66-543: [REDACTED] Look up ईश्वर in Wiktionary, the free dictionary. Eeshwar may refer to: Ishvara , term for a Hindu god Eeshwar (1989 film) , an Indian film Eeswar , a 2002 Indian Telugu-language film Eeshwar Nivas , Indian film director See also [ edit ] Isha (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
132-434: A dharmic life while constantly remembering, deeply loving Ishvara . Acintya bhedābheda 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 ). In Sanskrit achintya means 'inconceivable', bheda translates as 'difference', and abheda translates as 'one-ness'. Self (their English phrase for
198-422: 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: क्लेश कर्म विपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ – Yoga Sutras I.24 This sutra of Yoga philosophy of Hinduism adds the characteristics of Isvara as that special Self which
264-521: A Self that is "pure, enlightened, liberated". 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
330-469: A consistent philosophy and moksha (soteriology). 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)",
396-546: 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, Shiva, a king or a ruler, a husband, the god of love, one of the Rudras and the number ' eleven '. The word Īśvara does not appear in Rigveda . However,
462-602: A lullaby, for probably the same reason, remarks Staal. Thus the contents of the Samaveda represent a tradition and a creative synthesis of music, sounds, meaning and spirituality, the text was not entirely a sudden inspiration. The portion of the first song of Samaveda illustrates the link and mapping of Rigvedic verses into a melodic chant: अग्न आ याहि वीतये – Rigveda 6.16.10 Agna ā yāhi vītaye Samaveda transformation (Jaiminiya manuscript): o gnā i / ā yā hi vā i / tā yā i tā yā i / Translation: O Agni , come to
528-541: A metric, melodic structure with a wide range of speculations and philosophical topics. The text in eighth and ninth volumes of the first chapter, for example, describes the debate between three men proficient in Udgitha , about the origins and support of Udgitha and all of empirical existence. The text summarizes their discussion as, What is the origin of this world? Space, said he. Verily, all things here arise out of space. They disappear back into space, for space alone
594-593: A numerical form depending on the Samavedic Sakha (school). R. T. H. Griffith says that there are three recensions of the text of the Samaveda Samhita: The Samaveda comprises two major parts. The first part include four melody collections and the second part three verse "books" . A melody in the song books corresponds to a verse in the aarchika books. The Gana collection is subdivided into Gramageya and Aranyageya , while
660-618: 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 . Vaisheshika school's Ishvara , states Klaus Klostermaier , can be understood as an eternal God who co-exists in
726-628: 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. In traditional theistic sub-schools of Hinduism, such as the Vishishtadvaita Vedanta of Ramanuja and Dvaita Vedanta of Madhva, Ishvara
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#1732802410784792-612: A separate compilation, called the Gandharva-Veda , and this Upaveda is attached to the Samaveda. The structure and theory of chants in the Samaveda have inspired the organizing principle for Indian classical arts and performances, and this root has been widely acknowledged by musicologists dealing with the history of Indian music. Our music tradition [Indian] in the North as well as in the South, remembers and cherishes its origin in
858-496: A supreme being, relevant. Yoga , Vaisheshika , Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings. Desmarais states that Isvara is a metaphysical concept in Yogasutras. It does not mention deity anywhere, nor does it mention any devotional practices ( Bhakti ), nor does it give Ishvara characteristics typically associated with a deity. In Yoga school of Hinduism, states Whicher, Isvara
924-662: A teacher is third, All three achieve the blessed worlds. But the Brahmasamstha – one who is firmly grounded in Brahman – alone achieves immortality. The Kena Upanishad is embedded inside the last section of the Talavakara Brahmanam recension of the Samaveda. It is much shorter, but it too delves into philosophical and spiritual questions like the Chandogya Upanishad. In the fourth chapter,
990-536: Is Chandogya which has played a historic role in the evolution of various schools of Hindu philosophy . The embedded philosophical premises in Chandogya Upanishad have, for example, served as foundation for Vedanta school of Hinduism. It is one of the most cited texts in later Bhasyas (reviews and commentaries) by scholars from the diverse schools of Hinduism. Adi Shankara , for example, cited Chandogya Upanishad 810 times in his Vedanta Sutra Bhasya , more than any other ancient text. The Chandogya Upanishad belongs to
1056-462: Is a concept in Hinduism , with a wide range of meanings that depend on the era and the school of Hinduism. 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 . In Shaivism , Ishvara
1122-403: Is an epithet of Shiva . In Vaishnavism it is synonymous with Vishnu , like in his epithet of Venkateswara . In traditional Bhakti 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 and Brahmoism , Ishvara takes the form of a monotheistic God. In
1188-512: 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). Ramanuja's Vishishtadvaita concepts provided
1254-535: Is greater than these, space is the final goal. This is the most excellent Udgitha . This is endless. The most excellent is his, the most excellent worlds does he win, who, knowing it thus, reveres the most excellent Udgitha ( Om , ॐ ). Max Muller notes that the term "space" above, was later asserted in the Vedanta Sutra verse 1.1.22 to be a symbolism for the Vedic concept of Brahman . Paul Deussen explains
1320-453: 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
1386-570: 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, 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
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#17328024107841452-546: Is influenced by him. Centuries later, the 5th century CE Nyaya school scholar Prastapada revisited the premise of Ishvara. He was followed by 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. 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
1518-523: 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". Malinar states that in Samkhya-Yoga schools of Hinduism, Isvara is neither a creator-God, nor
1584-641: Is occasionally affirmed but most often denied in the Samkhya school of Hinduism; for example, arguments are advanced in the Samkhya Pravachana Sutra and its commentaries against the existence of Isvara, chiefly that a being that is both a creator and free cannot exist. The Yogasutras of Patanjali, the foundational text of the 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
1650-478: 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 jiva : 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). Cārvāka , another atheist tradition in sramana ,
1716-445: 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
1782-527: 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
1848-562: Is thus a necessary condition for the existence of the universe. Ishvara , in Vishishtadvaita Vedanta sub-school of Hinduism, is a composite concept of dualism and non-dualism, or "non-dualism with differentiation". 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
1914-458: 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). Patanjali's concept of Isvara is neither a creator God nor the universal Absolute of Advaita Vedanta school of Hinduism. The Vaiśeṣika school of Hinduism, as founded by Kanada in
1980-566: The Arcika portion is subdivided into Purvarcika and Uttararcika portions. The Purvarcika portion of the text has 585 single stanza verses and is organized in order of deities, while Uttararcika text is ordered by rituals. The Gramageya melodies are those for public recitations, while Aranyageya melodies are for personal meditative use such as in the solitude of a forest. Typically, the Purvarcika collection were sung to melodies described in
2046-626: The Atharvaveda and the Yajurveda . There were about a dozen styles of Samavedic chanting. Of the three surviving versions, the Jaiminiya preserves the oldest surviving tradition of Samavedic chanting. The Samaveda is the Veda of Chants, or "storehouse of knowledge of chants". According to Frits Staal , it is "the Rigveda set to music". It is a fusion of older melodies ( sāman ) and
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2112-568: The Atharvaveda and the Yajurveda . Along with the Samhita layer of text, the Samaveda includes Brahmana texts, and a final layer of the text that covers philosophical speculations ( Upanishads ). These layers of the compilation dates from the post-Rigvedic Mantra period of Vedic Sanskrit , likely around the 6th century BCE. Embedded inside the Samaveda are the widely studied Chandogya Upanishad and Kena Upanishad . These Upanishads are considered as primary Upanishads and have had influence on
2178-574: The Tandya school of the Samaveda. Like Brhadaranyaka Upanishad , the Chandogya Upanishad is an anthology of texts that must have pre-existed as separate texts, and were edited into a larger text by one or more ancient Indian scholars. The precise chronology of Chandogya Upanishad is uncertain, but it is the youngest layer of text in the Samaveda, and it is variously dated to have been composed by 8th to 6th century BCE in India. The Chandogya text combines
2244-459: The Vaishnavism movement arose on the foundation developed by Dvaita Vedanta sub-school. 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 sub-school, Jiva (individual Self) is different, yet dependent on Ishvara (God). Both possess
2310-452: The Yoga school of Hinduism, it is any "personal deity" or "spiritual inspiration". In Advaita Vedanta , Ishvara is the manifested form of Brahman . The root of the word Ishvara comes from īś- (ईश्, 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
2376-464: 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
2442-664: The Gramageya-Gānas index, and the rules of how the verses mapped to verses is described in the Sanskrit texts such as the Puspasutra . Just like Rigveda, the early sections of Samaveda typically begin with Agni and Indra hymns but shift to abstract speculations and philosophy, and their meters too shifts in a descending order. The later sections of the Samaveda, states Witzel, have least deviation from substance of hymns they derive from Rigveda into songs. The purpose of Samaveda
2508-518: The Kena Upanishad states, for example, that all beings have an innate longing for spiritual knowledge, for self-awareness. This knowledge of Atman-Brahman is Tadvanam (transcendental happiness, blissfulness). In the final paragraphs, Kena Upanishad asserts ethical life as the foundation of self-knowledge and of Atman-Brahman. Tapas , Damah , Work - these are the foundations, the Vedas are
2574-457: The Rig verses. It has far fewer verses than Rigveda, but Samaveda is textually larger because it lists all the chant- and rituals-related score modifications of the verses. The Samaveda text contains notated melodies, and these are probably the world's oldest surviving ones. The musical notation is written usually immediately above, sometimes within, the line of Samaveda text, either in syllabic or
2640-669: The Rigveda, because outside of the musical novelty and melodic creativity, the substance of all but 75 verses of the text have predominantly been derived from the Rigveda. A study of Rigveda suffices. The Indian classical music and dance, states Guy Beck, is rooted in the sonic and musical dimensions of the Sama Veda, along with the Upanishads and Agamas. The Samaveda, in addition to singing and chanting, mentions instruments. The rules and suggestions for playing various instruments form
2706-498: The Rigvedic verses are repeated more than once. Including these repetitions, there are a total of 1,875 verses numbered in the Samaveda recension translated by Griffith. Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas Samaveda samhita is not meant to be read as a text, it is like a musical score sheet that must be heard . Staal states that
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2772-462: 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 had agreed with Śaṅkara that the Absolute
2838-619: The Shrautasutra. The song books remain unpublished. A German edition of Samaveda was published in 1848 by Theodor Benfey , and Satyavrata Samashrami published an edited Sanskrit version in 1873. A Russian translation was published by Filipp Fortunatov in 1875. An English translation was published by Ralph Griffith in 1893. A translation in Hindi by Mridul Kirti called "Samveda Ka Hindi Padyanuvad" has also been published recently. The Samaveda text has not received as much attention as
2904-467: 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
2970-508: 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. The world, called Maya ,
3036-670: 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
3102-499: The context literally asserting that the Dharmasutras are as important as Ishvara (the king) on matters of public importance". The term is used as part of the compounds Maheshvara ("The Great Lord") and Parameshvara ("The Supreme Lord") as the names of Vishnu and Shiva . In Mahayana Buddhism it is used as part of the compound " Avalokiteśvara " ("lord who hears the cries of the world", but see etymology section there),
3168-399: The feast. Multiple melodies were created by clans of sages from a Yonimantra, which is a base Mantra for Sama Chanting. Gautama's Parka was one such example cited by Dr. Damodar Satwalekar in his book Samveda. Two primary Upanishads of Hinduism are embedded inside the Samaveda – the Chandogya Upanishad and the Kena Upanishad. Both are notable for the lifting metric melodic structure, but it
3234-415: The form of "deity of one's choice" or "formless Brahman (Absolute Reality, Universal Principle, true special Self)". Samkhya is called one of the major atheistic schools of Hindu philososphy by some scholars. Others, such as Jacobsen , 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
3300-403: The foundation for several Bhakti movements of Hinduism, such as those by Sri Aurobindo and has been suggested as having influenced Basava's Lingayatism . The Dvaita ( dualism ) 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). Narayana (Vishnu) is considered to be Ishvara , and
3366-521: The four Vedas , it is a liturgical text which consists of 1,875 verses. All but 75 verses have been taken from the Rigveda . Three recensions of the Samaveda have survived, and variant manuscripts of the Veda have been found in various parts of India . While its earliest parts are believed to date from as early as the Rigvedic period, the existing samhita text dates from the post-Rigvedic Mantra period of Vedic Sanskrit , between c. 1200 and 1000 BCE or "slightly rather later," roughly contemporary with
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#17328024107843432-512: The limbs of the same, the Truth is its fulcrum. The Kauthuma recension has been published (Samhita, Brahmana, Shrautasutra and ancillary Sutras, mainly by B.R. Sharma), parts of the Jaiminiya tradition remain unpublished. There is an edition of the first part of the Samhita by W. Caland and of the Brahmana by Raghu Vira and Lokesh Chandra, as well as the neglected Upanishad, but only parts of
3498-453: The melodies likely existed before the verses in ancient India, and the words of the Rigveda verses were mapped into those pre-existing melodies, because some early words fit and flow, while later words do not quite fit the melody in the same verse. The text uses creative structures, called Stobha , to help embellish, transform or play with the words so that they better fit into a desired musical harmony. Some verses add in meaningless sounds of
3564-451: The most important defenders of theism in Hindu philosophy. In Nyayasutra's Book 4, Chapter 1 examines what causes production and destruction of entities (life, matter) in universe. It considers many hypotheses, including Ishvara . Verses 19–21, postulates Ishvara exists and is the cause, states a consequence of postulate, then presents contrary evidence, and from contradiction concludes that
3630-526: The name of a bodhisattva revered for his compassion. When referring to divine as female, particularly in Shaktism , the feminine Ishvari is sometimes used. In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything. Among the six systems of Hindu philosophy , Samkhya and Mimamsa do not consider the concept of Ishvara , i.e.,
3696-460: The postulate must be invalid. सिद्धान्तसूत्र : ईश्वरः कारणम्, पुरुषकर्माफल्यदर्शनात् पूर्वपक्षसूत्र : न, पुरुषकर्माभावे फ्लानिष्पत्तेः सिद्धान्तसूत्र : तत्कारितत्वादहेतुः Proposition sutra: Ishvara is the cause, since we see sometimes human action lacks fruits (results). Prima facie objection sutra: This is not so since, as a matter of fact, no fruit is accomplished without human action. Conclusion sutra: Not so, since it
3762-506: The six schools of Hindu philosophy , particularly the Vedanta school. The Samaveda laid important foundations for subsequent Indian music. It is also referred to as Sama Veda . Michael Witzel states that there is no absolute dating for Samaveda and other Vedic texts. He estimates the composition of the samhita layer of the text chronologically after the Rigveda, and in the likely range of 1200 to 1000 BCE, roughly contemporary with
3828-400: The term Brahman means the "creative principle which lies realized in the whole world". The text discusses Dharma and many other topics: There are three branches of Dharma (righteous life, duty): Yajna (sacrifice), Svādhyāya (self study) and Dāna (charity) are the first, Tapas (austerity, meditation) is the second, while dwelling as a Brahmacharya for education in the house of
3894-525: The title Eeshwar . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Eeshwar&oldid=1191962361 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Ishvara Traditional Ishvara ( Sanskrit : ईश्वर , romanized : Īśvara )
3960-620: The two is a false idea, one based on wrong knowledge, according to Advaita Vedanta. ईश्वरः अहम् Ishvara, I am. Other Advaitin Hindu texts resonate with the monist 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. When
4026-482: The universe is not manifest, Shankara conceives of Ishvara as abiding in a state of dreamless sleep. The universe's manifestation occurs when Ishvara is in a dreaming state, wherein Ishvara is visualizing the universe owing to its memory of previous creations. Just as the state of dreaming is dependent on memory (not separate from the mind), the universe does not have an existence separate from Ishvara. Ishvara's knowledge
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#17328024107844092-463: The universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course". Early Nyaya school scholars considered the hypothesis of Ishvara as a creator God with the power to grant blessings, boons and fruits. However, the early Nyaya scholars rejected this hypothesis, though not the existence of God itself, and were non-theistic. Over time, the Nyaya school became one of
4158-687: The verb īś- does appear in Rigveda, where the context suggests that the meaning of it is "capable of, able to". It is absent in Samaveda , is rare in Atharvaveda , but it appears in Samhitas of 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 states that there Ishvara does not mean God, but means Vedas . Deshpande states that Ishvara in Dharmasutras could alternatively mean king, with
4224-409: The world as well as the moral principles, and the unseen power that makes the karma doctrine work. Mīmāṃsā scholars of Hinduism questioned what is Ishvara (God)? 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
4290-530: Was liturgical, and they were the repertoire of the udgātṛ or "singer" priests. The Samaveda, like other Vedas, contains several layers of text, with Samhita being the oldest and the Upanishads the youngest layer. The Samaveda consists of 1,549 unique verses, taken almost entirely from Rigveda, except for 75 verses. The largest number of verse come from Books 9 and 8 of the Rig Veda. Some of
4356-411: Was materialist and a school of philosophical scepticism . They rejected all concepts of Ishvara as well as all forms of supernaturalism. Samaveda The Samaveda ( Sanskrit : सामवेद , IAST : Sāmaveda , from सामन् , "song" and वेद , "knowledge"), is the Veda of melodies and chants. It is an ancient Vedic Sanskrit text, and is one of the sacred scriptures in Hinduism . One of
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