Exploration & analysis of theological and philosophical Islamic concepts in relation to Sanātana Vaidika Dharma (Hinduism) from a rationalistic view point without a sectarian bias – Pt. 2
Analysis of the Islamic book ‘Similarities between Hinduism & Islam’ – Page 10 –
Compilation of Dr. Zakir Naik’s views by Usman Ghani –
b. DIFFERENCE BETWEEN ISLAM AND HINDUISM IS THAT OF ’S
(Everything is ‘God’s’ – Everything is ‘God’)
The major difference between the Hindu and the Muslim is that while the common Hindu
believes in the philosophy of Pantheism, i.e. “everything is God, the Tree is God, the Sun is
God, the Moon is God, the Snake is God, the Monkey is God, the Human Being is God”, all
Muslims believe that “everything is God’s”.
The Muslims believe that everything is God’s. GOD with an apostrophe’s’. Everything belongs
to the one and only unique eternal God. The tree belongs to God, the sun belongs to God, the
moon belongs to God, the snake belongs to God, monkey belongs to God, and the human
being belongs to God.
Thus the major difference between the Hindus and the Muslims is the apostrophe‘s’. The
Hindu says, “everything is GOD”. The Muslim says, “everything is God’s”, GOD with an
Apostrophe‘s’. If we can solve the difference of the Apostrophe‘s’, the Hindus and the
Muslims will be united.
Remarks and clarifications by Gurupādācārya Svāmī –
a) Everything is not God in Hinduism. Though the Chāndogya Upaniṣad (portion of the Sāma-veda Āraṇyaka) 3.14.1 states – “सर्वं खल्विदं ब्रह्म” / “sarvaṁ khalv idaṁ brahma” or “All this is, but, Brahma (the sole absolute ultimate reality),” + the assertion of the Bṛhadāraṇyaka Upaniṣad (portion of the Mādhyandina-śākhīya/Kāṇva-śākhīya Śatapatha-bṛāhmaṇa of Śukla-Yajurveda) 4.4.19 – “नेह नानास्ति किञ्चन” / “neha nānāsti kiñcana” or “Herein, exists no slightest diversity but Brahma (the ultimate absolute reality or Supreme God),” the interpretation of these statements is done in accordance with the assertion of the Taittirīya Upaniṣad 3.1.1 corresponding to the Taittirīya Āraṇyaka 9.1.1 of the Kṛṣṇa-yajurveda as thus – “यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्मेति ।“ / “yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti. tad vijijñāsasva. tad brahmeti.” or “From Which these beings (sentient and insentient – animate and inanimate) are manifest, by Whom they are sustained and into Whom they enter – know That to be the Brahma (ultimate reality) and enquire about Him!”. Furthermore, the Muṇḍaka Upaniṣad (portion of the Āraṇyaka section of the Atharva-veda) 1.1.7 states – “यथोर्णनाभि: सृजते गृह्णते च यथा पृथिव्यामोषधय: सम्भवन्ति । यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्सम्भवतीह विश्वम् ॥“ / “yathorṇa-nābhiḥ sṛjate gṛhṇate ca yathā pṛthivyām oṣadhayaḥ sambhavanti / yathā sataḥ puruṣāt keśa-lomāni tathā ‘kṣarāt sambhavatīha viśvam //” or “ As the spider creates the web from its saliva and again winds up the thread into its body or just as plants grow on the earth or just as from every man — hairs spring forth on the head and the body, thus does everything arise here from the Indestructible (Brahma – ultimate reality).” This substantiates that Supreme God is both the ultimate ingredient and efficient cause (अभिन्ननिमित्तोपादानकारण/abhinna-nimitta-samavāyi/upādāna-kāraṇa) of the creation and that just as the spider web is produced from the spider but, yet such web is not, wholly, considered identical to the spider – in the same way, the whole creation is produced from the Supreme God (Brahma), yet retains its difference from Him. Thus, in no way, everything is God in Hinduism – though everything has its source in God. Only in the context of everything made manifest by and from God, is everything considered non-different from God. But, just as a web of a spider is different from the spider, similarly, the creation is different from the God, as well.
b) Everything belongs to God (Supreme Reality of Para-brahma) in Hindusim. The first verse of the Īśāvāsyopaniṣad alias Īśopaniṣad aka Vājasaneyi-saṁhitopaniṣad corresponding to the Kāṇva and Mādhyandina Śākhās of the Śukla-yajurveda-saṁhitā (its 40th Chapter) proclaims – “ॐ ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृध: कस्यस्विद्धनम् ॥“ / “oṁ īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat / tena tyaktena bhuñjītḥā mā gṛdhaḥ kasya svid dhanam //” or “This entire universe is pervaded by the Supreme Controller. He alone is, thus, independent. For this reason, enjoy whatever is given to you by Him, and do not seek wealth from any other source.”
c) In Sanātana-dharma, the planet Sun is not worshipped for its own sake. Rather, the Supreme God Śrī Hari (Vāsudeva or Nārāyaṇa are His other names) presides within the personality of the predominating deity of Sun planet known as Sūrya-devatā. The presiding form of Hari within Sūrya-devatā is known as Sūrya-nārāyaṇa or Āditya-nārāyaṇa; whilst, Sūryadeva is known as simply Āditya. Devatā (celestial deity appointed by Supreme God with limited powers of governance) is not Parameśvara (Absolute Reality and Supreme Controller). This is explained in Śrīmad-bhāgavata-mahāpurāṇa 12.11.28 – “व्यूहं सूर्यात्मनो हरेः” / “vyūhaṁ sūryātmano hareḥ” or “Supreme God Śrī Hari presides within Sūryadeva as the antaryāmī or monitoring self”.
The ‘bhagavad-antaryāmitva’ (presence of Supreme God Hari as the monitoring self within all other souls) within all deities other than Viṣṇu is substantiated in the Chāndogya Upaniṣad 1.6.6 (antar-āditya-vidyā) and for the same reason, scriptural statement goes – “ ॐ ध्येयः सदा सवित्र मण्डल मध्यवर्ती नारायण सरसिजा सनसन्निविष्टः…oṁ dhyeyaḥ sadā savitṛ-maṇḍala-madhyavartī nārāyaṇaḥ sarasijāsana-sanniviṣṭaḥ…”. The Mahābhārata 12.328.5-20 substantiates how Nārāyaṇa (Viṣṇu/Vāsudeva/Hari) is the antaryāmī of Rūdra/Śiva (“…haras tathā nāryāṇātmako jñeyaḥ / हरस्तथा नारायणात्मको ज्ञेयः”). When Nārāyaṇa is antaryāmī of all deities, the Vedic scriptures depicting the eulogy of other deities – ultimately, eulogizes Viṣṇu – the indwelling monitor (antaryāmī) of those celestial deities.
(URL — https://brvf.org/2017/06/13/exploration-analysis-of-theological-and-philosophical-islamic-concepts-in-relation-to-sanatana-vaidika-dharma-hinduism-from-a-rationalistic-view-point-without-a-sectarian-bias-pt-2/ or https://goo.gl/tfZVRN)
— Bhakti-rasa-vedānta-pīṭhādhīśvara Gurupādācārya Svāmī