Posts Tagged ‘Advait’
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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Thursday, June 10th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Achintya Bhedabheda philosophy
Achintyabheda-bheda of Chaitanya:
Achintya Abheda-Bheda is translated as “inconceivable or incomprehensible oneness and difference.” The philosophy is given by Chaitanya Mahaprabhu (1486-1534). The subtle difference between jiv (atma) and God (Paramatma), according to this philosophy, is that quality wise jiv and God are identical but quantity wise jiv is infinitesimal whereas God is unlimited. This can only be experienced through Bhakti-yoga. In this respect, philosophically, it is almost similar to Nimbarkacharya’s Dvaitadvaita philosophy. Worshiping wise Chaitanya’s philosophy is more near to Madhavacharya’s philosophy. Thus, it can be said that, Chaitanya’s philosophy is the combination of Nimbarkacharya’s and Madhavacharya’s philosophy with the major difference in the way of worshiping. Chaitanya added Kirtan-bhakti and propounded Krishna, instead of Vishnu, as Purushottam (God) and the cause of all avatars.
Chaitanya was initiated in Madhavacharya tradition but after about 250 years he started his own tradition which is known as Gaudiya Vaishnav tradition. Gaudiya means “from the Gauda desh” – the Bang-bhumi or ancient Bengal part of India. Chaitanya accepted two important teachings of Madhavacharya: 1. complete rejection of Mayavadi (Kevala Advait) philosophy. 2. Worship and devotion to Shri Krishna, accepting Him as the personified God. According to this philosophy, God is simultaneously one with His creation and also different, rather distinct, from His creation. In Chaitanya’s philosophy Krishna is considered as the Supreme God who is also known as Ādipurush or Swayam (Svayam) Bhagwan. In Shankaracharya’s philosophy everything is considered Brahm – the whole creation is Brahm (including jivas or souls) and the Creator is Brahm. The object of worship (ishtadev) traditionally was Shiv especially for Brahmins. In Ramanujacharya’s philosophy, jiv and universe were two forms of Brahm, namely, Chit and Achit, and Ishwar (God) was separate entity from them. Meaning, Brahm and Ishwar were partly separated and partly unified. But, their separation or unification (ontological distinction) was not stressed considering it less important than bhakti or worship considering the strong hold of, then prevailing, Shankaracharya’s philosophy. People were skewed from bhakti or worshiping God towards just verbal knowledge of God. So, the devotion or bhakti was strongly proposed by Ramanujacharya. Ramanujacharya placed devotion to God at higher level than even Karma (deed) and Gnan (knowledge). He also added service to devotees. Devotees of God are equally valued. The object of worship was Vishnu as Sriman Narayan. In Nimbarkacharya’s tradition the object of worship was Vishnu as Shri Hari, Madhav, Gopal, or Krishna. He also had started worshiping Krishna with Radha. Madhavacharya also stressed devotion to God rather than any other means to please God. Madhavacharya worshiped Vishnu as Bala-Gopal-Krishna (young Krishna) – the present or the latest form. He worshiped Krishna with Arjun. In Madhavacharya’s philosophy, the object of worship was Krishna, but as an avatar or the form of Vishnu. Krishna was considered as the most recent and most powerful avatar of Bhagwan Vishnu or Vāsudev Himself. After about 250 years of Madhavacharya, Chaitanya Mahaprabhu started his new tradition that had combined features of both Nimbarkacharya’s tradition and Madhavacharya’s tradition. Chaitanya worshiped Krishna with Radha, suggesting Bhagwan should be worshiped by His best devotee (bhakta) like Radha. Still up to Madhavacharya’s period God was mainly worshiped alone. Shiv, Vishnu, Pārvati (Devi), and Lakshmi were worshiped alone or unaccompanied. Madhavacharya worshiped Krishna alone or with Arjun as his bhakta. In Chaitanya tradition that still maintained the dualistic (Dvait) philosophy with little different understanding, pure devotion (bhakti) with pure love to Krishna is given more stress rather than liberation from the cycle of birth and death (Sansar chakra), because the liberation automatically follows the purest love for God.
Tags:Achintya, achit, Ādipurush, Advait, Arjun, ātmā, Avatars, Bala-Gopal-Krishna, Bang-bhumi, Bengal, Bhagwan, bhakta, bhakti, Bhakti-yoga, Bhedabheda, Brahm, Brahmins, chaitanya, chit, Creation, Creator, deed, Desh, Devi, devotees, devotion, Dvait, Dvaitadvaita, Gauda, Gaudiya, Gnān, God, Gopal, Hari, India, ishtadev, Ishwar, jiv, Karma, Kevala, Kirtan-bhakti, knowledge, Krishna, Lakshmi, liberation, Mādhav, Madhavacharya, Mahaprabhu, Mayavadi, Narayan, Nimbarkacharya, ontological, Paramātmā, Pārvati, philosophies, Philosophy, Purushottam, Rādhā, Ramanujacharya, Sansar chakra, Shad Darshan, Shankaracharya, Shiv, Shri, Sriman, Supreme, Svayam, Swayam, Vaishnav, Vāsudev, Vedānta, Vishnu, worship
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Monday, May 24th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy
Dvaitadvait philosophy of Nimbarkacharya:
Dvaitadvait philosophy is given by Nimbarkacharya (exact date not available). The philosophy believes in the existence of both the duality (Dvaita) and non-duality (Advaita) at the same time, also known as the duality in unity or Dualistic Monism. This is because both the advait and davit characteristics of Brahm are described in Vedas and Upanishads. Nimbarkacharya’s philosophy is a unified approach of Shankaracharya’s Advait understanding of Brahm and Ramanujacharya’s Dvait understanding of Parabrahm (God). Just as Ramanujacharya’s philosophy, Nimbarkacharya’s philosophy also believes in three distinct realities, namely, chit (soul), achit (universe), and Ishwar (God or Parabrahm). Chit means chaitanya, life force, or jiv. Achit means jad or non-living things or the Nature (Prakruti). “Aprakritam prakrit roopakancha, kāla tadachetanam matam | Māyā pradhān ādipadapravachyam, shuklabhibhedashcha sameapi tatra ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 3) Meaning, “Aprakrit, is believed as chit (alive, sentient, and unobservable) form, and Prakrit (universe and its work), Kāl (time), etc. are believed as without awareness or achit (not alive, insentient, and observable) form which are manifestations of Maya, Pradhān, etc. because of the difference in the three qualities (Sattvik, Rajas, and Tamas).” Ishwar (Parabrahm) means Godhead of the universe. “Svābhavatoapasto samasta dosham shesha kalyān gunaikarāshim | Vyohanginam brahm param varenyam, dhyāyem krishnam kamalekshanam harim ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 4) Meaning, “The one who is intrinsically or inherently the ocean of good qualities (kalyānkāri gunas), who is not tainted with any flaws of Maya (Prakruti), and who has held or bore the four divine (nirgun) forms (Vyuhas) upon Himself; who is Lotus eyed (means personal or sākār) and who is desirable or worthy of worshiping, that Parabrahm Shri Hari upon whom we meditate.” In Nimbarkacharya’s philosophy the Supreme Godhead Vishnu is worshiped as Narayan, Mādhav, Gopal, or Krishna. Nimbarkacharya worshiped Shaligram (Shaligrama) as the murti (object of worship) of Vishnu. It is known as Sarveshwar Bhagwan. Shankaracharya worshiped Shivling (Shivalinga) as the murti (object of worship) of Shiv or Shankar. It is known as Maheshwar. Thus, Murti Puja (idol or object worshiping) was there in Hinduism since its very early period. In Shankaracharya’s philosophy Brahm is considered nirakar (without mayik or worldly form) whereas in Ramanujacharya’s and others philosophies God is considered sakar (with divine personified form) and personified. Both forms are described in Vedas, Upanishads, and other Hindu scriptures.
According to this philosophy, chit and achit, both, are different (Dvait or Bhed) than Ishwar in capabilities and attributes or characteristics, but are not different or separate, (Advait or Abhed) from Ishwar in existence; meaning, jiv and nature, both are identical (not completely but partially) with Ishwar. Jiv and Prakruti, both, are Brahmātmaka, meaning, Brahm-like or “Brahm-maya.” “Sarvamhi vigyanamyatoyatharthakam, Shruti-Smrutibhyo nikhilasya vastunaha | Brahmātmakatvaditi vedavinmatam, triroopata apishrutisutra sadhita ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 7) Meaning, “Achit-chit everything is the form of Brahm as stated by Shruti and Smruti shastras. Since they have become Brahmatmaka or Brahm is their essence, they are also reality as stated by Vedas. The three forms or the trio of jiv (bhoktā), prakruti or nature (bhogya), and Ishwar or Hari (niyantra) are realities as stated or confirmed by Shruti shastras.”
Chit and Achit, both, cannot be absolutely identical with Ishwar because Prakruti (Nature) and jiv are not perfect (purna) whereas God is perfect (paripurna). They are also not unrelated or totally different and separated from Ishwar otherwise Ishwar cannot be controller of them. They have to be related in any way. Chit and achit both cannot have separate independent existence from Ishwar’s existence. Chit and Achit both are characteristically distinct realities from Ishwar’s reality. Their union with God makes them similar entity though their characteristics make them separate or individual entities. The difference between the chit and achit realities and Ishwar reality is that, Ishwar has independent existence, whereas, chit and achit have, though separate but dependent, existence on Ishwar. They call this unique kind of characteristic “swatantra and partantra sattābhav.” The separate existence of chit and achit shows their “swatantra sattabhav,” at the same time their dependency on Ishwar for their separate existence shows their “partantra sattabhav.” Ishwar or Brahm is the controller (niyantra or niyantā). His capabilities are unlimited, whereas, the capabilities and the characteristics or attributes of the chit and achit things are different and limited. Chit is the enjoyer (bhokta) and achit is the object (bhogya) of enjoyment. The Dvaitadvait understanding is subtle but a little complicated in understanding. This kind of complex understanding is also known as natural difference-indifference or “swābhāvik bhedābhed.” In simple terms, we can say that the two realities, namely, chit and achit, are separate or distinct but dependent on higher independent reality known as Ishwar. This kind of bhedabhed relationship can be analogized to the relationships or the association of a small country and a large country. Analogize that the small country is Achit, its Governor is its Chit, and the President of the large country is Ishwar. The small country shows “swatantra sattabhav” or sovereignty and independence by having its own Government and at the same time shows “partantra sattabhav” or submission and dependence by having its relationship with the Government and the President of the large country which is the controller of both the countries.
Tags:Abhed, achit, Advait, Advaita, alive, Aprakrit, Bhagwan, Bhed, bhedābhed, bhogya, bhoktā, Brahm, Brahm-like, Brahm-maya, Brahmātmaka, chaitanya, chit, Dash-Shloki, davit, duality, duality in unity, Dvaita, Dvaitadvait, Dvaitadvaita, existence, God, Godhead, Gopal, Hari, Hindu, insentient, Ishwar, jad, jiv, Kal, kalyānkāri gunas, Krishna, life force, Mādhav, Maheshwar, maya, mayik, murti, Murti Puja, Narayan, Nature, Nimbarkacharya, nirākār, niyantā, niyantra, non-duality, non-living, not alive, Parabrahm, paripurna, partantra, perfect, personified, philosophies, Philosophy, Pradhān, Prakrit, Prakruti, purna, rajas, Ramanujacharya, realities, sākār, Sarveshwar, sattābhav, Sattvik, Scriptures, sentient, Shad Darshan, Shaligrām, Shaligrama, Shankar, Shankaracharya, shastras, Shiv, Shivalinga, Shivling, Shlok, Shri, Shruti, smruti, soul, subtle, Supreme, swābhāvik, swatantra, tamas, time, universe, Upanishads, Vedant, Vedānta, Vedas, Vishnu
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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.
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