Dualistic Non-dualism ("Dvaita Advaita Vedanta'')
Sage
Nimbarkaracharya who had lived from CE 1130 to CE 1200, was one of the five
great Vedanta philosophers of Hindu philosophy along with Sage Shankaracharya,
Sage Ramanujacharya, Sage Madhvacharya and Sage Vallabhacharya.
Sage
Nimbarkaracharya propounded the philosophy of "Dvaita Advaita
Vedanta," which means "Dualistic Non-Dualism" and this is also
known as “Bheda-Abheda” philosophy. This sect is called “Nimbarka Sampradaya”,
a relatively smaller “Vaishnavism” tradition that follows his teachings and has
maintained its distinct philosophical perspective and devotional practices.
This devotional theology is the integration of dualistic and non-dualistic
thought.
Sage
Nimbarkaracharya wrote many commentaries (“Bhashya”) on various texts of Hindu
philosophy, they are as follows:
"Vedanta
Parijath Saurabha" is the commentary on “Brahma Sutras”
"Sadhachar
Prakasha" is a treatise on Karma Kanda of the "Bhagavad-Gita"
"Rahasya
Shodashi" is the explanation on "Sri Gopala Mantra"
"Prapanna
Kalpa Valli" is the explanation on "Sri Mukunda Mantra"
"Prapatthi
Chintamani" is the explanation on Supreme surrender to “Supreme Almighty
God”
Pratah
Smarana Sthothram
Dasha
Shloki or Kama Dhenu– Ten Verses
Savisesh
Nirvisesh
Sri
Krishna Sthavam
Overall,
this philosophy have had a lasting impact on the philosophical landscape of
Hinduism.
This
philosophy highlights the oneness and difference between the “Individual Self”
called “Jeevathma”and the Supreme Absolute Reality called “Brahman”. Actually
it interpreted the relationship between “Individual Selves” ("Jeeva-jeeva
Sambandha") and relationship between “Individual Selves” and Brahman
("Jeeva-Brahma Sambandha"). It propounds that humans are both
different and non-different from “Iswara” which is called “Supreme Being”. Here
“Supreme Being” or “God” is identified with Lord Krishna” is taken to be the
ruler and controller of this entire universe. He is filled with absolute
perfection and abode of all attributes.
The
basic aspects of his philosophy can be divided into five and they are,
1. Brahman or Iswara is the
highest Supreme reality.
2. “Krishna” is a personal
God.
3. He is endowed with all
attributes and highest qualities.
4. “Chith” which is
known as the “Individual Self” and “Achith” known as “Matter” are the powers of “Highest Supreme reality” or “Iswara” and all
are dependent on him.
5. It rejects the idea of
“Nirguna Brahman” and emphasises on the concept of “Saguna Brahman” endowed with
all attributes. It is omnipotent and omniscient and is free from
limitation and negation.
These can be explained in more details as follows:
“Chith”
It
is known as the “Individual Self” which is atomic in size and innumerable
in numbers. Even though “Individual Self”
is eternal it goes through birth, death and rebirth due to the
presence of action (“Karma”) and ignorance (“Avidya”).Like Sun which is light
and also the source of light, likewise “Chith” is the knowledge and
is also the source of knowledge. Individual Self is
the doer (“Kartha”), enjoyer (“Bhogtha”) and knower
(“Jnatha”).
Achith:
It is the lifeless matter and can be divided into three namely Prakritha, Aprakritha
and Time (“Kala”)
Prakritha:
Prakritha
is the primal matter derived from this universe (“Prakriti”). It contains 3 “Gunas” namely Satva, Rajas
and Tamas.
Aprakritha:
It is the super immutable divine matter with unchanging, timeless and
supreme reality called “Iswara”.
Time
(“Kala”):
Although invisible in the material world, time is the force of the
omnipotent personality of the “Supreme Lord”,
who controls all bodily movements.
Conceptions
of “Dvaita Advaita Vedanta”
The basic assertion of the philosophy is that both Chith and Achith are different and non-different from Brahman or Iswara. Chith and Achith are different from Iswara since it is all-pervading and controls the entire universe. Both are two parts of Iswara and dependent on him for existence.
Conceptions of “Dvaita Advaita Vedanta” can be divided into three and they are Creation, Bondage and Liberation.
A. Conception of creation:
Supreme Absolute Reality called Brahman or Iswara is both material cause (“Upadana Karana”) and efficient cause (“Nimitha
Karana”) of the universe.
Brahman
or Iswara creates this universe and according to the action (“Karma”) of every individual self, to reap the benefits so
it is called the efficient cause. Alternatively, He is the material
cause of creation, the manifestation or transformation of His two
potencies, Chit and Achit. For this reason Sage Nimbarkacharya affirm the
perception of “Brahma Parinama Vada” which states that this universe is the
outcome of the real manifestation of Supreme Absolute Reality.
B. Conception
of bondage:
The
sufferings and bondage of “Individual Self” is due to two reasons
1. The consequences of
actions (“Karmas”) of his past lives whether it is good or bad.
2. Ignorance
(“Avidhya”) is caused by lack of knowledge.
C.
Conception of liberation:
Liberation
can be attained through right knowledge and the grace of Supreme Absolute
Reality by performing five practices (“Pancha Sadhanas”).
These are the 5 practices,
1. Karma:
By performing “Yajnas”, rites and rituals in a proper
spirit, according to “Vedas”
2.Knowledge (“Vidhya”):
Gaining knowledge by studying scriptures of Upanishads and Vedas.
3.Meditation (“Dhyana” or “Upasana”):
There are three types of Meditation,
First is meditation on the Lord as “Individual self”, i.e. meditation on the Lord Krishna as the Inner Controller of consciousness.
Second is meditation on the “Lord Krishna” as the Inner Controller of the “non- sentient being”.
Third is meditation on Lord Krishna Himself as different from
“consciousness” and “non-sentient being”.
4.Devotion (“Prapathi”):
Resolute devotion to Supreme Absolute Reality called “Brahman”.
5.Devotion and self-surrender to Supreme Absolute Reality
(“Gurupasatthi”):
Devotion
and self-surrender to Supreme Absolute Reality as “Lord Krishna”. This method
of attaining Salvation (“Moksha”), is known as “Prapatthi Sadhana”.
The sect of Nimbarka Sampradaya is following the Maha Mantra of Radhe Krishna
is as follows:
“Radhe Ká¹›iá¹£hṇa Radhe Ká¹›iá¹£hṇa
Kṛiṣhṇa Kṛiṣhṇa Radhe Radhe
Radhe Shyam Radhe Shyam
Shyam Shyam Radhe Radhe”.