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Vaiśnava

Himanshu Bhatt — Sun, 06 Sep 2026 05:21:30 GMT

Understanding vyuhas

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	Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.		Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

	The Vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''.That is because it presides over the jiva.		The Vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''. That is because it presides over the jiva.

	Jivas in this stage are in karana-sharira (''causal body''.)		Jivas in this stage are in karana-sharira (''causal body''.)

File:Rishis.jpg

Himanshu Bhatt — Sat, 05 Sep 2026 19:12:41 GMT

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Rta and Spiritual Authority

Himanshu Bhatt — Sat, 05 Sep 2026 19:12:20 GMT

Achieving spiritual authority: added images

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	==Achieving spiritual authority==		==Achieving spiritual authority==
	===Devas===		===Devas===
			[[image:Divine Council.jpg\|right\|thumb\|200px\|The human council of divine authority on Earth.]]
	{{Cquote\|We traverse the abode of Rta. The Supreme Divinity of the devas is One.\|4=Rig Veda 1.150.10 <ref> "''Rtasya sadma vicarami devan mahad devanamasuratvamekam''"; P. 344 ''Bulletin of the Ramakrishna Mission Institute of Culture: Volume 20'' By Ramakrishna Mission Institute of Culture </ref>}}		{{Cquote\|We traverse the abode of Rta. The Supreme Divinity of the devas is One.\|4=Rig Veda 1.150.10 <ref> "''Rtasya sadma vicarami devan mahad devanamasuratvamekam''"; P. 344 ''Bulletin of the Ramakrishna Mission Institute of Culture: Volume 20'' By Ramakrishna Mission Institute of Culture </ref>}}
	{{Cquote\|Knowing the abode of Rta I wander about. The godhead of the deities is One.\|4=Rig Veda 3.15.14 <ref> P. 344 ''Bulletin of the Ramakrishna Mission Institute of Culture: Volume 20'' By Ramakrishna Mission Institute of Culture </ref>}}		{{Cquote\|Knowing the abode of Rta I wander about. The godhead of the deities is One.\|4=Rig Veda 3.15.14 <ref> P. 344 ''Bulletin of the Ramakrishna Mission Institute of Culture: Volume 20'' By Ramakrishna Mission Institute of Culture </ref>}}
	Bloomfield also states, "''As far as the Veda is concerned, it presents itself under the threefold aspects of cosmic order, correct and patting cult of the gods, and moral conduct of man. We have in connection with the rta a pretty complete system of Ethics, a kind of Counsel of Perfection.''" For upholding that 'Counsel', a [[Devata#Divine Council\|Divine Council]] (Trayastrimsati Deva Sabha) was created. [[Ārya Samudāy\|Arya dharmas]] reference this Divine Council in regards to authority. To obtain spiritual authority to counsel society, persons had to perform austerities, such as becoming mendicants and living not only an ethical life but a selfless one. Like how [[Bauddh Dharm\|Bauddh]] buddhas became Tathagatas, [[Jain Dharm\|Jain]] jinas become Tirthankars, and [[Sikh Dharm\|Sikh]] gurus became Satgurus, so too did these 33 attain the status of devas. The ''[[Rig Veda]]''<ref> ''Rig Veda'' 1.65.2 </ref> states that Devas follow the ordinances of Rta. [[Agni]] was called the epithet 'Rtavan' and [[Varuna]] 'Rtasyagopa'. The process of finding 'the divine light' (i.e., truth, which Rta is) was ascribed to devas but also to seers that lived while “''sitting down in attendance upon [[Gyana Marga\|asceticism]] ([[tapas]]) and consecration ([[Dīkşā\|diksha]].)''”		Bloomfield also states, "''As far as the Veda is concerned, it presents itself under the threefold aspects of cosmic order, correct and patting cult of the gods, and moral conduct of man. We have in connection with the rta a pretty complete system of Ethics, a kind of Counsel of Perfection.''" For upholding that 'Counsel', a [[Devata#Divine Council\|Divine Council]] (Trayastrimsati Deva Sabha) was created. [[Ārya Samudāy\|Arya dharmas]] reference this Divine Council in regards to authority.

			To obtain spiritual authority to counsel society, persons had to perform austerities, such as becoming mendicants and living not only an ethical life but a selfless one. Like how [[Bauddh Dharm\|Bauddh]] buddhas became Tathagatas, [[Jain Dharm\|Jain]] jinas become Tirthankars, and [[Sikh Dharm\|Sikh]] gurus became Satgurus, so too did these 33 attain the status of devas. The ''[[Rig Veda]]''<ref> ''Rig Veda'' 1.65.2 </ref> states that Devas follow the ordinances of Rta. [[Agni]] was called the epithet 'Rtavan' and [[Varuna]] 'Rtasyagopa'. The process of finding 'the divine light' (i.e., truth, which Rta is) was ascribed to devas but also to seers that lived while “''sitting down in attendance upon [[Gyana Marga\|asceticism]] ([[tapas]]) and consecration ([[Dīkşā\|diksha]].)''”

			Gods are described as 'Ṛtapa' (''Protectors of Ṛta''), 'Ṛtasyagopa' (''Guardians of the home''/''essence of Ṛta''), 'Ṛtāvan' (''Possessors or followers of Ṛta''), and 'Ṛtāvṛdh' (''Increasers/fosters of Ṛta''.) Although all Devas must be in conformity with Rta, the Adityas are associated more with Rta than the others.<ref>''Rig Veda'' 7.66.13</ref>, in particularly Mitra and Varuna<ref>''Rig Veda'' 5.65.2</ref>. Varuna is the Aditya most closely affiliated with it, like its primary custodian.<ref>''Rig Veda'' 1.25.1 & 7.83.9</ref> Agni is associated with Rta too, both as its guardian and as the purohit and ritual messenger who executes the sacrifice in alignment with Ṛta.

	===Rishis===		===Rishis===
			[[image:Rishis.jpg\|right\|thumb\|200px\|The primordial Pathikrit Rishis and their successors, the Satparishis. Rig Vedic Mandalas 2-7 were individually composed by compilers with lineage of the Saptarishis.]]
	Devas, along with other mendicants who became recognized as Saptarishis (7 Rishis) were the first official institution of the Sanatan Dharm.		Devas, along with other mendicants who became recognized as Saptarishis (7 Rishis) were the first official institution of the Sanatan Dharm.

	A 'rishi' is a ''seer'', someone who has reached the status of a sage through austerities and learning spirituality. The connection of rishis to Rta is definitely attested in the most ancient scriptures. The ''Rig Veda'' reads, rishis prayed, “''Lead us [O Indra] on the path of Rta, on the right path over all evils.''”<ref> ''Rig Veda'' 10.133.6 </ref> There are 3 kinds of rishis; brahmrishis (at highest stage of performing austerities), rajarishis (royals who’ve become mendicants and performed some austerities), and ordinary rishis. The rishi, being a seer who is acting in conformity with Rta, is also known as satya darshin.		A 'rishi' is a ''seer'', someone who has reached the status of a sage through austerities and learning spirituality. They were called 'mantra-drashta' (''someone who can visualize the mantras''.) The connection of rishis to Rta is definitely attested in the most ancient scriptures. The ''Rig Veda'' reads, rishis prayed, “''Lead us [O Indra] on the path of Rta, on the right path over all evils.''”<ref> ''Rig Veda'' 10.133.6 </ref> There are 3 kinds of rishis; brahmrishis (at highest stage of performing austerities), rajarishis (royals who’ve become mendicants and performed some austerities), and ordinary rishis. The rishi, being a seer who is acting in conformity with Rta, is also known as satya darshin.

	Consecration or ordaining a mendicant as a brahmarishi or rajarishi occurred in the past sometimes, such as in the case of Vishwamitra becoming a rajarishi by [[Shiva]] of the Divine Council.		Consecration or ordaining a mendicant as a brahmarishi or rajarishi occurred in the past sometimes, such as in the case of Vishwamitra becoming a rajarishi by [[Shiva]] of the Divine Council.
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	*Rtu - the regular sequencing of the temporal world		*Rtu - the regular sequencing of the temporal world
	*Rtuna - temporal sequence of the manifest world		*Rtuna - temporal sequence of the manifest world
	*Rtutha		*Rtutha - Rta being carried out

	==Related articles==		==Related articles==

File:Divine Council.jpg

Himanshu Bhatt — Fri, 04 Sep 2026 06:46:46 GMT

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Rta and Spiritual Authority

Himanshu Bhatt — Fri, 04 Sep 2026 06:44:44 GMT

Succession and priesthood: added about the Purohit and translated English words to Sanskrit ones

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 ==Succession and priesthood==
 Succeeding members of the Divine Council and succeeding rishis weren't many times as pious, and even became corrupted, but none of them are worshiped or held in high esteem, only the original persons. Most [[Who is a Hindu?|Hindus]] of the Indian Subcontinent claim to be a member of a [[gotra|pravara rishi gotra]], meaning lineage from the original Saptarishis. The descendants don't hold the title or being 'rishis' because the definition is based on spiritual performance, but anyone (even persons not descended from rishis) can ascend to the level of a rishi by works. So even though someone may claim to have spiritual authority (i.e., through lineage, caste, etc), it wouldn’t be legitimate. Persons can ascend to achieve spiritual authority by performing austerities.
 ==Rta in different dharms==

Devatā

Himanshu Bhatt — Thu, 03 Sep 2026 06:04:20 GMT

Divine Council

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	“''Thirty three crore [Devas] beg of God the Master; even as He gives, His treasures are never exhausted.''”<br><br>“''Thith Naam Laag Thaethees Dhhiaavehi Jathee Thapeesur Man Vasiaa \|\|''”<br>“''The thirty three [Devas] meditate, attached to the Naam; it is enshrined within the minds of the celibates and [[ascetics]].''”<br><br> “''Kott Kott Thaethees Dhhiaaeiou Har Japathiaa Anth N Paaeiaa \|\|''”<br>“''Crores and crores of the thirty three [Devas] meditate on Him; there is no end to those who meditate on the Lord.''”</ref>, [[Yungdrung Bon]], and [[Zoroastrianism and Hinduism#Divine Council of 33 Persons\|Zoroastrianism]] mention one consisting of 33 Devas (gods); 12 Adityas, 11 Rudras, and 10 Vasus. These were humans of the mentioned 3 [[gotra]] (tribes) who had sociopolitical authority over the matters of governance and spiritual ethics. These persons were worshiped as Parmatma Itself so that worshipers can attain Moksh as the Devas on the council did. The council continued and consisted of representatives from the same gotras. Their assembly was called the Sudharma Devasabha and it was at [[Amaravati]] city on Mt. [[Meru]] (modern Mt. K2.)		“''Thirty three crore [Devas] beg of God the Master; even as He gives, His treasures are never exhausted.''”<br><br>“''Thith Naam Laag Thaethees Dhhiaavehi Jathee Thapeesur Man Vasiaa \|\|''”<br>“''The thirty three [Devas] meditate, attached to the Naam; it is enshrined within the minds of the celibates and [[ascetics]].''”<br><br> “''Kott Kott Thaethees Dhhiaaeiou Har Japathiaa Anth N Paaeiaa \|\|''”<br>“''Crores and crores of the thirty three [Devas] meditate on Him; there is no end to those who meditate on the Lord.''”</ref>, [[Yungdrung Bon]], and [[Zoroastrianism and Hinduism#Divine Council of 33 Persons\|Zoroastrianism]] mention one consisting of 33 Devas (gods); 12 Adityas, 11 Rudras, and 10 Vasus. These were humans of the mentioned 3 [[gotra]] (tribes) who had sociopolitical authority over the matters of governance and spiritual ethics. These persons were worshiped as Parmatma Itself so that worshipers can attain Moksh as the Devas on the council did. The council continued and consisted of representatives from the same gotras. Their assembly was called the Sudharma Devasabha and it was at [[Amaravati]] city on Mt. [[Meru]] (modern Mt. K2.)

	This divine council is called in [[Overview Of Scriptures\|Hindu scriptures]] ''~~Trayastrimsati~~ Koti'', in Bauddh shastras ''~~Trayastrimsa~~ Deva'', in Jain shastras ''~~Trayastrimsa~~ Dogundak'', in Sikh shastras ''Thaethees'', in Bonpo shastras as ''Sumchu Tsasumpai Liu''<ref> Sum-cu-rtsa-gsum-pa’i le’u, which transliterates in [[Sanskrit]] to Trayastrimshat-parivarta; P. 475 ''Mahamudra: The Moonlight -- Quintessence of [[Mind]] and Meditation'' By Dakpo Tashi Namgyal, Bkra-śis-rnam-rgyal (Dwags-po Paṇ-chen) </ref>, and in Zoroastrian scriptures ''Ratavô Thrayasca Thrisãsca''.		This divine council is called in [[Overview Of Scriptures\|Hindu scriptures]] ''Traystrimsati Koti'', in Bauddh shastras ''Traystrims Deva'', in Jain shastras ''Traystrims Dogundak'', in Sikh shastras ''Thaethees'', in Bonpo shastras as ''Sumchu Tsasumpai Liu''<ref> Sum-cu-rtsa-gsum-pa’i le’u, which transliterates in [[Sanskrit]] to Trayastrimshat-parivarta; P. 475 ''Mahamudra: The Moonlight -- Quintessence of [[Mind]] and Meditation'' By Dakpo Tashi Namgyal, Bkra-śis-rnam-rgyal (Dwags-po Paṇ-chen) </ref>, and in Zoroastrian scriptures ''Ratavô Thrayasca Thrisãsca''.

	This council, according to the Bauddh ''Digha Nikaya'' II, ''Majjhima'' II, ''Samyutta'' I, and ''Jataka'' VI, would normally convene on the 8th of each month, to hear sermons, and in festival days.<ref> P. 152 ''Śūraṃgamasamādhisūtra The Concentration of Heroic Progress : an Early Mahāyāna Buddhist Scripture'' By Etienne Lamotte and Sara Boin-Webb </ref>		This council, according to the Bauddh ''Digha Nikaya'' II, ''Majjhima'' II, ''Samyutta'' I, and ''Jataka'' VI, would normally convene on the 8th of each month, to hear sermons, and in festival days.<ref> P. 152 ''Śūraṃgamasamādhisūtra The Concentration of Heroic Progress : an Early Mahāyāna Buddhist Scripture'' By Etienne Lamotte and Sara Boin-Webb </ref>

File:Divine Council.jpg

Himanshu Bhatt — Thu, 03 Sep 2026 06:03:23 GMT

Himanshu Bhatt uploaded File:Divine Council.jpg Used ChatGTP to produce this.

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== Summary ==
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Devatā

Himanshu Bhatt — Thu, 03 Sep 2026 06:03:05 GMT

Divine Council

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Vaiśnava

Himanshu Bhatt — Thu, 03 Sep 2026 05:56:28 GMT

External Resources

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	*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]		*[https://vaniquotes.org/wiki/The_scriptures_known_as_the_Pancaratra-sastras_are_recognized_Vedic_scriptures_that_have_been_accepted_by_the_great_acaryas The scriptures known as the Pancaratra-sastras are recognized Vedic scriptures that have been accepted by the great acaryas]
	*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]		*[https://www.vedadhara.com/the-dvadasha-tilaka-vidhi-of-vishnu-devotees The Dvadasha Tilaka Vidhi of Vishnu Devotees]
			*[https://www.ccdas.net/p/who-are-vasudeva-sankarsana-pradyumna-and-aniruddha "Who are Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha?"] (Feb 05, 2026)
			*[https://www.isvara.org/archive/nara-narayana-rishi/ "Nara Narayana Rishi"] (Sep 4, 2020)

	==References==		==References==

Devatā

Himanshu Bhatt — Thu, 03 Sep 2026 05:50:02 GMT

Divine Council: added image

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	==Divine Council==		==Divine Council==
			[[image:Divine Council.jpg\|right\|thumb\|200px\|The human council of divine authority on Earth.]]
	Many religions have a divine council of some sort, mentioned even in the early Semitic religions of the Canaanites (headed by El) and Hebrews (headed by Yahweh El Shaddai.)		Many religions have a divine council of some sort, mentioned even in the early Semitic religions of the Canaanites (headed by El) and Hebrews (headed by Yahweh El Shaddai.)

Vaiśnava

Himanshu Bhatt — Thu, 03 Sep 2026 02:13:49 GMT

Understanding vyuhas

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	#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.		#''Mahabharata'': Bhishma educates Yudhishṭhir on the origins of Pānchrātra, and says the Citraśikhaṇḍī (Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, and Vasiṣṭha rishis) performed austerities which pleased Hari Narayan, and the rishis produced the Pānchrātra Shāstra. Later, the ''Mahabharata'' says that King Uparichar Vasu was taught the Satvat-Vidhi from Brihaspati (likely the son of Angiras) and the king devoted to Hari Narayan.
	#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.		#''Markandeya Samhita'': Because the Pānchrātra [[Agama]] was narrated by Narayan (either Hari Narayan or Vishnu) to Brahmā over a period of five nights.
	#''Narada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva, 2) [[Mukti]], 3) Yukti, 4) Yoga, and 5) Vishay.		#''Narada Pānchrātra'': The doctrine believes in 5 ratras or elements of Hari Narayan; 1) Param Tattva (Absolute Reality), 2) [[Mukti]] ([[Moksha]]), 3) [[Pramana#Yukti\|Yukti]] (Devotion), 4) [[Yoga]] (spiritual union with Brahm), and 5) Vishay (understanding of the material world.)
	#''Narada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.		#''Narada Pānchrātra'': Five classes of knowledge described in this book; 1) Knowledge of the Absolute Truth, 2) knowledge of Moksh, 3) Knowledge of devotional service, 4) Knowledge of mystic yoga, and 5) Knowledge in the mode of ignorance.
	#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.		#''Narada Samhita'': The [[karmendriyas]] and jnananendriyas are each 5 in number.
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	====Understanding vyuhas====		====Understanding vyuhas====
	:''See also: [[Theology#References to 3 aspects of God\|Spiritual Trinity of God]]''		:''See also: [[Theology#References to 3 aspects of God\|Spiritual Trinity of God]]''
	The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is the samjnana or ~~consciousness~~, from which arises jiva ~~or living body~~ (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahankar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.		The chaturvyuha or ''fourfold array'' is an expansion of the Aparabrahm (represented by or called 'Vāsudeva'), who is the samjnana (''knower'') or Kshetrajña (''Knower of the field''), from which arises jiva (represented by or called 'Samkarshan'), from which emanates buddhi/manas or intelligence/mind (represented by or called 'Pradyumna'), from which generates ahankar or ego (represented by or called 'Aniruddh'.) The connection between Narayan and these aspects of nature aren't merely some latter random developments but can be seen even in the Gita.

	~~Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)~~
	{{Cquote\|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.\|4=Bhagavad Gita 3.42}}

	Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe		Krishna describes Prakriti (material nature or energy), which is split into eight distinct lower or separated elements that form the physical and psychological foundation of the created universe
	{{Cquote\|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.\|4=Bhagavad Gita 7.4}}		{{Cquote\|Earth, water, fire, air, ether, mind, intellect, and ego—this is My eightfold divided Prakriti.\|4=Bhagavad Gita 7.4}}

	~~He then~~ explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).		Think of Aparabrahm as Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti or Mahat-Tattva is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.

			The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)

			Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

			;Stage 1—Equilibrium (all materialistic reactants are in harmony)<br>
			In this phase of srishti, known as 'avyakta' (''undifferentiated'') or 'pradhan' (''chief''), there is only the universe with the modes of material nature or triguna (sattva, rajas, tamas) are inactive. Souls in this period aren't yet impacted by Mahamaya, which is also known as the vyuha 'Vāsudeva'.

			;Stage 2—Superimposition (Para-Prakriti arises)<br>
			In this phase of srishti, which is called 'adhyasa', 'alinga', or prajna, the souls deluded by Mahamaya identify as jivas, as they are now bound (in [[bandhan]].)

			Krishna explains that individual living souls (jivas) are eternal, fragmental parts of the Supreme Divine, but within the material world, they bind themselves to and struggle through the faculties of material nature (Prakriti).
	{{Cquote\|An eternal portion of Myself, having become the jīva in the world of living beings,<br>		{{Cquote\|An eternal portion of Myself, having become the jīva in the world of living beings,<br>
	draws to itself the mind and the six senses, which abide in Prakriti.\|4=Bhagavad Gita 15.7}}		draws to itself the mind and the six senses, which abide in Prakriti.\|4=Bhagavad Gita 15.7}}

	~~Think of Aparabrahm~~ as Prakriti ~~(nature or material energy~~), which ~~produces mental states that distinguish jivas from each other. Krishna even uses the term "~~''~~mahad~~-~~brahma~~''~~" in~~ the ~~Gita as~~ the universe, which is ~~where~~ the ~~Prakriti or~~ Mahat-~~Tattva~~ is ~~active~~. ~~Apart from~~ the ~~material components~~ of the ~~universe that they represent~~, ~~they also stand for shadgunya-vigraha~~, which are ~~the essential power~~-~~features for~~ the creation, ~~maintenance~~, and ~~sustenance~~ of this universe.		Samkarshan is jiva-bhutam—the living, conscious force that animates matter or imbues life into it.

			The Vyuha Samkarshan is identified as sattva, according to the ''Viṣṇudharmottara Purāṇa''.That is because it presides over the jiva.

			Jivas in this stage are in karana-sharira (''causal body''.)

			;Stage 3—Differentiation (Apara-Prakriti arises)<br>
			In this phase of srishti, which is called avasthā, 'liṅga-mātra', or antah-prajna (''inwardly conscious''), the evolutes Mahat-Tattva (cosmic intelligence), buddhi (individual intelligence), chitta (hivemind), and manas (individual mind) are produced by reaction of rajas affecting both sattva and tamas components of the universe. These are all 'antahkarana' or ''mental instruments''.

			Krishna says that buddhi is greater than the mind, which is greater than the senses (i.e., taste, touch.)
			{{Cquote\|The senses are said to be superior [to the body]; higher than the senses is the mind; higher than the mind is the intellect (buddhi); and that which is beyond the intellect is He.\|4=Bhagavad Gita 3.42}}

			The Vyuha Pradyumna is identified as sattva, rajas, and tamas according to the ''Ahirbudhnya Saṃhitā'', ''Jayākhya Saṃhitā'', and ''Sātvata Saṃhitā''. That is because it presides over intelligence (Mahat/buddhi) and mind (chitta/manas), which are impacted by the modes of material nature (triguna.)

			Jivas in this stage are in sukshma-sharira (''subtle body''), which is psychological.

			;Stage 4—Unspecialized or Subtle Process (Apara-Prakriti continues)<br>
			In this phase of srishti, which is called 'avishesha', sthul-bhog, or bahya-prajna (''outwardly conscious''), the byproduct of the evolutes from Stage 4, ahamkar (''ego''), become is produced.

			The Vyuha Aniruddh is identified as tamas, rajas and sattva. That is because it presides over ahamkar (ego), which is divided into 3—bhutadi (tamas), taijasa (rajas), vaikarika (sattva).

			Jivas in this stage are in sthula-sharira (''gross body''.)

			;Stage 5—Specialized or Gross Process (Apara-Prakriti continues and finishes)<br>
			In this phase of srishti, the final stage of creation, which is called 'vishesha', the gross elements (mahabhutas) and sensory organs (Indriyas) are produced.

			Jivas are finally embodied in sharira (''body''), which is physical.

			;Stage 6—Dissolution (Fragmentation of Apara-Prakriti and Para-Prakrit)<br>
			In this phase of srishti, the end of the universe, which is called 'samhar' or 'pralaya', the jivas break free of the maya (illusion) they're in.

	~~The ''Sātvat Tantra'' usage of 'dakasayi'~~, ~~meaning "''residing in/around water''"~~, ~~references~~ the ~~Vedas' concept of Apo~~ (~~God~~ is ~~a cosmic ocean whose waters create everything~~.)		Samkarshan is associated with this. Why?:
			{{Cquote\|Besides this [inferior nature], O mighty-armed Arjuna, know My higher nature, which consists of the living entities (jīva-bhūtām) by whom this entire universe is sustained\|4=Bhagavad Gita 7.5}}

	~~Scriptures have described~~ the ~~subdivision of Brahm, its energies, and~~ the ~~universe and the universe~~'~~s components~~, ~~and they normally categorized in a similar manner (only~~ the ~~naming conventions were different~~, ~~as well as further subdivisions.) The ''Mahabharata''~~, ~~''Lakshmi Tantra'', and ''Vishwaksena Samhita'' are in conformity to class~~ the ~~vyuhas with corresponding material attributes~~.		So when the jivas arise by seeing the bandhan they're in, the Apara-Prakriti goes away, and jivas move beyond even discover their true nature, transcending the Para-Prakrit.

			;Summary
	{\| class="wikitable sortable"		{\| class="wikitable sortable"
	\|-		\|-

Datta Sampraday

Himanshu Bhatt — Fri, 28 Aug 2026 05:04:22 GMT

References: correct code

← Older revision		Revision as of 05:04, 28 August 2026
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	The set of ideas that [[Dattatreya\|Swami Dattatreya]] summarized is known as the Datta Sampraday or ''Dattatreya's Sect''. It's also been called 'Datta Panth', meaning the same. Surprisingly, he was likely the first Advaitin or proponent of the [[Advaita\|Advaita Vedanta]], even before any [[Shankaracharya]].		The set of ideas that [[Dattatreya\|Swami Dattatreya]] summarized are known as the Datta Sampraday or ''Dattatreya's Sect''. It's also been called 'Datta Panth', meaning the same. Surprisingly, he was likely the first Advaitin or proponent of the [[Advaita\|Advaita Vedanta]], even before any [[Shankaracharya]].

	Essentially what Sant Kabir was to [[Vaishnava\|Vaishnavism]], Dattatreya is to [[Śaiva\|Shaivism]]. Like Kabir, Dattatreya declares that there are no attributes of [[God]] ([[Brahm]]) and that [[temples]], [[Overview Of Scriptures\|scriptures]], and ceremonies are unnecessary. Dattatreya, however, goes further and states that even [[worship]] itself is irrelevant to achieve [[moksha]]. And whereas Kabir still claimed being Vaishnava, Dattatreya claims he does belong to any sect be it [[Śaiva\|Shaiva]], [[Shakta]], or [[Vaishnava]].		Essentially what Sant Kabir was to [[Vaishnava\|Vaishnavism]], Dattatreya is to [[Śaiva\|Shaivism]]. Like Kabir, Dattatreya declares that there are no attributes of [[God]] ([[Brahm]]) and that [[temples]], [[Overview Of Scriptures\|scriptures]], and ceremonies are unnecessary. Dattatreya, however, goes further and states that even [[worship]] itself is irrelevant to achieve [[moksha]]. And whereas Kabir still claimed being Vaishnava, Dattatreya claims he does belong to any sect be it [[Śaiva\|Shaiva]], [[Shakta]], or [[Vaishnava]].
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	Its ''Siddha Siddhanta Paddhati'' (attributed to Gorakhnath) promotes Advaita philosophy.		Its ''Siddha Siddhanta Paddhati'' (attributed to Gorakhnath) promotes Advaita philosophy.

			==External resources==
			*[https://www.dattapeetham.org/ Datta Peetham]

	==References==		==References==
	{{reflist}}		{{reflist}}

	[[~~Categories~~: Sects]]		[[Category: Sects]]
	[[~~Categories~~: Advaita]]		[[Category: Advaita]]
	[[Categories: Vedanta]]		[[Categories: Vedanta]]
	[[Category: Darshana]]		[[Category: Darshana]]

Main Page

Himanshu Bhatt — Fri, 28 Aug 2026 05:00:09 GMT

← Older revision		Revision as of 05:00, 28 August 2026
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	* [[Physical Sciences]]		* [[Physical Sciences]]
	* [[Engineering and Technology]]		* [[Engineering and Technology]]
			**[[Shipbuilding And Navigation]]
	*Homeopathy		*Homeopathy
	**[[Ayurveda]] and [[History of Ayurveda]]		**[[Ayurveda]] and [[History of Ayurveda]]

Vaiśnava

Himanshu Bhatt — Wed, 26 Aug 2026 19:59:16 GMT

Understanding vyuhas: added about shadgunya-vigraha

← Older revision		Revision as of 19:59, 26 August 2026
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	draws to itself the mind and the six senses, which abide in Prakriti.\|4=Bhagavad Gita 15.7}}		draws to itself the mind and the six senses, which abide in Prakriti.\|4=Bhagavad Gita 15.7}}

	Think of Aparabrahm as Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti or Mahat-Tattva is active.		Think of Aparabrahm as Prakriti (nature or material energy), which produces mental states that distinguish jivas from each other. Krishna even uses the term "''mahad-brahma''" in the Gita as the universe, which is where the Prakriti or Mahat-Tattva is active. Apart from the material components of the universe that they represent, they also stand for shadgunya-vigraha, which are the essential power-features for the creation, maintenance, and sustenance of this universe.

	The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)		The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)

File:Pillars & darshans.jpg

Himanshu Bhatt — Wed, 26 Aug 2026 07:20:15 GMT

Himanshu Bhatt uploaded a new version of File:Pillars & darshans.jpg I made this in Grok

New page

I made this

Vaiśnava

Himanshu Bhatt — Wed, 26 Aug 2026 07:05:55 GMT

← Older revision		Revision as of 07:05, 26 August 2026
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	\|		\|
	\|-		\|-
	!''~~Vishvaksena~~ Samhita''		!''Vishwaksena Samhita''
	\|Tertiary Āgama		\|Tertiary Āgama
	\|		\|
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	=== Pānchrātra ===		=== Pānchrātra ===
	[[Image:Trinity.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]		[[Image:Trinity.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
	[[Image:Panchratra.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik ~~Vaishnav~~ context.]]		[[Image:Panchratra.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaiśnava context.]]
	[[image:Chaturvyuya.jpg\|thumb\|250px\|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]		[[image:Chaturvyuya.jpg\|thumb\|250px\|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]
	[[image:Panchvir.jpg\|thumb\|250px\|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]		[[image:Panchvir.jpg\|thumb\|250px\|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
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	The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)		The ''Sātvat Tantra'' usage of 'dakasayi', meaning "''residing in/around water''", references the Vedas' concept of Apo (God is a cosmic ocean whose waters create everything.)

	Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''~~Vishvaksena~~ Samhita'' are in conformity to class the vyuhas with corresponding material attributes.		Scriptures have described the subdivision of Brahm, its energies, and the universe and the universe's components, and they normally categorized in a similar manner (only the naming conventions were different, as well as further subdivisions.) The ''Mahabharata'', ''Lakshmi Tantra'', and ''Vishwaksena Samhita'' are in conformity to class the vyuhas with corresponding material attributes.

	{\| class="wikitable sortable"		{\| class="wikitable sortable"

File:Vishnu's and Krishna's Banners.jpg

Himanshu Bhatt — Wed, 26 Aug 2026 07:05:13 GMT

Himanshu Bhatt uploaded File:Vishnu's and Krishna's Banners.jpg I made this using ChatGTP

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== Summary ==
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Vaiśnava

Himanshu Bhatt — Wed, 26 Aug 2026 07:04:52 GMT

Vishnu's role: added flag image

← Older revision		Revision as of 07:04, 26 August 2026
(One intermediate revision by the same user not shown)
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	=== Pānchrātra ===		=== Pānchrātra ===
	[[~~image~~:~~Panentheist~~.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm~~, Vibhava would be an avatar or ordinary being's body~~, and Antaryamin is the soul.]]		[[Image:Trinity.jpg\|thumb\|250px\|The Pānchrātra model is compatible with the general panentheistic model of Hinduism wherein Para corresponds to Parabrahm, Vyuha to Aparabrahm, and Antaryamin (Indweller) is the soul.]]
			[[Image:Panchratra.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaishnav context.]]
	[[image:Chaturvyuya.jpg\|thumb\|250px\|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]		[[image:Chaturvyuya.jpg\|thumb\|250px\|Based on the Pānchrātra idea of vyuha(s), the ''Agama Siddhanta'' declares Narayan becoming the Chaturvyuha—Krishna, Samkarshan, Pradyumna, and Aniruddh.]]
	[[image:Panchvir.jpg\|thumb\|250px\|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]		[[image:Panchvir.jpg\|thumb\|250px\|The Vrishni Panchvir or ''Vrishni Five Heroes'' (Krishna, Samkarshan, Pradyumna, Aniruddh, and Samba) which some Pānchrātra worship has historically centered upon<br>(Kondamotu Vrishni heroes relief, 4th century C.E., Hyderabad State Museum)]]
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	====Vishnu's role====		====Vishnu's role====
	:''See also: [[Vishnu#Relation to Narayan and Krishna\|Vishnu's relation to Narayan and Krishna]]''<br>		:''See also: [[Vishnu#Relation to Narayan and Krishna\|Vishnu's relation to Narayan and Krishna]]''<br>
			[[Image:Vishnu's and Krishna's Banners.jpg\|thumb\|250px\|Both Vishnu and Krishna had similar banners—both had a Garuda emblem and the flags would've looking similar to these.]]
	In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.		In some of the above examples, it can be seen that Vishnu teaches to humans. Pānchrātra believes that Hari Narayan is Brahm and is not Vishnu, but Vishnu was the founder of this sect. In the ''Sarath Varshini Tika''<ref>''Sarath Varshini Tika'' By Vishwanath Chakravarti elaborating on ''Bhagava Purana'' 11.16.30</ref> Narayan states, "''The Aditya named Vishnu is a jiva empowered by Me. I am the original Narayan, not that Aditya''." Other examples in scriptures also show that Vishnu was a promoter of Hari Narayan's worship. The ''Bhagavata Purana''<ref>''Bhagavata Purana'' 12.11.27</ref> declares, "''The 12 Adityas are expansions of Hari...Krishna is Hari Himself.''" ''Bhagavata Purana'' reads, “''From Narayana came the twelve Adityas…They all worship Narayana.''” The ''Vishnu Purana''<ref>''Vishnu Purana'' 5.1: "''From the Supreme Narayan, who is the soul of all, came forth Vishnu...and in the race of Yadu, he was born as the son of Vāsudeva''."</ref> does make the claim that from Hari Narayan came both Vishnu and Krishna, but this is still not the official view of Pānchrātra, as few texts make this claim. And the same scripture<ref>''Vishnu Purana'' 1.3.28</ref> reads, "''All avatars are amsha or kala of the Purush. But Krishna is Bhagavan Himself.''" That shows Krishna's significance over Vishnu's. The Purana<ref>''Vishnu Purana'' 1.4</ref> declares that Vishnu Aditya "''as one of the Adityas''" but its commentaries clarify that "''Maha-Vishnu is different from the Vishnu Aditya''." The ''Vishnu Purana''<ref>''Vishnu Purana'' 2.8</ref> states that Adityas the shakti (energy) of nakshatras (lunar mansions) under Surya's oversight, meaning the Vishnu (1 of the Adityas) is not the sun itself nor the sun his incarnation. Madhava Acharya's ''Gita Bhashya'' commentary states, "''Among the Adityas, Vishnu is a deva under My control...''"<ref>Among the Adityas, Vishnu is a deva under My control - just as a king appoints and controls a minister, so I control him''."; ''Gita Bhashya'' 10.21</ref> Thakur Chakravarti's<ref> “''Krishna says ‘I am Vishnu’ among Adityas as the original source, just as a king says ‘I am the general’ — meaning the general represents him, not that he is the general''.”; ''Sarath Varshini Tika'' 10.21 By Vishwanath Chakravarti </ref> and Baladeva Vidyabhushana's<ref> The Vishnu among the Adityas is Vamana, the son of Aditi. But Krishna is Narayan, unborn, the supreme cause''."; ''Gita Bhushana'' 10.21 By Baladeva Vidyabhushana </ref> are similar.

File:Panchratra.jpg

Himanshu Bhatt — Wed, 26 Aug 2026 07:00:10 GMT

Himanshu Bhatt uploaded File:Panchratra.jpg I made this using ChatGTP

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== Summary ==
I made this using ChatGTP

Theology

Himanshu Bhatt — Wed, 26 Aug 2026 06:59:08 GMT

References to 3 aspects of God: added another image

← Older revision		Revision as of 06:59, 26 August 2026
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	====References to 3 aspects of God====		====References to 3 aspects of God====
			[[Image:Trinity.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]
			[[Image:Panchratra.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaishnav context.]]
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
	~~[[Image:Trinity.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]~~
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]

File:Trinity.jpg

Himanshu Bhatt — Wed, 26 Aug 2026 06:57:16 GMT

Himanshu Bhatt uploaded File:Trinity.jpg I made this using ChatGTP

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== Summary ==
I made this using ChatGTP

Theology

Himanshu Bhatt — Wed, 26 Aug 2026 06:29:26 GMT

References to 3 aspects of God

← Older revision		Revision as of 06:29, 26 August 2026
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	====References to 3 aspects of God====		====References to 3 aspects of God====
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
			[[Image:Trinity.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]

← Older revision		Revision as of 06:59, 26 August 2026
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	====References to 3 aspects of God====		====References to 3 aspects of God====
			[[Image:Trinity.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]
			[[Image:Panchratra.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller) in Pānchrātrik Vaishnav context.]]
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
	~~[[Image:Trinity.jpg\|thumb\|250px\|Brahm represented in Its 3 aspects of Parabrahm (Ultimate Reality), Aparabrahm (material universe), and Antaryami (Indweller.)]]~~
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]