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In Hinduism, forms of explicit monotheism have developed in the medieval Bhakti movement. These derive from the philosophical system of Advaita or non-dualism developed by Adi Shankara in the 9th century, within the framework of the Vedanta school of classical Hindu philosophy.
Shankara's non-dualism postulated the identity of the Self or Atman with the Whole or Brahman, and as such can be better described as monism or pantheism than as monotheism. The shift to explicit monotheism is initated by the South Indian Alvars with their emotional or ecstatic devotion (bhakti) to Vishnu-Krishna. This form of monotheism, also known as Krishnaism, became immensely popular in medieval India, spreading to North India by the 15th century. Besides giving rise to schools of Vaishna monotheim such as Gaudiya Vaishnavism, it also affected non-Vaishna sects of Hinduism, viz. Shaivism, Shaktism, and Smartism. But Vaishnavism, and especially Krishnaism within Vaishnavism, remains the most explicit form of monotheistic worship of a personal God (Svayam Bhagavan) within Hinduism, while other sects tend to assume the existence of a singular God, but not necessarily with aspects of a personality but rather envisaged as an impersonal Absolute (Brahman).
The term Ishvara may refer to any of the monotheistic or monistic conceptions within Hinduism, depending on context.
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God is one who generates(G), observes(O) and Destroys(D) , or the one from whom, every thing happens and cause of all change. But if we go in depth of Hinduism, a new concept occurs. Under Vaishnavism, Sri Krishna is supreme and for Shaivism, Shiva is God but the both of two suggests Radha and Shakthi are the actual powers behind Krishna and Shiva respectively. On the other hand Shaktas think that Goddess Adi parashakti is only generator, preserver and destroyer and known as dynamic essence of ultimate reality, OM, then one who is dimensionless, nirguna, who is neither male nor female, and is totally a static consciousness. But Devi-Bhagvata Purana suggests that the ultimate reality, OM always appears in front of us in the form of Female or known as Shakti, the cause of all change and dynamic herself, more over she actually performs the task of trimurti and trimurti are just referred as machines. So this concept suggests that GOD as mother is prevalent in Hinduism.[1]
God in hinduism is also visualised as a child in many ways . For example Krishna is worshiped as a child in hinduism . Stories of God Ganesha as a child serving his Father God Shiva and Goddess Parvati are described .It signifies God as a very innocent yet all knowing all powerful entity.
The Sanskrit word for God that is used most commonly, Ishvara means a being with extraordinary powers.[2] It is originally a title comparable to "Lord", from the roots īśa, lit., powerful/lord/owner, + vara, lit., choicest/most excellent. Some forms of traditional sankhya systems contrast purusha (consciousness, awareness, knowing) to prakriti (agency that acts, nature, matter), however the term Ishvara is mentioned six times in the Atharva Veda, and is central to many traditions.[2]
Svayam bhagavan is a Sanskrit theological term that refers to the concept of absolute representation of the monotheistic God as Bhagavan himself within Hinduism.
It is most often used in Gaudiya Vaishnava Krishna-centered theology as referring to Krishna. The title Svayam Bhagavan is used exclusively to designate Krishna.[3] Certain other traditions of Hinduism consider him to be the source of all avatars, and the source of Vishnu himself, or to be the same as Narayana. As such, he is therefore regarded as Svayam Bhagavan.[4][5][6]
The term is seldom used to refer to other forms of Krishna and Vishnu within the context of certain religious texts such as the Bhagavata Purana, and also within other sects of Vaishnavism.
When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism,[7] the Vallabha Sampradaya,[8] and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from the famous statement of the Bhagavatam"(1.3.28).[9]
A different viewpoint, opposing this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although its is usual to speak of Vishnu as the source of the avataras, this is only one of the names of god of Vaishnavism, who is also known as Narayana, Vasudeva and Krishna and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.[10]
The theological interpretation of svayam bhagavān differs with each tradition and the literal translation of the term has been understood in several distinct ways. Translated from the Sanskrit language, the term literary means "Bhagavan Himself" or "directly Bhagavan".[11] Gaudiya Vaishnava tradition often translates it within its perspective as primeval Lord or original Personality of Godhead, but also considers the terms such as Supreme Personality of Godhead and Supreme God as an equivalent to the term Svayam bhagavan, and may also choose to apply these terms to Vishnu, Narayana and many of their associated Avatars.[12][13]
Earlier commentators such as Madhvacharya translated the term Svayam Bhagavan as "he who has bhagavatta"; meaning "he who has the quality of possessing all good qualities".[6] Others have translated it simply as "the Lord Himself".[14] Followers of Vishnu-centered sampradayas of Vaishnavism rarely address this term, but believe that it refers to their belief that Krishna is among the highest and fullest of all Avatars and is considered to be the "paripurna Avatara", complete in all respects and the same as the original.[15] According to them Krishna is described in the Bhagavata Purana as the Purnavatara (or complete manifestation) of the Bhagavan, while other incarnations are called partial.
The Vedantic school of Hindu philosophy also has a notion of a Supreme Cosmic Spirit called Brahman, pronounced [ˈbrəhmən]. Brahman is the impersonal aspect of Absolute Truth. Absolute Truth is realized in three stages: as Brahman, Paramatma and Bhagavan, Brahman realization is the first step of the Hindu transcendentalist. The path which leads to this realization is called Jnana, usually followed by Shankara-Acharya mayavadi philosophers. Hinduism advises against speculating about the Absolute (as it may long for millions of lifetimes), but straight to get to bhakti-yoga, as it is a direct path and includes both Brahman and even Paramatma realization (attained by yogis through mystic meditation on four-handed Narayana or Vishnu on Vaikunthalokas). Even Shankaracharya himself, being a greatest impersonalist supported this viewpoint: one has to give up jnana and take to worship of Parabrahman.
One set of attributes (and their common interpretations) are:
A second set of six characteristics are
Bhagavan (God) in Srimad Bhagavatam is described as Supreme Personality of Godhead, Absolute Truth Personally: "The conception of God and the conception of Absolute Truth are not on the same level. The Śrīmad-Bhāgavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. Hinduism is generally united in its views on the personal nature of God as the controller because a controller cannot be impersonal. So without a doubt whenever we refer to control over others we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gītā any controller who has some specific extraordinary power is called a vibhūtimat sattva, or controller empowered by the Lord; there are held to be many vibhūtimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Śrīmad-Bhāgavatam designates the Absolute Truth or the summum bonum as the paraḿ satyam."[1]