Posts Tagged ‘maya’
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.
Tags:abode, achetan, achit, Achit-Brahm, Advait, all-perfect, Aniruddha, Antaryāmi, Archā, Avatar, bhakti, Bhakti Mārg, body, Brahm, brahmand, brahmanized, brahmgnan, chaitanya, chal, changeable, Chatur Vyuh, chit, Chit-Brahm, Creation, Creator, Darshan, decayable, destructible, devotion, divisible, essence, eternal, God, God-realized, Gyan Marg, Hinduism, incarnation, indestructible, indivisible, indweller, inner controller, insentient, Ishwar, jad, jagadishwar, jagat, jiv, liberation, maya, moksha, monotheistic, mukti, murti, Narayan, Nature, nirgun, non-decayable, non-dualism, ontologically, Panchratra, Para, Parabrahm, paripurna, Path of devotion, personified, philosophies, Philosophy, Pradyumna, Prakruti, pratimā, Purushottam, Ramanujacharya, realities, sākār, Sankarshan, Sant, sarva antaryāmi, Scriptures, self, sentient, Shad Darshan, Shankaracharya, sharir, shariri, shastras, soul, spiritual, sukshma, Supreme God, Tattva, transcendental, unchangeable, Vaishnav, Vaishnava, Vāsudev, Vedānta, Vibhuti, Vishishta, Vishishtadvaita, Vishnu, Vyuh, worship
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Friday, May 14th, 2010
Shad Darshan – Vedanta philosophies:
Advaita philosophy
Kevala Advaita philosophy of Adi Shankaracharya
Many sub-philosophies have been developed under the heading of Vedanta (Uttara Mimamsa) philosophy – the philosophies based on Prasthan Trayi, since the beginning of the Common Era. Out of them one is the Advait Vedanta philosophy of Shankaracharya.
Advait philosophy of Shankaracharya:
Advait philosophy is given by Adi Shankaracharya (788 CE-821 CE?). “Advait” means “not two” or “non dual”. The word “Advait” doesn’t mean “one”. It is different than Monism, because Monism is defined little differently. As against Sankhya philosophy, the Advaita philosophy believes that Purush (soul) and Prakruti (nature) are one and same as Brahm. It is because of Maya, avidyā, or agnān (ignorance or illusion) that they look different. According to this philosophy, there exists only one reality called Brahm. “Sarvam khalv idam brahm” (Chhāndogya Upanishad: 3.14.1) Meaning, “All that we see in the world is Brahm.” Everything, what we see, feel, observe, and experience is revelation of attributeless “nirgun,” formless “nirakar” Brahm. The real meaning of nirgun, nirakar is “without any worldly trigunatmak form”. This material world is merely an illusion or untrue, meaning, it is destructible, changeable but not the permanent truth. The root cause of all the ignorance, called “Avidyā” or “Maya”, is the belief that this material world is real or the truth. The ultimate liberation comes when one establishes unity of one’s individual soul with the universal soul or Brahm by solidifying one’s knowledge (gyan) that, “Aham Brahmāsmi” (Brahadaranyaka Upanishad: 1.4.10) meaning, “I am Brahm” and “Tat tvam asi” (Chhandogya Upanishad: 6.8.7) meaning, “You are that (Brahm).” It is true that one can identify one’s soul with Brahm, because both are described to be having similar characteristics in the scriptures. When Shankaracharya said everything is Brahm, he meant it. He had a vision to see everything as Brahm or filled with Brahm, just as a scientist sees everything as well organized structures made just of atoms or quarks. Just as everything in the nature is quarks or atoms in the eyes of scientists, everything was Brahm in the eyes of Shankaracharya. If we see this object is mine and that is yours, this object is prettier and that object is ugly, if we have partiality for some and impartiality for others then we haven’t reach that stage. According to the Advait philosophy of Shankaracharya, soul is Brahm, the Nature or Prakruti (the Creation) is Brahm, and the Creator of the Creation is also Brahm. In that way Advait philosophy is a kind of Monism. Advaitists believe that the whole universe is evolved from Brahm or God. For some these changes in Brahm are real, while, for others these changes or differentiations in Brahm are only apparent or superficial and not real. Advaitists believe that individual souls are created by Maya, in reality they are one with the Brahm. The removal of the veil of ignorance (Maya) makes this truth clear – the state being known as “Jivanmukti” (the living freedom). Shankaracharya’s path is generally known as the Path of Knowledge or “Gyān or Gnān Mārg.” In Vedanta philosophy there was no worshiping of Brahm, but still worshiping of God was there. God was considered Brahm. In Shankaracharya’s period, most of his followers were Brahmins and Brahmins were “shaivites” or “shaivas” meaning they worshiped Shiv (Shankar or Mahesh) as the Supreme Being or God. Shankaracharya himself was the devotee and firm believer of Shiv. So he continued that practice. In Rigved, the word Rudra is used for Shiva. Rudra is described as the last son of Brahmā. (Kurma Puran: 1.10.21,22; Linga Puran: 1.41,42,43; Shiva Puran: 7.1.12. 31, 32; Bhagwat Puran: 3.12.6-10; Skanda Puran: 5.1.2. 24-26; Mahabharat: 1.60.1-4) The same Rudra is described to be born of Prajāpati in the previous kalpa (eon or age of universe). Currently, Vedanta and Shankaracharya’s philosophy has mostly become synonymous.
There is also somewhat different philosophy than the Vedanta philosophy of Shankaracharya, which is known as “Shushka (sushka) Vedanta.” Shushka means dry, baseless, or bijless (nirbij, bij means seed or the essence). The followers of Shushka Vedanta or modern Vedantis, unlike followers of Vedanta philosophy of Shankaracharya, do not believe in or worship (bhakti) any God at all nor do they believe in many of His divine forms, and His abode, thinking that after becoming one with the Brahm, one need not worship or bow down to any God. They become so arrogant that they no longer have fear committing any seen. They do not even believe in any scripture-described moral or do’s and don’ts called “Vidhinishedh”. They only believe in nirakar nirgun Brahm, which itself has assumed the form of all mobile and immobile objects. Shushka Vedantis forget the controversy created by their own belief that along with jiv and all mobile and immobile objects of the universe Brahm also has to undergo births and deaths. Their own liberation thus is refuted by their own beliefs. Shushka Vedantis are those who think themselves as Brahm having still harboring lust, anger, greed, infatuation, jealousy, ego, etc and without even having attained the highest status of Brahm. They forget that Shankaracharya had truly attained the highest brahmanized state, he himself had become one with the Brahm, and he was surely and meaningfully seeing the whole creation as one, before saying the same to the others. So, Shankaracharya’s Advait Vedanta theory is widely accepted but the kind of understanding that is seen in Sushka Vedanta is largely condemned by the main stream Hinduism. Just by saying, “I am Brahm” or believing to be Brahm one cannot be like Brahm, by completely knowing about Brahm from the scriptures also one cannot be like Brahm, but by achieving or cultivating all the qualities of Brahm one can be like Brahm. Shankaracharya had truly become one with the Brahm.
If one tries to understand the form of God through Advaita Vedanta philosophy only, then God is realized as formless or abstract (nirākār) because of His description as nirgun (without any worldly mayik qualities or attributes), sarva-vyāpak (all-pervading), and sarva-kāran (cause of all). But not as having the “eternally forever divine form” (sadā divya sākār) as opposed to the any worldly form with which God’s form cannot be compared. Secondly we cannot realize that divine form of God that listens to us, talks to us, watch us, answers to our prayers, forgives us, gives us pleasure and joy, and accepts our services and devotion (navadhā bhakti). How God can talk and listen to us person-to-person, if He is not in person and we are in person and if He is formless and we are having form? If He can take any form in Nature, He sure can take the human form.
Tags:abstract, Advait, Advaita, Advaitists, agnān, Aham Brahmāsmi, avidyā, Bhagwat, bhakti, bij, bijless, Brahadaranyaka, Brahm, Brahmā, brahmanized, Brahmins, Chhandogya, Creation, Creator, Darshan, divine form, formless, Gnān, God, gyan, Hinduism, Jivanmukti, kalpa, Kurma, liberation, Linga, Mahābhārat, Mahesh, Mārg, maya, Mimamsa, Monism, Nature, navadhā bhakti, nirākār, nirbij, nirgun, Path of Knowledge, philosophies, Philosophy, Prajāpati, Prakruti, Puran, Purush, Rigved, Rudra, sadā divya sākār, Sankhya, sarva-kāran, sarva-vyāpak all-pervading, Shad Darshan, shaivas, shaivites, Shankar, Shankaracharya, Shiv, Shiva, Shushka, Skanda, soul, state, Supreme Being, sushka, Tat tvam asi, Truth, universal soul, Upanishad, Uttara, Vedānta, Vedantis, Vidhinishedh, worship
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Monday, May 10th, 2010
Shad Darshan – Mimamsa and Vedanta:
Purva Mimamsa (Mimamsa):
Mimamsa is also known as Purva Mimamsa, as against Uttara Mimamsa. Mimamsa was developed by rishi Jaimini and was described in his text “Mimamsa Sutra.” Mimamsa means detail investigation or analysis of the subject. According to Mimamsa, the correct performance of the Vedic rites or rituals is the means of salvation. It discusses in detail the nature of ritual obligations (karma-kānda) and ethical and moral duties (dharma) based on correct interpretation of the scriptures. It deals with linguistic methods. It describes critical analysis and explanations of scriptural texts – words, sentences, and the language as whole. We can say that, like Nyaya (system of logical analysis) and Vaisheshika (system of particles and cosmic analysis), Mimamsa is a creditworthy ancient Hindu scientific system of linguistic analysis for the study of scriptural texts. When any ritualism over the time becomes monotonous and meaningless, that is, losing its original meaning, the further detailed study and reanalysis of it is surely warranted. The origin of Mimamsa was timely when the Vedic system of ritualism was marginalized by many religious, historical, and political factors. Mimamsa has tried to reestablish the validity of Vedic ritualism portion which had become monotonous and meaningless over the time. For that, Mimamsa has used the science of Nyaya system for its Vedic interpretation. Mimamsa believes not in proving the truth of the knowledge rather in disproving the falsity of the knowledge. Just take out the untruth from a system, and what remains is the truth.
Mimamsa has gone in every detail of the meanings of the words rather than sentences of the Vedic literature and the actions prescribed by them. In this manner it has emphasized more of the “yāgnic karmakānds”, leaving behind the essence of knowledge contained in Upanishads – the end parts of the Vedas for the Vedanta philosophy to be originated in future. Purva Mimamsa and Uttara Mimamsa never contradict with each other.
Uttara Mimamsa (Vedanta):
Vedanta marks the “trivenisangam” – meeting point of three understandings of the Vedic scriptures, namely, pantheistic understanding of Vedic Arya society, atheistic understanding of Buddhism and Jainism, and monotheistic understanding of mainstream Hinduism. It also marks the beginning of the separate identification of Brahm and Parabrahm. Vedanta means the end (“anta”) part of the Vedas. The philosophies based on the end part of Veda are known as Vedanta philosophies or in short “Vedanta”. Thus, Vedanta is not just one philosophy but the group of philosophies that include Advaita (Non-Dualism), Vishishtadvaita (Qualified Non-Dualism), Dvaita (Dualism), and other philosophies having the same common source. Vedanta is also called Uttara Mimamsa, because the term Vedanta had become almost synonymous to Advaita Vedanta philosophy of Shankaracharya. All Vedanta philosophies are developed around the teachings of Upanishads and Aranyakas rather than the hymns (mantras) and the ritual parts (karma kānds) of the Vedas. The texts “Vedanta Sutras” or “Brahm Sutras” were composed by rishi Bādarāyan, also known as Vyasa. According to some Vedanta there is one Absolute Reality called “Brahm.” According to other Vedanta the Absolute Reality is called “Parabrahm,” “Purushottam,” or “Narayan.” Other realities are merely an illusion, like a dream, meaning, not the permanent. The object of life is to realize that Truth by knowledge, intuition and experience. According to Vedanta, Brahm is all pervading, (sarva-vyāpak), omnipresent, the cause of all (sarva-kāran), supporter of all (sarvādhār), beyond any qualities or attributes (nirgun), non-dual (advaita), untainted or without any impurities of maya (niranjan), the all-doer (sarva-kartā) yet appear to be non-doer (akartā) (meaning, kartā thakā akartā), and without any worldly attributes but possessing divine attributes. By describing Brahm having no attributes the followers of some Vedanta (Vedantis or Vedantists), believe that Brahm is “nirākār” or formless. By describing Brahm having no worldly attribute doesn’t mean Brahm do not have any form. In the same scriptures Brahm is described to have divine attributes, “divya sākār” form. In fact the scriptures describe Brahm having two forms at the same time, one impersonal and the other personified. When Brahm is described as the abode of God and supporting brahmands it is described as impersonal. When Brahm is described as the consort, “shakti”, companion, best Bhakta, or humble servant of God, it is described to have personification.
This is, in short, about the six basic philosophical systems of Hinduism. They were developed on different bases of the same original authentic Vedic scriptures in such a way that they become complementary to each other. Sankhya took care of the psychological or thinking aspect of the Vedic knowledge while Yoga took care of the physiological or behavioral aspect of the Vedic knowledge; Nyaya took care of the logical aspect of the Vedic science while Vaisheshika took care of the physical aspect of the Vedic science; Purva Mimamsa took care of the ritual aspect of the Vedas while Uttar Mimamsa took care of the intellectual aspect of the Vedas. The beauty of Hinduism is that, any of its six systems never contradicted to each other instead they added to each other in understanding the “Truth” or “Absolute” of Hinduism. Even though having total diversity in understanding and in practice, Hinduism has remained one religion and has flourished under one umbrella of main stream Hinduism. This is probably, due to its inherent belief in tolerance and freedom – 1. Freedom of religion – freedom of both the aspects of religion: freedom of religious practice and freedom of philosophical thinking. 2. Freedom from worldly attachments – freedom from the cycle of birth and death. Hinduism has always remained open to the mankind. It has never tried to enforce its doctrine on others. On the contrarily it has remained rather more conservatively among the intellectual class, in well control practicing and in letting others learn its Sanskrit language. These could be the two main reasons of its major loss of its lots of wealthy information.
Tags:abode, Absolute, Advaita, akartā, all-doer, all-pervading, anta, Aranyakas, atheistic, Bādarāyan, best Bhakta, Brahm, Brahm Sutras, brahmands, Buddhism, companion, consort, cosmic, Darshan, dharma, divine attributes, divya sakar, dream, ethical, forgiveness, form, formless, freedom, God, Hindu, Hinduism, humble servant, hymns, illusion, impersonal, Jaimini, Jainism, kānds, Karma, karma-kānda, karmakānds, kartā thakā akartā, linguistic, mainstream Hinduism, mantras, maya, Mimamsa, Mimamsa Sutra, monotheistic, moral, Narayan, nirākār, niranjan, nirgun, non-doer, non-dual, Nyāya, omnipresent, pantheistic, Parabrahm, particles, permanent, personification, personified, philosophies, Philosophy, Purushottam, Purva, Purva Mimamsa, Reality, rishi, rites, ritual, rituals, salvation, Sankhya, sarva kartā, sarva vyāpak, sarva-kāran, sarvādhār, Scriptures, Shad Darshan, shakti, Shankaracharya, tolerance, trivenisangam, Truth, Upanishads, Uttar Mimamsa, Uttara, Uttara Mimamsa, Vaisheshika, Vedānta, Vedanta Sutras, Vedantis, Vedantists, Vedas, Vedic, Vedic Arya, Vyasa, worldly attributes, yāgnic, Yoga
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Sunday, January 24th, 2010
Sharir – Tattvas Part I:
Mahattattva and Ahamkar
Hinduism describes three types of body of jiv. On liberation jiv leaves its three types of body and goes to the abode of God called Brahmdhām. For souls those are not liberated remain attached to their Kāran Sharir (causal body) and is absorbed within Māyā. This kāran sharir is of a form of avidyā and carries accumulated deeds (sanchit karmas) of the jiv. The jiv and its kāran sharir have eternal relationship. On creation, those jivs that are not liberated from the cycle of birth and death and have resided in Māyā along with their kāran sharir get various types of bodies of organisms or creatures including plants and animals, according to their individual karmas, by God’s will. Just as the judge decides the final outcome of the case and sets the reward for the defendant and the punishment to be inflicted on a convicted person after consideration or liberation, God decides which jiv gets which kind of body depending on its deed or karma. This is the reason why, in Hinduism, God is also described as “karma-fal-pradātā”, meaning giver of the fruits of karmas. Both, the Sukshma and Sthul bodies are intimately associated and remained within Kāran body, just as a tree is remained within its seed.
Hinduism also describes that the body of a jiv consists of 24 different elements as enumerated in previous part. These 24 elements are not eternal because they are derived from three types of Ahamkārs, which in turn are derived from Mahattattva. Mahattattva is also not eternal. It is derived from Pradhān-Prakruti, which in turn is derived from Mul-prakruti or Mahāmāyā. According to Hinduism, this Māyā is eternal. Now, let us discuss some of the elements of the body in further detail.
Mahattattva:
Mahattattva is the primordial form of universe (brahmand). The entire world inherently resides in a subtle form within mahattattva, just as a whole tree resides in a seed or an entire human body resides in an embryo. Mahattattva is like the matter in the fireball from which the whole Brahmānd (Universe) is evolved. It is very bright or luminous (prakāshmān), crystal clear (swachha), without any deformities (nirvikār), without any kind of disturbances or activities meaning quiet (shānt), and is extremely neutral in qualities or gunas (shuddha sattvamaya). It is created from Pradhān–prakruti and is a source of 51 elements, namely, three kinds of ahamkars (the source of all other elements), fourteen deities of indriyas and antahkarans, four antahkarans, ten indriyas, ten prans, panch-bhuts and panch-tanmatras. From Mahattattva three types of Ahamkār are evolved and from Ahamkars the 24 elements, the constituents of whole Brahmānd (Universe), are evolved. Mahattattva and chitt are indifferent (abhed). Just as Mahattattva is the primordial form of universe, Chitt is the primordial form of body (sharir). Just as the universe is evolved from Mahattattva, whole body of living organism is evolved from Chitt.
Ahamkār:
Ahamkar is evolved from Mahattattva. It is of 3 types. Ahamkār is equivalent to the primordial matter in three forms from which the remaining elements of the universe (Brahmānd) are evolved. Ahamkar is “trigunātmak” meaning, it carries the three intrinsic or inherent properties, qualities, or attributes of Māyā, namely, Sattvagun, Rajogun, and Tamogun. By nature ahamkar is quiet (without any internal activities) or passive (shānt), dense (ghor), and totally ignorant or without any physical or cognitive activity (vimudh). Ahamkār is the cause of gross and subtle physical elements (bhuts); indriyas, antahkarans, and their deities; and prāns.
A. Sāttvik Ahamkār:
The main characteristic of sāttvik-gun (sattvagun) is purity, awareness, wakefulness, goodness, neutrality or indistinctiveness, balance, tranquility, wisdom, knowledge, etc. From Sattvik ahamkar the man and the presiding deities (also called Pratyādhi or Devatās) of the indriyas, divine or higher elements, are evolved.
B. Rājas Ahamkār:
The main characteristic of rājas-gun (rajogun) is passion, incoherence, cloudiness, lack of clarity, lacking harmony, lacking connection, impurity, unintelligibility, etc. From Rajas ahamkar ten indriyas, Buddhi, and prāns, basic functional elements, are evolved.
C. Tāmas Ahamkār:
The main characteristic of tāmas-gun (tamogun) is darkness, unconsciousness, passiveness, emptiness, ignorance, etc. From Tamas ahamkar five bhuts (gross elements), and five tanmātrās (subtle elements), basic structural elements, are evolved.
Tags:24 elements, Ahamkār, antahkarans, avidyā, Brahmānd (Universe), Brahmdhām, Buddhi, chitt, deities of indriyas, devatās, ghor, God’s will, gunas, Indriyas, Kāran body, Karma, Karma-fal-pradātā, Mahattattva, Man, maya, nirvikār, Panch-bhuts, Pradhan-Prakruti, prakāshmān, prāns, Pratyādhi, presiding deities, Rājas Ahamkār, Rajogun, sanchit karmas, Sattvagun, Sāttvik Ahamkār, shānt, shuddha sattvamaya, Sthul body, Sukshma body, swachha, Tāmas Ahamkār, Tamogun, tanmatras, tattvas, trigunātmak, vimudh
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Thursday, January 14th, 2010
Sharir – Sthul, Sukshma, and Karan
Hinduism describes that the non-liberated soul are born (jiv) in “Mrutyu Lok” – the realm of the universe where life exists. They born, live, and die in this realm (lok), so, it is called Mrutyu (death) lok. Scientists have found that life can sustain even in the most extreme or harsh conditions. This is because of the superb structural and functional engineering of the body. Thus, body is an important unit of living being. In Hinduism, body is known as sharir, deh, tanu, or tan (ta´n). The Sanskrit word “tan (ta´n)” rhymes with man (ma´n means mind) and dhan (dha´n means money or wealth). Middle Persian language (3rd to 7th century BCE) also used to have word tan (ta´n) for the body. Hinduism describes all living beings have three kinds of body, namely, Sthul (gross), Sukshma (subtle or psychological), and Karan (causal). This body of living beings is consisting of 24 physical entities, called tattvas.
1. Sthul sharir: It is a gross physical body of the soul or jiv. Sthul body is made of different parts and organ systems called “Ang” and “Upāng” in Sanskrit. For the lower animals and microbes, their gross body is microscopic and they have tiny angs and upangs. Out of 24 elements, the sthul body of living beings consists of five gross elements known as Panch-bhuts. They are: Pruthvi, Jal, Tej, Vayu, and Akash. These five bhuts are created from Tāmas Ahamkār, which in turn is created, along with Rājas and Sātvik Ahamkārs, from Mahattattva. Mahattattva, which is equivalent to Chitt, is the primordial element of the body. Sthul sharir is perceptible by our five senses. According to Hinduism, an important function or the main purpose of Sthul sharir is to gain the ultimate knowledge of the Truth, to enjoy the bliss of God and God related spiritual pleasure in this very life, and to transcend to the abode of God after the death. But because of its nature of experiencing happiness and sorrow of panch–vishays it has become an object or vehicle for Bhog-vilās (worldly pleasures) causing more attachments to them, instead of achieving moksh, detaching from worldly pleasures, or achieving the highest spiritually enlightened state.
2. Sukshma sharir: It is subtle, psychological or functional body. For higher animals it is psyche or mental body for the soul. It is not perceptible by our senses or sensory organs but its existence can be inferred and experienced in our day to day life. For the lower animals and plants sukshma sharir is functional and can be understood by their intelligence and activities related to survival and feeling of pleasure and pain, such as, food gathering, cell division and multiplication, mating, hibernation, running away from danger and developing bodily resistance against harsh environment, experiencing shock, sadness, crying, etc. Sukshma sharir carries with it the basic instincts for the protection and survival of a living organism, such as āhār (to eat food), nindrā (to sleep), bhay (to fear), maithun (to procreate), sukh (to feel pleasure), and dukh (to feel plain). In the modern time of luxuries we still feel unhappiness in our life. In the modern time of comfort we still feel that our world’s peace is at stake. This is because we are still harboring, in our sukshma sharir, the vices, such as, lust (kām), avarice (vāsanā), anger (krodh), greed (lobh), egotism (mad), infatuation (moh), jealousy (irshā), enviousness (matsar), hope (āshā), deep and intense desire or crave (ishnā, trishnā or trushnā), grudge or animosity (ver), etc. We create our own mental body around us. For example, I am such and such person of such and such race, with such and such name, with such and such nationality, with such and such skin color, with such and such qualifications, with such and such social and monetary status, and such and such creed. I am doctor, engineer, actor, or businessmen, etc. I am rich or poor. I am brother or sister, father or mother, uncle or aunt, etc. Even animals, tiny creatures, and microscopic organisms also create their own such mental (sukshma) body around their soul and that is why they recognize their kind and also stay, mingle, and mate with their kinds. When we call an animal by its name it will look at us and respond, because, the animal has created a mental body around its soul. Our sexual orientation, irrespective of our chromosomal, hormonal, or physical orientation is the result of our mental (sukshma) body. A common person may think of himself as a king and a king may think of himself as a common person and behave accordingly because of his sukshma body. Sukshma sharir consists of rest of the 19 elements, namely, five Prāns, Vishays, or Tanmatras; ten Indriyas, four Antahkarans, namely, Man, Buddhi, Chitt, and Ahamkar.
“Panch-prān-mano-buddhihi dashendriya-samanvitam, a-panchikrut-bhutotham sukshma-angam bhog-sādhanam.”
Man (Mana) and Buddhi are part of sukshma or subtle body. Sometimes Ahamkar and Chitt are not included as part of sukshma sharir, which makes the total of 17 elements for sukshma sharir. The reason may be, Hinduism also describes that both Chitt and Mahattattva has indifference (abhedpunu). Because, just as Mahattattva is the primordial form and cause of three kinds of celestial body of Ishwar, namely, Virāt, Sutrātmā, and Avyākrut; Chitt also is the primordial form and cause of three kinds of terrestrial body of Jiv, namely, Sthul, Sukshma, and Kāran. If this is the case, then chitt obviously, as a cause of other bodily elements, could possibly the part of kāran sharir. From chitt, three types of Ahamkār are evolved and from ahamkārs rest of the 24 elements are evolved. Thus, ahamkar would also become the part of kāran sharir. Probably, because of this reason both Ahamkār and Chitt might not have been included, by some, in sukshma or subtle body, instead they may be included as a part of kāran or causal body. In short, Antahkarans – man, buddhi, ahamkar, and chitt (mind or psych as a whole) is the cause of attachment and detachment with the worldly objects and their relatives. “Man eva manushyam kāranam bandh mokshayoho.”
3. Kāran sharir: Hinduism has described Kāran sharir around our soul. It seems to be, the karan sharir of the soul has not been described before by any other religion except Hinduism. Kāran sharir is a causal body which is the sole cause for the gross and subtle bodies in the next birth of the soul that is not liberated or detached from the causal body. Causal body carries the information or knowledge acquired during the previous births. The infatuation and intense or deep desires for the worldly objects and pleasures, called vāsanā, goes along with it. Soul is firmly attached to this causal body or kāran sharir. Kāran sharir consists elementally of Māyā, so it has all the characteristics of Māyā. It is described to have attributes like, anādi (without the beginning and end), avidyā (ignorant in nature), and anirvāchya (indescribable or inexplicable). On death the sthul and sukshma bodies become “dust unto dust” or parts of natural physical elements. But the causal body or kāran sharir, after death, goes with the non-liberated soul (māyānvit meaning covered with maya) wherever the soul goes, unless, the soul is completely detached or freed from it. Once the soul is completely detached from its causal body made of Māyā, it goes to the abode of God called Brahmdhām. This liberation of the soul is known, in Hinduism, as final redemption or “Ātyantik moksh”. Thus, final redemption in Hinduism is the detachment of soul from its three bodies consisting of maya and its attributes. It also means liberation forever from the cycle of birth and death, also known as Samsār chakra, because the soul has never have to come back to world again except for the God’s wish.
Tags:abode of God, Ahamkār, āhār, Akash, anādi, Ang, anger (krodh), anirvāchya, antahkarans, Ātyantik moksh, avarice (vāsanā), avidyā, Avyākrut, bhay, Bhog-vilās, Bhuts, Brahmdhām, Buddhi, chitt, deh, dha´n, dhan, egotism (mad), enviousness (matsar), Final redemption, greed (lobh), grudge (ver), hope (āshā), indifference (abhedpunu), Indriyas, infatuation (moh), intense desire (ishnā trishnā or trushnā), Jal, jealousy (irshā), jiv, kāran, lust (kām), ma´n, Mahattattva, maithun, Man, maya, māyānvit, mind, moksh, nindrā, Panch-Vishays, prāns, Pruthvi, Rājas Ahamkār, samsār chakra, Sātvik Ahamkār, sharir, soul, Sthul, sukshma, Sutrātmā, ta´n, Tāmas Ahamkār, tan, tanmatras, tanu, Tej, Upāng, vāsanā, Vāyu, Virat, Vishays
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Monday, January 11th, 2010
Sharir – 24 Elements (Tattvas)
As we have seen previously that Hinduism believes in the field-fielder (Kshetra–Kshetragna) theory. Prakruti is the field and Purush is its fielder. Similarly, body is a field (kshetra) and the soul is its fielder (kshetragna). According to Sānkhya scriptures, Prakruti or the nature consists of 24 physical entities or elements (tattvas), whereas, Purush, also known as Ishwar, is a quite distinct eternal entity or ontological element (tattva). Similarly, body, being the part of nature, also consists of 24 elements, whereas, soul or jiv is ontologically quite distinct eternal entity from the body. Both, Prakruti or body and Purush or jiv, are characteristically quite different from each other. One is mortal (nāshvant), decayable, destructible, “trigunātmak” (having three gunas or properties of maya), full of ignorance, etc. The other is imperishable or non-aging (ajar), immortal (amar), indestructible (achhedya), indivisible and impenetrable (abhedya), full of knowledge or knowledgeable (gnātā), subtle (sukshma), etc. When jiv behaves as united or intermingled with its body and Purush is intermingled with Prakruti, it is their combined or inseparable form (anvay swarup). When jiv is behaves as quite distinct from its three kinds of body (sthul, sukshma, and kāran) and Purush or Ishwar remain quite distinct from its three kinds of body (virāt, sutrātmā, and avyākrut) body, it is their distinct eternal form (vyatirek swarup).
These 24 elements are as follows:
1. Five gross elements (called Panch-bhuts): Pruthvi, Jal, Tej, Vayu, and Akash. They are explained and translated in English as Earth, Water, Fire or Light, Air or Gas, and Space or Sky, respectively. But this translation is misleading. Rather, they should be translated as they are.
Five Bhuts (pronounced as Bhoots) are five basic structural elements. They are derived from Tāmas Ahamkār – one of the three types of Ahamkārs. The three Ahamkars, namely, Sātvik Ahamkār, Rājas Ahamkār, and Tāmas Ahamkār are created from Mahattattva which is in turn created from Pradhan-Prakruti.
2. Five subtle elements (called Panch-Tanmātrās, Panch–Vishays, or Panch Prāns): Five subtle or microscopic elements are physical elements at the subatomic level, for example, tanmatras, and physiological elements at the bimolecular level, for example, prans.
Five subtle physical elements are: sound (Shabda), touch (Sparsh), sight/light (Roop), taste (Ras), and smell (Gandh). Each subtle element is a part or meter (mātrā) of each gross element. For example, sound (Shabda) is part (matra) of Ākāsh/Vyom and its main receiving organ is ear, touch (Sparsh) is part (matra) of Vayu/Marut/air and its main receiving organ is skin, sight/light (Roop) is part (matra) of Tej/light and its main receiving organ is eye, taste (Ras) is part (matra) of Aapa/Jal/water/liquid and its main receiving organ is tongue, and smell (Gandh) is part (matra) of Kshiti/Pruthvi/solid and its main receiving organ is nose. Similarly, each vishay is carried by each tanmātrā. Thus, tanmatras are akin to carrier particles of science.
Hinduism has also described five functional or physiological processes at the biomolecular level as five subtle elements, which are collectively known as prāns. Five prāns are: Prān (also spelled as Prāna), Apān (also spelled as Apāna), Vyān also spelled as Vyāna), Samān (also spelled as Samāna) and Udān (also spelled as Udāna). Prans as vital processes are as such not physical elements but as life sustaining entities or forms of energies they are also considered as elements. Along with five prāns, five upa-prāns (pronounced as oopa-praans) are also described in Hinduism. Five upa-prans are: Nāg (also spelled as Naga), Kurm (also spelled as Koorma), Krikara, Devdatt (also spelled as Devadatta) and Dhananjay (also spelled as Dhananjaya)
Five Tanmātrās are five basic carrier elements of vishays to their respective senses. Just as panch-bhuts, panch-tanmatras are also derived from Tāmas Ahamkar, but Prāns are derived from Rājas Ahamkar.
3. Five motor or executive organ systems (called Karmendriyas – (Karma-Indriyas): speech organ (Vāk, Vāni, or Mukh), hands or working organs (Pāni or Hasta), legs or locomotors organ (Pād), excretory organ (Pāyu), and reproductory organ (Upastha).
4. Five sensory organ systems (called Gnanendriyas – (Gnan Indriyas): organ for sound (ear – Karna-Indriya), organ for touch (skin – Tvak or Sparsh-Indriya), organ for seeing (Eyes – Chakshu-Indriya), organ for taste (Tongue – Jihvā or Swad-Indriya), and organ for smell (Nose – Nāsikā or Ghran-Indriya).
Ten Indriyas (five types of motor organs and five types of sensory organs) are derived from Rājas Ahamkar.
5. Four intellectual systems or functional operating units (collectively called Antahkaran – antah + karana: inner operative or executive instruments): They are: Man or Mana, Buddhi, Ahamkār, and Chitt. Chitt is equivalent to Mahattattva of the universe. Just as Mahattattva is primordial form of universe, Chitt is primordial form of body. Chitt is first to appear or develop in the body. Ahamkar is derived from Chitt. Ahamkar is of three kinds: Satvik, Rajasik, and Tamasik. Mana is derived from Sātvik Ahamkar. Buddhi is derived from Rājas Ahamkar.
Thus, five bhuts, five tanmatras, ten prans (five prans and five upa-prans), ten indriyas, four antahkarans, and fourteen presiding deities (devatās) of indriyas (namely, Dis, Vāta, Surya, Varun, Ashvins are for gnanendriyas; Vahni, Indra, Upendra, Mrityu, and Prajapati are for karmendriyas; and Chandra, Prajapati, Rudra, Kshetragna are for antahkarans) are all derived from three Ahamkars which in turn are derived from Mahattattva. Thus, Mahattattva is the primordial form of universe. It is like the matter in the fireball from which the whole Brahmānd (Universe) is evolved. This could be the reason why Vedas and Upanishads describe Mahattattva as Hiranyagarbha or the Golden Embryo.
All of the above physical elements that constitute body and universe, according to Hinduism, are part of Maya – one of the five fundamental eternal philosophical elements. The soul or jiv itself makes an ontologically quite distinct fundamental eternal philosophical element. According to Hinduism, all of the above physical elements are considered incapable of doing anything without soul or jiv. And soul or jiv is considered incapable of doing anything without God. God resides in the soul.
Tags:Aapa/Jal/water/liquid, abhedya, achhedya, Ahamkār, ajar, Akash, amar, anvay, apān, bimolecular, body, Buddhi, carrier particles, Chakshu-Indriya, Chandra, chitt, elements, fireball, forms of energies, functional, Gandh Ākāsh/Vyom, Ghrān-Indriya. Antahkaran, Gnanendriyas Gnan-Indriyas, gnātā, Golden Embryo, Hasta, Hiranyagarbha, Jal, Jihvā, jiv, Karmendriyas Karma-Indriyas, Karna-Indriya, Kshetra, Kshetragna, Kshiti/Pruthwi/particle. Prān, life sustaining, Mahattattva, Man, maya, Mukh, nāshvant, Nāsikā, pad, Panch, Panch-bhuts, Panch-Tanmātrās, Panch-Vishays, Pāni, Pāyu, physical, physiological, Pradhan-Prakruti, Prajāpati, Prakruti, prāns, processes, Pruthvi, Purush, Rājas Ahamkār, Rajasik, Ras, Roop, Rudra, Sāman, Sankhya, Satvik, Sātvik Ahamkār, science, shabda, soul, Sparsh, Sparsh-Indriya, subatomic, subtle, Swād-Indriya, swarup, Tāmas Ahamkār, Tamasik, tanmātrā, tanmatras, Tattva, Tej, Tej/light, trigunātmak, Tvak, udān, Upastha, Vāk, Vāni, Vāyu, Vayu/Marut/air, Vishays, vital, vyān, vyatirek
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