ishvara

Ishvara in Hinduism: A Varied Concept

Overview: Ishvara, one of the 17 deities in Indonesian Surya Majapahit Hindu arts, represents diverse concepts in various Hindu philosophies. The term has different meanings depending on the era and school of Hinduism.

shvara is a significant term in Hinduism, representing different concepts in various Hindu philosophies. Alongside Shiva, Vishnu, and Brahma, Ishvara is one of the 17 deities commonly found in Indonesian Surya Majapahit Hindu arts and records.

The meaning of Ishvara varies based on the era and the school of Hinduism. In ancient Indian philosophy texts, Ishvara refers to the supreme Self, Brahman (Highest Reality), ruler, king, or husband depending on the context. In medieval-era texts, Ishvara is interpreted as God, Supreme Being, personal god, or special Self based on the school of Hinduism.

Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara relevant. Yoga, Vaisheshika, Vedanta, and Nyaya schools discuss Ishvara but assign different meanings. For example, early Nyaya scholars initially rejected the idea of a creator God but later reconsidered it.

The Vaisheshika school, founded by Kanada in the 1st millennium BCE, initially did not require a creator deity. However, later, it adopted the concept of Ishvara as an eternal God co-existing with eternal substances and atoms.

Ancient Mimamsa scholars questioned the necessity of a deity concept for a consistent philosophy and moksha. In the Samkhya school, Ishvara is neither a creator-God nor a savior-God, making it one of the major atheistic or non-theistic schools of Hinduism.

In the Yoga school, Ishvara can be any "personal deity" or "spiritual inspiration" but not necessarily a creator God. The concept of Ishvara in Yoga philosophy serves as a transformative catalyst or guide for spiritual emancipation.

The Advaita Vedanta school asserts that there is no dualistic existence of a deity. According to Advaita Vedanta, God (Ishvara, Brahman) is identical with the Atman (Self) within each human being, emphasizing a monistic Universal Absolute Oneness.

In the Dvaita sub-school of Vedanta Hinduism, Ishvara is defined as a creator God distinct from individual Selves (Jiva). In this perspective, God creates the individual Self, and the Self does not merge with God but can experience bliss by getting close to God.

The number of deities in Hinduism varies, with ancient texts like the Vedas mentioning 33 devas, and later texts like the Yajurveda enumerating 33 koti (33 supreme) divinities. Most deities are considered manifestations of the genderless principle called Brahman, representing facets of Ultimate Reality. The oneness in Hinduism emphasizes the idea that God, the universe, and humans are essentially one, connected by the same divine essence.

Hinduism has a rich iconography tradition, with Murti (idol) being a common form of representation. A Murti is an image of a god, not the god itself, and serves as a reminder of something emotionally and spiritually valuable. Iconic forms like Yantras or mandalas are also considered identical with deities in Tantra, a minority tradition in Hinduism.

Hindu worship practices, known as Puja, involve rituals performed in temples or homes in front of a Murti. Puja can be elaborate or simple, with offerings made to symbols of deities, nature, or aniconic representations. Deity worship, temple visits, and Puja rites are optional in Hinduism, allowing individuals to choose their level of involvement in these practices.

Evolution of the Concept:

• In ancient Indian philosophy, Ishvara denotes the supreme Self, Brahman, ruler, king, or husband depending on the context.
• Medieval texts portray Ishvara as God, Supreme Being, personal god, or special Self, varying among Hindu schools.

School-specific Perspectives:

1. Samkhya and Mimamsa: These schools don't consider Ishvara, a supreme being, relevant. Mimamsa scholars question the necessity of a deity concept for consistent philosophy and moksha.

2. Nyaya: Early scholars considered a deity as a creator God but later debated and offered arguments for the existence of an omniscient, omnipresent, omnipotent deity.

3. Vaisheshika: Initially, this school didn't rely on a creator deity but later adopted the concept of Ishvara as an eternal God co-existing in the universe.

4. Yoga: In Yoga philosophy, Ishvara can be any "personal deity" or "spiritual inspiration," but not necessarily a creator God. It serves as a transformative guide for spiritual emancipation.

5. Advaita Vedanta: Asserts that there is no dualistic existence of a deity. God (Ishvara, Brahman) is identical with the Atman (Self) within each human being, emphasizing a monistic Universal Absolute Oneness.

6. Dvaita sub-school of Vedanta: Defines Ishvara as a distinct creator God, separate from individual selves, with God creating but not merging with the individual Self.

Number of Deities:

• Ancient texts like the Vedas enumerate 33 devas, representing different realms or zones.
• The concept of 33 koti divinities is found in later texts like the Yajurveda. Most are goddesses, highlighting their significance in Hindu culture.

One or One-ness:

• All deities are viewed as manifestations of the genderless principle called Brahman, representing facets of Ultimate Reality.
• Hinduism emphasizes a connected oneness where the same God resides within every human being as Atman, the eternal Self.

Iconography and Practices:

• Murti, an embodiment of the divine, is used to represent deities in Hinduism. It is not the actual god but serves as an image holding emotional and religious value.
• Hindu worship involves elaborate rituals in temples or simple acts at home. Puja, a structured act of welcoming and honoring the deity, may include 16 steps (Shodasha Upachara).
• Deity worship, visiting temples, and Puja are optional in Hinduism, with diverse practices reflecting individual choices within the vast spectrum of Hindu traditions.