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The two worships are not characteristic of different periods: they coexist when they first become known to us as they do at the present day and in essential doctrines they are much alike. We have no name for this curious double theism in which each party describes its own deity as the supreme god or All-god, yet without denying the god of the other.

Here we see how an evil and disreputable god, the patron of low castes and violent occupations, becomes associated with the uncanny forces of nature and is on the way to become an All-God. Rudra is frequently mentioned in the Atharva Veda. He is conceived much as in the Śatarudrîya, and is the lord of spirits and of animals.

Since in the north he is the author most esteemed by the Vishnuites, it would be a paradox to refuse him that designation, but his teaching is not so much that Vishṇu is the Supreme Being who becomes incarnate in Râma, as that Râma, and more rarely Hari and Vâsudeva, are names of the All-God who manifests himself in human form.

The omission of the Vedânta is remarkable but perhaps it is included under Veda. The Mahâbhârata contains a hymn which praises Śiva under 1008 names and is not without resemblance to the Bhagavad-gîtâ. It contains a larger number of strange epithets, but Śiva is also extolled as the All-God, who asks for devotion and grants grace.

Himself a Pantheist of the all-God school, he took to calling Atheists 'ugly names, as if quite innocent that no 'thinking mind' can fail to perceive the downright lunacy, or something worse, of supposing a pin to choose on the score of piety, between universal Deity and no Deity at all.

The Brahma-vaivarta Purâṇa for instance adds Kṛishṇa to Brahmâ, Śiva and Vishṇu. The union of three personalities is merely a way of summing up the chief attributes of the All-God. Nik. If we could be certain that he meant Śiva by Dionysus this would be valuable evidence. But he clearly misunderstood many things in Indian religion.

"The Egyptian dwells in his gods, but thou sayest that the God of Israel dwells in Israel." "Even so. But thou speakest of Israel's God, even after the fashion of my people. They are jealous, saying that the true God hath but one love and that is Israel. If they would think it, let them, but He is the all-God, of all the earth, the One God thy God as well as mine." "Mine!" Kenkenes exclaimed.

A deity must be able to satisfy emotional devotion: hence the Tamil Śivaite says of Śiva the destroyer, "one should worship in supreme love him who does kindness to the soul." But then the feature in the world which most impresses the Hindu is the constant change and destruction, and this must find a place in the All-god.

The former is the highest style of man; the latter reveals and interprets God and man; it aggregates, amplifies, unfolds, and expresses the ALL-God. The life of Christ is the predicate and postulate of all that I teach, and there is but one standard statement, one rule, and one Principle for all scientific truth. My hygienic system rests on Mind, the eternal Truth.