Posts Tagged ‘kshar’

Darshan (Philosophy) XXVII

Sunday, June 27th, 2010

Shad Darshan – Vedanta philosophies (contd.):

Swaminarayan philosophy – Parabrahm

Parabrahm, Purushottam, or Narayan: Part V

God is sarvagna (all-knower). He is Karma-fal-pradātā (the judge and the reward giver of the deeds or actions). He does not have any of the worldly attributes. He is also called Nirgun, because He is beyond any attributes of maya. He is sarva-vyāpak (omnipresent) by His antaryāmi (inner guiding, inspiring, and controlling) power yet forever remains present in His abode. This is like space or energy that is inherently present in an atom yet no one can see it. The same way, God is present in every atom or subatomic particle of His Creation, but we cannot see Him. The same figure of God that is present in His abode is also present in every brahmand. This omnipresence quality of God, known as His “yogakalā” is beyond our human imagination or common logic (atārkya). While remaining there in His abode, He manifests in many different forms in many different brahmands according to His will. Wherever He resides in whatever form becomes the center of His abode as there are no limits to His abode. Thus, He never leaves His abode. This how Shri Swaminarayan describes in his Vachanamrut, “… In the same way, Purushottam Bhagwan manifests in whatever form is required in whichever brahmand – while simultaneously dwelling in Akshardham. Actually, He Himself forever dwells in Akshardham. In fact, wherever that form of Purushottam resides, that is the very center of Akshardham.” (Vachanāmrut: Gadhadā II-42)

He resides in Atma (souls) and in Aksharbrahm penetratingly (Vyāpak), because souls are akshar-like and though both are ontologically different, they are characteristically same. Atma (soul) and Akshar (Brahm) are both under His authority (ādhin) and dependant and penetrable compared to Him. He is all-capable. Purushottam (God) creates and enters the various types of life forms as their cause and as their inner-guide (antaryami) or controller (niyanta) and inspires them to different degrees according to the hierarchy (taratamataha). “Sva-kruta-vichitra-yonishu vishann iva hetutayā | Taratamatashchakāssyanalavat svakrutānukrutiha ||” (Shrimad Bhagwat: 10.87.19) Purushottam is distinct from Brahm and is the cause, the supporter, and inspirer of even the transcendental Brahm. Purushottam is described as different, distinct, and transcendental from both – Kshar (perishable) and Akshar (imperishable) in Gita (Bhagwad Gita: 15.17). Purushottam is also described, in Gita, to be transcendental and supporter of lifeless (jad) or non-transcendental (aparā) and live (chaitanya) or transcendental (parā) both kinds of prakruti (Bhagwad Gita: 7.4, 5). Hierarchy should be understood as follows. Among living (chaitanya) things, as per the knowledge (gnan), power (shakti), capability and potential (sāmarthya) humans are higher than animals and animals are higher than plants; devas are higher than human beings; and ishwars (purushas) are higher than devas. Brahm is transcendental to purushas and everything else, whereas Parabrahm Purushottam Narayan Paramatma (God) is transcendental to even Brahm. There is absolutely nothing higher than Purushottam. Just as tremendous energy resides in an atom without even being noticed or seen by anybody, God resides within the souls, universal souls (ishwars), His whole creation (maya), and Brahm. He is present in every little thing, though not equally but hierarchically (tāratamya). In common people He is present as the judge or the rewards giver for their deeds (karma fal pradātā), in His devotees He is present as an eyewitness (sākshi), and in God-realized Sant or Satpurush He is present entirely, fully, completely, and wholly (sāngopāng).

Shri Swaminarayan says that, God resides in the heart of a person who understands that the infinite numbers of wonders or miracles that happen at every moment in the world and cosmos are only due to God that I have presently realized or attained and no one else is the cause of all these wonders; who also realizes that, infinite numbers of wonders that have happened in the past, are happening now, and are going to happen in the future are all due to God that I have presently attained; who (is very stable minded, sthitpragna,  and) feels indifference even if someone were to humiliate or honor him; who also possesses countless noble virtues of the sant described in the scriptures, such as atma-gnan, brahm-gnan, devotion, dispassion, etc.; who, despite of possessing number of powers and potential to empower and liberate number of people, tolerates insults as well as praises of common and insignificant people; and yet who is a great forgiver. In such a person God resides forever.

And lastly, Shri Swaminarayan says that, “Everyone wants to worship God, but the difference is in the understanding.” (Vachanāmrut: Gadhadā I-27)

Darshan (Philosophy) XXIV

Thursday, June 24th, 2010

Shad Darshan – Vedanta philosophies (contd.):

Swaminarayan philosophy – Parabrahm

Parabrahm, Purushottam, or Narayan: Part II

How God is described in Hinduism? According to Shri Swaminarayan in his own words, “There is a mass of divine light that is like countless millions of moons, suns and flames of fire. That mass of light appears to be like an ocean. The form of Purushottam Bhagwãn resides within that luminous, brahmarup abode of God, and He Himself assumes an avatãr from that form. “What is that God like? Well, He transcends both the perishable (Kshar) and the imperishable (Akshar); He is the cause of all causes; and countless millions of aksharrup muktas worship His holy feet. Out of compassion, that very same God is manifest and present before your eyes in an incarnated form for the purpose of granting ultimate liberation to jivas…” (Vachanāmrut: Gadhadā III-31)

How a person cultivates faith in God? The faith in God has always been cultivated through His manifestation on the earth. Shri Swaminarayan says that, “Please listen, I wish to speak to all of you about God. Whenever (jyāre) a jiva attains a human body in Bharat-khand, God’s avatãrs or God’s sãdhus will certainly also be present (vicharatā) on earth at that time. If that jiva can recognize (olkhān) them, then he becomes a devotee of God.” (Vachanāmrut: Vartāl 19)

This is the universal message of Hinduism to the human being in which Shri Swaminarayan does not specify any particular God (Bhagwan), sadhu, or person. God means the Supreme Being and Godly sadhu or person means the truly qualified sant or person per scriptures in whom God would like to stay fully, personally, and forever. The word, “whenever” means, not only in his time or in the present time but he is also talking about the past and the future. The word, “Bharat-khand” literary means “Bhārat or India.” But it may also mean the better place or pious land to live and worship God, where righteousness, truth, justice, and peace are prevailing. The word “God’s avatār” means manifestation of God in human form. The words, “God’s sādhu” means truly qualified Sant or Godly person who is having God forever in his heart, mind, and soul; who is brahmanized or God-realized; who is the guard and guide of universal humanitarian religion called the “Sanātan Bhagwat Ekantik Dharma”; who do not kill demons or bad people but accept them under their refuge and take out their evil power, their vicious, poisonous, or bad nature, their evil thoughts, evil actions, evil ways, and evil manners  from their hearts and mind to make them like sant, spiritual, or godly persons like themselves. The word “vicharatā” means travelling around on this earth to guide us in our life and to share the happiness, joy, or bliss of God with us. It also means that the earth is never barren without having the presence of God. The word “olkhān” means the one who knows that God or truly qualified Godly person or Sant and associates with him for the only motive of salvation or liberation.

Shri Swaminarayan describes, “Shri Purushottam Bhagwãn, whose form is forever divine, is seated in extremely luminous Akshardhãm. That same God assumes the avatãrs of Rãm, Krishna, etc., upon this earth for the sake of granting liberation to the jivas. Then, the jiva that develops firm faith in that God by profoundly associating with the Sant progresses spiritually day by day…” (Vachanāmrut: Vartāl-12)

How to know God according to the scriptures?

When God assumes an avatar on this earth; He possesses 39 characteristics or attributes as a king (the ruler) and 30 characteristics as a sadhu. These attributes of manifest form of God are described in the 1st canto (SB: 1.16.26-28) and 11th canto (SB: 11.11.29), respectively, the Shrimad Bhagwat Puran.

Shri Swaminarayan says that, “The 39 characteristics of God’s avatar in the form of king are listed in the first canto of the Shrimad Bhagwat (Puran). The 30 characteristics of God’s avatar in the form of sadhu are listed in 11th canto.” He says that, “The one who aspires for liberation should recognize God through these characteristics and seek refuge of that (avatar or manifestation of) God. One should have complete faith in Him. One should perform His bhakti (worship) while observing or following His injunctions.” (Vachanāmrut: Vartāl 10)

Darshan (Philosophy) IX

Wednesday, June 9th, 2010

Shad Darshan – Vedanta philosophies (contd.):

Dvaita philosophy (contd.)

Shuddha Dvait philosophy of Madhavacharya (contd.):

Madhavacharya categorizes unreleased or non-liberated souls into three more or less fixed categories (intrinsic or inherent gradation called “jiva-traividhya”) depending upon their knowledge, power, and bliss. They are: Mukti-yogya (qualified for liberation), Nitya-sansāri (not qualified for the liberation and forever remain in the cycle of rebirth), and Tamo-yogya (condemned to Hell and never get liberated). The idea was to explain plurality of souls and the co-existence of good and evil living entities in the world. Madhavacharya describes the same kinds of intrinsic differences among the liberated souls also, namely, devas (sarva-prakāsh), rishis (antah-prakāsh), and naras (bahir-prakāsh). This kind of ideology (swarup-tāratamya) was unique and not fully supported by the basic Vedic Hindu philosophy of Prasthan Trayi.

It was different than the special titles assigned to some souls by Ramanujacharya, and was not accepted by traditional Hindu philosophers. All souls deserve salvation or liberation limited to their knowledge, behavior, and efforts. Another understanding of Dvaita philosophy which did not get wide acceptance in the mainstream Hinduism was ill-defined or poorly understood “Tāratamya” or “devatā-tārātamya”, meaning, hierarchy among subordinate or minor gods (devatās). According to Madhavacharya’s philosophy, as it is in Ramanujacharya’s philosophy, Vishnu is considered as the Supreme God and Laxmi (the female deity) as His eternal consort. Vishnu is considered as the cause of all Avatars or incarnations of God. Thus, Vaishnavism is also continued in Madhavacharya’s philosophy. In Madhavacharya’s philosophy, Vishnu and Laxmi are placed at the higher level than the level of Brahmā, Shiv, and Vayu god but, with that, other demigods, such as, Surya, Chandra, Indra, Varun, etc. were also placed at different hierarchically lower levels. This was also less acceptable for the Hinduism of that period. According to Madhavacharya all souls, although ontologically identical, are different in potential. Demigods or devas are not of God category so they are of jiv category but according to devata-taratamya they are of different hierarchical levels – higher than ordinary souls of all living beings. One important concept introduced by Madhavacharya was, to maintain the supremacy of God and to maintain the hierarchy; Vishnu was paced at the highest level being completely divine having no worldly body. Vishnu as Shri Hari is considered as sarvottama (the Supreme Being). Laxmi was placed at just a little lower level categorizing her as akshar (imperishable) having indestructible (aprākrut) body as against the mundane (prākrut) bodies of other entities like Brahmā, demigods or devas, and jivas that are destructible or kshar (perishable). This was the indirect or unintentional beginning of separation of Akshar, the penultimate element from God, the ultimate element, but no one could realize it at that time.

Basically, except some minor differences, Madhavacharya accepts the basic understanding of Vaishnava philosophy of Ramanujacharya and also stresses more on Bhakti (devotion) or worshiping. The followers of Ramanujacharya worship Vishnu as Narayan, Sriman Narayan, or Shri Lakshmi-Narayan (it is a one word used for Narayan Himself only, with Lakshmi residing in His heart), whereas the followers of Madhavacharya worship Vishnu as Krishna, Bāla-Gopāla (young Krishna), Bāl-Gopāl-Krishna, Venugopala Krishna or Radha-Krishna (it is also a one word used for Krishna Himself only, with Radha residing in His heart). Until Madhavacharya’s period God was worshiped alone. Shiv, Vishnu, Pārvati (Devi), and Lakshmi were worshiped by themselves alone. Madhavacharya started worshiping Krishna alone and later on worshiping Krishna with his choicest bhakta Arjun was started. Initially, during the Madhavacharya’s period conjugal love (premlakshanā bhakti) in worshiping Krishna with Radha was not fully developed, it was added later on and by the time of Chaitanya Mahaprabhu it had reached to a higher level. Thus, Vishnu’s worship as a young innocent Krishna was turned into fully Krishna’s worship with Radha by a devotee showing an utmost love that only spouse can show towards her partner by Chaitanya’s period.

In Madhavacharya’s period Karmis (those who believe more in Karmas), Gnānis (those who just believe more in tattva-gnan or just philosophy), and Māyāvādis (those who believed in impersonal God) were all freely respected along with truly devotees who as well believe in utmost devotion (bhakti). In Hinduism, devotion (bhakti) is always placed higher than the philosophical knowledge only. Knowing philosophy only without having the devotion attached to it has no value. Also merely blind devotion without knowing whom one worships is also of no value. Hinduism believes in both, the philosophical knowledge of the Truth and the utmost devotion (bhakti) to the Supreme God. Madhavacharya’s period also marks the beginning of worshiping Krishna (the latest and greatest form or incarnation of Purushottam – God) as the principal object of worship from worshiping Vishnu (Narayan) as the principal object of worship in Ramanujacharya’s period.

Madhavacharya maintains that Brahm referred to God (Vishnu) by saying “Brahmashabdashcha vaishnaveva”, thus identifying Brahm with God. That period was unifying Brahm with God or unifying Shaivism with Vaishnavism or rather tending towards replacing Brahm with God. One can see that in the story of Lord “Ananteshwara.” Lord Vishnu, during the period of incarnation as Parashurāma, stayed and enshrined in the Shivalinga and being known as Ananteshwara. The place is known as Shivarupya or Shivalli (Udupi). Although Madhavacharya’s philosophy (Dvaita) was strongly against or exactly opposite of Shankaracharya’s philosophy (Advaita), he himself worshiped Shivalinga as Vishnu in the form of Ananteshwara. Also he respected or rather highly regarded Brāhmins irrespective of their worship to Lord Shiva or Lord Vishnu. At the same time, Madhavacharya goes one step further in separating Vishnu from other deities, establishing further the monotheistic nature of Hinduism. According to him Vishnu is the Supreme God and the primary object of worship, whereas, other deities are subordinate to him. Thus, he translates Hinduism from polytheism to monotheism and adds one more distinction between deities (Devas) or so-called demigods and God proper reestablishing or revitalizing the supremacy of God. The important contribution of Dvaita philosophy of Madhavacharya to Hinduism is that Atma and Brahm (also known as Vishnu or God) are eternally and ontologically two different realities, one is subordinate to the supreme other, respectively – a big and daring separation, at that time, from the Advaita philosophy of Shankaracharya and still maintain unity between Shaivism and Vaishnavism. This is the beauty of Hinduism. Brahm and Parabrahm (God) were still considered a one and the same reality in that period. Brahm was tried to be concealed away by promoting Parabrahm (God). In essence, according to Dvaita philosophy of Madhavacharya, there exist three clear-cut fundamental eternal realities, soul, Nature (universe), and God quite distinct from each other and not the part and parcel (ansh-anshi) of each other. The distinction between God and Brahm was still left-off for the future. Both were used synonymously.