एको बहूनामसि मन्यवीळितो विशं-विशं युधये संशिशाधि |
अक्र्त्तरुक तवया युजा वयं दयुमन्तं घोषंविजयाय कर्ण्महे ||

"Alone or many you are worshipped, Manyu: sharpen the spirit of each clan for battle.With you to aid, O you of perfect splendour, we will uplift the glorious shout for conquest."

विजेषक्र्दिन्द्र इवानवब्रवो.अस्माकं मन्यो अधिपा भवेह |
परियं ते नाम सहुरे गर्णीमसि विद्मा तमुत्सं यताबभूथ ||

"Unyielding bringing victory like Indra, O Manyu, be you here our Sovereign Ruler.To your dear name, O Victor, we sing praises: we know the spring from which you have come here."

आभूत्या सहजा वज्र सायक सहो बिभर्ष्यभिभूतौत्तरम |
करत्वा नो मन्यो सह मेद्येधि महाधनस्य पुरुहूतसंस्र्जि ||

"Born of power, Strong like Vajra (thundervolt) is the conquering might to beholden. In the field of mighty battle, being together, this Manyu gives the courage."

संस्र्ष्टं धनमुभयं समाक्र्तमस्मभ्यं दत्तांवरुणश्च मन्युः |
भियं दधाना हर्दयेषु शत्रवःपराजितासो अप नि लयन्ताम ||

"For spoilt, Let Varuna and Manyu give us the wealth of both types gathered and collected. And Let the enemies stricke spirits and scared with terror slink away defeated."


"Om Shanti Shanti Shanti"

Na Tasya Pratima Asti - what it means

Yajur Veda 32.3: Na Tasya Pratima Asti
As we all know, one shloka of from this important sukta 32.3 "Na Tasya Pratima Asti" is highly misqouted by anti Hindu and evil people like Jakir Naik.
Though everybody knows people like Jakir Naik are giving example of their evil deeds, they have no affinity with Vedas but only purpose is to fool Hindus and even muslims. Such lies has been exposed many a times.
This post provides the proper explanation. Please must read and share as much as possible.

Brahman,The transcendent ‘That’ :
( Shukla Yajur Ved, chapter 32 )

==========="Na Tasya Pratima Asti"===========


Sages of the Ved realized Brahman cannot be described by the epithets involving genders like he, she etc. Hence they used the epithet 'That'(Tat).

We know the mhavakya from Chhandogya Upanishad : " Tat Tvam Asi " ( "You Are That" i.e. you are verily the Brahman.)

The verse of Shukla Yajur Ved 32.1 states:

"Agni is That,……Brahman is That,..…Waters are That…."

Verses like these point to the high spiritual and philosophical attainments of the sages.

The third verse states: " न तस्य प्रतिमा अस्ति "
.....Shukla Yajur Ved 32.3

"There is no pattern of That" / " There is no parallel to That" /
" There is no comparison of That".

Recently a misguiding anti-Hindu propaganda is going on by promoting this verse which claims that the persons of vedic age were against the worship of the God using murti or icon. This claim is baseless. The image or murti is a symbol of the supreme power and symbolism is used in the Ved many times. In the famous Purush Suktam of [Rig Ved 10.90] or in chap. 31 the Supreme Purush is symbolized by a being of innumerable heads.


Shukla Yajur Ved 32 :

Agni is That, Aditya is That, Vayu is That, Chandramas is That, the bright One is That, Brahman is That, Waters are That, Prajapati is That. (32.1)

All winkings of the eye arose out of the radiant Purusha. None has comprehended him above, across or in the midst. (32.2)

There is none to compare with him/ There is no parallel to him, whose glory, verily, is great; whom we praise as 'Hiranyagarbha' ,'May he not destroy us','No one other than thee' etc. (32.3)

He is the deity who pervades all the regions, born at first, he is also within the womb. Verily, he who is born and is to be born,meets his offspring facing him on all sides. (32.4)

Before him there was nothing whatever born, who pervaded the entire world of created things; Lord of life, he rejoiced in his off-spring; Possessed of sixteen parts, he unites the three lights. (32.5)

He through whom the heaven is strong and the earth firm,who has steadied the light and the sky's vault,and measured out the sphere of clouds in the mid-air.Who is the Deity we shall worship with our offerings? (32.6)

To whom, supported by his help, two embattled armies look while trembling in their spirit, Where over them the risen Sun is shining. What God shall we adore with our oblation?When the mighty waters etc. He who in his might surveyed etc. (32.7)

Vena beholds That Being, hidden in mystery,in whom all find one single home; In That all this unites; from That all issues forth; He, omnipresent, is warp and woof in created things. (32.8)

Let the Gandharva who knows the Eternal, speak of that station which is parted yet wrapped in mystery.Three steps of That are in mystery hidden; he who knows them shall be the father's father. (32.9)

He is our Kin, our Father, our Creator,he knows all ordinances and all beings, in whom Devas, attaining life eternal, have arisen to the loftiest station. (32.10)

Having encompassed all creatures, encompassed all worlds, encompassed all the regions and directions,and approached the First-born of Eternal Order,he with the Self entered into the Self. (32.11)

And going swiftly round the heaven and earth,around the worlds, around the quarters, around the sky,and lengthening out the wide-spread thread of Order,he saw That, he became That, he was That. (32.12)

The wonderful Lord of the Assembly,dear to Indra, lovable, who bestows wisdom, has been approached by me. Hail! (32.13)

The talent that Devas and Fathers esteem,with that talent, Agni, endow me today. (32.14)

May Varuna give me talent,may Agni and Prajapati give it; May Indra and Vayu grant me talent, and Dhatr grant it to me. Hail! (32.15)

Let both the spiritual and the political man possess the lustre that I seek. May the Devas give me the noblest lustre. To thee, that lustre, Hail! (32.16)


Yajur Ved 25:10 :

हिरण्यगर्भः समवर्त्तताग्रे भूतस्य जातः पतिरेक ऽ आसीत |
स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषा विधेम ||

"That “Hiranya garbh” (Golden womb) who was present even before the creation of the world, who only is the master of this world, who beholds the earth and the space beyond, is alone worth to be praised."
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Mention Of Image Worship In Scriptures :

From Yoga Vashishtha :

"For those who have not known the essential nature of Deity, the worship of form and the like has been prescribed.To one who is incapable of (travelling) a distance of one Yojana (eight miles), a distance of one Krosa (two miles) is provided."

From The Bhagavad Gita, Ch.12, Verse 5 :

"Greater is their trouble whose minds are set on the unmanifested; for the goal, the unmanifested, is very hard for the embodied to reach".

In the Brihadaranyaka Upanishad, 4-14 :

The wife of sage Yajnyavalkya, and she herself a soul far advanced in the spiritual path, says to her husband:

"Constituted as we are, we need something concrete to fix our minds on and stir our imagination before we can think of subtler ideas".

From The Mahabharata
Santi Parva, section CCXVII
Translated by Sri Kisari Mohan Ganguli

Bhishma said: "Some worship Brahman in images. Some worship Him as existing in attributes. Some repeatedly realise the highest Divinity which has been described to be like a flash of lightning and which is again indestructible. Others who have burnt their sins by penances, attain to Brahman in the end. All those high-souled persons attain to the highest end."