Gods, Absolute, Non-theistic Divinity, and Monotheism in Indian Philosophy of Religion

A Genealogical Critique of Evolutionary Theogony

Bibliographic Data

ID21394841
AuthorsPurushottama Bilimoria (0000-0002-0755-0983, The University of Melbourne, corresponding author)
Year2024
Volume63
Issue3
Pages419-445
Publication date2024-09-01
Peer ReviewedYes
Open AccessYes
TypeARTICLE
VenueSophia (JOURNAL)
Journal identifiersISSN: 0038-1527 • E-ISSN: 1873-930X
PublisherSpringer Science and Business Media LLC (PUBLISHER)
DOI10.1007/s11841-024-01023-z
OpenAlexW4400332290
LanguageEN
Citations received4
References cited24

There are various permutations of theism: henotheism, pantheism, panentheism, a/theism, and nontheistic divinity. There is debate whether the idea of OmniGod was ever achieved in India. R. C. Zaehner argued that an evolutionary transition from pratenaturalism of the Vedas to Upaniṣad’s monism, culminated in monotheism with Purāṇas and the Bhagavad Gītā. I argue differently, beginning with ancient ritualistic polytheism, followed by unifying One Brahman, toward monistic panentheism and later non-dualism of advaita Vedānta. Under the influence of Asaṅga, Buddhism elevated the Buddha as the Great Divine Replacement. As a response or reaction, Brāhmaṇism forged Īśvara as God with the World as his Body. By 13th century, theistic dualism separated Īśvara from his creatio. Even Nyāya rational philosophy was persuaded by monotheism as demonstrated in their teleo-cosmological argument for the existence of Īśvara. I attribute all this to sectarian and doctrinal shifts rather than to any evolutionary teleology and/or predestined historicist movement

Apostasy · Atheism · Creationism · Divinity · Dualism · Epistemology · Islam · Monism · Monotheism · Philosophy of religion · Teleology · Theism · Theology · Vedanta · Indian and Buddhist Studies · Medieval and Classical Philosophy · Philosophy · Religious studies · Religious Studies and Spiritual Practices