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Achintya Bheda Abheda

Philosophical school of Vedanta From Wikipedia, the free encyclopedia

Achintya-Bheda-Abheda (अचिन्त्यभेदाभेद, acintyabhedābheda in IAST) is a school of Vedanta representing the philosophy of inconceivable one-ness and difference.[1] In Sanskrit achintya means 'inconceivable',[1] bheda translates as 'difference', and abheda translates as 'non-difference'. The Gaudiya Vaishnava religious tradition employs the term in relation to the relationship of creation and creator (Krishna, Svayam Bhagavan),[2][3] between God and his energies.[4] It is believed that this philosophy was taught by the movement's theological founder Chaitanya Mahaprabhu[5] (1486–1534) and differentiates the Gaudiya tradition from the other Vaishnava Sampradayas. It can be understood as an integration of the strict dualist (Dvaita) theology of Madhvacharya and the monistic theology (Advaita) of Adi Shankara.[6]

Historical perspective

Advaita schools assert the monistic view that the individual soul and God are one and the same,[7] whereas Dvaita schools give the dualistic argument that the individual soul and God are eternally separate.[8] The philosophy of Achintya-bheda-abheda includes elements of both viewpoints. The living soul is intrinsically linked with God, and yet at the same time is not the same as God - the exact nature of this relationship being inconceivable to the human mind. The soul is considered to be part and parcel of the God. Same in quality but not in quantity. God having all opulence in fullness, the soul however, having only a partial expression of His divine opulence. God in this context is compared to a fire and the souls as sparks coming off of the flame.

Bhāskara's commentary on the Brahma Sutra is the earliest complete work of Bhedabheda to still exist.[9]

The Bhedabheda philosophy became the foundation for the traditions of Nimbarka, Vallabha, and Caitanya.[10]

Philosophy

Summarize
Perspective

The theological view of achintya-bheda-abheda tattva asserts that God is simultaneously "one with and different from His creation". God's separate existence in His own personal form is not denied, even as, creation (or what is termed in Vaishnava theology as the 'cosmic manifestation') is never separate from God. God always exercises supreme control over his creation. Sometimes this control is directly exercised, but most of the time it is indirect, through his different potencies or energies (Prakrti).

A.C. Bhaktivedanta Swami Prabhupada summarizes the achintya-bheda-abheda philosophy in the following way, "One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda-and-abheda-tattva -- simultaneous oneness and difference."[4]

The relationship between the Sun and sunshine analogizes the relationship between God and the jiva.[11] The Sun and sunshine are not different qualitatively, but different quantitively— there is great difference between proximity to a beam of sunshine and proximity to the Sun. Similarly, the jiva is qualitatively similar to God, but does not share God's qualities to an infinite extent, as would God himself.[12]

Another conception of difference-in-nondifference is that jivas partake in the consciousness and bliss aspect of God, but not the being aspect. Thus, jivas are ontologically distinct from the absolute body of God.[13]

The essence of Achintya Bheda Abheda is summarized as ten root principles called dasa mula.[14]

  1. The statements of amnaya (scripture) are the chief proof. By these statements the following nine topics are taught.
  2. Krishna is the Supreme Absolute Truth.
  3. Krishna is endowed with all energies.
  4. Krishna is the source of all rasa- flavor, quality, or spiritual rapture/emotions.
  5. The jivas (individual souls) are all separated parts of the Lord.
  6. In the bound state (non-liberated) the jivas are under the influence of matter, due to their tatastha (marginal) nature.
  7. In the liberated state the jivas are free from the influence of matter.
  8. The jivas and the material world are both different from and identical to the Lord.
  9. Pure devotion is the only way to attain liberation.
  10. Pure love of Krishna is the ultimate goal.

Difference in concept to Advaita Vedanta

It is clearly distinguished from the concept of anirvacaniya (inexpressible) of Advaita Vedanta. There is a clear difference between the two concepts as the two ideas arise for different reasons. Advaita concept is related to the ontological status of the world, whereas both Svayam Bhagavan and his shaktis (in Lord himself and his powers) are empirically real, and they are different from each other, but at the same time they are the same. Yet, this does not negate the reality of both.[1][15]

See also

References

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