Search results
Results from the WOW.Com Content Network
There is a subtle difference between Ishvara and Brahman. Ishvara is the substantive part of Brahman, while jivas and jagat are its modes (also secondary attributes), and kalyana-gunas (auspicious attributes) are the primary attributes. The secondary attributes become manifested in the effect state when the world is differentiated by name and form.
The assumed difference between Brahman on the one hand and Jiva and Ishvara on the other is not based on luminosity but on other dharmas (jivatva and ishvaratva) (Advaita-siddhi 22-23). [6] Ishvaratva is due to the Upadhi of Avidya. By the Upadhis that are avidyatmaka, attatvika and kalpanika by creating divisions in the divisionless and ...
In Vishistadvaita, while Brahman is the supreme reality, the world and souls are its body or modes, making them integral to Brahman. [3] Dvaita and Vishistadvaita considers Saguna Brahman as the ultimate reality and liberation ( moksha ) is attained only by the grace of God . [ 3 ]
The composite word, Ishvara literally means "owner of best, beautiful", "ruler of choices, blessings, boons", or "chief of suitor, lover". As a concept, Ishvara in ancient and medieval Sanskrit texts variously means God, Supreme Being, Supreme Self, Shiva, a king or a ruler, a husband, the god of love, one of the Rudras and the number 'eleven'.
Krishnaism is a term used in scholarly circles to describe large group of independent Hindu traditions—sampradayas related to Vaishnavism—that center on the devotion to Krishna as Svayam Bhagavan, Ishvara, Para Brahman, who is the source of all reality, not simply an avatar of Vishnu.
Brahman is viewed as without personal attributes (Nirguna Brahman) or with attributes (Saguna Brahman, equated with Ishvara) as God. In Advaita Vedanta, Ishvara is Brahman. Thus according to Smarta views, the divine can be with attributes, Saguna Brahman, and also be viewed with whatever attributes, (e.g., a goddess) a devotee conceives.
Ishvara is not only the creator of the universe but is the universe itself. Vallabha cites the Chandogya Upanishad sections 6.1 - 6.4, that Brahman desired to become many, and he became the multitude of individual souls and the world. Although Brahman is not known, He is known when He manifests Himself through the world .
The Smarta Tradition accepts two concepts of Brahman, which are the saguna Brahman – the Brahman with attributes, and nirguna Brahman – the Brahman without attributes. [74] The nirguna Brahman is the unchanging Reality, however, the saguna Brahman is posited as a means to realizing this nirguna Brahman . [ 75 ]