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| Vallabha |
Suddhadvaita or pure non-dualism
Vallabha's view is different than those of Samkara and Ramanuja, and is called Suddhadvaita or pure
non-dualism. He declares that the whole world is real and is subtly Brahman. The individual souls and the
inanimate world are in essence one with Brahman. Jiva, kala or time, and prakrti or maya, are considered eternal
existences; they are referred to the being of Brahman and have no separate existence. Those who accept the
force of maya as the explanation of the world are not pure Advaitins, since they admit a second to Brahman.
While Samkara traces the world to Brahman through the force of maya, Vallabha holds that Brahman can create
the world without any connection with such a principle as maya. God is personified as Krsna, when he is
endowed with the qualities of wisdom (jnana) and action (kriya). Even as the transcendent and having no
physical body, God can create the world by the mere force of his will. Not only is he karta or agent of action, he is
also bhokta (enjoyer). Though he has no need to assume a body, he appears in various forms to please his
devotees. The highest, when associated with action only, is yajna-rupa, who can be propitiated by karmas, as
stated in the Brahmanas; when associated with wisdom, it is Brahman, and can be approached through jnana,
as stated in the Upanisads. Krsna the Supreme has to be worshipped according to the principles of the Gita and
the Bhagavata.
In human and animal souls the quality of ananda is suppressed, while in matter consciousness is also
suppressed. Brahman becomes whatever wills by the evolution and involution of its qualities.
The jiva is atomic in size, is one with Brahman, and constitutes a part of it. When the ananda of Brahman is
obscured, we have jiva. There are three kinds of jivas: the pure (suddha) jivas -- with lordly qualities and without
avidya; the mundane (sansarin) jivas -- caught in the meshes of avidya, and experiencing birth and death by
reason of their connection with gross and subtle bodies; and the liberated (mukta) jivas -- freed from the bonds
of samsara through insight into truth (vidya). When the soul attains release, it recovers its suppressed qualities
and becomes one with God.
The inanimate world also is filled with Brahman. In it the two qualities of Brahman, knowledge and bliss, are
obscured, and what remains is pure sattva or existence. Since it is Brahman that is manifested in the form of the
world, the latter is regarded as the effect of Brahman. Creation and destruction of the world are only the
manifestation and non-manifestation of the Supreme who puts on these forms. Brahman becomes a product and
is apprehended in the state of creation, while in destruction the world returns to its original form, and ceases to
be an object of perception. The world is therefore as eternal and real as Brahman himself, and its creation and
destruction are due to the power (sakti) of Brahman. The world cannot be regarded as an illusory appearance;
nor is it essentially different from Brahman. Brahman is the material and the efficient cause of the world.
Vallabha looks upon God as the whole and the individual as the part; but, as the individual is of the identical
essence with God, there is no real difference between the two (like the analogy of sparks to fire). The individual
soul is not the Supreme clouded by the force of avidya, but is itself Brahman, with one attribute (ananda)
rendered imperceptible. The soul is both a doer and enjoyer. It is atomic in size, though pervading the whole
body by its quality of intelligence (like sandal-wood makes its presence felt through its scent even where there is
no sandal-wood).
The world of maya is not regarded as unreal, since maya is nothing else than a power hich Isvara of his free will
produces. He is not only creator of the universe but is the universe itself. Vallabha accepts the Brhadaranyaka
account, that Brahman desired to become many, and he became the multitude of individual souls and the world.
Though Brahman in himself is not known, he is known when he manifests himself through the world.
Bhakti is the chief means of salvation, though jnana is also useful. Karmas precede knowledge of the Supreme,
and are present even when this knowledge is gained. The liberated perform all karmas. The highest goal is not
mukti or liberation, but rather eternal service of Krsna and participation in his sports in the celestial Brndavana.
Vallabha distinguishes the transcendent consciousness of Brahman from Purusottama. He lays a great stress on
a life of unqualified love to God.
TOP
Vallabha's view is different than those of Samkara and Ramanuja, and is called Suddhadvaita or pure
non-dualism. He declares that the whole world is real and is subtly Brahman. The individual souls and the
inanimate world are in essence one with Brahman. Jiva, kala or time, and prakrti or maya, are considered eternal
existences; they are referred to the being of Brahman and have no separate existence. Those who accept the
force of maya as the explanation of the world are not pure Advaitins, since they admit a second to Brahman.
While Samkara traces the world to Brahman through the force of maya, Vallabha holds that Brahman can create
the world without any connection with such a principle as maya. God is personified as Krsna, when he is
endowed with the qualities of wisdom (jnana) and action (kriya). Even as the transcendent and having no
physical body, God can create the world by the mere force of his will. Not only is he karta or agent of action, he is
also bhokta (enjoyer). Though he has no need to assume a body, he appears in various forms to please his
devotees. The highest, when associated with action only, is yajna-rupa, who can be propitiated by karmas, as
stated in the Brahmanas; when associated with wisdom, it is Brahman, and can be approached through jnana,
as stated in the Upanisads. Krsna the Supreme has to be worshipped according to the principles of the Gita and
the Bhagavata.
In human and animal souls the quality of ananda is suppressed, while in matter consciousness is also
suppressed. Brahman becomes whatever wills by the evolution and involution of its qualities.
The jiva is atomic in size, is one with Brahman, and constitutes a part of it. When the ananda of Brahman is
obscured, we have jiva. There are three kinds of jivas: the pure (suddha) jivas -- with lordly qualities and without
avidya; the mundane (sansarin) jivas -- caught in the meshes of avidya, and experiencing birth and death by
reason of their connection with gross and subtle bodies; and the liberated (mukta) jivas -- freed from the bonds
of samsara through insight into truth (vidya). When the soul attains release, it recovers its suppressed qualities
and becomes one with God.
The inanimate world also is filled with Brahman. In it the two qualities of Brahman, knowledge and bliss, are
obscured, and what remains is pure sattva or existence. Since it is Brahman that is manifested in the form of the
world, the latter is regarded as the effect of Brahman. Creation and destruction of the world are only the
manifestation and non-manifestation of the Supreme who puts on these forms. Brahman becomes a product and
is apprehended in the state of creation, while in destruction the world returns to its original form, and ceases to
be an object of perception. The world is therefore as eternal and real as Brahman himself, and its creation and
destruction are due to the power (sakti) of Brahman. The world cannot be regarded as an illusory appearance;
nor is it essentially different from Brahman. Brahman is the material and the efficient cause of the world.
Vallabha looks upon God as the whole and the individual as the part; but, as the individual is of the identical
essence with God, there is no real difference between the two (like the analogy of sparks to fire). The individual
soul is not the Supreme clouded by the force of avidya, but is itself Brahman, with one attribute (ananda)
rendered imperceptible. The soul is both a doer and enjoyer. It is atomic in size, though pervading the whole
body by its quality of intelligence (like sandal-wood makes its presence felt through its scent even where there is
no sandal-wood).
The world of maya is not regarded as unreal, since maya is nothing else than a power hich Isvara of his free will
produces. He is not only creator of the universe but is the universe itself. Vallabha accepts the Brhadaranyaka
account, that Brahman desired to become many, and he became the multitude of individual souls and the world.
Though Brahman in himself is not known, he is known when he manifests himself through the world.
Bhakti is the chief means of salvation, though jnana is also useful. Karmas precede knowledge of the Supreme,
and are present even when this knowledge is gained. The liberated perform all karmas. The highest goal is not
mukti or liberation, but rather eternal service of Krsna and participation in his sports in the celestial Brndavana.
Vallabha distinguishes the transcendent consciousness of Brahman from Purusottama. He lays a great stress on
a life of unqualified love to God.
TOP
