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God in Hinduism

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This article is about conceptions of God in Hindu monotheistic traditions. For other concepts in Hinduism, see Hindu deities.

Template:ConceptionsofGod

In Hinduism, forms of explicit monotheism have developed in the medieval Bhakti movement. These derive from the philosophical system of Advaita or non-dualism developed by Adi Shankara in the 9th century, within the framework of the Vedanta school of classical Hindu philosophy.

Shankara's non-dualism postulated the identity of the Self or Atman with the Whole or Brahman, and as such can be better described as monism or pantheism than as monotheism. The shift to explicit monotheism is initated by the South Indian Alvars with their emotional or ecstatic devotion (bhakti) to Vishnu-Krishna. This form of monotheism, also known as Krishnaism, became immensely popular in medieval India, spreading to North India by the 15th century. Besides giving rise to schools of Vaishna monotheim such as Gaudiya Vaishnavism, it also affected non-Vaishna sects of Hinduism, viz. Shaivism, Shaktism, and Smartism. But Vaishnavism, and especially Krishnaism within Vaishnavism, remains the most explicit form of monotheistic worship of a personal God (Svayam Bhagavan) within Hinduism, while other sects tend to assume the existence of a singular God, but not necessarily with aspects of a personality but rather envisaged as an impersonal Absolute (Brahman).

The term Ishvara may refer to any of the monotheistic or monistic conceptions within Hinduism, depending on context.

God as Mother

God is one who generates(G), observes(O) and Destroys(D) , or the one from whom, every thing happens and cause of all change. But if we go in depth of Hinduism, a new concept occurs. For Vaishnav, Krishna is supreme and for Shaivas, Shiva is God but the both of two suggests Radha and Kali are the actual powers behind Krishna and Shiva respectively. Sunderlehri, an Upanishad suggests that, the one from whom God Shiva got all power, is Goddess Parvati[1]. On the other hand Shaktas think that Goddess Adi parashakti is only generator, preserver and destroyer and known as dynamic essence of ultimate reality, OM, then one who is dimensionless, nirgun, who is neither male nor female, and is totally a static consciousness. But Devi-Bhagwat Purana suggests that the ultimate reality, OM always appear in front of us in the form of Female or known as Shakti, the cause of all change and dynamic herself, more over she actually performs the task of trimurti and trimurti are just referred as machines. So this concept suggests that GOD as mother is prevalent in Hinduism[2].

Ishvara

Main article: Ishvara

The Sanskrit word for God that is used most commonly, Ishvara means a being with extraordinary powers.[3] It is originally a title comparable to "Lord", from the roots īśa, lit., powerful/lord/owner, + vara, lit., choicest/most excellent. Some forms of traditional sankhya systems contrast purusha (divine, or souls) to prakriti (nature or energy), however the term Ishvara is mentioned six times in the Atharva Veda, and is central to many traditions.[3]

Svayam Bhagavan

Bhagavan Krishna with Radharani
Main article: Svayam Bhagavan

Svayam bhagavan is a Sanskrit theological term that refers to the concept of absolute representation of the monotheistic God as Bhagavan himself within Hinduism.

It is most often used in Gaudiya Vaishnava Krishna-centered theology as referring to Krishna. The title Svayam Bhagavan is used exclusively to designate Krishna.[4] Certain other traditions of Hinduism consider him to be the source of all avatars, and the source of Vishnu himself, or to be the same as Narayana. As such, he is therefore regarded as Svayam Bhagavan.[5][6][7]

The term is seldom used to refer to other forms of Krishna and Vishnu within the context of certain religious texts such as the Bhagavata Purana, and also within other sects of Vaishnavism.

When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism,[8] the Vallabha Sampradaya,[9] and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from the famous statement of the Bhagavatam"(1.3.28).[10]

A different viewpoint, opposing this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although its is usual to speak of Vishnu as the source of the avataras, this is only one of the names of god of Vaishnavism, who is also known as Narayana, Vasudeva and Krishna and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.[11]

The theological interpretation of svayam bhagavān differs with each tradition and the literal translation of the term has been understood in several distinct ways. Translated from the Sanskrit language, the term literary means "Bhagavan Himself" or "directly Bhagavan".[12] Gaudiya Vaishnava tradition often translates it within its perspective as primeval Lord or original Personality of Godhead, but also considers the terms such as Supreme Personality of Godhead and Supreme God as an equivalent to the term Svayam bhagavan, and may also choose to apply these terms to Vishnu, Narayana and many of their associated Avatars.[13][14]

Earlier commentators such as Madhvacharya translated the term Svayam Bhagavan as "he who has bhagavatta"; meaning "he who has the quality of possessing all good qualities".[7] Others have translated it simply as "the Lord Himself".[15] Followers of Vishnu-centered sampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna is among the highest and fullest of all Avatars and is considered to be the "paripurna Avatara", complete in all respects and the same as the original.[16] According to them Krishna is described in the Bhagavata Purana as the Purnavatara (or complete manifestation) of the Bhagavan, while other incarnations are called partial.

Brahman

Main article: Brahman

The Vedantic school of Hindu philosophy also has a notion of a Supreme Cosmic Spirit called Brahman, pronounced [ˈbrəhmən]. Brahman is the impersonal aspect of Absolute Truth. Absolute Truth is realized in three stages: as Brahman, Paramatma and Bhagavan, Brahman realization is the first step of the Hindu transcendentalist. The path which leads to this realization is called Jnana, usually followed by Shankara-Acharya mayavadi philosophers. Hinduism advises against speculating about the Absolute (as it may long for millions of lifetimes), but straight to get to bhakti-yoga, as it is a direct path and includes both Brahman and even Paramatma realization (attained by yogis through mystic meditation on four-handed Narayana or Vishnu on Vaikunthalokas). Even Shankaracharya himself, being a greatest impersonalist supported this viewpoint: one has to give up jnana and take to worship of Parabrahman, Govinda - that is Krishna. See also: Bhaja Govindam.

Characteristics of God

One set of attributes (and their common interpretations) are:

    • Jñāna (Omniscience), defined as the power to know about all beings simultaneously;
    • Aishvarya (Sovereignty, derived from the word Ishvara), which consists in unchallenged rule over all;
    • Shakti (Energy), or power, which is the capacity to make the impossible possible;
    • Bala/Bela (Strength), which is the capacity to support everything by will and without any fatigue;
    • Vīrya (Vigor), or valour which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations; and
    • Tejas (Splendor), which expresses his self-sufficiency and the capacity to overpower everything by his spiritual effulgence; (cited from Bhakti Schools of Vedanta, by Swami Tapasyānanda.)

A second set of six characteristics are

    • Jñāna (Omniscience),
    • Vairagya (Detachment),
    • Yashas (Fame),
    • Aishvarya (Sovereignty, derived from the word Ishvara),
    • Srī (Glory) and
    • Dharma (Righteousness).
  • Other important qualities attributed to God are Gambhīrya (grandeur), Audārya (generosity), and Kārunya (compassion).

Bhagavan in Srimad Bhagavatam

Bhagavan (God) in Srimad Bhagavatam is described as Supreme Personality of Godhead, Absolute Truth Personally: "The conception of God and the conception of Absolute Truth are not on the same level. The Śrīmad-Bhāgavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. Hinduism is generally united in its views on the personal nature of God as the controller because a controller cannot be impersonal. So without a doubt whenever we refer to control over others we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gītā any controller who has some specific extraordinary power is called a vibhūtimat sattva, or controller empowered by the Lord; there are held to be many vibhūtimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Śrīmad-Bhāgavatam designates the Absolute Truth or the summum bonum as the paraḿ satyam."[1]

See also

Notes

  1. ^ Sunderlehri, Upanishad
  2. ^ Devi Gita, Chapter 7, Devi-Bhagwat Purana
  3. ^ a b Bryant, Edwin H. (2003). Krishna: the beautiful legend of God; Śrīmad Bhāgavata Purāṇa, book X with chapters 1, 6 and 29-31 from book XI. Harmondsworth [Eng.]: Penguin. ISBN 0-14-044799-7.
  4. ^ (Gupta 2007, p.36 note 9)
  5. ^ Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 9780231122566. Retrieved 2008-04-12.
  6. ^ Elkman, S.M. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaishnava Movement. Motilal Banarsidass Pub. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  7. ^ a b Dimock Jr, E.C. (1989). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal. University Of Chicago Press. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) page 132
  8. ^ Kennedy, M.T. (1925). The Chaitanya Movement: A Study of the Vaishnavism of Bengal. H. Milford, Oxford university press.
  9. ^ Flood, Gavin D. (1996). An introduction to Hinduism. Cambridge, UK: Cambridge University Press. p. 341. ISBN 0-521-43878-0. Retrieved 2008-04-21. "Early Vaishnava worship focuses on three deities who become fused together, namely Vasudeva-Krishna, Krishna-Gopala and Narayana, who in turn all become identified with Vishnu. Put simply, Vasudeva-Krishna and Krishna-Gopala were worshiped by groups generally referred to as Bhagavatas, while Narayana was worshipped by the Pancaratra sect."
  10. ^ Essential Hinduism S. Rosen, 2006, Greenwood Publishing Group p.124 ISBN 0275990060
  11. ^ Matchett 2000, p. 4
  12. ^ Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 0415405483. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  13. ^ Knapp, S. (2005). The Heart of Hinduism: The Eastern Path to Freedom, Empowerment and Illumination -. iUniverse. "Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies." page 161
  14. ^ Dr. Kim Knott, (1993). "Contemporary Theological Trends In The Hare Krishna Movement: A Theology of Religions". Retrieved 2008-04-12. {{cite journal}}: Cite journal requires |journal= (help)CS1 maint: extra punctuation (link)..."Bhakti, the highest path, was that of surrender to Lord Krishna, the way of pure devotional service to the Supreme Personality of Godhead".
  15. ^ K. Klostermaier (1997). The Charles Strong Trust Lectures, 1972-1984. Crotty, Robert B. Brill Academic Pub. p. 206. ISBN 90-04-07863-0. For his worshippers he is not an avatara in the usual sense, but svayam bhagavan, the Lord himself. p.109 Klaus Klostermaier translates it simply as "the Lord Himself"
  16. ^ "Sapthagiri". www.tirumala.org. Retrieved 2008-05-03. Parashara Maharishi, Vyasa's father had devoted the largest Amsa (part) in Vishnu Purana to the description of Sri Krishna Avatara the Paripoorna Avatara. And according to Lord Krishna's own (instructions) upadesha, "he who knows (the secrets of) His (Krishna's) Janma (birth) and Karma (actions) will not remain in samsara (punar janma naiti- maam eti) and attain Him after leaving the mortal coil." (BG 4.9). Parasara Maharishi ends up Amsa 5 with a phalashruti in an identical vein (Vishnu Purana .5.38.94)

References

  • Elkman, S.M. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaisnava Movement. Motilal Banarsidass Pub. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Matchett, Freda (2000). Krsna, Lord or Avatara? the relationship between Krsna and Visnu: in the context of the Avatara myth as presented by the Harivamsa, the Visnupurana and the Bhagavatapurana. Surrey: Routledge. p. 254. ISBN 0-7007-1281-X.
  • Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 9780231122566. Retrieved 2008-04-12.
  • Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami's Catursutri tika. Routledge. ISBN 0415405483. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
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