Mahakavi ji,
You did not answer my question? You need to define God, before you can give God some attributes.
Generally the Hindu God os defined as The One (Brahman).
Most Hindus venerate one or more deities (see Is Hinduism Polytheistic?), but regard these as manifestations of Ultimate Reality. The Ultimate Reality that is behind the universe and all the gods is called by different names, but most commonly Brahman (not to be confused with the creator god Brahma or the priestly class of Brahmans).
In the Rig Veda, Ultimate Reality is referred to as "the One." In the Purushasukta, it is "Purusha," and in the Upanishads it is called "Brahman," "the One," and several other names. Most modern Hindus refer to the Ultimate Reality as Brahman.
The Upanishads describe Brahman as "the eternal, conscious, irreducible, infinite, omnipresent, spiritual source of the universe of finiteness and change." Brahman is the source of all things and is in all things; it is the Self (atman) of all living beings.
Brahman is impersonal Being in itself, but it can be known through the many gods and goddesses that are manifestations of Brahman. Each manifestation can have all the attributes of that specific manifestation.
So Ram can be Chatriya and may eat meat in Ramayan, and as Parasuram a Brahmin may be vegetarian.
Encyclopædia Britannica :
Brahman, in the Upanishads (Indian sacred writings), the supreme existence or absolute reality, the font of all things. The etymology of the word, which is derived from Sanskrit, is uncertain. Though a variety of views are expressed in the Upanishads, they concur in the definition of brahman as eternal, conscious, irreducible, infinite, omnipresent, spiritual source of the universe of finiteness and change. Marked differences in interpretation of brahman characterize the various subschools of Vedanta, the orthodox system of Hindu philosophy based on the writings of the Upanishads.
According to the Advaita (Nondualist) school of Vedanta, brahman is categorically different from anything phenomenal, and human perceptions of differentiation are illusively projected on this reality.