God in Hinduism

In Hinduism, the concept of God varies in its diverse religio-philosophical traditions.[6] Hinduism comprises a wide range of beliefs about God and divinity, such as henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, monism, agnosticism, atheism, and nontheism.[9]

This article is about the diverse theistic views within Hinduism. For specific deities, see Hindu deities.
Ōṃ is given many meanings and layers of symbolism in the Upanishads, including "the sacred sound, the Yes!, the Vedas, the udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the Ultimate Reality, the finest essence, the cause of the universe, the essence of life, the Brahman, the ātman, the vehicle of deepest knowledge, and self-knowledge (ātma jñāna)".[1]
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Forms of theism find mention in the Bhagavad Gita. Emotional or loving devotion (bhakti) to a primary god such as avatars of Vishnu (Krishna for example), Shiva, and Devi (as emerged in the early medieval period) is now known as the Bhakti movement.[10][11] Contemporary Hinduism can be categorized into four major theistic Hindu traditions: Vaishnavism, Shaivism, Shaktism, and Smartism. Vaishnavism, Shaivism, and Shaktism worship the Hindu deities Vishnu, Shiva, and Devi as the Supreme God respectively, or consider all Hindu deities as aspects of the same Supreme Reality or the eternal and formless metaphysical Absolute, called Brahman in Hinduism, or, translated from Sanskrit terminology, "God Itself". Other minor sects such as Ganapatya and Saura focus on the deities Ganesha or Surya as the Supreme.

Hindus following Advaita Vedānta consider ātman, the individual soul within every living being, to be the same as Vishnu, Shiva, or Devi,[12][13][14] or, alternatively, identical to the eternal and formless metaphysical Absolute called Brahman.[21] Such a philosophical system of Advaita or non-dualism as it developed in the Vedānta school of Hindu philosophy, especially as set out in the Upanishads, was popularized by the Indian philosopher, Vedic scholar, teacher, and mystic Ādi Śaṅkara in the 8th century CE, and has been vastly influential on Hinduism.[22][23][24] Therefore, Advaitins believe that Brahman is the sole Supreme Being (Para Brahman) and Ultimate Reality that exists beyond the (mis)perceived reality of a world of multiple objects and transitory persons.[25]

Hindus following Dvaita Vedānta consider that the jīvātman (individual self) and the eternal and formless metaphysical Absolute called Brahman in Hinduism exist as independent realities, and that these are fundamentally distinct.[26][27] Such a philosophical system of Dvaita or dualism as it developed in the Vedānta school of Hindu philosophy, especially as set out in the Vedas, was popularized by the Indian philosopher, Vedic scholar, and theologian Madhvācārya in the 13th century CE, and has been another major influence on Hinduism.[28] In particular, the influence of Madhvācārya's philosophy has been most prominent and pronounced on the Chaitanya school of Bengali Vaishnavism.[29]

Henotheism, kathenotheism, and equitheism
Further information: History of Hinduism

To what is One

They call him Indra, Mitra, Varuna, Agni,
and he is heavenly-winged Garutman.
To what is One, sages give many a title.

— Rigveda 1.164.46
Transl: Klaus Klostermaier[30][31]

Henotheism was the term used by scholars such as Max Müller to describe the theology of Vedic religion.[32][33] Müller noted that the hymns of the Rigveda, the oldest scripture of Hinduism, mention many deities, but praises them successively as the "one ultimate, supreme God" (called saccidānanda in some traditions), alternatively as "one supreme Goddess",[34] thereby asserting that the essence of the deities was unitary (ekam), and the deities were nothing but pluralistic manifestations of the same concept of the divine (God).[33][35][36]

The idea that there can be and are plural perspectives for the same divine or spiritual principle repeats in the Vedic texts. For example, other than hymn 1.164 with this teaching,[30] the more ancient hymn 5.3 of the Rigveda states:

You at your birth are Varuna, O Agni. When you are kindled, you are Mitra. In you, O son of strength, all gods are centered. You are Indra to the mortal who brings oblation. You are Aryaman, when you are regarded as having the mysterious names of maidens, O Self-sustainer.

— Rigveda 5.3.1-2, Translator: Hermann Oldenberg[37][38]

Related terms to henotheism are monolatrism and kathenotheism.[39] The latter term is an extension of "henotheism", from καθ' ἕνα θεόν (kath' hena theon) — "one god at a time".[40] Henotheism refers to a pluralistic theology wherein different deities are viewed to be of a unitary, equivalent divine essence.[33] Some scholars prefer the term monolatry to henotheism, to discuss religions where a single god is central, but the existence or the position of other gods is not denied.[39][36] Another term related to henotheism is "equitheism", referring to the belief that all gods are equal.[41]

Concerning the origin of the universe

"Who really knows?
Who will here proclaim it?
Whence was it produced?
Whence is this creation?
The gods came afterwards,
with the creation of this universe.
Who then knows whence it has arisen?"

— Nasadiya Sukta, Rig Veda, 10:129-6[42][43][44]

Panentheism and non-theism

The Vedic era conceptualization of the divine or the One, states Jeaneane Fowler, is more abstract than a monotheistic God, it is the Reality behind and of the phenomenal universe.[45] The Vedic hymns treat it as "limitless, indescribable, absolute principle", thus the Vedic divine is something of a panentheism rather than simple henotheism.[45]

In late Vedic era, around the start of Upanishadic age (c. 800 BCE), theosophical speculations emerge that develop concepts which scholars variously call nondualism or monism, as well as forms of non-theism and pantheism.[45][46][47] An example of the questioning of the concept of God, in addition to henotheistic hymns found therein, are in later portions of the Rigveda, such as the Nasadiya Sukta.[48]

Hinduism calls the metaphysical absolute concept as Brahman, incorporating within it the transcendent and immanent reality.[49][50][51] Different schools of thought interpret Brahman as either personal, impersonal or transpersonal. Ishwar Chandra Sharma describes it as "Absolute Reality, beyond all dualities of existence and non-existence, light and darkness, and of time, space and cause".[52]

Influential ancient and medieval Hindu philosophers, states philosophy professor Roy Perrett, teach their spiritual ideas with a world created ex nihilo and "effectively manage without God altogether".[53] In Hindu philosophy, there are many different schools.[54] Its non-theist traditions such as Samkhya, early Nyaya, Mimamsa and many within Vedanta such as Advaita do not posit the existence of an almighty, omnipotent, omniscient, omnibenevolent God (monotheistic God), while its theistic traditions posit a personal God left to the choice of the Hindu. The major schools of Hindu philosophy explain morality and the nature of existence through the karma and samsara doctrines, as in other Indian religions.[55][56][57]

Monotheism

Monotheism is the belief in a single creator God and the lack of belief in any other Creator.[58][59] Hinduism is not a monolithic faith and different sects may or may not posit or require such a belief. Religion is considered a personal belief in Hinduism and followers are free to choose the different interpretations within the framework of karma and samsara. Many forms of Hinduism believe in a monotheistic God, such as Krishnaism, some schools of Vedanta, and Arya Samaj.[60][61][62]

Madhvacharya's monotheistic God

Madhvacharya (1238–1317 CE) developed the Dvaita theology wherein Vishnu was presented as a monotheistic God, similar to major world religions.[63][64] His writings led some such as George Abraham Grierson to suggest he was influenced by Christianity.[65]

Madhvacharya was misperceived and misrepresented by both Christian missionaries and Hindu writers during the colonial era scholarship.[66][67] The similarities in the primacy of one God, dualism and distinction between man and God, devotion to God, the son of God as the intermediary, predestination, the role of grace in salvation, as well as the similarities in the legends of miracles in Christianity and Madhvacharya's Dvaita tradition fed these stories.[66][67] Among Christian writers, G. A. Grierson creatively asserted that Madhva's ideas evidently were "borrowed from Christianity, quite possibly promulgated as a rival to the central doctrine of that faith".[68] Among Hindu writers, according to Sarma, S. C. Vasu creatively translated Madhvacharya's works to identify Madhvacharya with Christ, rather than compare their ideas.[69]

Modern scholarship rules out the influence of Christianity on Madhvacharya,[65][70] as there is no evidence that there ever was a Christian settlement where Madhvacharya grew up and lived, or that there was a sharing or discussion of ideas between someone with knowledge of the Bible and Christian narratives, and him.[67] Furthermore, many adherents consider the similarities to be superficial and insubstantial; for example, Madhvacharya postulates three co-eternal fundamental realities, consisting of Supreme Being (Vishnu or paramatman), individual Self (jīvātman), and inanimate matter.[71]

Brahman
Main articles: Brahman and Para Brahman

Many traditions within Hinduism share the Vedic idea of a metaphysical ultimate reality and truth called Brahman. According to Jan Gonda, Brahman denoted the "power immanent in the sound, words, verses and formulas of Vedas" in the earliest Vedic texts. The early Vedic religious understanding of Brahman underwent a series of abstractions in the Hindu scriptures that followed the Vedic scriptures. These scriptures would reveal a vast body of insights into the nature of Brahman as originally revealed in the Vedas. These Hindu traditions that emerged from or identified with the Vedic scriptures and that maintained the notion of a metaphysical ultimate reality would identify that ultimate reality as Brahman. Hindu adherents to these traditions within Hinduism revere Hindu deities and, indeed, all of existence, as aspects of the Brahman.[72][73] The deities in Hinduism are not considered to be almighty, omnipotent, omniscient and omnibenevolent, and spirituality is considered to be seeking the ultimate truth that is possible by a number of paths.[74][75][76] Like other Indian religions, in Hinduism, deities are born, they live and they die in every kalpa (eon, cycle of existence).[77]

In Hinduism, Brahman connotes the highest Universal Principle, the Ultimate Reality in the universe.[78][79][80] In major schools of Hindu philosophy, it is the material, efficient, formal and final cause of all that exists.[79][81][82] It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.[78][83][84] Brahman as a metaphysical concept is the single binding unity behind the diversity in all that exists in the universe.[78][85]

Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".[86] Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads.[87] The Vedas conceptualize Brahman as the Cosmic Principle.[88] In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss)[89][90] and as the unchanging, permanent, highest reality.[83][91][note 1][note 2]

Brahman is discussed in Hindu texts with the concept of Atman (Self),[87][94] personal,[note 3] impersonal[note 4] or Para Brahman,[note 5] or in various combinations of these qualities depending on the philosophical school.[95] In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being, and therein it shares conceptual framework of God in major world religions.[82][63][96] In non-dual schools of Hinduism such as the monist Advaita Vedanta, Brahman is identical to the Atman, Brahman is everywhere and inside each living being, and there is connected spiritual oneness in all existence.[84][97][98]

The Upanishads contain several mahā-vākyas or "Great Sayings" on the concept of Brahman:[99]

TextUpanishadTranslationReference
अहं ब्रह्म अस्मि
aham brahmāsmi		Brihadaranyaka Upanishad 1.4.10"I am Brahman"[100]
अयम् आत्मा ब्रह्म
ayam ātmā brahma		Brihadaranyaka Upanishad 4.4.5"The Self is Brahman"[101]
सर्वं खल्विदं ब्रह्म
sarvam khalvidam brahma		Chandogya Upanishad 3.14.1"All this is Brahman"[102]
एकमेवाद्वितीयम्
ekam evadvitiyam		Chandogya Upanishad 6.2.1"That [Brahman] is one, without a second"[103]
तत्त्वमसि
tat tvam asi		Chandogya Upanishad 6.8.7 et seq."Thou art that" ("You are Brahman")[104][105]
प्रज्ञानं ब्रह्म
prajnānam brahma		Aitareya Upanishad 3.3.7"Knowledge is Brahman"[106]

Saguna and nirguna
Main articles: Nirguna Brahman and Saguna Brahman

While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of Brahman and Atman, they also expound on Brahman as saguna Brahman—the Brahman with attributes, and nirguna Brahman—the Brahman without attributes.[107] The nirguna Brahman is the Brahman as it really is, however, the saguna Brahman is posited as a means to realizing nirguna Brahman, but the Hinduism schools declare saguna Brahman to be ultimately illusory.[108] The concept of the saguna Brahman, such as in the form of avatars, is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their spiritual journey, but the concept is finally cast aside by the fully enlightened.[108]

The Bhakti movement of Hinduism built its theosophy around two concepts of Brahman—Nirguna and Saguna.[109] Nirguna Brahman was the concept of the Ultimate Reality as formless, without attributes or quality.[110] Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality.[110] The two had parallels in the ancient pantheistic unmanifest and theistic manifest traditions, respectively, and traceable to Arjuna-Krishna dialogue in the Bhagavad Gita.[109][111] It is the same Brahman, but viewed from two perspectives: one from Nirguni knowledge-focus and other from Saguni love-focus, united as Krishna in the Gita.[111] Nirguna bhakta's poetry were Jnana-shrayi, or had roots in knowledge.[109] Saguna bhakta's poetry were Prema-shrayi, or with roots in love.[109] In Bhakti, the emphasis is reciprocal love and devotion, where the devotee loves God, and God loves the devotee.[111]

Nirguna and Saguna Brahman concepts of the Bhakti movement has been a baffling one to scholars, particularly the Nirguni tradition because it offers, states David Lorenzen, "heart-felt devotion to a God without attributes, without even any definable personality".[112] Yet given the "mountains of Nirguni bhakti literature", adds Lorenzen, bhakti for Nirguna Brahman has been a part of the reality of the Hindu tradition along with the bhakti for Saguna Brahman.[112] These were two alternate ways of imagining God during the bhakti movement.[109]

Ishvara
Main article: Ishvara
See also: Iṣṭa-devatā and Parameshwara (god)

The Yogasutras of Patanjali use the term Ishvara in 11 verses: I.23 through I.29, II.1, II.2, II.32 and II.45. Ever since the Sutra's release, Hindu scholars have debated and commented on who or what is Isvara? These commentaries range from defining Isvara from a "personal god" to "special self" to "anything that has spiritual significance to the individual".[113][114] Whicher explains that while Patanjali's terse verses can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[115]

Patanjali defines Isvara (Sanskrit: ईश्वर) in verse 24 of Book 1, as "a special Self (पुरुषविशेष, puruṣa-viśeṣa)",[116]

Sanskrit: क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
– Yoga Sutras I.24

This sutra of Yoga philosophy of Hinduism adds the characteristics of Isvara as that special Self which is unaffected (अपरामृष्ट, aparamrsta) by one's obstacles/hardships (क्लेश, klesha), one's circumstances created by past or one's current actions (कर्म, karma), one's life fruits (विपाक, vipâka), and one's psychological dispositions/intentions (आशय, ashaya).[117][118]

Among various Bhakti path practicing sects of Hinduism, which built upon the Yoga school of Hinduism, Isvara only means a specific deity such as Shiva.

Svayam Bhagavan
Main article: Svayam Bhagavan
Lord Krishna with goddess Radha

Svayam Bhagavan, a Sanskrit theological term, is the concept of absolute representation of the monotheistic God as Bhagavan himself within Hinduism. The theological interpretation of svayam bhagavān differs with each tradition and the translated from the Sanskrit language, the term literary means "Bhagavan Himself" or "directly Bhagavan."[119] 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".[120] 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.

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".[119] Others have translated it simply as "the Lord Himself".[121]

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.[122][123] It should be however noted that although it is usual to speak of Vishnu as the source of the avatars, 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.[124]

Krishnaism
Main article: Krishnaism

Within Hinduism, Krishna is worshiped from a variety of perspectives.[125][126] Krishnaism is a tradition related to Vaishnavism wherein Krishna is considered Svayam Bhagavan, meaning 'God Himself', and this title is used exclusively to designate Krishna as the Supreme God.[127][128] Krishnaite 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.[129][130][120]

In Gaudiya Vaishnava Krishna-centered theology, the title Svayam Bhagavan is used exclusively to designate Krishna.[131] Krishna is recognized to be Svayam Bhagavan in the belief of Gaudiya Vaishnavism and Dvaita sub-school of Hindu philosophy,[132] the Pushtimarg tradition,[133] in the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself.[132][134] Gaudiya Vaishnavas and followers of the Pushtimarg tradition and Nimbarka Sampradaya use the Gopala Tapani Upanishad,[135] and the Bhagavata Purana, to support their view that Krishna is indeed the Svayam Bhagavan. This belief was summarized by the 16th century author Jiva Goswami in some of his works, such as Krishna-sandarbha.[119]

Vaishnavism

In other sub-traditions of Vaishnavism, Krishna is one of many aspects and avatars of Vishnu (Rama is another, for example), recognized and understood from an eclectic assortment of perspectives and viewpoints.[125] Vaishnavism is one of the earliest single God focussed traditions that derives its heritage from the Vedas.[129][130] [136]

When followers of Vishnu-centered sampradayas of Vaishnavism describe Krishna as "Svayam Bhagavan" 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.[137] 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.

In Sri Vaishnavism, Krishna is viewed as one of the many avatars of Narayana or Vishnu.[138][124] The Sri Vaishnavism sub-tradition reveres goddess Lakshmi with god Vishnu as equivalent,[139] and traces it roots its roots to the ancient Vedas and Pancaratra texts in Sanskrit.[140]

See also

Notes
  1. "not sublatable",[91] the final element in a dialectical process which cannot be eliminated or annihilated (German: "aufheben").
  2. It is also defined as:
  3. Saguna Brahman, with qualities
  4. Nirguna Brahman, without qualities
  5. Supreme

References
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  2. Narayanan, Vasudha (2018) [2009]. "Gods, Goddesses, and Divine Powers (overview article)". In Basu, Helene; Jacobsen, Knut A.; Malinar, Angelika; Narayanan, Vasudha (eds.). Brill's Encyclopedia of Hinduism. Vol. 1. Leiden: Brill Publishers. doi:10.1163/2212-5019_BEH_COM_103. ISBN 978-90-04-17641-6. ISSN 2212-5019.
  3. Lipner, Julius J. (2010) [1998]. Hindus: Their Religious Beliefs and Practices (Second ed.). London and New York: Routledge. p. 8. ISBN 978-0-415-45677-7. OCLC 698586925. [...] one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.
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  21. [15][16][17][18][19][20]
  22. Indich 2000, p. vii.
  23. Fowler 2002, pp. 240–243.
  24. Brannigan 2009, p. 19, Quote: "Advaita Vedanta is the most influential philosophical system in Hindu thought.".
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  31. See also, Griffith's Rigveda translation: Wikisource
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  33. Charles Taliaferro; Victoria S. Harrison; Stewart Goetz (2012). The Routledge Companion to Theism. Routledge. pp. 78–79. ISBN 978-1-136-33823-6.
  34. William A. Graham (1993). Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge University Press. pp. 70–71. ISBN 978-0-521-44820-8.
  35. Ilai Alon; Ithamar Gruenwald; Itamar Singer (1994). Concepts of the Other in Near Eastern Religions. BRILL Academic. pp. 370–371. ISBN 978-9004102200.
  36. Christoph Elsas (1999). Erwin Fahlbusch (ed.). The Encyclopedia of Christianity. Wm. B. Eerdmans. p. 524. ISBN 978-90-04-11695-5.
  37. Hermann Oldenberg (1988). The Religion of the Veda. Motilal Banarsidass. p. 51. ISBN 978-81-208-0392-3.
  38. See also, Griffith's translation of this hymn: Wikisource
  39. Monotheism and Polytheism, Encyclopædia Britannica (2014)
  40. Online Etymology Dictionary: kathenotheism
  41. Carl Olson (2007). The Many Colors of Hinduism: A Thematic-historical Introduction. Rutgers University Press. pp. 8–9. ISBN 978-0-8135-4068-9.
  42. Kenneth Kramer (January 1986). World Scriptures: An Introduction to Comparative Religions. Paulist Press. pp. 34–. ISBN 978-0-8091-2781-8.
  43. David Christian (1 September 2011). Maps of Time: An Introduction to Big History. University of California Press. pp. 18–. ISBN 978-0-520-95067-2.
  44. Upinder Singh (2008). A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century. Pearson Education India. pp. 206–. ISBN 978-81-317-1120-0.
  45. Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. pp. 43–44. ISBN 978-1-898723-93-6.
  46. James L. Ford (2016). The Divine Quest, East and West: A Comparative Study of Ultimate Realities. State University of New York Press. pp. 308–309. ISBN 978-1-4384-6055-0.
  47. Ninian Smart (2013). The Yogi and the Devotee (Routledge Revivals): The Interplay Between the Upanishads and Catholic Theology. Routledge. pp. 46–47, 117. ISBN 978-1-136-62933-4.
  48. Jessica Frazier (2013). Russell Re Manning (ed.). The Oxford Handbook of Natural Theology. Oxford University Press. pp. 172–173. ISBN 978-0-19-161171-1.
  49. PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII
  50. Jeffrey Brodd (2003). World Religions: A Voyage of Discovery. Saint Mary's Press. pp. 43–45. ISBN 978-0-88489-725-5.
  51. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91
  52. Ishwar Chandra Sharma, Ethical Philosophies of India, Harper & Row, 1970, p.75.
  53. Roy W. Perrett (2013). Philosophy of Religion: Indian Philosophy. Routledge. pp. xiii–xiv. ISBN 978-1-135-70322-6.
  54. John Bowker (1975). Problems of Suffering in Religions of the World. Cambridge University Press. pp. 194, 206–220. ISBN 978-0-521-09903-5.
  55. Kaufman, Whitley R. P. (2005). "Karma, Rebirth, and the Problem of Evil". Philosophy East and West. 55 (1): 15–32. doi:10.1353/pew.2004.0044. S2CID 159781530.
  56. Francis Clooney (2005), in The Blackwell Companion to Hinduism (Ed: Gavin Flood), Wiley-Blackwell, ISBN 0631215352, pages 454-455;
    John Bowker (1975). Problems of Suffering in Religions of the World. Cambridge University Press. pp. 194, 206–220. ISBN 978-0-521-09903-5.;
    Chad V. Meister (2010). The Oxford Handbook of Religious Diversity. Oxford University Press. pp. 163–164. ISBN 978-0-19-534013-6.
  57. Francis X. Clooney (1989), Evil, Divine Omnipotence, and Human Freedom: Vedānta's Theology of Karma, The Journal of Religion, Vol. 69, No. 4, pages 530-548
  58. Bruce Trigger (2003), Understanding Early Civilizations: A Comparative Study, Cambridge University Press, ISBN 978-0521822459, pages 473-474
  59. Charles Taliaferro and Elsa J. Marty (2010), A Dictionary of Philosophy of Religion, Bloomsbury Academic, ISBN 978-1441111975, pages 98-99
  60. Eric Ackroyd (2009). Divinity in Things: Religion Without Myth. Sussex Academic Press. p. 78. ISBN 978-1-84519-333-1., Quote: "The jealous God who says, "Thou shalt have no other gods but me" belongs to the Jewish-Christian-Muslim tradition, but not to the Hindu tradition, which tolerates all gods but is not a monotheism, monism, yes, but not monotheism."
  61. Frank Whaling (2010). Understanding Hinduism. Dunedin Academic Press. p. 19. ISBN 978-1-903765-36-4.
  62. Hiroshi Ōbayashi (1992). Death and afterlife: perspectives of world religions. Praeger. p. 145. ISBN 978-0-275-94104-8.
  63. Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN 978-0700712571, pages 124–127
  64. Sharma 1962, p. 7.
  65. Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, ISBN 978-0227172360, pages 177-179
  66. Sarma 2000, pp. 19–25.
  67. Sharma 2000, pp. 609–611.
  68. Sarma 2000, p. 20.
  69. Sarma 2000, pp. 22–24.
  70. Jones & Ryan 2006, p. 266.
  71. Sarma 2000.
  72. James Lochtefeld, Brahman, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122
  73. Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, pages 84-85

  74. Harvey P. Alper (1991). Understanding Mantras. Motilal Banarsidass. pp. 210–211. ISBN 978-81-208-0746-4.
  75. Guy Beck (2005), Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity, State University of New York Press, ISBN 978-0791464151, page 169 note 11
  76. Bruce Trigger (2003), Understanding Early Civilizations: A Comparative Study, Cambridge University Press, ISBN 978-0521822459, pages 441-442, Quote: [Historically...] people perceived far fewer differences between themselves and the gods than the adherents of modern monotheistic religions. Deities were not thought to be omniscient or omnipotent and were rarely believed to be changeless or eternal."
  77. W. J. Wilkins (2003). Hindu Gods and Goddesses. Courier. p. 354. ISBN 978-0-486-43156-7.
  78. Lochtefeld, James G. (2002). The Illustrated Encyclopedia of Hinduism. Vol. 1. The Rosen Publishing Group. p. 122. ISBN 978-0823931798.
  79. P. T. Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII
  80. Fowler 2002, pp. 49–55 (in Upanishads), 318–319 (in Vishistadvaita), 246–248 and 252–255 (in Advaita), 342–343 (in Dvaita), 175–176 (in Samkhya-Yoga).
  81. Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi Press, ISBN 978-9042015104, pages 43–44
  82. For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, ISBN 978-0199738724, pages 51–58, 111–115;
    For monist school of Hinduism, see: B. Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis – Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18–35
  83. Fowler 2002, pp. 53–55.
  84. Brodd, Jeffrey (2009). World Religions: A Voyage of Discovery (3rd ed.). Saint Mary's Press. pp. 43–47. ISBN 978-0884899976.
  85. Fowler 2002, pp. 50–53.
  86. Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91
  87. Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1–4
  88. Goodman, Hananya (1994). Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism. State University of New York Press. p. 121. ISBN 978-0791417164.
  89. Raju 1992, p. 228.
  90. Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0824802714, Chapter 1
  91. Potter 2008, pp. 6–7.
  92. Brodd, Jeffrey (2003). World Religions. Winona, Minnesota: Saint Mary's Press. ISBN 978-0-88489-725-5.
  93. John Bowker (ed.)(2012), The Oxford Dictionary of World Religions, Oxford University Press.
  94. Fowler 2002, pp. 49–53.
  95. Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN 978-0791470824, Chapter 12: Atman and Brahman – Self and All
  96. Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, ISBN 978-3110342550, pages 155–157
  97. Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19–40, 53–58, 79–86
  98. John E. Welshons (2009), One Soul, One Love, One Heart, New World Library, ISBN 978-1577315889, pages 17–18
  99. Jones, Constance (2007). Encyclopedia of Hinduism. New York: Infobase Publishing. p. 270. ISBN 978-0816073368.
  100. Sanskrit and English Translation: S. Madhavananda, Brihadaranyaka Upanishad 1.4.10, Brihadaranyaka Upanishad – Shankara Bhashya, page 145
  101. Sanskrit and English Translation: S. Madhavananda, Brihadaranyaka Upanishad 4.4.5, Brihadaranyaka Upanishad – Shankara Bhashya, pages 711–712
  102. Sanskrit: छान्दोग्योपनिषद् १.१ ॥तृतीयॊऽध्यायः॥ Wikisource
    English Translation:Max Muller, Chandogya Upanishad 3.14.1 Oxford University Press, page 48;
    Max Muller, The Upanisads at Google Books, Routledge, pages xviii–xix
  103. Sanskrit: छान्दोग्योपनिषद् १.२ ॥षष्ठोऽध्यायः॥ Wikisource
    English Translation:Max Muller, Chandogya Upanishad 6.2.1 Oxford University Press, page 93;
    Max Muller, The Upanisads at Google Books, Routledge, pages xviii–xix
  104. Sanskrit: छान्दोग्योपनिषद् १.२ ॥षष्ठोऽध्यायः॥ Wikisource
    English Translation:Robert Hume, Chandogya Upanishad 6.8, The Thirteen Principal Upanishads, Oxford University Press, pages 246–250
  105. A. S. Gupta, The Meanings of "That Thou Art", Philosophy East and West, Vol. 12, No. 2, pages 125–134
  106. Sanskrit: ऐतरेयोपनिषद् Wikisource
    English Translation:Max Muller, Aitareya Upanishad 3.3.7, also known as Aitareya Aranyaka 2.6.1.7 Oxford University Press, page 246
  107. Anantanand Rambachan (2001), Hierarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta, Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1–6
  108. William Wainwright (2012), Concepts of God Archived 23 March 2015 at the Wayback Machine, Stanford Encyclopedia of Philosophy, Stanford University, (Accessed on: 13 June 2015)
  109. Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903, page 21
  110. Jeaneane D. Fowler (2012), The Bhagavad Gita, Sussex Academic Press, ISBN 978-1845193461, pages xxvii–xxxiv
  111. Jeaneane D. Fowler (2012), The Bhagavad Gita, Sussex Academic Press, ISBN 978-1845193461, pages 207–211
  112. David Lorenzen (1996), Praises to a Formless God: Nirguni Texts from North India, State University of New York Press, ISBN 978-0791428054, page 2
  113. Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 38-39
  114. Hariharānanda Āraṇya (2007), Parabhaktisutra, Aphorisms on Sublime Devotion, (Translator: A Chatterjee), in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 55-93; Hariharānanda Āraṇya (2007), Eternally Liberated Isvara and Purusa Principle, in Divine Hymns with Supreme Devotional Aphorisms, Kapil Math Press, Kolkata, pages 126-129
  115. Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, ISBN 978-0-7914-3815-2, page 86
  116. Āgāśe, K. S. (1904). Pātañjalayogasūtrāṇi. Puṇe: Ānandāśrama. p. 102.
  117. aparAmRSTa, kleza, karma, vipaka and ashaya Archived 17 August 2017 at the Wayback Machine; Sanskrit English Dictionary, Koeln University, Germany
  118. Lloyd Pflueger (2008), Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, ISBN 978-8120832329, pages 31-45
  119. Gupta, Ravi M. (2007). Caitanya Vaisnava Vedanta of Jiva Gosvami. Routledge. ISBN 978-0-415-40548-5.
  120. Dimock Jr, E.C.; Dimock, E.C. (1989). The Place of the Hidden Moon: Erotic Mysticism in the Vaisnava-Sahajiya Cult of Bengal. University of Chicago Press. page 132
  121. K. Klostermaier (1997). The Charles Strong Trust Lectures, 1972–1984. Crotty, Robert B. Brill Academic Pub. p. 206. ISBN 978-90-04-07863-5. For his worshippers he is not an avatara in the usual sense, but Svayam Bhagavan, the Lord himself. p.109 Klaus Klostermaier translates it simply as "the Lord Himself"
  122. Knapp, S. (2005). The Heart of Hinduism: The Eastern Path to Freedom, Empowerment and Illumination -. iUniverse. "Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies." page 161
  123. Kim Knott (1993). "Contemporary Theological Trends in the Hare Krishna Movement: A Theology of Religions". Archived from the original on 3 January 2013. Retrieved 12 April 2008...."Bhakti, the highest path, was that of surrender to Lord Krishna, the way of pure devotional service to the Supreme Personality of Godhead".
  124. Matchett (2000), p. 4.
  125. Mahony, W.K. (1987). "Perspectives on Krishna's Various Personalities". History of Religions. 26 (3): 333–335. doi:10.1086/463085. JSTOR 1062381. S2CID 164194548.
  126. See McDaniel, June, "Folk Vaishnavism and Ṭhākur Pañcāyat: Life and status among village Krishna statues" in Beck 2005, p. 39
  127. Gupra, 2007, p.36 note 9.
  128. Bhagawan Swaminarayan bicentenary commemoration volume, 1781-1981. p. 154: ...Shri Vallabhacharya [and] Shri Swaminarayan... Both of them designate the highest reality as Krishna, who is both the highest avatara and also the source of other avataras. To quote R. Kaladhar Bhatt in this context. "In this transcendental devotieon (Nirguna Bhakti), the sole Deity and only" is Krishna. New Dimensions in Vedanta Philosophy - Page 154, Sahajānanda, Vedanta. 1981
  129. Delmonico, N. (2004). The History of Indic Monotheism And Modern Chaitanya Vaishnavism. ISBN 978-0-231-12256-6. Retrieved 12 April 2008. {{cite book}}: |journal= ignored (help)
  130. Elkman, S.M.; Gosvami, J. (1986). Jiva Gosvamin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gaudiya Vaishnava Movement. Motilal Banarsidass Pub.
  131. (Gupta 2007, p.36 note 9)
  132. Kennedy, M.T. (1925). The Chaitanya Movement: A Study of the Vaishnavism of Bengal. H. Milford, Oxford university press.
  133. Flood, Gavin D. (1996). An introduction to Hinduism. Cambridge, UK: Cambridge University Press. p. 341. ISBN 978-0-521-43878-0. Retrieved 21 April 2008. gavin flood."Early Vaishnava worship focuses on three deities who become fused together, namely Vasudeva-Krishna, Krishna-Gopala and Narayana, who in turn all become identified with Vishnu. Put simply, Vasudeva-Krishna and Krishna-Gopala were worshiped by groups generally referred to as Bhagavatas, while Narayana was worshipped by the Pancaratra sect."
  134. Dalmia-luderitz, V. (1992). Hariscandra of Banaras and the reassessment of Vaisnava bhakti in the late nineteenth century. ISBN 978-0-521-41311-4. Retrieved 12 April 2008. {{cite book}}: |journal= ignored (help)
  135. B. V. Tripurari (2004). Gopala-tapani Upanisad. Audarya Press. ISBN 978-1-932771-12-1.
  136. Klostermaier, K. (1974). "The Bhaktirasamrtasindhubindu of Visvanatha Cakravartin". Journal of the American Oriental Society. 94 (1): 96–107. doi:10.2307/599733. JSTOR 599733.
  137. "Sapthagiri". tirumala.org. Archived from the original on 21 November 2008. Retrieved 3 May 2008. Parashara Maharishi, Vyasa's father had devoted the largest Amsa (part) in Vishnu Purana to the description of Sri Krishna Avatara the Paripoorna Avatara. And according to Lord Krishna's own (instructions) upadesha, "he who knows (the secrets of) His (Krishna's) Janma (birth) and Karma (actions) will not remain in samsara (punar janma naiti- maam eti) and attain Him after leaving the mortal coil." (BG 4.9). Parasara Maharishi ends up Amsa 5 with a phalashruti in an identical vein (Vishnu Purana .5.38.94)
  138. Bryant, Edwin Francis (2007). Krishna: A Sourcebook. Oxford University Press. p. 18. ISBN 978-0-19-514891-6.
  139. Matchett (2000), pp. 4, 77, 200.
  140. Lester, Robert C (1966). "Rāmānuja and Śrī-vaiṣṇavism: The Concept of Prapatti or Śaraṇāgati". History of Religions. 5 (2): 266–269. doi:10.1086/462526. JSTOR 1062115. S2CID 162224010.

Bibliography
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