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The assumed difference between Brahman that is cognized and the Brahman that cognizes is imaginary (kalpanika) because in reality there is no difference. 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]
Ishvara (Sanskrit: ईश्वर, romanized: Īśvara) is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism. [ 1 ] [ 2 ] In ancient texts of Hindu philosophy, depending on the context, Ishvara can mean supreme Self, ruler, lord, king, queen or husband. [ 1 ]
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 nirguna Brahman is the Brahman as it really is, however, the saguna Brahman is posited as a means to realizing nirguna Brahman, but the Hinduism schools declare saguna Brahman to be a part of the ultimate nirguna Brahman [80] The concept of the saguna Brahman, such as in the form of avatars, is considered in these schools of Hinduism to be ...
Riepe, and others, [26] state that the literature of Yoga school of Hinduism neither explicitly defines nor implicitly implies, any creator-god; rather, it leaves the individual with freedom and choice of conceptualizing Īśvara in any meaningful manner he or she wishes, either in the form of "deity of one's choice" or "formless Brahman ...
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.
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 in Hinduism connotes the Absolute, the Ultimate Reality in the universe. [4] [5] In major schools of Hindu philosophy it is the immaterial, efficient, formal and final cause of all that exists. [5] [6] Brahman is a key concept found in the Vedas and is extensively discussed in the early Upanishads [7] and in Advaita Vedanta literature. [8]