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Some of his attributes are also those of Brahmâ. Though in some late texts he is said to have evolved the world from himself, his characteristic function is not to create but, like Vishnu, to save and like Vishnu he holds a lotus. But also he has the title of Îśvara, which is specially applied to Śiva.
On the other hand his interpretation often strains the most important utterances of the Upanishads. Râmânuja admits no distinction between Brahman and Îśvara, but the distinction is abolished at the expense of abolishing the idea of the Higher Brahman, for his Brahman is practically the Îśvara of Śaṅkara.
The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Isvara Deva. Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired.
They are commonly spoken of by some title signifying the Lord: thus Siva is Îśvara, Vishnu and his incarnations are more often styled Bhagavad. From the Vedic hymns onwards the gods of India have been polymorphic figures not restricted by the limitations of human personality. If a Jew or a Moslim hears new views about God, he is disposed to condemn them as wrong.
Again, if Isvara be the maker he should not be called the self-existent, because in that he is the maker now he always should have been the maker; but if ever making, then ever self-remembering, and therefore not the self-existent one and if he made without a purpose then is he like the sucking child; but if he made having an ever prompting purpose, then is he not, with such a purpose, self-existent?
In ancient days the Rishi kings, Vasishtha Rishi, Mândhâtri, the Kakravartin monarchs, and the rest, these and all others like them, the former conquerors, who lived with strength like Îsvara, these all have long ago perished, not one remains till now; the sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish; there is not one that can for long endure; all the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp; all the Buddhas yet to come will also perish in the same way; why then should I alone be different?
The names of over two hundred are cited and of these more than thirty are known to be extant in MS. The majority were composed in north-western India but the Pâncarâtra doctrine spread to the Dravidian countries and new Saṃhitâs were produced there, the chief of which, the Îśvara Saṃhitâ, can hardly be later than 800 A.D. Of the older works Schrader thinks that the Ahirbudhnya was written in Kashmir between 300 and 800 A.D. and perhaps as early as the fourth century.
The country folk, seeing the royal prince, his comeliness and his excessive grace, though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner of Isvara.
For the orthodox Hindu this distinction is of great importance, for it enables him to reconcile passages in the scriptures which otherwise are contradictory. Worship and meditation which make Îśvara their object do not lead directly to emancipation. They lead to the heavenly world of Îśvara, in which the soul, though glorified, is still a separate individual existence.
Nor should there be such thing as sorrow or calamity, nor doing wrong nor doing right; for all, both pure and impure deeds, these must come from Isvara deva. Again, if Isvara deva made the world there should be never doubt about the fact, even as a son born of his father ever confesses him and pays him reverence.
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