indian value system according to caitanya-vaiṣṇavism

8/10/2019 Indian Value System According to Caitanya-Vaiavism

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Indian Value System

According to Caitanya-Vaiavism

Radhamadhav Das, PhD

[email protected]

Projected permalink for this paper:

www.nectarpot.com/value

Presented at the International Conference on Values Embedded in Indian Philosophy

at Benares Hindu University on 10-12thJanuary 2013,

organized by the Department of Philosophy and Religion,

Faculty of Arts, Benares Hindu University and the

Council of Research in Value and Philosophy, Washington DC.
mailto:[email protected]:[email protected]://www.nectarpot.com/valuehttp://www.nectarpot.com/valuehttp://www.nectarpot.com/valuemailto:[email protected]


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As mentioned in the theme of this conference, the conflict between ancient values and the

post modernistic rush for material enjoyment causes a value crisis and asks for a solution.

A very important question arises here: is a synthesis of ancient spiritual and modern

material values possible? In short, the answer of the Indian traditions is both yes and no.

First, why is such a synthesis not possible?

It is not possible, because they are diametrically opposed paradigms. Ancient values

posit service to God and to other living beings and realization of transcendence as the

centre of life, while material enjoyment is self-centered and forgetful of transcendence. The

ancient scriptures therefore contain injunctions to ultimately leave material engagements

and become fully immersed in spiritual engagements. One of the most well-known Vedic

commandments is Bhad-rayaka Upaniad1.3.28:

asato m sad gama

tamasi m jyotir gamamto m amta gama

Do not stay in fleeting illusion; go to the eternal reality!

Do not stay in the darkness of ignorance; go to the light!

Do not remain bound by death; realize your immortal self!

Of course, there are different interpretations of what is sat and what is asat. To try to

come to a common agreement, let us try to at least agree on a very basic teaching of most

Indian schools of thought, namely the teaching that the self is not the material body, but asublime spirit soul beyond material designations. I have termed this belief sublimism, and

I have termed the materialistic belief that the self is the material body skeletonism.

The case for sublimism in the Bhagavad-gt(2.13) is as follows:

dehino 'smin yath dehe

kaumra yauvana jar

tath dehntara-prptir

dhras tatra na muhyati

As the embodied soul continuously passes, in this body, from boyhood to

youth to old age, the soul similarly passes into another body at death. A

sober person is not bewildered by such a change.


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As per the passing through different bodies during one lifetime, we can also present

arguments for sublimism from science:

According to biology, the bodily cells age and die very frequently. Almost the entire

human body is exchanged every 7 to 10 years. If skeletonism was true, then practically the

entire self would be replaced every 7 to 10 years. This, however, is not a fact. The owner ofa house today is still the owner of her house fifty years from now, although her body has

been replaced five times in this period. If the owner, or the self, is still the same, but the

body is long gone, then the logical conclusion is that the self is not the material body but

something sublime beyond the material body (for further evidence visit

www.sublimereality.com).

If we can agree with the paradigm of sublimism proposed in most Indian schools of

thought, we now have a very useful tool for an essential basic distinction:

Within any school, teachings based on the belief that the self is the

material body must be accepted as illusory, or asat. Sublimism, the

paradigm that the self is beyond the material body is truthful, or sat,

and any teaching that claims to be truthful must include this truth.

The distinction between the real and false self is one of the greatest values of Indian

philosophy and of philosophy per se. It is especially emphasized in Caitanya-Vaiava (syn.

Gauya-Vaiava) philosophy. If values and actions are based on an illusory self, they are

illusory values and actions. Therefore, this preliminary distinction is of great importance forexamining human values. What value does any pursuit have, if it serves only the illusory

self, while the real self remains starving? In this regard, before the time of independence of

India, the Founder of the Benares Hindu University, Pait Madan Mohan Mlavya, told

rla Bhaktisiddhnta Saraswat Thakura, the Founder-crya of all Gauya Mahs:

You are the only person teaching the independence of the soul. We are trying to get

independence for India that means independence for the body only. Thousands of

sdhus like you are needed all over India! (Vikasa, 2009. Vol II, p. 78. Paraphrased

from an earlier copy.)

Since materialism advocates skeletonism, it is asat, illusory or untrue. Because untruth

is diametrically opposed to truth, there is no scope of synthesis between materialism and

sublimism. We die at death or we dont there is no question of synthesizing the state of

being dead and the state of being alive. If the weed-eating caterpillar wants to become a

nectar-drinking butterfly, it must give up its caterpillar existence there is no scope of
http://www.sublimereality.com/http://www.sublimereality.com/http://www.sublimereality.com/


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compromise. Or has anyone ever seen a caterfly or a butterpillar? Asato m sad gama ;

like metamorphosis, transcendence is radical, and this is the reason for the strong no.

Now, what about the positive answer to above question? Yes, material and spiritual

values can be synthesized, (A) in terms of a temporary integration, and (B) in terms of a

vision of an underlying harmony. First we disclose the temporary integration. We may nothave seen a caterfly, but in one sense, there is such a thing during the cocoon stage.

Similarly, there is a transitional stage between material and spiritual existence.

One cannot all of a sudden leap into the air and fly without wings. Transcendencerequires a gradual transformation, just as in metamorphosis. The Indian schools of thought

have developed what is probably the most sophisticated and comprehensive system for

such a gradual transformation the Indian value system. To illustrate this system, we may

call it proper diet in relation to the butterfly analogy. If the caterpillar eats suitable leaves,

it will at one stage make a cocoon and become a nectar-drinking butterfly. Similarly, if

people properly practice naimittika-dharmaor circumstantial uplifting duties, they will at

one stage start practicing nitya-dharma orthe eternal engagement.

The true meaning of the term santana-dharma is nitya-dharma (eternalengagement), not the folk-language meaning, which is Hindu religion. To ensure such

distinction, some prefer to use the term nitya-dharma. Nitya-dharma (not to be

confounded with nitya-karma) refers to the eternal dharma or engagement of the soul

beyond any relation to transitory identifications and engagements, be they social,

professional or religious.


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The term naimittika-dharma describes transitory or circumstantial engagements of

people who still identify with the material body and its duties. Engagements within

naimittika-dharma are always guided by dharma, religious principles. Engagements that

are not guided by dharmafall under the category of adharma. The temporary integration

of material and spiritual values happens within naimittika-dharma. An elaborate

description of nitya-dharma, naimittika-dharma andadharma is given in rla BhaktivinodahkurasJaiva Dharma, Chapters 1-25 (Bhaktivinoda, 1896).

Just as the Indian religions include elements of both nitya-dharma and naimittika-

dharma, so do other religions. One definition of nitya-dharma is service that is rendered

solely to please God and which is free from identification with any material designation

such as gender, age, education or duty (sarvopdhi-vinirmukta, Nrada Pacartra,

quoted by r Caitanya inCaitanya-caritmta 2.19.170. Ref: Kadsa, 1615). From this we

can understand that actual nitya-dharma or santana-dharma is a very high engagement.

Some examples for naimittika-dharma are engagements (guided by dharma)while we

still identify with material updhis or designations, for example fulfilling ones particular

duty as a householder, renunciant, mother, father, daughter, son, employee, minister, etc.

The varrama-dharma system belongs to naimittika-dharma. Because we are not the

material body and its designations of birthplace, gender, age, profession and

corresponding duties, such naimittika-dharma is not our nitya-dharma, but only temporary

or circumstantial.

Despite being non-eternal, many human engagements convey essential values for a

healthy social fabric in fact we could not imagine human life without them. The only

question is if these circumstantial engagements are linked with our eternal engagement (as

within naimittika-dharma) or not. And this is where the Indian system of human civilization

has produced probably the most sophisticated way to link the non-eternal and eternal

engagements in such a way that a transition to the eternal engagements can take place

most efficiently. In the (ideal) Indian traditions, people are being taught both the values of

naimittika-dharma and nitya-dharma and they practice all circumstantial engagements

with the goal of a full manifestation of the eternal engagements. Since all their values andengagements are dovetailed to the eternal values and engagements, there is a gradual

transformation of consciousness and practical transition to the eternal values and

engagements.


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The Indian value system is very sophisticated and difficult to penetrate. It becomes

easier to understand if we envision the connections and interrelations between its various

elements. For this end I am presenting below diagram plus explanations.


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The clashes of interest in the material world that lead to manifold sufferings are

unavoidable as long as people remain self-centered. The cessation of dualities is the quest

of mukti. In a higher sense, both bhukti and mukti are merely the different sides of the

same coin of the self-centered mindset. People amass wealth and family members, and

when they realize that these cannot bring true happiness, they tend to renounce them and

strive for mukti. Because mukti cannot accommodate rasa lifes primary quest they

again strive for bhukti (which can at least accommodate mundane rasa), then again for

mukti, etc. The only way to overcome this cycle is by transcending the self-centered bhukti

and mukti tendencies to service-centered bhakti, devotional service to the Absolute, who

is the core center of all interests. Bhakti is the only positive alternative to the self-centered

mindset. If all serve the Absolute, the core center of all interests, there will be no more

clashes of different interests, and furthermore, all will be served to the fullest capacity.

According to the quality of bhakti of the bhakta or devotee, the Absolute appears in

different ways, first in impersonal concepts like transcendental truth, wisdom and bliss(saccidnnda) and then in personal forms of Godhead, in Sanskrit called Bhagavn. The

personal forms of Bhagavn are higher than impersonal realizations of reality, because, as

mentioned above, the Absolute is by nature the reservoir of all rasa, and rasacan only be

accommodated by personality. Also, it is only in a loving relationship to Bhagavn that one

can regain ones svarpa, (original transcendental form of existence as a loving devotee of

God), not in any other way.

The Supreme Lord is the ultimate reality and the embodiment of all perfections. He

can only be attained by loving devotion (Bhagavad-gt18.55). If we attain love of God, weattain God and thus we obtain all perfections. Therefore, bhgavata-premaor love of God

is the greatest value and pursuit in existence. This is established by the bhgavata-

dharma. Since, unlike the dharma of the four pururthas, the bhgavata-dharma is

eternal, it is established as nitya-dharma and as the true santana-dharma. The Caitanya-

Vaiavas accept only bhgavata-prema as reyas, because it is the only lasting value (the

diagram shows the categorization of reyas and preyas according to common Indian

thought).

The above diagram shows the various elements of the Indian value system within

three differently colored value fields. Light blue stands for the minus valuewithin material

bondage; white stands for the zerovalueat the stage of liberation; light yellow stands for

the plusvalueor spiritual credit on the platform of bhakti. It may appear like an extreme

statement to value the pursuits of the four pururthas minus and zero. As mentioned

earlier, they have relative value, just as eating weed has relative value for the caterpillar to


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progress towards its butterfly existence. However, from the perspective of the nectar-

drinking butterfly, eating weed is considered a minus value, and similarly, from the

platform of pure love of God, all activities tainted by the tendencies of bhukti and mukti

are considered obstacles to pure devotion (uddha-bhakti). Scientifically speaking, all such

material activities are subject to transformation, resulting in loss and pain, and thus, on that

platform of action, everything within material creation is inauspicious and invaluable

(karma parimitvd, -viricyd amagalam,Bhgavata Pura11.19.18).

The dharma as per the four pururthas sometimes indicates the path of bhakti

towards bhgavata-prema, but not as clearly and emphatically as the Vaiava-dharma

does. Vaiavism establishes that only the path of bhakti can lead to eternal and thus

substantial value, and Caitanya-Vaiavism further establishes that only bhgavata-prema

is the highest value and goal of life (prema prayojana, Caitanya-caritmta 2.6.178. Ref:

Kadsa, 1615), and that it is the crown jewel of all pururthas (pururtha-iromai

prema mah-dhana, Caitanya-caritmta 2.20.125. Ref: Kadsa, 1615). In the beginning

of the BhgavataPura, verse 1.1.2, all naimittika-dharma such as the four pururthas

are rejected as kaitava-dharma, cheating dharma, because they are mere obstructions on

the path of bhakti2

2Vaiavism does not devalue naimittika-dharma per se; naimittika-dharma uplifts people from lower to highermaterial modes (guas) and thus makes them more fit for bhakti. The instruction to give up naimittika-dharmais for those devoteeswho want to proceed to pure devotion; it is not a call to devalue naimittika-dharma in asectarian way suchconduct would be detrimental to bhakti and harmful to social welfare.

. The Bhagavad-gtconcludes with the teaching that one should take to

the path of bhakti and give up all naimittika-dharma (Bg18.66), whereas the Bhgavata

Pura picks up from that point and goes on to establish what is pure bhakti. We have

thus concluded the explanation of above diagram.

Now let us proceed to the second answer to the starting question: Yes, material andspiritual values can be synthesized in terms of a vision of an underlying harmony.

jvera 'svarpa' hayakera 'nitya-dsa'

kera 'taasth-akti' 'bhedbheda-praka

srya-kiraa, yaiche agni-jvl-caya

svbhvika kera tina-prakra 'akti' haya

The original position of the living entities is to be eternal servants of Ka because

they are the Lords marginal energy and a manifestation simultaneously one and

different from the Lord, like a molecular particle of sunshine or fire. Ka has threevarieties of energy.Caitanya-caritmta 2.20.108-109 (Kadsa, 1615).


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With this verse, r Caitanya Mahprabhu established the Caitanya-Vaiava

philosophy, namely acintya-bhedbheda-darana. Everything in creation, both spiritual and

material, is a manifestation of Lord Kas aktior potency, who is simultaneously one and

different from Ka, similar to the relation between sunshine and the sun. This

simultaneous oneness and difference is acintya, materially inconceivable. However, it can

become revealed by the grace of Kas acintya-akti, inconceivable energy.

Acintya-bhedbheda-darana is often presented as the synthesis of dualism and

monism (in Unity in Diversity, I have presented that it is more than that. Ref: Das, 2012,

Chapter 13). The ontological dichotomy produced by the thesis of dualism leads to various

problems such as the mind-body problem (within philosophy and science) and the

problem of relationship between people of this world and God (within religion). To avoid

such problems, thinkers have proposed the other extreme. The antithesis to dualism is

monism, that ultimately, everything is one. This, however, is done for the price of dualities

per se. Monism excludes the possibility of transcendental dualities. However, only

transcendental dualities have the possibility to reconcile material dualities without denying

their existence. Furthermore, transcendental dualities are a prime necessity to

accommodate the essential nature of the Absolute, which is rasa (raso vai sa, Taittirya

Upaniad2.7.1, discussed earlier), as well as bhgavata-prema, love of God, the greatest

value in life. Since both extremes, dualism and monism, are incomplete, the complete

solution must be a synthesis of the two. This synthesis is accomplished with acintya-

bhedbheda-darana. However, the price we have to pay for this all-accommodating

paradigm is the acceptance of it being acintya, materially inconceivable, and our being

dependent on the Lords grace to enter into it. In simple words, the price is bhakti,

devotion to God, by which Gods grace is attracted. Since loving devotion is our eternal

nature, it is a great pleasure to pay this price.

Despite being materially inconceivable, certain expositions of the philosophy of

acintya-bhedbheda yield great treasures of universal understanding and reconciliation.

God is one with His potency in quality and will and He is different from His potency in

aspects like quantity and personality (His potency takes on various personalities to serve

Him). His potency manifests all the universes, planets, species, persons and cultures; these

are all ultimately one in will with Him because they are manifestations of His potency who

acts only in accordance with His will. In the Brahma-sahit, Verse 5.44, the external

potency of Lord Ka, Durg, is described as the creating, preserving and destroying

agency of the mundane world, conducting herself in accordance with Kas will

(icchnurpam api yasya ca ceate s).


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The vision of acintya-bhedbheda enables us to see how the entire creation is one in

will with the all-good God, and how there is thus an underlying harmony in creation. By

seeing everything as akti-parima, a transformation of Gods energy or akti (see

diagram), even externally opposing elements in creation such as material and spiritual

values are internally harmonized. Everything emanates from the Complete and is thus

(potentially) complete (o pram ada pram ida, prt pram udacyate,

opaniad, invocation). Lord Ka says, aha sarvasya prabhavo, I am the source of

everything, of all diversity (Bhagavad-gt10.8). The Absolute Complete is a person, r

Ka, and we can unfold our potential of completeness by entering into an eternal

relationship of loving service to Him. The essential value of duality (bheda) is to serve Ka

in transcendental diversity, and the essential value of oneness (abheda) is to serve Kain

unity with His transcendental desires. Both these essential values are combined in acintya-

bhedbheda-darana.

Indian culture is famous for its unity in diversity, a term which expresses universal

harmony of distinct elements such as spiritual and material values. The acintya-

bhedbheda-daranabuilds the philosophical basis for such practical unity in diversity, and

if we can properly understand it, we can integrate great values for universal harmony from

the Caitanya tradition into our life. Another great Caitanyaite value is the realization of

ones own svarpa, original, eternal, transcendental name, form, qualities and

engagements beyond the illusions of skeletonism. Lord Caitanya revealed that the most

efficient practice to realize ones distinct svarpa is nma-sakrtana, congregational

chanting of the Lords name, by which the mirror of the heart is cleansed (ceto-darpaa-mrjanam, ikakam, Verse 1. Ref: Caitanya, 16thcentury).

To summarize, I have presented four important contributions of Caitanya-Vaiavism

to values embedded in Indian philosophy: (1) The philosophical establishment of the living

entitys svarpa and corresponding eternal values, (2) the consequentdistinction of nitya-

dharma (bhgavata-prema), naimittika-dharmaandadharma, (3) the synthesis of spiritual

and material values, and (4) the practical realization of ones svarpa by nma-sakrtana.

To overcome the post-modern human value crisis means to harmonize spiritual andmaterial values by dovetailing the material values to the spiritual values. This is achieved

with the value systems of naimittika-dharma (such as the four pururthas and

varrama-dharma), which gradually transcend mundane existence and progress towards

the eternal engagement, the nitya-dharma. If India can re-establish her original spiritual-

social system, she can become a role model for the entire world. According to their

peoples mindset, other countries may adapt different systems of naimittika-dharma, but


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Bibliography

Bhaktivinoda hkura (1896).Jaiva-dharma.A narrative treatise on the eternal function ofthe soul that covers the essential philosophical aspects and spiritual practises of the

Caitanya-Vaiavas. English translation and commentary. Translated by Sarvabhvana Dsa

(2004). Brihat Mridanga Press, India.

Caitanya, r Caitanya Mahprabhu (16th century). ikakam. Eight most essentialinstructions about how to attain the highest goal of life by Ka-sakrtana. Sanskritverses with commentaries by Bhaktivinode hkura and Bhaktisiddhnta Sarasvathakura.English translation by Sarvabhvana Dsa (1991). Rasbihari Lal & Sons, Vrindavan, India.

Das, Radhamadhav (2012). Unity in Diversity, r Caitanyas Acintya-bhedbheda, theUniversal Principle of Harmony. PhD thesis. Florida Vedic College Press.www.diversityinunison.com.

Kadsa Kavirja Gosvm (1615). Caitanya-caritmta. A biography and collection ofteachings of r Ka Caitanya. Bengali verses and English translation. BhaktivedantaSwami Prabhupda (1968). Bhaktivedanta Book Trust, Mumbai.

Vikasa, Bhakti Vikasa Swami (2009). Sri Bhaktisiddhanta Vaibhava. A biography ofBhaktisiddhnta Saraswathkura in three volumes. Bhakti Vikas Trust, Surat, India.

For further studies on this topic:

Jaiva Dharma by Bhaktivinoda hkura (1896), see above.

Unity in Diversity by Radhamadhav Das (2012), see above.

Website for sublimism:www.sublimereality.com
http://www.diversityinunison.com/http://www.diversityinunison.com/http://www.sublimereality.com/http://www.sublimereality.com/http://www.sublimereality.com/http://www.sublimereality.com/http://www.diversityinunison.com/

indian value system according to caitanya-vaiṣṇavism

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