Dvaitadvaita


The Dvaitādvaita philosophy is one of the four Vaiṣṇava philosophies practiced in India. It is also known by the name Svābhāviki-bhedābheda and was preached first by Nimbarka of the Kumara Sampradaya.

Teachings

Dvaita-advaita

The Kumara Sampradaya is based on Nimbarka's Dvaita-advaita philosophy, duality and non-duality at the same time, or dualistic non-dualism.
According to Nimbarka, there are three categories of existence, namely Isvara ; cit ; and acit. Cit and acit are different from Isvara, in the sense that they have attributes and capacities, which are different from those of Isvara. At the same time, cit and acit are not different from Isvara, because they cannot exist independently of Him. Isvara is independent and exists by Himself, while cit and acit exist in dependence upon Him. Difference means a kind of existence which is separate but dependent, ; while non-difference means impossibility of separate existence.
According to Nimbarka, the relation between Brahman, on the one hand, and the souls and universe on the other, is a relation of natural difference-non-difference. Nimbarka equally emphasises both difference and non-difference, as against Ramanuja, who makes difference subordinate to non-difference, in as much as, for him cit and acit do not exist separately from Brahman, but are its body or attributes.
Nimbarka accepts parinamavada, the idea that the world is a real transformation of Brahman, to explain the cause of animate and inanimate world, which he says exist in a subtle form in the various capacities, which belong to Brahman in its natural condition. Brahman is the material cause of the universe, in the sense that Brahman brings the subtle rudiments into the gross form, by manifesting these capacities.
For Nimbarka the highest object of worship is Krishna and His consort Radha, attended by thousands of gopi's, or cowherdesses, of the celestial Vrindavan. Devotion, according to Nimbarka, consists in prapatti, or self-surrender.

Brahman

The Highest Reality, according to Nimbarka, is Brahman, Krishna or Hari, a personal God. 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 and the Nimitta. 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 and appears under various incarnation as Matsya, Kurma etc.

Cit (Jiva)

The cit or individual soul is of the nature of knowledge ; 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 and the quality, just as the sun and his light, though identical as light, 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. This ego continues to persist not only in the state of deep sleep, but also in the state of liberation. It even belongs to the Parabrahman. Hence it is that Krishna refers to Himself so frequently in the first person in the Gita, of which the chief object is thus Purusottama, who is omniscient and at the same time non-different from the ego or asmadartha.
The jiva is also essentially active. This quality belongs to it in all its conditions, even after release. But the kartrtva 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.
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..

Bondage and mukti (liberation)

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. Ignorance is a part of God and is the basis of cosmic manifestation i.e. the arising of God with attributes.
To attain deliverance, the jiva has to commence with a complete submission to the Paramatman, or prapatti, whose six constituents are:
  1. a resolution to yield
  2. the avoidance of opposition
  3. faith that God will protect
  4. acceptance of him as saviour
  5. throwing one's whole soul upon him, and
  6. a sense of helplessness.
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 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,,
  4. the feeling of enjoyment consequent on bhakti, and
  5. the nature of the obstacles in the way of the attainment of God, such as regarding the body and the mind as the soul, depending on someone who is neither God nor the preceptor, neglecting their commands, and considering God as nothing more than an ordinary being.

    Practices - the five sadhanas

The basic practice consists of the worship of Sri Radha Madhav, with Sri Radha being personified as the inseparable part of Sri Krishna. Nimbarka refers to five methods to salvation, namely karma ; vidya ; upasana or dhyana ; prapatti ; Gurupasatti.

Karma (ritual action)

Performed conscientiously in a proper spirit, with one's varna and asrama.

Vidya (knowledge)

Not as a subordinate factor of karma but also not as an independent means for everyone; only for those inclined to spending vast lengths of time in scriptural study and reflection on deeper meanings.

Upasana or dhyana (meditation)

It is of three types. First is meditation on the Lord as one's self, i.e. meditation on the Lord as the Inner Controller of the sentient. Second is meditation on the Lord as the Inner Controller of the non-sentient. Final one is meditation on Lord Himself, as different from the sentient and non-sentient. This is again not an independent means to Salvation for all, as only those qualified to perform the upasana can perform this Sadhana.

Prapatti (surrender to the Lord/devotion)

Devotion and self-surrender to God as Shri Radha Krsna. This method of attaining Salvation, known as Prapatti Sadhana, contains elements of all the other means, and is most importantly, available to all. Men, women, foreigners, all classes and castes are permitted to seek liberation through this, the most important Sadhana. It is referred to as Sadhana Bhakti – devotion through regulations. This in turn leads to Para Bhakti – the highest devotion characterised by Madhurya Rasa – the sweet emotions of devotion experienced by those perfected in Sadhana Bhakti.

Gurupasatti

Devotion and self-surrender to guru. Best realised as a part in Prapatti, and not as an independent means, although it can be so.
Sri Nimbarka made the "Bhasya" of the Brahmasutra on his Dvaitadvaita Vedanta in his famous book "Vedanta Parijata Sourabha".