Indian Philosophy v1.c8.s3.6

v1.c8.s3.6

The gradual idealisation of the conception of God as revealed in the cult of Varuṇa, the logic of religion which tended to make the gods flow into one another, the henotheism which had its face set in the direction of monotheism, the conception of Ṛta or the unity of nature, and the systematising impulse of the human mind—all helped towards the displacement of a polytheistic anthropomorphism by a spiritual monotheism. The Vedic seers at this period were interested in discovering a single creative cause of the universe, itself uncreated and imperishable. The only logical way of establishing such a monotheism was by subordinating the gods under one higher being, or controlling spirit, which could regulate the workings of the lower gods. This process satisfied the craving for one god and yet allowed them to keep up the continuity with the past. Indian thought, however daring and sincere, was never hard and rude. It did not usually care to become unpopular, and so generally made compromises; but pitiless logic, which is such a jealous master, had its vengeance, with the result that to-day Hinduism, on account of its accommodating spirit, has come to mean a heterogeneous mass of philosophies, religions, mythologies and magics. The many gods were looked upon as the different embodiments of the universal spirit. They were ruling in their own respective spheres under the suzerainty of the supreme. Their powers were delegated and their lordship was only a viceroyalty, but not a sovereignty. The capricious gods of a confused nature-worship became the cosmic energies whose actions were regulated in a harmonious system. Even Indra and Varuṇa become departmental deities. The highest position in the later part of the Ṛg-Veda is granted to Viśvakarman.¹ He is the all-seeing god who has on every side eyes, faces, arms, feet, who produces heaven and earth through the exercise of his arms and wings, who knows all the worlds, but is beyond the comprehension of mortals. Bṛhaspati has also his claims for the supreme rank.² In many places it is Prajāpati, the lord of creatures.³ Hiraṇyagarbha, the golden god, occurs as the name of the Supreme, described as the one Lord of all that exists.⁴