Posts Tagged ‘Vairagya’
Wednesday, June 30th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Summary
Summary
Swaminarayan philosophy can be summarized as one of the major philosophical trees in the garden of the main stream Hinduism. Its main trunk of Dharma, Gnan, Vairagya, and Bhakti is based on the five fundamental realities (tattvas), namely, Jiv, Ishwar, Maya, Brahm, and Parabrahm. Its religious rituals and observances, such as, observation of tapa, vrata, dāna, yoga, yagna, kriyā-kānd, dharma, dhyān, gyān, vairāgya, pujā, pāth, and bhakti are its branches and leaves. Aksharbrahm is its flower and Parabrahm Purushottam (God) is its actual (sākār) fruit having real existence.
Looking to its features, Swaminarayan philosophy can be summarized as the sum total of the essences of all other philosophies of Hinduism. In it one can always find something good of other philosophies and other religions of the world. One can possibly find from it the answers for many of the ontological and philosophical questions arising in understanding the other philosophies. Not only that, for those who are interested, it also mentions some of the major scientific (physical) aspects of the creation or physical world (cosmos) first given by Hinduism to the mankind, such as, the ideas of multiverse or many universes (anant koti brahmands), the Fifth force (akshar) which pulls or accelerates galaxies away from each other, invisible shields (ashtāvarans) of forces or energies around the universe (brahmand), radiation (sutrātmā) body, Black Hole (avyākrut), White Hole (Chidakash), Worm Hole (Archi Marg), space (ākāsh) in atom, divisions of mind (four types of antahkaran), consciousness (chitt), division of living-beings (udbhij, svedaj, andaj, and jarāyuj), superbugs (antahshatrus and swabhāvas) which are subtler than even viruses and the main cause of the social epidemics, disturbance of the world peace, malfunctioning of the society, loss of mental peace, and physical health of the individual body.
All of the realities that we see or observe in the cosmos could easily fit into one of the above five categories of fundamental ontological elements or tattvas.
The question may arise, why five fundamental elements and not just three? The two new fundamental realities or elements are not new or newly discovered. They were there in the scriptures of Hinduism, but, the scholars did not, somehow, specify or identify them until Shri Swaminarayan came, explained, and identified them.
Now, let’s try to understand their presence, by elimination method, to see what happens if we take them out or eliminated one by one. Jiv (soul) and Maya (matter) or Nature (material world) cannot be eliminated from the religious philosophy. If we eliminate soul tattva then the whole system of salvation and worship falls apart. Who will get salvation and from what? If the category of Ishwar tattva is taken away or removed, then either many Purushas (universal souls of each brahmands) will become many Gods or God will be directly involved in the creation, sustenance, and destruction of each and every brahmand. This will be like the president stepping down to the position of CEO. If the category of Brahm is eliminated, then the souls will have to become God-like instead of Brahm-like or the souls will have to be at the God’s level for salvation and the unparalleled God would be paralleled by many God-like figures. If Parabrahm or God’s category is eliminated, then it would be like removing the head leaving behind rest of the body. The whole creation would be without Godhead. The abode of God (Brahm) would be without his master. So, five fundamental categories of Tattvas seem to be necessary to explain everything that exists in the nature or creation. We can reduce all the realities, whether they may be one, two, three, or five, to finally just one reality – God and can say it the “Spiritual Theory of Everything” (S-TOE), as against the material Theory of Everything (TOE).
This concludes the major philosophies of the Hinduism in a nutshell.
Tags:abode of God, Akash, akshar, Aksharbrahm, anant koti brahmands, Andaj, antahkaran, antahshatrus, Archi Marg, ashtāvarans, atom, Avyākrut, bhakti, Black Hole, body, Brahm, Brahm-like, brahmand, cause, Chidākāsh, chitt, consciousness, cosmos, Creation, dāna, Darshan, destruction, dharma, dhyān, disturbance, elements, energies, Fifth force, forces, fundamental, galaxies, Gnān, God, Godhead, gyan, Hinduism, identify, invisible, Ishwar, Jarāyuj, jiv, kriyā-kānd, living beings, malfunctioning, many universes, master, material, matter, maya, mental peace, mind, multiverse, Nature, observances, observe, ontological, Parabrahm, pāth, Philosophy, physical, physical health, pujā, purushas, Purushottam, radiation, realities, religious, rituals, S-TOE, sākār, salvation, scholars, scientific, Scriptures, Shad Darshan, shields, social epidemics, society, soul, space, specify, Spiritual Theory of Everything, subtler, Summary, superbugs, sustenance, Sutrātmā, svedaj, swabhāvas, Swaminarayan, tapa, tattvas, Theory of Everything, TOE, Udbhij, universal souls, universe, unparalleled, Vairagya, Vedānta, viruses, vrata, White Hole, world, World Peace, Worm Hole, worship, yagna, Yoga
Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies, Summary | Comments Closed
Tuesday, June 29th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Moksha
Atyantik Kalyān or Moksha Part II
Dharma, Gnan, Vairagya, and Bhakti coupled with Mahātmya (the knowledge of the greatness and the glory of God) are considered as the pillars of Sanatana Dharma, Ekantik Dharma, or Bhagwat Dharma and have to be achieved to their perfection to transcendent maya and to attain God’s abode. The devotee of God who achieves them to their perfection is called the ekantik bhakta. Such an ekantik bhakta is superior to all other devotees, is dear to God, and is known as the Gnani (knowledgeable) in Bhagwad Gita. “Teshām gnānee nitya-yukta eka-bhaktir-vishishyate | Priyo hi gnāneeno’tyartham-aham sa cha mama priyaha ||” (Bhagwad Gita; 7. 17) Meaning, “Of those, the one with the gnān is the best because he is always engaged in me and is devoted to me alone. I am exceedingly dear to a person with gnān, and he is dear to me.” “Udārāhā sarva evaite gnānee tvātamaiva me matam |”(Bhagwad Gita; 7. 18) Meaning, “They are all indeed noble, but I consider the one with gnān to be my very soul (ātmā).”
Just as Brahm and Parabrahm are two distinct entities, the soul (jiv or atma) and Brahm are two distinct ontological entities. So, no one can be Brahm. Soul can only achieve the highest achievable enlightened state, be like Brahm, and then humbly serve God, but it cannot be Brahm. This is because both the soul and Brahm are two distinct ontological entities. Therefore, leveling with Brahm is the highest desired state. Absolutely no one can be like God. No one can level oneself with Parabrahm (God). Even after achieving the highest level God is always realized and experienced transcendental and most blissful. As one transcends further and further, the Supreme Being seems to be greater and greater, giving the feeling of more and more joy and pleasure that is indescribable. The joy and pleasure of that bliss is like reaching the higher and higher tips of the tallest mountain or going higher and higher, farther and farther deep into the space and observing the universe with our own eyes.
Just as God is free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance), after death the devotee of God also becomes free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance) and forever resides in the humble service of God in His abode.
According to the Swaminarayan philosophy, only after realizing Brahm, that is, after becoming “brahmrup” jiv gets true eligibility to worship Parabrahm (God). “Brahm vidāpnoti param” (Taittiriya Upanishad: 2. Brahmvalli Adhyay, 1. Pratham Anuvāk, Shlok-1). It means that, “the one who knows Brahm (Akshar) attains Parabrahm (Purushottam).” One who doesn’t worship Purushottam by becoming “brahmrup” cannot be said to have attained the final or ultimate liberation. “Brahm bhutaha prasannātmā na shochati na kānkshati | Samaha sarveshu bhuteshu mad bhaktim labhate parām ||” (Bhagwad Gita: 18.54) Meaning, “One who has become brahmanized (brahmrup) remains joyful, grieves nothing, desires nothing, and behaves equally with all beings deserves to offer me one’s supreme devotion or bhakti.” Only those devotees who are free of worldly desires are dear to God.
There are and there will be many spiritual souls who have or will attain the highest spiritually enlightenment state known as brahmrup, kaivalya, nirvana, etc. As long as they believe in a single higher authority to guide them it is fine. But if they do not believe in any higher or supreme authority or believe themselves as God or the Supreme, then there will be either no God or there will be many Gods but without any Supreme Being. It is like an institution either without any head or with many heads but no presiding or judging figure to control them. The said institution may last longer and be well organize for sometime but not for many billion years – the age of universe.
Tags:abode, adhyāy, aging, akshar, Anuvāk, ātmā, attachments, Ātyantik, Being, Bhagwad, Bhagwad Gita, Bhagwat, bhakta, bhakti, bliss, blissful, Brahm, Brahm bhutaha prasannātmā, Brahm vidāpnoti param, brahmanized, brahmrup, Brahmvalli, Darshan, deeds, devotees, devotion, dharma, Ekāntik, enlightened, entities, Gita, glory, Gnān, Gnani, God, Greatness, ignorance, jiv, kaivalya, Kal, Kalyan, Karma, knowledgeable, liberation, Mahātmya, maya, moksha, nirvana, ontological, Parabrahm, Philosophy, Pratham, Purushottam, sanatana, Shad Darshan, Shlok, soul, spiritual, state, Supreme, Swaminarayan, Taittiriya, time, transcendent, transcendental, ultimate, Upanishad, Vairagya, Vedānta, worldly
Posted in Hinduism - Philosophies, Moksha - Part II, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, June 28th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Moksha
Atyantik Kalyān or Moksha Part I
3. Atyantik Kalyān or Moksha (Final redemption, Liberation, or Salvation) in Swaminarayan philosophy is considered as the liberation or complete detachment of the soul from its causal body (karan sharir) in this very same birth and after the death, to attain spiritually enlightened brahmanized or “brahmrup” state, and to stay in the company of other liberated souls (Akshar-muktas) and Aksharbrahm humbly serving Parabrahm Purushottam Narayan (God) in His abode (Akshardham). A truly brahmrup or brahmanized state always accompany the utmost servitude towards God, realizing His greatness and supremacy. A true brahmrup person is the one who worships Parabrahm (God) in the master-servant manner (swāmi-sevak bhāv). A mere brahmanized state, leveling of oneself with God without showing devotion (bhakti) to Him is not considered as a Moksh. Secondly, just to believe or to show-off to be brahmrup is one thing and to be actually brahmrup is totally different thing. If one believes oneself as brahmrup and stops there and never progresses higher to achieve a brahmrup state, then, one is taking a risk of deviating or skewing from spiritualism by forthcoming hurdles. Mere self-realization or atma-realization (ātmanishthā), known as (ātma-gnān) just provides stabilization of mind in the extreme situations of pain and pleasure, happiness and sorrow, but does not give the guarantee of peace of mind, gratification, and moksh at the time of death. To cultivate Brahmgnān (transcendental knowledge) that Parabrahm Purushottam Narayan (God) is distinct, cause, supporter, and inspirer of Brahm and then to worship Parabrahm in the master-servant manner after uniting one’s soul with the Brahm is the safest (nirvighna) and the best (shreshtha) path towards the transcendental enlightenment (param-pad) and the ultimate liberation (moksh). Only such a brahmanized person knows the true glory and power of the God, as it is, in real sense, others can just describe God as per their own intelligence but cannot enjoy and share enjoyment of the bliss of God. The incomplete realization or the flaw in understanding the nature of God is the worst loss of all losses. By incomplete realization of Brahm and Parabrahm one cannot experience the true bliss of Purushottam Bhagwan (God) and one cannot become an ekantik bhakta (true devotee). Only by profoundly associating with an ekantik bhakta of God one can truly understand the nature of God.
After a long period since Mahabharat, in worshiping the Supreme Being, during Buddha’s and Mahavira’s period ethics and vairagya was dominated, after fall of Maurya Empire and beginning of Pandyan Empire (King Pandyovijaya) or Sunga Empire (2nd century BCE) through the beginning of the common era and during early centuries, dharma and karma-kānd (Vedic rituals) became dominant, in Shankaracharya’s period gnan dominated, and after Ramanujacharya’s period bhakti became dominated. When Shri Swaminarayan came, he reestablished Bhagwat Dharma or Ekantik Dharma by rebalancing all four: Dharma (religious and social vows), Gnan (atma-gnan), Vairagya (worldly dispassion), and Bhakti (devotion or navadhā bhakti) with Mahimā or Mahātmya (true understanding of the glory and greatness of God) in worshiping Purushottam – the Supreme Being. He explained that only by strictly observing Dharma, only by achieving Atma-gnan, only by cultivating Vairagya, or only by doing Bhakti, such as, kirtan bhakti, seva bhakti, dāsya bhakti (servitude), or Navadhā bhakti, one cannot get liberation unless and until one gets rid of one’s svabhāv (habits), prakruti (nature or temperament of a person), dosh (flaws or vices), and vāsanā (infatuation). Only after getting rid of habits, bad temperament, attitude, vices, infatuation, and other flaws, one can be brahmrup or brahm-like and only after becoming brahm-like one can achieve or earn the true and the highest status of worshiping and pleasing God for His bliss.
Tags:abode, akshar-muktas, Aksharbrahm, Akshardhām, ātma-gnān, Atma-realization, ātmanishthā, attitude, Ātyantik, bad temperament, Being, Bhagwan, Bhagwat, bhakta, bhakti, bhāv, bliss, body, Brahm, Brahm-like, brahmanized, brahmgnan, brahmrup, causal, cause, Darshan, dāsya bhakti, detachment, devotee, devotion, dharma, dispassion, distinct, dosh, Ekāntik, Empire, enlightened, enlightenment, Final redemption, flaws, glory, Gnān, God, Greatness, habits, infatuation, inspirer, intelligence, Kalyan, kāran, karma-kānd, king, Kirtan-bhakti, liberated souls, liberation, Mahābhārat, Mahātmya, Mahimā, master-servant, Maurya, moksh, moksha, Narayan, Nature, Navadhā, nirvighna, Pandyan, Pandyovijaya, Parabrahm, param-pad, Philosophy, power, Prakruti, Purushottam, realization, religious, rituals, salvation, self-realization, servitude, Seva Bhakti, Shad Darshan, sharir, shreshtha, Shri, social, soul, spiritualism, spiritually, Sunga, supporter, Supreme, svabhāv, swāmi-sevak, Swaminarayan, transcendental, true, ultimate, Vairagya, vāsanā, Vedānta, Vedic, vices, vows, worldly
Posted in Hinduism - Philosophies, Moksha - Part I, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, June 23rd, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part I
God in Hinduism is known as Parabrahm. Parabrahm means Param Brahm, that is transcendental to Brahm. After describing Brahm, Swaminarayan philosophy describes the fifth, final, and the topmost eternal reality called Parabrahm (God). Parabrahm is described to be the one and only one, unparalleled, all-transcendental, permanent (avināshi), all-powerful (mahāsamarth), and the Supreme Reality. Parabrahm Purushottam Narayan is transcendental to Brahm who is transcendental to everything else except Parabrahm. Parabrahm (God) is the final authority of all authorities, the final power of all powers. He is the soul of all the souls. He is the soul of Brahm also. Purushottam is the Final Cause (Kāran) of all causes. He is cause of even transcendental Brahm or Aksharbrahm – His divine abode. The whole creation is His effect (Kārya).
2. Parabrahm, Purushottam, Narayan, Paramatma, Parameshwar, the Supreme Being or God:
Parabrahm (God) is described to be the one and only one. There cannot be more than one supreme. No one even can be like God. Shri Swaminarayan says that, “Only God is like God. Many have attained qualities similar to His by worshipping Him, yet they certainly do not become like God. If they did become like God, this would suggest the existence of several Gods. As a result, the governance of the world would not remain orderly. One God would say, ‘I will create the world,’ while another God would say, ‘I will destroy the world.’ One God would say, ‘I will make it rain,’ while another would say, ‘I will not.’ One would say, ‘I will instill human instincts in animals,’ while another would say, ‘I will instill animal instincts in humans.’ A stable state would not be possible in this situation. But see how orderly everything functions in the world! There is not even the slightest irregularity. Thus, the governor of all activities and the lord of all is one God. Not only that, it seems that no one can ever challenge Him. Therefore, God is definitely one, and no one can become like Him.” (Vachanāmrut: Gadhadā III-39)
Parabrahm (God) is described to have four basic characteristics:
Sarvopari (Supreme Being or transcendental to all); Sarvakartāhartā (all-doer and all-un-doer), Antaryāmi (inner guide) Prerak (inspirer), and Niyantā (controller); Sadā Sākār (always having the divine form and never formless); and Sadā Pragat (meaning, forever present in this world (brahmand) in person, without even leaving His abode, for establishing the four basic elements of the religion, namely, Dharm (religious and social vows), Gnan (ultimate knowledge of the Truth), Vairagya (dispassion and detachments from the worldly objects), and Bhakti (utmost devotion) of Ekāntik Dharm (universal religion) in the heart of all Human beings. In Hinduism His presence being mentioned in two ways: 1. As a “chal” form (mobile as Satpurush or Sant) and 2. As an “achal” form (immobile as Murti or Vāni).
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part I, Shad Darshan – Vedanta philosophies | Comments Closed
