Tuesday, February 7, 2012

Is there a Vedic monotheism? Introduction: the Arya Samaj and monotheism

The occasion for this paper on monotheism and its presence or absence in Hinduism is an upsurge in the Arya Samaj’s long-standing campaign to convince Hindus of the superiority and Vedic basis of monotheism.





Founded in 1875, the Ârya Samâj, in effect "Society of Vedicists", was a trail-blazer of Hindu revivalism and anti-colonial nationalism until Independence. It worked bravely for the reconversion of Indian Muslims, the only humane solution to India's communal problem. Some of its spokesmen gave their lives for speaking out on Islam, most notably Pandit Lekhram in 1897 and Swami Shraddahananda (co-founder of the Hindu Mahasabha) in 1926. The Arya Samaj also led the way in the abolition of caste discrimination and the acceptance of widow remarriage, both as a matter of Vedic principle and in order to free Hindu society of its weaknesses which its enemies were exploiting to their advantage.

Unfortunately, in its opposition to the predatory religions of Islam and Christianity, it interiorized some of their beliefs and attitudes. Foremost among these was the assumption that monotheism, the belief in a single God annex the condemnation of all worship offered to any being but Him, is the supreme form of religion. Hence, the Arya Samaj decreed that the Vedic religion had always been monotheistic, so that Islamic and Christian missionaries had nothing to teach the Vedicists about the true religion of the One God. If Hinduism now seemed like the polytheistic religion par excellence, this was partly due to post-Vedic degenerative developments and partly to textual misinterpretation of the seemingly numerous god-names in the Vedas. In reality, or so the Arya Samaj claimed, these many gods were only different faces of the One God.

Until Independence (completed by the struggle against the Nizam of Hyderabad for Hyderabad's accesion to the Indian Union in 1948, in which the later Arya Samaj president Vandematharam Ramachandra Rao took a leadership role), this monotheistic reinterpretation of the Vedas could be excused as a tactical device useful in the Arya Samaj's main struggle, viz. against the predatory monotheistic religions. Ever since, however, and especially in the recentmost decades, the Arya Samaj seems to have forgotten its original mission, and is now turning the bulk of its polemics against fellow Hindus who have not embraced this monotheistic reading of the Vedas. In effect, the Arya Samaj has become Christianity's and Islam's first line of attack against Hindu polytheism.

As an organization, the Arya Samaj is no longer very powerful or important, but its message has spread far and wide in educated Hindu society. The same is even more true of a similar movement, the Brahmo Samaj (°1825), a flagbearer of the Bengal Renaissance which tried to translate Hinduism into rational-sounding concepts acceptable to the British colonizers and the first circles of anglicized Hindus. Whereas the Arya Samaj embraced a Christian-like religious theism, the Brahmo Samaj tended more towards a modern Enlightenment-inspired deism, i.e. the philosophical acceptance of a distant cosmic intelligence rather than a personal God biddable by human imprecations and sacrifices. But like the Aryas, the Brahmos rejected Hindu polytheism as a degenerate aberration from the true Vedic spirit.

In the course of the 20th century, the Arya and Brahmo views of Hindu tradition have become mainstream among English-speaking Hindus. Many introductory textbooks on Hinduism used in India, and most of those used in NRI-PIO circles, deny Hindu polytheism and insist that the many Hindu gods are merely faces of the One God. Thus, among the textbook edits proposed by two Hindu foundations that triggered the California textbook controversy of 2005-2009, a prominent one was the replacement of “gods” with “God”.

Before entering the specifics of the monotheism argument, let us say beforehand that we don't believe the contents of this argument have been decisive in the Arya Samaj's prioritizing the struggle against polytheism nor in its abandonment of its original alertness against Islamic and Christian aggression. On both issues, the organization is simply riding with the tide. Now that Nehruvian "secularism" has become the norm, it is just not done to criticize Christianity or Islam (except by the brave) or to describe their conversion offensive as a problem. The Arya Samaj has abandoned its own raison d'être. We may not be able to counter anyone’s opportunistic reasons for being on the safe side of an existing trend; but we are in a position to refute the theological justification which the Arya Samaj proclaims for its adoption of “Vedic monotheism”.

In this article series, we will consider (1) the genesis of monotheism; (2) Christian and post-Christian attempts to discover monotheism in Zoroastrianism, Buddhism and tribal religions; (3) Hindu or Arya attempts to discover monotheism behind “apparent” Hindu polytheism; (4) the related issue of ”idolatry” and the Arya campaign to extirpate it from Hinduism; (5) the logical ways for Hindus to deal with the monotheistic challenge. We may take up questions (welcome at koenraadelst@hotmail.com or at the present forum) in a final article.

12 comments:

Dhruva said...
This comment has been removed by the author.
Daniel Mohanpersad said...

This is a very interesting subject. I am interested in how the Arya Samaj managed to interpret the vedas according monotheistic standards. What kind of sorcery did they do with Sanskrit grammar to come up with such translations?

Karthik rajan said...

Sir,
It is really pathetic to see the arya samaj trying to extract monotheism from the vedhic texts and other scriptures. How in the world did they think they can achieve that and what purpose does it serve ? In the the rig vedha praises are heaped on indra, agni, marut, ashwins etc. Even if the arya samaj asserts that these are different names of one god, that implies henotheism not monotheism as you have rightly pointed out. Henotheism (all in one , and one in all) is the hallmark of Hinduism. What beats me is why haven’t the champions of monotheism looked up to modern science for help. Modern science clearly supports henotheism. The equivalent of concept of god in religion is ‘energy’ in modern science. Like religion, Science has not been able to define energy or its origin , but something which can change from one form to another without any loss or gain, like heat energy, light energy, sound energy etc. in Hinduism, this can be equated to rebirth and reincarnation. Mass is a also form a energy which can be converted, like in a nuclear reactor. Every form of energy has its own utility, no form can be deemed useless. Due to its uncontrollable form and enormous magnitude, nuclear energy can be equated to the presiding deity. Please continue with this debate of poly vs mono., should be very interesting. I would also like to know how the general public reacted to these two theories, and how the concept of idol worship evolved.
--Karthikrajan

Venkat Raman said...

Dear Sir,

This is a devotional person's take rather than a Ganana Maargi's

Vishnu shasranamam which apparently is just a list of 1008 names of Vishnu, actually has words that indicate that in him all opposites abide.. Eko naikah (one and many) and even sath-asath (is and is not) ksharam-aksharam (destructible-indestructible)..Ramaksrishna Paramahamsa asks a very simple question to a Brahmo Samajist: Who are you to confine Him to formlessness? Is he not capable of taking many forms? And if he comes as many, will each of those form become less venerable than if he is just One?

Polytheism and idol worship go hand in hand..Similarly monotheism presupposes a formless God. Yet no polytheist who prostrates before an idol thinks that God is confined to that form.

While doing pooja, the pujari requests God to be present in that form to accept his worship .. (Asmin bimbe aavahayaami etc). After the pooja he asks God to be pleased to return to "where he came from".. Yathaasthaanam prathishthaapayami..though he knows that God is everywhere and space and time do not limit him. Where is the question of he coming and returnig? But importantly, he does not think that God is confined to the form. He is humbly trying to reach out to the incomprehensible through simple means..

Also to think that an idol worshipper is in the lowest rung of spirituality is manifestly wrong and smacks of ignorance. Many Vedantins do this mistake. Idol worship, to me, shows more humility because the worshipper acknowledges his inability to comprehend God without a form, knowing fully well that God can be whatever he chooses. Whereas a monotheist arrogates that God cannot have a form!

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Peter Muster said...

Dear Friends, i am searching for a true polytheist / idol worship religion, that is not hedonist but really polytheist. Does this exist in Hinduism and is it possible to join this tradition and how? Thank you

Venkat Raman said...

Hi Peter Muster, In Hinduism you can be a polytheist, monotheist or even an atheist. It is very complex. But the possibilities are endless. One thing is for sure, you will not go to hell for worshipping earthen images. The only thing is, adherent of one way would think that all other ways are too long winding and would take many births before you reach your goal. Their's is the shortest!
Who cares? I don't care if I'd have to take a 1000 births on this beautiful earth so long as I am a Hindu in each of them!

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