Every religion has a different system of Divinity. The Hindu concept of God's portrayalhas indeed a very complete and clear. The depiction of the concept of the Godhead in theUpanishads that variegated the title/name used to designate the name of God in the Hindureligion. In the Upanishads is called God "Brahman", so the Brahman is one of the subjects inthe Upanishads. Brahman is the Sole (Esa). The depiction of God in the form of Saguna andNirguna Brahman in the book Isa Upanishads. There is absolute is none other than God himself.NatureofGodmoreclarifiedagaini.e.Godisnotworldlyobjectsobjectssuchasbutrather,amanifestationoftheNirgunaandSagunainnatureatthesametime.theintroductionofGodimmanentinnaturemeansknowingGodinaStateofexistingpropertiesorSagunaBrahman(Godwiththenatureofthesubstance,accordingtothehumanmind).FromtheintroductionoftheLordthatthisisfinallydevelopingawayofworshipofGodinamannermanifestingGodthroughsymbolsorkiascalledNyasaneverseensuchashisaremadebyhumans,thismeansinaccordancewiththemindandthehumanimaginationitself.Keywords: Godhead, Isa Upanishad

Anggraini, Putu Maria Ratih

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Jurnal STAHN MPU Kuturan Singaraja

145STAHN Mpu Kuturan Singaraja Aneka Lovina Villa & Spa, 20th - 21st October 2018THE CONCEPT OF A GODHEAD IN THE ISA UPANISHADSPutu Maria Ratih AnggrainiSTAHN Mpu Kuturan SingarajaI. INTRODUCTIONReligion is the belief in God whichreach the science and philosophy of the endsthen start entering the area of religion. Religiousbasis is the belief in God. Among the disciplinesof science, philosophy and religion should notbe merged. Religion is belief in God as well aseverything that is relevant with it.  Belief inthe existence of God is the primary principleonce in religious schools. In reality the conceptof divinity is very diverse ranging from Deism(God is far outside the natural/transcendental),but don’t believe in Pantheism (God entirely)but not on Polyteisme (believed many gods).Although it has been trying to portray God asfully as possible, is still very limited. Hencethe Scriptures Upanishads stated definition orunderstanding of any kind is intended toprovide a limit to the infinite God is notreaching his greatness. So the ScripturesUpanishads declare there is no precisedefinition for him, Neti-Neti, not this tounderstand God, then there is no other wayexcept steeped in religious teachings, beggedan explanation teachers here who are expertsin their field who are able to the realization ofthe teaching of the Godhead in his personal life.The Vedic Scriptures and booksincluding Vedanta (Upanishads) is the sourceof the most recognized his authority inexplaining about Brahman (God Almighty).Rgveda Scripture as well as Atharwavedamentioned the number of gods that as many as33 gods. When we read the other spells fromHoly Scripture Rgveda turns the number ofgods as much as God according to MonotheismTrancedent depicted in the form of GodPersonal (a Personal God). While the immanentmonotheism, God Almighty abstractABSTRACTEvery religion has a different system of Divinity. The Hindu concept of God's portrayalhas indeed a very complete and clear. The depiction of the concept of the Godhead in theUpanishads that variegated the title/name used to designate the name of God in the Hindureligion. In the Upanishads is called God "Brahman", so the Brahman is one of the subjects inthe Upanishads. Brahman is the Sole (Esa). The depiction of God in the form of Saguna andNirguna Brahman in the book Isa Upanishads. There is absolute is none other than God him-self. Nature of God more clarified again i.e. God is not worldly objects objects such as butrather, a manifestation of the Nirguna and Saguna in nature at the same time. the introductionof God immanent in nature means knowing God in a State of existing properties or SagunaBrahman (God with the nature of the substance, according to the human mind). From the intro-duction of the Lord that this is finally developing a way of worship of  God in a manner mani-festing God through symbols or kias called Nyasa never seen such as his are made by humans,this means in accordance with the mind and the human imagination itself.Keywords: Godhead, Isa Upanishads146Emphasizing the Role of Hinduism, Education, Culture and Yoga in Global World(Impersonal God) without applying meansmuch more difficult than with a Personal Godworship God through bhakti, karma marga.Understanding God by into a form, with thegoal of inspiring as a guide for the introductionof the Lord as though there are real and tangible.But here it’s not that we interpret the presenceof the Lord with a certain form and assume thatGod can be equated with a particular shape,because the essence or nature of God it remainsperfect, immortal and Esa. In this scientificwriters will describe the concept of a Deity inthe book Jesus the Upanishads with the goal ofkeeping the understanding of religion can beholistically understood by Hindus.II. DISCUSSION2.1 The depiction of the concept of theGodhead in the book of the UpanishadsThe term is derived from three wordsof the Upanishads: “Upa” means close, “Ni”means “under,” and “Sad” means sitting down.So does “sit under the close” (Dang Acharya).So the Upanishads contain trees true guru’steachings to attack students or “sandhaka”,cross-legged near the foot of the master. Withclose, then a student will be able to hear whatwas delivered by the teacher (Acharya),especially about the contents of a specific spell.Therefore the contents of the Upanishads areinseparable with the contents of the mantraSamhitas. Hence there are two types of booksthat are known that serve as the book of theUpanishads, namely: the book of Arayaka andthe Upanishads themselves (Pudja, 1983:5).Regarding the content of the book ofthe Upanishads are teachings about the thingsthat are confidential, good secrets about theuniverse and includes the secret of theGodhead. Due to the nature of the teachings ofthe secret then, delivery and the nature ofrevelation that must be delivered in secret,namely that public is not open. His teachingscontain the sense of mystery in nature. Becausethe words themselves are not described withone or two sense only. The words wereoriginally expressed in the mantra Samhitas,later described in the book of Brahma or in thebook of the Upanishads, (Pudja, 1983:6).Scriptures Upanishads contain histeachings is full of wisdom and contains aboutthe fislisofis concept of the Godhead.Diversified title or name used to designate thename of God in the Hindu religion. In theUpanishads is called God “Brahman”, so theBrahman is one of the subjects in theUpanishads.  The word Brahman comes fromthe root word, “brh” meaning that gives life,foster, making a living, making the developingworld. The word Brahman shows on theunderstanding that carries on an active growththat will not cease. When you ponder the notionabove that means, God Almighty is as “creator”.Creating directly nenerus so happens life willnot cease (Pudja, 1983:14).Brahman, sebabai all sources of power,such as the power, the power of fire to burn,the power of water to moisten the humansenses, strength to work, described allegoricallyin Taxable Upanishad. Otherwise the nature ofBrahman, the transdental described in theBharanyaka Upanishads, here’s a Brahmanwithout a cause and effect, without any causeand effect, without everything inside or outside.He is both transcendent and immanent. Itsnature is described in the MandukyaUpanishads, without any form of personal,glowing itself it is inside or outside, higher thanhigh. From him out of life, mind, and senses-the Aether, air, water, fire, and Earth. Heavenis his head, the Moon and the Sun are the eyes,the eyes of the wind is the ears, so that we as apeople should appreciate and respect the willof sesame of his creation.A statement stating all this we can seein the Rigvedic verses from scripturesUpanishads. According to the TaitriyaUpanishads explained about the process of theworld created by Brahman i.e. the first one outof the Brahman is the akasa (ether), from akasa147STAHN Mpu Kuturan Singaraja Aneka Lovina Villa & Spa, 20th - 21st October 2018flowing Eve, eve of the flowing flowing fromfire to fire, Earth, further from the earth wentout herbs, from herbs out food out of people,namely: head, shoulder, stood her up (AaronHadiwijono, 1979:23). So everything flowsfrom Brahman, because everything comes fromthe Brahman or God who is the source ofexistence.In the Brhad Aranyaka Upanishads i.4.6 also mentioned: that everything that existsis the creation of God (Brahman), Brahman thatone truly is the source of all the gods (Sugiarto,1980:20).About the oneness of God as the sourceof existing listed in sloka Brhad AranyakaUpanishads i. 4.10, which States:Verily, in the beginning, in a world that atfirst there were only Brahman. He justrealized that only himself (Atman) and said“I am Brahman is” therefore on hekekatnyahe is everything. Whoever does that of thegods, or the clairvoyant pengliatannya (Rsi),or the ordinary man who has been perfect,then she can along with Brahman(Sugiarto,1980:22).The above verses prove that: Brahmanis single (Esa). And the Brahman declared aretranscendent and Immanent in nature, also inaccordance with the tenets of Monotheism.About the existence of God/Brahmaneverywhere, this statement can be found at thebook of Sweta Swatara Upanishads, stated inseveral verses of which Sweta SwataraUpanishads i. 14. That says:Swa aranim krtwa pranawan dehamco’ttaranim dhyananirmathana bhyasatdewam pasyen nigudha wat.Meaning:By equating tbuh us as a piece of wood andthe mantra Om as the upper part of the wood,the person after doing exercises ofmeditation secar over and over, are to be seenThemselves the Almighty who was, likehidden fire point in Wood (Sugiarto, Pudja,1982:18).Sweta Swatara Upanishads i. 15:Tilesu tailam dadhiniwa sarpir srotassuaranisu cagnih apas, ewam atmatmanigrhyate ‘ yo’nupasyati satyananinam sautapasa.Meaning:Like that we can get oil from the seeds ofsesam with the way butter, squeeze it out ofbreast milk with mengaduknya road, waterfrom a dry river bed by the way to dig, thefire of wood with the menggosok-gosokkannya road, so too myself TheAlmighty that we can feel its presence in us,by way of holding fast to kasuyataan and doTapa-Brata, which is its main characteristicis the control of the senses-senses and mind(Sugiarto and Pudja,1982:18/19).So God permeates all that is the resultof his creation, is on everyone and it can be feltby those who realize the truth.2.2 The concept of the depiction of God inthe form of Saguna and Nirguna Brahmanin the book Jesus the UpanishadsCertain intangible Hyang widhi, who inthe book is called the Vedic “Sat”. He is theessence of the noble (Divide Puts), he wasWyapi Wyapaka Nirwikara which means hereare the covers and permeates all of nature’s funthis but He is not influenced by it. More thanthat of God (Ida Sang Hyang Widhi) could notbe constructed in human thought, because it isnot affordable by the human mind, thus we mustadmit the existence of God is absolute, eternaland timeless, which means here is required theexistence of an attitude of confidence (sradha).Nature of God more clarified again i.e. God isnot worldly objects objects such as but rather,a manifestation of the Nirguna and Saguna innature at the same time. Because, God is seenas different from world private.God in the form of Nirguna means, Godin a State without the properties (or148Emphasizing the Role of Hinduism, Education, Culture and Yoga in Global WorldTranscendental sunya). Sunya or Nirguna is aterm that is used to understand the nature ofGod in a State of hukumya. In the science ofphilosophy said to be Transcendent in thecircumstances. Something that Nirguna is saidto be transcendent or meaning outside of thecircle of human thought. If the ibaratkan mindhas limits as a circle (Mandala), all that isoutside the loop we call the natural Transcenden(Pudja, 1984:23). God immanent in naturemeans knowing God in a State of existingproperties or Saguna Brahman (God with thenature of the substance, according to the humanmind) (Pudja, 1984:24). From the introductionof the Lord that this is finally developing a wayof worship of God in a manner manifesting Godthrough symbols or kias called Nyasa neverseen such as his are made by humans, thismeans in accordance with the mind and thehuman imagination itself, Sumawa (in 1989Gata: 108).For the existence of a notion of what ismeant by nature is Transcendent or Nirguna(Sunya) then, differentiated by aspects of theimmanent, symbolically depicted in the bookof jnanasiddhanta, when describing aspects ofSthiti Pralina-Utpathi from Pranawa/ Ongkara,i.e. the teachings of Siwatattwa (nature of theGodhead), in real nature comes to the realmsof Sunya. While the concept of saguna in usIsa Upanishads are portrayed through theportrayal of God in personal form (God thepersonalised) in Hindu teachings which appearto be thriving at the time and now this. As forpengambarannya such as:(a) the Intangible Antrhopomorphes(intangibles like humans). It means here isimitation or penyupatan of God as human(Azimar and sjah Djalinus Enong, 1979:23).So thus the embodiment of God in the form ofthe Lord that the secant-will be looked likehumans, but unlike humans. The depiction ofit is described to have the nature and powers ofsuch traits of God itself. As for the depiction ofGod as a form. Antrhopomorphes i.e. Tri Sakti(Brahma, Vishnu, Shiva). The embodimentdescribed as the third man, however, has thepower, traits like a God to suit their job rolesand in regulating the life in this world asBrahma as the creator, Vishnu as the protectorof nature and memeilhara universe, while Shivaas a restorer or Buster to the origin.(b) Intangible Spring Anthropomorphes(humanoid half and half animal form). Theembodiment of God in the form of adisembodied human animals we encounteredin the development of the Hindu religion it istoday i.e. Ganapati or Ganesha. Ganapati orGanesha depicted with golden color. Withoutthe presence of his all Holiness ceremony willnot experience success. He is an exterminatorenemies of God and protect his people fromthe influence of the enemy lines and showed apositive life (Harshananda, 1980:159).(c) Intangible forces of nature is theembodiment of God in the forces of nature forexample can be intangible fire and wind. InHindu teachings indeed one of bentuuk trust ishere means: believe in the existence of manygods. This can we prove through VedicScriptures, in which various gods name toutedand worshipped in the book. From all the gods,each of them has a different name andmanifestations also such manifestations ascalled by the God of fire Agni, as Earth calledEarth, as wind is called Vayu and many moreare mentioned in Vedic Scriptures.Fire is an element that is very importantas a complement in the exercise of religiousrites. Because Hindus believe that the api havespiritual values in conjunction in carrying outreligious ceremonies. The gods that exist inVedic none other is an embodiment of Goditself. Agni is considered one of the mostimportant Gods was not alone in the Vedicperiod but also valid until now. The functionof this agni is a Minister, ambassadors, giverof blessings, Vedic experts, keeper of thehousehold, the Remover of evil spirits and as149STAHN Mpu Kuturan Singaraja Aneka Lovina Villa & Spa, 20th - 21st October 2018an introduction to the yajna (hawyawah/vehicle) (Pudja, 1990:93).III. CLOSING3.1 SummaryRepresentations of the concept of theGodhead in the Upanishads explain thatvariegated/nama titles used to refer to the nameof God in the Hindu religion. In the Upanishadsis called God “Brahman”, so the Brahman isone of the subjects in the Upanishads. The wordBrahman comes from the root word, “brh”meaning that gives life, foster, making a living,making the developing world.  The wordBrahman shows on the understanding thatcarries on an active growth that will not cease.When you ponder the notion above that means,God Almighty is as “creator”. Created directlyso nenerus life that will not cease. Brahman isthe Sole (Esa). The depiction of God in the formof Saguna and Nirguna Brahman in the bookJesus the Upanishads. There is absolute is noneother than God himself. Nature of God moreclarified again i.e. God is not worldly objectsobjects such as but rather, a manifestation ofthe Nirguna and Saguna in nature at the sametime. Because, God is seen as different fromworld private.God in the form of Nirguna means, Godin a State without the properties (orTranscendental sunya). Sunya or Nirguna is aterm that is used to understand the nature ofGod in a State of hukumya. In the science ofphilosophy said to be Transcendent in thecircumstances. Something could be said orNirguna transcendent meaning outside of thecircle of human thought. If the ibaratkan mindhas limits as a circle (Mandala), all that isoutside the loop we call the natural Transcendeneverything that exists in the region which areimmanent or saguna. Knowing the meaning canbe distinguished. Distinguish here can be donein a manner through the introduction of itsproperties. Therefore know the immanent innature means to know in limitatif (withrestrictions), on a relative basis and by riel.Relative meaning: approach nature and thenature described, approached in a sense willbe able to help ease one’s mind to perceive it.Thus the introduction of God immanent innature means knowing God in a State ofexisting properties or Saguna Brahman (Godwith the nature of the substance, according tothe human mind). From the introduction of theLord that this is finally developing a way ofworship of God in a manner manifesting Godthrough symbols or kias called Nyasa neverseen such as his are made by humans, thismeans in accordance with the mind and thehuman imagination itself.BIBLIOGRAPHYHarsananda. 1982, Hindu Gods AndGoddesses. Jayapura.Samkrita Sahitya .Sadana 1040. Devaparthiva Road Chamara.Pudja. 1984 c. Sarasamoscaya. Jakarta: ProyekPembinaan Sarana Agama Hindu.Pudja. 1990. Isa Upanisad. Jakarta: EdisiKeempat.Sjah, Dajinus Enong, azimar. 1979. KamusUmum Lengkap InternasinalPopuler.Jakarta: Lembaga Bahasa danPenerbitan Universitas Drul Mu’Minn.Sugiarto. 1982. Sweta Swatar Upanisad.Proyek Pengadaan Kitab Suci Hindu.

THE CONCEPT OF A GODHEAD IN THE ISA UPANISHADS

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THE CONCEPT OF A GODHEAD IN THE ISA UPANISHADS

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