With
the graces of the Almighty, and Sri Bagavadpada this article is being
commenced.
There
are three different Vedanthic Philosophies in the Vedic religion. These
philosophies are based on the Brahma Sutras & they determine the following:
Aham and Param are the two entities, which have been elaborated in the Sruti & all other Vedanthic texts. The word Aham stands for inside (the form of divinity inside us) & param stands for the outside (the actual Brahman). Thus, they both represent the same Brahman, except that, Aham is embodied into a human body & Param is external & is omnipresent.
Brahma
Sutras are a condensed form of all the Upanishads, which are again base don the
explanation of the Param by the Vedic rishis (like Jaimini, Vasista, Baratha)
Sruti or the Vedas & the Upanishads contain a very vast range of texts &
hence coming to a clear conclusion of the nature of the Brahman or Param is
very difficult for common people. In the age of Kali, various avathara purushas
have come to enlighten all the ordinary souls & take them towards the path
of liberation (moksham). In the other Yugas people have to under go severe
austerities, & penance to realize the Brahman & infact they had to
repeat the same for several years or even births to reach their final
destination. Based on such thapas and experiences, the Vedic Rishis have
written their own experiences as Upanishads. But, there was not a clear picture
of what they have exactly realized & communicated as, the common men of
this Yuga (with materialistic thoughts) cannot realize the Reality.
Brahma
Sutras cover a wide range of the descriptions of the Param & making any
precise conclusion by reading them is very difficult. Sri Veda Vyasa, with all
his complete knowledge of Sruti & the Upanishads, and also his own complete
Brahma Gnana, has condesed all the Vedic knowledge into the Sutras (small
formulas), which is divided into chapters, with each chapter covering an aspect
of the Brahman (based on the Upanishads). Veda Vyasa declares Sruti, Smriti,
Shastras (Dharma Shastras) as the ultimate source of knowledge & divine
wisdom. There is no direct mention of any specific Puranas. But Sri Veda Vyasa
mentions names of various Rishis like Jaimini.Sri Veda Vyasa, had left the task
of composing the explanation(s) vyakyanam for the Brahma Sutras to the acharyas
(whom he had envisioned long back).
The
three major philosophical forms, available as of today are:
Advaitham (Non Duality)
VisitaAdvaitham (Specialized Non-Duality)
Dvaitham (Absolute duality)
·
Relationship :
Aham is a slave of Param
·
Nature
of Brahman : Atrributeful Saguna
Brahman
·
No.
Of Entities : Three (same as
above)
·
Differences
(Bhedhas) : PanchaBehda (five differences.)
o
Difference
Between the Chetana & Achethana
o
Difference
between the Chetana & Ishavara
o
Difference
between the AChetana & Ishavara
o
Difference
between one Chentana & another Chethana
o
Difference
between one AChentana & another AChethana
·
Nature :
Physical
·
Yogam :
Krama Yogam (Path of Duty)
·
Propagator : Madhvacharya
·
Bhashyam : Govinda Bhashyam
The
Self or Aham, which is described throughout the Vedanthic philosophies is the
pure, scientific Self, which is devoid of “Ego” & all the bad qualities,
which is the source of all the thoughts. So, the Vedic Aham or Self is not the
small ego, which is filled in every human being. Even to get to the state of
any of the above philosophical states, one needs to be pure & devoid of
Ego. The paths of karma & devotion lead to the purification of the Self,
where one starts doing the self-analysis. Absolute knowledge of the Self is
only obtained only by attaining the wisdom (Ganam). Karma & bakthy act as
footsteps for attaining Gnanam. Even after attaining the wisdom of
self-knowledge, one continues to follow the path of devotion to control the ego
& other bad qualities to rise up. The nature of bakthy or devotion, which a
realized person has if far above the one, which is done by an un-realized one
(filled with ignorance). God, the Almighty blesses, even the ignorant one with
the knowledge of Self. All the three merges, are leading to the same salvation,
but the ignorance is the actual thing, which makes one away from the knowledge
of actual nature of the Self.
Sri
Shankara’s school of non-duality states two reasons for the lack of
Self-Knowledge.
Maya (Illusion)
Maya is the illusion, which prevents one from
attaining the Self-Realization. Analysis of any of the issues, with our pure
consciousness leads to the removal of illusion or Maya. If Brahman was
standing, the shadow of the Brahman is Maya. So, Maya causes one to believe
that, the materials of the world are reality. In reality everything in this
world is filled with the blissful Brahman. This truth could only be understood
if a person does thorough analysis with one’s pure consciousness. Until the
Maya prevails, one continues to believe that, one’s Self is a servant or slave
to the Brahman, where as the reality is that, the Self is filled with the bliss
of Brahman. This shouldn’t be mis-interpreted as the atheistic argument. Even
the very concept of Athma Gnanam could be understood, only with divine graces
& the poorva punyam. Otherwise the atmans spend births together, analyzing
that or attain. If one does Saguna Upasana, assuming that, the Aham is
different from Param, after the period of their lives, they go to different
lokas like Kailasham, Vaikuntam, Surya Lokam, Pithru Lokam, Mani Dehveepam & then at the end of the kalpas (during
the maha pralayam), that Diety Unites all those souls with the Brahman. So,
Salvation true Salvation is amalgamation into the Brahman, where there is
nothing else existent. In that state, the Atman, merges into Brahman as one,
like how a river merges into ocean.
Upakaranam(Example) I:
The philosophical concepts are easily explained & understood by quoting
appropriate examples. Sri Bagavadpada uses the example of the rope, which was
mis-understood as a snake due to illusion. A person sees a rope in the darkness
& gets frightened that it was a snake. Once he realizes that, it was a rope
& not a snake his illusion & hence the ignorance, which was caused
because of it were gone. The same way, the differences, which arise due to the
illusion & ignorance, would be gone with the light of the wisdom of
self-knowledge.
Avidhya (Ignorance)
Avidhya
is the ignorance of the nature of one’s Self. One’s own ignorance leads to the
differences between the materials, Self & the Brahman. Once the ignorance
is gone, all the differences vanish & one realizes the great truth that,
Brahman is the only existent entity. All other entities are mere illusion &
they appear to be reality because of one’s ignorance. To get rid of one’s
ignorance, one has to again analyze the same with one’s pure consciousness. One
would get to that state, where he analyses with the pure consciousness only by
the graces of the Brahman & a Spiritual mentor or Guru, who has attained
that state. The spiritual teacher should have attained Jeevan Mukthi, where he
has the Aham or Self merged with the Brahman & had won the Maya &
Avidhya. Once the ignorance is destroyed, one starts enjoying the bliss of Brahma
Anubhavam. One realizes the end-less source of bliss & joy, which is
existent within one’s own self. This also leads to the realization of that fact
that, the nectar of Self-Consciousness (Athma Bodhamrutham) is nothing but
Brahman & all the objects in this Universe are filled with bliss of
Bodhamrutham because Bodhamrutham is nothing but Brahma Swaroopam. This is the
actual state of moksham, which is being described in Sruti or Vedas. Maya leads
to ignorance, due to which all the differences are born & only by winning
and destroying those two, one attains liberation or moksham & becomes one
with the Brahman.
Upaharanam (Example) II:
Let’s
assume that, the water from ocean is taken & filled in different
containers. Although, the water is present in different containers, it
represents the same element (water). But due to ignorance, people think that,
ocean is the only source of water & the small containers are placeholders
for that ocean water. But the reality is that, all the sources of water – the
containers, ocean, etc. are just the placeholders for the element – water. That
water is not only present in liquid form, but also in vapor forms. Due to
ignorance people think that, the ocean is the only source of water. In this
example. The water, which is prevailing in the ether as vapor & ocean as
liquid is comparable to the Brahman, the omnipresent one. The containers are
comparable to the individual atmans & the ocean with the Saguna Brahman
(s). So, only the ones, who analyze the same with their pure consciousness
understand the fact that, the Saguna Brahman(s) (like the ocean) are the place
holders for the Nirguna Brahman(s) & the Atmans are the miniature replicas
of the same Brahmans (like the containers). The water could not be directly
compared to Brahman, as the Brahman is the powerful one, which is responsible
for various things like creation, destruction, protection, etc. The individual
atmans appear as a small pinch of that huge Brahman & finally merge into
the same Brahman & become a part of that Brahman. Sometimes, this is a bit
confusing, as it might be mis-interpreted as a nasthika or atheistic
explanation. Although Jainism explains the self-realization, they deny the
omni-potency of the Brahman & they argue that, the individual atmans are
equivalent in all ways to the Brahmans & there is no need for an
omni-potent Brahman. With the revival of he Bakthi margam the Jainism was
totally erased & it was the case with Shakyam (Buddhism) by the Gnana
Margam. The individual atman is neither different nor a slave to the Brahman,
but it is a replica of that Brahman & finally is absorbed into that Brahman
& becomes a part of that Brahman. So the only existent entity is the
Brahman & all other things are mere illusions.
Visitadvaitham (Specialized on-duality):
The
explanation of the Advaitha Vedantham by Sri Shankara Acharya, itself explains
for the denial of any possible differences.(between the atman & Brahman).
Long after the establishment of the Vedic Cult (by Shankara), Sri Ramanuja,
arrived tot his world. Sri Ramanuja, found the controversies in the Advitha
philosophy, & had formulated his own Philosophical theory based on his own
realization & the divine experiences of the Azhvars. Sri Ramanuja succeeded
in establishing his school of Visita Advaitham or specialized non-duality.
Sriman Narayana is the Parathavm & all the atmans are slaves to him. By
doing complete surrender (sharanagathy), the atman or jeevan purifies itself
& finally reaches Sri Vaikuntam & continues to do kainkaryam or service
to the Lord. Sri Ramanuja had explained that, the Brahman had taken different
forms like the archai, param, vyooham, and antharyamam. This philosophical form
is very much comparable to the ocean water example, which was explained above.
All the azhvars have praised the same Vishnu, who is the omni-present one. They
have glorified the temples on this earth as the abodes of that Vishnu. So, it
is our ignorance that, we differentiate between Sri Vishnu & his temples
& his various forms. Sri Bootath Azhvar even says that, Sri Dakshinamurthy
talks the glories of Lord Vishnu under the banyan tree. So, Azhvar sees Lord
Maha Vishnu as a manifestation of the BodhaMrutham. So, the same pasurams of
the Azhvars if being heard or read by the realized ones, would all exhibit the
adviahtic blissful sate of devotion in opposition to the dualistic state with
lot of defenses arising as a result of the ignorance. But still it is the
sankalpam of Bagavan that, all sates of realization be encouraged & people
go towards the path of devotion (bakthy) & prapatti (surrender) instead of
being mere samsaris. So, Advaithins, always encourage the Visita Adaithins, a s
they in the transition stage & would rise to the level of Advaithins, with
the identification of their atmans with the Brahman.
Dvaitham (Duality):
Long
after the establishment of the VisitaAdvaithic School, Sri Madhvacharya came to
this Universe & he found the Visitiadvaithic School, not much appropriate
& established the Advaithic shool. Sri Madhvacharya didn’t find Sri
Ramanuja’s school to be appropriate as; it didn’t address the differences
between each atman, & the materials. But, he was told that, he could prove
his philosophy only if he could write a commentary (Bhashyam) on the Bhrahma
Sutras of Veda Vyasa. Being motivated to establish is Dualistic philosophy, he
succeeded in writing the bhashyam for the Brahma Sutras. Even his theory
declares Sri Krishna as the Brahman, but it addresses the 5 defenses as
mentioned above. Sri Madvacharya also succeeded in attracting people to his cult
by winning them in debates. Later, Sri Chaitanya Mahaprabhu was a great
devotee, who followed this sampradaya. Sri Prabhupada, who also followed
Madhvacharya’s theory, created the world-famous ISCKON movement. As mentioned
earlier, attaining the perfection of Self-Knowledge is not possible for all the
atmans. But still to guide people towards the mumukshatvam (eager to get
moksham), Bagavan sends the great mahans to this Universe. So, the origination
of the theory of Dvaitham is also one of the Bagavan’s leelas, so that the
people with that level of realization are also directed towards him. Since the
Advaithic state of bliss is far beyond the reach of the Dvaithins, they often
conflict with the concepts like Maya & Avidhya & call the Advaithins as
MayaVadis. But still, the Advaithins, should encourage them, as Advaithins are
in a higher state of awareness, as they identify everything in this Universe
with nothing other than the Brahman, which is also the main object of
investigation for both the Dvaithins & the Visita Advaithins.
Upakaranam (Example) III:
Let’s take the case of a man (sadhaka), who had gradually advanced in his Sadhna. First he starts as a karma Yogi, following the ritualistic practices like Homam, Yagna. In this state, he sees all the five differences (pancha bhedhas) & continues his Sadhna. Slowly as he advances in his Sadhana, he advances in devotion, let’s say to Lord Vishnu. He feels happy in serving the Lord & his devotees & lives a life of celibacy. He thinks always of the leelas of Lord Kirhsna. He also does Sharanagathy & surrenders everything, including his intellect & mind to Lord Vishnu. His atman is now tainted with the Brahman with attributes. In this state, all the jeevas (atmans) form one category & then the non-intelligent form another category & then Lord Vishnu, the Brahman is another. So, he has the three differences now, & is in the Visistadvaithic state. Advancing further in the bakthy & with complete surrender to Lord, he sees Lord in Everything. His mind I=s totally destroyed & his atman is deeply immersed into the bliss of Almighty. In this state, only the nectar of self-awareness prevails he sees nothing but Brahman in this world. Everything else becomes an illusion to him. He understands that nothing other than Brahman can be truth. This is the advaithic state. In this example, we see a person advancing in his Sadhna & finally attaining Jeevan Mukthy. This advancement might even take several births or even several yugas depending on the choice of a right Guru & one’s own karmas. Thus, the moment the Jeev Bhedham is killed, one attains Athma Gnanam & hence moksham.
Upakaranam (Example IV):
In this example, let’s see the how the people, in different levels, would visualize Sri Venkateswara, as soon as they enter into the temple & get near the Archa Moorthy or Idol of Lord Venkateswara. Depending upon the amount of wsdom, one possesses, he see Lord Venkateswara.
Advaithin – Purusha filled with Bodhamrutham (not dif. Form
his self).
Visitadvaithin – His Lord, in archa form.(dif. Form his
self).
Dvaithin – Lord, who is a personal Soul with the 5
differences.
Conclusion:
Thus with the help of the Bhrahman, let us all get enlightened with Atma Bodhamrtuham &
merge into the Bhrahman as one.
One.