Posts Tagged ‘chit’
Thursday, June 10th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Achintya Bhedabheda philosophy
Achintyabheda-bheda of Chaitanya:
Achintya Abheda-Bheda is translated as “inconceivable or incomprehensible oneness and difference.” The philosophy is given by Chaitanya Mahaprabhu (1486-1534). The subtle difference between jiv (atma) and God (Paramatma), according to this philosophy, is that quality wise jiv and God are identical but quantity wise jiv is infinitesimal whereas God is unlimited. This can only be experienced through Bhakti-yoga. In this respect, philosophically, it is almost similar to Nimbarkacharya’s Dvaitadvaita philosophy. Worshiping wise Chaitanya’s philosophy is more near to Madhavacharya’s philosophy. Thus, it can be said that, Chaitanya’s philosophy is the combination of Nimbarkacharya’s and Madhavacharya’s philosophy with the major difference in the way of worshiping. Chaitanya added Kirtan-bhakti and propounded Krishna, instead of Vishnu, as Purushottam (God) and the cause of all avatars.
Chaitanya was initiated in Madhavacharya tradition but after about 250 years he started his own tradition which is known as Gaudiya Vaishnav tradition. Gaudiya means “from the Gauda desh” – the Bang-bhumi or ancient Bengal part of India. Chaitanya accepted two important teachings of Madhavacharya: 1. complete rejection of Mayavadi (Kevala Advait) philosophy. 2. Worship and devotion to Shri Krishna, accepting Him as the personified God. According to this philosophy, God is simultaneously one with His creation and also different, rather distinct, from His creation. In Chaitanya’s philosophy Krishna is considered as the Supreme God who is also known as Ādipurush or Swayam (Svayam) Bhagwan. In Shankaracharya’s philosophy everything is considered Brahm – the whole creation is Brahm (including jivas or souls) and the Creator is Brahm. The object of worship (ishtadev) traditionally was Shiv especially for Brahmins. In Ramanujacharya’s philosophy, jiv and universe were two forms of Brahm, namely, Chit and Achit, and Ishwar (God) was separate entity from them. Meaning, Brahm and Ishwar were partly separated and partly unified. But, their separation or unification (ontological distinction) was not stressed considering it less important than bhakti or worship considering the strong hold of, then prevailing, Shankaracharya’s philosophy. People were skewed from bhakti or worshiping God towards just verbal knowledge of God. So, the devotion or bhakti was strongly proposed by Ramanujacharya. Ramanujacharya placed devotion to God at higher level than even Karma (deed) and Gnan (knowledge). He also added service to devotees. Devotees of God are equally valued. The object of worship was Vishnu as Sriman Narayan. In Nimbarkacharya’s tradition the object of worship was Vishnu as Shri Hari, Madhav, Gopal, or Krishna. He also had started worshiping Krishna with Radha. Madhavacharya also stressed devotion to God rather than any other means to please God. Madhavacharya worshiped Vishnu as Bala-Gopal-Krishna (young Krishna) – the present or the latest form. He worshiped Krishna with Arjun. In Madhavacharya’s philosophy, the object of worship was Krishna, but as an avatar or the form of Vishnu. Krishna was considered as the most recent and most powerful avatar of Bhagwan Vishnu or Vāsudev Himself. After about 250 years of Madhavacharya, Chaitanya Mahaprabhu started his new tradition that had combined features of both Nimbarkacharya’s tradition and Madhavacharya’s tradition. Chaitanya worshiped Krishna with Radha, suggesting Bhagwan should be worshiped by His best devotee (bhakta) like Radha. Still up to Madhavacharya’s period God was mainly worshiped alone. Shiv, Vishnu, Pārvati (Devi), and Lakshmi were worshiped alone or unaccompanied. Madhavacharya worshiped Krishna alone or with Arjun as his bhakta. In Chaitanya tradition that still maintained the dualistic (Dvait) philosophy with little different understanding, pure devotion (bhakti) with pure love to Krishna is given more stress rather than liberation from the cycle of birth and death (Sansar chakra), because the liberation automatically follows the purest love for God.
Tags:Achintya, achit, Ādipurush, Advait, Arjun, ātmā, Avatars, Bala-Gopal-Krishna, Bang-bhumi, Bengal, Bhagwan, bhakta, bhakti, Bhakti-yoga, Bhedabheda, Brahm, Brahmins, chaitanya, chit, Creation, Creator, deed, Desh, Devi, devotees, devotion, Dvait, Dvaitadvaita, Gauda, Gaudiya, Gnān, God, Gopal, Hari, India, ishtadev, Ishwar, jiv, Karma, Kevala, Kirtan-bhakti, knowledge, Krishna, Lakshmi, liberation, Mādhav, Madhavacharya, Mahaprabhu, Mayavadi, Narayan, Nimbarkacharya, ontological, Paramātmā, Pārvati, philosophies, Philosophy, Purushottam, Rādhā, Ramanujacharya, Sansar chakra, Shad Darshan, Shankaracharya, Shiv, Shri, Sriman, Supreme, Svayam, Swayam, Vaishnav, Vāsudev, Vedānta, Vishnu, worship
Posted in Achintya Bhedabheda philosophy, Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, May 24th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy
Dvaitadvait philosophy of Nimbarkacharya:
Dvaitadvait philosophy is given by Nimbarkacharya (exact date not available). The philosophy believes in the existence of both the duality (Dvaita) and non-duality (Advaita) at the same time, also known as the duality in unity or Dualistic Monism. This is because both the advait and davit characteristics of Brahm are described in Vedas and Upanishads. Nimbarkacharya’s philosophy is a unified approach of Shankaracharya’s Advait understanding of Brahm and Ramanujacharya’s Dvait understanding of Parabrahm (God). Just as Ramanujacharya’s philosophy, Nimbarkacharya’s philosophy also believes in three distinct realities, namely, chit (soul), achit (universe), and Ishwar (God or Parabrahm). Chit means chaitanya, life force, or jiv. Achit means jad or non-living things or the Nature (Prakruti). “Aprakritam prakrit roopakancha, kāla tadachetanam matam | Māyā pradhān ādipadapravachyam, shuklabhibhedashcha sameapi tatra ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 3) Meaning, “Aprakrit, is believed as chit (alive, sentient, and unobservable) form, and Prakrit (universe and its work), Kāl (time), etc. are believed as without awareness or achit (not alive, insentient, and observable) form which are manifestations of Maya, Pradhān, etc. because of the difference in the three qualities (Sattvik, Rajas, and Tamas).” Ishwar (Parabrahm) means Godhead of the universe. “Svābhavatoapasto samasta dosham shesha kalyān gunaikarāshim | Vyohanginam brahm param varenyam, dhyāyem krishnam kamalekshanam harim ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 4) Meaning, “The one who is intrinsically or inherently the ocean of good qualities (kalyānkāri gunas), who is not tainted with any flaws of Maya (Prakruti), and who has held or bore the four divine (nirgun) forms (Vyuhas) upon Himself; who is Lotus eyed (means personal or sākār) and who is desirable or worthy of worshiping, that Parabrahm Shri Hari upon whom we meditate.” In Nimbarkacharya’s philosophy the Supreme Godhead Vishnu is worshiped as Narayan, Mādhav, Gopal, or Krishna. Nimbarkacharya worshiped Shaligram (Shaligrama) as the murti (object of worship) of Vishnu. It is known as Sarveshwar Bhagwan. Shankaracharya worshiped Shivling (Shivalinga) as the murti (object of worship) of Shiv or Shankar. It is known as Maheshwar. Thus, Murti Puja (idol or object worshiping) was there in Hinduism since its very early period. In Shankaracharya’s philosophy Brahm is considered nirakar (without mayik or worldly form) whereas in Ramanujacharya’s and others philosophies God is considered sakar (with divine personified form) and personified. Both forms are described in Vedas, Upanishads, and other Hindu scriptures.
According to this philosophy, chit and achit, both, are different (Dvait or Bhed) than Ishwar in capabilities and attributes or characteristics, but are not different or separate, (Advait or Abhed) from Ishwar in existence; meaning, jiv and nature, both are identical (not completely but partially) with Ishwar. Jiv and Prakruti, both, are Brahmātmaka, meaning, Brahm-like or “Brahm-maya.” “Sarvamhi vigyanamyatoyatharthakam, Shruti-Smrutibhyo nikhilasya vastunaha | Brahmātmakatvaditi vedavinmatam, triroopata apishrutisutra sadhita ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 7) Meaning, “Achit-chit everything is the form of Brahm as stated by Shruti and Smruti shastras. Since they have become Brahmatmaka or Brahm is their essence, they are also reality as stated by Vedas. The three forms or the trio of jiv (bhoktā), prakruti or nature (bhogya), and Ishwar or Hari (niyantra) are realities as stated or confirmed by Shruti shastras.”
Chit and Achit, both, cannot be absolutely identical with Ishwar because Prakruti (Nature) and jiv are not perfect (purna) whereas God is perfect (paripurna). They are also not unrelated or totally different and separated from Ishwar otherwise Ishwar cannot be controller of them. They have to be related in any way. Chit and achit both cannot have separate independent existence from Ishwar’s existence. Chit and Achit both are characteristically distinct realities from Ishwar’s reality. Their union with God makes them similar entity though their characteristics make them separate or individual entities. The difference between the chit and achit realities and Ishwar reality is that, Ishwar has independent existence, whereas, chit and achit have, though separate but dependent, existence on Ishwar. They call this unique kind of characteristic “swatantra and partantra sattābhav.” The separate existence of chit and achit shows their “swatantra sattabhav,” at the same time their dependency on Ishwar for their separate existence shows their “partantra sattabhav.” Ishwar or Brahm is the controller (niyantra or niyantā). His capabilities are unlimited, whereas, the capabilities and the characteristics or attributes of the chit and achit things are different and limited. Chit is the enjoyer (bhokta) and achit is the object (bhogya) of enjoyment. The Dvaitadvait understanding is subtle but a little complicated in understanding. This kind of complex understanding is also known as natural difference-indifference or “swābhāvik bhedābhed.” In simple terms, we can say that the two realities, namely, chit and achit, are separate or distinct but dependent on higher independent reality known as Ishwar. This kind of bhedabhed relationship can be analogized to the relationships or the association of a small country and a large country. Analogize that the small country is Achit, its Governor is its Chit, and the President of the large country is Ishwar. The small country shows “swatantra sattabhav” or sovereignty and independence by having its own Government and at the same time shows “partantra sattabhav” or submission and dependence by having its relationship with the Government and the President of the large country which is the controller of both the countries.
Tags:Abhed, achit, Advait, Advaita, alive, Aprakrit, Bhagwan, Bhed, bhedābhed, bhogya, bhoktā, Brahm, Brahm-like, Brahm-maya, Brahmātmaka, chaitanya, chit, Dash-Shloki, davit, duality, duality in unity, Dvaita, Dvaitadvait, Dvaitadvaita, existence, God, Godhead, Gopal, Hari, Hindu, insentient, Ishwar, jad, jiv, Kal, kalyānkāri gunas, Krishna, life force, Mādhav, Maheshwar, maya, mayik, murti, Murti Puja, Narayan, Nature, Nimbarkacharya, nirākār, niyantā, niyantra, non-duality, non-living, not alive, Parabrahm, paripurna, partantra, perfect, personified, philosophies, Philosophy, Pradhān, Prakrit, Prakruti, purna, rajas, Ramanujacharya, realities, sākār, Sarveshwar, sattābhav, Sattvik, Scriptures, sentient, Shad Darshan, Shaligrām, Shaligrama, Shankar, Shankaracharya, shastras, Shiv, Shivalinga, Shivling, Shlok, Shri, Shruti, smruti, soul, subtle, Supreme, swābhāvik, swatantra, tamas, time, universe, Upanishads, Vedant, Vedānta, Vedas, Vishnu
Posted in Dvaitadvaita philosophy, Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, May 21st, 2010
Shad Darshan – Vedanta philosophies (contd.):
Vishishtadvaita philosophy
Vishishtadvaita philosophy and almost all of the “Vaishnav” philosophies of Hinduism are based on Panchratra scriptures – one of the four kinds of Vaishnav Agams (Vaishnava Agamas). Agamas are a separate class of authoritative Hindu scriptures than Nigams (Nigamas) or Vedas. Panchratra scriptures are divided into seven groups, namely, Brahma, Shaiva, Kaumara, Vashishtha, Kapila, Gautamiya, and Naradiya. The Naradiya Panchratra is in the Shanti Parva section of the Mahabharat and is considered as the earliest source of Panchratra philosophy. The followers of the Vaishnav tradition regard Panchratra scriptures, especially of Naradiya origin, as the most authoritative, in which Vishnu is mentioned as the Supreme Lord.
Panchratra scriptures:
As against Vedanta understanding of Brahm, there is a major philosophy of Parabrahm Narayan (God) described in the “Panchrātra” shastras (scriptures). Vaishnav Panchratra shastras glorify God as Vishnu. According to Panchratra Shastras, there is one Supreme God (suggesting the monotheistic nature of Hinduism) known as Purushottam Narayan who assumes or reveals Himself in five different ways: 1. Para – the original form in His abode, 2. Vyuh – Chatur Vyuh (four nirgun forms) in brahmand for the worship, 3. Vibhuti Avatar – an incarnation on the earth, 4. Antaryāmi – inner controller or indweller, and 5. Archā (murti or pratimā) – an image or object for the worship. He manifests or emanates in brahmand as four forms (chatur vyuh) of Vāsudev, Sankarshan, Aniruddha, and Pradyumna. Sankarshan, Aniruddha, and Pradyumna forms of Vāsudev are the major controlling forms during the destructive, sustaining, and the creative phases of brahmand (universe), respectively. It is he who assumes, manifests, or reveals himself as an avatar on this earth. Murtis are described of eight kinds. The ninth kind is chal murti generally known a Brahmanized or God-realized Sant in whom God resides fully. According to Panchratra, one, who offers nine kinds of devotion (bhakti) to him, attains the liberation (mukti or moksha).
Vishishta Advait philosophy of Ramanujacharya:
As against Shankaracharya’s Advait philosophy or non-dualism of Nature (Prakruti) and Brahm or the soul and the Brahm, there is also another major philosophy called Vishishta Advait or qualified non-dualism of Ramanujacharya (c. 1017-1137). It is based on the spiritual and physical experience and realization of God by offering utmost devotion (bhakti) to God, instead of just knowing the nature of self and God (brahmgnan). The same illusory world of Maya of Advait philosophy of Shankaracharya is used for offering the devotion or bhakti towards personified (sakar) God. According to this philosophy, the soul and God are both qualitatively or characteristically similar but ontologically quite distinct entities and not the one and same or part and parcel. This dual or paradoxical understanding of both the realities makes it special or “Vishishta” and separates it from the Shankaracharya’s Advait philosophy. Secondly, it clarifies the distinction between the Creation (Prakruti or Nature) and the Creator (Ishwar or God). Ishwar is transcendental to both jiv (soul) and jagat (Nature). The philosophy still falls short of clarifying the ontological distinction between the jiv (soul) and jagat (Nature) even though characteristically both are opposite of each other. One is chit, chaitanya, essence, sentient, indestructible, indivisible, unchangeable, and non-decayable while the other is achit, achetan, jad, insentient, destructible, divisible, changeable, and decayable. It considers jiv (soul) and jagat (nature) are two modes of one reality called Brahm. According to this philosophy, the soul is “Chit-Brahm” meaning chaitanya or sentient being and the jagat (Prakruti or Nature) is “Achit-Brahm” meaning achetan, jad or insentient being. According to this philosophy, soul and nature, both as Brahm, are the body (sharir) of God (Parabrahm). In this way Brahm (sharir) and Parabrahm (shariri) make the two, respectively, penultimate and the ultimate, dependent and independent, transcendental eternal realities. Thus, according to this philosophy, there are mainly three fundamental realities, called “Tattva”, namely, Chit or Jiv (soul), Achit or Jagat (universe), and Ishwar (God). The triad of jiv, jagat, and jagadishwar (jagat + ishwar = jagadishwar, meaning, ishwar or lord of the jagat) is generally known as Brahm – the one and only. Thus, it does not differ much from the Advait philosophy of Shankaracharya. The apparently minute or subtle (sukshma) but the philosophically major difference between the two philosophies is that, Ishwar is considered different than Brahm in the Vishishtadvaita philosophy, whereas, there is no difference between Ishwar (God) and Brahm in Advait philosophy. Vishishtadvaita philosophy considers Ishwar as an essence or substantive part of Brahm, whereas, jiv and jagat are considered the two modes of Brahm. Ishwar is transcendental to both jiv and jagat. Ishwar (God) has dual characteristics: he resides or is present as a principle, universal spirit, and as an inner controller inside all beings, at the same time, all beings reside within him. Vishishtadvaita philosophy is generally known as the Path of devotion or bhakti (Bhakti Mārg) because it stresses more on devotion to God rather than to Brahmgnan or mere knowledge of Brahm. The devotion to God exceeds simple union of the individual soul with Brahm without any devotion to God. Shankaracharya’s “Gnan Marg” does not involve much of the devotion or worship of God instead it stresses more on the knowledge and the union of the soul with the Brahm – the Supreme authority. Just as the Advaita philosophy of Shankaracharya has become synonymous with Vedanta, the Vishishtadvaita philosophy of Ramanujacharya has become synonymous with Vaishnavism (Vaishnav theology). The word “Vaishnav” has come from worshiping Vishnu as God or the Supreme Being.
If one tries to understand God only by studying Panchratra shastras (scriptures), God is realized as purely human being like us, simply because common people or non-devotees cannot see or find any divinity in His worldly routine activities. Secondly the personal form of God gets all the limitations and becomes localized in one place at one time and not as the forever universal inner controller (sarva-antaryami) form and all-perfect (paripurna) form.
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