Monotheism Vs Polytheism Essays On The Great

by Jayaram V

In Hinduism, polytheism and monotheism are like two sides of the same reality. The difference is not conceptual but perceptual. It is a paradox, which Hinduism addresses with great subtlety and openness, while some traditions fail to appreciate it or embrace it. Hindus worship both the gods and the great God Brahman, not because of historical reasons or they arrived at the concept of monotheism slowly and gradually as some ignorant historians tend to present, but because such a practice is in conformity with our fundamental beliefs about the nature of reality and our existence.

For a Hindu everything in the world is sacred, because it is created, supported and pervaded by the eternal Self. While there may be external distinctions, internally all the diverse components of the universe are suffused with the effulgence of Brahman.

Our entire universe, including all the things and beings of this world, floats in the waters of pure consciousness, which is vast, infinite, constant and imperishable.

Just as the waves and currents of an ocean cannot be different in essence from the ocean, the ultimate reality of Brahman is not different from the reality hidden in His numerous manifestations. You may find Brahman in your own being, as your highest Self. With effort, you may even see an entire universe hidden within your own Self. You may find Brahman in any nook and corner of the universe or within your own heart.

You may worship Brahman or any of His numerous manifestations, with your heart focused on Him. If your intentions are pure and sincere, you will find Him everywhere, even in a stone, a plant, a planet or your village deity.

The mind sees the diversity of the world and considers each component of it different and separate. A self-realized yogi knows that they are mere appearances of the self-same reality, which is pervading the whole universe.

At the most basic level, the Universal Self is pure consciousness, just as our consciousness in its most essential nature is. The various manifestations arise in the consciousness as bubbles or reflections.

In the human mind, the reflections may stay for a little while because our minds are impermanent and unstable; but in the cosmic consciousness, they last much longer, thereby giving us the illusion that what we see around us as the phenomenal world is real.

In both instances, the dream states are impermanent and mutable. Things appear and disappear on the surface of the consciousness like clouds across the sky. Is the consciousness disturbed by their presence?

It certainly is, which is why we experience suffering and see the play of chaos and confusion around us. However, with practice we can stabilize the consciousness, suppress the reflections and bring it back to its pristine and pure state.

When that happens, we cease to be part of God’s long dream. We wake up from the torpor and the delusion into which we have subsided and return to our original state of pure awareness and truth consciousness.

What is the nature of this truth consciousness, which creates a world of its own by reflecting things when it is exposed to objectivity and duality? This consciousness exists in each of us.

We all can experience it anytime we want, by just withdrawing into ourselves and becoming pure observers. If we are caught in things, we cannot see it. If we cling to dreams and desires and the perpetuation of our limited selves, we cannot discern it.

If you remove all thoughts, feelings, images, emotions, notions, movements, ideas, memories, concepts, desires and impulses from your consciousness, even for a brief period, what is left is your pure consciousness. This consciousness is universal, divine and pure. Life arises from there and finally subsides into it only.

Forms arise and subside in that pure consciousness only. You can enter into that consciousness anytime you want. Right now you can do it; but most of us do not want to do it because we want to be part of the great Dream of Brahman rather than outside of it.

Pure Consciousness is Brahmic consciousness. It is divine and imperishable. It is the most ancient and most effulgent. It is extremely refreshing and reviving. In deep sleep, we enter into this state. Hence, when we wake up we feel so refreshed and energized.

In Hinduism, the dualities of life and the diversity of creation are finely integrated. Since the religion is free from dogma and the oppression of ecclesiastical tyranny, it has been greatly enriched by the freedom of thought and exploration of truth by free souls who were driven by the spirit of enquiry and passion for truth.

The scholars and philosophers of Hinduism therefore pursued both unity and diversity to understand the nature of reality and the reason for our existential suffering and its possible remedies. They looked to God and His manifestations seeking answers for the intriguing aspects of human life and our relationship with other components of Nature and reality.

The result of this incessant mental churning was the emergence of both theistic and atheistic philosophies and a fine blend of monotheism and polytheism in Hinduism. Hindus consider the whole universe as manifestation of Brahman.

He exists both in manifested condition and in unmanifested state. The unmanifested Brahman is the most mysterious and the least known. He is also the most difficult to worship. Even the gods have no clue about Him. He is prior to all. The yogis, however, consider Him their ultimate Goal and meditate upon Him constantly.

The manifested Brahman is a reflection of the unmanifested Brahman in the pure consciousness. He is made up of suddha sattva (pure sattva) or Isvara Tattva, in contrast to the three gunas (sattva, rajas and tamas) with which the rest of the creation is made up.

He represents but a tiny fraction of the unmanifested Brahman. Still that tiny fraction is as vast and infinite as this universe, filled with numerous manifestations (vibhutis) and infinite powers. The manifested Brahman then descends into layers of objective reality laid out by Him only, through Nature and His Divine Maya (illusion).

In the highest planes, He manifests divinities of the highest order, who share with Him most of His absolute and infinite qualities and several functions of creation and cosmic order. In the lowers planes, descending further deeper into layers of elemental substances and nescient states, He manifests diverse living and non-living forms.

Thus, every creation is an aspect of Brahman, a reflection of Him in things and qualities, or a projection of Him upon the ocean of pure consciousness. The creation of Brahman is a dream state, which lasts for billions of years on the cosmic scale, in contrast to our dreams, which lasts for a few minutes or hours. Our days are shorter and so are our dreams.

A day of Brahma lasts for about 8.64 billion years. Therefore, his dreams last for millions or billions of years. Imagine that we have entered into a dream state and created a dream that lasts for a few billion years. The creation that we see all around us is the result of such a long dream, which has been going on for a longtime and will continue to be so for billions of years.

The beauty and marvel of this Vast Dream is that Brahman enjoys it from above, from below, from outside of it and from within. He also creates dreams within dreams and multiple realities.

In this great dream of Brahman, there are certain things that are permanent, such as our souls and some that are impermanent such as our minds and bodies and all the objects we see around us.

Now, as an aspect of Brahman, we have a choice either to pursue these impermanent things and become attached to them or get out of it and revert to the reality, which is Brahman.

We can either enter into the much deeper states of this dream by descending into the gross layers of objectivity or swim back slowly towards the higher realms and enter into the world of pure light.

We also have a choice to worship the divinities, who are part of this dream to enhance our lives and identities or give up everything, cultivate detachment and dispassion towards them and focus our minds solely upon Brahman, the Pure Consciousness, the imperishable, inexhaustible, immutable and transcendental Self, by knowing whom all becoming, striving and delusion end.

Suggestions for Further Reading



Today, the two most popular theological beliefs in the West are monotheism (the belief in a single all-powerful divinity) and atheism (the belief that there is no divine entity). The Abrahamic religions of Judaism, Christianity, and Islam preach the former, while those who base their world view exclusively on material or scientific rationality tend to adhere to the latter. Yet, in much of the rest of the world, polytheism, or a belief in multiple divinities, has been a long held and popular conviction. Atheists and Western monotheists together denigrate polytheists and their beliefs as either ignorant or pagan. The more conservative monotheists even equate them with evil and demonism. Such narrow minded views and biases have hampered many who adhere to western thinking from understanding the value and validity of polytheistic beliefs for the people who hold them. Especially in contemporary times, religious narrow-mindedness is a prevalent and major cause of much of the violence and hatred in the world, and both Western monotheistic and atheistic thinking have been major contributors. The purpose here, then is to make the case for the inclusion of polytheism as a legitimate belief system, for it has animated people throughout the world since ancient times and has often provided an understanding of divinity and reality that is more rational than Abrahamic monotheism and has been the cause of far less violence in the world. Hinduism will be used as a primary example, since it offers a good example of polytheism and how it can be blended with the Hindu understanding of monotheism into a useful and practical theology.

No human has demonstrable or irrefutable proof for or against a belief in a divinity or a lack thereof. All theories regarding the divine are based on faith, supposition, and individual experience. That being the case, we should focus instead on the ramifications and practical usefulness of the various theological conceptualizations on the people who hold them as well as on the rest of the world. Among the most ancient of these concepts is polytheism.

"Polytheism" (from the Greek polutheos, "many gods") denotes a theological system involving a belief in and worship of multiple divinities. The term was first popularized in the writings of eighteenth century European ethnographers as they encountered, then sought to identify and label the religious beliefs of "primitive" peoples they studied. "Polytheism" was used to contrast these beliefs with Judeo-Christian monotheism. Nowadays, the term is essentially used to refer to any belief system in which multiple spirit beings are worshiped. These may include gods, goddesses, semi-divine beings, good or evil spirits, or the spirits of departed ancestors. Depending upon the tradition, there may be an established and recognized hierarchy of worshipped beings or they may be seen to act independently. They may work in conjunction with one another or at cross purposes.

There are several significant characteristics typically found in nearly all polytheistic traditions. Among these are a belief that each divinity or spirit being has a specific function (such as healing, protection in travel, etc.), that it controls a particular realm (such as a spirit realm or a specific location in the physical world), or that it possesses a specific power or range of powers. The latter can include forces of nature, such as rain, thunder, a celestial body, the seasons, or may involve dominion over characteristics of human personality, like love, devotion, compassion, jealousy, revenge, and so forth. Another common belief is that spirits possess or adopt a specific form, often human-like, and are endowed with human-like characteristics, such as love and compassion, but also jealousy and revenge. Other forms that spirits may embody include those of animals, of aspects of nature like a volcano, or a combination of several, thus making reverence toward and worship of both human-like and non-anthropomorphic forms commonplace. Finally, singular devotion to one specific divinity is not necessary. Simultaneous propitiation of several deities tends to be common and accepted. In some cases, this is seen as practical and necessary, since different spirits control different realms or powers.

Reflecting on how this approach can be understood on a human level, it parallels in many ways the functioning of democratic society in which power exists in the hands of various individuals who can be approached in turn or simultaneously for assistance. In conceptualizing such a theology, then, the adherents obviously drew upon their own human experiences. In the Jewish creation story, the gods (elohim) say "Let us make man in our image, in our likeness." What may be more accurate is that humans create the gods in their image and likeness, believing that what happens on earth must be a reflection of what happens in the heavens.

Polytheism, then, often mirrors the human experience of family, village, and state. It is frequently found in cultures with a clearly stratified social and/or political hierarchy, where power is held in the hands of different individuals based on their position within the hierarchy, and that these powers are there to benefit those who approach the various divinities seeking assistance. Different divinities, like different bureaucrats, have different powers. One then approaches and propitiates the being with the requisite power to fulfill his or her needs or desires. Additionally, one can choose to focus exclusively on a divinity who appeals to one's own personality. At the same time, one can choose to ignore all deities. While such individuals are then believed to not receive divine assistance, they are typically not understood to be punished for this choice. Thus, in many ways polytheism is a pragmatic theological view that, as mentioned above, reflects aspects of a democratic style system.

If one looks at the monotheistic concept, in which there is a solitary omnipotent divinity, on the other hand, we find a very different approach to the divine and also to the likely world experience of those who formulated it. In monotheism, especially as expressed in the Abrahamic religions, ultimate power is in the hands of a single male divinity. He is all knowing, all powerful, and ever present. Like with the gods in polytheistic traditions, he has human personality traits. Unlike what is found in most polytheistic traditions, he demands allegiance and punishes those who do not worship him exclusively. On the human level, one typically finds such a being in monarchies, dictatorships, and societies run by a ruling tribal leader or warlord like those currently found in many Middle Eastern countries. While such systems may be comforting to those who "belong" to the right tribe or belief system, a solitary all-powerful ruler is a threat to those who do not. The vast majority of individuals in such societies remain weak and powerless unless they observe strict adherence to the being in power and do whatever they are told. This is seen as the only means of survival.

In Hinduism, polytheism and monotheism coexist in a relationship much like the parts of a wheel. The many deities are like the spokes, all of which emanate from the hub and each playing an important role. The more common of these deities to be propitiated by rural agriculturalists Bhudevi (Mother Earth), Surya (the Sun God), Ganesh (Lord of Auspiciousness and Success), regional deities, and various river goddesses. Among the myriad of others who receive attention and reverence are Lakshmi (Goddess of Wealth), Saraswati (Goddess of Knowledge and Learning), and Hanuman (Devotion Incarnate), to name just a few. Countless deities are regularly propitiated, often together.

Then, there is the Hindu form of monotheism, in which the Divine is formally referred to as Brahman (not Brahmin, the priestly caste). It is said to be the source, the hub, from which all deities are manifest. It transcends all attempts at defining or qualifying it. It is not male nor female, has no form or description. It takes on apparent form or characteristics solely to allow humans the ability to relate to it. In that state, it may be called Ram, Krishna, Shiva, Devi, etc. All these names thus refer to a Qualified Absolute that is simultaneously beyond qualifications. For Hindus, this makes total sense. With characteristics, the Divine can love, protect, and show compassion; beyond qualifications, it is all encompassing. It is not only the source and reality of all other deities, but also of all creation, both animate and inanimate. Because of this all encompassing nature, it is the One to whom all prayers are offered. This is why it is commonplace for Hindus to be seen in Buddhist or Jain temples, in Sikh gurudwaras, and in mosques and churches. The deity worshipped in each is seen by Hindus to simply be a different manifestation of the deity they already worship.

In the Brihadaranyaka Upanishad, an important Hindu sacred text, a man asks a great teacher, "How many gods are there?" To this he is told, "Three thousand and three." When he questions this answer, he receives the reply, "There are thirty-three gods." He asks again and is told, "There are six." Not satisfied, he continues to ask and gets the response, "There are only three gods." Again he asks and is told, "One and a half gods." After one final query, the teacher says to him, "There is one god." In the explanation that follows, the teacher tells him that the many are all ultimately manifestations of the one indwelling presence. In the process, he alludes to a concept found in various Upanishads that equates the unchanging reality that exists in each individual with the Supreme Changeless Divinity. In Sanskrit, this concept is "tat tvam asi," which can be translated as "you are that" or "that you are."

The merging of polytheistic and monotheistic concepts in this way is unique to Hinduism. It allows people to believe in and pray to their own conceptualizations of the divine in whatever form they choose, while at the same time elevating all of them to their ultimate reality, which is the singular omnipotent, omnipresent, and omniscient divinity, who demands no allegiance, punishes no one for lack of belief, yet provides wisdom, comfort, compassion, and freedom to those who seek it. All they need to do is look within.

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