The document discusses why Hinduism has multiple forms of God compared to other religions which have a single form. It argues that Hinduism represents diversity and unity through different forms like Vishnu and Shiva, which teach that there is ultimately one God. This concept can help bring unity among different religions in the world, which often experience conflict due to having different singular forms of God. The diversity in Hinduism acts as a "mini model" to represent this unity in diversity for all religions.

1. Why did God express Himself in different forms in a single Hindu religion in India? In the
universe, God expressed Himself in a single form in every religion. In Christianity, there is
only one expressed form i.e. Jesus. In Islam, there is only one expressed form i.e. Allah or
Mohammad. But in Hindu religion, there are different expressed forms of God like Vishnu,
Shiva etc. Diversity in the forms of God is only the first point in Hindu religion. The next
point is the unity in all these forms that also exists in Hindu religion.
People are criticizing the Hindu religion showing only the first point. Why don’t they see the
second point? The concept is not complete by the first point. Now, the question comes, “Why
should there be diversity at all and make the unnecessary effort to bring the unity? Why
Hinduism is not having a single form of God as in Christianity or Islam?” All right [Agreed].
Let us assume that there is a single form in Hindu religion and let us assume that Vishnu is
that single form. Then, does this solve the problem when you take the entire world? Now,
there are three forms of God i.e. Jesus, Allah or Mohammad and Vishnu. Now, if you take the
world as your system for studying, is there a single form of God for the entire world? Even if
we solve the problem at micro level i.e. Hinduism, but the same problem is appearing at the
macro level i.e. the world.
The solution at macro level is very important than at the micro level because in India, wars
never took place between the followers of Vishnu and the followers of Shiva. But in the
world, wars have taken place and are still taking place between the followers of Islam,
Christianity, Hinduism etc. The problem at the micro level never disturbed the peace. But, the
problem at macro level always disturbed the peace of the world.
To use a medicine on human beings at macro level, it is first tested in the laboratory on a
micro system like a rabbit. When the medicine is proved in the case of the rabbit, it is
administered to all the human beings. Similarly, the concept developed in the unity of various
forms of God in Hinduism should be taken totally by all religions in the world. As the
medicine cured the disease of the rabbit, it cures the same disease in all the human beings.
Similarly, the knowledge of unity of various sub-religions in the Hindu religion should be
applied as it is to the case of all the universal religions. This knowledge is the medicine.
The fanatic is the disease. This knowledge not only cures various fanatics in the Hindu
religion, but also cures the various fanatics of religions in the world. Infact, there is only one
God in Hinduism i.e. Lord Datta who appears in various forms like Vishnu, Shiva etc.
Actually, God Datta purposely created the diversity in the forms of God in Hinduism to teach
the unity in diversity in all the religions in the world. This is just like a mini model prepared
to represent the entire world.
The same design in the mini model appears as a huge building when constructed. Similarly,
the concept in Hinduism is the message for the entire universe. Lord Datta is the teacher for
the world. A teacher praises his student in one subject and praises another student in another
subject. He will ask them to help each other. Similarly, India should learn the sacrifice from
abroad and the rest of the world should learn about unity in diversity from India.
One has to take the good aspect from every religion. I do not belong to any religion but
belong equally to all the religions. I do not support or condemn any religion blindly. I pick up
the pearls from all the oceans. I criticize Hinduism for several points like not doing the

2. sacrifice of money or work for God, caste system etc. As per the point of unity in diversity is
concerned, I praise Indians.
I criticize the rest of the world. So, irrespective of the name of the religion, one has to pick up
the good points from every religion. Are you rejecting the diamond from a foreign country?
Diamond is a diamond anywhere in the world. You cannot differentiate an Indian diamond
and a foreign diamond. The logic in the unity of Hinduism is based on the same God
appearing in various forms and qualities to satisfy the tastes of different people when He
comes in human form.
The nature of Vishnu is ‘Sattvam’ i.e. soft nature. So, soft people are attracted to Vishnu. The
nature of Shiva is ‘Tamas’ i.e. emotional nature. People of such nature like Shiva. When
there is synchrony in nature of the devotee and the human form of God, the attraction and
adaptability is more. Then the message of God to that human form reaches the devotee easily.
The message is same but the forms of God are different.
The same milk is given in different types of cups. Somebody likes a ceramic cup and
somebody likes a glass cup. The form of God is as per your liking, but the divine message
preached by all forms of God is the same. It is just like the same syllabus present in different
language mediums. The unity in diversity in Hinduism is actually practiced by almost all the
people. In every house, people celebrate the festival of Vishnu and the festival of Shiva. In
every house, the photos of almost all the forms of Hindu God are worshipped in India.
“Worship of any divine form in any mode counts to the total. Since mind is having the nature
of change, such type of worship of single God in different forms through different modes will
be very much suitable to the wavering nature of the mind.
Difference for sometime and unity for sometime is very much suitable to the unstable nature
of mind. In the time of difference also, unity must be maintained as the underlying thread.
This type of worship does not need any forcible effort since it is according to the unstable
nature of human mind. Food given to any of My three faces shall go into the same one
stomach only!
You have to increase the quality and quantity of food (devotion) given to God and you need
not worry about the number of faces to which the food is given! You have to increase the time
and energy of your worship to God and you need not worry about which form of God is
worshipped by you. You cannot separate any feeling or its action from a person and in this
way, you cannot separate any divine form or worship from the same one God.
For example, anger in the destruction of the world is God Rudra (Shiva). Datta is the person
having that quality and doing that work. Hence, you can’t separate God Shiva (quality and
action) from God Datta (person). Similarly, Brahma (intelligence in the planning of creation)
and Vishnu (patience in administration) can’t be separated from God Datta”.
Hinduism, a micro-world that represents this macro-world. This is because, Hinduism itself is
made of several sub-religions, which resemble the different religions in the world. This
macro-world is one unit created by God. Within it, Hinduism is one sub-unit followed by
some people. So, you cannot look at the world and Hinduism as separate units. After all,
Hinduism, other religions and the whole world are created by only one single Entity called
God.

3. The original absolute God is unimaginable since He is beyond space and time. He constitutes
the unimaginable domain. For the sake of understanding, it can be said that the unimaginable
domain includes the unimaginable God and His unimaginable power. But in reality, both the
unimaginable God and His unimaginable power are one and the same. This is because, once
we say that an item is beyond our imagination, we cannot say whether it is one or two. So,
even if we speak of many unimaginable items, they all refer to the single unimaginable item
or domain, which is God. When the Veda declares the monism of God. i.e. when it says that
there is only one God, and when it rejects the plurality of God, it is referring to this single
unimaginable domain. Statements like “Ekamevādvitīyam Brahma” and “Neha nānāsti
kiñcana” are examples of the above.
The unimaginable God and His unimaginable power (māyā) are one and the same, whereas
God’s imaginable power is different from Him. It has undergone modification to become
creation (prakṛti) or it appears to be creation. How the unimaginable God possesses an
imaginable power, which is different from Him, is unimaginable. Such a wonder is
possible only due to His unimaginable power! Our logical analysis and entire knowledge are
limited only to this creation, which is the imaginable domain. Hence, it is a waste of time to
think about any aspect of the unimaginable domain.
This world, which is the imaginable domain, has plurality. The plurality supplies different
media for the unimaginable God for His expression. It enables Him to enter into various
selected human devotees in order to become Human Incarnations of God. The human devotee
becomes a medium for the entry of the unimaginable God. Thus, God has incarnated in this
world in different regions in different times to establish the different religions in the world.
Of course, the unimaginable God does not directly enter any medium.
At the very beginning of creation, the unimaginable God first created subtle energy or space.
He created the first form or body out of that subtle energy and entered into it to become the
first Energetic Incarnation. This first energetic form became the first medium of God. This
first mediated form of God or the first Energetic Incarnation is called as Datta or Īśvara
in Hinduism and Father of heaven in other religions.
There is no trace of difference between the unimaginable God and the first Energetic
Incarnation, except that the former is unimaginable while the latter is imaginable. The
energetic form of Datta is visible to energetic beings in the upper worlds. For humans on
earth, Datta is invisible but still imaginable.
The first Energetic Incarnation, Datta, is also eternal like the unimaginable God; i.e. both
have no end. The only difference is that Datta had a beginning from the point of view of His
energetic medium, while the unimaginable God has no beginning. It is this Datta that enters a
selected human devotee to become a Human Incarnation. The unimaginable God is
permanently present in the energetic medium of Datta. That Datta, containing the
unimaginable God, enters into the physical medium of a human devotee. Thus, the
unimaginable God is equally present in the Human Incarnation.
God incarnates in human form on earth in every human generation. The human media into
which God Datta enters each time is different as a result of the plurality that is inherent in the
imaginable domain. In other words, one Incarnation looks different from another Incarnation.
One Incarnation may appear in a place where people follow say Hinduism, while another
Incarnation may appear in a place where people follow a different religion. The Incarnation’s

4. external dress, language, and manners will naturally be according to the culture of the place
where He has appeared. This enables Him to mix freely with the people He has come to
preach and uplift. But these differences are only external.
From the point of view of the first Energetic Incarnation, Datta or Father of heaven, present
in each of them, all Incarnations are one and same. From the point of view of the
unimaginable God present in all the Incarnations too, they are one and the same. Thus, all
these different mediated Gods are actually one in essence. If you look at the medium, which
is part of the imaginable domain, there is plurality. If you look at the internal God Datta or
the unimaginable God present in all of them, then there is only one. This truth applies equally
to the sub-religions within Hinduism or the different world religions. This analysis is the
fundamental basis for bringing unity among the sub-religions of Hinduism and among
the various religions in the world.