Is Hinduism a Monotheistic Religion | Hindu Human Rights Online News Magazine
Hindu philosophy refers to a group ofdarśanas (philosophies, world views, teachings) that .. The text is credited to Aksapada Gautama and its composition is variously dated between the sixth and second centuries BCE. . Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions. Hinduism - Download as PDF File .pdf), Text File .txt) or read online. [email protected], [email protected], [email protected], Date: Fri, 11 Feb + > From: [email protected] > To. Other Hindus would equate the One God of monotheistic traditions with particular views, rejecting all others as inferior, out of date or wrong.5 Proofs That Hinduism Is Monotheistic!
Samkhya philosophy aims at the realization of the inner consciousness or Purusha principle but does not make any One God the basis of that.
Advaita or non-dualistic Vedanta regards that realization of the Supreme Self transcends the dualistic world of God and soul.
Buddhism, a related dharmic tradition to Hinduism, does not recognize any God or creator apart from karma. Nor does the Jain tradition.
Is Hinduism a monotheistic religion in the end?
The Hindu view of the universe is much more than what is regarded in the West as monotheism. The Hindu view is not that there is only one God but that everything is God, meaning by the term God, a unitary being, consciousness and bliss.
The Hindu view is that Truth is One and that if one had to choose between truth and God, one would be better off choosing truth. There are some mystics in monotheistic traditions who may have views similar to the Hindu view of Being-Consciousness-Bliss as the supreme reality behind all existence.
But these mystics have remained on the periphery of mainstream monotheistic groups and have often been rejected or oppressed by the more orthodox.
Hinduism as Sanatana Dharma or the Eternal and Universal Tradition accepts all paths to truth or divinity, though it may place these on different levels. Theism is part of this universal approach, but not an exclusive monotheism, and it exists along with many other approaches personal and impersonal, including not only in religion but also in art, philosophy, and science.
To call Hinduism monotheistic or to try to scale it down into the perimeters of western monotheistic religions is misleading and erroneous. Hinduism is not simply a monotheistic religion.
It has more in common with traditions regarded but as pagan and polytheistic. And these negative judgments and stereotypes of Hinduism and other traditions by the monotheists as primitive, pagan and polytheistic are also wrong. When people ask me whether as a Hindu I believe in God or not, my reply is that I recognize a unitary consciousness behind the universe, but I do not accept the finality of any God born of human historical revelation or limited to any belief system.
We should recognize Hinduism for what it is and monotheism for what it is. Hinduism is like the great banyan tree that stands beyond all limitations and definitions.
Monotheism has its primary focus from which it seldom deviates and which usually promotes uniformity. Hindus should not apologize for not being monotheistic; they should be happy that their tradition never found it helpful to become reduced to any exclusive belief system.
Hinduism - Wikipedia
Hindus need not try to make Hinduism appear more monotheistic in order to gain acceptance by others. Hinduism provides a spiritual alternative to the exclusivism and intolerance that is common in monotheistic systems, which many people are questioning.
Hinduism draws people to individual spiritual experience beyond the boundaries of churches and dogmas, granting an inner freedom to find the truth. Hindus accept that the Divine not one god has many manifestations extending to every rock, plant, person, planet and star, from the ground on which we stand to the farthest reach of time and space and beyond.
We can discover that Divine face and presence of consciousness everywhere, but for this to occur, we must first discover it within our own hearts and in the hearts of all beings. How then should Hindus approach monotheistic traditions? First they should study them carefully and listen to what the main texts and teachers of monotheistic traditions are actually saying.
Hindus should try to find out what motivates monotheistic groups to seek to convert not only Hindus but Buddhists, Sikhs and all pagan and native groups. They should not romanticize monotheism as monism or Bhakti Yoga in another form, but should be aware of the monotheistic agendas that are still adverse to them.
This is not to say that one cannot find valuable teachings in monotheism, just as one can also find them in traditions called polytheistic. And if monotheistic groups do want to expand their views to the unitary reality such as we find in Hinduism, Hindus should welcome that. But to do so, monotheistic groups must first recognize that they have not only misjudged Hinduism and pagan traditions in general but perhaps reality itself.
In any case, we live in a vast universe with many different individuals and cultures and a number of views on any topic are likely to always exist. There can be no monolithic final view of religion, philosophy, art, science, or even medicine. The authoritativeness of the Veda arises from its being an exposition of dharma.
The Supreme Good results from knowledge, produced from a particular dharma, of the essence of the Predicables, Substance, Attribute, Action, Genus, Species and Combination, by means of their resemblances and differences. Each of these four are of two types: A composite, in this philosophy, is defined to be anything which is divisible into atoms.
Is Hinduism a Monotheistic Religion ?
Whatever human beings perceive is composite, while atoms are invisible. The text is credited to Aksapada Gautama and its composition is variously dated between the sixth and second centuries BCE. False knowledge is not merely ignorance to Naiyayikas; it includes delusion. Correct knowledge is discovering and overcoming one's delusions, and understanding the true nature of the soul, self and reality.
Perception, Inference, Comparison and Word — these are the means of right knowledge. Perception is that knowledge which arises from the contact of a sense with its object and which is determinate, unnameable and non-erratic. Inference is knowledge which is preceded by perception, and is of three kinds: Comparison is the knowledge of a thing through its similarity to another thing previously well known. Word is the instructive assertion of a reliable person.