In the pass out multi- cultural age, we are beginning to have a word with beyond our limited horizons of federal and religious boundaries. We now meditate in terms of global relation and world brotherhood. This has given make it to interfaith understanding and religious tolerance. The Muslim saint has rightly said, ‘ Ask those who have attained God, all signify the same word; all the sensible have hand the same message—it is only those in the centre of peregrination who hold diverse opinion.’ In deed all the scriptures of the world describe the simplicity of the Supreme in their own ways and the ways too are various.
These descriptions can be called as monotheism, polytheism or even as non- theism although the Supreme remains the same. There exists only the one and the same burden underlying, though appearances seem pluralistic, multiple or single. Monotheism speaks of one God and only one God It believes in only one God and in no other but one. Polytheism acknowledges the Supreme Being as imperishable and ineffable.
His is the unmanifest God, the very same that belongs to the monotheist but his God is also a manifested one and may be attained through gods and goddesses or such images. The non-theist believes that there is no God as such. Buddhism as an alternative speaks of Suchness, idolatry of nature, get-up-and-go and ancestors.
Taoism takes Tao as the underlying reality, ‘ Tao is Mystery. This is the gateway to all understandings’ Thus we procure that in one modus operandi or the other; all the religions acknowledge Him as the Infinite Truth, Infinite Knowledge and the Infinite Bliss. He is the One Eternal Being known as God.
The Christian, Islam and Judaism are religions habitually accepted in the west as monotheist. They request to into in the duration of one God and the only one god. The Islamic concept is the concept of Towhead i.e. Monotheism.
It is as if a source to the Islamic tree that explains to the multi-faced cause of a one elementary conception. It believes not only in one God but also in God’ oneness. The Quran says ‘God, there is no God but He is living. the Eternal One. Neither slumber nor catnap overtakes Him.
His is what the paradise on earth and the ground contains. Who can, therefore frustrate with Him unless by His leave?” God is further also phony thus, ‘ He throws the shield of tenebrosity over the day, no time they follow one another. It was He who created the sun, the moon and the stars and made them subservient to His will.
His is the creation, His the command,blessed be God, the Lord of all creation.” Islam contains multifaceted name- expressions of God. There are at least ninety names denoting unique attributes of God. Al Awwal is the opening who was before the beginning.
Al Akhir is the final to be at the end of the creation. Then there is Al Bari, the maker, from whose hands all come and Al Badi, who is the contriver of all creation. Al Batin, the inner, who is immanent with all things.
Al Halim who is kindly, Al Hamid who is praiseworthy, Al Khaliq who is the creator, Al Rahman, who is the merciful, Al Razzaq who is the provider, Al Samad , the unchanging ,who begets not and is not begotten and such other gods are quoted in the Islam. Nothing in the circle is outside of God. It is the God who manifests in every thing.
He is the one appearing as two but ever unconsumed the one without a second. The one Being ,only the One ,enjoys the reputation of Eternal Being and no other Being has a bifurcate parcel in it. Hebrew Bible describes the singleness of God.
Judaism once recognized the dual- facedness of the Supreme though it was fully knowing of its omnipotent nature. Later Judaism declared tenet in the strangeness and concurrence of God. “ I am the Lord and there is no other beside me’ In event all the Jews Gods were named after Maloch. Israel called Yahweh or Maloch Yava as the Supreme God. It was that with the declared sway of the tribe, its tribal God became superlative God and was called the omnipotent God.
The monotheism mid them was developed in this way; as the God of the conquering gens came to be treated as an Eternally omnipotent God. The monotheism of the Christians avoids put on a pedestal of the deities though they take it in angels, saints, and Holy anima All of them operate duties similarly to the polytheists duties The Christian fancy of trinity or God in Three--- Father, son, and Holy spirit—point at polytheistic tilt. In the primary torrent Christianity, the picture of Mother as seen in Thunder, Perfect Mind, and Aramaic Texts, the Gospel of Peace of Jesus Christ—we pronounce divinity imbibed. Monotheism aims at avoiding farrago of many gods or their discrete actuality of any nature. It does not hold in a strength other than God, though it does find creditable that God manifests in various forms and ways and yet remains the same Omnipotent and omniscient, the one without a second. Rev (I.8 ) quotes, ‘I am Alpha , Omega , the beginning and the ending’ Geeta also says,’ I am the beginning and the central and the end of things.( Chap.10 ) In this sagacity Christianity may exact monotheism.
Let us now weigh the complete seek of Hinduism to monism. Lot of misreading prevails in the west, based on various causes. The experienced philosopher Max Muller was most disconcerted when he devised a budding term,’Henotheism’or Kathenotheism. He mistakenly concluded that new Vedas pronounce of diverse gods from hymn to hymn though through their genus they momentarily give a speech to to one and the only one God who is the Supreme God, The persistent God.
While speciality it Henotheism, he concluded that Hinduism believes in the adoration and spirituality to one God but allows the living of other gods. Prof. Easwaran comments that Vedas curing of God is not word for word Pantheism. Max Muller dubbed it as Kathenotheism, rational that whatever numen is before the singers mark at the blink is God, the Eternal One. Let us positive how evidently the Upanishads communicate of monotheism.
The Attareya Upanishad says, ‘Before the time was created, the Self unaccompanied existed.’ Taittriya reconciles multiplicity with a speculate oneness in the conviction that ‘seeing things separated is the solitary cause of otherness.’ Katha says, ‘I will advise you the phrase that all the Vedas glorify, all self- cease express, all church studies and divine entity seek. That name is OM.
He was in the beginning and existed through all ages.’ The Sikhs allow in One Omkar—the one without a second. He is Niramkar, the formless, without any equal.
Kena says ‘He is that which can not be expressed by speech, that by which homily is expressed, that singular is Brahmana, that which shrewdness can not comprehend, but by which attend to comprehends, that exclusively is Brahmana. Brahmana is the self that exists in all objects. He is the inner smooth by which one sees, by which one hears, by which one smells odors and by which one utters line and by which one tastes the sweetened and the sour.
The Upanishad seers visualized the Truth thus, ‘The Infinite pervades all and nothing pervades It. Geeta describes the Being of the Infinite Form thus, ‘O Great Souled One, overload to thee. You are greater than all else, the primal cause even of Brahma, O Infinite Being, Lord of Lords, O Abode of the Universe, you are imperishable and beyond both the apparent and the unmanifest.’ Geeta (7/24) very specifically states about the mould of God. It says that ‘ The unintelligent muse me as unmanifested fetching manifest, not qualified my higher cast which is imperishable and supreme.’ and that,’ I am not corroborate to all subtle by enchanting illusion; this deluded mankind knows me not as unborn and immutable.’ Vedas hold that He is the One by eloquent which one can certain the cosmos of every feeling else, dub Him by any name.
Islam says that there is one God and no other. Hinduism says that there is nothing else but God. This is monism of Hinduism A one of a kind and exceptional card of Hinduism is that it accepts impertinence of pre-eminent in worship. Worship is the unpreventable split up of familiar mans salvation.
Hinduism evolves many ways for remarkable types of relatives at divers levels according to their requirements and this has given be upstanding to innumerable gods and goddesses and such images of worship. Hinduism, being a scheme of life, does not cast-off anything as degeneracy or sinful. It aims at advance from humble to higher and still higher stages. No physique of adulate is anti- God.
Hinduism accepted various groups into its go out of business with their own indwelling customs, beliefs, and traditions unconditionally. There never had been any murder on this score. So subjects of varied tastes, inclinations and mentally ill moulds have their own images of praise and it is through them they arrive at the same God which others worship. It is a reality that the gink unspecifically finds the Absolute Self more elementary to rehearse to if it is pictured in humane formula or some image.
Has not God created fellow in His own image? So the framer is seen as c spear whereas the female detail of divinity is embodied in maternity, often seen as Mother Earth. The worshipper knows that the Absolute, in inaction, is the Impersonal God and the Absolute in liveliness is the Personal one. The Absolute and the Personal God are identical. Jesus says,’ my old man and I are one.
Father, just as I am with you, so bring about them all one with me.’ John ( Xvii- 23 ) quotes, ‘I in them and thou in me, , that they may be made supreme in one.’ This well-meaning of intelligence is called the admiration of the Impersonal God. It expresses nearness to God and that He is his own self.
Vivekanand says that there is no polytheism in India. In every temple, if one stands by, and listens, one will find, the worshipper applying all their attributes to God, including omnipotence and omniscience to the images. It is not polytheism nor would the standing of Henotheism unfold the situation.
The rose called by any other appellation would whiff as sweet.’ Carlyle says ‘ all idolize is by metaphor and symbolism is not idolatry. St. Francis beheld his superintendent in the leper.
Saints have seen the shabby as the veils of the Lord. Sufi elegist Jami says, ‘Beneath the veils He hides.’ Thomas quotes Jesus as saying ‘Split a shard of wood and I am there. Lift up the stone, and you will upon me there.’(61-67) Then what is dualism? It is a confidence in a individual God with assumption that God favors His devotees.
It means that He hates others and does not favor them. The God is not so. He sends light-hearted and lavish to all with out any favor or discrimination. All of us belong to God equally.
When a have of ascendancy in ones disparaging God gets purposive and one places his God over others God, it is duality which is pernicious and horrifying. The very representation of God with a chastisement in agency to hand to injure is horrible. It has caused bickering and bloodshed. It is not that the Christian attains another God and the Hindu or Muslim goes to another God. It is the same God. There is no dualism.
In any ecclesiastic publication there is no reason of separateness or duality. Geeta says, ‘You are the found of the the human race on the move and unmoving. You are to be adored by the world. There exists none that is congruous to you.
How can be there another high-class to you in the three worlds, O Being of unequalled power.’ We substantiate a trinity in all religions, indicative of triple designation of God. The Hindu Brahmana is Om Tat Sat.
It denotes each one and the other face of reality. Om is transcendental Absolute. Tat is the omnipresent Truth and Sat is the Reality—the suspect of actuality and goodness. The Christian trinity consists of Father, Son and the Holy Spirit.
In Islam, the Quran mentions the trinity--- Rabba is the creator, Rahman is the lenient patroness and Malike Yomiddin is the Lord of the light of day of Judgement It is clear that each such dignitary is the fame of only one God. the Eternal God. So all the earth religions principal to only one and the same God.
The monism of Hinduism goes still further. Islam says that there is no God but Allah. Hinduism says that there is nothing that is not God. The living God is within the Self.
The only God to revere is the somebody incarnation in the kindly body. Vivekanand says,’ The Self of man, the Atman higher than the Ra and the moon, higher than the heavens, greater than the great milieu itself-the halo of self, no science, no book, no scripture can even imagine, appears as man, the most renowned God, that ever was, the only God that ever existed or ever will persist with wisdom, refrain from and renunciation’ In the glorification of God we have always been worshipping our veiled self. The Bible says, ‘Know ye not, that ye are the house of God of God, and that the urge of God dwelleth in you?” (Corinthians 3; 16) The day-star when reflected in many waters is seen with many contrary images, yet it remains the same. So is the event with mankind.
There is one and the same God in every equipment, though in away actual and lunatic bodies, it seems seemingly divided into many souls. God and cover are one and the separateness is only apparent. John ( Vi. 57 ) quotes, ‘ He dwelleth in me and I in him’ Geeta says ,’ I never be out of from him and he never departs from me.’ The impervious of the being of God is found in gazabo himself, as it is an inner experience.
Do we not on occasion onlooker far-off calmness, indemnity and peace during request or meditation or in the play of any well-meaning deed? Then the duality of experience, the fibre of the brace of opposites such as pang and pleasure, be in love with and hate, pungent and frigid no longer irritate us. This is the allege of uncontaminated Bliss and God is not something other than Bliss. We suppose in God because He is realized in spark of life and his carriage is inwardly manifested to us in a sure thing circumstances. We have the cosmological corroboration of the entity of God. We have the realized seers who from morality and the wisdom of summit have reached the moral consciousness, we rally God.
Some register with through surmise and the seers grasped Him through intuition. It is through sixth sense that the Absolute Truth, Absolute Knowledge and the Absolute Bliss is realized. It is the pomp where all interpretations and angularities vanish into nothingness.
It is the Bliss consciousness or the Infinite Truth that pervades all our actions and thoughts in life. This is the terminal Truth. This is the public reality adhered to by all varieties of religions without any discrimination of caste, tenet or color, sex, faith, age, clout and pelf. John (xiv. 6) in the New Testament quotes, “ I am the personality , the Truth and the life.’ This surely is the pandemic belief of the God of humanity.
God is not conceptual and is not away from our life. God is not a human as we by a whisker conceive, nor He is an formal being as is commonly acknowledged. He is a being in the transcendental sense. He is the Impersonal Absolute yet not beyond the end up at of our inner intuition.
He is the Bliss and we needfulness His grace. So we endeavour to outshine our jollity and sorrows in Bliss. In Bliss we unexploded in God.
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