Think of atheism, and you probably conjure images of Richard Dawkins and Christopher Hitchens – fierce critics and opponents of religion. Atheists believe, for lack of a better word, religion is a negative force in the world. Don’t they? It’s hard to imagine atheism as a sect within a religious movement. Except, perhaps, when that religion is Hinduism.

Hinduism, one of the world’s oldest religions, is not a monolithic tradition but a rich tapestry of philosophies and spiritual practices. This ancient belief system embodies a range of theological perspectives, from devout theism to philosophical non-theism. While many of us are familiar with the classic Hindu trinity of Brahma, Vishnu, and Shiva, belief in such deities is by no means universal; indeed, a strange, esoteric thread of Astika (Orthodox) Hindu philosophy is that of Nirīśvaravāda or Hindu atheism.

Nirīśvaravāda is a Sanskrit compound word, with ‘Nir’ meaning ‘without,’ ‘Īśvara’ representing ‘God,’ and ‘vāda’ denoting ‘doctrine’ or ‘school of thought.’ Thus, Nirīśvaravāda can be loosely translated to mean the doctrine that exists without God. However, in the context of Hindu philosophy, this definition warrants a deeper understanding.

In Western contexts, atheism typically implies a rejection of the existence of God or gods. However, the atheism or non-theism observed in Hindu thought is not simply a flat denial of the divine. Instead, it is a philosophical standpoint that does not deny the possibility of divine entities but does not rely on a higher power for its foundational principles and ethical codes.

In short, Hindu atheists accept the Vedas (the spiritual and ethical texts) without believing their objective moral truth comes from a higher power.

This concept of non-theism takes root in some of the oldest Hindu philosophies. For example, Sāṃkhya, one of the six classical schools of Hindu philosophy, is often described as atheistic or non-theistic. Sāṃkhya postulates a dualistic universe composed of puruṣa (consciousness) and prakṛti (matter), but it notably omits a cosmic deity from its metaphysical framework.

In the Rig Veda, the oldest of the Vedas, the tenth chapter asks:

Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.

Similarly, the Mīmāṃsā school, known for its sophisticated exegesis of Vedic rituals and texts, also advocates a form of atheism. For Mīmāṃsakas, the rituals and moral laws prescribed by the Vedas are inherently efficacious and reject the necessity of a divine supervisor.

The Charvaka or Lokayata school, another significant proponent of Nirīśvaravāda, takes a more radical approach, advocating materialism and skepticism towards supernatural entities and post-mortem survival. It argues that sensory perception is the only valid means of knowledge, dismissing the notions of karma and reincarnation.

These ancient philosophies form the underpinning of the non-theistic strand of Hindu thought. Nirīśvaravāda is not an outright negation of godhood but an acceptance of a worldview that doesn’t require divine intervention or supervision. It champions the autonomy of human reason, ethics, and natural laws, marking Hinduism’s remarkable theological diversity.

Despite its philosophical detachment from divine agency, Nirīśvaravāda does not advocate moral nihilism or ethical lawlessness. It instead emphasizes a self-sustaining moral framework underpinned by concepts such as Dharma (righteous duty), Karma (law of cause and effect), and Moksha (liberation). This illustrates how non-theistic traditions in Hinduism concurrently support a robust ethical system that upholds societal harmony and individual responsibility.

The atheistic tenets in Hinduism, while radical in their ontological views, co-exist harmoniously with theistic doctrines, manifesting the pluralistic ethos intrinsic to Hindu thought. This unique coexistence is underpinned by the Hindu concept of “Sarva Dharma Sambhava,” meaning “all Dharmas (truths) are acceptable.”

In a contemporary context, Hindu atheism speaks to those who seek a spiritual framework that allows for rational inquiry, skepticism, and humanistic values. While respecting the cultural and traditional aspects of Hinduism, many modern-day Hindus identify with atheistic perspectives, emphasizing ethical conduct and societal good over theistic devotion.

Interestingly, the Bhagavad Gita, one of the most revered scriptures in Hinduism, also accommodates this atheistic thought. In the Gita, Lord Krishna mentions, “Even those who are devotees of other gods, who worship them full of faith, they also, O Kaunteya, worship me, even against the rules.” Here, “other gods” can also be interpreted as “other concepts” or “other paths,” thus acknowledging the plurality within Hinduism, including atheism.

Nirīśvaravāda, the doctrine of Hindu atheism or non-theism, is not a mere negation of God or gods. Instead, it is a philosophical paradigm that honors the autonomy of human reason, values, and the laws of nature, while upholding a strong ethical code. Its existence and acceptance within the broader Hindu theological framework stand testament to the profound diversity and pluralism inherent in Hindu thought.

In an increasingly secular world, Nirīśvaravāda provides an interesting juncture where spirituality and atheism intersect, offering a spiritual path for those questioning the existence of God or gods but still valuing the moral and philosophical insights offered by religious traditions. Promoting intellectual exploration and ethical conduct opens the way for a fulfilling spiritual life firmly grounded in reason and humanistic values, thereby reinforcing the vast, inclusive expanse that Hinduism has always been.