How Can Multiple Infinite size Gods Exist Without Overlap in Hinduism?

Question

How Can Multiple Infinite size Gods Exist Without Overlap in Hinduism?

In Hinduism, deities like Brahman, Vishnu, Shiva, and others are often described as infinite and omnipresent. However, this raises a conceptual question:

If multiple gods are infinite in size and presence, how is it possible for them to coexist without overlapping or contradicting each other? Wouldn’t their infinite natures create conflicts or redundancy?

I’ve read that Brahman is considered the ultimate, all-encompassing reality, but I’m still confused about how other infinite deities fit into this framework. Could someone explain this from a scriptural or philosophical perspective?

Answer 1

I would ask you look up to any lectures (regarding your queries) of the Ramakrishna order or read any book on their organisation .

The gist of the answer to your query is that Brahman has two aspects saguna and Nirguna . The same Brahman which is formless , deathless but is omnipresent, omniscient and omnipotent can assume forms due to COMPASSION TOWARDS LIVING BEINGS. Now every people has different tastes of food. Similarly every human beings have different Purva samskara and vrittis according to their past karmas they will have different approaches to god realisation .

One thing you will be able to realise if you read Hindu scriptures thoroughly that very manifestation of deity is actually due to maya . It’s maya that confuses the rope for the snake. But with proper training maya can be avoided to realise the infinite Brahman .

Now giving a practical analogy to your problem - you are trying to understand swimming by reading a book but not by immersing yourself into swimming pool and by yourself experiencing the technique.

Answer 2

According to Bimba-pratibimba-vāda(बिम्ब-प्रतिबिम्ब-वादम्/Theory of Reflection), Suddha Māyā(Māyā associated with Sattva Guna) and Asuddha Māyā (Avidyā/अविद्य/Māyā associated with tamo guna) act like reflecting media. When Brahman is reflected in Suddha Māyā, it becomes Īśvara and is known as Saguna brahman(सगुण ब्रह्मन्/Qualified Brahman). Though Īsvara is also a Ĵivātman like us, but unlike us, He is the purest and the most virtuous soul attached with Prakriti with Sattva Guna. So Māyā(माया/Prakriti/Illusion) becomes subservient to Īsvara rather than veiling Brahman.

How does Īsvara (ईश्वर) carry out His Duties? Creation, sustenance and destruction of the Universe with the help of Māyā(माया/Prakriti/Illusion) are the Three Duties as described below:

• Īsvara (ईश्वर) is God Brahma(ब्रह्म/பிரம்மா) while creating the Universe and the Māyā is called Goddess Saraswatī(सरस्वती) who is more of Rajo Guna(रजोगुण/Activity/Passion) required in order to carry out creation.
• Īsvara (ईश्वर) is God Vishnu(महाविष्णु/மஹாவிஷ்ணு) who sustains the Universe and the Māyā is known as Goddess Lakshmī(लक्ष्मी) who is more of Sattva Guna(सत्वगुण/Pure/Goodness/Soft/Compassionate and Forgiveness) required in order to carry out sustenance.
• Īsvara (ईश्वर) becomes God Rudra(रुद्र/ருத்திரன்) who destroys the Universe and the Māyā is none other than Goddess Pārvatī(पार्वती) who is more of Tamo Guna(तमोगुण/Ignorance/Destruction/Chaos) required in order to carry out destruction.

Beware: Except Brahman(ब्रह्मन्/The Absolute) rest are all Ĵivātmans including Gods.

The Śvetāśvatara Upanishad (श्वेताश्वतर उपनिषद्) says the exact location of Ātman Who is in the space of the Heart with size as follows:

अङ्गुष्ठमात्र: पुरुषोsन्तरात्मा| सदा जनानां ह्यदये संनिविष्ट:| ह्युदा मन्विशो मन्सभिक्लुप्तो| य एतद्विदुरमृतास्ते भवन्ति ||13||

The Purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal.

—Śvetāśvatara Upanishad, 3.13

Like Śvetāśvatara Upanishad [3.13], the ancient classics also believe that Ĵivātman resides in the Anāhata Chakra(अनाहत चक्र/Heart Chakra) of Sūkshma Sarīra(सूक्ष्म शरीर/Subtle body) with a size of no bigger than a thumb.

What is Brahman(ब्रह्मन्)? Brahman is Paramātman(परमात्मन्/Supreme Spirit/The Absolute) Who is Nirguna(निर्गुण/Unattached with Guna), Akandākāra(अखण्डाकार/Infinity), Asarīra (अशरीर/Incorporeal/Bodiless) and Whose swarūpa(स्वरूप/Nature) is Satchitānanda (सच्चिदानन्द).

Except Brahman(ब्रह्मन्/Supreme Soul), you, me, Īsvara, Brahma, Vishna, Rudra and other Devas are all Ĵivātmans whose size is no bigger than a thumb and residing in Anāhata Chakra of Sūkshma Sarīra.

I) Your first question How Can Multiple Infinite size Gods Exist Without Overlap in Hinduism?

Except Brahman(ब्रह्मन्/Supreme Soul), no God is infinite so overlap can never happen!

Gods are Ĵivātman whose size is no bigger than a thumb in accordance with Śvetāśvatara Upanishad [3.13]. But with the assistance of Māyā(माया/Prakriti/Illusion), Gods can assume any form such as Visvarūpam and any other Ashta Siddhi.

II) Your second question In Hinduism, deities like Brahman, Vishnu, Shiva, and others are often described as infinite and omnipresent. However, this raises a conceptual question:

Except Brahman, Īsvara(Sakuna Brahman), Brahma, Vishna, Rudra are not infinite but they are Omnipotent(सर्वशक्तिशालिन्) and All Pervading(विश्वकव्यापिन्) because of the assistance of Māyā.

III) Your third question If multiple gods are infinite in size and presence, how is it possible for them to coexist without overlapping or contradicting each other? Wouldn’t their infinite natures create conflicts or redundancy?

Except Brahman(ब्रह्मन्/Supreme Soul), no God is infinite so overlap can never happen! Therefore no conflict will ever arise.

IV) Your fourth and final question I’ve read that Brahman is considered the ultimate, all-encompassing reality, but I’m still confused about how other infinite deities fit into this framework. Could someone explain this from a scriptural or philosophical perspective.

Prakriti is Māyā or illusion who is primordial nature and represents three Gunas viz., Sattva, Rajo and Tamo.

Brahman is truth Who exists without second, whose swarupa is Sat-Chit-Ananda and whose chaitanya (चैतन्य/consciousness) is reflected as Jivatmans by Māyā as upādhi (उपाधि/Limitation) in all human and non-human entities including all Gods.

Keep in mind that Brahman is chaitanyam (चैतन्यम्/consciousness) and nothing to do with omnipotency. It is Saguna Brahman Īsvara (also Trimurties) who is omnipotent because of association of Māyā. Without Māyā there is no Omnipotency.

Only one who is unaffected with Māyā is Brahman, so there is no omnipotency applicable to Brahman; He is beyond everything, all pervading as chaitanyam and stands alone without a second!

Beware: Like a snake exists together inseparable with its poison but at the same time unaffected with its[poison] presence, Brahman exists together inseparable with Māyā [dependent reality] but at the same time unaffected with its[Māyā] presence.

Conclusion:

Except Brahman, no Ĵivātman (human and non-human entities including all Gods) is infinity whose size is no bigger than a thumb [refer Śvetāśvatara Upanishad, Ch-3, Sloka-13]. So the issue of overlap will never occur!

Answer 3

There are no two infinite beings in Hinduism. Just one. Different sects call it by different names. Saivas call it Siva, Vaishnavas call it Vishnu, and in Upanishad, the same thing is known as Brahman.

Siva Purana, Rudra Samhita, Sati Khanda, Chapter 2

Originally, the divinity Shiva was nirguna and without any other alternative. Separated from Shakti, he had no form. He was only consciousness, beyond the existent and the non-existent. Along with Shakti, the lord assumed a second form, one that possessed gunas. O brahmana! United with Uma, he acquired this divine form. But greater than the greatest, he was still indifferent. Vishnu was born from his left side and I, Brahma, was born from his right side. O supreme among sages! Rudra originated from his heart. Sadashiva divided himself into three forms—Brahma was the creator, Vishnu was the preserver and Rudra was the destroyer.

Vishnu Purana, Book 1, Chapter 2

He is beyond any adjectives. He is devoid of decay. He is devoid of destruction. He is devoid of transformation and birth. He is the single cause. Who is capable of speaking about him? He is everywhere. Everything resides in him. That is the reason he is known, and read about, as Vasudeva. He is the supreme brahman. He is eternal. He is without birth, without decline and without decay.

At the end of the kalpa, Janardana, in his form of Rudra, assumes tamas guna. O Maitreya! In this extremely terrible form, he devours all beings. Having devoured all beings and having converted the universe into a single ocean, Parameshvara lies down, using the serpent as a couch. When he wakes up, he assumes the form of Brahma and creates again. To create, preserve and destroy, he assumes the forms of Brahma, Vishnu and Shiva. Though these are the designations, the illustrious Janardana is one. It is Vishnu who himself creates. He is the one who preserves and protects. At the time of destruction, the lord is himself the one who destroys and withdraws. He is inside everything in the universe, earth, water, fire, wind and space and all the senses. He is known as Purusha. He is in the atmans of all beings. The universe is the form of the one without decay. He is in all beings. He is the cause behind creation, preservation and dissolution. He is what is created. He is the creator. He is what is protected. He is the protector. He assumes all the forms, Brahma and the others. Vishnu is the greatest. He is the one who bestows boons. He is the one who should be worshipped.’

Even the Vedas say

'Truth is one, wise speak of it in many ways.' - Rigveda 1.164.46