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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]
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.
Ishvara, Vishishtadvaitin scholars such as the 11th century Ramanuja state, is the supreme creator and synonymous with Brahman. [56] Equated with Vishnu in Vishishtadvaita or one of his avatar , [ 57 ] he is both the material and efficient cause, transcendent and immanent. [ 55 ]
Many traditions within Hinduism share the Vedic idea of a metaphysical ultimate reality and truth called Brahman. According to Jan Gonda, Brahman denoted the "power immanent in the sound, words, verses and formulas of Vedas" in the earliest Vedic texts. The early Vedic religious understanding of Brahman underwent a series of abstractions in the ...
Saguna brahman (lit. 'The Absolute with qualities'; [1] ... called Ishvara by yoga philosophy is a bold attempt to bring reconciliation between the transcendental ...
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.
The Ishvara Gita contains many new themes that are not found in The Bhagavad Gita, such as worship of the Shiva Lingam and the idea of Śiva as the ultimate God. [3] It also equalizes Shiva with brahman (absolute) as well as brahman with the linga. Shiva is in the form of a Linga which means a "mark" of the presence of God.