Posts Tagged ‘Ishwar’
Thursday, July 1st, 2010
Shad Darshan – Concluding comments:
Conclusion II
In conclusion, all of the above philosophies of Hinduism describe about the fundamental realities, from one, two, three, or five, and their relationships with each other. We can reduce all the realities, before the creation, to just one reality – God. But then we cannot explain all the realities that are in existence after the very first creation. The creation itself is a reality. We have to explain everything based on the minimum possible number of fundamental realities considering all the past, present, and future scenarios of existence. Even scientists have difficulty in reducing everything to just one particle and one force.
All philosophies agree that the Supreme Being is one, unique, incomparable, and unparalleled, who is conceived or understood as the perfect, omnipresent, omnipotent, omniscient, creator, source, and controller of the universe, the cosmos, and everything. He is eternal, without beginning and end, forever stable, and unchanging. He is beyond time, space, deeds, and material world of maya. He is Soul of the souls and God of the gods. In Hinduism, He is known as Paramatma, Parabrahm, Purushottam, or Narayan. “Parabrahm” is so named because it is beyond or transcendental to Brahm (Param Brahm).
Brahm or the Abode of Parabrahm (God) is another reality which is penultimate to Parabrahm. Initially Brahm and Parabrahm were inferred as one reality, but later on it was clearly understood that Parabrahm and Brahm, God and His abode, cannot be just one reality. They are two different realities. Scriptures have described some of the characteristics exclusively for Parabrahm that cannot be applies to Brahm or any other realities. Parabrahm is the Supreme Being – the topmost creator, controller, and the essence of all. Parabrahm is described as the soul (shariri) of Brahm (sharir). Brahm is described as the body (sharir) of Parabrahm. Just as body (sharir) and soul (shariri) seems to be one, Brahm and Parabrahm were also understood to be one reality. But, they are not one and the same entity. Parabrahm can sustain without Brahm, but Brahm cannot sustain without Parabrahm.
In Hinduism, there is description of a super-soul or universal soul called Purush or Ishwar. In Hinduism, there is a crucial distinction between Purush and Purushottam (God). Ishwar or Purush is the super-soul of brahmand (whole universe). Hinduism describes about many brahmands. It is obvious that if there are many brahmands and each brahmand is governed by its own super-soul, then there are possibilities of existence of many super-souls. Existence of many Purushas is described in Sankhya scriptures and other scriptures like Mahabharat and Purans.
In Hinduism, individual soul is understood as ontologically distinct reality from God, Nature (Prakruti), and other realities. There are many individual souls or inner-self called atma or jiv limited to each mundane physical body. Each soul is separate, distinct, and different than its body. Therefore, bodily relations are simply bodily relations and are limited to the current birth only. The past, present, and future bodily relations have nothing to do with the souls. Once the soul is free from its three kinds of body it gets liberation or salvation. Soul has to be brahmanized (brahmrup) to get ultimate salvation called Atyantik Moksh. For that the living being has to take the shelter of God and completely and unconditionally surrender to Him, who resides forever in His abode and also, as His presence on this earth, in Satpurush (God-realized person or sant), in Satshāstra (Holy Scriptures), and in Satkriyā (pious and virtuous actions). No one has seen God as scientists see or observe tiniest particles or farthest galaxies and quasars. Everything what we know about God is from the holy scriptures. Scriptures have described every tiniest detail and the characteristics of God and His true and the choicest devotee or follower. Hinduism believes in worshiping the present form of God on the earth and that also in the form like us with which we can find some resemblance or similarity, develop intimacy, do some communication, and enjoy the same bliss on this earth and in this very life as we would enjoy in His abode. This also makes sure that what we are getting here, we will be getting there in His abode. Anyway, salvation ultimately is in His presence, in His service, and in His close association whether here or in His abode.
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Posted in Conclusion II, Hinduism - Philosophies | Comments Closed
Wednesday, June 30th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Summary
Summary
Swaminarayan philosophy can be summarized as one of the major philosophical trees in the garden of the main stream Hinduism. Its main trunk of Dharma, Gnan, Vairagya, and Bhakti is based on the five fundamental realities (tattvas), namely, Jiv, Ishwar, Maya, Brahm, and Parabrahm. Its religious rituals and observances, such as, observation of tapa, vrata, dāna, yoga, yagna, kriyā-kānd, dharma, dhyān, gyān, vairāgya, pujā, pāth, and bhakti are its branches and leaves. Aksharbrahm is its flower and Parabrahm Purushottam (God) is its actual (sākār) fruit having real existence.
Looking to its features, Swaminarayan philosophy can be summarized as the sum total of the essences of all other philosophies of Hinduism. In it one can always find something good of other philosophies and other religions of the world. One can possibly find from it the answers for many of the ontological and philosophical questions arising in understanding the other philosophies. Not only that, for those who are interested, it also mentions some of the major scientific (physical) aspects of the creation or physical world (cosmos) first given by Hinduism to the mankind, such as, the ideas of multiverse or many universes (anant koti brahmands), the Fifth force (akshar) which pulls or accelerates galaxies away from each other, invisible shields (ashtāvarans) of forces or energies around the universe (brahmand), radiation (sutrātmā) body, Black Hole (avyākrut), White Hole (Chidakash), Worm Hole (Archi Marg), space (ākāsh) in atom, divisions of mind (four types of antahkaran), consciousness (chitt), division of living-beings (udbhij, svedaj, andaj, and jarāyuj), superbugs (antahshatrus and swabhāvas) which are subtler than even viruses and the main cause of the social epidemics, disturbance of the world peace, malfunctioning of the society, loss of mental peace, and physical health of the individual body.
All of the realities that we see or observe in the cosmos could easily fit into one of the above five categories of fundamental ontological elements or tattvas.
The question may arise, why five fundamental elements and not just three? The two new fundamental realities or elements are not new or newly discovered. They were there in the scriptures of Hinduism, but, the scholars did not, somehow, specify or identify them until Shri Swaminarayan came, explained, and identified them.
Now, let’s try to understand their presence, by elimination method, to see what happens if we take them out or eliminated one by one. Jiv (soul) and Maya (matter) or Nature (material world) cannot be eliminated from the religious philosophy. If we eliminate soul tattva then the whole system of salvation and worship falls apart. Who will get salvation and from what? If the category of Ishwar tattva is taken away or removed, then either many Purushas (universal souls of each brahmands) will become many Gods or God will be directly involved in the creation, sustenance, and destruction of each and every brahmand. This will be like the president stepping down to the position of CEO. If the category of Brahm is eliminated, then the souls will have to become God-like instead of Brahm-like or the souls will have to be at the God’s level for salvation and the unparalleled God would be paralleled by many God-like figures. If Parabrahm or God’s category is eliminated, then it would be like removing the head leaving behind rest of the body. The whole creation would be without Godhead. The abode of God (Brahm) would be without his master. So, five fundamental categories of Tattvas seem to be necessary to explain everything that exists in the nature or creation. We can reduce all the realities, whether they may be one, two, three, or five, to finally just one reality – God and can say it the “Spiritual Theory of Everything” (S-TOE), as against the material Theory of Everything (TOE).
This concludes the major philosophies of the Hinduism in a nutshell.
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies, Summary | Comments Closed
Sunday, June 20th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Brahm
Brahm, Akshar, or Aksharbrahm: Part II
As we have seen previously, in the scriptures, Brahm is described as the overall cause of countless brahmands or multiverse. Purushottam Vāsudev Narayan (God), who in the form of Brahm, is the Final or Ultimate cause of the creation, sustenance, and dissolution of countless brahmands. In this manner, Hinduism is crystal clear about the creation and the cause and the source of the creation. In Hinduism, Brahm and Parabrahm are two separate entities, as mentioned in the following verse of Bhagwad Gita. “Sarva yonishu, Kaunteya, murtayaha sambhavanti yāha | Tāsām Brahm mahad yonir, aham bij-pradaha pitā ||” (Bhagwad Gita: 14.4) Meaning, “Of all the pathways or sources of creation or origin, in which all forms of bodies appear, O, son of Kunti, the major source of creation or origin (mahad yonir) is Brahm in which I am (aham – means Parabrahm Purushottam) the seed-provider father – pitā. (The word “bij-pradaha,” means, by providing akshar-muktas (liberated souls) in the form of Purush or Mahapurush as the seed.)” This also suggests that, just as Brahm is different than Parabrahm Purushottam. Purushottam (God or Bhagwan) is different than Purush or Mahapurush.
The characteristics or qualities of Brahm described in the scriptures are almost similar to the qualities described for Parabrahm confusing the scholars. But if one tries to see minutely there is a big difference between Brahm – the penultimate element and Parabrahm – the ultimate Supreme element. First and foremost, Brahm is mentioned, in the scriptures, as the sharir or body of Parabrahm – the shariri or the essence. Without the essence body cannot function. Thus Parabrahm is the life and soul of Brahm. Brahm is subordinate and dependent to Parabrahm for all his activities. Brahm is mentioned as the overall support and overall cause of the whole creation. In the scriptures Brahm is never mentioned as the support, source, or cause of Parabrahm. Brahm works or functions according to the will of Parabrahm. Parabrahm is independent and supreme in all manners. Parabrahm, if He wishes, can stand and sustain on His own supporting the whole creation and countless muktas (liberated souls) without taking the support of Brahm. Brahm is transcendental to everything else but not to Parabrahm. Parabrahm is the Supreme Being. Parabrahm Purushottam is the master of all – Brahm, ishwar, jiv, maya, and everything that is evolved from maya. One can and should make a union with Brahm to attain Parabrahm but no one can be reached to the level of Parabrahm – physically, spiritually, or potentially. Parabrahm is immune to any comparison, impervious to any realities and unparalleled to any being.
Two qualities of Aksharbrahm
In the scriptures two specific qualities of Aksharbrahm are discussed. They are: Anvay quality and Vyatirek quality. Certain characteristics of Brahm can be explained only by these two qualities. The anvay and vyatirek qualities of Aksharbrahm can be explained by taking the example of Akash (space). Just as an ordinary space is penetrating everything, it is also separate from everything. Space is everywhere, it is as vast as the universe at the same time it is as subtle as to penetrate even an atom. Brahm is subtler than even the ordinary space.
Anvay means close association or relation. This quality is because of the subtleness and all-pervasive (vyāpak) or penetrating power of Aksharbrahm. According to his anvay quality, Brahm seems to be closely associated or mixed with maya and the effects (kārya) of maya, such as, infinite numbers of brahmands. Brahm is the inspirer (prerak) of Prakruti-Purush and all devatas like Surya, Chandra, etc. for all of their activities and functions including creation, sustenance, and destruction. This can be explained on the base of the anvay quality of Brahm. To be effective or inspirer, two entities have to be related. If both entities are not related to each other, they cannot be effective on each other.
Vyatirek means separate, distinct, or different. Even though Brahm is all-pervasive because of his subtleness and penetrating power, he is separate and distinct from everything else. This vyatirek form Brahm is known as his divine Sachchidanand form. In this divine Sachchidanand form, he is present personally in the service of God as the humble servant. As the abode of God he is holding and supporting the whole multiverse of infinite numbers of brahmands. In his vyatirek form, Brahm is transcendental to everything else, including Maya and Prakruti-Purush and the whole creation evolved from them, except Purushottam Narayan (God).
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Posted in Brahm - Part II, Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Saturday, June 19th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Brahm
Brahm, Akshar, or Aksharbrahm: Part I
After discussing the three distinct ontological elements, namely, jiv, ishwar, and maya, Swaminarayan philosophy discusses two more and the most important ontologically distinct entities or elements (tattvas), which are transcendental to all the three including maya (amāyik) and cannot be convinced, determined, or inferred just by guessing, arguing, or discussing; but only by experiencing personally by association with the Brahmanized Sant or by meditation (samādhi). These are: Brahm and Parabrahm.
1. Brahm, Akshar, or Aksharbrahm:
Brahm is, one and the only one (ekam and advitiyam), eternal (nitya), and penultimate reality. It is transcendental to all other realities, yet it is subordinate to the topmost, the Ultimate, and the Supreme Reality called Parabrahm. Brahm is the abode (dham) of Parabrahm Purushottam Narayan. Brahm is characterized as Sachchidanand (truth-, conscious or chaitanya-, and bliss- full) Brahm. As an abode it is also known as Brahm-mahol, Brahmdhām, or Akshardhām. As the topmost devotee (bhakta) and the humblest servant of God, as a role model for other devotees, or as a divine personified reality (tattva) the same abode of Purushottam (God) is known, in Vedas, Upanishads, and in Prasthantrayi, as Akshar, Brahm, or Aksharbrahm. It is known as param chaitanya (transcendental consciousness), satya-rup (true), gnan-rup (form of knowledge), anant (infinite), amāp (immeasurable) and adho-urdhva pramān-rahit (overall or all-around limitless). In Taittiriya Upanishad Brahm is described as, “Satyam (truth), Gnānam (knowledge), Anantam (infinite) Brahm.” (Taittiriya Upanishad: 2.1) It is shuddha (pure – without any impurities of maya), akhand (whole, undivided, and indivisible), avinashi (indestructible), vikār-rahit (without any deformity or changes) and without any characteristics (gunas) of maya. It is extremely cool and bright. This extremely cool (mahāshital), pleasant (sukhmaya), extremely bright (atishay tejomaya), infinite (anant), and limitless or beyond any limits (apār) luminescent light (tej) of Aksharbrahm is known as Chidākāsh. It is sarvādhār (all-supporter), sarva-vyāpak (all-penetrating), divine and characteristically most distinct (vilakshan) from other mayik elements. It is this abode of God, known as Akshardham, in which Purushottam (God) resides Himself forever, in His vyatirek (distinct from Brahm and other realities) and anvay (indistinct from Brahm and other realities as their essence or antaryāmi) forms.
The existence of Brahm and Parabrahm, according to Hinduism, is undeniable. Until the clarification by Shri Swaminarayan, the words Brahm and Parabrahm had become synonymous or having similar meanings. But if one studies the scriptural sayings very minutely one would immediately know that Brahm and Parabrahm are not the same but two different entities. In the scriptures, Brahm is described as the overall cause of countless brahmands or multiverse. He does that according to God’s wish. Parabrahm is described as the cause, essence, or soul of Brahm, Dham, Brahmdham, or His abode. Parabrahm is described as the ultimate cause of His creation. He does it by means of His four other realities, namely, Brahm, maya, ishwar, and jiv. The scriptures have never described anywhere Brahm as the cause or source of Parabrahm. “Mama yonir mahad Brahm, tasmin garbham dadhāmyaham | Sambhavaha sarva bhutanam, tato bhavati Bharat ||” (Bhagwad Gita: 14.3) Meaning, “My major pathway or source of creation or origin is through Brahm, in which, I place (dadhāmi) the seed or germ of the cosmos from which all beings are created or born, O, son of Bharat.” Because of the transcendental, subtle, all-pervasive, and infinite nature and description of Brahm, it can be easily misunderstood that Brahm could possibly be Parabrahm, but in the scriptures Brahm is never ever described to be transcendental to Parabrahm or to be the essence and master of Parabrahm.
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Posted in Brahm - Part I, Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, June 18th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Maya
Maya or Prakruti
Maya means matter, in modern terms. It is the material cause of the creation. Maya is described to be trigunātmikā. Just as particles have three inherent properties of mass, charge, and spin; maya also has three inherent qualities called gunas, namely, Satva, Raja, and Tama. These gunas or properties are described in the Moksha-dharma section of Shanti Parva – Book 12 of Mahabharat. Maya is full of darkness and ignorance. It causes illusion. It does not have intelligence. It is lifeless (achetan), insentient, and dead. Scriptures called it jad-chidātmak (analogous to matter and energy or particle and wave form). It is also called the Shakti or power of Purushottam (God). It is the root cause of ignorance (avidya) and attachment of the soul with its body and bodily relatives. It creates the feeling of aham (I-ness) for the body and mamatva (My-ness) for the bodily objects and bodily relatives. It causes attractions for the two objects. It causes bondage or attachment of the soul with the world and worldly things.
Maya in its primordial form is also known as Prakruti. The primordial form of universe is called Pradhān and the primordial form of multiverse or multiple brahmands is called Mahāmāyā or Mul-Prakruti.
3. Pradhan and Purush
Pradhān is a kind of Prakruti. Sometimes, it is also known as Pradhan-Prakruti to differentiate it from the Mul-Prakruti. Pradhan-Prakrutis are infinite in numbers. They are all evolved from Mul-Prakruti. Pradhan is described in the scriptures as the material cause of brahmand. Its essence is known as Purush, called Pradhan-Purush to differentiate him from Mul-Purush. From Pradhan, Mahattattva – the primordial form of brahmand (universe) is evolved. From Mahattattva, three types of Ahamkar are evolved and from them 24 kinds of elements (tattvas) are evolved. From these 24 elements all of the non-living and living beings of the universe are evolved. Pradhan-Purush or Ishwar is the essence of Pradhan and the efficient cause of universe. Virāt form of brahmand, also known as Virat-Purush, is evolved from Pradhan-Purush. All avatars manifest from Virat-Purush. Vāsudev Narayan enters into and resides in avatars through Purush. His presence qualifies the avatar. It is not possible for an avatar to manifest through Virat-Purush without the presence of Vāsudev Narayan (God).
4. Mul-Prakruti and Mul-Purush
Mul-Prakruti (also known as Mahamaya) is mentioned in the scriptures as the root cause or the basic material cause of infinite numbers of universes (ananta koti brahmands). (Mahabharat: Book 12: Shanti Parva, Part 2-3: Mokshdharma Parva: Section: CCCLII) Scriptures describe that from a pair of Mul-Prakruti (also known as Mahamaya) and Mul-Purush (also known as Prakruti-Purush or Mahāpurush) infinite number of pairs of Pradhan and Purush are evolved. From each pair of Pradhan and Purush, each brahmand is evolved. Mul-Prakruti or Mahamaya is the final material cause of countless brahmands or multiverse. Prakruti-Purush or Mahapurush is the final efficient cause of countless brahmands or multiverse.
Mahamaya, Maya in general, is originated from a tiny portion of the luminescence (tej) of Brahm, which sustains in it all of the brahmands. “Vishtabhya aham idam kritsnam ekāmshena sthito jagat” (Bhagwad Gita: 10.42). Meaning, “I support (vishtabhya) this entire (kritsnam) cosmos (jagat) that is being existed (sthito) in a tiny portion or fraction (ekāmshena) of me (my body).” In the scriptures, Aksharbrahm is considered as the sharir (body) of Purushottam (Parabrahm) and Purushottam is considered Aksharbrahm’s shariri (essence or controller). “Yasyāksharam shariram…” (Subāla Upanishad: Khand-7) Meaning, “He, Narayan (God), whose body (sharir) is Akshar.”
Prakruti-Purush, Mahapurush, or Mul-Purush, as he is known by these names, is basically an aksharpurush or akshar-mukta, one of many akshar-like or akshar-rup purushas. This aksharpurush or Prakruti-Purush is desireless (niranna), already liberated (mukta), brahmanized, brahm-like, or has become one with Brahm (brahmrup), and is the cause or source of maya. He is fully contented, happy, and fulfilled (paripurna) with the bliss and happiness of Brahm, who is free from any desire to indulge in worldly or mayik pleasures. Even though he stays within maya he ever remains unaffected by maya. There are many such akshar-like, brahmrup Purushas who worship Purushottam Vāsudev Narayan (God). Mahapurush is born or arise (upajayate) from Aksharbrahm at the wish or will of Purushottam. Mahapurush is the cause of Mahamaya. Mahamaya, as such, is anādi (unborn) or eternal (without birth and death). But at the final dissolution (Ātyantik pralay) it becomes dormant, shrinks or dissolves in a tiny portion of Aksharbrahm, and remains embedded there until the next creation. It is the same Mahamaya that is reactivated or born from the tej or luminescence of Aksharbrahm by Mahapurush. Through Mahamaya, Mahapurush causes the rest of the creation of multiple brahmands. Thus, finally it is Purushottam Vāsudev who, in the form of Brahm, is both – the material as well as efficient cause of creation, sustenance, and dissolution of countless or infinite numbers of brahmands. Taittiriya Upanishad says, “Vignānam cha avignānam abhavat |” (Taittiriya Upanishad: Brahmānanda Valli, Anuvāka: 6) Meaning, “Brahm became the intelligence (sentient being) as well as the non-intelligence (insentient being) of the universe.”
Just as there is a difference between the jiv (an individual soul) and Purush (Virat-Purush or a universal soul and Prakruti-Purush or a multiversal soul), who is an ishwar, there is difference between ishwar and Brahm.
Aksharbrahm, the abode of Purushottam, is the penultimate reality – the one and only. Purushottam is the Ultimate Reality. Aksharbrahm is the most sought for reality, for the yogis and the devotees of God who seek for the final resting place or the final liberation. The scriptures say that when the whole creation undergoes dissolution, there remains or exists nothing but God, His abode, and the liberated souls. This is the reason why it is called final liberation (Atyantik Kalyan or Moksh).
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Posted in Hinduism - Philosophies, Maya, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
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
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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
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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
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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
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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.”
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