Indian adhyatmic traditions , commonly and erroneously known as 'Hinduism', are thousands of years old, with the first written down scripture ie Rigveda being at least 5500 + yrs old.
Also, unlike Abrahamic Religions Indian Traditions are not based strictly on a particular version of a book so they have been free to evolve.
Alongwith the evolution with time, branching into different schools, fusions among thousands of cultures and hundreds of schools, the result is extreme complexity and misunderstandings.
The lack of adhyatmic education to past many generations over changing times, lack of easily available knowledge about core themes of hundreds of scriptures, vide diversity in parctices & chaotic periods has resulted in a huge ignorance of own history, traditions and culture
among Indians.
Here a few basic concepts are concisely described.
However it should be kept in that as meanings have changed with time and concepts have evolved, therefore the meanings have been fluid over time.
Who do we worship?
Murti Pooja : No, Hindus don't do Murti Pooja, Murti means Idol or Statue, a man made object. Hindus do Pooja of 'Vigraha', ie a living dev/Devi present in the temple after the Pran Pratishtha.
Temple: Temple is the living place of a living deity, mostly established at high-energy places, designed as pe "Agama", and the worship protocol is as per the nature of the deity.
Supreme Entity: Para Brahma /Brahman/Para shakti
Brahman is the supreme being. He is The universe and it's creator as well. Formless. Worshipped in form (on surface ) as Shiv , Vishnu, Shakti by Vaishnav, Shaiv and Shaakt Schools. Worshipped in formless way by Sikhs, Jain, Nirgun samoradayas, Kabirpanthis etc.
His nature's is defined as Sat Chit Ananda, loosely translated as
"State of consciousness which is pure bliss".
His symbol is 'Om'.
Parashakti
Para Brahma is also viewed as Para Shakti.
Purusha -Prakriti
Para Brahma as universe is interplay of Purusha & Prakriti
Purusha is the plural immobile cosmic principle, pure consciousness, unattached and unrelated to anything, which is "nonactive, unchanging, eternal, and pure". Purusha uniting with Prakṛti (matter) gives rise to life. Like Yin-Yang.
In Kashmir Shaivism, Purusha is enveloped in five sheaths of time (kāla), desire (raga), restriction (Niyati), knowledge (vidya) and portion of time (Kalā); it is the universal Self (Paramatman) under limitations as many individual Selfs (Jīvātman).
Advaita, Dvaita, Vishsistadvaita
The relation of Brahman and Individual souls has been broadly discoursed in three schools
Advaita-
This is the oldest and most prominent school as well as the core view of Vedanta, discoursed in Upnishads ,Gita and Yoga Vashishtha with Adi Shankara as the greatest teacher.
Advaita states that Brahman is the only reality and the world is illusory (Maya). Ignorance of the reality is what causes suffering, and liberation can be obtained only by true knowledge of Brahman. It states that both the individual self (Atman) and Brahman are the same, and knowing this difference causes liberation. The quintessence of Shankara’s philosophy is “Brahma satya jagat mithya, jivo Brahmaiva na aparah“. meaning Brahman (the absolute) alone is real; this world is unreal, and the jiva or the individual soul is non-different from Brahman. The Jiva or the individual soul identifies itself with the body-mind complex due to Avidya (ignorance). Its individuality lasts only as long as it identifies itself with its limiting adjuncts. The moment the Jivatma understands its infinite power by jnana (knowledge), it loses its individuality and realizes its Satchitananda nature (infinite nature). This school appeals to people with Sankhya or a philosophical bent of mind.
Dvaita-
Madhvacharya propounded this philosophy. It considers Brahman and Atman as two different entities, and Bhakti as the route to eternal salvation and appeals to people with their emotional nature dominant.
According to Dvaita, Jivatma are many and Paramatma is one. Concerning the soul Madhvacharya says that no two souls are alike. They each have different characteristics, different states of happiness/sorrow...the soul becomes similar to God in some respects when it is liberated, yet even in these respects it is much inferior to God.
two realities (individual and universal) - bhakti - individual remains a servant of supreme; final moksha is individual remains a “happy” devotee of supreme being.
Vishishtadvaita-
This philosophy was pioneered by Ramanujacharya during the 11th century. Vishishtadvaita literally means the Unique Advaita, that is, Advaita with some amendments. While it accepts Brahman as the unified whole, it states He is characterized by multiple forms. According to Ramanujacharya, souls are intrinsically the same and all souls are alike in their quality. God stands for the whole universe and matter and souls form His body, He being THEIR soul. God is viewed as the cause and also as the effect. It is midway between Advaita and Dvaita philosophies. God and the individual souls are inseparable, just like the fire and spark. In liberation, the Jivatma understands Paramatma, but do not merge in Paramatma.
one and half reality (one is supreme, half is collection of infinite atomic individuals) - prapatti - Individual is dependent on supreme, finally the atomic individual becomes one with Supreme.
The above three philosophies are the different stages of spiritual evolution. Majority of Hindus follow the Dvaita philosophy. They feel that God is the controller of their life, God is different from them. Advaita philosophy exactly conveys the meaning of the Upanishads, Brahma Sutra and Bhagavad Gita. However, it is still popular among the highly spiritually evolved people.
While Advaita remains soul of Indian Dharmic Schools , for practice Dvaita comes easy for masses and fits naturally to binary mind of beginner.
Brahman is the supreme being. He is The universe and it's creator as well. Formless. Worshipped in form (on surface ) as Shiv , Vishnu, Shakti by Vaishnav, Shaiv and Shaakt Schools. Worshipped in formless way by Sikhs, Jain, Nirgun samoradayas, Kabirpanthis etc.
His nature's is defined as Sat Chit Ananda, loosely translated as
"State of consciousness which is pure bliss".
His symbol is 'Om'.
Parashakti
Para Brahma is also viewed as Para Shakti.
Purusha -Prakriti
Para Brahma as universe is interplay of Purusha & Prakriti
Purusha is the plural immobile cosmic principle, pure consciousness, unattached and unrelated to anything, which is "nonactive, unchanging, eternal, and pure". Purusha uniting with Prakṛti (matter) gives rise to life. Like Yin-Yang.
In Kashmir Shaivism, Purusha is enveloped in five sheaths of time (kāla), desire (raga), restriction (Niyati), knowledge (vidya) and portion of time (Kalā); it is the universal Self (Paramatman) under limitations as many individual Selfs (Jīvātman).
Advaita, Dvaita, Vishsistadvaita
The relation of Brahman and Individual souls has been broadly discoursed in three schools
Advaita-
This is the oldest and most prominent school as well as the core view of Vedanta, discoursed in Upnishads ,Gita and Yoga Vashishtha with Adi Shankara as the greatest teacher.
Advaita states that Brahman is the only reality and the world is illusory (Maya). Ignorance of the reality is what causes suffering, and liberation can be obtained only by true knowledge of Brahman. It states that both the individual self (Atman) and Brahman are the same, and knowing this difference causes liberation. The quintessence of Shankara’s philosophy is “Brahma satya jagat mithya, jivo Brahmaiva na aparah“. meaning Brahman (the absolute) alone is real; this world is unreal, and the jiva or the individual soul is non-different from Brahman. The Jiva or the individual soul identifies itself with the body-mind complex due to Avidya (ignorance). Its individuality lasts only as long as it identifies itself with its limiting adjuncts. The moment the Jivatma understands its infinite power by jnana (knowledge), it loses its individuality and realizes its Satchitananda nature (infinite nature). This school appeals to people with Sankhya or a philosophical bent of mind.
Dvaita-
Madhvacharya propounded this philosophy. It considers Brahman and Atman as two different entities, and Bhakti as the route to eternal salvation and appeals to people with their emotional nature dominant.
According to Dvaita, Jivatma are many and Paramatma is one. Concerning the soul Madhvacharya says that no two souls are alike. They each have different characteristics, different states of happiness/sorrow...the soul becomes similar to God in some respects when it is liberated, yet even in these respects it is much inferior to God.
two realities (individual and universal) - bhakti - individual remains a servant of supreme; final moksha is individual remains a “happy” devotee of supreme being.
Vishishtadvaita-
This philosophy was pioneered by Ramanujacharya during the 11th century. Vishishtadvaita literally means the Unique Advaita, that is, Advaita with some amendments. While it accepts Brahman as the unified whole, it states He is characterized by multiple forms. According to Ramanujacharya, souls are intrinsically the same and all souls are alike in their quality. God stands for the whole universe and matter and souls form His body, He being THEIR soul. God is viewed as the cause and also as the effect. It is midway between Advaita and Dvaita philosophies. God and the individual souls are inseparable, just like the fire and spark. In liberation, the Jivatma understands Paramatma, but do not merge in Paramatma.
one and half reality (one is supreme, half is collection of infinite atomic individuals) - prapatti - Individual is dependent on supreme, finally the atomic individual becomes one with Supreme.
The above three philosophies are the different stages of spiritual evolution. Majority of Hindus follow the Dvaita philosophy. They feel that God is the controller of their life, God is different from them. Advaita philosophy exactly conveys the meaning of the Upanishads, Brahma Sutra and Bhagavad Gita. However, it is still popular among the highly spiritually evolved people.
While Advaita remains soul of Indian Dharmic Schools , for practice Dvaita comes easy for masses and fits naturally to binary mind of beginner.
Further, the realization of true nature of reality occurs gradually as one progresses on his path, by meditation and insight.
Dev/Devi/Devta/ Sur/Veer?
Dev/Devi/Devta/ Sur/Veer?
Meaning :Supernatural /Deity
Wikipedia:
Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus "god" (Old Latin deivos).
Devas represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity. Many of the deities taken together are worshiped as the Vishvedevas.
Wikipedia:
Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus "god" (Old Latin deivos).
Devas represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity. Many of the deities taken together are worshiped as the Vishvedevas.
Veer
Local demigods, demigoddesss of nature, of village or of clan. Many indian places have sufix "-dih" for being the place of the local dev or veer. They exist with major Demi Gods as Indra Mitra etc.
33 koti (330 Million) Devas?
33 koti (330 Million) Devas?
No source supports this number. However scriptures do claim 33 koti (type/class/group etc)
"O ye eleven deities whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O deities, with pleasure."
— Rigveda 1.139.11
33 koti gods = 8 Vasus + 11 Rudras + 12 Adityas + Indra and Prajapati ( 8+ 11 + 12 + 2 = 33).
"O ye eleven deities whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O deities, with pleasure."
— Rigveda 1.139.11
33 koti gods = 8 Vasus + 11 Rudras + 12 Adityas + Indra and Prajapati ( 8+ 11 + 12 + 2 = 33).
The thirty-three deities are:
- Eight Vasus (deities of material elements) – Dyaus (sky), Prithvi (earth), Vayu (wind), Agni (fire), Nakshatra (stars), Varuna (water), Surya (sun), Chandra (moon)
- Twelve Adityas (personified deities) – Vishnu, Aryaman, Indra (Shakra), Tvashtr, Varuna, Bhaga, Savitr, Vivasvat, Amsha, Mitra, Pushan, Daksha (This list sometimes varies in particulars)
- Eleven Rudras, consisting of Aja, Ekapada, Ahirbudhanya, Tvasta, Rudra, Hara, Sambhu, Trayambaka, Aparajita, Ishana, and Tribhuvana
- Two Ashvins (or Nasatyas), twin solar deities
The Status of above Demi Gods hav not been fixed and as per time , place and devotees, many of them like Agni, Vishnu have also been worshipped as Par Brahma and without any issues as the core remains Advaita, ie oneness of all beings and things without division.
Are Devas immortal? Are they the supreme God ie Brahman?
Devas are not immortal. They are created for regulating different aspects of creation and also destroyed.
Eg: Kamdeva was destroyed by Shiva. However, when devas appealed for his life to maintain reproduction on earth, Shiva allow Kamdeva to live without a body, hence he became Ananag(Without Body)
Also, Indra is not a name but a designation. Indra means King eg: Gajendra, Dharmendra etc.
Devendra is king of gods. However, Devendras are appointed for each Manvantar, ie 14 Indras for one Kalp. For the present Kalpa ( one day of Brahma) ie Shveta-Varah Kalpa, the appointed Devendra is "Purandara".
Are Sur (Dev) and Asur of different races?
Sur and Asur, both are children of Prajapati, hence brothers.
(The Iranian branch of Indian traditions worshiped the Asurs instead, and saw Indra, Mitra etc as the other side)
Bhagwan:
Bhagavān literally means "fortunate", "blessed" (from the noun bhaga, meaning "fortune", "wealth", cognate to Slavic bog "god", Polish bogaty Serbo-Croatian bogat, Russian богатый (bogatyj) "wealthy"), and hence "illustrious", "divine", "venerable", "holy", etc.
He who understands the creation and dissolution, the appearance and disappearance of beings, the wisdom and ignorance, should be called Bhagavān.
— Vishnu Purana, VI.5.78
When Bhagavā used for Buddha, meaning "the fortunate one"
Prabhu/Swami/Nath: Owner, To whom one submits, same as Khuda/Lord
Who is the supreme God of Indian Adhyatmic Traditions then?
Brahman (Hiranyagarbh) who created the universe by his resolve of "Ekoham Bahusyam" (I am one, I should be many) and thereby created the universe.
Kurma Purana (1.3-1.6):
In the beginning, the brahman was everywhere. The brahman had no form, but nor was it without form. It had no beginning and no end. It had no traits, but nor was it without traits. The brahman is impossible to describe, sense or see.
Brahma, Vishnu and Shiva are derived from the brahman, Brahma performs the function of a creator, Vishnu that of a preserver and Shiva that of destroyer.
The tridev created the creation including Manus, Devas, Prajapatis, Time, Worlds and maintain it and destroy it.
After every Kalpa ( a day of Brahma), the world is destroyed and created. Only the tridev remain.
Three hundred and sixty kalpas constitute one of brahma’s years. One hundred times this time period is known as a parardha. At the end of this period, the whole universe is destroyed and Brahma, Vishnu and Shiva are also destroyed.
What remains in the beginning and in the end is the same Brahman that manifests in all its own creations. The objective of a follower of Indian Adhyatmic traditions is to return and merge with the Brahman.
Bhagwan:
Bhagavān literally means "fortunate", "blessed" (from the noun bhaga, meaning "fortune", "wealth", cognate to Slavic bog "god", Polish bogaty Serbo-Croatian bogat, Russian богатый (bogatyj) "wealthy"), and hence "illustrious", "divine", "venerable", "holy", etc.
He who understands the creation and dissolution, the appearance and disappearance of beings, the wisdom and ignorance, should be called Bhagavān.
— Vishnu Purana, VI.5.78
When Bhagavā used for Buddha, meaning "the fortunate one"
Prabhu/Swami/Nath: Owner, To whom one submits, same as Khuda/Lord
Who is the supreme God of Indian Adhyatmic Traditions then?
Brahman (Hiranyagarbh) who created the universe by his resolve of "Ekoham Bahusyam" (I am one, I should be many) and thereby created the universe.
Kurma Purana (1.3-1.6):
In the beginning, the brahman was everywhere. The brahman had no form, but nor was it without form. It had no beginning and no end. It had no traits, but nor was it without traits. The brahman is impossible to describe, sense or see.
Brahma, Vishnu and Shiva are derived from the brahman, Brahma performs the function of a creator, Vishnu that of a preserver and Shiva that of destroyer.
The tridev created the creation including Manus, Devas, Prajapatis, Time, Worlds and maintain it and destroy it.
After every Kalpa ( a day of Brahma), the world is destroyed and created. Only the tridev remain.
Three hundred and sixty kalpas constitute one of brahma’s years. One hundred times this time period is known as a parardha. At the end of this period, the whole universe is destroyed and Brahma, Vishnu and Shiva are also destroyed.
What remains in the beginning and in the end is the same Brahman that manifests in all its own creations. The objective of a follower of Indian Adhyatmic traditions is to return and merge with the Brahman.
Also, a "Hindu" sees the same Brahaman everywhere, in each being/thing, worshipping Brahaman, it's 3 Forms Tridevs by symbols, murtis, deities, nature, Earth, Fire, Mountain, River, animals, trees etc does come natural to him.
Besides the above, there are nirgun worshippers who meditate on the formless Brahman, and the Karmayog where performing actions with a sense of duty as the greatest form of worship.
Objective of Worship/Meditation and Karmayog and other Hindu schools:
To be free of life-death-reincarnation cycles by nullifying their due karmfal ie fruits of their karma and by freeing from this cycle realize their own and universe's true nature.
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