THREE INDIAN SYSTEMS OF PHILOSOPHY: A SIMPLE EXPLANATION

THREE INDIAN SYSTEMS OF PHILOSOPHY: A SIMPLE EXPLANATION

Sruthi means that which is heard – Cosmic vibrations which are inaudible and invisible, were heard by the meditating Sages as sound. There are three kinds of Sruthis in the Vedas – bheda sruthi, abheda sruthi and ghataka sruthi. He is different, this is different, He is not like this; He has qualities different from this – these are examples of bheda sruthi. ‘All these came out of Him; He alone is the cause for all these’ – these statements, of themselves, show the division that He is different, this is different.

The Chandogya Upanishad declares: ‘All these are Brahman itself’, namely, tat tvam asi. Tvam – you; tatu – That (Brahman); asi – are. You consider yourself as ‘I’. That is not correct. You are Brahman itself. The distinctive appearance ‘I’ has arisen out of illusion. In his treatises on advaita philosophy, Sri Sankara has offered excellent explanation of this. Firstly, due to the effect of mirage, water appears to flow on the sands of the desert.  Deer thirsting for water in the heat of the desert search the mirage in vain for water and finally, die of unsatisfied thirst. Second example – in the dusk if a garland of flower is lying on the ground, it may appear as a snake to the passer-by. The garland and the apparent snake are one and the same. When the garland is recognized, the apparent snake will go. Thus, for the appearance of the snake, the garland was the basis. Just as the garland is mistaken for the snake, the unintelligent persons, due to delusion, see the different universe in the place of the single Brahman (supreme God). In fact Brahman (supreme God) is the basis for the entire universe. What is the meaning of the statement in the Geeta ’I am in all things. All things are in me’. In the illustration of the garland-snake, garland is the substrate; the snake is what is super-imposed. For the terrified person, the garland has disappeared into the snake. At that stage snake is the basis of his view. If his ignorance is removed and he realizes that it is only a garland, the garland has hidden the snake into itself. Then the garland becomes the base. The unintelligent person looks on the universe as the Truth; but in reality, God is the basis and support for the universe. For practical purpose, we may refer to that person, this person (different persons) etc. This inflated feeling of difference (between the universe and us) appears on account of the mixture of the five fundamental elements such as water, air etc. This differentiation or dual appearance (of the world and the individual) is not true. Only Brahman is true. If He is known by whom all these appearances will disappear, then as in the garland-snake example, the delusion (snake) will go and the garland, namely Supreme God will be perceived.

Maya, Avidya are two mirrors. Maya is spotless. Avidya is quite dirty. If we stand before the dirty mirror, then our reflection in the mirror too appears dirty. When God comes before that mirror, the differences referred to earlier appear similarly. These are not at all true. The distinctive appearance as many entities is not true.  While He appears before the spotless mirror, no difference is seen between the original and the mirror-reflection.  Only Brahman is the truth. All the rest are illusory, mere appearances.

Avidya (lack of true knowledge) is a mirror. That mirror is quite dirty. God comes before the mirror. If we stand before the dirty mirror, then our reflection in the mirror too appears dirty. The differences referred to earlier appear similarly. These are not at all true. The distinctive appearance as many entities is not true. Only Brahman is the truth. All the rest are illusory, mere appearances.

If a genuine pearl and the shoe-flower (japapuspa) are placed side by side, the pearl appears to have the same colour as the flower. In reality the pearl does not have any colour at all. Above appearances will also happen between a crystal and a flower. Similarly none of the material in the universe is truth; only Brahman is truth – this is the declaration of the statement ‘Tat Tvam Asi’ and 'Aham Brahmaasmi'- These declarations that all are Brahman is the abheda sruthi and is the essence of Advaita philosophy.  

The third, ghataka sruthi, synchronises or attempts to reconcile the variations between the other two sruthis. It states that it is the Atman (Brahman) that indwells all the worlds and all the beings. He resides in them and controls them whereas they know him not. He is the eternal witness (sakshi), the listener (srotra), the thinker (mantri) and the knower (jnatra). However, he is not the object of cognition for any of the senses. He is the immortal Atman (Brahman). All else is perishable. (Brhadaranyaka Upanishad – Antaryami-brahmana). In his Brahma Sutra Bhashya, Sri Ramanuja reconciles the bheda, abheda sruthis.

The Dwaita philosophy enunciates the dual nature. It states that jeeva (the individual soul) and brahman are different from one another (Sri Madhva).

Tat Tvam Asi – You who are the jeeva (the individual soul), are that Brahman – Sri Sankara. There are no two; there is only one – this is Advaita: the self-awareness that I am the Brahman. After one recognizes the Truth, all the others will disappear – This is the Advaita theory.

Visishtaadvaita (Sri Ramanuja) – Visishta advaita (specialized advaita): Chit, Achit, Iswara; with discerning power, without discerning power, Iswara. All these are true but are liable to be destroyed. All material/matter (chetana, achetana) are God’s body. He is the in-dweller of all as their inner being (antaraathma). ‘Jagat sarvam sareeranthe’ – The whole universe is the body of God. This is known as pradhana prathithantram. This principle is mentioned in Visishtaadvaita alone. Take the example of cloth. If we say that a piece of cloth is white, we cannot separate the white-ness from the cloth. That quality co-exists with that piece of cloth. So also, all chit, achit exist along with God.

The sentence ‘All are Vaasudeva’ is an example of advaita sentence. In Visishtaadvaita, the sentence will read ‘There is no entity without Vaasudeva’. This means that He alone appears as all entities. This reiterates the existence of entities. All these contain Vaasudeva.

 

Three philosophies – one states the bheda principle; another elaborates the abheda theory. The third refers to the indweller (antaryami) in all beings.

Thus the declarations in the three sruthis have been used in the supporting arguments of the three systems of philosophy. Matha means idea/opinion. The three Acharyas (Gurus or gifted teachers) enunciated the statements in the Upanishads as their own considered opinions and they then used those portions of the Upanishads supporting their theories.     

Pramana sloka on dwaita philosophy

SrimanMadhvaMateh Harihi Parataraha Satyam Jagat Tattvato

Bhedo Jeevaganaha Hareranucharaaha Neechochabhaavam gataaha

Mukthihi Naijasukhaanubhuthihi, Amalaabhaktischa Tatsaadhanam

Hyakshaaditritayam Pramanam Akhilaamnayaikavedhyo Harihi

According to the Dwaita system of philosophy established by Sri Madhvacharya, there is difference in the Ananda (bliss) enjoyed by the various entities. There is difference in the experience of Moksha (liberation). The Visishtadvaitha system of Sri Ramanuja, on the other hand, states that there is no such difference in the enjoyment of Ananda (bliss). The Advaitha system founded by Sri Sankara avers that there could be no greater blss if a jeeva (individual soul) attains the awareness that it is the Brahman (Supreme God) itself.

Sri Hari (Sri Narayana) is the Supreme God. Sri Mahalakshmi is junior to Him. The different classes of jeevas (selves or animate beings) are dependents of Sri Narayana. And they have higher or lower grades among themselves. For attaining Sri Narayana (Mukti or salvation), Vedas are like eyes to us. Salvation is only achieved through Bhakti (flawless intense devotion) to the Supreme God. Correct knowledge of Sri Narayna can be acquired through all the Holy Scriptures and only through them.

According to Sri Madhvacharya, there are four states or types of God’s grace (Chaturmargam). These are:

Salokya: Living in the same station/locality where one’s (Ishta Devata) preferred deity’s temple is situated.

Sameepya: Serving in the premises of the above-stated temple.

Saroopya:  Serving as a priest in the sanctum sanctorum of the same temple.

Sayujyam : Offering whole-hearted worship inside the above sanctum sanctorum.

There are differences in the bliss arising out of the enjoyment of God’s grace. Sri Madhvacharya has established that the above differences arise depending on the gradation (higher or lower) of the concerned jeevas. He has based his conclusion on the basis of the declarations in the Taittiriya Upanishad.

Visitadvaita lays down that the jeeva (individual soul) gets the full enjoyment equivalent to that of the Supreme God. The soul is blessed with the same enjoyment and the same all-perfect knowledge as God Himself and attains full awareness of Brahman (Supreme God). In this awareness/bliss, there is no ranking or gradation at all.

Advaita says Aham Brahmaasmi. There could be no greater bliss if jeeva (individual soul) attains the awareness that it is the Brahman (Supreme God/Soul) itself.

கல்லிடைப் பிறந்து, போந்து, கடலிடைக் கலந்த நீத்தம்,

’எல்லை இல் மறைகளாலும் இயம்ப அரும் பொருள் ஈது’ என்னத்

தொல்லையில் ஒன்றே ஆகி, துறைதொறும், பரந்த சூழ்ச்சிப்

பல் பெருஞ் சமயம் சொல்லும் பொருளும்போல், பரந்தது அன்றே

(கம்ப ராமாயணம் ௧.௧.௧௯)

The waters of the river sarayu are the sources of all the water-holds in Ayodhya. Yet based on the shapes of these holds, the waters go by the various names of lake water, tank water, well water etc. Likewise the one Brahman is described differently by the Acharyas in the three philosophies but based on the root sentence tat tvam asi.

  

Thus the declarations in the Holy Scriptures have been used in the supporting arguments of the three systems of philosophy. Matha means idea/opinion. The three Acharyas (Gurus or highly revered teachers) enunciated statements in the Upanishads as their own considered opinions and they then used those portions of the Upanishads supporting their theories.         

   

 

Thiruppaavai, Godastuthi (II)

மாயனை, மன்னு வடமதுரை மைந்தனைத்

தூய பெருநீர் யமுனைத் துறைவனை,

ஆயர் குலத்தினில் தோன்றும் அணிவிளக்கைத்

தாயைக் குடல்விளக்கஞ் செய்த தாமோதரனை,

தூயமாய் வந்துநாம் தூமலர் தூவித்தொழுது,

வாயினால் பாடி, மனத்தினால் சிந்திக்க,

போய பிழையும் புகுதருவான் நின்றனவும்,

தீயினில் தூசாகும்; செப்பேலோர் எம்பாவாய்.

(திருப்பாவை 5)

Maayani mannu vadamadurai myindanai

Tooya peruneer yamunai turaivanai

Aayarkulaththinil thondrum anivilakkaith

Thaayaik kudalvilakkam cheyda daamodaranai

Tooyamaay vanthunaam toomalar tooviththozhuthu

Vaayinaal paadi manaththinaal chindikka

Poya pizhaiyum pukutharuvaan nindranavum

Tienil toosakum cheppelore empaavaay

(Tiruppavai 5)

These girls from Gokulam (Gopikas) wish to observe austerity to reach Krishna. Would the sins committed by them in the past prevent this?  No; Singing with devotion God’s many names will nullify these sins. Non pre-meditated sins that may happen in future also would similarly disappear.    

कृष्णान्वयॆन दधतीम् यमुनानुभावम्

तीर्थैर् यथावदवगाह्य सरस्वतीम् तॆ

गोदॆ विकस्वर धियाम् भवती कटाक्षात्

वाचः स्पुरन्ति मकरन्द मुचः कवीनाम्

(Swami Vedanta Desikan: Sri Godastuthi 4)

KrishNAnvayEna dhadhathIM YamunAnubhAvam

Theerthair yathAvath avagAhya SarasvathIM tE

GodhE vikasvara dhiyAm BhavathI katAkshAth

Vaacha: spuranthi makarandhamucha: kaveenAM

(Godastuthi sloka No.19) tungairaruthrima gira: svyamutthamAngai:
ym sarvagandha ithi saadharam udhvahanthi
AmOdham anyam adhigacchathi maalikAbhi:
sOapi tvadhIya kuDila aLaka vaasithAbhi:

Here Swami Desikan describes how RanganAthan adorned the SooDikkoduttha Maalais and gained a wonderful kind of fragrance.

Vedas praise the Lord as "Sarva Gandha: Sarvarasa: SathyakAma: Sathya Sankalpa:” In this slOkam , the enhancement of this Sarva gandhathvam (exquisite scent) through association with Godhai's SooDikkoDuttha Maalai(garland presented after being worn by Goda) is saluted.

கறவைகள் பின் சென்று கானம்சேர்ந்து உண்போம்;

அறிவொன்றும் இல்லாத ஆய்க்குலத்து உன் தன்னைப்

பிறவி பெறுந்தனைப் புண்ணியம் யாமுடையோம்;

குறைஒன்றும் இல்லாத கோவிந்தா! உன் தன்னோடு

உறவேல் நமக்கு இங்கு ஒழிக்க ஒழியாது;

அறியாத பிள்ளைகளோம், அன்பினால் உன்தன்னைச்

சிறுபேர் அழைத்தனவும் சீறி அருளாதே;

இறைவா! நீ தாராய் பறையேலோர் எம்பாவாய்.

Karavaigal pin cendru kaanamcerndu unbom

Arivondrum illada aaykulathu un tannaip

Piravi peruntanaip punniyam yaamudaiyom

Kuraiondrum illada Govinda un tannodu

Uravel namakku ingu ozhikka ozhiyadu

Ariyada pillaikalodum anbinal untannai

Ciruper azhaittanavum ceeri arulade

Iraiva nee taaraay paraiyelore empavai (திருப்பாவை 28)

சிற்றம் சிறுகாலே வந்துஉன்னைச் சேவித்து, உன்

பொற்றாமரை அடியே போற்றும் பொருள் கேளாய்;

பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து, நீ

குற்றேவல் எங்களைக் கொள்ளாமல் போகாது;

இற்றைப் பறை கொள்வான் அன்றுகாண், கோவிந்தா!

எற்றைக்கும் ஏழ்ஏழ் பிறவிக்கும் உன்தன்னோடு

உற்றோமே ஆவோம்; உனக்கே நாம் ஆட்செய்வோம்;

மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்.(திருப்பாவை 29)

Citram cirukaale vandu unnai cevithu

Potramarai atiye potrum porul kelai

Petram meythu unnum kulathil piranda nee

Kutreval engalai kollaamal pogaathu

Itrai parai kolvaan andru kaan Govinda

Etraikkum ezhu ezhu piravikkum un tannodu

Utrome aavom unakke naam aatceyvom

Matrai nam kaamangal maatrelore empaavaai.

(Thiruppavai 29)

The Gopis say: We have no knowledge of spiritual matters. But we do have firm bhakthi (intense devotion) towards You, Krishna!

The ultimate purpose of our austerity is eternal service to You, Krishna!

  

THIRUPPAVAI, GODASTUTHI

மாயனை, மன்னு வடமதுரை மைந்தனைத்

தூய பெருநீர் யமுனைத் துறைவனை,

ஆயர் குலத்தினில் தோன்றும் அணிவிளக்கைத்

தாயைக் குடல்விளக்கஞ் செய்த தாமோதரனை,

தூயமாய் வந்துநாம் தூமலர் தூவித்தொழுது,

வாயினால் பாடி, மனத்தினால் சிந்திக்க,

போய பிழையும் புகுதருவான் நின்றனவும்,

தீயினில் தூசாகும்; செப்பேலோர் எம்பாவாய்.

(திருப்பாவை 5)

Maayani mannu vadamadurai myindanai

Tooya peruneer yamunai turaivanai

Aayarkulaththinil thondrum anivilakkaith

Thaayaik kudalvilakkam cheyda daamodaranai

Tooyamaay vanthunaam toomalar tooviththozhuthu

Vaayinaal paadi manaththinaal chindikka

Poya pizhaiyum pukutharuvaan nindranavum

Tienil toosakum cheppelore empaavaay

(Tiruppavai 5)

These girls from Gokulam (Gopikas) wish to observe austerity to reach Krishna. Would the sins committed by them in the past prevent this?  No; Singing with devotion God’s many names will nullify these sins. Non pre-meditated sins that may happen in future also would similarly disappear.    

कृष्णान्वयॆन दधतीम् यमुनानुभावम्

तीर्थैर् यथावदवगाह्य सरस्वतीम् तॆ

गोदॆ विकस्वर धियाम् भवती कटाक्षात्

वाचः स्पुरन्ति मकरन्द मुचः कवीनाम्

(Swami Vedanta Desikan: Sri Godastuthi 4)

KrishNAnvayEna dhadhathIM YamunAnubhAvam

Theerthair yathAvath avagAhya SarasvathIM tE

GodhE vikasvara dhiyAm BhavathI katAkshAth

Vaacha: spuranthi makarandhamucha: kaveenAM

(Godastuthi sloka No.19) tungairaruthrima gira: svyamutthamAngai:
ym sarvagandha ithi saadharam udhvahanthi
AmOdham anyam adhigacchathi maalikAbhi:
sOapi tvadhIya kuDila aLaka vaasithAbhi:

Here Swami Desikan describes how RanganAthan adorned the SooDikkoduttha Maalais and gained a wonderful kind of fragrance.

Vedas praise the Lord as "Sarva Gandha: Sarvarasa: SathyakAma: Sathya Sankalpa:” In this slOkam , the enhancement of this Sarva gandhathvam through association with Godhai's SooDikkoDuttha Maalai is saluted.

BRAHMA SUTRAM: A SIMPLE INTRODUCTION

ब्रह्मसूत्रं

BRAHMA SUTRAM

What is expressed in the least possible number of words to convey an idea or truth is a sutra, an aphorism. Brahmasutra is a basic text for all Vedantic schools of philosophy in the form of sutras. In it, Vyasa presents their substance in an extremely terse (short or condensed) form.  There is no reference in the Brahmasutra to specific deities such as Rama, Krishna etc.

Who or what is man (the individual self)? What is the nature of the world (jagat) in which he lives? And what is truth underlying all this? The Brahmasutra, which is a basic text of all Vedantic schools, seeks to answer these fundamental questions. These are indeed difficult questions but it behoves every human being to seek the answers.

There are commentaries (Bashyas) on the Brahma Sutram by the three Acharyas based on their philosophical schools.  They agree that Brahmam/Brahman is the cause of this world and that knowledge of Brahman leads to Moksha or the final emancipation, which is the goal of life. They also emphatically declare that Brahman can be known only through the scriptures and not through mere reasoning.

These Bhashyas on the Brahmasutra are themselves not easy for the layman to follow. So there are commentaries or teekas thereon by their followers. Below is an attempt to present meaning of the sutras in an easy and elementary manner. How very elementary is this attempt? The first sutra (1.1.1. below) has been explained in 113 slokas by Sri Madhwacharya in his Sutra Bhashyam!

1.I.1.अथातो ब्रह्मजिज्ञासा।

Athato Brahmajijnasa

The enquiry into Brahmam and its pre-requisites.

Hereinafter is the study/enquiry about brahmam. (There is no reference here to Brahma, the name by which God as creator is known or to the other Gods. This study is about the ultimate reality or ultimate truth about the universe. This goes by the name of Brahmam/Brahman in philosophical studies.) 

1.1.2.जन्माद्यस्य यतः

Janmadyasya yatah

Definition of Brahmam

(Brahmam is that) from which the origin etc., (i.e. the origin, sustenance & dissolution) of this (world proceeds.)

1.1.3.शास्त्रयोनित्वात्

Sastrayonitvat

Brahmam cognisable only through the scriptures.

The scripture being the source of right knowledge.

Sastra: the scripture; Yonitvat: being the source of or the means of the right knowledge. This sutra is incomplete and we have to fill in what will be obtained through the sastras. The object can only be Brahmam as that is being discussed here. Sastras refer to Vedas, Upanishads etc. A search of these will lead to knowledge about Brahmam. This explains the reason why all the sutras relate to these scriptures.

1.1.4.तत्तु समन्वयात्

Tattu samanvayat

Brahmam the main purport of all Vedantic texts.

But that (Brahmam is to be known only from the Scriptures and not independently by any other means, is established), because it is the main purpose (of all Vedantic texts.)

TAT: that; Tu: but; Samanvayat: On account of agreement or harmony, because it is the main purpose. As the scriptures are depended upon for knowledge about Brahmam, they are also the only source for reconciling differences therein.

Brahmam can be known only from the scriptures because all the scriptural passages can be harmonised only by such a doctrine. In Chapter six of the Chandogya Upanishad, Brahmam is purport of all passages. In the beginning you will find “This world, my child, was but the real (Sat) in the beginning”. It concludes “In it all that exists has its Self”. There is agreement in the opening and concluding passages.

The first four sutras have been explained in great detail in the commentaries (Bhashyas). In the case of Vishnu Sahasranama Stotra, the first three slokas (twenty four names in the namavali) are considered important, as the remaining slokas are elaboration of these three. Similarly if we understand in full the purport of these four sutras we will become completely aware of the following sutras.

NAMMALVAR: TIRUVOIMOZHI: A SELECTION: 9-6-4, 5 & 10

அறிகிலேன் தன்னுள் அனைத்துலகும் நிற்க,

நெறிமையால் தானும் அவற்றுள் நிற்கும் பிரான்

வெறி கமழ்சோலைத் தென்காட்கரை என் அப்பன்

சிறிய என் ஆரூயிர் உண்ட திருவருளே

(9-6-4)

Arigilen thannullh anaitthulagum nirkka,

Nerimayaal thaanum avatrulh nirkum piraan

Veri kamazhcholait thenkaattkarai en appan

Siriya en aaruyir unda tiruvaruleh

திருவருள் செய்பவன் போல என்னுள் புகுந்து

உருவமும் ஆருயிரும் உடனே உண்டான்

திருவளர்சோலைத் தென்காட்கரை என் அப்பன்

கருவளர் மேனி என் கண்ணன் கள்வங்களே

(9-6-5)

"வாரிக்கொண்டு உன்னை விழிங்குவான் காணில்"

என்று ஆர்வுற்ற என்னை ஒழிய என்னில் முன்னம்

பாரித்து, தான் என்னை முற்றப் பருகினான்,

கார் ஓக்கும் காட்கரை என் அப்பன் - கடியனே

(9-6-10)

The temple at Thirukkaatkarai in Kerala is devoted to Vishnu in his avataara (incarnation) as vaamana or trivikrama. This is derived from the Malayalam name, Tirukkaakkaraa or Tirukkaalkarai in Tamil. It means the place or bund that was graced by the touch of the holy foot of God. In his Thirukkaatkarai paasuram, Nammalvar gives a graphic description of the green gardens and the scent-giving flowers of this place. It is also the reputed birthplace of Kerala’s special variety of Nendiram bananas.    

The Alvar gives the special title of Deyvavaari to the moola vigraha in the sanctum sanctorum of this temple, meaning leader or creator of all gods, one who is unlimited.  He also expresses the view that God is capable of containing and swallowing all the universe within Himself. 

I don’t understand why,

      While all the worlds

          Live within him

      And he lives within them

         By birthright.

Our lord of Kaatkarai,

       Of gardens blowing with fragrance,

Should assault and devour this poor little

                       Soul of mine with his grace.

(9-6-4) (Translation: A K Ramanujan)

He entered into me as if to bless me with his grace. But instead he devoured my body and my soul. This is indeed the leela (play) of that black coloured Kannan. (9-6-5).

While I was waiting eagerly for him

Saying to myself, “If I see you anywhere

I”ll gather you and eat you up,”

He beat me to it and devoured me entire,

My lord dark as raincloud

My lord self-seeking and unfair.

(9-6-10) (Translation: A K Ramanujan)

The deep, inner meaning of these verses eludes us and astonishes us. The Alvar says that it is indeed very difficult to describe God. However, courageously, he attempts it.

This series explores the mutual cannibalism of God and devotee: these ten poems are considered by commentators as “the very life of the great Thousand Verses” of Nammalvar.