Dvaitadvaita-vada

Followed by Nimbarka Sampradaya : one of the 4 authenticated sampradaya .

Dvaitadvaita was proposed by Nimbarka, a Vaishnava Philosopher who hailed from Andhra Region. Nimbarka’s philosophical position is known as Dvaitadvaita (Bhedabheda vada). The categories of existence, according to him, are three, i.e., cit, acit, and Isvara. Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. Isvara is independent and exists by Himself, while ‘cit’ and ‘acit’ have existence dependent upon Him. So, at the same time ‘cit’ and ‘acit’ are not different from Isvara, because they cannot exist independently of Him. Here, difference means a kind of existence which is separate but dependent, (para-tantra-satta-bhava) while non-difference means impossibility of separate existence (svatantra-satta-bhava).

According to Nimbarka’s Dvaitadvaita philosophy of differential monism, various philosophical terms are understood as follows.

Brahman :

The Highest Reality, according to Nimbarka, is Brahman ( Sri Krishna swayam Bhagavan). There is nothing that is equal to Him, nothing that is superior. He is the Lord of all, and Controller of all. He is called Brahman because of the unsurpassed greatness of His nature and qualities, because He is beyond any limit of any kind of space, time or thing.

Brahman is the sole cause of creation, maintenance and destruction of the Universe. All beings arise from Him, nothing is superior to Him. The Lord alone is the first cause, the manifestor of all names and forms, and none else.

This Brahman is both the upadana (material cause) and the Nimitta (efficient cause). It is the material cause in the sense that it enables its natural saktis, viz. the cit and the acit in their subtle forms, to be manifested in gross forms; and it is the efficient cause in the sense that it unites the individual souls with their respective fruits of actions and means of enjoyments.

Nimbarka discusses two aspects of Brahman. On one hand, Brahman is eternal and great, the greatest of the great, the highest of the high, the creator, etc. of the Universe, high above the individual soul, of which He is the Lord and the  ruler. But, on the other aspect He is the abode of infinite beauty, bliss and tenderness, and in intimate connection with  the soul. He is the abode of supreme peace, supreme grace, and the ocean of all sweetness and charms.

Thus, Brahman possessed of attributes and adorable by all, has four forms or vyuhas (i.e., Vasudeva, Sankarsana, Pradyumna, and Aniruddha) and appears under various incarnation as Matsya, Kurma etc.

Jiva (cit)

The cit or individual soul is of the nature of knowledge (jnana-svarupa); it is able to know without the help of the sense-organs and it is in this sense that words like prajnana-ghanah svayamjyotih jnanamayah etc. as applied to jiva are to be understood. The jiva is the knower also; and he can be both knowledge and the possessor of knowledge at the same time, just as the sun is both light and the source of light. Thus the soul, who is knowledge, and his attribute, knowledge, though they are both identical as knowledge, can be at the same time different and related as the qualified (dharmin) and the quality (dharma), just as the sun and his light, though identical as light (taijasa), are still different from each other. Thus there is both a difference and a non-difference between the dharmin and dharma; and the extreme similarity between them implies, not necessarily their absolute identity, but only a non-perception of their difference.

The jiva is also ego (ahamarthah). This ego continues to persist not only in the state of deep sleep, (because our consciousness immediately after getting up from sleep has the form slept happily or knew nothing) but also in the state of liberation. Jiva even belongs to the Parabrahman(Krishna).

The jiva is also essentially active . This quality belongs to it in all its conditions, even after release. But the activity  is not independent. The jiva is also enjoyer essentially in all its conditions. For his knowledge and activity, however, the jiva depends on Hari; thus, though resembling Him in being intelligent and knower, he is at the same time distinguished from him by his dependence. This quality of dependence or of being controlled is the very nature of jiva even in the state of release, just as niyamyatva or the quality of being the controller, forms the eternal nature of Isvara.

The jiva is atomic in size; at the same time his attribute, knowledge, is omnipresent, which makes it possible that he can experience pleasure and pain in any part of the body, just as, for instance, the light of a lamp can spread far and wide and illumine objects away from the lamp. The Jivas are different and in different bodies, and so are infinite in number.

Acit (the jagat):

The acit is of three different kinds: viz. prakrta, aprakrta, and kala. Prakrta, or what is derived from Prakrti, the primal matter, aprakrta is defined negatively as that which is not the product of prakrti, but its real nature is not clearly brought out. These three categories in their subtle forms are as eternal as the cit or the individual souls. [Nimbarka does not explain what exactly the aprakrta is, nor does he define kala more precisely, beyond noticing, as pointed out above,that the aprakrta and the kala are species of the acit. But, Purusottamacarya of the Nimbarka school has, in his Vedantaratna-manjusa, described acit aprakrta as the material cause of the dhama(celestial abode) of Brahman and the bodies and ornaments etc.of Brahman and his associates.]

Prakrti, or the primal matter-the stuff of the entire universe is real and eternal like the individual souls, and like  them, though eternal and unborn, has yet Brahman for its cause. It consists of the three qualities of sattva, rajas and tamas, such as prakrit, mahat, ahankara etc. (just similar to 24 principles of the Sankhyas).

Bondage :

The jiva has his true form distorted and obscured owing to his contact with karma resulting from ignorance, which is beginningless, but which can come to an end, by the grace of God, when its true nature is fully manifested. it is a part of god.

Mukti :

To attain deliverance, the jiva has to commence with a complete submission and surrender  to the Paramatman, or prapatti, whose six constituents are:-

1) a resolution to yield (anukulasya samkalpah)
2) the avoidance of opposition (pratikulasya varjanam)
3) faith that God will protect (raksisyati ity visvasah)
4) acceptance of him as saviour (goptrtva-varanam)
5) throwing one’s whole soul upon him (atmaniksepah)
6) a sense of helplessness (karpanya).

God’s grace extends itself to those who are possessed of these 6 constituents of prapatti, i.e., who are prapanna; and by that grace is generated bhakti consisting of special love for him, which ultimately ends in the realisation (saksatkara) of  the Paramatman.

For a devotee knowledge of the following 5 things is quite necessary:

1) the nature of the supreme soul
2) the nature of the individual soul
3) the fruit of God’s grace or moksa, (which is an uninterrupted realisation of the nature and attributes of Brahman          (Krishna), following from the absolute destruction of all action and the consequent extinction of all sentience)
4) the feeling of enjoyment consequent on bhakti
5) the nature of the obstacles in the way of the attainment of God, obstacles such as regarding the body and the mind as the soul, depending on someone who is neither God nor the preceptor, neglecting God’s commands, and considering God as nothing more than an ordinary being.

Process of worship :

In this sampradaya Sri Goloka Bihari Radha Krishna is considered the topmost essence of life. In Vraja mandala mainly the Nimbarka sampradaya is the most popular one and has the greatest number of followers .

Thus the Nimbarka sampradaya became a central point for Radha Krishna bhakti. In it, service to the saints, service to the vaishnavas and service to Radha Krishna is the main goal .

In the sampradaya there are those who are very renounced ascetics, exalted devotees, those fixed in the bhajana, exalted Vaishnavas, “sarvabhutahite ratah” those who take a vow to  live in the Dhama and those who abide by the truth. These kinds of Vaishnavas can occupy the elevated seat of mahanta or religious leader. In the sampradaya, Vaishnavas from all other sampradayas are honoured. However members of the sampradaya  follow faithfully their own tradition and the instructions of the previous acharyas.

Five rites at the moment of initiation namely sandalpaste with the lotus feet of Shri Hari, necklace of Tulasi, these are the main symbols. The initiating spiritual master (diksa guru) is considered of divine origin. Every Vaishnava should  be considered worshipable as Shri Hari.

Chanting of the name of the Lord , rememberance of the Lord  are preached by the acharyas of the sampradaya.

Nimbarkacharya says in “Dasha Shloki” about the formula of worship of  the divine couple-

ange tu vame vrishabhanujam muda, virajmanamanurupasaubhagam
sakhi sahasraih parisevitam sada, smarema devim sakaleshtakamadam

“To the left hand side of Goloka Bihari is the daughter of king Vrishabhanu, Sri Radha, who is as beautiful as the Lord and is worshipped by thousands of handmaidens. She fulfills the wishes of all. Sri Kishori is eternally remembered as Sri Ji. In fact this is the real essence of life. When one gets this conciousness, then only his life is successful. As a formula, Shri Nimbarkacharya has mentioned the topmost essence of the aim of life which was his own emotions and feelings. The Sudarshana chakra, who is always in the company of the Lord, in the form of acharya is instructing us.”

Those living entities who follow the instructions of the acharyas eventually achieve salvation. Steady attachment for the holy dhama, the holy Name and the spiritual master (guru govinda nishtha) is the topmost announcement of our Vedic sanatana Vaishnava dharma. “acharyam devo bhava”. “acharya mam vijaniyat”. Consider the acharya as your worshipable deity. The acharya is My own form. Therefore through the passage of this tradition, following the instructions of the acharya, we can  achieve the eternal shelter of our goal, the lotus feet of Shri Shri Radha Goloka Bihari. May the Lord bestow upon you spiritual energy, devotion and attachment for Himself so that your human life will be successful. This life should be for the Lord and remain for Him.

Ultimately-

radhaya sahito devo madhvo vaishavottamaih
archyo bandyashcha dhyeyashcha shrinimbarkapadanugaih – Shri Nimbarka-Sudha

“For the followers of Shri Nimbarkacharya the only worshipable Shri Radha along with Madhava, Shri Shri Radha Golok Bihari is the only deity which should be worshipped, which should be prayed to and upon which we should meditate. This is the only goal which is universally accepted by all.

Difference in mode of worship from Brahma Madhava Gaudiya sampradaya :

The Gaudiya Sampradaya worships Sri Radha Govinda in parakiya (paramour) mood, in manjari bhava. The Nimbarka sampradaya worships Radha Krsna also but in swakiya (wedded) mood, in sakhi bhava. They have sambhoga rasa (union) and Sri Caitanya Mahaprabhu preached  vipralamba rasa (love in separation) following Srimati Radharani in manjari bhava (unique gift of Sri Chaiyanya mahaprabhu ) and not available in  any other sampradaya though sakhi bhava is practiced in Nimbarka sampradaya .

Radhe Krishna Radhe Krishna Krishna Krishna Radhe Radhe

Radhe Shyam Radhe Shyam Shyam Shyam Radhe Radhe
——————————————–
References :

https://en.wikipedia.org/wiki/Dvaitadvaita
http://www.golokdham.org/sampradaya.html

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