Hinduism is generally associated with a multiplicity of Gods, and it does not advocate the worship of one particular deity. The Gods and Goddesses of Hinduism amount to thousands, all representing the many aspects of only one supreme Absolute called “Brahman”. However, people who don’t know this, misinterprets the fact that Hinduism has a multitude of Gods! What one should understand is that although there are many manifestations of Brahman in the forms of deities each deity is really an aspect of the Brahman or, ultimately Brahman itself.
What is Brahman?
In Hinduism, the impersonal Absolute is called “Brahman”. According to this pantheistic belief, everything in existence, living or non-living comes from it. Therefore, Hindus regard all things as sacred. We cannot equate Brahman with God, because God is male and is describable, and this takes away from the concept of the Absolute. Brahman is formless or “nirakara”, and beyond anything that we can conceive of. However, it can manifest itself in myriad forms, including Gods and Goddesses, the “sakara” form of the Brahman.
According to Prof. Jeaneane Fowler of the University of Wales College, Newport: “The relationship between the many manifest deities and the unmanifest Brahman is rather like that between the sun and its rays. We cannot experience the sun itself but we can experience its rays and the qualities, which those rays have. And, although the sun’s rays are many, ultimately, there is only one source, one sun. So the Gods and Goddesses of Hinduism amount to thousands, all representing the many aspects of Brahman” (Hinduism: Beliefs, Practices and Scriptures)
Within Hinduism a large number of personal gods are worshipped as murtis. These beings are either aspects of the supreme Brahman, avatars of the supreme being, or significantly powerful entities known as devas. The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies. Often these beings are depicted in humanoid, or partially humanoid forms, complete with a set of unique and complex iconography in each case. In total, there are 330 thousand of these supernatural beings in various Hindu traditions.
Similarities between Kama and Cupid, Vishwakarma and Vulcan and Indra and Zeus do lead many to hastily conclude that Hindu mythology is similar to Greek mythology. But Greek mythology is quite different from Hindu mythology; it reflects the subjective truth of the Greeks, which was radically different from the subjective truths of the Hindus. The Greeks did not believe in only one god — they had gods and goddesses, but no God or Goddess. The gods of Greek mythology became masters of the universe by overthrowing the Titans, an earlier race of powerful beings, who in turn had become powerful by overcoming Giants. Such a theme of repeat succession is missing in Vedic literature. Unlike Greek gods, the Devas (Hindu gods) never feared the Manavas (humans) would overthrow them
Dr. David Frawley has answered many of these commonly asked questions quite succinctly
Human beings through history have formulated many different names and forms for the Divine or Eternal. Just as we have many names and forms for other things, whether it is foods, or types of art, so too, in religion a similar great diversity has been created.
The Western world has prided itself in monotheism, the idea that there is only One God as the highest truth. Western religions have said that only the names and forms which refer to this One God are valid but those which appear to worship another God, or a multiplicity of divinities, must be false. They have restricted the names and forms they use in religious worship, and insist that only one set is true and correct and others are wrong or unholy.
As a universal formulation Hinduism accepts all formulations of Truth. According to the universal view there is only One Reality, but it cannot be limit ed to a particular name or form. Though Truth is One it is also Universal, not an exclusive formulation. It is an inclusive, not an exclusive Oneness - a spiritual reality of Being - Consciousness - Bliss, which could be called God but which transcends all names. The different Gods and Goddesses of Hinduism represent various functions of this One Supreme Divinity, and are not separate Gods.
Having many names for something is not necessarily a sign of ignorance of its real nature. On the contrary, it may indicate an intimate knowledge of it. For example, Eskimos have forty-eight different names for snow in their language because they know snow intimately in its different variations, not because they are ignorant of the fact that all snow is only one. The many different deities of Hinduism reflect such an intimate realization of the Divine on various levels.
Or, Why Does Hinduism Portray God as a Woman?
Hinduism contains many feminine forms of the Divine like Kali, Durga, Lakshmi and Sarasvati. These represent different feminine qualities and functions of the Divine which contains both male and female energies. For example, Kali portrays the destructive energy, Lakshmi the nourishing, and Sarasvati the creative, while Durga is the Divine Mother in her protective role. Hinduism also has many dual male-female forms like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi -Narayan in which the female form is usually addressed first. The different masculine forms of the Divine in Hinduism have their feminine counterparts.
As Sanatana Dharma or a universal tradition Hinduism recognizes that the Divine contains both masculine and feminine attributes. Without giving proper honor to the feminine qualities a religion must be incomplete and one-sided, which must result in its teachings having negative consequences. Without recognizing the feminine aspect of Divinity one cannot claim to know God. To recognize the feminine is necessary to restore wholeness, completeness and universality.
What is Brahman?
In Hinduism, the impersonal Absolute is called “Brahman”. According to this pantheistic belief, everything in existence, living or non-living comes from it. Therefore, Hindus regard all things as sacred. We cannot equate Brahman with God, because God is male and is describable, and this takes away from the concept of the Absolute. Brahman is formless or “nirakara”, and beyond anything that we can conceive of. However, it can manifest itself in myriad forms, including Gods and Goddesses, the “sakara” form of the Brahman.
According to Prof. Jeaneane Fowler of the University of Wales College, Newport: “The relationship between the many manifest deities and the unmanifest Brahman is rather like that between the sun and its rays. We cannot experience the sun itself but we can experience its rays and the qualities, which those rays have. And, although the sun’s rays are many, ultimately, there is only one source, one sun. So the Gods and Goddesses of Hinduism amount to thousands, all representing the many aspects of Brahman” (Hinduism: Beliefs, Practices and Scriptures)
Within Hinduism a large number of personal gods are worshipped as murtis. These beings are either aspects of the supreme Brahman, avatars of the supreme being, or significantly powerful entities known as devas. The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies. Often these beings are depicted in humanoid, or partially humanoid forms, complete with a set of unique and complex iconography in each case. In total, there are 330 thousand of these supernatural beings in various Hindu traditions.
Similarities between Kama and Cupid, Vishwakarma and Vulcan and Indra and Zeus do lead many to hastily conclude that Hindu mythology is similar to Greek mythology. But Greek mythology is quite different from Hindu mythology; it reflects the subjective truth of the Greeks, which was radically different from the subjective truths of the Hindus. The Greeks did not believe in only one god — they had gods and goddesses, but no God or Goddess. The gods of Greek mythology became masters of the universe by overthrowing the Titans, an earlier race of powerful beings, who in turn had become powerful by overcoming Giants. Such a theme of repeat succession is missing in Vedic literature. Unlike Greek gods, the Devas (Hindu gods) never feared the Manavas (humans) would overthrow them
Dr. David Frawley has answered many of these commonly asked questions quite succinctly
Human beings through history have formulated many different names and forms for the Divine or Eternal. Just as we have many names and forms for other things, whether it is foods, or types of art, so too, in religion a similar great diversity has been created.
The Western world has prided itself in monotheism, the idea that there is only One God as the highest truth. Western religions have said that only the names and forms which refer to this One God are valid but those which appear to worship another God, or a multiplicity of divinities, must be false. They have restricted the names and forms they use in religious worship, and insist that only one set is true and correct and others are wrong or unholy.
As a universal formulation Hinduism accepts all formulations of Truth. According to the universal view there is only One Reality, but it cannot be limit ed to a particular name or form. Though Truth is One it is also Universal, not an exclusive formulation. It is an inclusive, not an exclusive Oneness - a spiritual reality of Being - Consciousness - Bliss, which could be called God but which transcends all names. The different Gods and Goddesses of Hinduism represent various functions of this One Supreme Divinity, and are not separate Gods.
Having many names for something is not necessarily a sign of ignorance of its real nature. On the contrary, it may indicate an intimate knowledge of it. For example, Eskimos have forty-eight different names for snow in their language because they know snow intimately in its different variations, not because they are ignorant of the fact that all snow is only one. The many different deities of Hinduism reflect such an intimate realization of the Divine on various levels.
Or, Why Does Hinduism Portray God as a Woman?
Hinduism contains many feminine forms of the Divine like Kali, Durga, Lakshmi and Sarasvati. These represent different feminine qualities and functions of the Divine which contains both male and female energies. For example, Kali portrays the destructive energy, Lakshmi the nourishing, and Sarasvati the creative, while Durga is the Divine Mother in her protective role. Hinduism also has many dual male-female forms like Radha-Krishna, Sita-Rama, Uma-Mahesh, and Lakshmi -Narayan in which the female form is usually addressed first. The different masculine forms of the Divine in Hinduism have their feminine counterparts.
As Sanatana Dharma or a universal tradition Hinduism recognizes that the Divine contains both masculine and feminine attributes. Without giving proper honor to the feminine qualities a religion must be incomplete and one-sided, which must result in its teachings having negative consequences. Without recognizing the feminine aspect of Divinity one cannot claim to know God. To recognize the feminine is necessary to restore wholeness, completeness and universality.
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