Beyond Saguṇa: Śaṅkara’s Philosophical Intent Behind the Terms ‘Iśvara’ and ‘Parameśvara’

[V Subrahmanian]

Shankara has employed the term 'Parameśwara and 'Īśwara' quite frequently in the Prasthana traya bhashya.  By these two terms one is likely to conclude that he is referring to saguna brahman only in those instances.  However, a careful reading of these instances reveals that on quite many occasions these terms convey undisputedly the Nirguna, Nirvishesha, Nirupadhika Brahman. To understand this, it would be beneficial to first examine those instances where Shankara determines that the Brahman of the Upanishads is Nirguna, Nirvishesha alone and not anything else. The statements of saguna Brahman in the Upanishads, Shankara avers, is only an expression of avidyā.

This study reveals that Shankara uses the terms ‘Iśvara’ and ‘Parameśvara’ as a synonym for Nirguna Bahman. Below is an article that cites several Bhashya passages that highlight the NB nature of the terms ‘Iśvara’ and ‘Parameśvara’:

https://adbhutam.wordpress.com/wp-content/uploads/2025/11/ishwara-parameshwara-usage-in-bhashyam.pdf

warm regards

subbu

[Sudhanshu Shekhar]

नमस्ते सुब्बु जी. 

There is no doubt that AchArya has used the terms Ishwara and Parameshwara as synonyms of NirguNa Brahman. However, this only shows that AchArya has taken the lakshya-artha of these words. The vAchya-artha of these words remains saguNa Brahman. Isn't it? Or is it the claim that even the vAchya-artha of Ishwara/Parameshwara is NirguNa Brahman?

Regards.

Sudhanshu Shekhar.  

[V Subrahmanian]

On Fri, Nov 21, 2025 at 5:03 PM Sudhanshu Shekhar <sudhans...@gmail.com> wrote:

नमस्ते सुब्बु जी. 

There is no doubt that AchArya has used the terms Ishwara and Parameshwara as synonyms of NirguNa Brahman. However, this only shows that AchArya has taken the lakshya-artha of these words. The vAchya-artha of these words remains saguNa Brahman. Isn't it? Or is it the claim that even the vAchya-artha of Ishwara/Parameshwara is NirguNa Brahman?

In the bhashyam to the first mantra of the Ishavasya upanishad, Shankara gives an etymology and applies it directly to the shodhita tvam padārtha, ie the jiva's pancha kosha vilakshana sākshi chaitanyam.  He calls this Parameswara and says that this chaitanyam is the Ishwara for the Ishitavya that is the mithya jagat. So, Shankara is establishing the Brahma satyam, jagat mithya, jiva is Brahman. All the lakshanas of NB are there: especially the jagat mithyatva.  This teaching is for the aspirant who has to look upon himself as the Ishwara / Parameshwara, Nirguna chaitanyam, of the mantra and deny reality to the world, on the drishyatva hetu. This denial is exactly the Ishanam. So, ultimately there is no jivatva, no jagat and there is only the Nirguna chaitanyam that is called Isha.  

This is also an indisputable proof of Shankara's DSV application. The vivartavāda is so explicit: That NB alone appears as the jiva and jagat.     

This feature is seen in many places across the prasthana traya which is what is detailed in the article.  

ईशा वास्यमिदं सर्वं यत्किं च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥

ईशा ईष्टे इति ईट् , तेन ईशा । ईशिता परमेश्वरः परमात्मा सर्वस्य । स हि सर्वमीष्टे सर्वजन्तूनामात्मा सन् प्रत्यगात्मतया । तेन स्वेन रूपेणात्मना ईशा वास्यम् आच्छादनीयम् । किम् ? इदं सर्वं यत्किं च यत्किञ्चित् जगत्यां पृथिव्यां जगत् तत्सर्वम् । स्वेनात्मना ईशेन प्रत्यगात्मतया अहमेवेदं सर्वमिति परमार्थसत्यरूपेणानृतमिदं सर्वं चराचरमाच्छादनीयं परमात्मना । यथा चन्दनागर्वादेरुदकादिसम्बन्धजक्लेदादिजमौपाधिकं दौर्गन्ध्यं तत्स्वरूपनिघर्षणेनाच्छाद्यते स्वेन पारमार्थिकेन गन्धेन, तद्वदेव हि स्वात्मन्यध्यस्तं स्वाभाविकं कर्तृत्वभोक्तृत्वादिलक्षणं जगद्द्वैतरूपं पृथिव्याम् , जगत्यामित्युपलक्षणार्थत्वात्सर्वमेव नामरूपकर्माख्यं विकारजातं परमार्थसत्यात्मभावनया त्यक्तं स्यात् । एवमीश्वरात्मभावनया युक्तस्य..

warm regards

subbu 

Regards.

Sudhanshu Shekhar.  

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