Do Hindus believe in one God or many?

Discussion in 'Religion & Culture' started by DEJAVU, Mar 24, 2013.

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  1. DEJAVU

    DEJAVU Regular Member

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    Does Hindus believe in one God or many?
    which God is bigger than other, plz tell me reasons for that seriously?
    does they still believe in caste system like dalit is created from lower body parts?
    If hindus does not believe in atheism and hinduism then what religion they consider right?
    take it seriously PLZ
     
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  3. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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  4. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Sri Isopanishad

    Invocation

    om purnam adah purnam idam
    purnat purnam udachyate
    purnasya purnam adaya
    purnam evavashishyate

    The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.
     
  5. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Om purnam-adah purnam-idam

    purnaat purnam-udacyate.

    purnasya purnam-aadaaya,

    purnam-eva-avashishyate



    The literal translation:

    That is infinite, this is infinite;

    From That infinite this infinite comes.

    From That infinite, this infinite removed or added;

    Infinite remains infinite.

    A simple translation:

    Brahman is limitless, infinite number

    of universes come out

    and go into the infinite Brahman,

    Brahman remains unchanged.
     
  6. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Explanation by: Ramananda Prasad


    The dictionary meanings of the most important word "Purna" in this verse are: full, whole, complete, boundless, accomplished, powerful. The word Anant (limitless) has also been used to describe Brahman in Upanishads and Ramayana. Therefore we have chosen the word limitless or infinite. Mathematically, the word "limitless" fits better than "complete" or any other word to describe the indescribable Brahman in our opinion. Taittreeya Upanishad (verse 2.1.1) defines Brahman as Satyam (existence), Jnanam (consciousness, Chitta), Anantam (boundless) Brahma. This Upanishad also states Brahman is that from which everything comes from, is sustained, and into which everything enters into in the end (verse 3.1.1). Brahman desired let Me be many (verse 2.6.1).

    Looking at the literal translation, a new student or any first time reader of Vedanta can get confused. But, as we will see, this verse is very profound. It is so profound that some one said: Let all the Upanishads and Vedic literatures disappear from the face of the earth, I don’t mind so long as this one verse survives and remains engraved in the mind of even a single individual. This is not an ordinary verse. It contains the Vedic vision, the universal Truth of oneself. It answers the fundamental question: Who am I and how should I live in the world?

    Everything is limitless, infinite Brahman.
    The first part of this great mantra says that everything, known objects of the world or unknown spirit (Atma), is nothing but the limitless Brahman. Gita also says in verse 7.24: Everything is Krishna or ParaBrahma Paramatma. There is nothing that is not Brahman. There is Brahman only and nothing else in the universe and that Brahman is limitless, infinite, one of a kind, and the source and sink of the entire cosmos.

    Our experience indicates that all the objects that we see seem to be limited in space, time, and in many other ways. Then how can everything in the universe and the world be unlimited? Atma or spirit is considered limitless, but how can visible objects, such the world and our bodies, be called infinite? Can we call everything as infinite? The ocean can be called limitless, but not the waves. Some waves are quite large, some are small, but all are limited in time and space. The waves appear limited as long as we look at the waves and ocean as separate or "dual" entities. If we consider the wave as part and parcel of ocean or consider both as water only, then the wave is limitless like the ocean. From a non-dualistic viewpoint if ocean is limitless, so is the wave, because both the ocean and the wave are a single, non-dual entity. Thus from a dualistic view point, the wave "appears" incomplete, and limited, but is really infinite as the ocean itself. Thus, if there is only a single entity, then the question of one being infinite or complete and the other limited or finite does not arise at all. If we consider we are not the body, but the infinite spirit residing in the bodies, then, we are limitless and infinite.

    Duality is apparent, not real.
    The negation of duality means negation of the reality of duality, but not the negation of the experience of duality. The experience of duality that we see in real life is apparent or relative, called unreal in Vedanta. From a dualistic viewpoint, a small wave is afraid of being swallowed by the large wave and prays to the ocean for protection from large waves. This is what prayers and worship are. From a non-dualistic point of view, there is no such fear. Everything in the world is an interaction, a play, a cosmic drama, only. Vedanta acknowledges duality as apparent -- not real -- experience of difference between various objects. The Unity appears diversified. The experience of non-duality brings joy, bliss. Even a temporary escape from duality and the experience of non-duality during Samadhi (or superconscious state of mind) brings bliss and peace. The literal elimination of duality in Samadhi is temporary and beyond easy reach of everybody. A complete and full negation of the reality of duality has a permanent, wonderful, blissful, effect on our entire psyche.

    The experience of duality does not create problem as long as we fully understand that duality is apparent and not real. And I am not different or separate from the world, and the world is not different from me. Everything is Brahman only. The limitless, infinite or non-dual Brahman also means that no entity other than Brahman exists in the cosmos. Brahman is both the creator and the creation. In other words, Brahman is both the material and efficient or instrumental cause of the creation, the cosmos. There is no other cause or existence, except Brahman.

    Brahman is both the material and efficient cause.
    Vedanta cites two beautiful examples of how one and the same entity can be both the material and instrumental cause of creation. One example is that of the spider who creates its web from the material within itself. The spider is both the creator and creation, the web. The entire creation, both visible and invisible, comes out during the creative cycle and gets dissolved or sucked into Brahman during great dissolution (Gita 9.07). Brahman brings the material from within, weaves the beautiful and wonderful tapestry called the cosmos, and takes it all within again and again, just as the spider does.

    Another example is the dream world where the dreamer is both the material and instrumental cause of his dream world. The cosmos is created as the cosmic mind’s dream creation. When we dream, both the subject (or the creator) and the objects, the dream world (or the creation), happen to be the dreamer himself. The dreamer’s mind is both the material and creative cause of the dream. When we fight a dream-war in a dream-battlefield, the warriors on both sides--- the bombs, bullets, rocky terrain, the land mines, nurses, ambulance and medical supplies --- are all none other than the dreamer himself.

    Thus, the first half of this great Upanishadic verse beautifully tells in a nutshell that the limitless Brahman is both the material and efficient causes of creation. The creation comes from the creator, and both the creation and the creator are infinite and the same. There is no entity in the cosmos other than the creator. He has become all, and He is all, and He is in all. Om purnamadah purnamidam purnaat purnam-udacyate.
     
  7. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Brahman undergoes no change to become world.
    Now, what happens to the infinite when infinite creations come out of it during creation and goes into it during dissolution is explained in the second half of the verse that states: purnasya purnamaadaaya, purnam-eva-avashishyate. After taking away the infinite creation from the infinite Brahman during the creative cycle or adding infinite universes to the infinite Brahman during the great dissolution, the infinite Brahman alone remains in His infinite Universal form. This can be mathematically expressed as infinity, plus or minus infinity, equals infinity. This infinite Universal form of Krishna, the Brahman, was revealed to Arjuna and is described in the eleventh chapter of the Bhagavad-Gita in great detail.

    The limitless Brahman remains unchanged even after countless universes come out of it. What kind of change does the limitless transcendental form have to undergo to produce limitless visible and invisible worlds? Actually, there is no real change during the process of this transformation because nothing is created or destroyed in the universe. It just changes form, and a name-change goes with the new form. According to the law of conservation of energy, energy or matter can never be created or destroyed, but only can be transformed from one form to another; from the invisible form to the visible form. Much later, Einstein came up with the same conclusion when he proposed his famous equation: E= mc2. Thus Brahman does not undergo any intrinsic change when infinite, visible cosmos come out of it. Lord Krishna says in the Gita that the visible infinite world is just a tiny fraction of His energy (Gita 10.41-42).

    Several examples can be given of such a change. The dreamer does not undergo any change when the objects of the dream-world come out of him. Cotton appears as cloth without undergoing a real change. The cloth is nothing but cotton in a different form. The gold chain comes out of gold without any real change in gold itself. Similarly, clay appears as pot. Clay remains clay before the creation of the pot, during the creation of the pot, and after the pot is destroyed. There was no pot ever; it was clay all the time. Clay appeared as pot; water appears as ocean, waves and bubbles; gold became a chain; dreamer became dream objects without undergoing any real change. Similarly, the rope appears as snake in the darkness of night, and the non-dual Brahman appears as dual world due to our mental conditioning created by the darkness of ignorance. The visible world and all its objects are nothing but the invisible--- but not formless--- Brahman only. This verse leads us to discover that I am not this body, but the limitless spirit which I longed to be.

    Religion divides, spirituality unites.
    Thus, the creation, an effect, is not different from its material and instrumental cause, the imperishable Brahman (see Gita Chapters 13 and 15). The objects of the world do not have to be eliminated, given up, or even completely negated as the dream-objects to see Brahman everywhere and in everything (Gita 6.30). The chain need not be melted to see the gold in it. Similarly, one need not leave the world to see or find God. In a piece of cloth, the weaver is not hidden inside the cotton or the yarn, but in the creation; the creator is not only the material and the efficient cause, but He is present in every atom of the creation. This is the difference between human engineering and the cosmic engineer. The cosmic mind manifests Himself in different forms. This is the knowledge of transcendental science, so simple and beautiful.

    The entire creation is His body, a divine manifestation that one must learn to love, respect and revere. There is no sin or sinner, just different masks of the supreme. The sinner is the one who is unripe mango, very sour and bitter while a true saint is the juicy, sweet, flavorful, ripe mango.

    This understanding of spirituality will bring a fresh outlook, a refreshing breeze of fresh air of understanding persons of other faiths, cultures, and countries. It will enrich our individual lives, if not change the world overnight. It can be concluded that an understanding of non-duality is spirituality and duality is the partial knowledge and understanding of any religion. This partial knowledge of so called religions has created the conflicts and religious wars that can only be eliminated with the Vedic science of non-dual transcendental or metaphysical knowledge so beautifully explained in the Vedic scriptures such as the Gita and the Upanishads. This single Upanishadic verse has the essence of spirituality and the true religion. It can bring peace, understanding, and harmony in the world and in our personal lives. One does not have to change one’s religion to become spiritual.
     
  8. DEJAVU

    DEJAVU Regular Member

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    does it sound similar to Islam?
     
  9. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Yes but written thousand of years before advent of Islam...
     
  10. DEJAVU

    DEJAVU Regular Member

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    Thanks i agreed.
     
  11. tramp

    tramp Senior Member Senior Member

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    Not at all. Brahman is conceived as a non-material being. Islam believes in a God in the form of a man (note the gender) who exhibits anthropocentric qualities like wrath.
     
  12. DEJAVU

    DEJAVU Regular Member

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    the word brahmin literally means infinite?
    so is it translation issues?
     
  13. Dovah

    Dovah Untermensch Senior Member

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    Many.

    Size wise? I think its Vishnu( Baman avatar :) )

    Totally.

    Scientology.
     
  14. DEJAVU

    DEJAVU Regular Member

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    is there any scientific evidence of any wrath in universe?
    or is there any theoretical evidence of it?
    Hinduism is not too old compared to Adam and Eve.
    Now my question is who created these wraths?
     
  15. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    Anything that emenates from Bramha itself is "Purna" and has resemblance with Brahma establishing Unity between the the whole and seperated for example between the Brahman and a man. That is the fundamenatl of non duality. Even under Hindu philosophy the basic element of that form called Atman can have human menifestation ( material essense) while remaining part of that "Idea", the non material essense called "Paramaataman".
     
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  16. DEJAVU

    DEJAVU Regular Member

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    Does these Gods fight with each other and if yes then where they are?
    Dont you think many Gods theory have not scientific evidence?
    Dont you think its biased from God by saying that all humans are not equal?
    I created from upper area and you created lower area sounds illogical.
     
  17. WMD

    WMD Regular Member

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    brahman literally means 'who knows god' in Sanskrit.
     
  18. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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    The world is not Brahmin but "Brahmaan" or simply Brahma
     
  19. tramp

    tramp Senior Member Senior Member

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    What's the scientific evidence for one god? Any?
     
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  20. Bhadra

    Bhadra Defence Professionals Defence Professionals Senior Member

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  21. Daredevil

    Daredevil On Vacation! Administrator

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    What is the evidence of existence of god? :D :troll:
     
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