What is Smartism? What is Advaita Vedanta?

Smartism is a Hindu denomination recognizing five primary deities, while Advaita Vedanta is a philosophical school emphasizing non-dualism, positing the ultimate identity of the individual soul (Atman) with the ultimate reality (Brahman). Both traditions fundamentally diverge from the Hebraic unders

Quick Answer

What is Smartism? What is Advaita Vedanta? Exposing Eastern Religious Monism Quick Answer Quick Answer: Smartism is a panentheistic Hindu denomination that permits the worship of five primary deities, while Advaita Vedanta is a non-dualistic philosophical system asserting the ultimate identity of Atman (individual self) and Brahman (ultimate reality). Both traditions fundamentally contradict the Hebraic…

What is Smartism? What is Advaita Vedanta? Exposing Eastern Religious Monism

Quick Answer

Quick Answer: Smartism is a panentheistic Hindu denomination that permits the worship of five primary deities, while Advaita Vedanta is a non-dualistic philosophical system asserting the ultimate identity of Atman (individual self) and Brahman (ultimate reality). Both traditions fundamentally contradict the Hebraic faith's foundational truth of YHWH as the singular, distinct Creator who is separate from His creation.

The Scholarly Case

The Hebraic-Messianic faith, rooted in the Tanakh, presents a radical monotheism centered on YHWH, the one true Elohim. This stands in stark contrast to the polytheistic and monistic tendencies found within traditions like Smartism and Advaita Vedanta. The foundational declaration of Israel, the Shema, states clearly: "Hear, O Israel: The LORD our God, the LORD is One" (Deuteronomy 6:4). This "One" (Hebrew: Echad) signifies a compound unity, as seen in Genesis 2:24, where a man and woman become "one flesh," or Numbers 13:23, referring to "a single cluster of grapes." This Hebraic understanding of Echad allows for the plurality within the Godhead, as evidenced by Genesis 1:26, "Then God said, “Let Us make man in Our image, after Our likeness," a verse interpreted by ancient rabbinic texts like Targum Onkelos on Genesis 1:26 as a divine council, yet without compromising the singular nature of Elohim. The concept of a singular, distinct Creator is further emphasized in Isaiah 44:6-8: "Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. Who then is like Me? Let him say so! Let him declare his case before Me, since I established an ancient people. Let him foretell the things to come, and what is to take place. Do not tremble or fear. Have I not told you and declared it long ago? You are My witnesses! Is there any God but Me? There is no other Rock; I know not one.” This declaration leaves no room for other divine beings or for the idea that creation itself is divine. Advaita Vedanta, however, presents a philosophy of non-dualism (a-dvaita meaning "not two"), asserting that the individual soul (Atman) is identical with the ultimate reality (Brahman). This doctrine, most famously expounded by Adi Shankara in the 8th century CE, particularly in his work Vivekachudamani, claims that the apparent multiplicity of the world is an illusion (Maya), and only Brahman is ultimately real. According to Paul Deussen in The Philosophy of the Upanishads, Shankara's system posits that "Brahman is real, the world is unreal, the individual soul is Brahman indeed, and nothing else." This stands in direct opposition to the Hebraic understanding of a Creator who brought a real, distinct universe into existence (Isaiah 45:18). The Brit Chadashah affirms this distinctness, stating in John 1:1-3, "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through Him all things were made, and without Him nothing was made that has been made." Here, the Word (Yeshua) is with God and is God, yet all things are made *through* Him, implying a distinct creation, not an emanation or illusion. Smartism, a denomination within Hinduism, is characterized by its acceptance of five primary deities as equally valid manifestations of the one Brahman. These deities typically include Vishnu, Shiva, Devi (the Goddess), Surya (the Sun God), and Ganesha. Smartism's approach, often described as panentheistic, allows adherents to choose their preferred deity for worship while recognizing the underlying unity of all divine forms. This synthesis was largely promoted by Adi Shankara himself, as noted by Sarvepalli Radhakrishnan in Indian Philosophy, to unify various competing Hindu sects. While it attempts to reconcile diverse worship practices, it still diverges from the strict monotheism of the Tanakh, which explicitly forbids the worship of other gods or the creation of idols (Exodus 20:3-5, Deuteronomy 5:7-9). The Hebraic faith, and by extension Messianic Judaism, does not permit the worship of multiple manifestations of divinity, nor does it equate the Creator with creation. The Hebraic understanding of the divine also includes the concept of the Memra (Aramaic for "Word" or "Logos"), often found in the Targumim. Targum Jonathan on Zechariah 12:10, for instance, speaks of "they shall look to Me, whom they have pierced," referring to the Messiah, demonstrating a divine figure who can be pierced yet is identified as YHWH. This "Two Powers in Heaven" concept, explored by scholars like Alan Segal in Two Powers in Heaven: Early Rabbinic Reports About Christianity and Gnosticism, and alluded to in Talmudic passages such as b. Sanhedrin 38b and b. Chagigah 14a, shows a nuanced Hebraic understanding of divine plurality within an ultimate unity, far removed from the monistic absorption of Advaita Vedanta or the polytheistic tolerance of Smartism. The Hebraic God is YHWH, a distinct and personal Creator, not an impersonal, undifferentiated Brahman. Therefore, both Smartism and Advaita Vedanta represent significant departures from the original Hebraic-Messianic understanding of the divine. Smartism, with its multiple deities, directly violates the explicit commandments against polytheism and idolatry. Advaita Vedanta, by equating the individual self and the created world with God, dissolves the essential distinction between Creator and creation, rendering the concept of sin, redemption, and a personal relationship with Elohim incoherent. The Hebraic faith insists on the absolute sovereignty and distinctness of YHWH, who alone is the way, the truth, and the life (John 14:6).

Adversary Teardown: Wikipedia

Wikipedia, in its article "Smarta tradition," describes Smartism as "a denomination of Hinduism that includes the worship of five deities (pañcadevatā) with the understanding that these are all manifestations of the one Brahman." This description, while factually relaying the Smartist position, fails to adequately highlight the fundamental theological chasm between such a panentheistic or polytheistic approach and the uncompromising monotheism of the Tanakh. The article presents Smartism as a legitimate "Hindu tradition," without critical examination of its theological implications compared to primary monotheistic faiths. The claim that these five deities are "all manifestations of the one Brahman" is specifically the point of theological divergence. This syncretic approach, largely solidified by Adi Shankara in the 8th century CE, sought to unify disparate devotional cults under a philosophical umbrella. However, for a Hebraic perspective, this is not a unification under the singular YHWH, but rather a proliferation of divine forms, which stands in direct contradiction to the commandments given at Sinai (Exodus 20:3). Britannica, similarly, states that Advaita Vedanta is "a nondualistic system of Vedanta philosophy" that posits "the identity of the individual soul (atman) or self with the absolute, Brahman." This definition, while accurate to Advaita's tenets, glosses over the profound logical inconsistencies and spiritual dangers inherent in such a philosophy from a Hebraic worldview. The idea that "the individual soul... [is] identical... with the absolute, Brahman" is a direct denial of the Creator-creation distinction that underpins all biblical theology. This philosophical position, as promoted by Adi Shankara, directly leads to the vulnerability noted by Dawah Wise in "Hindu Disproves His Own God," where the speaker attempts to defend non-dualistic Hinduism but "contradicts basic principles" of a distinct, absolute Creator. The Advaita claim that only Brahman exists and everything else is an illusion (Maya) creates an internal logical contradiction, as highlighted by Dawah Wise in "Decoding Advaita Vedanta Hindu Philosophy," where it becomes impossible to consistently maintain that Maya both exists and doesn't exist. This philosophical framework, which gained prominence in India around the 8th century CE, represents a significant historical deviation from any concept of a personal, transcendent God who creates a real world and interacts with real, distinct human beings. It replaces a relationship with a Creator with an absorption into an impersonal absolute, a concept entirely alien to the Hebraic faith.

Counter-Arguments Anticipated

Objection 1: Advaita Vedanta is a philosophical system, not a religion, thus it shouldn't be compared to the Hebraic faith's theological claims.

This argument attempts to create a false dichotomy. While Advaita Vedanta is indeed a philosophical system, it is deeply intertwined with Hindu religious practices and provides the metaphysical foundation for many theological interpretations within Hinduism. As Cosmic Skeptic noted in "Hinduism, Consciousness and Advaita Vedanta - Swami Sarvapriyananda," Advaita Vedanta often frames itself as more "philosophical" than "theological" by emphasizing reason and experience. However, the Hebraic faith, too, is profoundly philosophical, grounded in reason, and emphasizes experiential knowledge of YHWH. The core tenets of Advaita—the identity of Atman and Brahman, and the illusory nature of the world—make direct claims about ultimate reality and the nature of existence, which are inherently theological and directly contradict the Tanakh's assertion of a distinct, personal Creator who made a real world (Isaiah 45:18) and distinct souls.

Objection 2: The Hebraic concept of God also includes divine plurality (e.g., "Let Us make man"), so it's not truly monotheistic in the strict sense, making it similar to Smartism's acceptance of multiple deities.

This objection misrepresents the Hebraic understanding of Echad. While Genesis 1:26 states, "Let Us make man in Our image, after Our likeness," and Zechariah 12:10 refers to "Me, the One they have pierced," these passages signify a compound unity within the singular Godhead, not a pantheon of distinct deities. The ancient rabbinic tradition, as seen in Targum Jonathan on Zechariah 12:10, affirms a divine figure who is pierced, yet remains YHWH. This is distinct from Smartism's worship of five *separate* deities as manifestations of Brahman. The Hebraic faith maintains that "there is no God but Me" (Isaiah 44:6-8), forbidding the worship of any other entity, even as a "manifestation" (Exodus 20:3-5). The plurality within the Hebraic Godhead is internal and singular in essence, unlike the external, distinct deities of Smartism.

Objection 3: Advaita Vedanta's non-dualism promotes universal understanding and unity, which is a higher spiritual truth than the perceived divisions of monotheistic faiths.

While Advaita Vedanta may promote a philosophical sense of unity, its foundation on the illusion of distinction (Maya) ultimately undermines genuine ethical action and the reality of individual moral responsibility. If all is Brahman, and the world is unreal, then distinctions between good and evil, justice and injustice, become illusory as well, as noted by Dawah Wise in "Hindu Struggles To Defend Diwali Against Muslims." The Hebraic faith, conversely, establishes a clear distinction between the Creator and creation, which provides the very basis for moral law, covenant, and a personal relationship with Elohim. This distinction allows for genuine love, justice, and compassion, as it recognizes the reality and value of each distinct individual and their actions in a real world. True unity, in the Hebraic sense, comes through obedience to the one YHWH and love for one's distinct neighbor, not through the dissolution of all distinctions into an impersonal absolute.

Position Lock

Position Lock: Smartism and Advaita Vedanta represent profound theological and philosophical deviations from the singular, distinct, and personal God of the Hebraic-Messianic faith. The Tanakh clearly declares YHWH as the sole Creator, separate from His creation, and forbids the worship of other deities or the dissolution of the Creator-creation distinction into monistic illusion.