Thank you. That is an extremely helpful comment.
I have on occasion heard some Hindus refer to their scripture as being Divinely inspired and in some cases infallible in a similar manner to the Abrahamic. So how should we view Hindu scriptures and if their origins are of a Divine nature, which ones are and which ones are not?
You might be thinking of the references to the “authority” of the Vedas? I don’t like the word authority because they’re not laws or commandments. They’re hymns, mantras, poetry, philosophy and such.
They’re said to be apaurusheya... lit. “Not of man”. So yeah, I guess divinely inspired is a good description. But no single person received them or even “heard” them. They were transcendentally perceived by the rishis. We say there were 7 rishis, the Saptarishi but I think there were many of them over the centuries.
Other scriptures like the Itihasa (collectively the Rāmāyana and Mahābhārata) are next in importance, but while virtually all Hindus at least pay lip service to the divinity of the Vedas, including the Upanishads, not all sects find the Itihasa and Puranas relevant.
Do Vaishnava view Krishna as being an actual historic figure? If He was Vishnu who took the form of a man, is He seen as being a man as well as being God Incarnate?
I personally think he has a basis in a historical person. There’s evidence for things that are written and described.
I’d say he’s more God than man, but yes he’s both. He had very human interactions yet his family and friends, and he, were well aware of his divinity. Such that Queen Gandhari scolded and cursed him that he would die a human death, as her sons did in the war. She scolded him for not using his divine powers to stop the war.
Although the Baha'i Faith is an independent religion, some Baha'is will consider themselves Hindus, especially those who have been raised in a Hindu family and then accepted Baha'u'llah as an incarnation of Vishnu as Krishna.
I can see that happening. Many Hindus are more than happy to absorb other deities and divinities, and even deify notable person. I’m a traditionalist in that regard and less willing to add to the pantheon unless there some compelling reason.
I grew up Christian so am not in that category. I simply see myself as a Baha'i and completely avoid the question of any identification with Hinduism. However Baha'is have something to say about Hinduism. Do we call Hindus idolatrous Devil worshippers? No. Do we accuse Hindus of following a false religion? No. Baha'is make statements that are far more problematic. Baha'is say Hinduism is a religion of Divine origins. We believe Krishna is a Manifestation of God. We believe in Avatars. So if we are going to step into the realm of beliefs about the Hindu Deity, Krishna, shouldn't Baha'is have the decency to believe in Him as Vaishnavas do? Manifestation of God isn't exactly the same as Incarnation of God though there is arguably some overlap.
From my POV, for sure. I’m perfectly happy to share. I don’t mind “our” deities being adopted or appropriated as long as it’s done with reverent intents. I’ve heard of Wiccans adopting Shiva and Devi as their God and Goddess. Go figure. There’s nothing I know of in our scriptures prohibiting that.
For Baha'is if a Manifestation of God says I'm a man just like everyone else, He speaks the truth. If He were also to say, "I am God" He also speaks the truth. Therein lies a paradox. How can a man also be God?
I think that’s where the idea of incarnation comes in. A divinity taking on a mortal body. In the Rāmāyana, Vishnu decides to be born as a human. There’s a job needs doing and he’s the only one who can do it. But he can’t do it as God, and only as he’s growing into adulthood and taking on his challenges does he begin to remember who he really is, and begin to invoke his divinity. As a child and adolescent he thinks he just another royal prince.
I try not to think too hard about the paradoxes. We say it’s leela, “God’s play”.