''Ishvara'' () is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism. Monier Monier Williams, Sanskrit-English dictionary
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University of Cologne, Germany In ancient texts of Hindu philosophy, depending on the context, ''Ishvara'' can mean supreme Self, ruler, lord, king, queen or husband. In medieval era Hindu texts, depending on the school of Hinduism, ''Ishvara'' means God, Supreme Being, personal God, or special Self. ''Ishvara'' is primarily an epithet of Shiva.James Lochtefeld, "Ishvara", The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. , page 306 In Shaivism, ''Ishvara'' is an epithet of Shiva. For many Vaishnavas, it is synonymous with Vishnu, like in his epithet of Venkateswara. In traditional

Bhakti ''Bhakti'' ( sa, भक्ति) literally means "attachment, participation, fondness for, homage, faith, love, devotion, worship, purity".See Monier-Williams, ''Sanskrit Dictionary'', 1899. It was originally used in Hinduism, referring to d ...

movements, ''Ishvara'' is one or more deities of an individual's preference ( Iṣṭa-devatā) from Hinduism's polytheistic canon of deities. In modern-day sectarian movements such as

Arya Samaj Arya Samaj ( hi, आर्य समाज, lit=Noble Society, ) is a monotheistic Indian Hindu reform movement that promotes values and practices based on the belief in the infallible authority of the Vedas. The samaj was founded by the sanny ...

and Brahmoism, ''Ishvara'' takes the form of a monotheistic God.RK Pruthi (2004), Arya Samaj and Indian Civilization, , pages 5–6, 48–49 In the Yoga school of Hinduism, it is any "personal deity" or "spiritual inspiration".

Etymology

The root of the word Ishvara comes from ''īś-'' (ईश, Ish) meaning "capable of" and "owner, ruler, chief of". The second part of the word ''Ishvara'' is ''vara'' which means depending on context, "best, excellent, beautiful", "choice, wish, blessing, boon, gift", and "suitor, lover, one who solicits a girl in marriage". The composite word, ''Ishvara'' literally means "owner of best, beautiful", "ruler of choices, blessings, boons", or "chief of suitor, lover". As a concept, ''Ishvara'' in ancient and medieval Sanskrit texts variously means God, Supreme Being, Supreme Self, Lord Shiva, a king or a ruler, a husband, the god of love, one of the Rudras and the number '

eleven Eleven or 11 may refer to: *11 (number), the natural number following 10 and preceding 12 * one of the years 11 BC, AD 11, 1911, 2011, or any year ending in 11 Literature * ''Eleven'' (novel), a 2006 novel by British author David Llewellyn *'' ...

'. The word ''Īśvara'' does not appear in Rigveda. However, the verb ''īś-'' does appear in Rig veda, where the context suggests that the meaning of it is "capable of, able to".Madhav Deshpande (1991), Sense and Syntax in Vedic (Editors: Joel Brereton and Stephenie Jamison), Volumes 4–5, Brill, , pages 23–27 It is absent in

Samaveda The Samaveda (, from ' "song" and ' "knowledge"), is the Veda of melodies and chants. It is an ancient Vedic Sanskrit text, and part of the scriptures of Hinduism. One of the four Vedas, it is a liturgical text which consists of 1,875 verses. A ...

, is rare in

Atharvaveda The Atharva Veda (, ' from ' and ''veda'', meaning "knowledge") is the "knowledge storehouse of ''atharvāṇas'', the procedures for everyday life".Laurie Patton (2004), Veda and Upanishad, in ''The Hindu World'' (Editors: Sushil Mittal and G ...

, but it appears in

Samhita Saṃhitā literally means "put together, joined, union", a "collection", and "a methodically, rule-based combination of text or verses".Yajurveda. The contextual meaning, however as the ancient Indian grammarian Pāṇini explains, is neither god nor supreme being. The word ''Ishvara'' appears in numerous ancient Dharmasutras. However,

Patrick Olivelle Patrick Olivelle is an Indologist. A philologist and scholar of Sanskrit Literature whose work has focused on asceticism, renunciation and the dharma, Olivelle has been Professor of Sanskrit and Indian Religions in the Department of Asian Studi ...

states that there ''Ishvara'' does not mean God, but means Vedas. Deshpande states that ''Ishvara'' in Dharmasutras could alternatively mean king, with the context literally asserting that the Dharmasutras are as important as ''Ishvara'' (the king) on matters of public importance".Patrick Olivelle (2006), Between the Empires : Society in India 300 BCE to 400 CE: Society in India, Oxford University Press, , page 176 The term is used as part of the compounds

Maheshvara Shiva (; sa, शिव, lit=The Auspicious One, Śiva ), also known as Mahadeva (; ɐɦaːd̪eːʋɐ, or Hara, is one of the principal deities of Hinduism. He is the Supreme Being in Shaivism, one of the major traditions within Hindu ...

("The Great Lord") and

Parameshvara Vatasseri Parameshvara Nambudiri ( 1380–1460) was a major Indian mathematician and astronomer of the Kerala school of astronomy and mathematics founded by Madhava of Sangamagrama. He was also an astrologer. Parameshvara was a proponent of ob ...

("The Supreme Lord") as the names of Lord Shiva. In

Mahayana Buddhism ''Mahāyāna'' (; "Great Vehicle") is a term for a broad group of Buddhist traditions, texts, philosophies, and practices. Mahāyāna Buddhism developed in India (c. 1st century BCE onwards) and is considered one of the three main existing bra ...

it is used as part of the compound " Avalokiteśvara" ("lord who hears the cries of the world", but see etymology section there), the name of a bodhisattva revered for his compassion. When referring to divine as female, particularly in Shaktism, the feminine ' is sometimes used. In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything.Lance Nelson (1996), Living liberation in Shankara and classical Advaita, in Living Liberation in Hindu Thought (Editors: Andrew O. Fort, Patricia Y. Mumme), State University of New York Press, , pages 38–39, 59 (footnote 105)

Schools of thought

Among the six systems of Hindu philosophy,

Samkhya ''Samkhya'' or ''Sankya'' (; Sanskrit सांख्य), IAST: ') is a Dualism (Indian philosophy), dualistic Āstika and nāstika, school of Indian philosophy. It views reality as composed of two independent principles, ''purusha, puruṣa' ...

and Mimamsa do not consider the concept of ''Ishvara'', i.e., a supreme being, relevant. Yoga, Vaisheshika, Vedanta and

Nyaya (Sanskrit: न्याय, ''nyā-yá''), literally meaning "justice", "rules", "method" or "judgment",Motilal Banarsidass, , page 131 It does not mention deity anywhere, nor does it mention any devotional practices (''

''), nor does it give ''Ishvara'' characteristics typically associated with a deity. In Yoga school of Hinduism, states Whicher, Isvara is neither a creator God nor the universal Absolute of Advaita Vedanta school of Hinduism. Whicher also notes that some theistic sub-schools of Vedanta philosophy of Hinduism, inspired by the Yoga school, explain the term ''Ishvara'' as the "Supreme Being that rules over the cosmos and the individuated beings".Ian Whicher, The Integrity of the Yoga Darsana, State University of New York press, , pages 82–86 Malinar states that in Samkhya-Yoga schools of Hinduism, ''Isvara'' is neither a creator-God, nor a savior-God. Zimmer in his 1951 Indian philosophies book noted that the Bhakti sub-schools refer to Isvara as a Divine Lord, or the deity of specific Bhakti sub-school. Modern sectarian movements have emphasized Ishvara as Supreme Lord; for example, Hare Krishna movement considers Krishna as the Lord, Brahmoism movement influenced by Christian and Islamic movements in India probably conceptualize Ishvara as a monotheistic all powerful Lord (Brahma). In traditional theistic sub-schools of Hinduism, such as the Vishishtadvaita Vedanta of Ramanuja and Dvaita Vedanta of Madhva, Ishvara is identified as Lord Vishnu/Narayana, that is distinct from the '' prakriti'' (material world) and '' purusha'' (Self). Radhakrishnan and Moore state that these variations in ''Ishvara'' concept is consistent with Hinduism's notion of "personal God" where the "ideals or manifestation of individual's highest Self values that are esteemed". Riepe, and others, Mircea Eliade (2009), Yoga: Immortality and Freedom, Princeton University Press, , pages 73–76 state that schools of Hinduism leave the individual with freedom and choice of conceptualizing Ishvara in any meaningful manner he or she wishes, either in the form of "deity of one's choice" or "formless Brahman (Absolute Reality, Universal Principle, true special Self)".Dale Riepe (1961, Reprinted 1996), Naturalistic Tradition in Indian Thought, Motilal Banarsidass, , pages 177–184, 208–215

In Samkhya

is called one of the major atheistic schools of Hindu philososphy by some scholars.Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, , pages 38–39 Others, such as

Jacobsen Jacobsen may refer to: * Jacobsen (surname), including a list of people with the name * Jacobsen Manufacturing, a former American manufacturer ** Jacobsen, a brand of lawn-care products by Textron * Jacobsen Publishing, publisher of several Americ ...

, believe Samkhya is more accurately described as non-theistic. Yet others argue that Samkhya has been theistic from its very beginnings until medieval times. Isvara is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.

In Yoga

The Yogasutras of Patanjali, the foundational text of Yoga school of Hinduism, uses 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". 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". Patanjali defines ''Isvara'' (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, '' puruṣa-viśeṣa'')",

Sanskrit:
– 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).aparAmRSTa

kleza, karma, vipaka and ashaya
; Sanskrit English Dictionary, Koeln University, Germany Patanjali's concept of Isvara is neither a creator God nor the universal Absolute of Advaita Vedanta school of Hinduism. Knut Jacobsen (2008), Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson, Motilal Banarsidass, , page 77

In Vaisesika school of Hinduism

The

Vaiśeṣika Vaisheshika or Vaiśeṣika ( sa, वैशेषिक) is one of the six schools of Indian philosophy (Vedic systems) from ancient India. In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemolog ...

school of Hinduism, as founded by Kanada in the 1st millennium BC, neither required nor relied on ''Ishvara'' for its atomistic naturalism philosophy. To it, substances and ''paramāṇu'' (atoms) were eternal; they moved and interacted based on impersonal, eternal ''adrsta'' (अदृष्ट, invisible) laws of nature. The concept of ''Ishvara'', among others, entered into Vaisheshika school many centuries later in the 1st millennium AD. This evolution in ideas aimed to explain how and why its so-called "atoms" have a particular order and proportions. These later-age ancient Vaiśeṣika scholars retained their belief that substances are eternal, and added Ishvara as another eternal who is also omniscient and omnipresent (not omnipotent). Ishvara did not create the world, according to this school of Hindu scholars, but He only created invisible laws that operate the world and then He becomes passive and lets those hidden universal laws do their thing. Thus, Vaisheshika's Ishvara mirrors Deus otiosus of

Deism Deism ( or ; derived from the Latin ''deus'', meaning "god") is the Philosophy, philosophical position and Rationalism, rationalistic theology that generally rejects revelation as a source of divine knowledge, and asserts that Empirical evi ...

. Vaisheshika school's ''Ishvara'', states Klaus Klostermaier, can be understood as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".Klaus Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York, , page 337

In Nyaya

Early

Nyaya (Sanskrit: न्याय, ''nyā-yá''), literally meaning "justice", "rules", "method" or "judgment",Udayana, who in his text '' Nyayakusumanjali'', interpreted "it" in verse 4.1.21 of Nyaya Sutra above, as "human action" and "him" as "Ishvara", then he developed counter arguments to prove the existence of Ishvara.Sharma, C. (1997). ''A Critical Survey of Indian Philosophy'', Delhi: Motilal Banarsidass, , pp. 209-10 In developing his arguments, he inherently defined ''Ishvara'' as efficient cause, omnipotent, omniscient, infallible, giver of gifts, ability and meaning to humanity, divine creator of the world as well as the moral principles, and the unseen power that makes the karma doctrine work.

In Mimamsa

Mīmāṃsā ''Mīmāṁsā'' (Sanskrit: मीमांसा) is a Sanskrit word that means "reflection" or "critical investigation" and thus refers to a tradition of contemplation which reflected on the meanings of certain Vedic texts.

scholars of Hinduism questioned what is ''Ishvara'' (God)?FX Clooney (1997), What’s a god? The quest for the right understanding of devatā in Brāhmaṅical ritual theory (Mīmāṃsā), International Journal of Hindu Studies, August 1997, Volume 1, Issue 2, pages 337–385 They used their '' pramana'' tools to cross-examine answers offered by other schools of Hinduism. For example, when Nyaya scholars stated God is omnipotent, omniscient and infallible, that the world is the result of God's creation which is proved by the presence of creatures, just like human work proves human existence, Mimamsa scholars asked, why does this God create the world, for what reason? Further, they added, it cannot be because of Ishvara's love to human beings because this world – if Ishvara created it – is imperfect and human Selfs are suffering in it. Mimamsa scholars of Hinduism raised numerous objections to any definition of Ishvara along with its premises, deconstructed justifications offered, and considered Ishvara concept unnecessary for a consistent philosophy and moksha (soteriology).P. Bilimoria (2001), Hindu doubts about God: Towards Mimamsa Deconstruction, in Philosophy of Religion: Indian Philosophy (Editor: Roy Perrett), Volume 4, Routledge, , pages 87–106

In Vedanta

Advaita Vedanta

The Advaita Vedanta school of Hinduism proclaims that at the empirical level Ishvara is the cause of the universe and the one who awards the fruits of every action. He is defined as the one without likes and dislikes, as well embodied with compassion (vaiṣamya Nairgghṛṇya doṣa vihīnaḥ). Ishvara is that which is "free from ''avidyā'' (ignorance), free from ''ahaṃkṛti'' (ego-sense), free from ''bandhana'' (bondage)", a Self that is "pure, enlightened, liberated".John Koller (2012), Routledge Companion to Philosophy of Religion (Editors: Chad Meister, Paul Copan), Routledge, , pages 99–107 Having accepted and established Ishvara, Advaita Vedanta proclaims that the real nature of Ishvara (existence, consciousness and bliss) is non different from the real nature of an individual. This gives room in Advaita Vedanta to show the nature of Ishvara as both the material and instrumental cause of this universe and the individual who is limited in his own capacities as unreal and declare that there is oneness between the two having negated the qualities. This establishes Ishvara as 'saguṇa' or with attributes from the empirical existence and 'nirguṇa' from the absolute sense. This oneness is accepted only at the level of 'mukti' or ultimate realization and not at the 'vyavahara' or empirical level. At the absolute level there is no otherness nor distinction between '' Jiva'' (living being) and ''Ishvara'', and any attempts to distinguish the two is a false idea, one based on wrong knowledge, according to Advaita Vedanta. Other Advaitin Hindu texts resonate with the

monist Monism attributes oneness or singleness (Greek: μόνος) to a concept e.g., existence. Various kinds of monism can be distinguished: * Priority monism states that all existing things go back to a source that is distinct from them; e.g., i ...

views of Adi Shankara. For example, Isa Upanishad, in hymn 1.5-7, states Ishvara is "above everything, outside everything, beyond everything, yet also within everything"; he who knows himself as all beings and all beings as himself – he never becomes alarmed before anyone. He becomes free from fears, from delusions, from root cause of evil. He becomes pure, invulnerable, unified, free from evil, true to truth, liberated like Ishvara.

Vishishtadvaita Vedanta

''Ishvara'', in Vishishtadvaita Vedanta sub-school of Hinduism, is a composite concept of dualism and non-dualism, or "non-dualism with differentiation".McCasland et al. (1969), Religions of the world, Random House, , page 471 Ishvara, Vishishtadvaitin scholars such as the 11th century Ramanuja state, is the supreme creator and synonymous with Brahman. Equated with Vishnu in Vishishtadvaita or one of his avatar, he is both the material and efficient cause, transcendent and immanent. Ishvara manifests in five forms, believe Vishishtadvaitins: ''para'' (transcendent), ''vyuha'' (emanations), ''vibhava'' (incarnations), ''antaryamin'' (dwells inside), and ''arca'' (icons). According to this sub-school, states John Grimes, Ishvara possesses six divine qualities: ''jnana'' (knowledge), ''bala'' (strength), ''aisvarya'' (lordship), ''sakti'' (power), ''virya'' (virility) and ''tejas'' (splendor).John Grimes (1996), A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, , page 143 Ramanuja's Vishishtadvaita concepts provided the foundation for several Bhakti movements of Hinduism, such as those by

Sri Aurobindo Sri Aurobindo (born Aurobindo Ghose; 15 August 1872 – 5 December 1950) was an Indian philosopher, yogi, maharishi, poet, and Indian nationalist. He was also a journalist, editing newspapers such as ''Vande Mataram''. He joined the ...

and has been suggested as having influenced Basava's Lingayatism.

Dvaita Vedanta

The Dvaita (

dualism Dualism most commonly refers to: * Mind–body dualism, a philosophical view which holds that mental phenomena are, at least in certain respects, not physical phenomena, or that the mind and the body are distinct and separable from one another ** ...

) sub-school of Vedanta Hinduism, founded by 13th century Madhva, defines ''Ishvara'' as creator God that is distinct from ''Jiva'' (individual Selfs in living beings).R. Prasad (2009), A Historical-developmental Study of Classical Indian Philosophy of Morals, Concept Publishing, , pages 345–347

Narayana Narayana (Sanskrit: नारायण, IAST: ''Nārāyaṇa'') is one of the forms and names of Vishnu, who is in yogic slumber under the celestial waters, referring to the masculine principle. He is also known as Purushottama, and is consi ...

(Vishnu) is considered to be ''Ishvara'', and the Vaishnavism movement arose on the foundation developed by Dvaita Vedanta sub-school.Oliver Leaman (2000), Eastern Philosophy: Key Readings, Routledge, , page 251 ''Ishvara'' (God) is a complete, perfect and the highest reality to Dvaitins, and simultaneously the world is a separate reality for them, unlike competing thoughts in other sub-schools of Vedanta. In

Dvaita Dvaita Vedanta (); (originally known as Tattvavada; IAST:Tattvavāda), is a sub-school in the Vedanta tradition of Hindu philosophy. The term Tattvavada literally means "arguments from a realist viewpoint". The Tattvavada (Dvaita) Vedanta su ...

sub-school, ''Jiva'' (individual Self) is different, yet dependent on ''Ishvara'' (God). Both possess the attributes of consciousness, bliss and existence, but the individual Self is considered atomic, while God is all encompassing. The attributes of ''Jiva'' struggle to manifest, while of God it is fully manifested. Madhva states there are five permutations of differences between ''Jiva'' (individual Self) and ''Ishvara'' (God): between God and Self, between God and matter, between Self and matter, between one Self and another Self, and between one material thing and another material thing. The differences are both qualitative and quantitative. Unlike Advaita Vedantins who hold that knowledge can lead to Oneness with everyone and everything as well as fusion with the Universal Timeless Absolute, to the state of moksha in this life, Dvaita Vedantins hold that moksha is possible only in after-life if God so wills (if not, then one's Self is reborn). Further, Madhva highlights that God creates individual Self, but the individual Self never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, , pages 155–157 The world, called ''Maya'', is held as the divine will of Ishvara. ''Jiva'' suffers, experiences misery and bondage, state Dvaitins, because of "ignorance and incorrect knowledge" (''ajnana''). Liberation occurs with the correct knowledge and attainment unto Lord Narayana. It is His grace that gives salvation according to Dvaita sub-school, which is achievable by predominance of ''sattva'' guna (moral, constructive, simple, kindness-filled life), and therefore Dvaitins must live a dharmic life while constantly remembering, deeply loving ''Ishvara''.

Achintya-Bheda-Abheda

is a sub-school of Vedanta representing the philosophy of ''inconceivable one-ness and difference'', in relation to the creation, Prakriti, and the creator, Ishvara ( Krishna).''Madhya'' 20.108-109
"It is the living entity's constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire." In Sanskrit ''achintya'' means 'inconceivable', ''bheda'' translates as 'difference', and ''abheda'' translates as 'one-ness'. Self (their English phrase for the Sanskrit word: ''jiva'') are considered parts of God, and thus one with Him in quality, and yet at the same time different from Him in quantity. This is called acintya-bheda-abheda-tattva, inconceivable, simultaneous oneness and difference. Caitanya's philosophy of acintya-bhedābheda-tattva completed the progression to devotional theism.

Rāmānuja Ramanuja (Middle Tamil: Rāmāṉujam; Classical Sanskrit: Rāmanuja; 1017 CE – 1137 CE; ; ), also known as Ramanujacharya, was an Indian Hindu philosopher, guru and a social reformer. He is noted to be one of the most important exponents ...

had agreed with that the Absolute is one only, but he had disagreed by affirming individual variety within that oneness. Madhva had underscored the eternal duality of the Supreme and the Jīva: he had maintained that this duality endures even after liberation. Caitanya, in turn, specified that the Supreme and the jīvas are "inconceivably, simultaneously one and different" (acintya-bheda-abheda).

In Carvaka

Cārvāka Charvaka ( sa, चार्वाक; IAST: ''Cārvāka''), also known as ''Lokāyata'', is an ancient school of Indian materialism. Charvaka holds direct perception, empiricism, and conditional inference as proper sources of knowledge, embrace ...

, another atheist tradition in Hinduism, was materialist and a school of philosophical scepticism. They rejected all concepts of ''Ishvara'' as well as all forms of supernaturalism.KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, , page 67, Quote: "Of the three heterodox systems, the remaining one, the Caravaka system, is a Hindu system."

References

{{Burmese nats Hindu philosophical concepts Names of God in Hinduism Superlatives in religion Forms of Shiva