TRUTH – True Understanding of the Hinduism

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.