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God in Hinduism

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This article is about Hindu monotheism. For other concepts of divinity in Hinduism, see Hindu deities.

Template:Conceptions of God

In Hindu monotheism, the concept of God varies from one sect to another. Hinduism (by its nature as a regional rather than a doctrinal religious category) is not exclusively monotheistic, and has been described as spanning a wide range of henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, monism, atheism and nontheism etc.[1][2][3][4]

The philosophical system of Advaita or non-dualism as it developed in the Vedanta school of Hindu philosophy, especially as set out in the Upanishads and popularised by Adi Shankara in the 9th century, would become the basis of mainstream Hinduism as it developed in the medieval period. This non-dualism postulates the identity of the Self or Atman with the Whole or Brahman, and can be described as monism or pantheism.

Forms of explicit monotheism find mention in the canonical Bhagavad Gita. Explicit monotheism in the form of emotional or ecstatic devotion (bhakti) to a single external and personal deity (in the form of Shiva or Vishnu) became popular in South India in the early medieval period. Ecstatic devotion to Krishna, a form of Vishnu, gained popularity throughout India during the Middle Ages and gave rise to schools of Vaishnavism. Ecstatic devotion to Goddess Durga became popular in some parts of India in the later medieval and early modern ages. Vaishnavism, particularly Krishnaism, Shaktism and some forms of Shaivism remain the most explicit forms of monotheistic worship of a personal God within Hinduism. Other Hindus, such as many of those who practice Shaivism, tend to assume the existence of a singular God, but do not necessarily associate God with aspects of a personality. Rather they envisage God as an impersonal Absolute (Brahman), who can be worshipped only in part in a human form.

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

Brahman

Main article: Brahman
Not to be confused with Brahma – the Hindu god, Brahmin – the caste or varna, or Brahmana – a layer of text in the Vedas.

In Hinduism, Brahma (ब्रह्म Brahma) is the one supreme, universal Spirit that is the origin and support of the phenomenal universe.[5] Brahma is sometimes referred to as the Absolute or Godhead.[6] Brahma is conceived as personal ("with qualities"), impersonal ("without qualities") and/or supreme depending on the philosophical school.[citation needed]

The sages of the Upanishads teach that Brahman is the ultimate essence of material phenomena (including the original identity of the human self) that cannot be seen or heard but whose nature can be known through the development of self-knowledge (atma jnana).[7] According to Advaita, a liberated human being (jivanmukta) has realised Brahman as his or her own true self (see atman).

The Isha Upanishad says:

Auṃ – That supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceeds from infinite. If you subtract the infinite from the infinite, the infinite remains alone.

The Rig Veda says that by desire (RV 10.12.94), the initial manifestation of the material universe came into being from Hiranyagarbha (literally "golden womb"), out of which the world, organisms and divine beings (devas) arose:

"Great indeed are the devas who have sprung out of Brahman." — Atharva Veda[citation needed]

The later Vedic religion produced a series of profound philosophical reflections in which Brahma is now considered to be the one Absolute Reality behind changing appearances; the universal substrate from which material things originate and to which they return after their dissolution. The sages of the Upanishads made their pronouncements on the basis of personal experience (revelation or sruti) as an essential component of their philosophical reflection.[citation needed]

Several mahā-vākyas (great sayings) from the Upanisads indicate what the principle of Brahma is:

Sanskrit Advaita translation Vaishnava translation
brahma satyam jagan mithya[8] "Brahma is real, the world is unreal"
ekam edvadvitiyam brahma[8] "Brahma is one, without a second"
prajnānam brahma[9] "Brahma is knowledge" Brahma knows everything
ayam ātmā brahma[10] "The Self (or the Soul) is Brahma" JivaAtma (soul) is of same eternal spiritual transcendental nature as Brahma
aham brahmāsmi[11] "I am Brahma" I am as eternal as Brahma
tat tvam asi[12] "Thou art that" ("You are the Supreme") "You are the servant of the Supreme"[13]
sarvam khalv idam brahma[14] "All this that we see in the world is Brahma" ("everything in this material world is Maya, illusion") Brahma is everything, and all we see are His different energies — material or spiritual
sachchidānanda brahma[15][16] "Brahman or Brahma is existence, consciousness, and bliss". Brahma, has sat-cit-ananda-vigraha — eternal spiritual body which is full of bliss, and He is Supreme Person (conscious Absolute Person/Truth)

In the Upanisads the sages teach that brahma is infinite Being, infinite Consciousness, and infinite Bliss (saccidananda).

Advaita Vedanta school of Hinduism posits that Brahma cannot be known by empirical means — that is to say, as an object of our consciousness — because Brahma is our very consciousness and being. Therefore, it may be said that moksha, yoga, samādhi, nirvana, etc. do not merely mean to know Brahma, but rather to realise one's "brahma-hood", to actually realise that one is and always was Brahma. Indeed, closely related to the Self-concept of Brahma is the idea that it is synonymous with jiva-atma, or individual souls, our atman (or soul) being readily identifiable with the greater soul (paramatma) of Brahma.[citation needed]

Nirguna Brahman

Main article: Nirguna Brahman

Nirguna Brahman, the supreme reality without form, quality, attribute) signifies in Hindu philosophy the Brahma that pervades the Universe, considered without form (guna), as in the Advaita school or else as without material form, as in Dvaita schools of philosophy.[citation needed]

According to Adi Shankara the nirguna brahman is non-different from the supreme personality, God, whatever qualities we attribute to the divine. By the power of Maya (illusion) the supreme lord (Ishwara) playfully creates multiple worlds and deludes all beings, who are in essence non-different from him. This world is only relatively real and the real self is not affected by it. The lord appears time and again in this world to show the path of liberation: He seems to take birth but that is an illusion because he is birthless. His body is transcendental, unlike our bodies which are created and destroyed. One can worship him as one's own self or as (fully or partially) distinct from oneself. If one worships any deity one will reach the world of that deity (Hiranyagarbha) but, perhaps after millions of years, deity and devotee will reach para vasudeva or "beyond the divinity". The desireless soul can reach this state here and now: this is called Jivanmukta or "free while alive". This school essentially advocates God as being immortal and formless.[citation needed]

Saguna Brahman

Main article: Saguna Brahman

Saguna Brahman, close to the concept of immanence, the manifested divine presence. According to Advaita as taught by Sankara, saguna brahman refers to the lord identical with his own infinite jnanam. Sankara refers to him by names such as Shiva, Vishnu as specified in the Vedas and Upanishads. This saguna brahman is Paramartha, eternal, undecaying and non-differentiated from nirguna brahman. He is not affected even when he appears in this world as he controls the effects of his own maya shakti. Hiranyagarbha, the collection of deities in the Hindu pantheon of gods, is not saguna brahman as popularly misconstrued. Sankara clearly says that hiranyagarbha is called brahma only because of nearness to brahma. After many millions of years, the devotees who reach the worlds of gods (hiranyagarbha), will reach the state of Vishnu.[citation needed]

Saguna Brahman of the various schools of Vaishnavism means Brahma with infinite attributes, including form. Saguna Brahman is immortal, imperishable, eternal, and thus the basis of the impersonal Nirguna Brahman, as stated in the Bhagavad Gita. The personal form indicated is generally Narayana, or Krishna, or Vishnu. Practically all schools of Vaishnavism adhere to this viewpoint.[citation needed]

Ishvara

Main article: Ishvara

The Yogasutras of Patanjali use the term Ishvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever since the Sutra's release, Hindu scholars have debated and commented on who or what is Isvara? These commentaries range from defining Isvara from a "personal god" to "special self" to "anything that has spiritual significance to the individual".[17][18] Whicher explains that while Patanjali's terse verses can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[19]

Patanjali defines Isvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, puruṣa-viśeṣa)",[20]

Sanskrit: क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
– Yoga Sutras I.24

This sutra of Yoga philosophy of Hinduism adds the characteristics of Isvara as that special Self which is unaffected (अपरामृष्ट, aparamrsta) by one's obstacles/hardships (क्लेश, klesha), one's circumstances created by past or one's current actions (कर्म, karma), one's life fruits (विपाक, vipâka), and one's psychological dispositions/intentions (आशय, ashaya).[21][22]

Among various Bhakti path practicing sects of Hinduism, which built upon the Yoga school of Hinduism, Isvara can also mean a specific deity such as Krishna, Rama, Shiva, Lakshmi, Parvati and others.[23]

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.[citation needed]

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.[24] 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.[25][26][27]

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,[28] the Vallabha Sampradaya,[29] 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).[30]

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 it 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.[31]

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".[32] 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.[33][34]

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".[27] Others have translated it simply as "the Lord Himself".[35] 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.[36] 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.

See also

Notes

  1. ^ Rogers, Peter (2009), Ultimate Truth, Book 1, AuthorHouse, p. 109, ISBN 978-1-4389-7968-7
  2. ^ Chakravarti, Sitansu (1991), Hinduism, a way of life, Motilal Banarsidass Publ., p. 71, ISBN 978-81-208-0899-7
  3. ^ "Polytheism". Encyclopædia Britannica. Encyclopædia Britannica Online. 2007. Retrieved 5 July 2007.
  4. ^ Pattanaik, Devdutt (2002), The man who was a woman and other queer tales of Hindu lore, Routledge, p. 38, ISBN 978-1-56023-181-3
  5. ^ The Oxford Dictionary of World Religions, ed. John Bowker, OUP, 1997
  6. ^ Both terms are used by Radhakrishnan
  7. ^ pp.77, Radhakrishnan, S, The Principal Upanisads, HarperCollins India, 1994
  8. ^ a b http://www.swamij.com/mahavakyas.htm
  9. ^ Aitareya Upanishad 3.3
  10. ^ Brihadaranyaka Upanishad 4.4.5,
  11. ^ Brihadaranyaka Upanishad 1.4.10,
  12. ^ Chhāndogya Upanishad 6.8.7 et seq.
  13. ^ Madhavacarya, Mayavada sata dushani, text 6
  14. ^ Chhāndogya Upanishad 3.14.1
  15. ^ Nrisimhauttaratāpini, cited in Swami Nikhilananda, The Upanishads: A new Translation Vol. I.
  16. ^ In the Bhagavad Gītā, Krishna also describes the nature of Brahma. For example, he says "And I am the basis of the impersonal Brahma, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness" (brahmano hi pratishthaham...) B-Gita (As-it-Is) 14.27 Translation by A. C. Bhaktivedanta Swami Prabhupada
  17. ^ Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 38-39
  18. ^ Hariharānanda Āraṇya (2007), Parabhaktisutra, Aporisms on Sublime Devotion, (Translator: A Chatterjee), in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 55-93; Hariharānanda Āraṇya (2007), Eternally Liberated Isvara and Purusa Principle, in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 126-129
  19. ^ Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, ISBN 978-0-7914-3815-2, page 86
  20. ^ Āgāśe, K. S. (1904). Pātañjalayogasūtrāṇi. Puṇe: Ānandāśrama. p. 102.
  21. ^ aparAmRSTa, kleza, karma, vipaka and ashaya; Sanskrit English Dictionary, Koeln University, Germany
  22. ^ Lloyd Pflueger (2008), Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 31-45
  23. ^ Bryant, Edwin H. (2003). Krishna: the beautiful legend of God; Śrīmad Bhāgavata Purāṇa, book X, XI. Harmondsworth [Eng.]: Penguin. ISBN 0-14-044799-7
  24. ^ (Gupta 2007, p.36 note 9)
  25. ^ Delmonico, N. (2004). "The History Of Indic Monotheism And Modern Chaitanya Vaishnavism". The Hare Krishna Movement: the Postcharismatic Fate of a Religious Transplant. ISBN 978-0-231-12256-6. Retrieved 12 April 2008.
  26. ^ Elkman, S.M.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaishnava Movement. Motilal Banarsidass Pub.
  27. ^ a b Dimock Jr, E.C.; Dimock, E.C. (1989). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal. University Of Chicago Press. page 132
  28. ^ Kennedy, M.T. (1925). The Chaitanya Movement: A Study of the Vaishnavism of Bengal. H. Milford, Oxford university press.
  29. ^ Flood, Gavin D. (1996). An introduction to Hinduism. Cambridge, UK: Cambridge University Press. p. 341. ISBN 0-521-43878-0. Retrieved 21 April 2008. "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."
  30. ^ Essential Hinduism S. Rosen, 2006, Greenwood Publishing Group p.124 ISBN 0-275-99006-0
  31. ^ Matchett 2000, p. 4
  32. ^ Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 0-415-40548-3.
  33. ^ 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
  34. ^ Dr. Kim Knott, (1993). "Contemporary Theological Trends In The Hare Krishna Movement: A Theology of Religions". Retrieved 12 April 2008. {{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".
  35. ^ 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"
  36. ^ "Sapthagiri". www.tirumala.org. Retrieved 3 May 2008. 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.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaisnava Movement. Motilal Banarsidass Pub.
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