Why only idol worship

मूर्ति पूजा मन की एकाग्रता के लिए की जाती है . एकाग्रता ध्यान या योग से होती है .ध्यान में दो प्रकार की बातें आती हैं . १. परमात्मा में मन को लगाना .२.शरीर की प्रक्रिया को नियोजित करना .परमात्मा में ध्यान लगाने की स्थिति समाधि कहलाती है और ऐसे में मनुष्य निद्रा में चला जाता है . शरीर की प्रक्रिया को नियोजित करना दो प्रकार से होता है .१. ज्ञान २. विज्ञान .विज्ञान जड़ या प्राकृतिक पदार्थों का विषय है जिसमे भूमि जल अग्नि व्योम एवं वायु का पारस्परिक सहयोग है इसकी मात्रा नियत है इसलिए इसका ह्रास नहीं होता .नदीनाम समुद्रम एव अभिमुखान्ति
Yathaa nadeenaam bahavo’mbuvegaah
Samudramevaabhimukhaah dravanti;
Tathaa tavaamee naralokaveeraah
Vishanti vaktraanyabhivijwalanti.
Verily, just as many torrents of rivers flow towards the ocean, even so these heroes of the
world of men enter Thy flaming mouths.
Arjuna sees all the warriors, whom he did not wish to kill, rushing to
death. He knows now that the Lord has already destroyed them, so why should he worry about the
inevitable.
[ गीता ], समुद्र की ओर नदियाँ जाकर फिर वर्षा द्वारा अपना स्वरुप लेती हैं . ज्ञान के अंतर्गत आत्मा का विषय आता है जिसके लिए ऋषियों ने ग्रंथों में उल्लेख किया है .ज्वलनं पतंगा विशन्ति नाशाय
Yathaa pradeeptam jwalanam patangaa
Vishanti naashaaya samriddhavegaah;
Tathaiva naashaaya vishanti lokaas
Tavaapi vaktraani samriddhavegaah.


As moths hurriedly rush into a blazing fire for (their own) destruction, so also these
creatures hurriedly rush into Thy mouths for (their own) destruction.
[ गीता ], इसमें पतंगों के जलने के बाद जड़ पंचतत्व नष्ट नहीं होता किन्तु आत्मा अलग हो जाती है , यह आत्मा परमात्मा का वह अभिन्न अंग है जिसके लिए लिखा है परबस जीव स्वबस भगवंता [ रामचरितमानस ] . यहाँ यह समझने के लिए आप अपना उदाहरण लीजिये . अपने हाथ की पांचो उँगलियों को क्रमशः बर्फ, कम जमी बर्फ, ठंडा पानी ,सादा पानी एवं उबलते हुए पानी में डालिए . आपको अलग अलग महसूस हो रहा है किन्तु ऊँगली को कुछ नहीं . इसलिए आप चोटिल ऊँगली को ठन्डे से गर्म एवं गर्म से ठन्डे पानी में डालेंगे , तानहं क्षिपामि आसुरिशु योनिषु
Taanaham dwishatah krooraan samsaareshu naraadhamaan;
Kshipaamyajasram ashubhaan aasureeshweva yonishu.
These cruel haters, the worst among men in the world,—I hurl all these evil-doers for
ever into the wombs of demons only.
Aasureem yonimaapannaa moodhaa janmani janmani;
Maamapraapyaiva kaunteya tato yaantyadhamaam gatim.
Entering into demoniacal wombs and deluded birth after birth, not attaining Me, they
thus fall, O Arjuna, into a condition still lower than that!
[ गीता ]. अब इस बात को कैसे समझा जाय की परमात्मा ही कर्ता एवं भोक्ता है . शुभ संकेत अगर आपको हो रहे हैं तो आपको प्रशन्नता दायक कोई कार्य होगा इसका मतलब एक ही शक्ति आपको प्रशन्नता दिलाने के लिए प्रयास कर रही है एवं सूचित भी कर रही है .ठीक यही स्थिति अपशकुन होने पर उल्टा होगा और आप उसको रोक नहीं सकते .द्वा सुपर्णा सयुजा सखाया समानं वृक्षं

dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||
yatrā suparṇā amṛtasya bhāghamanimeṣaṃ vidathābhisvaranti |
ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa ||
yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve |
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda ||
[ ऋग्वेद ]यहाँ पर हर शब्द एक वचन का बोध कराता है यानि एक शरीर में दो प्रकार के गुण वाला परमात्मा रहता है जो एक ही है भिन्न भिन्न यानि दो नहीं अथवा यही आत्मा भी है .इससे स्पष्ट हो गया कि हर स्थिति में परमात्मा रूप आत्मा को एकाग्रता के लिए मूर्ति पूजा में लगायें तथा अपना शाश्त्र सम्मत नियत कर्म ही करें .

Shakti and Shiva

People do want to know deeply the importance of soul and the prakriti . This also has been illustrated in various scriptures that the soul is Brahman . Body contains five elements from prakriti , material , water, fire ,space and air . After the death only body remains leaving the soul . Living entity always feel that there is some power which helps performing the actions positively or negatively . Some believe in praying to god and put their demands but it is not possible in case of other creatures , so prayer can not be said as universal . It has also been observed that many people get help from some unexpected sources and term them as luck or bhagya . Miracles are often observed done by unidentified sources . This type of lively helps are transmitted from one soul to other soul and we say that the frequencies match them . This indestructible energy which affects the different living entities is called soul or shakti and it is Brahman or Vishnu . It is the active energy which warns time to time for good or bad happenings and one who is spiritual in nature, feels and finds .
The second factor governing the earth is prakriti . Prakriti has its own balance and maintains it . It is non living in nature therefore no prayers or any disturbances made in it are sustained by it . During maintaining its balance nobody can predict or preserve the changes made by human . Disturbances in upper layer of earth , under the earth or in oceans are its regular phenomenon . All the living entities are dependent on the prakriti therefore it is called the shiva or the root cause of the welfare for all . Science deals only with the properties of material of prakriti . During medical treatment the living entity maintains the body with the help of materials from prakriti , similarly other scientific developments are the subject of the materials from prakriti .
The universe is running with these two powers shakti and shiva .

Attaining spirituality comprises two ways .1. worship or bhajan pujan . 2. meditation or fixing the mind in god .

essence of spirituality is IDOL WORSHIP , why , see here
tama āsīt tamasā ghūḷamaghre.apraketaṃ salilaṃ sarvamāidam |
tuchyenābhvapihitaṃ yadāsīt tapasastanmahinājāyataikam || 3/129/10 rig
Darkness there was: at first concealed in darkness this All was indiscriminated chaos.
All that existed then was void and form less: by the great power of Warmth was born that UNIT.
Here the term unit is considered most important , it's study is called BHUMA , perceving the infinite brahman as a small point as symbol or idol .

The thought in vedic aspect
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pari ṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhi cākaśīti ||
yatrā suparṇā amṛtasya bhāghamanimeṣaṃ vidathābhisvaranti |
ino viśvasya bhuvanasya ghopāḥ sa mā dhīraḥ pākamatrā viveśa ||
yasmin vṛkṣe madhvadaḥ suparṇā niviśante suvate cādhi viśve |
tasyedāhuḥ pippalaṃ svādvaghre tan non naśad yaḥpitaraṃ na veda || 20,21,22/164/1 mndlm rigveda

Parastasmaat tu bhaavo’nyo’vyakto’vyaktaatsanaatanah;
Yah sa sarveshu bhooteshu nashyatsu na vinashyati.20/8 gita

The soul which is the super soul [ parmatma ] as having two fair wings in the body is made to produce the children and when it keeps busy itself eating the fruits of life can not understand the originality of the mercy of the self .
Tatah padam tat parimaargitavyam
Yasmin gataa na nivartanti bhooyah;
Tameva chaadyam purusham prapadye
Yatah pravrittih prasritaa puraanee.4/15 gita
Then that goal should be sought after, whither having gone none returns again. Seek
refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.
That which fills the whole world with the form of Satchidananda, is
Purusha. That which sleeps in this city of the body is the Purusha. Single-minded devotion, which
consists of ceaselessly remembering the Supreme Being, is the surest and most potent means of
attaining Self-realisation.

मनोबुद्ध्यह्न्कार चित्तानि नाहम ,न च श्रोत्र जिव्हे न च घ्राणनेत्रे
न च व्योम भूमिः न तेजो न वायुह , चिदानंद रूपः शिवोहम शिवोहम . १
न च प्राण संग्यो न वै पञ्च वायुह , न वा सप्तधातुर्न वा पंचकोशः
न वाक् पानिपादौ न चौपस्थ पायू , चिदानंद रूपः शिवोहम शिवोहम . २
न मे द्वेष रागो न मे लोभ मोहो , मदों नैव मे नैव मात्सर्य भावः
न धर्मो न चार्थो न कामो न मोक्षः ,चिदानंद रूपः शिवोहम शिवोहम . ३
न पुण्यं न पापं न सुखं न दुखम , न मंत्रो न तीर्थं न वेदः न यज्ञः
नहं भोजनं नैव भोज्यं न भोक्ता , चिदानंद रूपः शिवोहम शिवोहम . ४
न मे मृत्यु शंका न मे जातिभेदः , पिता नैव मे नैव माता न जन्म
न बन्धुर्न मित्रं गुरुर्नैव शिष्यः , चिदानंद रूपः शिवोहम शिवोहम . ५
अहम् निर्विकल्पो निराकार रूपों , विभु व्याप्य सर्वत्र सर्वेंद्रियानाम
सदा मे समत्वं न मुक्तिर्न बन्धः , चिदानंद रूपः शिवोहम शिवोहम . ६

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