When the religion of the Veda knows no idols then why so many gods and goddesses with different for

It is high time for people in India  to have a caste free society by realizing India was caste free in the Vedic era.

The orthodox believe in Varnashrama Dharma or caste discrimination. The people of India wrongly believe that the Hinduism is an   ancient religion because they are unaware of the fact that Hinduism is not the Santana Dharma or Vedic religion.

The people of   India have to liberate from the stranglehold of casteism to realize their original religion is not Hinduism which is full of different caste and creeds but Vedic religion. The people should be educated about the historic truth of the religion of the Vedas.

Out of the five Indian religions, since Saivism and Vaishnavism were already enslaved to Varnashrama Dharma i.e. caste discrimination or Hinduism, the people of India began to use the newly originated common name of ‘Hindu religion’ to denote Saivism and Vaishnavism. The context and substance of the term Hinduism; coined by Sir William Jones is different from the context and substance of this term ‘Hindu religion’, which was substituted erroneously and used by the people to denote Saivism and Vaishnavism.

The term Hinduism came into existence in British rule. Hinduism is the caste discriminating principle of Varnashrama Dharma based on of the Book of Manu. After 1750 A.D., Europeans captured certain parts of India and started ruling those areas. The capital of the then British India was Calcutta the present day Kolkata.

The Britishers were duty bound to administer justice to the people living within their dominion. Thus, they set up courts of justice. They needed laws to administer justice through the courts.

To administer justice to the Christian citizens of India living within their dominion, there was Christian Law, based on Biblical principles.

To administer justice to the Muslim citizens of India living within their dominion, there was Islamic Law, based on Quranic principles. But to administer justice to non-Christian and non-Islamic citizens living in British dominion, there was no law book. This created problems for the Britishers.

At this time, Sir William Jones was appointed as the chief justice of the Supreme Court at Calcutta. Local pundits made Sir William Jones believe that the book of Manu was the law book for the people of India.

Sir William Jones believed pundits and translated the book of Manu from Sanskrit to English. Thus, on the basis of the laws of Manu, a law was formed for administering justice to non-Christian, and non-Muslim Indians of the British dominion and this law was called as the Hindu law.

The principles of the book of Manu which was used for drafting the Hindu Law were called as Hinduism. The basic principle of the book of Manu is caste discrimination.

The name coined by Sir William Jones to denote caste discriminating principles is Hinduism. It is not a religion. It is a way of life. It is the way of life of the Indus people.

In this a historic false perception crept in. That is, when they called the terms Christian Law, Muslim law and Hindu Law, both Christian Law and Muslim Law were associated with Christian religion and Islamic religion. But in respect of Hindu Law, a false perception of religion was wrongly attributed to it as if it was also associated with a ‘Hindu religion’ which was not there.

This false perception developed a false notion that non-Christian and non-Muslim Indian of the British dominion was belonging to the Hindu religion.

The Vedas was not the religion of the Hindus, nor were the Vedic people Hindus, nor will the Hindus of today approve the replacement of the term ‘Hinduism’ with ‘Vedic Religion’. None can say exactly when the Aryans became Hindus because neither the name Hindu nor its major beliefs and practices existed in the Vedic times. To this one must add the marginal place the Vedic gods occupy in today’s Hindu pantheon. In addition, as we have seen, the Vedas themselves are not attractive to most of today’s Hindus as sacred texts. The Ramayana, Mahabharata, Bhagavad-Gita, Puranas and Manusmriti, may have more to do with the Hinduism of today than the Vedas.

Thus, it is clear that there is no direct ancestry of modern Hinduism traceable in the Vedas, though it does have some influence on it “The Vedic corpus reflects the archetypal religion of those who called themselves aryas, and which, although it contributed to facets of latter day Hinduism, was nevertheless distinct”.

When the religion of the Veda knows no idols then why so many gods and goddesses with different form and name are being propagated as Vedic gods. Why these conceptual Gods are introduced when the Vedic concept of God is free from form and attributes.

Who introduced the concept of God with attributes and attributeless gods, when Yajur Veda says: –   those who worship visible things, born of the prakrti, such as the earth, trees, bodies (human and the like), in place of God are enveloped in still greater darkness. Therefore, all these add-ons proves that the form and attribute based concepts are introduced by some sages of the past with a new belief system and code of conducts in the name of Vedas.

The vast ocean of Vedic religion or Santana Dharma was consistently steady and calm for a very long period. It appears that as a consequence of the rage of Buddhist revolution it got suddenly disturbed and flowed down to us in disorder. Even today Vedic religion or Santana Dharma has not recovered from the onslaught of Buddhism and Jainism and is not able to settle in people’s heart in its original form in the same old measure.

The Buddhist influence is seen in a great measure in the Vedic philosophy which is followed by the majority of Indians. Thus, it is clear that Vedic religion or Sanatana Dharma has not retained its original form, but been influenced by other religions has undergone a sea change. Thus the influence of Buddhism on Santana Dharma is extraordinary. Even Kumarila Bhatta, who fought with great heroism for the revival of Vedic religion, was so much influenced by Buddhism that he established for the first time in the country, an atheist Vedic religion or Sanatana Dharma. There is no room for any doubt to assert that the Kumarila Bhatta School was influenced by the atheist Buddhism because the school which is based on the validity of the Vedas and rituals refutes the existence of God.

Sage Sri Sankara endeavoured towards establishing Vedic religion overthrowing Buddhism. But even he was not able to avoid the influence of Buddhism. The influence of the revolutionary atmosphere of Buddhism has reappeared in the Advaita of Sage Sri, Sankara. His inability to revive Vedic religion that flourished before the Buddhist revolution in its pure form is discernible.

Many thinkers since his time have said about Sage Sri Sankara that he made use of many important tenets of Buddhism and presented to the people the very Buddhism in the guise of Vedic religion. Though the Vedic religion represented by Sri Sage Sankara is like a conglomeration of many things he deserves the credit of having turned the Hindu mindset  which was once averse to Vedas -the root of Hinduism, towards the Vedas once again. For this the followers of Vedic religion should be grateful toSage Sri Sankara.

The brilliance shown by Sage Sri Sankara, a man of wonderful genius, a matchless speaker and an extra-ordinary dialectician is really a great spectacle in history. In his time, there was a severe conflict between Buddhism and the atheist Vedic religion of Kumarila Bhatta. Utilizing this opportunity Sage Sri Sankaraintervened in the conflict and making use of some concepts and methodology of both the Kumarila Bhatta School and Buddhism presented a new coalition religion before people.

Sage Sri, Sankara gave an extraordinary charisma to this religion with the help of his methods of logic and style of exposition. Its influence was so much that both the Bhatta School and Buddhism had to flee from India without leaving a trace. The absence, even today, of a single follower of the Kumarila Bhatta school as well as of Buddhism, is a proof enough for the great achievement of Sage Sri Sankara. This indeed is a historical miracle.

One can see in the Vedic religion expounded by Sage  Sri Sankara a different version of the Kumarila Bhatta School and Buddhism. That is why the tradition of following Kumarila Bhatta methodology in expounding the Advaita thought at the empirical level gained ground in the Advaita School. Different types of methodology of Buddhism were absorbed into the Advaita thought, of course, under new labels. There is very clear similarity between the Vedic religion of  Sage Sri Sankara and Buddhism and the Advaita School have given world a common message. The essence of both the schools is:~

The entire world which man perceives is illusionary; it is just an appearance of unreality and there is only one indeterminate and attributeless Sat at the root of this world”.

Hindus are idol worshipers of the large number of Gods and Goddesses whereas the in Vedas the God has been described as:~

v  Sakshi (Witness)

v  Chetan (conscious)

v  Nirguna (Without form and properties).

v  Nitya (eternal)

v  Shuddha (pure)

v  Buddha (omniscient)

v   Mukta (unattached).

The nature of the Atman (soul) is:~ 

v  Witness

v  conscious

v  Without form and properties

v  eternal

v  pure

v  omniscient

v  unattached

Thus it refers to formless and attributeless God, which is the Atman (soul), the innermost self within the false experience. Thus it indicates clearly all the Gods with form and attributes are mere imagination based on the false self.  Thus Atman or soul, the innermost self is God.

The Vedas do not talk about idol worship. In fact, till about 2000 years ago followers of Vedism never worshipped idols. Idol worship was started by the followers of Buddhism and Jains.  There is logic to idol worship. Vedas speak of one God that is the supreme self in i.e. Atman or soul but Hinduism indulges in worshiping 60 million Gods.

That is why Swami Vivekananda:~

The masses in India cry to sixty million gods, and still die like dogs. Where are these gods?
 Knowing this, stand up and fight! Not one step back that is the idea. … Fight it out, whatever comes. Let the stars move from the sphere! Let the whole world stand against us! Death means only a change of garment. What of it? Thus fight! You gain nothing by becoming cowards. … Taking a step backward, you do not avoid any misfortune. You have cried to all the gods in the world. Has misery ceased? The masses in India cry to sixty million gods, and still die like dogs. Where are these gods? … The gods come to help you when you have succeeded. So what is the use? Die game. … This bending the knee to superstitions, this selling yourself to your own mind does not befit you, my soul. You are infinite, deathless, birthless. Because you are infinite spirit, it does not befit you to be a slave. … Arise! Awake! Stand up and fight! Die if you must. There is none to help you. You are the entire world. Who can help you? – Swami Vivekananda (Delivered In San Francisco, on May 28, 1900) -The Complete Works of Swami Vivekananda/Volume 1/Lectures And Discourses/The Gita II

As indicated in ISH Upanishads: ~ By worshipping gods and goddesses you will go after death to the world of gods and goddesses. But will that help you? The time you spend there is wasted, because if you were not there you could have spent that time moving forward towards Self-knowledge, which is your goal. In the world of gods and goddesses you cannot do that, and thus you go deeper and deeper into darkness.

It clearly indicates that:-If the human goal is to acquire Self-Knowledge then why one has to indulge in rituals and glorifying the conceptual gods, goddesses and gurus to go in to deeper darkness. Instead   spend that time moving forward towards Self-knowledge, which is one’s prime goal.

Since it is eternal and infinite, it comprises the only truth. The goal of Vedic religion, through the various yogas, is to realize that the consciousness (Atman) is actually nothing but Brahman.

The Vedic pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, “ekam sat” (all is one), and all is Brahman.

Yajur Veda indicates that:~

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc. – (Yajurved 40:9)

Those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time.”-(Yajur Veda 40:9.)

The Hindus believed in polytheism, believing all of their Gods to be separate individuals, which were introduced much later by the founders of Hinduism which contains diverse beliefs caste and creed.

When the religion of the Veda knows no idols then why so many gods and goddesses with different form and name are being propagated as Vedic gods. Why these conceptual gods are introduced when the Vedic concept of God is free from form and attributes.

Vedic religion was modified and reintroduced with new add-ons   by Sri, Sankara a great Advaita Master to uplift the Vedic culture and Santana Dharma ,  which were in ruins in the clutches of Buddhism. 18 puranas are introduced in the name of Sage Sri, Veda Vyasa not by Sage  Sri, Sankara but someone else because the Puranic gods are non-Vedic Gods. Worship of such  conceptual  Gods are barred Vedas.

As one goes deeper in the annals of the history, it indicates the fact that somewhere someone has added the puranas in the name of Veda Vyasa the grand master of Vedas. It is impossible to accept and believe that Veda Vyasa authored and introduced puranas which has all conceptual gods because:~

Genuine philosophy must be independent of religion, that in Sage Sri, Sankara himself the Saguna Brahman or a personal God is only a part of the phenomenal (if not illusory) world, and the Nirguna Brahman is the only reality and has nothing to do with religion. The main hurdle in his way of thinking is the fact that Sage  Sri,Sankara did not claim to be an original thinker at all, and his philosophy took the form of commentaries on the generality of Hindu scriptures, particularly the Upanishads and the Gita. Sage Sri, Sankara was independent thinker. His philosophy has not been taken seriously by many in India because most of the followers of Sage Sri, Sankara are orthodox. It is that philosophy in India was for centuries more an exposition of the ancient classics than the independent thought of individual thinkers as in ancient Greece or modern Europe and America.

Sage Sri, Sankara and his Parama Guru Sage Sri, Gaudapada are independent thinkers other schools of Indian philosophy are mere theologies. Advaitic philosophy is real philosophy. The dualistic philosophy cannot escape the charge of dogmatism.

Intelligence and thought, is not applicable to Advaitism intelligence and thought are based on false self (waking entity) within the false experience (waking).   The whole Advaitic philosophy is an attempt to transcend the limitations of intelligence and thought.

The two points of view A Gnani is not cut off from experience of practical life within the practical world because Advaitic truth is neither realism nor idealism; it is beyond both these.

Sage Sri,Sankara said:~ Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.

Philosophy does not begin with ultimate truth. Ultimate truth has to be proved, not assumed. Hence, so-called philosophers who take Brahman for granted are not philosophers at all.

Source: Speakingtree