________________
particular sect and forest is lost sight of for the trees. And it becomes difficult for ordinary mind to find out where the truth lies. It is no wonder then the perplexed man expresses his doubts and difficulties somewhat in the way as in the following verse :--
6apisalag: Hata hai
नैको मुनिर्यस्य वचः प्रमाणम् । · धर्मस्य तत्त्वं निहितं. मुहायां
HEIGA ja na: 79791: " 11 Such objections are more apparent than real. They show the lack of apprehension of the fundamental principles of idol worship. First as regards the objection of God, formless, nameless and perfect, being transformed into a human God, we do not deny these qualities to God, but in 'point of fact these are mere abstract conceptions. Human mind as it is constituted cannot think in the abstract. However much we might talk of God being nameless, it is impossible to translate this ideal conception into a fact. The moment we utter mentally or orally the word God the proposition is nega. tived and a name assigned to Him, Going to the church is a kind of image worship as also are the worshipping of saints and tokens, visiting holy places, the chanting of hymns-whether from the sacred works or from other sources. Just as the Bible is an outward means for leading us to the Inner spirit, so an idol is an outward symbol which is intended to awaken in us the notion of God and of our duty towards · Him. The image is not identified with God, but it inspires
us with sentiments which, if brought into practice, would elovate us to the height of God. There is nothing irrational in thus securing the aid of images for our spiritual deve. lopment. : As to God being made anthropomorphic, all the religions are equally exposed to this charge. We shall adduce only one illustration. We say God is just, a notion, acceptable to
