Posts Tagged ‘maya’
Thursday, June 17th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Ishwar
Ishwar and Brahmand
2. Ishwar is the essence of brahmand. He is the universal soul – the creator, controller, and the efficient cause of whole universe (brahmand). Brahmand is his body. Brahmand is Ishwar’s field (kshetra) of action. Ishwar is the fielder (kshetragna) of brahmand. Each brahmand is evolved from a pair of Pradhān and Purush. Pradhan is a kind of Prakruti limited to a brahmand and is considered as the insentient or material cause of it and Purush (Pradhan-Purush) is the essence of Pradhan and is considered as the sentient, essential, or efficient cause of a brahmand. Pradhan is the primordial form of Mahattattva. Mahattattva (also mentioned as Hiranyagarbha or fire ball in the scriptures) is the primordial form of brahmand (universe). Purush is its essence.
Virat is an existing or sustaining form of a brahmand (universe). Because Purush is the essence of Virat, he is also known as “Virat-Purush.” In the scriptures, Purush or Virat-Purush is known as Ishwar. Brahmand is described as Purushavatar. Just as the soul has three kinds of body, Ishwar or Virat-Purush also has three kinds of body (sharir): Virāt, Sutrātmā, and Avyākrut – equivalent to gross, subtle, and causal bodies, respectively. Similar to the birth, life, and death of a star, Utpatti (birth or creation), Sthiti (life or sustenance), and Pralay (death or dissolution) of brahmand (universe) are the three states (avastha) of Virat-Purush or brahmand.Like jiva, Virat-Purush is also bound to his body called brahmand. Brahmand also undergo a life-cycle of birth, life, and death. Virat-Purush remains bound to his body until he finishes his lifespan. The lifespan of Virat-Purush is two parardhs (each parardh is approximately equal to 155.52 trillion years). The death of a part of brahmand, called triloki (10 out of 14 loks which include swarg lok, mrutyu lok, and pātāl lok), is known as “nimitta-pralay.” It occurs at the end of everyday of brahmand during its lifetime. When the general dissolution or death of whole brahmand occurs it is called “prakruti-pralay.” When this occurs, the whole brahmand dissolves into Pradhān – its material cause, which in turn dissolves into Mahāmāyā or Mul-Prakruti. Purush gets in direct contact with Mahapurush or Mul-Purush, who is “akshar-purush” or “akshar-mukta.”
According to the scriptures, from the navel of Virat-Purush Brahmā was born. Brahmā, Vishnu, and Mahesh are the three sagun forms of Vāsudev Narayan (Vāsudevnarayan) for the control, operation, and execution of the creation, sustenance, and destruction of the brahmand (universe). When jiv worships these three sagun forms of Vāsudev Narayan, he achieves the three purushārths, namely, dharma, arth, and kām. When jiv worships nirgun forms or the avatars of Vāsudev Narayan he attains moksh. There exist countless universes (brahmands) with their own Brahmā, Vishnu, and Mahesh. Purushottam Narayan known as Vāsudev Narayan, in the form of Purush, enters into and inspires Virāt-Purush to perform his activities of creation, sustenance, and dissolution of Brahmand. Virat-Purush worships Sankarshan, Aniruddha, and Pradyumna (the three sagun forms of Vāsudev Narayan) during the state of dissolution, sustenance, and creation of Brahmand, respectively. As long as Virat-Purush worships sagun forms of Vāsudev Narayan, his association with maya remains intact and when he worships the nirgun form of Vāsudev Narayan he forsakes maya and becomes one with Brahm or brahmrup. Ishwar is the source of all incarnations in brahmand. The scriptures describe that all the avatars in a brahmand are manifestations of Vāsudev Narayan. When Vāsudev Narayan enters and resides in Virat-Purush in the form of Purush he is said to be an avatar. Because of this Virat-Purush is also known as Vairaj-Narayan. Thus, avatars are worshiped in Hinduism because of the presence of Vāsudev Narayan only.
The difference between ishwar and jiv is that ishwar is “sarvagna” (omniscient), whereas, jiv is “alpagna” (little-knowing). Ishwar is limited to brahmand or universe, which is its field (kshetra), whereas, jiv is finite and limited to its body (sharir) only. Another difference is that, Virat-Purush – the ishwar, at the time of dissolution leaves the universe – his body, forsakes maya, and goes directly to the abode of God because he is inherently free from maya but only for the purpose of creation he indulges into maya, whereas, jiv, at the time of death, leaves its body and merges into maya for entering the cycle of births and death, unless and until it becomes free from its bondage with maya.
Brahmands are countless or infinite in numbers (anant koti), each with fourteen realms (loks or lokas) located within it and the eight layers or shields (ashtavaran) covering from the outside of it, as is described in detail in the scriptures. In the whole creation there are groups or strata of brahmands. They are all of their original sizes and dimensions but because of the vastness of the creation they all look merely like atoms wondering around. As there are many brahmands, there are many pairs of Pradhan (kshetra) and Purush (kshetragna). Thus, Kapil rishi in the Sankhya scriptures acknowledges the plurality of Purushas. Mahabharat: Book 12: Shanti Parva, Part 2-3: Mokshadharma Parva: Section: CCCLI-II also mentions the same.
Tags:abode, alpagna, anant koti, Aniruddha, ashtavaran, atoms, avasthā, Avatar, Avatars, Avyākrut, birth, body, Brahmā, brahmand, causal, controller, Creation, Creator, Darshan, death, destruction, dissolution, efficient cause, fire ball, form, God, gross, Hiranyagarbha, incarnations, insentient, Ishwar, Kapil, Kshetra, Kshetragna, life, lokas, loks, Mahābhārat, Mahāmāyā, Mahattattva, Mahesh, material cause, maya, Mokshadharma, mrutyu lok, Mul-Prakruti, Narayan, nimitta-pralay, nirgun, omniscient, parardh, pātāl lok, Philosophy, Pradhān, Pradhan-Purush, Pradyumna, Prakruti, prakruti-pralay, Pralay, primordial, Purush, Purushavatar, Purushottam, realms, rishi, sagun, Sankarshan, Sankhya, sarvagna, Scriptures, sentient, Shad Darshan, Shanti Parva, sharir, soul, Sthiti, subtle, sustenance, Sutrātmā, Swaminarayan, swarg lok, triloki, Utpatti, Vairaj-Narayan, Vāsudev, Vedānta, Virat, Virat-Purush, Vishnu
Posted in Hinduism - Philosophies, Ishwar, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, June 16th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Jiv
Jiv and its body
1. Jiv or Soul is the essence or life force of the body, which is ontologically different than the elements of the body. The elements of body inherently carries three qualities (tri-gunas) of maya or prakruti, whereas, soul is free of these three qualities, namely, rajas, tamas, and satva, of maya. So, it is known as “asangi”. The body acts as the field (kshetra) for the soul and the soul is body’s fielder (kshetragna). The essence of a jiv or ātmā (soul) is Paramatma (the soul of the souls). Jiv is subtle (sukshma) like an atom (anu). Paramatma is subtler than jiv. Jiv is spiritual, sentient, conscious, or liveliness (chaitanya-rup) in nature, but is finite in capabilities and limited in power, that is restricted to its body only. In contrast, the body is mundane, insentient, or worldly in nature.
Jiv pervades the whole body by its knowledgeability or knowing power (gnan-shakti). It is impenetrable (achhedya), indivisible (abhedya), non-aging (ajar), indestructible (amar), and invisible in characteristics. It is eternal, means, it has no origin (anādi) and permanent (shaswat or sanatana). Souls are many (countless or infinite) in numbers. When a soul becomes brahmrup or brahm-like in qualities, it achieves its full potential. All free (mukta) souls (atma) in the abode of God are identical and have equal potential. In every birth, the soul gets different body in different ways by different parents. In different bodies different souls seems to show different potential and different power. The same soul changes its body many times within the cycle of births and deaths (samsār chakra of lakh chorāsi) among the 8.4 million life forms, until it gets final redemption or liberation. The soul and its body have “the garment and the wearer of that garment” relationship. Person inside (soul) remains the same but garments (bodies) are changed in every birth. The soul and its body also have “the house and its householder” relationship. Householder controls and maintains the house. Once the householder abandons the house, it becomes a haunted house and gets ruined and ultimately becomes “dust unto dust”. In the “Vedastuti” chapter 87 of Dasham Scand of Shrimad Bhagwat Puran it is said that God has created for the soul its body consisting of senses, intelligence, mind, and prāns just to attain liberation. Other usages of the body are minor and just coincidental. Jiv’s body (sharir) is of three kinds: Sthul (gross), Sukshma (subtle), and Kāran (causal), of which the causal body is full of ignorance. It has three states (avasthā): jāgrat (awaken), swapna (dream), and sushupti (deep sleep). The body consists of 24 elements, of which prān, in general, is the topmost (physiological) element. No other philosophies have mentioned about “pran.” Scientists may create fully functioning cell either from the scratch or from the base cell by changing its nucleus with synthetic or semisynthetic nucleus. The functionality of the synthesized cell, test-tube cell, clone cell, or stem cell is because of “pran” which is part of 24 physical and physiological elements, thus, suggesting, the difference between pran and jiv (soul). Jiv then enters the cell and automatically takes the charge according to the system governed by deeds or actions (karma) under the supreme authority or controlling power of God. Souls are divine (divya) and eternal (anadi), and cannot be created, synthesized, or made in the laboratory. In this way, other religious philosophical systems may still be vulnerable to the rigorous testing by science but Hinduism seems to be rather more foolproof religious philosophical system. The soul has to detach from its causal body (Karan sharir) that harbors the basic ignorance (mul-agnān), by gaining true knowledge, to go to the abode of God or to enjoy the company and the bliss of God. On final redemption or liberation, after leaving this mundane body, jiv gets a new kind of body when it stays in Akshardhām or Aksharbrahm – the abode of God Purushottam. This new kind of body is called “Brahmamay tanu” or “divya tanu.” It is of “chaitanya” (sentient) or “divya” (divine) in nature which is quite distinct from the mundane body consisting of the eight kinds of “jad prakruti.”
Tags:abhedya, abode, achhedya, actions, ajar, akshar, Aksharbrahm, Akshardhām, amar, anādi, anu, asangi, ātmā, atom, avasthā, bliss, body, Brahm-like, Brahmamay, brahmrup, causal, cell, chaitanya, chaitanya-rup, clone cell, conscious, created, Darshan, Dasham Scand, deeds, divine, divya, elements, essence, eternal, field, fielder, free, gnan-shakti, God, gross, ignorance, impenetrable, in characteristic. Eternal, indestructible, indivisible, insentient, invisible, jad prakruti, jāgrat, jiv, kāran, Karma, Kshetra, Kshetragna, laboratory, lakh chorāsi, liberation, life force, liveliness, maya, mukta, mul-agnān, mundane, Nature, non-aging, nucleus, Paramātmā, permanent, philosophical, Philosophy, physical, physiological, Prakruti, prān, prāns, Puran, Purushottam, qualities, rajas, redemption, religious, samsār chakra, sanatana, satva, Scientists, sentient, Shad Darshan, sharir, shāswat, Shrimad Bhagwat, soul, spiritual, stem cell, Sthul, subtle, sukshma, sushupti, Swaminarayan, swapna, synthesized, synthesized cell, tamas, tanu, test-tube cell, tri-gunas, Vedānta, Vedastuti, worldly
Posted in Hinduism - Philosophies, Jiv, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Tuesday, June 15th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – in General III
From the beginning of the Shad Darshan until the advent of Swaminarayan philosophy only three fundamental realities, namely, soul, nature or universe, and Ishwar (God), were mainly defined and discussed from the Prasthan Trayi and other Hindu scriptures. As our understanding of the Prasthantrayi was broadened two new categories were emerged that did go beyond the above three categories of Shad Darshan and Vedanta. The addition of two new categories covers the whole multiverse – the groups and strata of brahmands and their super-souls (ishwars or purushas). New categories were needed to clearly define and include Ishwar, Purush, Brahm, and Parabrahm, in our complete understanding of all the realities. Maya or Prakruti as matter or material of the universe and soul as the essence of the life are clearly described, defined, and understood from the scriptures.
Ishwar, Brahm, and Parabrahm are described and discussed, in the scriptures, as the realities but were not categorized separately. Sometimes they were described synonymously, but, at other times they were described distinctly. So the scholars defined them according to their preferences. We can see from the other Vedanta philosophies that the confusion was still prevailing among the scholars. Shri Swaminarayan characterized them into three distinct ontological categories to clear the confusion. He clarified that Ishwar, Brahm, and Parabrahm are three totally different ontological elements or Tattvas and not just one reality or element with three names. Some of the characteristics unique only to Parabrahm (God) cannot be attributed or applied to Brahm and the characteristics of Brahm or Parabrahm cannot be applied to Ishwar. He placed Purushas into the Ishwar category.
In the scriptures, brahmands are described in multiplicities. So, their essences or super-souls, called Ishwars or Purushas, are also described in multiplicity, but Purushottam (the Supreme Being) is described as the topmost – one and only entity. Purushas or Ishwars cannot be fitted into the category of Purushottam or Parameshwar, nor can they be fitted into the category of souls because of their universal potential. Brahm (also known as Akshar or Aksharbrahm) is the abode of Parabrahm. It is described different than Parabrahm. Within this abode, Aksharbrahm, countless brahmands float like mere atoms. Parabrahm cannot be fitted into the category of Brahm. Parabrahm is the controller and the topmost cosmic authority and cannot be the permanent resting place to harbor millions and millions of brahmands and the non-liberated and liberated souls inside it. Parabrahm is the essence or soul of Brahm. In the scriptures Brahm is described as the body of Parabrahm in which He resides forever. The scriptures have described body and soul (sharir-shariri or kshetra-kshetragna) relationship with Brahm and Parabrahm, respectively. Parameshwar, Parabrahm, Purushottam, Narayan are different names of the single, most transcendental entity (tattva), known as the Supreme Being. Thus, we have to have minimum five eternal (shaswat) fundamental realities to explain everything that is discussed in the scriptures and also exists in this phenomenal creation of God.
Tags:abode, akshar, Aksharbrahm, authority, body, Brahm, brahmands, controller, cosmos, Darshan, elements, entity, essence, God, Hindu, Ishwar, ishwars, kshetra-kshetragna, liberated, life, material, matter, maya, multiverse, Narayan, Nature, non-liberated, Parabrahm, Parameshwar, Philosophy, Prakruti, Prasthan, Prasthantrayi, Purush, purushas, Purushottam, realities, scholars, Scriptures, Shad Darshan, sharir-shariri, Shri, soul, strata, super-souls, Supreme Being, Swaminarayan, Tattva, tattvas, transcendental, Trayi, universe, Vedānta
Posted in Hinduism - Philosophies, In General III, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, June 14th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – in General II
In the scriptures Parabrahm, Parameshwar, Paramatma, Purushottam, Narayan, Hari, are all referred to one single entity – the Supreme Being – called “Bhagwan” (God). Brahm the abode of Parabrahm, which is holding and supporting multiple brahmands by its power, is the single penultimate truth of just lesser than equal level of Purushottam (God) and is transcendental to everything else except Parabrahm (God). Purushottam Narayan (God) is forever the Supreme Being – the Ultimate Truth. Sometimes the scriptures have used different words similarly or similar words differently according to the time, place, audience, and other factors. When one studies and understands all the scriptures together than the real meaning becomes apparent. Currently, Swaminarayan philosophy is gaining attentions and interests of many intellectual students of religious philosophy and other intellectual audience of different professions. Even though its’ contemporary origin of only a couple of hundred years compared to the other philosophies of many hundred to a couple of thousand years old, it is increasingly being accepted in the current curriculum of religious philosophies.
Swaminarayan philosophy holds that Jiv, Ishwar, Maya, Brahm, and Parabrahm are the five fundamental eternal realities quite distinct from each other. All of these five realities are described in the scriptures of Hinduism but their true or real meanings and their relationship with each other are explored and explained very first time by Shri Swaminarayan. Before the explanation by Swaminarayan Philosophy, some philosophers believed that both the jivs and ishwar where same or part and partial (amsh-amshi). According to some philosophers Ishwar, Brahm, and Parabrahm were considered as one and the same entity. According to some philosophers Brahm and Parabrahm were considered as the same reality. The five great Acharyas – the proponents of above mentioned philosophies of Hinduism, namely, Shri Shankaracharya, Shri Ramanujacharya, Shri Nimbarkacharya, Shri Madhavacharya, and Shri Vallabhacharya all conclusively inferred that Brahm is the cause of the cosmos, it should be the goal of life for everybody, and the knowledge and the union of soul with Brahm would lead to the Moksh or the final liberation. In Bhagwad Gita there are two separate chapters allocated to Aksharbrahm and Purushottam: Chapter 8 – the Aksharbrahm Yoga and Chapter 15 – the Purushottam yoga. They both describe Akshar Brahm as the abode of Purushottam, which can only be attained by the utmost devotion to Purushottam and by attaining it one never has to come back again in the cycle of births and deaths in this material world. Within Brahm the entire existence is situated and the entire existence is pervaded by it. It should be the ultimate goal for everyone – every soul. In both the chapters, the topmost reality is described as Purushottam, the unparalleled, the one and only, Supreme Being generally known as God. God, who is the controller of other four subordinate realities, has created this Creation in such a way that once it is created He never have to intervene again in its day-to-day activities related to creation, sustenance, and destruction of many different lower levels, from birth, life, and death of a star to those a human being.
Tags:Acharyas, akshar, Aksharbrahm, amsh-amshi, Being, Bhagwad, Bhagwad Gita, Bhagwan, Brahm, Brahm Sutras, brahmands, controller, cosmos, Gita, God, Hari, Ishwar, jagadishwar, jagat, jiv, liberation, Madhavacharya, maya, moksh, Narayan, Nimbarkacharya, Parabrahm, Paramātmā, Parameshwar, penultimate, Prasthan, purushas, Purushottam, Ramanujacharya, religious philosophy, Scriptures, Shankaracharya, souls, Supreme Being, the one and only, Trayi, Truth, ultimate, universal souls, universe, unparalleled, Upanishads, Vallabhacharya, Yoga
Posted in Hinduism - Philosophies, In General II, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Sunday, June 13th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – in General I
Akshar Purushottam Philosophy of Shri Swaminarayan:
Akshar Purushottam Swaminarayan philosophy is a unique philosophy given by Swami Sahajanand, who is also known as Shri Swaminarayan (1781-1830). Swaminarayan philosophy is also known as “Navya Vishishtadvaita” or “Neo Qualified Non-Dualism.” It differs from the other Vedanta philosophies in that it describes five fundamental eternal realities instead of three realities. Other Vedanta philosophies define three fundamental eternal realities, namely, souls (jiv), universe (jagat), and Brahm or God (jagadishwar). Swaminarayan philosophy defines five fundamental realities based on Prasthan Trayi – the three authentic and basic scriptures of Hinduism, namely, Upanishads, Bhagwad Gita, and Brahm Sutras. (*See note below on “Prasthan Trayi”) The five eternal (meaning, forever existing without any birth and death) fundamental realities described by Swaminarayan philosophy are: jiv (souls), ishwar (universal souls, also known as Purushas), maya (cosmos), Brahm (the abode of God), and Parabrahm (the Supreme Being).
The minute imperfections remained concealed or unexplained in other philosophies are explained by Swaminarayan philosophy. As per this philosophy, there are ontological distinctions between Purush and Purushottam and between Brahm (Aksharbrahm) and Parabrahm (Purushottam). Hinduism describes about the existence of many purushas – the universal souls of brahmands. They are all categorized under ishwars. Obviously, they cannot be categorized under God or souls because of their multiplicity and limited but universal potential. Parabrahm Purushottam (God) – the Supreme Reality, who is one and only, is transcendental to all of them. There is also ontological distinction between Parabrahm (God) and Brahm (the abode of God). Both cannot be one reality because of their characteristical differences. Just like the difference King and its kingdom or householder and his house, both cannot be the same or one single ontological entity. Parabrahm and Brahm, or, God and His abode, cannot be just one entity. In Prasthan Trayi of Hinduism, both God and His abode, that is, Purushottam and Akshar, Parabrahm and Brahm, respectively, are described as quite distinct ontological entities from each other. For common people and for the general use, Ishwar and Parameshwar, Brahm and Parabrahm, Purush (Mahapurush) and Purushottam are all same or look similar, but specifically for the learned people, they are ontologically different entities. Just as for common people “bugs” (jantu) causing diseases are all same, but for the learned people they are biologically different, for example, parasites, bacteria, and viruses are all different bugs causing different diseases.
*Note:
Prasthan Trayi:
Prasthan Trayi is a trio or triad of the three authentic and basic scriptures of Hinduism, namely, Upanishads, Bhagwad Gita, and Brahm Sutras.
1. Upanishads or the later parts of the Vedas are considered as the direct revelation of God to Brahmā and great rishis at the beginning of the creation. There are more than 108 Upanishads available in book forms, out of them Ishāvāsya, Kena, Katha, Prashna, Mundaka, Māndukya, Taittiriya, Aitareya, Chhāndogya, and Brahadāranyaka Upanishads are considered as 10 major Upanishads.
2. Bhagwad Gita also given directly by Lord Shri Krishna is composed by Vyasa and is included in the “Bhishma Parva” of Mahabharat from 25th chapter (adhyāya) through 42nd chapter. It consists of the philosophical essence of Vedas, all the Upanishads, 18 major Purāns (Puranas or Purans), namely, Brahm Puran, Padma Puran, Vishnu Puran, Vāyu Puran, Nārad Puran, Mārkandeya Puran, Agneya Puran, Bhavishya Puran, Brahm-Vaivart Puran, Ling Puran, Varāh Puran, Skand Puran, Vāman Puran, Kurma Puran, Matsya Puran, Garud Puran, Brahmānd Puran, and Shrimad Bhāgwat Puran, and two major Itihasas, namely, Ramayan and Mahabharat.
3. Brahm Sutras given by Shri Badarayana Vyas, the son of Parashara rishi, contains the essence of Brahmvidya, that is, the knowledge of Brahm and Parabrahm given in the form of short and precise sentences, called sutras, using only a few syllables. It is known as the base of all the Vedanta philosophies. Brahm Sutra has four chapters (adhyāy), each having four sections (pāda or pad). In each section there are different sub-sections (adhikarans). Each adhikaran contains one to several short sentences (sutras). In all, there are about 555 sutras.
*Note:
Prasthan Trayi:
Prasthan Trayi is a trio or triad of the three authentic and basic scriptures of Hinduism, namely, Upanishads, Bhagwad Gita, and Brahm Sutras.
1. Upanishads or the later parts of the Vedas are considered as the direct revelation of God to Brahmā and great rishis at the beginning of the creation. There are more than 108 Upanishads available in book forms, out of them Ishāvāsya, Kena, Katha, Prashna, Mundaka, Māndukya, Taittiriya, Aitareya, Chhāndogya, and Brahadāranyaka Upanishads are considered as 10 major Upanishads.
2. Bhagwad Gita also given directly by Lord Shri Krishna is composed by Vyasa and is included in the “Bhishma Parva” of Mahabharat from 25th chapter (adhyāya) through 42nd chapter. It consists of the philosophical essence of Vedas, all the Upanishads, 18 major Purāns (Puranas or Purans), namely, Brahm Puran, Padma Puran, Vishnu Puran, Vāyu Puran, Nārad Puran, Mārkandeya Puran, Agneya Puran, Bhavishya Puran, Brahm-Vaivart Puran, Ling Puran, Varāh Puran, Skand Puran, Vāman Puran, Kurma Puran, Matsya Puran, Garud Puran, Brahmānd Puran, and Shrimad Bhāgwat Puran, and two major Itihasas, namely, Ramayan and Mahabharat.
3. Brahm Sutras given by Shri Badarayana Vyas, the son of Parashara rishi, contains the essence of Brahmvidya, that is, the knowledge of Brahm and Parabrahm given in the form of short and precise sentences, called sutras, using only a few syllables. It is known as the base of all the Vedanta philosophies. Brahm Sutra has four chapters (adhyāy), each having four sections (pāda or pad). In each section there are different sub-sections (adhikarans). Each adhikaran contains one to several short sentences (sutras). In all, there are about 555 sutras.
Tags:abode, adhikaran, adhikarans, adhyāy, adhyāya, Agneya Puran, Aitareya, akshar, Akshar Purushottam, Aksharbrahm, Badarayana, Bhagwad Gita, Bhavishya Puran, Bhishma Parva, Brahadaranyaka, Brahm, Brahm Puran, Brahm Sutras, Brahm-Vaivart Puran, Brahmā, Brahmānd Puran, brahmands, Brahmvidya, chapter, Chhandogya, Creation, Darshan, essence, eternal, Garud Puran, God, Hinduism, Ishāvāsya, Ishwar, ishwars, Itihasas, jagat, jiv, Katha, Kena, Krishna, Kurma Puran, Ling Puran, Lord, Mahābhārat, Mahapurush, Māndukya, Mārkandeya Puran, Matsya Puran, maya, Mundaka, Nārad Puran, Navya, Neo, non-dualism, pad, pāda, Padma Puran, Parabrahm, Parashara, philosophies, Philosophy, Prashna, Prasthan Trayi, Puranas, Purāns, Purush, purushas, Purushottam, Qualified, Rāmāyan, realities, Reality, rishi, Rishis, Sahajanand, Scriptures, sections, Shad Darshan, Shri, Shrimad Bhāgwat Puran, Skand Puran, sub-sections, Supreme, sutras, Swami, Swaminarayan, Taittiriya, transcendental, universal souls, Upanishads, Vāman Puran, Varāh Puran, Vāyu Puran, Vedānta, Vedas, Vishishtadvaita, Vishnu Puran, Vyas, Vyasa
Posted in Hinduism - Philosophies, In General I, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Saturday, June 12th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Shuddhadvaita philosophy
Shuddhadvait philosophy of Vallabhacharya:
Pure non-dualism or Suddha Advait (Shuddhadvait) philosophy is given by the 15th century scholar of Hinduism Shri Vallabhacharya (1479-1531). As one may think, the pure non-dualism may mean Advaita or Monism, but it is not. Advaita philosophy of Shankaracharya and Monism of the Western world are different than pure non-dualism. About the relationship between two realities, namely, the world and God, Vallabhacharya believes that God (Brahm) is pure and non-dualistic, but at the same time, unlike Shankaracharya, he strongly believes that the souls and Nature (universe) are not illusion but real. His philosophy is known as Shuddhadvait Brahmvād. This is opposite of Kevala Advait philosophy of Shankaracharya, in which, the world and souls are all considered as one with Brahm. The difference between Advait philosophy of Shankaracharya and the Advait philosophy of Vallabhacharya is that, in Shankaracharya’s philosophy the soul, Nature (universe) and everything else is Brahm but look different because of the illusion created by the ignorance (avidyā) and veil of maya. In Vallabhacharya’s philosophy the soul, Nature (universe) and everything else is real but appears distinct from Brahm until one is totally engrossed in the bhakti of Krishna (God), at that time everything is realized as God, just as Gopis used to see and realized everything as Krishna and nothing but Krishna. Foe example, when they were selling butter they used to see Krishna instead of butter.
Surprisingly, in the non-dualistic philosophy the general belief that God is unparalleled, the one and only is still maintained. Vallabhacharya strongly believed that Brahm means personal God – the Supreme Being and he could not accept the nirgun and nirakar nature of Brahm. He firmly believed that God is in the personal form only so as to accept his devotion and services (seva bhakti). The difference in Vallabhacharya’s tradition and other Vaishnav Acharya’s traditions is in the style of worship or devotion and in the use of specific terminologies. In Vallabhacharya’s tradition, also known as Pushti marg, the initiation to the tradition means “brahmsambandh.” The word “pushti” literary means “the grace of God” and “brahmsambandh,” literary, means the relationship (sambandh) or union of the soul with Brahm (the supreme entity or God). Brahmsambandh is needed to transform the ordinary jiv (soul) to Pushti jiv (pure or graced soul). “Pushti marg” means the path of spiritual nourishment and of the grace of God. The one who is admitted to the Pushti marg gets the kind of purity of one’s soul, which is needed to be eligible to pursue bhakti (meaning, the daily worshiping or services called sevā of the murti (as if it is living deity) which is known as Pushti Swaroop) and relationship with God (Brahm). The pure love for God (Shri Krishna in His child manifestation) is shown through seva (services to God) and smaran (remembering God). In Pushti marg the exclusive rights to grant brahmsambandh are only given to the descendants of Shri Vallabhacharya. In Pushti marg, the enjoyment of God’s bliss and God’s grace are considered as the primary goals of the devotee, seeking the liberation is secondary to it. Achieving the knowledge (gnan) – brahmgnan or atmagnan is not considered as important as the personal services (seva) to God for the liberation.
Vallabhacharya was a contemporary of Chaitanya Mahaprabhu. Just as Chaitanya’s tradition is known by the Kirtan Bhakti of adult Krishna, Vallabhacharya’s tradition is known by the Seva Bhakti of child Krishna (Lālji). Philosophy wise both traditions – the tradition of Vallabhacharya and the tradition of Chaitanya are almost similar except some minor differences in worshiping. Vallabhacharya’s tradition is known as the path of grace of God or “Pushti Marg.”
According to Vallabhacharya’s philosophy, as with other Vaishnav philosophy, there are also three basic realities: soul, universe, and God. Soul is characteristically not much different than God. However, God or the Supreme Being is believed to be the whole (purna), whereas, individual soul is a part (ansh) of it. Soul, itself, is Brahm with one attribute bliss or happiness (Ānand). It is considered both doer (kartr) and enjoyer (bhoktr). Maya is not regarded as unreal but as real and the power of Ishwar. Ishwar is both the creator and the creation (which includes universe and souls) itself. Brahm desired to become many so He became individual souls and the universe. It is the pure Brahm that is the effect (kārya) and cause (kāran) of this world. According to this philosophy, though the knowledge (gnan) of God is needed, it is the devotion to God or bhakti which is considered as the means of liberation. The philosophy stresses utmost love, devotion (bhakti), activities related to personified God and complete servitude to God rather than aiming the goal for the liberation called “Mukti”. Liberation automatically follows the total surrenderance and devotion. Vallabhacharya’s philosophy considers Brahm as Purushottam (God). Everything that was created from brahm that ultimately ends in the Brahm after dissolution by the time. Souls or living objects are considered as part of Brahm and non-living objects are considered as modifications of Brahm. After death and destruction or dissolution, Soul (jiv) and universe, both mixes with the Brahm. The object of worshiping in this philosophy is Krishna who is considered as Narayan or God himself (Svayam Bhagavan). Krishna is considered as the cause of all avatars including Vishnu. His “Satchitanand” (also called Sachchidananda) form is considered as the Absolute Brahm. His abode is called “Golok” (Goloka) which is consider beyond Vaikunth or Vaikuntha (the abode of Vishnu), Satyalok or Satyaloka (the abode of Brahmā the Creator), and Kailash or Kailas (the abode of Shiv). Thus, God and His abode are considered two separate things. The reason for the creation is considered, according to this philosophy, as no other than the sport (leelā) of Shri Krishna, and is unlike illusion (maya) of Vedanta. The liberation of jiv occurs by God’s grace only, as a result or reward of giving-up of oneself solely with the heart, mind, and body called “Atma-nivedana” and nine kinds of worship called “Navadhā or Nava Vidha Bhakti.”
Tags:Absolute, Advait, Advaita, Ānand, ansh, Atma-nivedana, atmagnan, Avatars, avidyā, bhakti, bhoktr, bliss, Brahm, Brahmā, brahmgnan, brahmsambandh, Brahmvād, cause, chaitanya, Creation, Creator, Darshan, devotee, devotion, dissolution, effect, Gnān, God, Golok, Goloka, Gopis, grace, Hinduism, ignorance, Ishwar, jiv, Kailas, Kailash, kāran, kartr, kārya, Kevala, Kirtan-bhakti, Krishna, Lālji, leelā, liberation, Mahaprabhu, Mārg, maya, Monism, mukti, Narayan, Nature, Nava Vidha, Navadhā, nirākār, nirgun, non-dualism, philosophies, Philosophy, purna, Purushottam, pushti, Pushti marg, Pushti Swaroop, realities, Sachchidananda, sambandh, Satchitanand, Satyalok, Satyaloka, sevā, Seva Bhakti, Shad Darshan, Shankaracharya, Shiv, Shri, Shuddhadvait, Shuddhadvaita, smaran, soul, souls, Suddha, Supreme Being, Svayam Bhagavan, universe, Vaikunth, Vaikuntha, Vaishnav, Vallabhacharya, Vedānta, Vishnu
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Friday, June 11th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Achintya Bhedabheda philosophy (contd.)
Achintyabheda-bheda of Chaitanya (contd.):
Chaitanya tradition believes in Krishna as the source of all the incarnations of God. Krishna is worshiped as the Supreme Absolute Truth. The object of worship was still Krishna but as God Himself (Svayam Bhagwan) and not as one of the avatars. Krishna is also seen even as the source of Vishnu and not as his avatar – a different or newer than traditional type of understanding of that time. Similarly, Radha is viewed as the source of all other Shaktis, including Lakshmi and Sita. In other words, Lakshmi and Sita are viewed as avatars of Radha. Chaitanya Mahaprabhu himself was later on viewed as an avatar of Krishna and is worshiped as such.
Krishna is worshiped as Svayam Bhagwan as per Shrimad Bhagwat Puran and Shri Bhagwad Gita. Ramanujacharya’s and Madhavacharya’s tradition view Krishna as an avatar of Vishnu. Radha and Sita are viewed as avatar of Lakshmi.
“Ete cha amsha-kalāh pumshah Krishnas tu Bhagwan svayam indrāri-vyākulam lokam mridayanti yuge yuge ||” (Shrimad Bhagwat Puran: 1.3.28) Meaning, “Although all of the previously mentioned (in shlok 26, 27) innumerable incarnations and descendants (rishis, manus, demigods, descendants of manus, prajapatis, etc.) of Hari are either portions or sub-portions (amsha-kalāh) of Purush (Krishna), but, He Himself (Svayam Bhagwan), appears from time to time or periodically (yuge yuge) to destroy (mridayanti) the enemies of devas or good people (indrari – meaning, bad people or enemies of devas like Indra, also known as Asurs) causing trouble or agitation on this earth or mrityulok (lokam).”
“Arjun uvācha, Param Brahm param dhām pavitram paramam bhavan purusham sāsvatam divyam ādi-devam ajam vibhum ahus tvam rishayah sarve devarshir nāradas tathā āsito devalo vyasah svayam chaiva bravishi me ||” (Bhagwad Gita: 10. 12,13) Meaning, “Arjun said, You are param brahm – the ultimate abode (dhām), the purest (pavitram), transcendental (paramam) divine resting place or lok (bhavan); eternal (sāsvatam) divine (divyam) purush; the original God (ādi-devam), the unborn (ajam) Lord or manifestation (vibhum); that is what all the rishis and the demigod of all rishis (devarshi) Narada, Asit, Deval, Vyas personally say about You. And now You are confirming me the same as it is.”
Chaitanya strongly believed in chanting or singing (kirtan) the holy name of God – Shri Krishna. He believed that the holy name of God is also an incarnation of God, but in sound form. He believed that since God is the absolute whole, there is no difference between His holy name and His transcendental form. By kirtan bhakti, chanting the holy name of God, one can directly associate with God through sound vibrations. He describes three stages of development: 1. Offensive stage, in which one may desire all kinds of material happiness. 2. Clearing stage, in which, one becomes clear of any material contaminations. 3. Transcendental stage, in which, one attains the most desired position of loving God, the highest position of perfection of human beings.
In Chaitanya’s Bheda-Abheda philosophy, God and His creation or cosmic manifestation (also known as maya, power, or “Shakti”) though look different, are one, meaning they have “Sun and Sunshine” relationship. The difference among God and His creation is that though both being the same God has the supreme control over His creation. Just as Sunshine cannot exist without the Sun, the creation cannot exist without God. In the similar way, according to this philosophy, jivas (living beings), as being considered as a part of the creation, are similar but different from the God in the extent, power, and potential. Though, different avatars are not considered different than God.
After Chaitanya Mahaprabhu, the tattva-vada (philosophical aspect of Hinduism) was declined to the bhakti-vada (devotional aspect of Hinduism). Devotion to God was more stressed than going into the ontological detail of the philosophy, since, no scholars thought of possibilities of more ontological elements or realities. They also stopped at three ontological elements or realities (tattvas), namely, God, creation, and souls.
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Posted in Achintya Bhedabheda philosophy (contd.), Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Tuesday, June 8th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaita philosophy
Shuddha Dvait philosophy of Madhavacharya:
Dvait (also known as Shuddha Dvait or Pure Dualism) philosophy was given by Madhavacharya (Madhvacharya, or Madhva) (1238-1317). Just as Advaita is different than Monism, Dvaita is different than Dualism. Dualism defines about two independent already opposite realities, such as, mind and body, good and evil, physical and spiritual, whereas Dvaita philosophy defines two, characteristically look-alike but ontologically quite distinct, eternal realities, namely, soul and God (also known as the super-soul), maintaining the Supremacy of God. The distinction between soul and God which was not proposed in Advaita and not clearly defined in Vishishtadvait philosophy was explained clearly by Madhavacharya. Madhavacharya removed the paradoxical (vishishta) part of Ramanujacharya’s philosophy of having similarity but difference between the soul and God. Madhavacharya stressed of having a strict ontological (tāttvik) distinction between God, called Vishnu (also known as Krishna or Hari), and the individual souls. Because of this, his philosophy is also known as Shuddha Dvaita Vāda (Pure Dualism). He propounded that, this duality of soul and God is maintained even after the liberation of souls which was not cleared or stressed in the Vishishtadvait philosophy of Ramanujacharya. In the book Mayavada-shata-dusani (Tattva Muktavali), it is said that, the Absolute Truth is the Supreme Personality, full of transcendental attributes and not the attributeless impersonal Brahm. Madhavacharya describes five major differences in realities: 1. Major ontological difference between God and jiv. 2. The ontological difference between God and maya. 3. The ontological difference between maya and jiv. 4. The difference, meaning separation or individuality, between one jiv and another jiv. 5. Individuality between different forms of maya.
According to Dvaita philosophy souls are eternal and are not created by God, yet, like maya or other fundamental realities they are not independent but are dependent on the Supreme God for their existence. Souls are many and uncountable. How come the individual souls which are mingled with Maya (māyān + veshtita = mayanveshtita, meaning, enveloped or completely covered with maya) can be of the same level of the Supreme God which is ever transcendental to maya and also to whom maya even cannot touch. Maya, though revocably but strongly, binds the souls but cannot bind God, it cannot even touch God. Moreover, by having salvation or liberation of one soul all souls do not get liberation. Madhavacharya strongly says to those who believes that they are Brahm (Aham Brahmāsmi), “Yadi nāma paro na bhaveta (bhavetsa) Harihi, kathamasya vashe jagadetadabhutaha | Yadi nāma na tasya vashe sakalam kathameva tu nityasukham na bhavetaha || 5 ||” (Ref: Shrimad Ānandatirtha (Madhavacharya) bhagavatpād āchārya virachitam “Dvādasha Stotra”, Stotra: 3, Shlok: 5) Meaning, “If you feel that there is no God, then how, in what way, and who controls the universe (jagat). If you feel that you are Brahm (God) – the controller of everything, then how come you do not always enjoy the eternal happiness?”
Tags:Absolute Truth, āchārya, Advaita, Ānandatirtha, bhagavatpād, body, Brahm, Darshan, Dualism, Dvādasha, Dvait, Dvaita, eternal, evil, God, good, Hari, jagat, jiv, Krishna, liberation, Madhavacharya, Madhva, Madhvacharya, maya, māyān, mayanveshtita, Mayavada-shata-dusani, mind, Monism, Personality, philosophies, Philosophy, physical, Pure Dualism, Ramanujacharya, realities, salvation, Shad Darshan, Shlok, Shrimad, Shuddha, soul, spiritual, Stotra, super-soul, Supreme, Tattva Muktavali, tāttvik, transcendental, universe, Vāda, Vedānta, veshtita, virachitam, Vishishta, Vishishtadvait, Vishnu
Posted in Dvaita philosophy, Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, May 26th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy (contd.)
Dvaitadvait philosophy of Nimbarkacharya (contd.):
Nimbarkacharya’s philosophy believes in three categories of souls, namely, baddha (means, bounded by sansār or māyā), baddha mukta (means, liberated from the bondage of sansar or maya), and nitya mukta (means, forever liberated or who never came into this sansar or maya, can be called as anādi mukta). “…muktancha baddham kila baddhamuktam, prabheda bahulya mathapi boddhyam ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 2)
Secondly, according to Nimbarkacharya’s philosophy, everything is done or achieved by the grace of God (Ishwar Krupā).
Nimbarkacharya believes that God and Brahm are not different and maintains worshiping personified God. Like Ramanujacharya who believed in and worshiped Vishnu (Narayan) as Sriman Narayan – the spouse (pati or nāth) of Laxmi (also spelled Lakshmi), as the Godhead of the universe, Nimbarkacharya also believed in Lakshmi-Narayan and worshiped Him as Shri Hari, Gopāl, Mādhav, Krishna etc. specifically with his consort Rādhā, both surrounded by a group of Gopis as their devotees (bhakta) in the divine place called Vrindāvan dham. In Nimbarkacharya’s period Radha was not worshiped as the consort of Shri Krishna (Krishna’s principal wife was Rukmani) just as Lakshmi was the consort of Vishnu, but Radha was worshiped as Krishna’s dearest, topmost, and true devotee or bhakta. Radha is considered the latent power (Shakti) of Krishna (Shaktimān). Both cannot be separated. “Upāsaniyam nitram janayhi sadā, prahannaye agyāna tamo anuvratte | Sanandadhyir munibhisthoktam, shrināradayakhila tatva sakshine ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 6) Meaning, “One should constantly reside in and meditate upon this dual (yugal) form of bhakta and Bhagwan (Parabrahm) – Shri Radha-Krishna. Mere concentrating or contemplating on them removes the basic ignorance. Shri Sanakādik Rishis had bestowed this very same knowledge to Shri Nārada.” “Radhayo sahito devo madhvo vaishavottamaih, archyo bandyashcha dhyeyashcha shrinimbarkapadanugaih ||” (Shri Nimbarka-Sudha) Meaning, “For the followers of Shri Nimbarkacharya, the worshiping form is “Radha sahita Madhava” (uttam bhakta sahita Bhagwan), which should be worshiped, prayed to, and meditated upon.”
Thus, Nimbarkacharya’s philosophy suggests a major change in Hinduism in the way of worshiping God, in two ways. One, worshiping the current or present form of God (Krishna) is valued more in salvation than worshiping the past form of God (Vishnu). Secondly, worshiping God with His dearest, nearest, and truest devotee or bhakta is more important than worshiping God alone. This kind of worshiping of God with His choicest and the best devotee (bhakta) is known as “Yugal Upāsanā”.
Nimbarkacharya writes in the “Dash-Shloki” on the worship of Radha-Krishna:
“Ange tu vāme Vrishabhānujām mudā, virājamānam anuroopsoubhagām | Sakhi sahastraihi pari sevitām sadā, smarema devim sakaleashta kāmadām ||”(Vedant Dash-Shloki by Nimbarkacharya: Shlok: 5) Meaning, “We remember Radha (the daughter of King Vrishabh) – the most beautiful and as glorious as Shri Krishna, who is on the left side (vame) of Him, and who is served or worshiped by thousands of sakhis (bhaktas).”
According to Nimbarkacharya, the devotion means total self-surrenderance or complete submission to God known as prapatti, also known as sharanāgati or nyasa. Prapatti should have five or six constituents or qualities (angas) fulfilled: 1. Anukulasya sankalpa – resolution of total submission to God, to do only things that pleases God, 2. Pratikulasya varjanam – avoidance of all negatives in submission, not to entertain any bad thoughts, not to do anything that displeases God, 3. Maha Vishwas (Rakshisyati iti vishwasa) – faith that only God shall provide protection and grant liberation (moksh), acceptance of only God as the savior, 4. Gopatratva varanam – praying for the protection and granting salvation (moksha), 5. Atmanikshepa – total sacrifice of one’s self to God, to leave everything up to God (ātma nivedanam, ātma samarpan, bhāra samarpan, and phala samarpan), 6. Karpanya – feeling of helplessness or incapability to perform bhakti or devotion and to get salvation by one’s own efforts only and without the grace of God.
In Nimbarkacharya’s philosophy, as a personified God, the Lord of all, the controller of all, the Highest Reality, is known as Hari, Narayan, or Krishna (God). As the sole cause of creation, maintenance, and destruction of the universe, as the basic material cause (upādāna) and the efficient cause (nimitta) it is known as Brahm.
In Nimbarkacharya’s philosophy, Brahm is believed to be the sole cause of the creation. Nimbarkacharya describes two aspects of Brahm. In one aspect Brahm is eternal, transcendental, the greatest, and the creator of all. In another aspect it is abode of all good virtues, qualities, beauty, bliss and charm. Brahm as God have four nirgun forms or “vyuh”, namely, Vāsudev, Sankarshan, Pradyumna, and Aniruddha. Vāsudev Narayan is considered as the original form. (It looks like the word “view” may have origin in the word vyuh (also spelled as vyuha.) In worshiping God, Dvaitadvait philosophy is also a bhakti marg. Later philosophies does not differ much in philosophical (tāttvik) aspect, that is, number, status, or relationships of the three realities, of Hinduism but it mainly differ in the worshiping aspect of Hinduism, that is, the form of worshiping deity (ishtadev) and the way of worshiping.
Tags:abode, anādi mukta, angas, Aniruddha, Anukulasya sankalpa, ātma nivedanam, ātma samarpan, Atmanikshepa, baddha, baddha mukta, Bhagwan, bhakta, bhakta sahita Bhagwan, bhaktas, bhakti, Bhakti Mārg, bhāra samarpan, Brahm, cause, Creation, Dash-Shloki, deity, destruction, devotees, dham, divine, dual, Dvaitadvait, Dvaitadvaita, forms, God, Godhead, Gopal, Gopatratva varanam, Gopis, grace of God, Hari, Hinduism, ishtadev, Ishwar Krupā, iti, Karpanya, Krishna, Lakshmi, Lakshmi-Narayan, Laxmi, liberation, Lord, Mādhav, Maha Vishwas, maintenance, maya, moksh, moksha, Nārada, Narayan, nāth, Nimbarka-Sudha, Nimbarkacharya, nimitta, nirgun, nitya mukta, nyasa, Parabrahm, pati, personified, phala samarpan, philosophies, Philosophy, Pradyumna, prapatti, Pratikulasya varjanam, Rādhā, Radha sahita Madhava, Radha-Krishna, Rakshisyati, Ramanujacharya, realities, Rishis, Rukmani, sakhis, salvation, Sanakādik, Sankarshan, sansār, Shad Darshan, shakti, Shaktimān, sharanāgati, Shlok, Shri, souls, Sriman Narayan, tāttvik, universe, upādāna, uttam, vāme, Vāsudev, Vedant, Vedānta, Vishnu, vishwasa, Vrindāvan, Vrishabh, Vyuh, vyuha, worshiping, yugal, Yugal Upāsanā
Posted in Dvaitadvaita philosophy (contd.), 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.
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