Hinduism: Details about 'Hindu Gods'
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Within Smarta Hinduism, a variety of forms of God are seen as aspects of the one impersonal divine ground, Brahman (not Brahma). Brahman is seen as the universal spirit. Brahman is the ultimate, both transcendent and immanent the absolute infinite existence, the sum total of all that ever is, was, or ever shall be. Brahman is not a God in the monotheistic sense, as it is not imbued with any limiting characteristics, not even those of being and non-being, and this is reflected in the fact that in Sanskrit, the word Brahman is of neuter (as opposed to masculine or feminine) gender. Vedanta is a branch of Hindu philosophy which gives this matter a greater focus. Yoga is the primary focus in many ways of a Hindu's religious activities, being somewhere between meditation, prayer and healthful exercise. Some of Hinduism's adherents are Smarta monists, seeing multiple manifestations of the one God or source of being, which is often confused by non-Hindus as being polytheist. It is however properly seen as one unity, with the personal gods being different aspects of one Supreme Being, like a single beam of light separated into colours by a prism, and are valid to worship. Swami Vivekananda, a follower of Ramakrishna, along with many others, who brought Hindu beliefs to the West, were all Smarta in belief. Other denominations of Hinduism, as described later, don't hold this belief strictly and more closely adhere to a Western perception of what a monotheistic faith is. Additionally, like Judæo-Christian-Islamic religions which believe in angels, Hindus also believe in less powerful entities, such as devas.
TrimurtiIn Hinduism, the Trimurti (also called the Hindu trinity) are three aspects of God in His forms as Brahma, Vishnu and Shiva. Popular godsSome other popular Hindu aspects of God include Devi, Krishna, Ganesh, Hanuman and Lakshmi. Smarter Hindus believe that God, in whatever form they prefer, ("Ishta Devata,", i.e., the preferred form of God) can grant worshippers grace to bring them closer to Moksha, end of the cycle of rebirth. The great Hindu saint, Ramakrishna, a monist, was a prominent advocate of this view. He studied and embraced other religions, such as Christianity and Islam, and came to the same conclusion proclaimed by the Vedas, "Truth is one, the wise call it by different names." Denominations of HinduismContemporary Hinduism traditionally has four major divisions, Saivism, Shaktism, Vaishnavism, and Smarthism. According to there are580,000,000 Vaishnavas, 220,000,000 Shaivites and 22,000,000 neo-Hindus and reform Hindus. Hinduism is a very rich and complex religion. Each of its four denominations shares rituals, beliefs, traditions and personal Gods with one another, but each sect has a different philosophy on how to achieve life's ultimate goal (moksa, liberation) and on their views of the Gods. Each denomination fundamentally believes in different methods of self-realisation and in different aspects of the One Supreme God. However, each denomination respects and accepts all others, and conflict of any kind is rare. Vaishnavism, Saivism and Shaktism, respectively believe in a monotheistic ideal of Vishnu (often as Krishna), Siva, or Devi; this view does not exclude other personal Gods, as they are understood to be aspects of the chosen ideal (e.g., to many devotees of Krishna, Shiva is seen as having sprung from Krishna's creative force). Often, the monad Brahman is seen as the one source, with all other gods emanating therefrom. Thus, with all Hindus, there is a strong belief in all paths being true religions that lead to one God or source, whatever one chooses to call the ultimate truth. Even Vaisnavites, like other Hindus, have tolerance for other beliefs because Lord Krishna, avatar of Vishnu, said so in the Gita. Krishna said:
Another quote in the Gita states:
Even a Vedic verse illustrates this theme of tolerance. The Vedas are revered in Hinduism, regardless of denomination. For example, a well-known Rig Vedic hymn stemming from Hinduism states that "Truth is One, though the sages know it variously." This is in contrast with some beliefs of other religious traditions, where one must believe in God being one aspect and to totally reject or disdain other beliefs. Polytheistic godsAlthough the pantheistic system allowed only a subordinate rank to the old polytheistic gods, and the actual religious belief of the people was probably but little affected by their existence, they continued to occupy an important place in the affections of the poet, and were still represented as exercising considerable influence on the destinies of man. The most prominent of them were regarded as the appointed Loka palas, or guardians of the world; and as such they were made to preside over the four cardinal and (according to some authorities) the intermediate points of the compass. Thus Indra, the chief of the gods, was regarded as the regent of the east; Agni, the fire, was in the same way associated with the southeast; Yama with the south; Surya, the sun, with the southwest; Varuna, originally the representative of the all-embracing heaven (atmosphere), now the god of the ocean, with the west; Vayu (or Pavana), the wind, with the northwest; Kubera, the god of wealth, with the north; and Soma with the northeast. (Note: In some traditions, Eesana, an aspect of Siva is regarded as the regent of the northeast and Nirrti the regent of the southwest.) In the institutes of Manu the Loka palas are represented as standing in close relation to the ruling king, who is saki to be composed of particles of these his tutelary deities. The retinue of Indra consists chiefly of the Gandharvas, a class of genii, considered in the epics as the celestial musicians; and their wives, the Apsaras, lovely nymphs, who are frequently employed by the gods to make the pious devotee desist from carrying his austere practices to an extent that might render him dangerous to their power. Narada, an ancient sage (probably a personification of the cloud, the water-giver), is considered as the messenger between the gods and men, and as having sprung from the forehead of Brahma. The interesting office of the god of love is held by Kamadeva, also called Ananga, the bodyless, because, as the myth relates, having once tried by the power of his mischievous arrow to make Siva fall in love with Parvati, whilst he was engaged in devotional practices, the urchin was reduced to ashes by a glance of the angry god. Two other mythological figures of some importance are considered as sons of Siva and Parvati, viz. Karttikeya or Skanda, the leader of the heavenly armies, who was supposed to have been fostered by the six Knittikas or Pleiades; and Ganesha ( lord of troops ), the elephant-headed god of wisdom, and at the same time the leader of the dii minorum gentium. SmartismSmartism, a denomination of Hinduism is a monist as well as a monotheist religion that understands different deities as representing various aspects and principles of one supreme entity, Brahman or parabrahman. After all, Swami Vivekananda, a follower of Ramakrishna, along with many others, who brought Hindu beliefs to the West, were all Smarta in belief. Other denominations of Hinduism do not strictly hold this belief.Only a Smartist would have no problem worshiping Shiva or Vishnu together as he views the different aspects of God as leading to the same One God. It is the Smarta view that dominates the view of Hinduism in the West. By contrast, a Vaishnavite considers Vishnu as the one true God, worthy of worship and other forms as subordinate. See for example, an illustration of the Vaishnavite view of Vishnu as the one true God, . Accordingly, many Vaishnavites, for example, believe that only Vishnu can grant the ultimate aim for mankind, moksha. See for example, . Similarly, many Shaivites also hold similar beliefs, as illustrated at and . The TrinityVedic DeitiesThese deities represent forces of nature or devas and are not equivalent to Brahman represented as Vishnu or Shiva. The Devas hold a similar place in relation to God as angels do in Judaeo-Christian traditions. The 10 Avatars of Vishnu
The 'Hidden' AvatarMentioned in Bhagavata Purana, 11th Canto
RelativesMother goddessesSee also
Divinità induiste hinduistiske gudar
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