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Saguna Brahman (lit. 'The Absolute with qualities';[1] fromSanskritsaguṇa 'with qualities',guṇa 'quality', andBrahman 'theAbsolute') is a concept ofultimate reality inHinduism, close to the concept ofimmanence, the manifesteddivine presence.
Rājarshi (2001: p. 45) conveys his estimation of the historical synthesis of the School ofYoga (one of the sixĀstika schools ofHinduism) which he holds introduces the principle of "Isvara" as Saguna Brahman, to reconcile the extreme views ofVedanta's "advandva" andSankya'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 ofadvandva (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 analysing the principle ofdvandva (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 toDvaita andVishistadvaita,Brahman is conceived as Saguna Brahman (personal deity) orIshvara (Lord of the Universe) with infinite attributes, including form.[3] In Dvaita, Saguna Brahman is distinct from individual souls and the material world. In Vishistadvaita, while Brahman is the supreme reality, the world and souls are its body or modes, making them integral to Brahman.[3] Dvaita and Vishistadvaita consider Saguna Brahman as the ultimate reality and liberation (moksha) is attained only by the grace ofGod.[3]Shankara (Advaita) distinguishes between Saguna Brahman (with qualities) andNirguna Brahman (without qualities), with Saguna Brahman seen as illusory, and Nirguna Brahman as real.[3]
Surya is regarded as Saguna Brahman by Saura (Hinduism),Lord Vishnu is described as Saguna Brahman in Vaishnavism. GoddessShakti (orParvati,Durga,Kali,Mahalakshmi, orGayatri) is seen as the Saguna Brahman inShaktism andShiva is the Saguna Brahman ofShaivism.Ganesha is seen as the Saguna Brahman as per Ganapatya Sect andKartikeya in Kaumara Sect[4][note 1] However, all the six deities are one and the same entity in just different forms.