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Специфика индуистского монотеизма

Выполнил студент 3-Б курса

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Нехамаийа Климента

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Научный руководитель:
философских наук, Священник
Игорь Иванов

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Санкт-Петербург
2018
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Оглавление
Introduction ................................................................................................................. 3
I. What kind of Hindu Monotheism is?........................................................................ 4
II. Attributes of the God in Hindu Scriptures ............................................................. 10
III. Development of Monotheism in post-Vedic Hinduism ........................................ 33
Conclusion ................................................................................................................ 44
Sources ...................................................................................................................... 45
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Introduction
Hinduism is one of the oldest living religion on this planet. This is also the third
largest religion in the world after Christianity and Islam. Hinduism was called by a
Roman Catholic theologian, Jesuit missionary to India and Indologist P. Johanns, “the
most searching quest in the natural order for the Divine that the world has known 1.”
This is true indeed especially when we see Hindu scriptures like Vedas, Upanishads
and Bhagavad Gita. Of course, there are many other texts worthy of mention but out
of them all, these three are most revered. When we study Hinduism seriously we see
various speculations about God, at times contradictory, these speculations have
resulted into different sects Dvaitas, Vishishtadvaitas and Advaitas yet all of them
affirm the oneness of God and this is the topic of my present coursework: The
Specifications of Hindu Monotheism.

When we talk about monotheism we only think about Judaism, Christianity and Islam
but never about Hinduism. In this coursework, we will see in short how Hindu
monotheism is similar and at the same time different from Judeo-Christian
monotheism and how it developed over the centuries. I must admit that during my
study I found very little to no material about this subject excepts some quotations here
and there. This work is mainly divided into two parts viz. Vedic-Upanishadic and
post-Vedic Vaishnavite period. Much of its monotheistic theology remained same
except the addition of some new concepts never thought in earlier times.

1
New Catholic Encyclopedea.Volume VI.CUA.Washington.:1967. Pg. 1135
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I. What kind of Hindu Monotheism is?

The very word “Hinduism” generally creates an image of polytheism in our
minds. Hardly anybody thinks of Hinduism in terms of monotheistic religion and
that’s but natural, because, popular Hindu religion or at least its followers are
polytheists. If we visit some traditional Hindu family we will see that they have Kula-
Dev/Devi and Ishta-Devas in their family. Kula-Devas/Devi means family
god/goddess while Ishta-Devata means favourite god, kind of one’s personal god. A
family can have one Kula-Dev but each member of the family can have their own
Ishta-Devas/Devi.2 Similarly millions of different gods in different temples and
places, worshipped by masses of people also show us the image of polytheistic nature
of folk Hinduism. Let’s not assume that this is what the original or orthodox
Hinduism is. Hinduism is not a, one, single or monodogmatic religion, it has at least
two forms: Theistic and Pantheistic/Monist under which many others can be listed.
Hinduism is not a static religion, it has evolved continuously from its birth until today.
In my view, orthodox Hinduism has evolved from inclusive monotheism to pantheism
and panentheism to henotheism again to inclusive monotheism and lastly in folk
belief to polytheism. The transition from one position to another was not 100%,
though it transitioned from one to another view, remnants of earlier views always
remained and lived side by side with the new ideas.

All major Hindu schools believe in ‘One God’ be it Advaitism,

Vishishtadvaitism or more recent fusion of both - Arya Samaj or Dvaitism. One of
the differences between them is the identity and the nature of that god. As basic
authoritative scriptures, all of them use four Vedas and Upanishads which are mostly
presectarian texts and I will also use these texts along with other post-sectarian texts
to show the specifications of Hindu monotheism. But before proceeding further let me
clear a common misconception about Hindu view of God. As observed earlier, the

2
This concept is somewhat similar to the Christian concept of Patron saints (of cities, families, persons etc.)
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common impression of Hinduism that we get is that it is a Polytheistic religion. This

wrong impression most people get because they do not know how the religion
confesses its God or gods. In English, we have only one word for God and i.e. God,
same with Greek i.e. Theos and with Russian i.e. Bog but in Sanskrit, there are
different words for God and are applied variously. As in Hebrew and Judaism (El)
Elohim and YHVH are two different terms used for God so also in Sanskrit and
Hinduism (Dev) Devata and
Ishavara/Parameshwar/Brahman/Parabrahman/Aatman/Purusha/Tat are different
specific terms used for God. In both of these languages and religions YHVH is
Elohim and Parameshwara is Dev but YHVH or Parameshwar is not the only Elohim
or Devata, there are plentitude of Devas or Elohim. Yet at the same time except for
Him, none other is YHVH or Parameshwar. As in Judaism, angels, judges, kings or
any great person can be called Elohim so in Hinduism, any of these can be called
Devata but the term YHVH or Parameshwar is reserved only for the one true God. So,
when we see multitudes of Hindu gods they are only Devata (Elohim), god (s) with
small “g” or demigods but not Parameshwar. This distinction is maintained right from
the Vedas-Upanishadas-Itihasas (History i.e. Ramayan, Mahabharat) to the Puranas.
This fact is stated in a Yajurvedic verse in the following words:

(Yajur Veda 25:13)

“He who is the giver of spiritual and physical strength, refuge in whom is
immortality and aversion from whom is death, he whose commandment all the gods
acknowledge: That God, the embodiment of happiness we shall adore with our
oblation.”
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(Atharv Veda 10:7:38)

“In this world is present supremely venerable (Lord), he has surpassed all in
Tapa (asceticism). In him all gods take refuge as branches are supported by the tree
trunk.”

Sometimes the Supreme God-Parameshwar is described through various forms

or through the lens of particular deity because of certain qualities but in fact, it
describes none but the Supreme God as following verses declare:

(Atharva Veda 13:4:44-45)3

“Such is thy greatness, liberal Lord! A hundred bodily forms are thine.”

(Yajur Veda 32.1)

“He is Agni, He is Aditya, He is Vayu, He is Chandrama, He is Shukra, He is

Brahma, He is Apa, He is Prajapati.”

When it comes to worship, all versions of Hinduism generally agree on or allow

its devotees the worship of demigods which is by Advaitas considered as one of the
first steps of ignorant people towards knowing the Brahman and by Dvaitas
considered as the Supreme God being the ultimate receiver of that worship although
done in wrong way. About the worship of devas Krishna says in the Bhagavad-Gita:

3
In some versions 13:7:16
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(Bhagavad-Gita 7:20-23)

“Those whose intelligence has been stolen by material desires surrender unto
demigods and follow the particular rules and regulations of worship according to their
own natures. As soon as one desires to worship some demigod, I make his faith steady
so that he can devote himself to that particular deity. Endowed with such a faith, he
endeavors to worship a particular demigod and obtains his desires. But in actuality
these benefits are bestowed by me alone.”

Unlike Judeo-Christian religions exclusive worship of the One True God,

although prefered, is not exclusively demanded by Hinduism.

Apart from erroneously considering Hinduism as Polytheistic religion, it is also

considered as the Pantheistic or Monist religions by some. While it is true that some
Upanishadas do teach the Pantheistic idea of – impersonal God that is not the only
teaching there, becasue they also teach a personal God. The personalist and
impersonalist ideas have always existed side by side. Despite the fact that there is the
teaching of the impersonal God (Nirgun Brahmana) in the Upanishads, as opposed to
the impersonalist Advaitism which considers it to be the final truth,
Vishishtadvaitism and Dvaitism consider it as a part of the truth. Dvaitism has
interpreted the impersonal aspect of God in the following world:
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"What the Upanishads describe as the impersonal Brahman is but the

effulgence of His body, and the Lord known as the Supersoul is but His localized
plenary portion. He is the Supreme Personality of Godhead, Krishna Himself, full
with six opulences. He is the Absolute Truth, and no other truth is greater than or
equal to Him. . . What the Upaniṣads call the transcendental, impersonal Brahman is
the realm of the glowing effulgence of the same Supreme Person. The opulences of
the impersonal Brahman spread throughout the millions and millions of universes.
That Brahman is but the bodily effulgence of Govinda [Krishna]." (Chaitanya
Charitamrita, Adi lila.2: 5;12;15)

Hinduism accepts contradictory speculations about the being of God as well as

the worship of beings other than God, considering it though ideal yet useful because
sooner or later at the end all this leads to God. This is precisely explained in the
Shaivite scripture – Skandh Purana:

(SkandaPurana, Suta-Samhita, Yajna-Vaibhava-Khanda, 22nd adhyaya)

“…The wise say that each of these sastras is intended for a particular class
according to the individual qualification, not all for one…As all streams ultimately
empty themselves into the ocean, so all these paths ultimately lead to the Mahesvara
(Great God) Himself. Worshipped in what form soever by people as ordained in their
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respective scriptures. He assumes that form and takes the devotee on to the next
higher step, By His Grace man attains to superior paths. The Divine Being
worshipped in the form in which He is represented in these paths takes the devotee
step by step onward to the path of the Veda... As the highest salvation is only of one
kind, the knowledge which leads to it must be of one kind and of one kind' only. The
Vedanta treats of Sankara as the non-dual Atman. No other path treats of Him directly
as the Vedanta does…The other paths cannot themselves lead to moksha; they are
serviceable only as leading to it through the intervening steps… "Wherefore the
different paths are useful to the different individuals for whom they are specially
intended…. Yet of all the paths, the path of the Veda is the best. as conducing to all
good."

Such acceptance of the worship of demigods and affirmation of the validity of

other paths (doctrines) to or of God makes Hindu monotheism inclusive.
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II. Attributes of the God in Hindu Scriptures

In this chapter, we will see different attributes of God described in Vedas and
Upanishadas. Attributes of Monotheistic God listed here are similar to those of Judeo-
Christian God. Some verses (mantras) listed under specific attributes talk about more
than one attribute but in order to save space, I haven’t repeated them under the titles
of other attributes.

God is One

(Rig Veda 1:164:46)

“They call him Indra, Mitra, Varuna and Agni; He is the heavenly bird Garutmat. To
what is One, the poets give many a name. They call it Agni, Yama, Matariswan.”

This Rig Vedic verse clearly teaches the oneness of God who because of his qualities
is called by various names even though these qualities are used as names for different
demigods. This is why in Vedas we find different gods praised as Supreme God
which many find contradictory and unfortunately see in them polytheism.

(Atharva Veda 13:4:14-20)4

4
In some versions or 13:5:1-7
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“Name, fame, highest attainment, effulgence of knowledge, splendor of

Brahmana, food and nourishment acquires he. Who knows this powerful God as one
and only one. He is neither called second, nor third and yet nor fourth. Who knows
this powerful God as one and only one. He is called neither fifth nor sixth, nor yet
seventh. Who knows this powerful God as one and only one. He is neither called
eighth nor ninth, nor yet tenth. Who knows this powerful God as one and only one.
He sees all that breaths life and that does not. Who knows this powerful God as one
and only one. All the power and forces accumulated in the universe have their source
to him. That he is one, single one and second to none. Who knows this powerful God
as one and the only one.”

(Yajur Veda 25:10-11)

“Before the creation of the universe existed Hiranyagarbha, who is the sole
Lord of this world, He fixed and holdeth up this earth and heaven. Worship we that
God, the embodiment of happiness with our oblation.He by his, grandeur hath become
sole Ruler of this living, visible world and He who is Lord of these men and cattle—
that God, the embodiment of happiness we shall adore with our oblation.”

(Aitareya Upanishad 1:1:1)

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“In the beginning, all this verily was Atman only, one and without a second.
There was nothing else that winked. He bethought Himself: "Let Me now create the
worlds."

(Chandogya Upanishad 6:2:1-2)

“In the beginning, my dear, this universe was Being (Sat) alone, one only
without a second. Some say that in the beginning this was non—being (asat) alone,
one only without a second; and from that non—being, being was born." Aruni said:
"But how, indeed, could it be thus, my dear? How could Being be born from non—
being? No, my dear, it was Being alone that existed in the beginning, one only
without a second.”
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(Brihadaranyaka Upanishad 3:9:1;9)

“Then Vidaghdha, the son of Sakala, asked him: "How many gods are there,
Yajnavalkya?" Yajnavalkya ascertained the number through the group of mantras
known as the Nivid and said: "As many as are mentioned in the Nivid of the Visve—
devas—three hundred and three and three thousand and three."
"Very good," said Sakalya (the son of Sakala) and asked again:
"How many gods are there, Yajnavalkya?"
"Thirty—three."
"Very good," said Sakalya and asked again:"How many gods are there, Yajnavalkya?"
"Six."
"Very good," said Sakalya and asked again: "How many gods are there,
Yajnavalkya?"
"Three."
"Very good," said Sakalya and asked again: "How many gods are there,
Yajnavalkya?"
"Two."
 14

"Very good," said Sakalya and asked again: "How many gods are there,
Yajnavalkya?"
"One and a half."
"Very good," said Sakalya and asked again: "How many gods are there,
Yajnavalkya?"
"One."
"Very good," said Sakalya and asked…
Yajnavalkya said:…"Which is the one God?"
"The vital breath (Hiranyagarbha); it is Brahman which is called That (Tat).”

(Kathopanishad 1:2:13)

“There is One who is the eternal Reality among non—eternal objects, the one
truly conscious Entity among conscious objects and who, though non—dual, fulfils
the desires of many. Eternal peace belongs to the wise, who perceive Him within
themselves—not to others.”

Without Equal, the Only Sovran

(Rig Veda 6:36:4)

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“Lauded by us, let flow the spring, O Indra, of excellent and brightly-shining
riches. For thou art Lord of men, without an equal: of all the world thou art the only
Sovran.”

(Yajur Veda 32.3)

“There is no counterpart of him whose glory verily is great. In the beginning

rose Hiranyagarbha, etc. Let not him harm me, etc. Than whom there is no other born,
etc.”

(Brihadaranyaka Upanishad 4:4:16)

He under whom the year revolves with the days, Him the gods worship as the
Light of lights, as the Immortal.

(Kathopanishad 2:2:3)

“He it is who sends prana upward and who leads apana downward. All the
devas worship that adorable One seated in the middle.”
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(Shvetashvatara Upanishad 4:8, 13)

“Of what use are the Vedas to him who does not know that indestructible
Substance, that akasa—like Brahman, which is greater than the unmanifest and
wherein the Vedas and all the gods are sheltered? Only those who know Itattain bliss.
He who is the sovereign of the gods, in whom the worlds find their support, who rules
over all two—footed and four—footed beings—let us serve that God, radiant and
blissful, with an oblation.”

(Shvetashvatara Upanishad 6:7,9)

“We know Him who is the Supreme Lord of lords, the Supreme Deity of
deities, the Ruler of rulers; who is higher than the imperishable prakriti and is the
self—luminous, adorable Lord of the world…He has no master in the world, no ruler,
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nor is there even a sign of Him by which He can be inferred. He is the cause, the Lord
of the lord of the organs; and He is without progenitor or controller.”

(Shvetashvatara Upanishad 3:4;7)

“He, the omniscient Rudra, the creator of the gods and the bestower of their
powers, the support of the universe, He who, in the beginning, gave birth to
Hiranyagarbha—may He endow us with clear intellect!...The Supreme Lord is higher
than Virat, beyond Hiranyagarbha. He is vast and is hidden in the bodies of all living
beings. By knowing Him who alone pervades the universe, men become immortal.”
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(Kenaupanishad 3:1-12; 4:1-6)

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“Brahman, according to the story, obtained a victory for the gods; and by that
victory of Brahman the gods became elated. They said to themselves: "Verily, this
victory is ours; verily, this glory is ours only." Brahman, to be sure, understood it all
and appeared before them. But they did not know who that adorable Spirit was. They
said to Agni (Fire): "O Agni! Find out who this great Spirit is." "Yes," he said and
hastened to It. Brahman asked him: "Who are you?" He replied: "I am known as Agni;
I am also called Jataveda." Brahman said: "What power is in you, who are so well
known?" Fire replied: "I can burn all— whatever there is on earth." Brahman put a
straw before him and said: "Burn this." He rushed toward it with all his ardour but
could not burn it. Then he returned from the Spirit and said to the gods: "I could not
find out who this Spirit is, "Then they said to Vayu (Air): "O Vayu! Find out who this
great Spirit is." "Yes," he said and hastened to It. Brahman asked him: "Who are
you?" He replied "I am known as Vayu; I am also called Matarisva." Brahman said:
"What power is in you, who are so well known?" Vayu replied: "I can carry off all—
whatever there is on earth." Brahman put a straw before him and said: "Carry this."
He rushed toward it with all his ardour but could not move it. Then he returned from
the Spirit and said to the gods: "I could not find out who this Spirit is, "Then the gods
said to Indra: "O Maghavan! Find out who this great Spirit is." "Yes," he said and
hastened to It. But the Spirit disappeared from him. Then Indra beheld in that very
region of the sky a Woman highly adorned. She was Uma, the daughter of the
Himalayas. He approached Her and said: "Who is this great Spirit?"…She replied: "It
is, indeed, Brahman. Through the victory of Brahman alone have you attained glory."
After that Indra understood that It was Brahman. Since they approached very near
Brahman and were the first to know that It was Brahman, these devas, namely, Agni,
Vayu and Indra, excelled the other gods. Since Indra approached Brahman nearest and
since he was the first to know that It was Brahman, Indra excelled the other gods. This
is the instruction about Brahman with regard to the gods: It is like a flash of lightning;
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It is like a wink of the eye. Now the instruction about Brahman with regard to the
individual self: The mind, as it were, goes to Brahman. The seeker, by means of the
mind, communes with It intimately again and again. This should be the volition of his
mind. That Brahman is called Tadvana, the Adorable of all; It should be worshipped
by the name of Tadvana. All creatures desire him who worships Brahman thus.”

Omnipresent, Omniscient,Self Existant and Sinless Spirit

(Yajur Veda 40:8)

“He is Omnipresent and Bright. He is Bodiless, Sinewless and without holes.

He is Pure and Sinless. He is Omniscient, knower of minds, encompassing, Self-
existent. He hath prescribed aims, as propriety demands, unto the everlasting Years.”

(Yajur Veda 32:5)5

“Before whom naught whatever sprang to being; who is present in all worlds,
possessor of sixteen arts, who resides with his people is the protector of the people
(Prajâpati), maintains the Three great Lustres.”

(Ishaupanishad 4)

5
See also 4th Mantra
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“(The Supreme is) completely free of fear, for being the primary Being; He is
swifter than the mind, and cannot be fully comprehended (even) by the deities
(headed by Brahma), while He knows all by His own nature, from beginningless time;
though unchanging, staying as-is, He effortlessly overtakes all, no matter how they
may run; to that Lord, Mukhya Prana dedicates all the actions performed by all
creatures.”

(Ishaupanishad 8)

“He (the Self) is all-encircling, resplendent, bodiless, spotless, without sinews,

pure, untouched by sin, all-seeing, omniscient, transcendent, self-existent; He has
disposed all things duly for eternal years.”

(Kathopanishad 1:3:8-9)

“Beyond the Unmanifest is the Person, all—pervading and imperceptible.

Having realised Him, the embodied self becomes liberated and attains Immortality.
His form is not an object of vision; no one beholds Him with the eye. One can know
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Him when He is revealed by the intellect free from doubt and by constant meditation.
Those who know this become immortal.”

(Mundaka Upanishad 2:2:11)

“That immortal Brahman alone is before, that Brahman is behind, that Brahman
is to the right and left. Brahman alone pervades everything above and below; this
universe is that Supreme Brahman alone.”

(Mundaka Upanishad 1:1:6)

“By means of the Higher Knowledge the wise behold everywhere Brahman,
which otherwise cannot be seen or seized, which has no root or attributes, no eyes or
ears, no hands or feet; which is eternal and omnipresent, all—pervading and
extremely subtle; which is imperishable and the source of all beings.”

(Shvetashvatara Upanishad 6:8)

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“He is without a body or organs; none like unto Him is seen, or better than He.
The Vedas speak of His exalted power, which is innate and capable of producing
diverse effects and also of His omniscience and might.”

(Shvetashvatara Upanishad 3:16;21)

“His hands and feet are everywhere; His eyes, heads and faces are everywhere;
His ears are everywhere; He exists compassing all…I know this undecaying,
primaeval One, the Self of all things, which exists everywhere, being all—pervading
and which the wise declare to be free from birth. The teachers of Brahman,
indeed, speak of It as eternal.”

Creator of the Creation

(Yajur Veda 13:4)

“In the beginningHiranyagarbha, was the only creator and sustainer of the
universe. He was present before the creation of the world. He sustains and holds up
this earth and heaven. Worship we the embodiment of happiness with our oblation.”
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(Shvetashvatara Upanishad 3:12)

“He, indeed, is the great Purusha, the Lord of creation, preservation and
destruction, who inspires the mind to attain the state of stainlessness. He is the Ruler
and the Light that is imperishable.”

(Shvetashvatara Upanishad 6:2;6)

“He by whom the whole universe is constantly pervaded is the Knower, the
Author of time. He is sinless and omniscient, It is at His command that the work
which is called earth, water, fire, air and akasa appears as the universe. All this should
be reflected upon by the wise…He from whom this universe proceeds is higher and
other than all forms of the Tree of the World and of time. When one knows Him who
is the indweller, the bringer of good, the destroyer of evil, the Lord of powers, the
immortal support of all, one attains final Liberation.”
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(Shvetashvatara Upanishad 6:16-17)

“He who is the support of both the unmanifestedprakriti and the jiva, who is the
Lord of the three gunas and who is the cause of bondage, existence and Liberation
from samsara, is verily the Creator of the universe, the Knower, the inmost Self of all
things and their Source—the omniscient Lord, the Author of time, the Possessor of
virtues, the Knower of everything. He who constantly rules the world is verily the
cause of bondage and Liberation. Established in His own glory, He is the Immortal,
the Embodiment of Consciousness, the omnipresent Protector of the universe. There
is no one else able to rule it.”

Incomprehensible

(Yajur Veda 32:2)

“All-time divisions sprang from Purusha. No one hath comprehended him from
above, across, or in the midst.”
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(Shvetashvatara Upanishad 4:17-20)

“That god, the maker of all things, the great Self, always dwelling in the heart
of man, is perceived by the heart, the soul, the mind;--they who know it become
immortal. When ignorance is dispelled, there is neither day, nor night, neither being
nor non-being. There is only that Auspicious One alone is there. It is adored by the
Sun. From Him has proceeded ancient wisdom. No one can grasp Him above, across,
or in the middle. There is none equal to Him whose name is Great Glory. His form
cannot be seen, no one perceives him with the eye. Those who through heart and mind
know him thus abiding in the heart, become immortal.”

(Brihadaranyaka Upanishad 2.3.6)

“The form of that person is like a cloth dyed with turmeric, or like grey sheep's
wool, or like the scarlet insect called Indragopa, or like a tongue of fire, or like a
 27

white lotus, or like a flash of lightning. He who knows this—his splendour is like a
flash of lightning. Now, therefore, the description of Brahman:
"Not this, not this" (Neti, Neti); for there is no other and more appropriate description
than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital
breath is truth and It (Brahman) is the Truth of that.”

(Brihadaranyaka Upanishad 3:9:26)

“This self is That which has been described as "Not this, not this." It is
imperceptible, for It is never perceived; undecaying, for It never decays; unattached,
for It is never attached; unfettered, for It never feels pain and never suffers injury.”

I think a special comment is needed here. In this verse we see an example of the
apophatic theology where God is described by negation. In case of this verse, God is
described as “Not this, not this” to guard the learner fromdrawing wrong conclusions
of what God is.

(Kenaupanishad 1:5-9)
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“That which cannot be expressed by speech, but by which speech is

expressed—That alone know as Brahman and not that which people here worship.
That which cannot be apprehended by the mind, but by which, they say, the mind is
apprehended—That alone know as Brahman and not that which people here worship.
That which cannot be perceived by the eye, but by which the eye is perceived—That
alone know as Brahman and not that which people here worship. That which cannot
he heard by the ear, but by which the hearing is perceived—That alone know as
Brahman and not that which people here worship. That which cannot be smelt by the
breath, but by which the breath smells an object—That alone know as Brahman and
not that which people here worship.”

(Kenaupanishad 2:1)

“The teacher said: If you think: "I know Brahman well," then surely you know
but little of Its form; you know only Its form as conditioned by man or by the gods.
Therefore Brahman, even now, is worthy of your inquiry.”

(Mundaka Upanishad 3:1:7-8)

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“That Brahman shines forth, vast, self—luminous, inconceivable, subtler than

the subtle. He is far beyond what is far and yet here very near at hand. Verily, He is
seen here, dwelling in the cave of the heart of conscious beings. Brahman is not
grasped by the eye, nor by speech, nor by the other senses, nor by penance or good
works. A man becomes pure through serenity of intellect; thereupon, in meditation, he
beholds Him who is without parts.”

Alone worthy of worship

(Atharv Veda 2.2.1)

“Lord of the World, divine Gandharva, only he should be honoured in the

Tribes and worshipped. Fast with my spell, celestial God, I hold thee. Homage to
thee! Thy home is in the heavens. Sky-reaching, like the Sun in brightness, holy, he
who averts from us the Gods' displeasure. Lord of the World, may the Gandharva
bless us, the friendly God who only must be worshipped.”

(Rig Veda 8:1:1; Sam Veda 3:13:10)

O friends, do not labour in vain and glorify anyone else besides Indra. In this
Soma sacrifice together praise only mighty Indra, and say your lauds repeatedly!
 30

Creator and Lord of time:

(Yajur Veda 32:2)

“All-time divisions sprang from Purusha. No one hath comprehended him from
above, across, or in the midst.”

(Kathopanishad 2:1:12)

“The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the
past and the future. After knowing Him, one does not conceal oneself anymore. This,
verily, is That.”

(Shvetashvatara Upanishad 6:2)

“He by whom the whole universe is constantly pervaded is the Knower, the
Author of time. He is sinless and omniscient, It is at His command that the work
which is called earth, water, fire, air and akasa appears as the universe. All this should
be reflected upon by the wise.”
 31

(Shvetashvatara Upanishad 6:16)

“He who is the support of both the unmanifested prakriti and the jiva, who is
the Lord of the three gunas and who is the cause of bondage, existence and Liberation
from samsara, is verily the Creator of the universe, the Knower, the inmost Self of all
things and their Source—the omniscient Lord, the Author of time, the Possessor of
virtues, the Knower of everything.”

Changeless :

(Kathopanishad 1:1:13)

“The Purusha, of the size of a thumb, is like a flame without smoke. The Lord
of the past and the future, He is the same today and tomorrow. This, verily, is That.”

(Ishaupanishad 4)

“(The Supreme is) completely free of fear, for being the primary Being; He is
swifter than the mind, and cannot be fully comprehended (even) by the deities
 32

(headed by Brahma), while He knows all by His own nature, from beginningless time;
though unchanging, staying as-is, He effortlessly overtakes all, no matter how they
may run; to that Lord, Mukhya Prana dedicates all the actions performed by all
creatures.”
 33

III. Development of Monotheism in post-Vedic Hinduism

Holding on to the monotheistic interpretation of the Vedas and Upanishads, in
the post Vedic era, gradually appeared different sects which identified the Supreme
God-Brahman (Ishwar- Bhagawan-Paramatma etc) with Vishnu, Shiva or Goddess
etc. Chief of these sects are known to us as Vaishnavism, Shaivism, Shaktism and
Smartism. Because of the limitation of time and space, in this chapter, I will try to
describe the monotheistic teaching of Vaishnavaism only, given the fact that it is
better known or widespread form of Hinduism in Russia. Vaishnavaism has retained
all the attributes of God (Omniscience, Omnipresence, Omnipotence, Creator,
Transcendence etc.) from the past but has also developed the idea of the God’s form
or God appearing in the form into the incarnation (Avatar)6 of God. Vaishnava
tradition acknowledges innumerable incarnations of God-identified as Vishnu
(Bhagavata Purana 1:3:26). The Bhagavata Purana (aka Srimad Bhagavatam) in
1:3:7-22 lists 22 Avatars out of whom only 10 are widely known. These 10
incarnations (Dashavatara) are: Fish (Matsya), Tortoise (Kurma), Boar (Varah), Lion
Man (Narasimha), Dwarf (Vamana), Parashurama, Rama, Krishna, Buddha/Balarama,
Kalki. Regarding incarnations Krishna says:

(Bhagavad-Gita 4:7-8)

“Whenever and wherever there is a decline in religious practice, 0 descendant

of Bharata, and a predominant rise of irreligion-at that time I descend myself. In order

6
Avatar means Descent – coming down from heaven
 34

to deliver the pious and to annihilate the miscreants, as well as to reestablish the
principles of religion, I advent myself millennium after millennium.”

In the Vaishnavaite scriptures, we find following attributes ascribed to Vishnu-

Krishna which testify him being Supreme Personality of Godhead, the only God, the
creator and sustainer of the world, omniscient and omnipresent.

One God

(Bhagavata Purana 1:2:32)

“The Lord, as Supersoul, pervades all things, just as fire permeates wood, and
so He appears to be of many varieties, though He is the absolute one without a
second.”

(Bhagavata Purana 10:63:44)

“Let us worship You, the Supreme Lord, to be freed from material life. You are
the maintainer of the universe and the cause of its creation and demise. Equipoised
and perfectly at peace, You are the true friend, Self and worshipable Lord. You are
one without a second, the shelter of all the worlds and all souls.”

(Bhagavata Purana 11:9:31)

 35

“Although the Absolute Truth is one without a second, the sages have described
Him in many different ways. Therefore one may not be able to acquire very firm or
complete knowledge from one spiritual master.”

Creator and Controller of the world:

(Mahabharata 3:186:14-15)

“This Janaradan with broad eyes and yellow garments is the creator,
transformer and the maker of the existence of all beings. He is the one renowned with
the most wonderful and unthinkable names. He is most holy, eternal, cause of all
living and the creator of the world.”

(Mahabharata 3:192:11)

“O God, all living beings, the gods, demons, and men, the moving and the non-
moving beings, the divine Vedas and all things that can be known have been created
by you, O radiant being.”

(Bhagavad-Gita 9:8)
 36

“The whole cosmic order is under me. By my will it is manifested again and
again, and by my will it is annihilated at the end”

(Bhagavad-Gita 10:39)

“Furthermore, O Arjuna, I am the generating seed of all existences. There is no

being, moving or unmoving, that can exist without me”

(Bhagavad-Gita 10:8)

“I am the source of all spiritual and material worlds. Everything emanates from
Me. The wise who perfectly know this engage in My devotional service and worship
Me with all their hearts”

(Bhagavad-Gita 7:6)

“Of all that is material and all that is spiritual in this world, know for certain
that I am both the origin and the dissolution”

(Bhagavad-Gita 10:42)
“With a single fragment of myself, I pervade and support this entire universe”
 37

Controller of time

(Mahabharata 5:66:10,12-13)

“Janardan, the Supreme Person, the soul of all beings, conducts the movement
of the earth, the sky and the heavens as if for sport. By his own potency, the exalted
one, Keshav, sustains the wheel of time, the wheel of the cosmos and the cycle of the
ages in their constant rotations. This is the truth that I speak to you; this exalted one is
he who alone controls time, death and all moving and non-moving beings.”

Holy

(Bhagavad-Gita 10:12)

“You are the Supreme Personality of Godhead, the ultimate abode, the purest, the
Absolute Truth. You are the eternal, transcendental, original person, the unborn, the
greatest.”7

7
See also Mahabharata 3:186:15
 38

Eternal

(Bhagavata Purana 6:4:47-48)

“Before the creation of this cosmic manifestation, I alone existed with My

specific spiritual potencies. Consciousness was then unmanifested, just as one’s
consciousness is unmanifested during the time of sleep. I am the reservoir of
unlimited potency, and therefore I am known as unlimited or all-pervading. From My
material energy the cosmic manifestation appeared within Me, and in this universal
manifestation appeared the chief being, Lord Brahma, who is your source and is not
born of a material mother.”

(Bhagavata Purana 11:28:19)

“Gold alone is present before its manufacture into gold products, the gold alone
remains after the products’ destruction, and the gold alone is the essential reality
while it is being utilized under various designations. Similarly, I alone exist before the
creation of this universe, after its destruction and during its maintenance.”

(Bhagavata Purana 2:9:33)

 39

“Brahma it is I, the Personality of Godhead, who was existing before the

creation, when there was nothing but Myself. Nor was there the material nature, the
cause of this creation. That which you see now is also I, the Personality of Godhead,
and after annihilation what remains will also be I, the Supreme Lord.”

SeealsoMahabharata 3:186:1, Mahabharata 12:326:22;24 8

Transcendent

(Mahabharata 12:326:20-24)9

“He that cannot be seen with the eye, touched with the sense of touch, smelt
with the sense of scent, and that is beyond the ken of the sense of taste. He whom the
three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades all things and
is the one Witness of the universe, and who is described as the Soul of the entire
universe; He who is not destroyed upon the destruction of the bodies of all created
things, who is unborn and unchangeable and eternal, who is freed from all attributes
(who is beyond the attributes that characterize living being in this world), who is
indivisible and entire; He who transcends the twice twelve topics of enquiry and is
regarded the Twenty-fifth, who is called by the name of Purusha, who is inactive, and
8
In some versions 12:339: 23;25
9
In some versions 12:339:21-25
 40

who is said to be seen by the eyes of Knowledge alone, He into whom the foremost of
the regenerate persons enter and become emancipate. He who is the eternal Supreme
Soul and is known by the name of Vasudeva.”

(Bhagavad-Gita 9:11)

“Fools deride Me when I descend in the human form. They do not know My
transcendental nature and My supreme dominion over all that be.”

(Bhagavad-Gita 15:18)

“Because I am transcendental, beyond both the fallible and the infallible, and
because I am the greatest, I am celebrated both in the world and in the Vedas as the
Supreme Person.”

Only Sovran
 41

(Mahabharata 3:192:14-19)10

“And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods,
the Asuras and the great Snakes all wait upon thee with humility, adoring thee with
various hymns! Thou art the cause of happiness of both gods and human beings! And,
O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee
that the Asuras in the height of their power were destroyed! It is owing to thy
prowess, O God, that the celestials obtained peace and happiness and, O thou of great
effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the
Creator and destroyer of all creatures in the world. It is by adoring thee that the gods
have obtained happiness.”

(Mahabharata 12:326:55)11
“The acts done in honour of the fathers (ancestors) are superior (in point of
merit) to those done in honour of the deities. I am the father of both the deities and the
fathers.”
10
In some versions 3:200
11
In different versions 12:339:58-59 OR 12:340
 42

(Bhagavad-Gita 5:29)

“The sages, knowing Me to be the ultimate purpose of all sacrifices and

austerities, the Supreme Lord of all planets and demigods, and the benefactor and
well-wisher of all living entities, attain peace from the pangs of material miseries.”

Omniscient, Omnipotent, Omnipresent

(Bhagavad-Gita 7:26)

“O Arjuna, I know everything that has happened in the past, all that is
happening in the present, and all things that are yet to come. I also know all living
entities. I also know all living entities; but Me no one knows.”

(Bhagavad-Gita 10:41-42)

“Know that all opulent, beautiful and glorious creations spring from but a spark
of My splendour. But what need is there, Arjuna, for all this detailed knowledge?
With a single fragment of Myself I pervade and support this entire universe.”

(Bhagavata Purana 11:15:36)

 43

“Just as the same material elements exist within and outside of all material
bodies, similarly, I cannot be covered by anything else. I exist within everything as
the Supersoul and outside of everything in My all-pervading feature.”
 44

Conclusion
Through these extensive scriptural quotations, we that the God taught in
Hinduism is not just One but he is a person, he is holy, he is almighty, all-knowing,
present everywhere, he is creator, he is eternal, transcendent and immanent and many
other attributes that we find in Judeo-Christian teachings also. Besides similarities,
there are stark differences for example in Judeo-Christianity God says, “I am the
LORD: that is my name: and my glory will I not give to another, neither my praise to
graven images.” (Is. 42:8) but in Hinduism, God neither requires exclusive worship of
him neither he is worshipped that way, on the contrary, even though not preferred,
worship of demigods is tolerated and even God himself strengthensone's faith in
certain demigod (Bhagavad-Gita 7:20-23) teaching that ultimately all worship is
received by him. Similarly, he is not bothered by what people believe about him
whether he is personal or impersonal, whether he is one or many (Skanda Purana,
Suta-Samhita, 4:22 &Bhagavad-Gita). One more specification of Hindu monotheism
we have seen is that the Supreme Lord takes countless Avatars on earth as well as
other planets and not just in human forms but also in animal forms like fish, tortoise
and boar. These teachings are specific to Hinduism.
 45

Sources
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 46

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