The Concept of God in Hinduism : 4. Swami Krishnananda
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09/11/2019.
POST-4.
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According to the Bhagavata and the Mahabharata, God especially manifested Himself as Bhagavan Sri Krishna, who is regarded as the foremost of the divine Incarnations, in whose personality the Supreme Being is fully focussed and manifest.
Srimad Bhagavata says: He is Brahman(the Absolute), Paramatman(God), Bhagavan(the Incarnation).
According to the Pancharatra Agama and the Vaishnava theology, God has five forms: the Para or the Transcendent, Antaryamin or the Immanent, Vyuha or the Collective(known as Vasudeva, Sankarshana, Pradyumna and Aniruddha), Vibhava or the Incarnation, and Archa or the symbolic form of daily worship.
According to Saiva tradition, God is Pati, the Lord who controls the individuals known as Pasu, with His Power known as Pasa.
According to the Sakta tradition, God is the Divine Universal Mother of all things, Adi-sakti, or the original Creative Power, manifesting Herself as Kriya-Sakti or Durga, Ichha-Sakti or Lakshmi, and Jnana-Sakti or Sarasvati. But the Supreme Mother is beyond all these forms. She is One, alone, without a second.
According to the Bhakti tradition, God is the Supreme Object of Love, in respect of Whom love is evinced as in respect of one's father, mother, friend, son, master, or one's own beloved, in the five forms of affection, known as Shanta, Sakhya, Vatsalya, Dasya and Madhurya.
To the Vaishnavas, God is in Vaikuntha as Vishnu. To the Saivas, God is in Kailasa as Siva, or Rudra. To the Saktas, God is in Manidvipa, as the Supreme Sakti or the Divine Mother. To the Ganapatyas, God is Ganesa, or Ganapati. To the Sauras, God is Surya, the Sun. To the Kaumaras, God is Kumara, or Skanda.
To the saints like Tulasidas, God is Rama; to those like Surdas, He is Krishna. To those like Kabirdas, He is the Impersonal, Attributeless One, known by various names for purposes of worship and meditation.
To be continued ....
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09/11/2019.
POST-4.
--------------------------------------------------------------------------------------------------------------------------
According to the Bhagavata and the Mahabharata, God especially manifested Himself as Bhagavan Sri Krishna, who is regarded as the foremost of the divine Incarnations, in whose personality the Supreme Being is fully focussed and manifest.
Srimad Bhagavata says: He is Brahman(the Absolute), Paramatman(God), Bhagavan(the Incarnation).
According to the Pancharatra Agama and the Vaishnava theology, God has five forms: the Para or the Transcendent, Antaryamin or the Immanent, Vyuha or the Collective(known as Vasudeva, Sankarshana, Pradyumna and Aniruddha), Vibhava or the Incarnation, and Archa or the symbolic form of daily worship.
According to Saiva tradition, God is Pati, the Lord who controls the individuals known as Pasu, with His Power known as Pasa.
According to the Sakta tradition, God is the Divine Universal Mother of all things, Adi-sakti, or the original Creative Power, manifesting Herself as Kriya-Sakti or Durga, Ichha-Sakti or Lakshmi, and Jnana-Sakti or Sarasvati. But the Supreme Mother is beyond all these forms. She is One, alone, without a second.
According to the Bhakti tradition, God is the Supreme Object of Love, in respect of Whom love is evinced as in respect of one's father, mother, friend, son, master, or one's own beloved, in the five forms of affection, known as Shanta, Sakhya, Vatsalya, Dasya and Madhurya.
To the Vaishnavas, God is in Vaikuntha as Vishnu. To the Saivas, God is in Kailasa as Siva, or Rudra. To the Saktas, God is in Manidvipa, as the Supreme Sakti or the Divine Mother. To the Ganapatyas, God is Ganesa, or Ganapati. To the Sauras, God is Surya, the Sun. To the Kaumaras, God is Kumara, or Skanda.
To the saints like Tulasidas, God is Rama; to those like Surdas, He is Krishna. To those like Kabirdas, He is the Impersonal, Attributeless One, known by various names for purposes of worship and meditation.
To be continued ....
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