Posts Tagged ‘Shlok’
Tuesday, June 29th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Moksha
Atyantik Kalyān or Moksha Part II
Dharma, Gnan, Vairagya, and Bhakti coupled with Mahātmya (the knowledge of the greatness and the glory of God) are considered as the pillars of Sanatana Dharma, Ekantik Dharma, or Bhagwat Dharma and have to be achieved to their perfection to transcendent maya and to attain God’s abode. The devotee of God who achieves them to their perfection is called the ekantik bhakta. Such an ekantik bhakta is superior to all other devotees, is dear to God, and is known as the Gnani (knowledgeable) in Bhagwad Gita. “Teshām gnānee nitya-yukta eka-bhaktir-vishishyate | Priyo hi gnāneeno’tyartham-aham sa cha mama priyaha ||” (Bhagwad Gita; 7. 17) Meaning, “Of those, the one with the gnān is the best because he is always engaged in me and is devoted to me alone. I am exceedingly dear to a person with gnān, and he is dear to me.” “Udārāhā sarva evaite gnānee tvātamaiva me matam |”(Bhagwad Gita; 7. 18) Meaning, “They are all indeed noble, but I consider the one with gnān to be my very soul (ātmā).”
Just as Brahm and Parabrahm are two distinct entities, the soul (jiv or atma) and Brahm are two distinct ontological entities. So, no one can be Brahm. Soul can only achieve the highest achievable enlightened state, be like Brahm, and then humbly serve God, but it cannot be Brahm. This is because both the soul and Brahm are two distinct ontological entities. Therefore, leveling with Brahm is the highest desired state. Absolutely no one can be like God. No one can level oneself with Parabrahm (God). Even after achieving the highest level God is always realized and experienced transcendental and most blissful. As one transcends further and further, the Supreme Being seems to be greater and greater, giving the feeling of more and more joy and pleasure that is indescribable. The joy and pleasure of that bliss is like reaching the higher and higher tips of the tallest mountain or going higher and higher, farther and farther deep into the space and observing the universe with our own eyes.
Just as God is free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance), after death the devotee of God also becomes free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance) and forever resides in the humble service of God in His abode.
According to the Swaminarayan philosophy, only after realizing Brahm, that is, after becoming “brahmrup” jiv gets true eligibility to worship Parabrahm (God). “Brahm vidāpnoti param” (Taittiriya Upanishad: 2. Brahmvalli Adhyay, 1. Pratham Anuvāk, Shlok-1). It means that, “the one who knows Brahm (Akshar) attains Parabrahm (Purushottam).” One who doesn’t worship Purushottam by becoming “brahmrup” cannot be said to have attained the final or ultimate liberation. “Brahm bhutaha prasannātmā na shochati na kānkshati | Samaha sarveshu bhuteshu mad bhaktim labhate parām ||” (Bhagwad Gita: 18.54) Meaning, “One who has become brahmanized (brahmrup) remains joyful, grieves nothing, desires nothing, and behaves equally with all beings deserves to offer me one’s supreme devotion or bhakti.” Only those devotees who are free of worldly desires are dear to God.
There are and there will be many spiritual souls who have or will attain the highest spiritually enlightenment state known as brahmrup, kaivalya, nirvana, etc. As long as they believe in a single higher authority to guide them it is fine. But if they do not believe in any higher or supreme authority or believe themselves as God or the Supreme, then there will be either no God or there will be many Gods but without any Supreme Being. It is like an institution either without any head or with many heads but no presiding or judging figure to control them. The said institution may last longer and be well organize for sometime but not for many billion years – the age of universe.
Tags:abode, adhyāy, aging, akshar, Anuvāk, ātmā, attachments, Ātyantik, Being, Bhagwad, Bhagwad Gita, Bhagwat, bhakta, bhakti, bliss, blissful, Brahm, Brahm bhutaha prasannātmā, Brahm vidāpnoti param, brahmanized, brahmrup, Brahmvalli, Darshan, deeds, devotees, devotion, dharma, Ekāntik, enlightened, entities, Gita, glory, Gnān, Gnani, God, Greatness, ignorance, jiv, kaivalya, Kal, Kalyan, Karma, knowledgeable, liberation, Mahātmya, maya, moksha, nirvana, ontological, Parabrahm, Philosophy, Pratham, Purushottam, sanatana, Shad Darshan, Shlok, soul, spiritual, state, Supreme, Swaminarayan, Taittiriya, time, transcendent, transcendental, ultimate, Upanishad, Vairagya, Vedānta, worldly
Posted in Hinduism - Philosophies, Moksha - Part II, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, June 11th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Achintya Bhedabheda philosophy (contd.)
Achintyabheda-bheda of Chaitanya (contd.):
Chaitanya tradition believes in Krishna as the source of all the incarnations of God. Krishna is worshiped as the Supreme Absolute Truth. The object of worship was still Krishna but as God Himself (Svayam Bhagwan) and not as one of the avatars. Krishna is also seen even as the source of Vishnu and not as his avatar – a different or newer than traditional type of understanding of that time. Similarly, Radha is viewed as the source of all other Shaktis, including Lakshmi and Sita. In other words, Lakshmi and Sita are viewed as avatars of Radha. Chaitanya Mahaprabhu himself was later on viewed as an avatar of Krishna and is worshiped as such.
Krishna is worshiped as Svayam Bhagwan as per Shrimad Bhagwat Puran and Shri Bhagwad Gita. Ramanujacharya’s and Madhavacharya’s tradition view Krishna as an avatar of Vishnu. Radha and Sita are viewed as avatar of Lakshmi.
“Ete cha amsha-kalāh pumshah Krishnas tu Bhagwan svayam indrāri-vyākulam lokam mridayanti yuge yuge ||” (Shrimad Bhagwat Puran: 1.3.28) Meaning, “Although all of the previously mentioned (in shlok 26, 27) innumerable incarnations and descendants (rishis, manus, demigods, descendants of manus, prajapatis, etc.) of Hari are either portions or sub-portions (amsha-kalāh) of Purush (Krishna), but, He Himself (Svayam Bhagwan), appears from time to time or periodically (yuge yuge) to destroy (mridayanti) the enemies of devas or good people (indrari – meaning, bad people or enemies of devas like Indra, also known as Asurs) causing trouble or agitation on this earth or mrityulok (lokam).”
“Arjun uvācha, Param Brahm param dhām pavitram paramam bhavan purusham sāsvatam divyam ādi-devam ajam vibhum ahus tvam rishayah sarve devarshir nāradas tathā āsito devalo vyasah svayam chaiva bravishi me ||” (Bhagwad Gita: 10. 12,13) Meaning, “Arjun said, You are param brahm – the ultimate abode (dhām), the purest (pavitram), transcendental (paramam) divine resting place or lok (bhavan); eternal (sāsvatam) divine (divyam) purush; the original God (ādi-devam), the unborn (ajam) Lord or manifestation (vibhum); that is what all the rishis and the demigod of all rishis (devarshi) Narada, Asit, Deval, Vyas personally say about You. And now You are confirming me the same as it is.”
Chaitanya strongly believed in chanting or singing (kirtan) the holy name of God – Shri Krishna. He believed that the holy name of God is also an incarnation of God, but in sound form. He believed that since God is the absolute whole, there is no difference between His holy name and His transcendental form. By kirtan bhakti, chanting the holy name of God, one can directly associate with God through sound vibrations. He describes three stages of development: 1. Offensive stage, in which one may desire all kinds of material happiness. 2. Clearing stage, in which, one becomes clear of any material contaminations. 3. Transcendental stage, in which, one attains the most desired position of loving God, the highest position of perfection of human beings.
In Chaitanya’s Bheda-Abheda philosophy, God and His creation or cosmic manifestation (also known as maya, power, or “Shakti”) though look different, are one, meaning they have “Sun and Sunshine” relationship. The difference among God and His creation is that though both being the same God has the supreme control over His creation. Just as Sunshine cannot exist without the Sun, the creation cannot exist without God. In the similar way, according to this philosophy, jivas (living beings), as being considered as a part of the creation, are similar but different from the God in the extent, power, and potential. Though, different avatars are not considered different than God.
After Chaitanya Mahaprabhu, the tattva-vada (philosophical aspect of Hinduism) was declined to the bhakti-vada (devotional aspect of Hinduism). Devotion to God was more stressed than going into the ontological detail of the philosophy, since, no scholars thought of possibilities of more ontological elements or realities. They also stopped at three ontological elements or realities (tattvas), namely, God, creation, and souls.
Tags:abode, Absolute, Achintya, amsha-kalāh, are one, Arjun, Asit, Asurs, Avatars, Bhagwad, Bhagwan, Bhagwat, bhakti, bhakti-vada, bhavan, Bhedabheda, Brahm, chaitanya, chanting, Darshan, demigods, Deval, devarshi, devas, dham, divine, elements, eternal, Gita, God, Hari, incarnation, incarnations, Indra, indrari, jivas, kirtan, Krishna, Lakshmi, lok, lokam, Lord, Madhavacharya, Mahaprabhu, manifestation, manus, maya, mridayanti, mrityulok, Nārada, ontological, Param, philosophies, Philosophy, prajapatis, Puran, Purush, Rādhā, Ramanujacharya, realities, Rishis, Shad Darshan, shakti, Shaktis, Shlok, Shri, Shrimad, singing, Sita, Supreme, Svayam, tattva-vada, tattvas, though look different, transcendental, Truth, Vedānta, Vishnu, Vyas, worship, yuge
Posted in Achintya Bhedabheda philosophy (contd.), Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Tuesday, June 8th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaita philosophy
Shuddha Dvait philosophy of Madhavacharya:
Dvait (also known as Shuddha Dvait or Pure Dualism) philosophy was given by Madhavacharya (Madhvacharya, or Madhva) (1238-1317). Just as Advaita is different than Monism, Dvaita is different than Dualism. Dualism defines about two independent already opposite realities, such as, mind and body, good and evil, physical and spiritual, whereas Dvaita philosophy defines two, characteristically look-alike but ontologically quite distinct, eternal realities, namely, soul and God (also known as the super-soul), maintaining the Supremacy of God. The distinction between soul and God which was not proposed in Advaita and not clearly defined in Vishishtadvait philosophy was explained clearly by Madhavacharya. Madhavacharya removed the paradoxical (vishishta) part of Ramanujacharya’s philosophy of having similarity but difference between the soul and God. Madhavacharya stressed of having a strict ontological (tāttvik) distinction between God, called Vishnu (also known as Krishna or Hari), and the individual souls. Because of this, his philosophy is also known as Shuddha Dvaita Vāda (Pure Dualism). He propounded that, this duality of soul and God is maintained even after the liberation of souls which was not cleared or stressed in the Vishishtadvait philosophy of Ramanujacharya. In the book Mayavada-shata-dusani (Tattva Muktavali), it is said that, the Absolute Truth is the Supreme Personality, full of transcendental attributes and not the attributeless impersonal Brahm. Madhavacharya describes five major differences in realities: 1. Major ontological difference between God and jiv. 2. The ontological difference between God and maya. 3. The ontological difference between maya and jiv. 4. The difference, meaning separation or individuality, between one jiv and another jiv. 5. Individuality between different forms of maya.
According to Dvaita philosophy souls are eternal and are not created by God, yet, like maya or other fundamental realities they are not independent but are dependent on the Supreme God for their existence. Souls are many and uncountable. How come the individual souls which are mingled with Maya (māyān + veshtita = mayanveshtita, meaning, enveloped or completely covered with maya) can be of the same level of the Supreme God which is ever transcendental to maya and also to whom maya even cannot touch. Maya, though revocably but strongly, binds the souls but cannot bind God, it cannot even touch God. Moreover, by having salvation or liberation of one soul all souls do not get liberation. Madhavacharya strongly says to those who believes that they are Brahm (Aham Brahmāsmi), “Yadi nāma paro na bhaveta (bhavetsa) Harihi, kathamasya vashe jagadetadabhutaha | Yadi nāma na tasya vashe sakalam kathameva tu nityasukham na bhavetaha || 5 ||” (Ref: Shrimad Ānandatirtha (Madhavacharya) bhagavatpād āchārya virachitam “Dvādasha Stotra”, Stotra: 3, Shlok: 5) Meaning, “If you feel that there is no God, then how, in what way, and who controls the universe (jagat). If you feel that you are Brahm (God) – the controller of everything, then how come you do not always enjoy the eternal happiness?”
Tags:Absolute Truth, āchārya, Advaita, Ānandatirtha, bhagavatpād, body, Brahm, Darshan, Dualism, Dvādasha, Dvait, Dvaita, eternal, evil, God, good, Hari, jagat, jiv, Krishna, liberation, Madhavacharya, Madhva, Madhvacharya, maya, māyān, mayanveshtita, Mayavada-shata-dusani, mind, Monism, Personality, philosophies, Philosophy, physical, Pure Dualism, Ramanujacharya, realities, salvation, Shad Darshan, Shlok, Shrimad, Shuddha, soul, spiritual, Stotra, super-soul, Supreme, Tattva Muktavali, tāttvik, transcendental, universe, Vāda, Vedānta, veshtita, virachitam, Vishishta, Vishishtadvait, Vishnu
Posted in Dvaita philosophy, Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, May 26th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy (contd.)
Dvaitadvait philosophy of Nimbarkacharya (contd.):
Nimbarkacharya’s philosophy believes in three categories of souls, namely, baddha (means, bounded by sansār or māyā), baddha mukta (means, liberated from the bondage of sansar or maya), and nitya mukta (means, forever liberated or who never came into this sansar or maya, can be called as anādi mukta). “…muktancha baddham kila baddhamuktam, prabheda bahulya mathapi boddhyam ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 2)
Secondly, according to Nimbarkacharya’s philosophy, everything is done or achieved by the grace of God (Ishwar Krupā).
Nimbarkacharya believes that God and Brahm are not different and maintains worshiping personified God. Like Ramanujacharya who believed in and worshiped Vishnu (Narayan) as Sriman Narayan – the spouse (pati or nāth) of Laxmi (also spelled Lakshmi), as the Godhead of the universe, Nimbarkacharya also believed in Lakshmi-Narayan and worshiped Him as Shri Hari, Gopāl, Mādhav, Krishna etc. specifically with his consort Rādhā, both surrounded by a group of Gopis as their devotees (bhakta) in the divine place called Vrindāvan dham. In Nimbarkacharya’s period Radha was not worshiped as the consort of Shri Krishna (Krishna’s principal wife was Rukmani) just as Lakshmi was the consort of Vishnu, but Radha was worshiped as Krishna’s dearest, topmost, and true devotee or bhakta. Radha is considered the latent power (Shakti) of Krishna (Shaktimān). Both cannot be separated. “Upāsaniyam nitram janayhi sadā, prahannaye agyāna tamo anuvratte | Sanandadhyir munibhisthoktam, shrināradayakhila tatva sakshine ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 6) Meaning, “One should constantly reside in and meditate upon this dual (yugal) form of bhakta and Bhagwan (Parabrahm) – Shri Radha-Krishna. Mere concentrating or contemplating on them removes the basic ignorance. Shri Sanakādik Rishis had bestowed this very same knowledge to Shri Nārada.” “Radhayo sahito devo madhvo vaishavottamaih, archyo bandyashcha dhyeyashcha shrinimbarkapadanugaih ||” (Shri Nimbarka-Sudha) Meaning, “For the followers of Shri Nimbarkacharya, the worshiping form is “Radha sahita Madhava” (uttam bhakta sahita Bhagwan), which should be worshiped, prayed to, and meditated upon.”
Thus, Nimbarkacharya’s philosophy suggests a major change in Hinduism in the way of worshiping God, in two ways. One, worshiping the current or present form of God (Krishna) is valued more in salvation than worshiping the past form of God (Vishnu). Secondly, worshiping God with His dearest, nearest, and truest devotee or bhakta is more important than worshiping God alone. This kind of worshiping of God with His choicest and the best devotee (bhakta) is known as “Yugal Upāsanā”.
Nimbarkacharya writes in the “Dash-Shloki” on the worship of Radha-Krishna:
“Ange tu vāme Vrishabhānujām mudā, virājamānam anuroopsoubhagām | Sakhi sahastraihi pari sevitām sadā, smarema devim sakaleashta kāmadām ||”(Vedant Dash-Shloki by Nimbarkacharya: Shlok: 5) Meaning, “We remember Radha (the daughter of King Vrishabh) – the most beautiful and as glorious as Shri Krishna, who is on the left side (vame) of Him, and who is served or worshiped by thousands of sakhis (bhaktas).”
According to Nimbarkacharya, the devotion means total self-surrenderance or complete submission to God known as prapatti, also known as sharanāgati or nyasa. Prapatti should have five or six constituents or qualities (angas) fulfilled: 1. Anukulasya sankalpa – resolution of total submission to God, to do only things that pleases God, 2. Pratikulasya varjanam – avoidance of all negatives in submission, not to entertain any bad thoughts, not to do anything that displeases God, 3. Maha Vishwas (Rakshisyati iti vishwasa) – faith that only God shall provide protection and grant liberation (moksh), acceptance of only God as the savior, 4. Gopatratva varanam – praying for the protection and granting salvation (moksha), 5. Atmanikshepa – total sacrifice of one’s self to God, to leave everything up to God (ātma nivedanam, ātma samarpan, bhāra samarpan, and phala samarpan), 6. Karpanya – feeling of helplessness or incapability to perform bhakti or devotion and to get salvation by one’s own efforts only and without the grace of God.
In Nimbarkacharya’s philosophy, as a personified God, the Lord of all, the controller of all, the Highest Reality, is known as Hari, Narayan, or Krishna (God). As the sole cause of creation, maintenance, and destruction of the universe, as the basic material cause (upādāna) and the efficient cause (nimitta) it is known as Brahm.
In Nimbarkacharya’s philosophy, Brahm is believed to be the sole cause of the creation. Nimbarkacharya describes two aspects of Brahm. In one aspect Brahm is eternal, transcendental, the greatest, and the creator of all. In another aspect it is abode of all good virtues, qualities, beauty, bliss and charm. Brahm as God have four nirgun forms or “vyuh”, namely, Vāsudev, Sankarshan, Pradyumna, and Aniruddha. Vāsudev Narayan is considered as the original form. (It looks like the word “view” may have origin in the word vyuh (also spelled as vyuha.) In worshiping God, Dvaitadvait philosophy is also a bhakti marg. Later philosophies does not differ much in philosophical (tāttvik) aspect, that is, number, status, or relationships of the three realities, of Hinduism but it mainly differ in the worshiping aspect of Hinduism, that is, the form of worshiping deity (ishtadev) and the way of worshiping.
Tags:abode, anādi mukta, angas, Aniruddha, Anukulasya sankalpa, ātma nivedanam, ātma samarpan, Atmanikshepa, baddha, baddha mukta, Bhagwan, bhakta, bhakta sahita Bhagwan, bhaktas, bhakti, Bhakti Mārg, bhāra samarpan, Brahm, cause, Creation, Dash-Shloki, deity, destruction, devotees, dham, divine, dual, Dvaitadvait, Dvaitadvaita, forms, God, Godhead, Gopal, Gopatratva varanam, Gopis, grace of God, Hari, Hinduism, ishtadev, Ishwar Krupā, iti, Karpanya, Krishna, Lakshmi, Lakshmi-Narayan, Laxmi, liberation, Lord, Mādhav, Maha Vishwas, maintenance, maya, moksh, moksha, Nārada, Narayan, nāth, Nimbarka-Sudha, Nimbarkacharya, nimitta, nirgun, nitya mukta, nyasa, Parabrahm, pati, personified, phala samarpan, philosophies, Philosophy, Pradyumna, prapatti, Pratikulasya varjanam, Rādhā, Radha sahita Madhava, Radha-Krishna, Rakshisyati, Ramanujacharya, realities, Rishis, Rukmani, sakhis, salvation, Sanakādik, Sankarshan, sansār, Shad Darshan, shakti, Shaktimān, sharanāgati, Shlok, Shri, souls, Sriman Narayan, tāttvik, universe, upādāna, uttam, vāme, Vāsudev, Vedant, Vedānta, Vishnu, vishwasa, Vrindāvan, Vrishabh, Vyuh, vyuha, worshiping, yugal, Yugal Upāsanā
Posted in Dvaitadvaita philosophy (contd.), Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, May 24th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy
Dvaitadvait philosophy of Nimbarkacharya:
Dvaitadvait philosophy is given by Nimbarkacharya (exact date not available). The philosophy believes in the existence of both the duality (Dvaita) and non-duality (Advaita) at the same time, also known as the duality in unity or Dualistic Monism. This is because both the advait and davit characteristics of Brahm are described in Vedas and Upanishads. Nimbarkacharya’s philosophy is a unified approach of Shankaracharya’s Advait understanding of Brahm and Ramanujacharya’s Dvait understanding of Parabrahm (God). Just as Ramanujacharya’s philosophy, Nimbarkacharya’s philosophy also believes in three distinct realities, namely, chit (soul), achit (universe), and Ishwar (God or Parabrahm). Chit means chaitanya, life force, or jiv. Achit means jad or non-living things or the Nature (Prakruti). “Aprakritam prakrit roopakancha, kāla tadachetanam matam | Māyā pradhān ādipadapravachyam, shuklabhibhedashcha sameapi tatra ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 3) Meaning, “Aprakrit, is believed as chit (alive, sentient, and unobservable) form, and Prakrit (universe and its work), Kāl (time), etc. are believed as without awareness or achit (not alive, insentient, and observable) form which are manifestations of Maya, Pradhān, etc. because of the difference in the three qualities (Sattvik, Rajas, and Tamas).” Ishwar (Parabrahm) means Godhead of the universe. “Svābhavatoapasto samasta dosham shesha kalyān gunaikarāshim | Vyohanginam brahm param varenyam, dhyāyem krishnam kamalekshanam harim ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 4) Meaning, “The one who is intrinsically or inherently the ocean of good qualities (kalyānkāri gunas), who is not tainted with any flaws of Maya (Prakruti), and who has held or bore the four divine (nirgun) forms (Vyuhas) upon Himself; who is Lotus eyed (means personal or sākār) and who is desirable or worthy of worshiping, that Parabrahm Shri Hari upon whom we meditate.” In Nimbarkacharya’s philosophy the Supreme Godhead Vishnu is worshiped as Narayan, Mādhav, Gopal, or Krishna. Nimbarkacharya worshiped Shaligram (Shaligrama) as the murti (object of worship) of Vishnu. It is known as Sarveshwar Bhagwan. Shankaracharya worshiped Shivling (Shivalinga) as the murti (object of worship) of Shiv or Shankar. It is known as Maheshwar. Thus, Murti Puja (idol or object worshiping) was there in Hinduism since its very early period. In Shankaracharya’s philosophy Brahm is considered nirakar (without mayik or worldly form) whereas in Ramanujacharya’s and others philosophies God is considered sakar (with divine personified form) and personified. Both forms are described in Vedas, Upanishads, and other Hindu scriptures.
According to this philosophy, chit and achit, both, are different (Dvait or Bhed) than Ishwar in capabilities and attributes or characteristics, but are not different or separate, (Advait or Abhed) from Ishwar in existence; meaning, jiv and nature, both are identical (not completely but partially) with Ishwar. Jiv and Prakruti, both, are Brahmātmaka, meaning, Brahm-like or “Brahm-maya.” “Sarvamhi vigyanamyatoyatharthakam, Shruti-Smrutibhyo nikhilasya vastunaha | Brahmātmakatvaditi vedavinmatam, triroopata apishrutisutra sadhita ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 7) Meaning, “Achit-chit everything is the form of Brahm as stated by Shruti and Smruti shastras. Since they have become Brahmatmaka or Brahm is their essence, they are also reality as stated by Vedas. The three forms or the trio of jiv (bhoktā), prakruti or nature (bhogya), and Ishwar or Hari (niyantra) are realities as stated or confirmed by Shruti shastras.”
Chit and Achit, both, cannot be absolutely identical with Ishwar because Prakruti (Nature) and jiv are not perfect (purna) whereas God is perfect (paripurna). They are also not unrelated or totally different and separated from Ishwar otherwise Ishwar cannot be controller of them. They have to be related in any way. Chit and achit both cannot have separate independent existence from Ishwar’s existence. Chit and Achit both are characteristically distinct realities from Ishwar’s reality. Their union with God makes them similar entity though their characteristics make them separate or individual entities. The difference between the chit and achit realities and Ishwar reality is that, Ishwar has independent existence, whereas, chit and achit have, though separate but dependent, existence on Ishwar. They call this unique kind of characteristic “swatantra and partantra sattābhav.” The separate existence of chit and achit shows their “swatantra sattabhav,” at the same time their dependency on Ishwar for their separate existence shows their “partantra sattabhav.” Ishwar or Brahm is the controller (niyantra or niyantā). His capabilities are unlimited, whereas, the capabilities and the characteristics or attributes of the chit and achit things are different and limited. Chit is the enjoyer (bhokta) and achit is the object (bhogya) of enjoyment. The Dvaitadvait understanding is subtle but a little complicated in understanding. This kind of complex understanding is also known as natural difference-indifference or “swābhāvik bhedābhed.” In simple terms, we can say that the two realities, namely, chit and achit, are separate or distinct but dependent on higher independent reality known as Ishwar. This kind of bhedabhed relationship can be analogized to the relationships or the association of a small country and a large country. Analogize that the small country is Achit, its Governor is its Chit, and the President of the large country is Ishwar. The small country shows “swatantra sattabhav” or sovereignty and independence by having its own Government and at the same time shows “partantra sattabhav” or submission and dependence by having its relationship with the Government and the President of the large country which is the controller of both the countries.
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
Posted in Dvaitadvaita philosophy, Hinduism - Philosophies, Shad Darshan – Vedanta philosophies | Comments Closed
Wednesday, February 17th, 2010
Sharir – Tattvas Part III (contd.):
Prans – in General IV
Also, in Hinduism, it is believed that, “Pindeshu Brahmānde,” meaning, “whatever is found in the universe is found in the body.” The physical processes of the universe are paralleled by the biological process in the human body. Just as there are molecular physiological processes or forces called bodily prans vital for the life of the body, there are also paralleled universal forces called universal prans vital for the sustenance of universe. These universal prans are also needed to be satisfied, meaning, balanced or conserved, for avoiding the problems of environmental imbalance and for maintaining universal peace and harmony. For that, Hinduism has also prescribed oblations or “āhutis” in the scriptures to satisfy universal prans.
Reference: Chhandogya Upanishad describes the above described oblations “āhutis” as follows:
Chhandogya Upanishad: Part V – Panchāgni Vidyā: Chapter (Khand) XIX – XXIII — Performance of the Agnihotra in Oneself – Shloks 1 and 2 in each Khand:
Chapter XIX — the Pran
“tad yad bhaktaṃ prathamam āgacchet tad dhomīyam |
sa yāṃ prathamām āhutiṃ juhuyāt tāṃ juhuyāt prāṇāya svāheti |
prāṇas tṛpyati || ChUp_5,19.1 ||”
Therefore, the devotee of God (bhaktaṃ), should offer the food that comes first as an oblation. The first oblation (prathamām āhutiṃ) that he (i.e. the eater) offers, should offered by saying: “Swaha to the Pran!” (Prāṇāya svāheti) Then the pran is satisfied (tṛpyati). (Ch. Up: 5.19.1)
“prāṇe tṛpyati cakṣus tṛpyati |
cakṣuṣi tṛpyaty ādityas tṛpyati |
āditye tṛpyati dyaus tṛpyati |
divi tṛpyantyāṃ yat kiṃca dyauś cādityaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,19.2 ||”
The pran being satisfied, eye – the sense of vision (cakṣus) is satisfied. The eye being satisfied, Āditya (the Sun deity) is satisfied. The Sun being satisfied, heaven – the abode of deities (dyaus) is satisfied. When both are being satisfied, whatever is under heaven the sun is satisfied. After they are being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.19.2)
Chapter XX — the Vyan
“atha yāṃ dvitīyāṃ juhuyāt tāṃ juhuyād vyānāya svāheti |
vyānas tṛpyati || ChUp_5,20.1 ||”
The second oblation that he offers should be offered saying: “Swaha to the Vyan!” (Vyānāya svāheti) Then the Vyan is satisfied. (Ch. Up: 5.20.1)
“vyāne tṛpyati śrotraṃ tṛpyati |
śrotre tṛpyati candramās tṛpyati |
candramasi tṛpyati diśas tṛpyanti |
dikṣu tṛpyantīṣu yat kiṃca diśaś candramāś cādhitiṣṭhanti tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,20.2 ||”
The Vyan being satisfied, ear – the sense of hearing (śrotraṃ) is satisfied. The ear being satisfied, the Chandramā (the Moon deity) is satisfied. The moon being satisfied, the astronomical or terrestrial regions or or geographical orientation on earth (diśas – cardinal directions) are satisfied. The directions being satisfied, whatever is in that directions and under the moon is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.20.2)
Chapter XX — the Apan
“atha yāṃ tṛtīyāṃ juhuyāt tāṃ juhuyād apānāya svāheti |
apānas tṛpyati || ChUp_5,21.1 ||”
The third oblation that he offers should be offered saying: “Swaha to the Apan!” (Apānāya svāheti) Then the Apan is satisfied. (Ch. Up: 5.21.1)
“apāne tṛpyati vāk tṛpyati |
vāci tṛpyantyām agnis tṛpyati |
agnau tṛpyati pṛthivī tṛpyati |
pṛthivyāṃ tṛpyantyāṃ yat kiṃ ca pṛthivī cāgniś cādhitiṣṭhatas tat tṛpyati |
tasyānutṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,21.2 ||”
The Apan being satisfied, tongue – the sense of speech (vāk) is satisfied. Speech being satisfied, Agni (the fire deity) is satisfied. Fire being satisfied, the earth (Pṛthivī – Pruthwi tattva) is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.21.2)
Chapter XXII — the Saman
“atha yāṃ caturthīṃ juhuyāt tāṃ juhuyāt samānāya svāheti |
samānas tṛpyati || ChUp_5,22.1 ||”
The fourth oblation that he offers should be offered saying: “Swaha to the Saman!” (Samānāya svāheti) Then the Saman is satisfied. (Ch. Up: 5.22.1)
“samāne tṛpyati manas tṛpyati |
manasi tṛpyati parjanyas tṛpyati |
parjanye tṛpyati vidyut tṛpyati |
vidyuti tṛpyantyāṃ yat kiṃ ca vidyuc ca parjanyaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,22.2 ||”
The Saman being satisfied, mind – the psyche (manas, that is, antahkarans) is satisfied. The mind being satisfied, Parjanya (the rain deity) is satisfied. The rain deity being satisfied, the lightning (vidyut – Tej tattva) is satisfied. The lightning being satisfied, what is under the lightning and under the rain deity is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.22.2)
Chapter XXIII — the Udan
“atha yām pañcamīṃ juhuyāt tāṃ juhuyāt udānāya svāheti |
udānas tṛpyati || ChUp_5,23.1 ||”
The fifth oblation that he offers should be offered saying: “Swaha to the Udan!” (Udānāya svāheti) Then the Udan is satisfied. (Ch. Up: 5.23.1)
“udāne tṛpyati tvak tṛpyati tvaci tṛpyantyāṃ vāyus tṛpyati |
vāyau tṛpyaty ākāśas tṛpyati |
ākāśe tṛpyati yat kiṃca vāyuś cākāśaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || ChUp_5,23.2 ||”
The Udan being satisfied, skin – the sense of touch (tvak) is satisfied. The skin being satisfied, Vayu (the wind deity) is satisfied. The wind being satisfied, the space or void (Akash tattva) is satisfied. Akash being satisfied, what is under the wind and under the Akash is satisfied. They being satisfied, the eater or sacrificer is satisfied with his offspring, cattle, food, etc. luminescence (tejas) of the body, and ultimately of Brahm is satisfied. (Ch. Up: 5.23.2)
Tags:Agni, Agnihotra, ahutis, Akash, Apa, apān, balanced, biological, body, Brahman, Chhandogya, conserved, deity, environmental, forces, harmony, Hinduism, human, imbalance, Jal, molecular, Moon, oblation, oblations, peace, physical, physiological, Pindeshu Brahmānde, prān, problems, processes, Pruthwi, rain—god, Sāman, satisfied, Scriptures, sharir, Shlok, sun, Swaha, tattvas, Tej, udān, universal, Upanishad, Vāyu, vyān
Posted in Hinduism - Body, In General IV, Tattvas - Pran | Comments Closed
Wednesday, February 17th, 2010
Sharir – Tattvas Part III (contd.):
Prans – in General III
In the scriptures five major types of prans are described. In the Upanishads five prans are compared with five flames of a single fire. In the Prashna (Prasna) Upanishad: Question II, Shlok 3 – “Tānvarishthaha prana uvācha, mā mohamāpdhyathāhamevaitatpanchadhātmānam pravibhajyaitadbānamavashtabhya vidharayāmiti teashraddhānā babhuvuhu ||” (Pr. Up: Q 2, Shlok: 3) Meaning, Pran, the chief among indriya-antahkarans, says that: “Do not fall into delusion. I alone, dividing myself into five parts, support this body and uphold it.”
In the Chhandogya Upanishad: Chapter One: Vaishvānar-vidyā it is described that, the five prans are like the five tongues of a flaming fire. It is one single force that is working as five different vital energies. So, each tongue or each flame of the cosmic or universal fire is satisfied by the offering of a particular oblation, as it is done in the external sacrifice. Similarly, in the internal sacrifice (for example, eating), with each morsel of food five internal prans are satisfied.
When we breathe air it carries oxygen to the body and sustains life. When we eat food, it is ultimately digested and converted or metabolized into essential nutrients that provide energy to our body and its vital functions. Thus breathing, eating, drinking, etc. are important or vital for sustaining of our lives. And that is why, in Hinduism, these important activities such as offering of the food to the mouth (that is eating) or offering of air or oxygen to the lungs (that is breathing) are considered as sacred or vital acts and not just mechanical acts and are compared with performing a kind of Yagna. Just as Ghee (clarified butter), Jav or Aja (barley, oat, and rice kind of food grains), or Til (sesame seeds containing oil or fat) when offered to the holy external fire (also known as Vaishvānar Agni) are converted into external universal energy, food, when offered to the body or internal fire (also known as Jatharāgni), is also converted into the internal bodily energy. Similarly, just as the eating process is made sacred and is related with the offering or oblation called Prān-agnihotra, in the scriptures, the breathing process is also considered sacred and is considered as a part of the Ashtāng Yoga. Agnihotra means the sacrificial offering to the universal fire. So, when taking food mantras are also chanted as in agnihotra or yagna (also called yagya), for example, “Om, prānāy swāhā” (meaning, may the prān be satisfied or this morsel of food is for prān), “Om, apānāy swāhā” (meaning, may the apān be satisfied or this morsel of food is for apān), “Om, vyānāy swāhā” (meaning, may the vyān be satisfied or this morsel of food is for vyān), “Om, udānāy swāhā” (meaning, may the udān be satisfied or this morsel of food is for udān), “Om, samānāy swāhā” (meaning, may the samān be satisfied or this morsel of food is for samān), “Om, Brāhmane swāhā,” “Om, Brāhmane swāhā,” – repeated twice (meaning, may Brāhmana be satisfied or these morsels of food are for Brāhmana), “Neivedyamadhyepaniyam Samarpayāmi,” (meaning, “I offer this food at Your feet”.
Tags:Agnihotra, Aja (food grain), antahkarans, apān, apanay swaha, Ashtāng Yoga, body, Brahmana, Brahmane swaha, Chhandogya, Five Prāns, Ghee (clarified butter), Hinduism, indriya, Jatharagni, Jav, oblation, Om, prān, Pran-agnihotra, pranay swaha, Prashna, Prasna, Sāman, samanay swaha, Samarpayami, sharir, Shlok, tattvas, Til (sesame seeds) Vaishvānar Agni, udān, udanay swaha, Upanishad, Vaishvanar-vidya, vyān, vyanay swaha, yagna, yagya
Posted in Hinduism - Body, In General III, Tattvas - Pran | Comments Closed
Sunday, January 31st, 2010
Sharir – Tattvas Part III (contd.):
Pran – the story, with Sanskrit reference
The Sanskrit Text for the previous story of Chhandogya (Chandogya) Upanishad (Ch. Up: 5.1, Shlok: 1-15) goes as below:
“yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaś ca ha vai śreṣṭhaś ca bhavati | prāṇo vāva jyeṣṭhaś ca śreṣṭhaś ca” || ChUp_5,1.1 ||
“yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati | vāg vāva vasiṣṭhaḥ” || ChUp_5,1.2 ||
“yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhaty asmiṃś ca loke ‘muṣmiṃś ca |
cakṣur vāva pratiṣṭhā” || ChUp_5,1.3 ||
“yo ha vai saṃpadaṃ veda saṃ hāsmai kāmāḥ padyante daivāś ca mānuṣāś ca | śrotraṃ vāva saṃpat” || ChUp_5,1.4 ||
“yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati |
mano ha vā āyatanam” || ChUp_5,1.5 ||
“atha ha prāṇā ahaṃśreyasi vyūdire |
ahaṃ śreyān asmy ahaṃ śreyān asmīti” || ChUp_5,1.6 ||
“te ha prāṇāḥ prajāpatiṃ pitaram etyocuḥ bhagavan ko naḥ śreṣṭha iti |
tān hovāca |
“yasmin va utkrānte śarīraṃ pāpiṣṭhataram iva dṛśyeta sa vaḥ śreṣṭha iti” || ChUp_5,1.7 ||
“sā ha vāg uccakrāma | sā saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha vāk” || ChUp_5,1.8 ||
“cakṣur hoccakrāma | tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha cakṣuḥ” || ChUp_5,1.9 ||
“śrotraṃ hoccakrāma | tat saṃvatsaraṃ proṣya paryetyovāca katham aśakatarte maj jīvitum iti | yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā dhyāyanto manasaivam iti |
praviveśa ha śrotram” || ChUp_5,1.10 ||
“mano hoccakrāma | tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇaivam iti |
praviveśa ha manaḥ” || ChUp_5,1.11 ||
“atha ha prāṇa uccikramiṣan sa yathā suhayaḥ paḍvīśaśaṅkūn saṃkhided evam itarān prāṇān samakhidat |taṃ hābhisametyocuḥ |
bhagavann edhi |tvaṃ naḥ śreṣṭho ‘si |
motkramīr iti” || ChUp_5,1.12 ||
“atha hainaṃ vāg uvāca |
yad ahaṃ vasiṣṭho ‘smi tvaṃ tadvasiṣṭho ‘sīti |
atha hainaṃ cakṣur uvāca |
yad ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti” || ChUp_5,1.13 ||
“atha hainaṃ śrotram uvāca |
yad ahaṃ saṃpad asmi tvaṃ tatsaṃpad asīti |
atha hainaṃ mana uvāca |
yad aham āyatanam asmi tvaṃ tadāyatanam asīti” || ChUp_5,1.14 ||
“na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīty ācakṣate |
prāṇā ity evācakṣate |
prāṇo hy evaitāni sarvāṇi bhavati” || ChUp_5,1.15 ||)
“The meaning, in short, is as follows:
Once, five main faculties of our body – the mind (antahkaran), breath (pran), speech (tongue), hearing (ear) and vision or sight (eye) – were arguing with each other as to which one of them was the best and most important. To resolve their dispute they decided that each one would leave the body and see whose absence was most missed. First speech left the body but the body, though mute, continued to live. Next the eyes left but the body, though blind, continued to live. Next the ears left but the body, though deaf, continued to live. Then, the mind left but the body, though unconscious, continued to live. Finally the Pran (vital functions), one by one, began to leave and the body began to die and all the other faculties began to lose their energy and functions. They all rushed to Pran and told it to stay, accepting its supremacy. Clearly Pran won the argument. Pran gives energy or vitality to all our faculties of the body, without which they cannot function. Control of the pran is very important to sustain our lives.
The importance of Pran is also described in Question (Prashna) II of Prashna Upanishad.
Shlok 3: “Tānvarishthaha prana uvacha mā mohamāpadhyathāhamevaitatpanchadhāmātmanam pravibhajyaaitadbanamavashtabhya vidharayāmiti teashradhhānā bavabhuvuhu ||”
(Pr. Up: Q 2, Shlok: 3)
To them pran, the chief, said: “Do not fall into delusion. I alone, dividing myself into five parts, support this body and uphold it.” Meaning, five prans are in fact five different types of just one pran.
In Hinduism, whatever is described for the body is also described for the universe (Brahmand), because, Brahmand is also considered the body – the body of Ishwar. In Hinduism, similarity is described between the individual body and the universe. It is believed that whatever exists in the body also exists in the universe; only at different scale and in the different form. Shlok 4 – 11 of Question II of Prashna Upanishad describes the importance of the universal Pran in detail.
Shlok 12: That form of your which abides in speech, which abides in the ear, which abides in the eye and which pervades the mind, is very important so do not go away!
Shlok 13: All that exists here (in the body) is under the control of pran (bodily pran) and also what exists in heaven is controlled by the pran (universal pran).
Pran is also described in Question III of the same Prashna Upanishad.
Shlok 1: Then Kaushalya, the son of Ashval, asked Pippalād Rishi: Sir, whence is this pran born? How does it come into this body? How does it abide in the body after it has divided itself? How does it depart? How does it support the external and how the internal?
Shlok 3: This pran is born of Atman or ātmā (meaning, pran and ātmā – soul are two different things). As a shadow is cast by a person, so this pran is, by Atman. Through the activity of the mind it comes into this body.
Shlok 4: As an emperor commands his officials, saying; “Rule these villages or those,” so this pran employs the other prans, each in its separate place.
Shlok 11: The wise man who thus knows pran does not lose his offspring and becomes immortal. As to this there is the following verse:
Shlok 12: He who knows the origin of pran, its entry, its place, its fivefold distribution, its internal aspect and also its external, obtains immortality; yes, he obtains immortality.
Tags:Ashval, ātmā, Atman, body, breath (pran), Chandogya, Chhandogya, faculties, hearing (ear), Hinduism, Ishwar, Kaushalya, Pippalād, Pran (vital functions), Prashna Upanishad, Question (Prashna), rishi, Sanskrit, sharir, Shlok, soul, speech (tongue), tattvas, the mind (antahkaran), universe (Brahmand), Upanishad, vision or sight (eye)
Posted in Hinduism - Body, The story & other references | Comments Closed
