The Idea of Isvara PDF

The Idea Of Īśvara  “ WHAT IS GOD ? 2  Can we discover that primary cause with our limited intellect and...

The Idea Of Īśvara  “ WHAT IS GOD ? 2  Can we discover that primary cause with our limited intellect and reason? If there is a primary cause for everything, what is its nature? What would be the intelligence behind the creation and sustenance of this extremely complex and well-ordered universe ? 3  Theologies!!! Let’s look at some theologies that give us some notions about God 4  Monotheism says there is only one true God Polytheism says there are many Gods Pantheism says the world is either identical to God, or an expression of God's nature Atheism is the doctrine which rejects the idea of God Agnosticism says that we cannot even know whether God exists or not! 5  But, what is Sanatana Dharma’s take on the ideology of God… The ancient Rishis realized God as the source of everything. Purushasukta from the Rig Veda, describes the absolute reality, Purusha as the cosmic being, from whom the entire universe is manifested. 6 “puruṣa evedaṁ sarvam yadbhūtaṁ yacca bhavyam, “ utāmṛtattvasyeśāno yadannenātirohati. etāvānasya mahimā ato jyāyāgïśca pūruṣaḥ, pādo'sya viśvā bhūtāni tripādasyā'mṛtaṁ divi.” “All this (manifestation) is the Purusha alone— whatever was and whatever will be. He is the Lord of Immortality, for He transcends all in His Form as food (the universe). Such is His Glory, but greater still is the Purusha. One-fourth of Him all beings are, (while) three-fourth of Him rises above as the Immortal Being”15. 7 The sukta continues; “From Him were born horses, cows, and other animals.” “The Moon was born from His mind; the Sun was born from His eyes. gods Indra and Agni came from His mouth; from His vital energy, air was born.” “The firmament came from His navel; the heavens were produced from His head; the earth from His feet; from His ears the spatial directions—In this manner all the worlds were regulated by him.” 8 ▧ Vedas present the creation as the manifestation of the creator. The Purusha or the ultimate reality is not limited, as Taittariya Samhita says, The Ṛcs are limited The Samans are limited, And the Yajuses are limited, But of the Word Brahman, there is no end. Taittiriya Samhita VII.3.1.4, Translated by Barbara Holdrege 9  Our ancient Rishis presented God in many levels for the benefit of the people belonging to different intellectual levels. 10 Veda says these devas are not separate, but essentially they are one. Rigveda says, “Indram mitram varunamagnimahuratho sa divyo suparno garutman | ekam sadviprah bahudha vadanti agnim yamam matarishvanamahuh ” They call it Indra, Mitra, Varuna, Agni, and he is the heavenly-winged Garutman. To what is One, sages give many a title, they call it Agni, Yama, Matarisvan. Rig Veda 1.164.46, Translator: Klaus Klostermaier Acharya Yaska, the commentator of Veda, also says, Ekasya atmanah anye devah pratyangani bhavanti Many forms of gods are manifestation of One Reality. 11 ▧ Vedas consider the reality as one and at the same time it can take multiple manifestations or can be known through different names. For example a man would be a teacher for his students, he is father for his children, son for his parents, husband for his wife. Similarly the one reality is understood through many names. ▧ In Upanishads, which belong to the philosophical part of the Vedas we will find more clear discussions about Brahman. Taittiriya Upanishad talks about the conversation between Lord Varuna and his son Bhrigu: Once Brigu approached his father Varuna and requested him to teach about Brahman. Varuna says, Yato va imani bhutani jayante yena jatani jivanti yat prayanty abhisamvisanti tad brahma tad vijijnasasva. That from which these beings are born, That by which, when born, they live, That into which they enter, they merge—seek to know That. That is Brahman. 12 ▧ Here the Upanishad identifies Brahman as the source of everything, the underlying principle of its sustenance, and the point of dissolution. Mundaka Upanishad uses a brilliant analogy: “yathorṇa-nābhiḥ sṛjate gṛhṇate ca.. Mundakaupanishad1.1.7” As a spider projects forth and draws back (its threads) universe emerge from the Imperishable Being ▧ Taittiriya Upanishad gives another definition by three words: “Satyam jnanam anantam brahma” Brahman is the truth, knowledge, and Infinity. Brahman or God is not a person or entity that sits in some other world and governs the universe, but God pervades everywhere. 13 Ishavasya Upanishad begins with the following mantra, īśāvāsyam idam sarvaṁ yat kiñca jagatyāṁ jagat. All this, whatsoever exists in the universe, should be covered by the Lord. Translation Swami Paramananda. Chandogya Upanishad also gives these same ideas about brahman, sarvam khalvidam brahma tajjalān iti shānta upāsita "All this (collectively) is Brahman, indeed: what evolves from That, what dissolves in That, what breathes or functions in That, should be closely and calmly studied" Chandogya Upanishad III.14.1 14 With the single word Tajjalān, The Upanishad illustrates three aspects of Brahman: everything emerges from brahman, everything functions in brahman and finally everything dissolves in brahman. 15 ▧ There are different philosophies or school of thoughts in our Indian Philosophy. ▧ Each of these philosophies look at the trio, i.e., Isvara, Jagat and Jiva (creator, creation, and the individual self) in a different manner. ▧ But, on the other hand, Samkhya and Yoga systems are not propagating a supreme creator. ▧ The Nyaya and Vaiseshika darshanas (philosophies) ▧ However, Yoga identifies Isvara as the are almost the same. Vishesha Purusha. ▧ According to them, God is the instrumental cause of the universe. 16 ▧ In his Yoga Sutras, Maharshi Patanjali defines Isvara ( in verse 24 of Book 1) as "Purusha Vishesah (a special Purusha)” and not affected with the Kleshas, Karmas, and Vipakas (affliction, actions, and the fruits of actions), Yogadarshana identifies devotion towards Isvara(Isvara pranidhana) as one of the Niyamas which helps the yogi to move forward in his path. ▧ Dvaita Vedanta philosophy identifies ▧ Actually, Purvamimamsa is not recognising the God - Narayana as the creator and existence of Isvara. district from the Jivas and the world. ▧ According to Purva Mimamsa, mantras themselves have According to Vishishtadvaita Vedanta, the power to give fruits, and there is no need for a God is the instrumental and material separate entity to give the fruits of our actions. cause of creation. He manifests as Jivas and the world. 17 ▧ For Advaitins, Brahman is the only reality. ▧ However, in Vyavaharika satta, Advaita identifies Isvara as the instrumental and material cause of the world. ▧ He is the one who distributes the fruits of our actions. Isvara is free from bondage, ignorance, and ego. ▧ The real nature of Isvara - existence, consciousness and bliss is the real nature of Jiva also. In reality, there is no duality at all, everything is one and same, that is Brahman. 18 3. Shiva Lingam The Formless Form! 19  Gods in Sanatana Dharma ▧ If we look into Puranas, Itihasas, Tantras, various Bhakti literature, or the day-to- day life of Hindus we will come across scores of deities. Even though God is not limited with name or form, for the benefit of devotees he takes various names and forms according to their concepts. 20  Gods in Sanatana Dharma ▧ The great Rishis realized these divine forms for the benefit of humanity. Each deity is the personification of a set of divine qualities, they may symbolize some physical phenomena as well. These forms are the visions of Rishis and they symbolically depict some important qualities or features of Paramatman, the God. 21  Lalitha Devi ▧ For instance, Goddess Lalita is depicted as the one who carries a rope, an elephant goad, a sugarcane bow, and five flower arrows. Lalita Sahasranama says that rope symbolizes attraction, elephant goad symbolizes repulsion, sugarcane bow is the mind and five flower arrows are the five subtle elements called tanmatras. Similarly, all the forms of deities and everything associated with them including their weapons, mounts, etc. metaphorically convey the qualities of God. 22 ▧ Every deity has two aspects, in the first aspect, the deity is known as Devata, and is associated with certain forms and attributes. ▧ In the second aspect, the deity is Brahman who transcends all limitations including the names and forms. ▧ One can choose any deity, as a favorite deity or Ishta devata according to his/her mental and spiritual orientation. ▧ For a devotee, Ishtadevata is Brahman itself and all other deities are nothing but different manifestations of the Ishta Devata. 23 Sloka from Shiv Mahimna stotram trayi sankhyam yogah pasupati matam vaishnavamiti prabhinne prasthane paramidamadah pathyamiti ca, ruceenam vaicitryad riju kutila naana pathajushaam nrinaameko gamyas tvamasi payasa marnava iva. Different paths (to realization) are enjoined by the three Vedas, by Sankhya, Yoga, Pashupata (Shaiva) doctrine, and Vaishnava Shastras. People follow different paths, according to their temperament, depending on which they consider best, or most appropriate–and reach You alone just as rivers enter the ocean. 24  Lalitha Devi Brahmarupa - The one who is in the form of Brahma Govindarupini - The one who is in the form of Vishnu Rudrarupa - The one who is in the form of Shiva 25  In Vibhuti Yoga of Bhagavadgita … ▧ Bhagavan Sri Krishna says, “I am Bhagavan Vishnu among Adityas, I am Bhagavan Shiva among the Rudras, among the army generals I am Skanda ( Bhagavan Subrahmanya/Karthikeya).” ▧ Puranas and traditions also talk about the combined forms of deities like Shankaranarayana(half Shiva and half Vishnu), and Ardhanarishvara, (Half Shiva and another half Devi) All deities are essentially one.. There is neither a false God nor a devil in Sanatana Dharma. 26 ▧ As God is omnipotent, God is capable of taking any name and form. If he wishes, he could take birth on the earth and live among us. We call them ‘Avatara’, the one who is decent to us. ▧ In Bhagavad Gita Bhagavan Sri Krishna says, “Though I am unborn, of imperishable nature, and though I am the God of all beings, yet, governing My own Nature, I am born by My own Maya.” ▧ In the essence, everything is divine, however, we can experience the Godly qualities in these incarnations more than other beings. By worshiping these incarnations, one worships God alone. 27  God as the universal mother 28  Shakti / Adi Parashakti ▧ Goddess is revered as Adi Parashakti, the primordial supreme power. In Vedas, We can see many Mother Goddesses like Aditi, Vac, Ushas, etc. ▧ Shaiva traditions acknowledge the Goddess Shakti as the creative power of Shiva the supreme being. ▧ Similarly, Vaishnava Samhitas say Goddess Mahalakshmi or Yogamaya is the creative power of God Para Vasudeva. ▧ Lalita Sahasranama hails Goddess as the universal mother, the one who gave birth to everything including the creator Lord Brahma to a small insect. - Abrahmakeeda Janani. 29 Bhagavan says, pitāahamasya jagatō mātā dhātā pitāmahaḥ. vēdyaṅ pavitramōṅkāra ṛk sāma yajurēva ca gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṅ suhṛt. prabhavaḥ pralayaḥ sthānaṅ nidhānaṅ bījamavyayam BG 9.17 -18 Translation by Swami Sivananda(Gita supersite), “I am the father of this world, the mother, the dispenser of the fruits of actions and the grandfather; the (one) thing to be known, the purifier, the sacred monosyllable (Om), and also the Rik-, the Sama- and the Yajur-Vedas.I am the goal, the supporter, the God, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house, and the imperishable seed.” 30 Since God transcends all the dualities, he doesn’t require anything from us, but devotion to God will help us in our path. Bhagavan Krishna says, samō.haṅ sarvabhūtēṣu na mē dvēṣyō.sti na priyaḥ. yē bhajanti tu māṅ bhaktyā mayi tē tēṣu cāpyaham৷৷9.29৷৷ The same am I to all beings; to Me, there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them. 31 In this universe everything other than God is subject to change and modification. Thus, we were advised by our Rishis to rely on the permanent one – God. They advise us to do actions as a service or offering to the lord - ‘Isvara arpana’ and inspite of likes and dislikes welcome the results as His blessings ‘Isvara prasada’. For a true devotee, everything is divine, they perceive his God in everything. 32  Divinity within all objects ▧ For Hindus, all animate and inanimate objects are divine. They are either worshipped as deities or with relation to the deities. ▧ For instance, Kailash mountain is considered to be the abode of Bhagavan Shiva, Arunachala also as Bhagavan Shiva. ▧ The rivers Ganga, Yamuna, Sarasvati are considered to be goddesses. ▧ From eagle, Lion, peacock bull to snake and mouse are associated with different Gods. ▧ Trees like Bilva and plants like Tulasi are revered as manifestations of the divine. ▧ According to the great Rishis, respect and love towards nature and fellow beings are also considered as the worship of the divine. Even though we perceive difference, essentially God alone is there. 33 In his famous tamil work Thirumanthiram saint Thirumular says, "Marathai Maraithathu Mamada Yanai Marathil Marainthathu Mamada Yanai ! Parathai Maraithathu Parmuthal Bhootham Parathil Marainthathu Parmuthal Bhootham !! When you see the elephant in the statue, we don't see the wood. When we see the wood in the statue, we don't see the elephant. like that whatever we know as "us" is what prevents us from understanding absolute reality. When we see absolute reality, we cannot see this gross nature. Since God is the very essence of our self, there is no point in searching for him outside. 34 Kabir says, ज्यों नैनयों में पु तली, त्यों माललक घट माल ों | मू रख लयग न जानल ों , बाल र ढू ढ़न जाल ों || God lies within you just as the pupil lies within your eyes. But, these ignorant people don’t know this and keep on searching for God everywhere outside.” Since God is the very essence of our self, there is no point in searching for him outside. 35 36 In Vishnu Shatpadi Stotram, Acharya Shankara says, satyapi bhedApagamE nAtha tavAham namAma kInastvam | sAmudrO hi taranga: kvachana samudrO na tAranga: || Even with the differences between us taken away, O God, it is I that is yours and not you that is a part of me, just as it is always the waves that belong to the ocean and never the ocean to the waves. 37  Amma’s thoughts on spiritual practices Amma's words: “God in us is like the tree within the seed. How will it sound if the seed claims, “I am a tree!” The seed has to go under the soil, sprout and the seedling has to grow up. This is why spiritual practices are performed. When the seed becomes a tree we can chain an elephant to it; but if we don’t protect it in the early stages, birds will peck it.” 38  Learning Outcomes 1. In Sanatana Dharma, Īśvara (God) transcends all divisions including gender, it also portrays Īśvara as the universal mother. 2. Īśvara (God) transcends all the dualities, and doesn’t require anything from us, but devotion to Īśvara will help in one’s path. 3. For a true devotee, everything is divine, they perceive his Īśvara in everything. 4. One must embrace and nurture Īśvara within us like a seed that has to eventually grow into a tree. 39 Om Namah Shivaya 40