Hindu nationalist groups. It arose as the religious
wing of the militant RASHTRIYA SVAYA M SEVAK
SANGH (RSS).
The VHP was founded in 1964, in order to
redefine Hindutva, or Hinduism, in a simplified
but rigorous form that could compete with other
world religions. It is an attempt to create a single,
unified Hindu culture. Two leaders of the SHANKA-
RACHARYA ORDER were present at its formation.
The VHP devised a uniform religious practice,
which it publicized in the 1980s. All Hindus were
expected to worship SURYA (the Sun) at dawn and
dusk, wear the OM symbol around their neck, keep
a copy of the BHAGAVAD GITA in their home, main-
tain a shrine to their personal deity, and attend
temple services.
The VHP’s writings give no importance to the
four VEDAS, which have always been considered
the most sacred Hindu scripture. Instead, they
exalt the military ethos of the BHAGAVAD GITA
and RAMAYANA. The focus of worship for the VHP
has been on BHAKTI (devotional) practices, com-
bined with sacrifices and PILGRIMAGES, with little
attention to SELF-REALIZATION or renunciation.
A unique practice introduced during the 1980s
was the worship of bricks with the name of RAMA
inscribed upon them. Bricks like these were used
as weapons against Muslims in the murderous
riots of 1992 and 2002 (see HINDU NATIONALISM).
Though the VHP courts the lower castes, it exalts
the KSHATRIYA or warrior caste.
In North America the VHP operates secretly.
Its visual presence is best seen through the affili-
ated Hindu Student Congress.
Further reading: Gwilym Beckerlegge and Anthony
Copley, eds., Saffron and Seva (Hinduism in Public and
Private) (New York: Oxford University Press, 2003);
Chetan Bhatt, Hindu Nationalism: Origins, Ideologies,
and Modern Myth (Oxford: Oxford University Press,
2001); Gerrie ter Haar and James J. Busuttil, eds., The
Freedom to Do God’s Will: Religious Fundamentalism and
Social Change (London: Routledge, 2003); Martin E.
Mary and R. Scott Appleby, eds., Religion, Ethnicity, and
Self Identity: Nations in Turmoil (Hanover, N.H.: Univer-
sity Press of New England, 1997); Raheem Quraishi,
The Assam Bloodbath: Who Is Responsible? (Indianapolis:
Trust, 1984); Santosh C. Saha, ed., Religious Fundamen-
talism in the Contemporary World: Critical Social and
Political Issues (Lanham, Md.: Lexington Books, 2004);
Santosh C. Saha and Thomas K. Carr, eds., Religious
Fundamentalism in Developing Countries (Westport,
Conn.: Greenwood Press, 2001); Peter van der Veer,
Religious Nationalism, Hindus and Muslims in India
(Berkeley: University of California Press, 1994).Vishvakarma
Vishvakarma, “the one who does all action,” is
the architect and artisan among the Vedic gods.
He fashions buildings for them and makes their
weapons and implements. On Earth he is said
to have fashioned the entire world, including
men and women. He shares in sacrifices made by
people to the other gods. The Ribhus, who make
chariots and other objects for the gods, are said to
be his pupils.
Vishvakarma persists in the mythology of the
PURANAS, where he maintains his role as divine
architect and artisan. There he is the son of
BRAHMA and is said to have three eyes, a club, a
gold crown, and a gold necklace, though there is
no proliferation of iconography of him.Further reading: John Dowson, A Classical Dictionary
of Hindu Mythology, 12th ed. (Ludhiana: Lyall Book
Depot, 1974); Alfred Hillebrandt, Vedic Mythology, 2
vols. (Delhi: Motilal Banarsidass, 1990); W. J. Wilkins,
Hindu Mythology, Vedic and Puranic, 2d ed. (Calcutta:
Rupa, 1973).Vishvanath Temple, Benares
The Vishvanath Temple to Lord SHIVA in BENARES
(Varanasi) replaced a temple destroyed in the
17th century by the Mughal emperor Aurangzeb,
who built a mosque on the same site. The temple
was rebuilt beside that mosque in 1776 by RaniVishvanath Temple, Benares 493 J