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. Malinar states that in Samkhya-Yoga schools of Hinduism, Isvara is neither a creator-God, nor a savior-God. 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". In Yoga school of Hinduism, states Whicher, Isvara is neither a creator God nor the universal Absolute of Advaita Vedanta school of Hinduism. 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.
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Yoga, Vaisheshika, Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings.ĭesmarais states that Isvara is a metaphysical concept in Yogasutras. Schools of thought Īmong the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, relevant.
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In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything. When referring to divine as female, particularly in Shaktism, the feminine Īśvarī is sometimes used. 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), the name of a bodhisattva revered for his compassion. The term is used as part of the compounds Maheshvara ("The Great Lord") and Parameshvara ("The Supreme Lord") as the names of Lord Shiva. 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". However, Patrick Olivelle states that there Ishvara does not mean God, but means Vedas. The word Ishvara appears in numerous ancient Dharmasutras. The contextual meaning, however as the ancient Indian grammarian Pāṇini explains, is neither god nor supreme being. It is absent in Samaveda, is rare in Atharvaveda, but it appears in Samhitas of Yajurveda. However, the verb īś- does appear in Rig veda, where the context suggests that the meaning of it is "capable of, able to". The word Īśvara does not appear in Rigveda. The composite word, Ishvara literally means "owner of best, beautiful", "ruler of choices, blessings, boons", or "chief of suitor, lover".Īs 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'. 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 root of the word Ishvara comes from īś- (ईश, Ish) meaning "capable of" and "owner, ruler, chief of". In the Yoga school of Hinduism, it is any "personal deity" or "spiritual inspiration".
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In modern-day sectarian movements such as Arya Samaj and Brahmoism, Ishvara takes the form of a monotheistic God. In traditional Bhakti movements, Ishvara is one or more deities of an individual's preference ( Iṣṭa-devatā) from Hinduism's polytheistic canon of deities. For many Vaishnavites, it is also synonymous with Vishnu like Venkateswara. In Shaivism and for most of the Hindus, Ishvara is synonymous with Shiva.
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Ishvara is primarily an epithet of Lord Shiva. In medieval era Hindu texts, depending on the school of Hinduism, Ishvara means God, Supreme Being, personal God, or special Self. In ancient texts of Hindu philosophy, depending on the context, Ishvara can mean supreme Self, ruler, lord, king, queen or husband. Ishvara ( Sanskrit: ईश्वर, romanized: Īśvara) or Eshwara is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism.