Ishvara (Sanskrit: ईश्वर, IAST: Īśvara) is other name in Hinduism, for Shiva .Monier Monier Williams, Sanskrit-English dictionary, Search for Izvara, University of Cologne, Germany In ancient texts of Indian philosophy, depending on the context, Ishvara can mean supreme soul, 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 Lord Shiva.James Lochtefeld, "Ishvara", The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. , page 306 In Shaivism and for most of the Hindus, Ishvara is synonymous with Shiva.  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.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". In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything which is Shiva .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) 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.Zimmer (1951), Philosophies of India, Reprinted by Routledge in 2008, , pages 242–243, 309–311 Modern sectarian movements have emphasized Ishvara as Supreme Lord  as shiva ,seeing it usage in the vishnu sahasranama where Shiva as "Ishvara " answers her consort Parvati question by telling her the " Rama taraka mantra" as a short way to recite the entire vishnu sahasranama . In Vaisesika school of Hinduism The Vaiśeṣika 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.A Goel (1984), Indian philosophy: Nyāya-Vaiśeṣika and modern science, Sterling, , pages 149–151 The concept of Ishvara, among others, entered into Vaisheshika school many centuries later in the 1st millennium AD.R Collins (2000), The sociology of philosophies, Harvard University Press, , page 836 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 which the philosophy of Shiva as "purusha" as the observer and Shakti as "prakriti" as the doer . 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 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 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 (vaiShamya NairgghruNya doSha vihInaH). Ishvara is that which is "free from avidya (ignorance), free from ahamkrti (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 'saguNa' or with attributes from the empirical existence and 'nirguNa' 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 which can be seen in Shiva as linga as 'saguNa' or in physical form and Om or Pranava 'nirguNa' or formless .Paul Hacker (1978), Eigentumlichkeiten dr Lehre und Terminologie Sankara: Avidya, Namarupa, Maya, Isvara, in Kleine Schriften (Editor: L. Schmithausen), Franz Steiner Verlag, Weisbaden, pages 101–109 (in German), also pages 69–99
Ishvara (Sanskrit: ईश्वर, IAST: Īśvara) 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, Search for Izvara, University of Cologne, Germany In ancient texts of Indian philosophy, depending on the context, Ishvara can mean supreme soul, 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 Lord Shiva.James Lochtefeld, "Ishvara", The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. , page 306 In Shaivism and for most of the Hindus, Ishvara is synonymous with Shiva. For many Vaishnavites, it is also synonymous with Vishnu. 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.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". 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) 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.Zimmer (1951), Philosophies of India, Reprinted by Routledge in 2008, , pages 242–243, 309–311 Modern sectarian movements have emphasized Ishvara as Supreme Lord ; for example, Hare Krishna movement considers Krishna as the Lord,Karel Werner (1997), A Popular Dictionary of Hinduism, Routledge, , page 54 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 (soul, spirit) . In Vaisesika school of Hinduism The Vaiśeṣika 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.A Goel (1984), Indian philosophy: Nyāya-Vaiśeṣika and modern science, Sterling, , pages 149–151 The concept of Ishvara, among others, entered into Vaisheshika school many centuries later in the 1st millennium AD.R Collins (2000), The sociology of philosophies, Harvard University Press, , page 836 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. 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 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 (vaiShamya NairgghruNya doSha vihInaH). Ishvara is that which is "free from avidya (ignorance), free from ahamkrti (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 'saguNa' or with attributes from the empirical existence and 'nirguNa' 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 .Paul Hacker (1978), Eigentumlichkeiten dr Lehre und Terminologie Sankara: Avidya, Namarupa, Maya, Isvara, in Kleine Schriften (Editor: L. Schmithausen), Franz Steiner Verlag, Weisbaden, pages 101–109 (in German), also pages 69–99
R
other name
a concept
R
for Shiva
with a wide range of meanings that depend on the era and the school of Hinduism
A
For many Vaishnavites, it is also synonymous with Vishnu.
D
which is Shiva
A
; for example, Hare Krishna movement considers Krishna as the Lord,Karel Werner (1997), A Popular Dictionary of Hinduism, Routledge, , page 54 Brahmoism movement influenced by Christian and Islamic movements in India probably conceptualize Ishvara
R
shiva ,seeing it usage in the vishnu sahasranama where Shiva as "Ishvara " answers her consort Parvati question by telling her the " Rama taraka mantra" as a short way to recite the entire vishnu sahasranama
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 (soul, spirit)
D
which the philosophy of Shiva as "purusha" as the observer and Shakti as "prakriti" as the doer
D
which can be seen in Shiva as linga as 'saguNa' or in physical form and Om or Pranava 'nirguNa' or formless