To install click the Add extension button. That's it.

The source code for the WIKI 2 extension is being checked by specialists of the Mozilla Foundation, Google, and Apple. You could also do it yourself at any point in time.

Kelly Slayton
Congratulations on this excellent venture… what a great idea!
Alexander Grigorievskiy
I use WIKI 2 every day and almost forgot how the original Wikipedia looks like.
Live Statistics
English Articles
Improved in 24 Hours
Added in 24 Hours
What we do. Every page goes through several hundred of perfecting techniques; in live mode. Quite the same Wikipedia. Just better.

Saguna brahman

From Wikipedia, the free encyclopedia

Saguna Brahman (lit. "The Absolute with qualities"[1]) came from the Sanskrit saguṇa (सगुण) "with qualities, gunas" and Brahman (ब्रह्मन्) "the Absolute", close to the concept of immanence, the manifested divine presence.

YouTube Encyclopedic

  • 1/5
    1 214
    4 870
    21 937
    3 242
  • Vedanta Q&A - 115: Saguna vs Nirguna Brahman by Acharya Sadaji
  • Visistadvaita: Concept of Saguna Brahman, Arthapak-siddhi, Parinama-vada | Indian Philosophy
  • Saguna and Nirguna Brahman
  • Saguna Brahman Pronunciation Sanskrit सगुणब्रह्मन् saguṇa brahman
  • What is Saguna (form) and Nirguna (formless) Meditation - Sri Gurunamaya explains these differences



Rājarshi (2001: p. 45) conveys his estimation of the historical synthesis of the School of Yoga (one of the six Āstika schools of Hinduism) which he holds introduces the principle of "Isvara" as Saguna Brahman, to reconcile the extreme views of Vedanta's "advandva" and Sankya's "dvandva":

"Introducing the special tattva (principle) called Ishvara by yoga philosophy is a bold attempt to bring reconciliation between the transcendental, nondual monism of vedanta and the pluralistic, dualistic, atheism of sankhya. The composite system of yoga philosophy brings the two doctrines of vedanta and sankya closer to each other and makes them understood as the presentation of the same reality from two different points of view. The nondual approach of vedanta presents the principle of advandva (nonduality of the highest truth at the transcendental level.) The dualistic approach of sankhya presents truth of the same reality but at a lower empirical level, rationally analyzing the principle of dvandva (duality or pairs of opposites). Whereas, yoga philosophy presents the synthesis of vedanta and sankhya, reconciling at once monism and dualism, the supermundane and the empirical."[2]


According to Dvaita of Madhvacharya and Vishistadvaita of Ramanujacharya, Brahman is conceived as Saguna Brahman (personal deity) or ishvara (Lord of the universe) with infinite attributes, including form.[3] However, by contrast with Dvaita, Vishistadvaita use of term Brahman secondarily denoted the world that depends on Brahman, namely all minds and material things constituting Brahman's body.[4] Saguna Brahman is immortal, imperishable, eternal, as clearly stated in the Bhagavad Gita.[5] The personal form indicated is generally Adi Narayana, or Krishna. While the Advaita of Adi Shankara retained both Saguna Brahman (Brahman with qualities) and Nirguna Brahman (Brahman without qualities), but he considered former to be merely illusory. While on the basis of an esoteric enlightened experience (moksha) and scripture (sruti), he holds that only Nirguna Brahman is real.[3] While Dvaita of Madhva and Vishistadvaita of Ramanuja considers Saguna Brahman as the ultimate reality and liberation (moksha) is attained only by the grace of God.[6]


Surya is regarded as Saguna Brahman by Saura (Hinduism), Goddess Shakti (or Parvati, Durga, Kali, Mahalakshmi, or Gayatri) is seen as the Saguna Brahman in Shaktism and Shiva is the Saguna Brahman of Shaivism.[7] [note 1]

See also


  1. ^ It is also understood that worshippers of a particular personal form of God or Goddess as supreme may see other personal forms as plenary portions or expansions or aspects of Brahman.


  1. ^ The Shambala Encyclopedia of Yoga (p. 247), by Georg Feuerstein, Ph.D., ISBN 1-57062-137-3
  2. ^ Swami Rājarshi Muni (2001). Yoga: the ultimate spiritual path. Second edition, illustrated. Llewellyn Worldwide. ISBN 1-56718-441-3, ISBN 978-1-56718-441-9. Source: [1] (accessed: Friday May 7, 2010), p.45
  3. ^ a b Iannone 2013, p. 79.
  4. ^ Swami Ramesh Chandra Shukla (June 2015). Yogasana and Pranayam. V&S Publishers. p. 13. ISBN 9789350574584. Retrieved 6 January 2015.
  5. ^ Dr. R. S. Misra (2002). Philosophical Foundations of Hinduism: The Vedas, the Upanishads, and the Bhagavadgītā : a Reinterpretation and Critical Appraisal. Munshiram Manoharlal Publishers. p. 467. ISBN 9788121509916. Retrieved 1 January 2002.
  6. ^ Swami Ramesh Chandra Shukla (June 2015). Yogasana and Pranayam. V&S Publishers. p. 13. ISBN 9789350574584. Retrieved 6 January 2015.
  7. ^ Swami Dayananda Sarasvati (2005). The Philosophy Of Religion In India. Bharatiya Kala Prakashan. p. 47. ISBN 9788180900792. Retrieved 1 January 2005.


This page was last edited on 16 March 2023, at 05:17
Basis of this page is in Wikipedia. Text is available under the CC BY-SA 3.0 Unported License. Non-text media are available under their specified licenses. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc. WIKI 2 is an independent company and has no affiliation with Wikimedia Foundation.