The basic creed of the most ancient of all religions of today, Sanatan Dharma, is enshrined in the following Upanishadic maxim: “Ekam Sat Vipraha Bahudha Vadanti” – The Truth is one; it is perceived and spoken of in different names and forms.
In essence, this statement characterises the strictly monotheistic nature of Hinduism which is based on the concept that there is only one God, Brahman, who is the Ultimate Cause and Infinite Reality. This Supreme Being pervades every atom of creation. He is positional, functional and personalised as per the call of his devotees in their journey towards Divinity.
In cognizance of the fact that man thinks in images, Hinduism postulates the existence of a personal, conditioned Being to suit the temperamental requirements and predilections of the human mind. Hence, unmanifest Brahman assumes forms and attributes appropriate to the mind – conceivable contours of gender, colour, shape, emotions, passions, etc. Indeed, Brahman, the formless, is assigned form for the convenient communion and communication with God. This “sagun Brahman” (God with attributes) is referred to as “Ishwar” or “Bhagavan”. It must be borne in mind, though, that no two minds are at the same level of evolution and understanding and, as such, there is a multiplicity of concepts of Ishwar which attests to the 330 million forms of the same one God in Hinduism. However, the sages have made it clear in the Upanishads of the monotheism of the Hindu concept of God. The following verse emphasises this point:
“Call Him by whatever name you like; worship Him in any form you like; it all goes to the Ultimate, Infinite, Supreme Reality.”
God answers to every call whether it is the name of Shiva, Krishna, Buddha, Durga, or any other, provided there is sincerity in the call.
In Chapter 9, verse 25 of Bhagavad Gita, Bhagavan Shri Krishna says: “Those who worship the Gods go to the Gods; those who worship the manes reach the manes; those who adore the spirits reach the spirits and those who worship Me come to Me.”
These words of God Himself indicate the free rein that man is given in choosing how he relates with the Divine. Feelings are natural to human beings and, depending on one’s temperament, they are aroused differently in communication with the Divine. “Bhaavas” or feelings establish a true relationship between the devotee and his Lord. Hinduism has categorised six “bhaavas”or relationships that man usually uses in his intercession with God. These are:
- Daasya – Master/Servant, e.g. Shri Ram/Tulsidas
- Vatsalya – Child/Parent, e.g. Shri Raam/ Kaushalya
- Maadhurya – Beloved/Friend, e.g. Krishna/Radha
- Kaanta – Husband/Wife, e.g. Krishna/ Rukmini
- Sakhya – Friend/Friend, e.g. Krishna/Arjuna
- Shatru – God/Enemy, e.g. Krishna/ Kans
In Uttar Kaand of Shri Raamcharitra-maanas, Shri Tulsidasji writes: “Eeshwar ansa jeev avinaashi; Chetan amal sahaj such raasi” – The individual soul is a part and parcel of Divinity; it is immortal, conscious, untainted by maayaa and blissful by nature. The prime purpose of man’s existence is to realise his true nature. As he sojourns along this pathway of life, he builds a relationship with the Supreme, whether through the positional, functional and/or personalised medium and quenches his spiritual thirst for that realisation.
