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Home , Idolatry, Polytheism

jocO quarterly, Vol.1, No.2. Winter 2014

Hindi Beliefs: From to

Shohreh Javadi

This article retrieved from the research project of “the interplay Ph. D in Art , University of Tehran of Indian and Iranian Art” and a field research trip, which was organized in 2012 by NAZAR research center. [email protected]

Abstract Religious culture was out of access for Indian public, and deep philosophical religious texts were exclusively for the class of privileged and clergymen; So over many years, popular was collected in a book called Veda (means the Indian knowledge) including poems, legends and mystical chants which sometimes were obscure. This set is known as the world's oldest religious book and the mother of . Most researchers do not re- member it as a religion, and consider it as culture and of living. Religion, and popular beliefs in India were accompanied with the fabulous ambiguous curious adventures. What is understood from the appearance of Hindu ritual is polytheism, and . But it is not true. The history of and its branches expresses the monotheism and in the unity of the creator. As the Hindu-Iranian Aryans were always Unitarian and were praising various manifestations of nature as . They never were idolaters and believed in monotheism, although they had pluralistic beliefs. The interpretation of monotheistic in Semitic religions1 is different from Hinduism as a gradually altered religion. My field researches in India and dialogues with Hindu thinkers demonstrated that today’s common ritual in Hinduism is a distorted form of a monotheistic belief, that originally had believed in the Oneness of the Creator, as mentioned in the . However, like other Abra- hamic monotheistic religions which believe in the unity of the Creator with differences in other specifications and interpretations of the , Hinduism is a kind of primary believe in oneness of that has had distortion by historical reasons. Nowadays, Hinduism has a long distance from its monotheistic origin.

Keywords Monotheism, Polytheism, Hinduism, , Allegory.

6 Hindi Beliefs : From Monotheism to Polytheism | Shohreh Javadi

Introduction Sacred Realm of Religions Origin of Hinduism beliefs, common ritual in In- Religions have been divided into Abrahamic and dia which has more than a billion followers, is a non-Abrahamic. Abrahamic includes , dispute subject. Regarding to the multiplicity of and , and separated from nowadays and the vast possibilities of inter- them; and non-Abrahamic means other religions. pretations for Hindu followers, this argue remains All religions are monotheistic according to the dispute. As the study of the literature of research mystical approach; because each religion has a shows, there are conflicting opinions about Hindu center of sacred realm. This Center is a light, which monotheism. On one hand, there are critical works rays of light are coming toward it. Mojtabayi con- which claim that Hinduism is not monotheistic and siders this center of sacred realm as God that the it is a polytheist religious (for example, the book followers of the religion believe in. This sacred of "What does Buddha say and who is Brahma?" realm can not be anything else a single realm. For by Mohammad Mahinpou, 1961). On the other example Vishnuism is a monotheistic religion, be- hand, there are researches which claim that Hin- cause is considered as the one god. - duism has monotheistic origins religion but it has ism is a monotheistic religion and defines other dei- had metamorphoses over the years. Jalali Naeini ties and worshiped creatures as the manifestations in the translation of Upanishads in Persian (named of the unique truth. The Great Secret) (2002), the article of "Religions The of the Abrahamic and non-Abrahamic in India" (2003) by Fathollah Mojtabayi, and the religions is one: presence in the sacred realm and book of Morteza Motahhari entitled "The Perfect the joining its center. Belief and the relationship Human" in a quote from Tabatabaei’s books (“Al- between the worshiper and the worshiped is also Mizan” and "The Qur'an in Islam") have expressed the same in both groups. So the natural trend to re- this opinion. ligion in human beings, has acted in different forms In a mystic view, there is a kind of Monotheism and at different places (Mojtabayi, 2003: 20, 21, 38, 39). in the essence and truth of all religions. As stated by Ibn Arabi:All creations of God have On the basis of the theory of the Primacy of Exist- beliefs towards him, and I believe in all of their be- ence (by Molla Sadra), all elements in the universe, liefs.Mahmud Shabestari has a poem with the same despite differences in their natures, are derived from theme:If a Muslim knew what an Idol is, he would the . God, as the origin of creation, defiantly see religion in idolatry. is the being exactly, and what is derived from God Religions and beliefs, all around the world, have is not anything but being. Despite the apparent in- faced many changes. They sometimes become so dependence, all objects are one thing and have the far from their origin that recognizing the substance same properties. There is nothing that does not ex- and essence of the religion which was proposed ist. However, the apparent differences represent a from the beginning, is very difficult or even- im plurality (Ebrahimi Dinani, 2009: 47 & 55). Many possible. As it is evident in history, since the phi- similarities can be seen in the rituals2 and customs losophy and essence of Hinduism had been taken of different religions, as mentioned by thinkers into concession of the privileged and clergymen, such as Ibn Arabi, Shabestari, Coomaraswamy, popular religion was collected as a collection of Radha Krishnan, Mojtabayi, Shayegan, Tabatabaei poems, legends and mystical chants in the book and others. The present study will broadly refer to of "Veda". This book was promoted by clergymen opinions of these experts about Hinduism and Is- for people. Over time, changes and deviations have lam and is intended to remove the veil of ambigui- been occurred so that it led to idolatry (Mahinpou, ties in the field of Hindu polytheism and idolatry. 1961: 7-6). Hence, to identify and study different religions, there are circumstances presented by ex- Hypothesis perts to achieve the truth of the religion.For this Hinduism is a gradually altered ethic whose folk purposes, Fathollah Mojtabayi enumerated four interpretations have been distorted because of be- conditions: First: the language; second: intention ing latent for the special class. Despite its polythe- to understand religion not to reject it; third: feeling ist appearance, the fact of Hinduism is Monotheism emotion to the religious people, because in addition and belief in unity. the interpretation of monothe- to being a creature of God, God loves them, so we ism in Hinduism is different from Semitic religions. should see how God has been manifested to these

7 jocO quarterly, Vol.1, No.2. Winter 2014 people; and fourth, to have a common religious ex- The belief of Indian privileged people about God perience. He knows Phenomenological method and who is named Ishvara (means the generous and the comparative studies as the most effective methods in free of need who gives but does not take) is that he researches about religion (Mojtabayi, 2003: 17, 19). is unique, eternal and everlasting; he has no start or end, he is omnipotent, wise and talented. of Hinduism In the book of Gita which is a part of the book of The original Hinduism has deep differences with Bharat, it is also states: “I am whole beings, and the what is now common between . The major- beginning of my existence has not been a birth, and ity of Hindus are so involved in rites and rituals that my being never ends by the death, and I have not it seems that the time has stopped for them. Despite intended a reward or punishment for my work, and scientific and technological capabilities, some of I do not belong to a particular class to have enmity with Indian intellectuals are even bonded to one or friendship with a tribal (Birouni, 1983: 14, 15). as opium. Although some of Islamic traditions and Coomaraswamy belives that Hinduism is not mere- rituals have been transformed into misguided and ly a polytheistic religion like Paganisme of Greeks superstitious, in India, , Hindus, Zoroastri- and Romans. The hypothesis of polytheism of Hin- ans, Buddhists, Jainists and followers of different dus is always based on a series of transcendental sects emerged from these religions, are all trapped and figurative forms where the and masters can in ritual outwards, whether their religion is politi- be seen as the attributes of God (Shayegan, 1983: 3). cally independent or not. It seems that, has a role to stabilize the tolerance and con- ciliatory attitude. Hence, to identify and analyze the status of Hinduism, according to History of this religion, a summary of key issues in this regard will be mentioned.In , there is no con- tradiction between the , who contains all and is ever-present, and in various Hindu gods. of gods help to focus on love and in religious rituals they are imaginary manifesta- tions of the Unique God and all are respected. But these figures are not Brahma, Vishnu or Shiva ex- actly. They are just known as sculptures and signs for them. In fact, it is accepted that only God is ab- solute. He is the only omnipotent (Keshitimohan,‬ 1975: 49, 50). This view is especially for Indian and Iranian religious people. Such an obvious accept- ance of plurality can not be found anywhere else. Among the religions that have strong philosophical framework, only the thoughts of Iranians and Indi- ans contain this plurality. "What distinguishes the Iranian Indian and people from other nations of the ancient world is that they have not had idolatrous beliefs or Ancestorism. Their gods were generally manifestations of beneficial nature. Each of these gods was worshiped, due to its impacts on the na- ture and human life. The and the sky were in first places, as in , the book of Aryans mi- grated to India, the sun and the sky are frequently mentioned in chants” (Moin, 1976: 36). “Lots of Aryan deities were related to natural phenomena and their worship was depended to the changes in day and night, cold and heat weather, and summer Fig. 1. A sacred tree of a Shiva temple, Pushkar, India. and spring"(Zarrinkoub, 1985: 26); (Fig. 1). Photo: Shohreh Javadi, 2012.

8 Hindi Beliefs : From Monotheism to Polytheism | Shohreh Javadi

Upanishads and Unity Allegorism in Hinduism At the time of Akbar (1542-1605), his son, Jahan- Radha Krishnan says: as we perceive a substance gir, his grandson Shah Jahan and sons of Shah Ja- in various states because of numerous accidents, han, many Hindu religious and philosophical texts likewise, the nature is perceived in vari- were translated into Farsi. Until that time, Muslims ous forms because of various religious narrations considered Hindus as and idolaters; - how (Radha Krishnan, 1965: 346). Additionally, Biruni ever, they understood that there is a and Iranian famous scholar (973- 1048), in the book of mysticism in Hinduism. «Tahghigh» Ma Lel-Hend” (Searching what is for Dara Shikoh, a son of Shah Jahan, ordered to trans- India) says: The public is incapable of understand- late Upanishads3. He also wrote a few books on re- ing a purely abstract concept and wills to under- ligious interactions between Hindu mysticism and stand it in a tangible form; as different tempers are Islamic mysticism and made numerous attempts interested in tangibles and detest from rationalities. to show that divine and spiritual aspects in both of Except scholars who are rare in any time and place Hindu religion and Islam are in fact the same. Dara (Biruni, 1983 : 83). Biruni that the behav- Shikoh said that religion is different from juris- ior of Hindus is not idolatry, but it is like the behav- prudence (Mojtabayi, 1983: 23 and 29). The Great ior of our people [Muslims] in holy places and be- Secret (Serr-e-Akbar), is the name of the Persian fore the sacred objects (Ibid.: 27) (Figs. 2 -3). Many translation of fifty Upanishads, by Dara Shikoh. of the rules that we know as religious command- Akbar and Dara Shikoh had an ambitious wish to ments, in Christianity, Islam or other religions, are realize a world religion (the divine religion) in or- customs, traditions and rules that already existed in der to make the unity of Hindus and Muslims, and the society (Mojtabayi, 2003: 39). Each of Brahma, to prove the equivalence of theoretical knowledge Shiva, Vishnu and , that are various mani- in Islam and monotheist Advaitia4. Although these festations of God are, has temples where the reli- efforts couldn’t lead to place Hindi thinking in Is- gious people come to pray every sunrise and sun- lamic culture, they lead to an excellent period in the set. This ritual has conflicts with acceptance that field of Islamic and Hindu thought that its undoubt- these gods are various manifestations of God and edly values is not yet known (Shayegan, 2003: 9). his attributes. Not compatible. However, the con- There is a fixed principle in the "Upanishads" that flict between the ancient texts of Hinduism with all objects, whether material or spiritual, whether current rituals seen today can be interpreted so that human, animal, vegetable, astral bodies, , gods along history, since the truth and real texts of Hin- and etc., all are submerged in the sea of the unity. duism were forgot, the deities of the cult gradually The universe of unity is beyond the sensible world. recognized as independent gods and were praised It is the utmost of material world, inherently un- independently. The Holy has also described limited and substantive. He is the perfect in justice the attributes of God and and and the (Noss, 2002: 149). world of abstracts in a mundane material verbal “The Upanishads are collections of diverse contents form.While Rahman, Rahim, Karim, Ghaffar, Jab- including quotations, proverbs, songs and chants bar, Alem, Qasem and etc. are adjectives that have whose component are often not correlated com- never been portrayed, with the different pletely. Teachings of the Upanishads can be inter- tasks, with golden wings and shining faces and glo- preted as "Divine Science and Unity". Their con- ry (such as (Jibra'il)) which are materialis- tents are on the basis of non-duality” (Upanishads, tic values are embodied in the words. Paradise has 2002: 108). Tabatabai, one of the most prominent been described with fruit trees, rivers filled with thinkers of philosophy and contemporary Islam, milk and honey, the Kawthar spring and beautiful argues that Upanishads contain pure monotheism. that are material and known by human be- Describing the attention of Tabatabaei to Upani- ings. And Hell and its doom are explained with fire shads, Motahhari says: "Several years ago, when he and hot tar and etc. that suffer our earthly life. [Tabatabaei] read the Upanishads for the first time, What Muslims believe decisively is the Unique Abso- he was surprised and said that there are too sig- lute Creator. His special holy is and his nificant contents in these books which has not had global message is an afflatus sent in the Holy Quran and enough attention"(Motahhari, 1993: 137). it is current by The Prophet and his successors for ever.

9 jocO quarterly, Vol.1, No.2. Winter 2014

Figs 2 & 3. Muslims and Hinus in Haji Dargah, Mumbai, India. Photo: Shohreh Javadi, 2012.

What calls even the most popular Muslim to and an evident, theories of the orientalists who have stud- is a direct communication with God (). ied Sanskrit and Hindi mysticism can be considered. or resorting to the , the characters were real. If a person studies Upanishads deeply, he or she will Obvious differences can be seen in the resort in Is- see that they have no purpose other than pure mono- lamic thought and in Hinduism. Attributes of God in and unitarianism. However, since they have the Islamic ethic has never been portrayed and has expressed frank and wrappers, unfortunately in the not manifested in human or animal figures. But the public opinion a kind of idolatry is emerged (Tabata- effects of his characters emerge in nature, such as baei, 2007: 38). in animals, plants, humans, and what is on the earth Tabatabaei in the 10th volume of Al-Mizan says that: or in the sky, which are called signs of god (Ayat). What is derived from the book of Upanishads some- These signs help to think about the truth of human times does not match Brahmacharya beliefs. The and nature to prove the existence of God. However, problem with this religion and social traditions is that about abstract creatures, like the devil and angels, there although its structure can be understood by few peo- are poems and even some paintings based on the Holy ple in each time, it can not be useful for the whole Quran and Hadithes (qouts of saints). The comparison society. This doctrine is beyond the public concep- by Biruni on the appearance of Muslims and Hindus tion and focuses on specters and understanding and rites, is something that every Muslim who visit India, wisdom of public, who are not familiar with , especially Shiites, face. However, it is the apparent. can not understand such issues. Since humans are in- It should be acknowledged that the manifestation of nately and by the creation life collectively, if they the attributes of is limited to the al- have a gap in the understanding of life rules, and only legories and it never exceeds. It has been suspended a handful of people understand these rules and tradi- in the statues, whereas the role of Unique God hid- tions, imposition of such a religion and tradition to the den in these statues is so faded that the made idols society opposes the nature and the way of creation. are worshiped instead of God. Tabatabaei says: the We can see that most of researchers have confirmed Mystical contents of Upanishads have no goal but a two things: First, Hindu texts were not accessible for careful and profound unity. However, these speeches all and it was taken into concession of a specific group have been expressed so frankly that for a reader who of . So the lack of public awareness of the doesn’t have enough knowledge of mystical issues, content of their religion provides the space of individ- these mot words will cause to superstitious thoughts. ual interpretations and led to the widespread myths They can’t understand more than a perception of rein- and superstitions. Second, Hindus believe proves the carnation and idolatry thoughts from these statements existence of a Unique God, although it considers its which carefully describe the truth of monotheism. As manifestations in human built objects.

10 Hindi Beliefs : From Monotheism to Polytheism | Shohreh Javadi

Conclusion Monotheism and manifestation of God in the genetic developmental religion, culture and rituals of Hindu- ism has been Allegoristic. In the original Hindu beliefs, there are teachings about the origin and the essence of the unique god (Prajapati) and resurrection (Mahapralaya). But over time, distorted the true essence of the religion, and popular religion gradually fell in a trend to becoming superstition and idolatry. Brahmacharya rose up and the Hindu (Brahma, Vishnu and Shiva) emerged. In a mystical viewpoint, many religions have a monotheistic essence; however, the interpretation of mono- theism in Semitic religions is different from Hinduism5. God has been perceived in different ways for religious people. What distinguishes Islamic monotheism from the Iranian and Hindu monotheism is dif- ferent understanding of God or the unique essence. In Islamic thought, the narration of the adjectives of god comes in the words. This is different from the Hindi and Iranian allegorism and manifestation of god in human and animal statues and . What has increased the adventures of these ancient rituals up to now, and has led to the poverty and super- stition for more than a billion Hindus with a rich civilization, is surely the exploitation of colonialists of vast territories of India that has made India a museum of religions and beliefs. In fact, the colonization and exploitation of distorted beliefs and religions have entered Hindis into the world of allegory and supersti- tion; Although there is a kind of monotheism in the nature of these superstitious beliefs. Endnotes 1. Perhaps the word of Semitic can be replaced by the words of Abrahamic (Mojtabayi, 2003: 20). 2. Ritual: The superficial shell of religion, or manifestations of the essence and the nature of the beliefs and religions. 3. Upanisads: Means to sit close and allusions to learn the secrets of religion; It is the name of philosophical, moral, and religious treatises. These short treatises have been written after the and caused a turn in the superficiality of Vedas. Upanishad is com- posed from three components of "Upa" (near), "Ni" (low) and "Sad" (sit). According to , it means the oral teachings of the masters for his close disciples. A number of researchers believe that the word Upanishad means the internal truth and the coded knowledge. Shankara says that Upanishad comes from the root "Sad" which means demolition. Because he thinks that the ultimate goal of Upanishad is demolition of ignorance and offering divine wisdom (Shayegan, 1983: 96). 4. Advaitia: Unity free from duality. For more information, see Shayegan, 1983. 5. Islam’s interpretation of the monotheism has fundamental difference with other religions. This subject will be explained in another article.

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