Framed images of various Hindu deities. In dualistic Hindu thought, the Hindu deities are viewed and worshipped as aspects of, or incarnations, of the same-single ultimate reality called Brahman.[1][note 1]
In nondualistic Hindu thought, the self in each being (Atman) is considered identical with Brahman, expressed in the analogy of essential unity between a wave (individual self) and the ocean (God/higher self).

In Hinduism, the conception of God varies in its diverse religio-philosophical traditions.[6] Hinduism comprises a wide range of beliefs about God and divinity, such as henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, monism, agnosticism, atheism, and nontheism.[9]

Forms of theism find mention in the Bhagavad Gita. Emotional or loving devotion (bhakti) to a primary god such as avatars of Vishnu (Krishna for example), Shiva, and Devi (as emerged in the early medieval period) is now known as the Bhakti movement.[10][11] Contemporary Hinduism can be categorized into four major theistic Hindu traditions: Vaishnavism, Shaivism, Shaktism, and Smartism. Vaishnavism, Shaivism, and Shaktism worship the Hindu deities Vishnu, Shiva, and Devi as the Supreme God respectively, or consider all Hindu deities as aspects of the same, Supreme Reality or the eternal and formless metaphysical Absolute, called Brahman in Hinduism, or, translated from Sanskrit terminology, Svayaṁ-Bhagavān ("God Itself"). Other minor sects such as Ganapatya and Saura focus on the deities Ganesha or Surya as the Supreme.

Hindus following Advaita Vedānta consider ātman, the individual soul within every living being, to be the same as Vishnu, Shiva, or Devi,[12][13][14] or, alternatively, identical to the eternal and formless metaphysical Absolute called Brahman.[21] Such a philosophical system of Advaita or non-dualism as it developed in the Vedānta school of Hindu philosophy, especially as set out in the Upanishads, was popularized by the Indian philosopher, Vedic scholar, teacher, and mystic Ādi Śaṅkara in the 8th century CE, and has been vastly influential on Hinduism.[22][23][24] Therefore, Advaitins believe that Brahman is the sole Supreme Being (Para Brahman) and Ultimate Reality that exists beyond the (mis)perceived reality of a world of multiple objects and transitory persons.[25]

Hindus following Dvaita Vedānta consider that the jīvātman (individual self) and the eternal and formless metaphysical Absolute called Brahman in Hinduism exist as independent realities, and that these are fundamentally distinct.[26][27] Such a philosophical system of Dvaita or dualism as it developed in the Vedānta school of Hindu philosophy, especially as set out in the Vedas, was popularized by the Indian philosopher, Vedic scholar, and theologian Madhvācārya in the 13th century CE, and has been another major influence on Hinduism.[28] In particular, the influence of Madhvācārya's philosophy has been most prominent and pronounced on the Chaitanya school of Bengali Vaishnavism.[29]

Henotheism, kathenotheism, and equitheism

To what is One

They call him Indra, Mitra, Varuna, Agni,
and he is heavenly-winged Garutman.
To what is One, sages give many a title.

— Rigveda 1.164.46
Transl: Klaus Klostermaier[30][31]

Henotheism was the term used by scholars such as Max Müller to describe the theology of Vedic religion.[32][33] Müller noted that the hymns of the Rigveda, the oldest scripture of Hinduism, mention many deities, but praise them successively as the "one ultimate, supreme God" (called saccidānanda in some traditions), alternatively as "one supreme Goddess",[34] thereby asserting that the essence of the deities was unitary (ekam), and the deities were nothing but pluralistic manifestations of the same concept of the divine (God).[33][35][36]

The idea that there can be and are plural perspectives for the same divine or spiritual principle repeats in the Vedic texts. For example, other than hymn 1.164 with this teaching,[30] the more ancient hymn 5.3 of the Rigveda states:

— Rigveda 5.3.1-2, Translator: Hermann Oldenberg[37][38]

Related terms to henotheism are monolatrism and kathenotheism.[39] The latter term is an extension of "henotheism", from καθ' ἕνα θεόν (kath' hena theon) – "one god at a time".[40] Henotheism refers to a pluralistic theology wherein different deities are viewed to be of a unitary, equivalent divine essence.[33] Some scholars prefer the term monolatry to henotheism, to discuss religions where a single god is central, but the existence or the position of other gods is not denied.[39][36] Another term related to henotheism is "equitheism", referring to the belief that all gods are equal.[41]

Concerning the origin of the universe

Who really knows?
Who will here proclaim it?
Whence was it produced?
Whence is this creation?
The gods came afterwards,
with the creation of this universe.
Who then knows whence it has arisen?