 | This article has multiple issues. Please helpimprove it or discuss these issues on thetalk page.(Learn how and when to remove these messages) (Learn how and when to remove this message)
|
| Hinduism and other religions |
|---|
 |
| Indian religions |
| Abrahamic religions |
| Hinduism and... |
| Baháʼí Faith and the unity of religion |
|---|
 |
| Religions |
Hinduism is recognized in theBaháʼí Faith as one of nine known religions.[1]Krishna is included in the succession ofManifestations of God.
Baháʼu'lláh was familiar with Hinduism, which is clear from atablet toMírzá Abu'l-Faḍl, the English translation of which is included in the volumeTabernacle of Unity. In this tablet Baháʼu'lláh answered questions aboutHinduism andZoroastrianism byManeckji Limji Hataria. The subjects includecomparative religion, and constitute, while much remains implicit, a dialogue of Baháʼu'lláh with Hinduism and the other religions discussed, giving an understanding of what Baha'u'llah meant with theunity of the world religions.[2]
In another tablet (published inGleanings, section LXXXVII) Baháʼu'lláh discussed the absence of records about history before Adam. Here he refers to theJug-Basisht which is the Persian translation of theYoga Vasistha, asyncretic philosophic text.[2] The translation was done during theMughal Dynasty in the sixteenth century A.D. and became popular in Persia among intellectuals withIndo-Persian interests since then.[3] In theStory of Bhusunda, a chapter of theYoga Vasistha, a very old sage, Bhusunda, recalls a succession of epochs in the earth's history, as described inHindu cosmology.Juan Cole states that this means that indating Creation, Baháʼu'lláh promotes the theory of a long chronology over a short one.[2]
In a letter written on behalf ofShoghi Effendi, published in theDawn of a New Day, p. 198, it is stated that:[4]
"As regards your study of the Hindu religion. The origins of this and many other religions that abound in India are not quite known to us, and even the Orientalists and the students of religions are not in complete accord about the results of their investigations in that field. The Bahá'í writings also do not refer specifically to any of these forms of religion current in India. So, the Guardian feels it impossible to give you any definite and detailed information on that subject. He would urge you, however, to carry on your studies in that field, although its immensity is well-nigh bewildering, with the view of bringing the Message to the Hindus...."
In Hinduism,Brahman is believed to be the Absolute Reality. Followers ofVedanta see Brahman as an impersonal reality, of which each soul (ātman) is a part. The theistic traditions of Hinduism, which includeVaishnavism andShaivism, consider Brahman as apersonal God, whom they callBhagwan orIshvara (Lord).[5] According to the Baháʼí teachings, these differing views are all valid and represent different points of view looking at the Absolute Reality.[6]
Both Hinduism and the Baháʼí Faith teach that God manifests himself at different times and places. These messengers are termedAvatars in Hinduism andManifestations of God in the Baháʼí teachings.[7] However the difference is that Hinduism teaches that Avatars are God himself in human form and are thus divine while Baháʼí teachings stress that the Manifestations of God are not God but his representatives.[citation needed]
In Hinduism manydeities, depicted in images andmurti (statues), are worshipped. Many Hindus believe that all these deities represent different aspects of the one God, Brahman. The Baháʼí teachings state that in this day, when mankind is reaching the state of maturity, images are not needed anymore to form an idea of God.[8]
There are many similarities in the ethical and moral teachings of Hinduism and the Baháʼí Faith. These include subject as contemplation, detachment, faith, love, non-violence, purity, respect for parents, righteousness, self-control, right speech, not stealing, truth, virtue, work as worship.[9]
The speedy growth of theIndian Baháʼí community since the 1960s was influenced by adapting theBaháʼí teachings for presentation in a clearlyHindu context familiar to the people of the countryside - using principles and language familiar to them:[10][11]
Baháʼí Faith topics | ||
|---|---|---|
| Central figures | | |
| Baháʼí teachings | ||
| Baháʼí literature | ||
| Baháʼí administration | ||
| History | ||
| People | ||
| Places | ||
| Other topics | ||
| Attempted schisms | ||
