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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 ...
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 relation between God and world including the empirical soul is expressed in terms reminiscent of dvaitādvaita: it is like that between sea and foam: the changing phenomena of the world are no more, but not less, than odd and useless products of an accidental commotion on the surface of a Being which, remaining undisturbed in its infinite ...
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 .
[12] [93] There is no otherness nor distinction between Jiva and Ishvara. [94] [95] God (Ishvara, Brahman) is identical with the Atman (Self) within each human being in Advaita Vedanta school, [96] and there is a monistic Universal Absolute Oneness that connects everyone and everything. [43] [95] [97]
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.
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 ]
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]