Hindu views on monotheism
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[edit] Overview
In Hinduism the Vedic pantheon comprises clans of anthropomorphic deities as well as deified natural phenomena. Two classes of Vedic gods, Devas and Asuras. However, already in the Vedic period, the notion of One God was known to Indian thought. The very first book of the Rig Veda,1:164:46 states,
- ekam sad viprā bahudhā vadantya
- "Truth is One, but sages call it by many names."
Monotheistic theology is an inherent part of Hinduism which teaches that the many forms of God, i.e., Vishnu, Shiva, or Devi merely represent aspects of a single or underlying divine power or Brahman (see articles on Nirguna Brahman and Saguna Brahman).
As one scholar has said, "...Hinduism includes both monism and monotheism. It is misleading to call the Abrahamic religions,"the monotheistic traditions," implying that monotheism is absent from the Eastern traditions. Vedanta includes many monotheistic schools; They may accept the existence of many gods and goddesses, but strongly emphasise the pre-eminence of the Supreme Deity. [1]
Monotheism can be divided into different types on the basis of its attitude towards polytheism: inclusive monotheism claims that all polytheistic deities are just different names for the single monotheistic God; Smartism, a denomination of Hinduism, follows this belief and holds that God is one but has different aspects and can be called by different names (this belief dominate the view of Hinduism in the West); exclusive monotheism, on the other hand, claims that these other deities are either aspects of their supreme god, demigods (cognate with angels), invented, or simply incorrect, as Vaishnavism, a denomination of Hinduism, regards the worship of anyone other than Vishnu. However, according to the Bhagavad Gita (one of the most important Vaishnava scriptures) whatever form of God one worships it is in fact worship of Vishnu. Exclusive monotheism is a well-known tenet in the beliefs of the Abrahamic religions.
In Hinduism, views of the spiritual world are broad and range from monism, dualism, pantheism to panentheism, alternatively called monistic theism by some scholars, and strict monotheism, but are not polytheistic as outsiders perceive the religion to be. Hinduism has often been confused to be polytheistic as many of Hinduism's adherents, i.e., Smartas, who follow Advaita philosophy, are monists, and view multiple manifestations of the one God or source of being. Hindu monists see one unity, with the personal Gods, different aspects of only One Supreme Being, like a single beam of light separated into colours by a prism, and are valid to worship. Some of the Hindu aspects of God include Devi, Vishnu, Ganesh, and Siva. Other denominations of Hinduism, as described later, don't hold this belief strictly and more closely adhere to a Western perception of what a monotheistic faith is. Additionally, like Judeo-Christian traditions which believe in angels, Hindus also believe in less powerful entities, such as devas.
Contemporary Hinduism is now divided into four major divisions, Vaishnavism, Shaivism, Shaktism, and Smartism. The two primary form of differences are between the two monotheistic religions of Vaishnavism which conceives God as Vishnu and Shaivism, which conceives God as Shiva. Other aspects of God are in fact aspects of Vishnu or Shiva; see Smartism for more information.
Only a Smartist would have no problem worshiping Shiva or Vishnu together as he views the different aspects of God as leading to the same One God. It is the Smarta view that dominates the view of Hinduism in the West. By contrast, a Vaishnavite considers Vishnu as the one true God, worthy of worship and other forms as subordinate. See for example, an illustration of the Vaishnavite view of Vishnu as the one true God, at this link. Accordingly, many Vaishnavites, for example, believe that only Vishnu can grant the ultimate aim for mankind, moksha. See for example, this link. Similarly, many Shaivites also hold similar beliefs, as illustrated at at this link and at this link.
However, even Vaishnavites, like other Hindus, have tolerance for other beliefs because Krishna, an avatar of Vishnu, said so in the Gita. Few views illustrate this view of tolerance: Krishna said: "Whatever deity or form a devotee worships, I make his faith steady. However, their wishes are only granted by Me." (Gita: 7:21-22) Another quote in the Gita states: "O Arjuna, even those devotees who worship other lesser deities (e.g., Devas, for example) with faith, they also worship Me, but in an improper way because I am the Supreme Being. I alone am the enjoyer of all sacrificial services (Seva, Yajna) and Lord of the universe." (Gita: 9:23) Even a Vedic verse illustrates this theme of tolerance. The Vedas are revered in Hinduism, regardless of denomination. For example, a well-known Rig Vedic hymn stemming from Hinduism states that "Truth is One, though the sages know it variously." This is in contrast with some beliefs of other religious traditions, where one must believe in God being one aspect and to totally reject or disdain other beliefs.
[edit] Smarta view
The system prevalent in Hinduism is defined by the Smartha philosophy; this theory allows for the veneration of numberless deities, but on the understanding that all of them are but manifestation of the one divine power (a belief sometimes called soft polytheism). That ultimate power is termed Brahman or Atman, and is believed to have no specific form, name or attribute.
Only a Smartha, or follower of the Advaita philosophy, would have no problem worshiping every imaginable deity with equal veneration; he views these different deities as being manifestations of the same God. Other (somewhat peripheral) Hindu sects, such as Vaishnavism and Shaivism conform more closely to a Western understanding of what a monotheistic faith is. For instance, a Vaishnavite considers Vishnu as being the one and only true God, an attitude that resonates with that of the Abrahamic religions. However, it is the Smartha philosophy that defines the mainstream of Hinduism, and imparts to Indic spiritual and religious traditions their renowned liberalism.
[edit] Swaminarayan's view
Swaminarayan, founder of the Hindu Swaminarayan sect[2], said in verse 115 of their scripture, Shikshapatri said, "Shree Krishna Bhagwan and Shree Krishna Bhagwan's incarnations alone are worthy of meditation. Similarly, Shree Krishna Bhagwan's images are worthy. And men or devas, even if they are devotees of Shree Krishna Bhagwan or brahmavettaa (knower of divinity), they are still not worthy of meditation - and thus one should not meditate upon them."
Although followers of Swaminaryan are slanted towards Vaishnavism, Swaminarayan also believed in a Smarta view; he adopted panchadevata system. (five forms of God, as per Smarta theology. For example, he also recognized a Smarta view, in verses 47, 84, [3]:
| “ | And the oneness of Narayana and Shiva should be understood, as the Vedas have described both to be brahmaroopa, or form of Brahman, i.e., Saguna Brahman, thus indicating that Vishnu and Shiva are different forms of the one and same God. He concludes in verse 108, "And that Ishvara is Shree Krishna Bhagwan (Shree Swaminarayan Bhagwan), who is supreme Parabrahm Purushottam, our Ishta-deva (principal deity), worthy of worship, and the cause of all incarnations. | „ |
[edit] Notes
- ^ Heart of Hinduism: Vedanta and Mimamsa
- ^ Shree Swaminarayan Temple Cardiff - Scriptures - Shikshapatri
- ^ Shree Swaminarayan Temple Cardiff - Scriptures - Shikshapatri
