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| Nimbarka |
Dvaitadvaita or dualistic non-dualism
Nimbarka's theory is called dvaitadvaita or dualistic non-dualism. He indicated the distinctness of Jiva (conditioned
soul), Isvara and Jagat (world). Jiva is of the form of knowledge -- it is knowledge as well as the possessor of
knowledge -- even as the sun is light as well as the source of light. Thus the relation of the soul to its attribute is
that of the dharmin ( the qualified) to the dharma (the qualification). It is one of difference and non-difference.
Between the qualification and the qualified there is no absolute identity, but only the non-perception of the
difference. Though jiva is atomic in size, on account of its possession of the omnipresent quality of knowledge, it is
able to experience the pleasures and the pains throughout the body. The jiva is the agent of activity, but has no
independent knowledge or activity. The jiva continues to exist in dreamless sleep and the state of release. As
Isvara is the governor, the jiva in all states has the nature of being governed. The number of jivas is infinite,
though the supreme spirit sustains them all.
The inanimate world has three principal categories (tattvas), which are: (1) aprakrta, or what is not derived from
the primordial prakrti, such as the stuff of the divine body which is the basis of the nitya-vibhuti (eternal glory) of
Isvara; (2) prakrti, or what is derived from prakrti with its three gunas; and (3) kala, or time. Prakrti and kala are
the basic principles of cosmic existence. These three categories are also eternal like the individual souls.
The eternal nature of Isvara is to govern. The predicateless character is refuted in Brahman who has attributes of
good and auspicious qualities. The supreme spirit is identified with Krsna, and is regarded as possessing all
auspicious qualities and exempt from the faults of egoism, ignorance, passion and attachment. He is the material
and the efficient cause of the universe. He is the material cause, since creation means the manifestation of his
powers (sakti) of cit (consciousness) and acit (unconsciousness) in their subtle forms. Through Brahman's sakti, or
energy, the world is produced where each separate soul finds fit embodiment. Sakti of Brahman is the material
cause of the world, and the changes of sakti do not touch the integrity of Brahman. What Ramanuja calls the
"body" of Brahman is the sakti according to Nimbarka. God does not stand in need of materials to construct the
world. He is all-powerful, and by his mere will he is able to create the world. He is the efficient cause of the
universe, since he brings about the union of the individual souls with their respective karmas and their results and
the proper instruments for experiencing them. Brahman is thus both the efficient and the material cause of the
world.
The relation of the three principles of jiva, the world and God, is not one of absolute identity or non-distinction. Nor
can it be said that three principles are absolutely distinct. Both difference and non-difference are real according to
Nimbarka. Creation (soul and the world) is different from Brahman (Isvara), since it possesses natures and
attributes different from those of Brahman. Moreover, creation is not different from Isvara, since it cannot exist by
itself and depends absolutely on Brahman. The difference signifies distinct and independent existence, and
non-difference signifies the impossibility of independent existence. The individual souls and the world are not
self-sufficient, but are guided by Isvara. In pralaya (dissolution), these two get absorbed into the nature of Isvara,
who contains the subtle forms of jiva and jagat. Between the periods of dissolution and re-creation, all existence,
conscious and unconscious, dwells in him in a subtle state. The usual theory (e.g. in the Samkhya) which traces the
evolution of nature to the three gunas is accepted.
The supreme spirit is conceived as free from all defects, a storehouse of all beneficent attributes, possessed of a
heavenly body, full of beauty and tenderness, sweetness and charm. Souls are infinite in number and are atomic in
size. Each soul is a ray of Brahman individualized. The theory attempts to avoid the affirmation of an absolute
identity, where attributes are confused and distinctions abolished, and, at the same time, tries to escape from
mere pluralism, which would impair the omnipresence of Brahman and limit his nature and sovereignty.
The pure nature of the jiva is obscured by its karma, which is the result of avidya. Avidya is beginningless, yet
through the grace of God can be terminated. Prapatti, or complete submission to God is the way to deliverance.
Those who possess this attitude, through bhakti or devotion eventually come to the realization of God. In
Nimbarka, Krsna and Radha take the place of Narayana and his consort.
Bhakti involves a knowledge of the supreme reality; the nature of the individual soul; the fruit of divine grace or
moksa -- which is an uninterrupted realization of the nature and attributes of Brahman, resulting in the absolute
destruction of all selfishness and ignorance; and the nature of the hindrances to God-realization -- such as (1) the
erroneous identification of the soul with the body, the senses or the mind, (2) dependence on another than God,
(3) violation of or indifference to his commandments, and (4) confusion of God with ordinary beings. Bhakti is not
meditation, but love and devotion. Karma is said to be the means for the acquisition of brahma-jnana (divine
knowledge), carrying with it devotion. Thus karma (yoga) leads to jnana (yoga) leading to bhakti (yoga) or
devotion.
While both Ramanuja and Nimbarka regard difference and non-difference necessary, Ramanuja emphasizes more
on the identity. For Nimbarka, the two (difference and non-difference between God and Creation) are equally real
and have the same importance.
Nimbarka's philosophy also had the general support of Kesava, who in his commentary on the Brahma Sutra
developed the theory of the transformation (parinama) of Brahman. A distinction is made there between the
independent reality of Purusottama (God) and the dependent realities of jiva and prakrti. While both jiva and
Isvara are self-conscious, the former is limited, and the latter is not. While the jiva is the enjoyer (bhktr), the world
is the enjoyed (bhogya), and Isvara is the supreme controller.
TOP
Nimbarka's theory is called dvaitadvaita or dualistic non-dualism. He indicated the distinctness of Jiva (conditioned
soul), Isvara and Jagat (world). Jiva is of the form of knowledge -- it is knowledge as well as the possessor of
knowledge -- even as the sun is light as well as the source of light. Thus the relation of the soul to its attribute is
that of the dharmin ( the qualified) to the dharma (the qualification). It is one of difference and non-difference.
Between the qualification and the qualified there is no absolute identity, but only the non-perception of the
difference. Though jiva is atomic in size, on account of its possession of the omnipresent quality of knowledge, it is
able to experience the pleasures and the pains throughout the body. The jiva is the agent of activity, but has no
independent knowledge or activity. The jiva continues to exist in dreamless sleep and the state of release. As
Isvara is the governor, the jiva in all states has the nature of being governed. The number of jivas is infinite,
though the supreme spirit sustains them all.
The inanimate world has three principal categories (tattvas), which are: (1) aprakrta, or what is not derived from
the primordial prakrti, such as the stuff of the divine body which is the basis of the nitya-vibhuti (eternal glory) of
Isvara; (2) prakrti, or what is derived from prakrti with its three gunas; and (3) kala, or time. Prakrti and kala are
the basic principles of cosmic existence. These three categories are also eternal like the individual souls.
The eternal nature of Isvara is to govern. The predicateless character is refuted in Brahman who has attributes of
good and auspicious qualities. The supreme spirit is identified with Krsna, and is regarded as possessing all
auspicious qualities and exempt from the faults of egoism, ignorance, passion and attachment. He is the material
and the efficient cause of the universe. He is the material cause, since creation means the manifestation of his
powers (sakti) of cit (consciousness) and acit (unconsciousness) in their subtle forms. Through Brahman's sakti, or
energy, the world is produced where each separate soul finds fit embodiment. Sakti of Brahman is the material
cause of the world, and the changes of sakti do not touch the integrity of Brahman. What Ramanuja calls the
"body" of Brahman is the sakti according to Nimbarka. God does not stand in need of materials to construct the
world. He is all-powerful, and by his mere will he is able to create the world. He is the efficient cause of the
universe, since he brings about the union of the individual souls with their respective karmas and their results and
the proper instruments for experiencing them. Brahman is thus both the efficient and the material cause of the
world.
The relation of the three principles of jiva, the world and God, is not one of absolute identity or non-distinction. Nor
can it be said that three principles are absolutely distinct. Both difference and non-difference are real according to
Nimbarka. Creation (soul and the world) is different from Brahman (Isvara), since it possesses natures and
attributes different from those of Brahman. Moreover, creation is not different from Isvara, since it cannot exist by
itself and depends absolutely on Brahman. The difference signifies distinct and independent existence, and
non-difference signifies the impossibility of independent existence. The individual souls and the world are not
self-sufficient, but are guided by Isvara. In pralaya (dissolution), these two get absorbed into the nature of Isvara,
who contains the subtle forms of jiva and jagat. Between the periods of dissolution and re-creation, all existence,
conscious and unconscious, dwells in him in a subtle state. The usual theory (e.g. in the Samkhya) which traces the
evolution of nature to the three gunas is accepted.
The supreme spirit is conceived as free from all defects, a storehouse of all beneficent attributes, possessed of a
heavenly body, full of beauty and tenderness, sweetness and charm. Souls are infinite in number and are atomic in
size. Each soul is a ray of Brahman individualized. The theory attempts to avoid the affirmation of an absolute
identity, where attributes are confused and distinctions abolished, and, at the same time, tries to escape from
mere pluralism, which would impair the omnipresence of Brahman and limit his nature and sovereignty.
The pure nature of the jiva is obscured by its karma, which is the result of avidya. Avidya is beginningless, yet
through the grace of God can be terminated. Prapatti, or complete submission to God is the way to deliverance.
Those who possess this attitude, through bhakti or devotion eventually come to the realization of God. In
Nimbarka, Krsna and Radha take the place of Narayana and his consort.
Bhakti involves a knowledge of the supreme reality; the nature of the individual soul; the fruit of divine grace or
moksa -- which is an uninterrupted realization of the nature and attributes of Brahman, resulting in the absolute
destruction of all selfishness and ignorance; and the nature of the hindrances to God-realization -- such as (1) the
erroneous identification of the soul with the body, the senses or the mind, (2) dependence on another than God,
(3) violation of or indifference to his commandments, and (4) confusion of God with ordinary beings. Bhakti is not
meditation, but love and devotion. Karma is said to be the means for the acquisition of brahma-jnana (divine
knowledge), carrying with it devotion. Thus karma (yoga) leads to jnana (yoga) leading to bhakti (yoga) or
devotion.
While both Ramanuja and Nimbarka regard difference and non-difference necessary, Ramanuja emphasizes more
on the identity. For Nimbarka, the two (difference and non-difference between God and Creation) are equally real
and have the same importance.
Nimbarka's philosophy also had the general support of Kesava, who in his commentary on the Brahma Sutra
developed the theory of the transformation (parinama) of Brahman. A distinction is made there between the
independent reality of Purusottama (God) and the dependent realities of jiva and prakrti. While both jiva and
Isvara are self-conscious, the former is limited, and the latter is not. While the jiva is the enjoyer (bhktr), the world
is the enjoyed (bhogya), and Isvara is the supreme controller.
TOP
