
LESSON 6  SUDDHADVAITA OF VALLABHACARYA

Introduction:

Suddhadvaita means the non-duality of Brahman which is pure, free from `maya'.
Thus the jiva and acit are essentially the same as Brahman, without involving
the idea of Maya. According to Sankara, for instance, Brahman creates this
world only when it is conditioned by illusion, Maya; but according to Vallabha,
it is Brahman, pure without any connection to illussion, that creates the
world.

Source of knowledge:

The highest authority is Veda in the system of Vallabhas's philosophy. For
metaphysical teachings he accepts the authority of Upanisads. He accepts Smrtis
only if they agree with the Vedas like Manu's book of law. From philosophical
sutras, only the sutras composed by Krsna in His incarnation as Vyasa are
worthy of importance. For the same reason he accepts Mahabharata. Srimad
Bhagavad Gita possesses unique significance in his philosopy. The Ramayana
possesses full authority, because Valmiki composed it in `Samadhi bhasa'.
Puranas form a needful supplement to Sruti and Smrti; if the latter are like
eyes, then the former is like the heart for knowledge. The Bhagavata is the
highest means of help for salvation, because it calls forth the love for Krsna,
which warrants welfare; and brings us to maturity. No other book is so highly
valued by Vallabha. The works of Pancaratra are expressly pointed out as
authoritative and cited so often.

Thus, the Upanisads, the Brahma-sutras and Gita are the pillars on which
Vallabha erects his building of doctrines. To these 3 `prasthanas', the
Bhagavata is joined as the fourth one, which he considers to be expressly of
the similar worth because it was told by Vyasa in `Samadi bhasa'. The four holy
scriptures complete and explain each other in a reciprocating way (i.e, they
supplement and complement each other); as the Bhagavata explains the Brahma-
sutras, these explain the Gita and the Gita explains the Veda.

DEFINITIONS:

1. BRAHMAN:

According to Sri Vallabhacarya's doctrine of `suddhadvaita', Brahman is a pure
entity, free from `maya'. It is conceived as non dual, one without a second.
The universe with souls and matter, `maya' or `prakrti', `kala' or time, exists
in one Supreme Reality. All these constitute the being of Brahman and as parts
of the Brahman are not distinct from Him.
Brahman is free from the 3 kinds of difference known as `svajatiya-bheda'
(difference which appears between things of the same category), `vijatiya-
bheda' (difference which appears between things of different category) and
`svagata-bheda' (difference which manifests itself in one and the same thing,
either between its essence and form or between its component parts). It is
omniscient and omnipotent and possesses an infinite number of attributes. It
has marvellous powers (`aisvarya') by virtue of which it can even hold together
things or attributes which are mutually opposed. Thus it is both qualified
(`saguna') and unqualified (`nirguna'). It is one, eternal, omniscient,
omnipotent, possessed of an infinite number of attributes, and essentially of
the nature of `sat' (existence), `cit'(intelligence) and `ananda'(bliss). It is
`Suddha' (pure), i.e, never contaminated by connection with `maya'.
Brahman has three forms:
(1) the highest Divine Form (`adhidaivika') as Krsna or Purusottama, possessing
an infinite number of auspicious attributes, attainable by a devotee;
(2) the `aksara' form (`adhyatmika'), in which all the attributes have become
non-manifest and which alone is attainable by sages (`jnanin');
(3) the `antaryamin' form as seen in the incarnation or avataras of Visnu.
Jiva and the world are identical with Brahman. Jiva is Brahman with the quality
of bliss obscured and the physical world is Brahman with the quality of both
bliss and intelligence obscured. Creation and destruction in their case mean
the appearance (`avirbhava') and disappearace (`tirobhava') of Brahman in these
forms. Brahman is both material and efficient cause of jiva and the world,
manifesting itself in these forms simply for the purpose of sport (`lila'). In
doing so, it does not undergo any change in essence. It is just like snake
forming itself into coils.

2. JIVA:

Jiva is an atomic part of Brahman, produced from its `cit' (intelligence) part,
just as sparks are produced from fire. It is not an adjective of Brahman, but
Brahman under limit. Jiva, being identical with Brahman, is endowed with all
the divine powers (`aisvarya'). It is bound by `avidya' when, by the will of
Brahman, its divine powers are obscured.

There are three categories of jiva: `suddha' (pure), `samsarin' and `mukta'.
Jiva is `suddha' when its divine qualities, such as `aisvarya', are not
obscured by `avidya' (ignorance); `samsarin' when, by the will of Brahman, its
divine qualities are obscured and it comes in contact with `avidya',
identifying itself with the gross and subtle bodies; and `mukta' when, again by
the will of Brahman, it is freed from bondage by `vidya'. The jiva, though
atomic can pervade the whole body by virtue of its quality of intelligence
(`caitanya'), just as sandal-wood can by its fragrance make its existence known
even where it does not exist.

The souls to be found in `samsara' fall in 3 classes:
(1) the divine (`daivi') souls, which are fit for salvation (`mukti yogya'),
(2) the middle (`madhyama') or human souls who are destined for wandering
(`srusti yogya')
(3) the demoniac (`danava') souls who are condemned to gloom or darkness.
This division of souls finds its reference in the old `Pancaratra' texts.

The souls are also classified in another way in `Pusti-pravaha maryada bheda'.
Here four sorts of souls are distinguished:
(1) pusti souls which are redeemed by grace of God,
(2) maryada souls who attain salvation by following the Vedic precepts in the
    way of knowledge
(3) pravaha souls who swim in the "current" of Samsara in a demoniac way, are
    (a) `durgna' or bad nature and therefore sink down in darkness in the end
    (b) `agna' who are led astray at times by other demoniac (`asuras') people,
         but who can be improved again later
(4) sambandhin souls, that is without fixed character, who do not come out
    of samsara, let themselves be driven here and there, just like corrupt
    women (`charsani') who throw themselves in the arms of this and that
    paramour now and then.

As a matter of salvation, the pusti souls can enter into Goloka and participate
in the joyful nature of God. Maryada souls carry in them only the spiritual,
not the joyful nature of God, and are therefore capable of only intellectual
salvation  the entrance in the soul of the world (`aksara'). The pravaha souls
have nothing to do, either with God's joyful body, or with His spiritual
nature. They can neither attain a commonplace with the Purusottama, nor enter
the `aksara' but dissolve themselves in the blind darkness, an existence free
from joy and spirit. There is no question of salvation for the fourth class.
Thus it follows that according to Vallabha only a few souls are fit for
salvation, while others remain continuously in samsara or enter the darkness
forever. Vallabha also teaches the perpetual damnation of abandonded souls.

3. JADA:

The inanimate world (`jada') is created from the `sat' (existence) part of
Brahman. It is, therefore as real as Brahman. But the jiva, under the influence
of `avidya', endows it with illusory forms. The world is real, but its
appearance (`pratiti') to the jiva under the spell of `avidya', is erroneous.
It is like a man sitting on a moving boat perceiving a tree on the bank, to
whom the tree appears to be in motion. The tree is real, but the perception of
the motion of the tree is illusory. Similarly, the world which is essentially
of the nature of Brahman and, therefore, purely subjective and free from
difference, is real, but the objectivity and multiplicity, which the jiva in
ignorance perceived in it, are unreal.
Brahman is the non-different material and efficient cause of the universe.
Vallabha however does not use the term `upadana'. He has described Brahman as
the `samavayikarana' because `upadana' involves change while Brahman is
unchangeable. The word `samavaya' implies identity. Thereby Vallabha stresses
the complete identification of Brahman with the world.
Brahman creates the cosmos not like a potter, who creates a pot from material
different from that of his own self, and by turning the potter's wheel which is
something found outside his own self, but He creates without any stuff and
without instruments; like a yogin, He turns `Himself' into the world; just as
milk becomes sour-milk of its own accord. This thesis of the enfolding of
Brahman to the world finds its proof in the `satkaryavada', which accepts
a universal identity of cause and work. Just as an unrolled piece of cloth is
not different from a rolled up one, so also the world is not different from
Brahman. The plurality of appearances in the world says nothing against the
being of God at their bottom: a bangle and a ring are different from each
other, but both of them have the same material basis, namely gold. Thus the
world created from Brahman (`brahma-karya') in the sense that Brahman itself is
manifested in the form of the gross world. Thus the creation and destruction of
objects in this world mean only the manifestation (`avirbhava') and
disappearance (`tirobhava') of the Brahman in those forms; and when Brahman
appears as a product and as capable of being experienced (`anubhavayogya') the
world is created; but when it goes back to its causal form and ceases to be the
object of ordinary experience, the world is destroyed. The world is, therefore,
as eternal and real as the Brahman itself, its creation and destruction being
nothing but powers (`saktis') of Brahman. It is neither illusory nor
essentially different from the Brahman.

Vallabha accepts 23 tattvas in the creation of the world. They are: purusa,
prakriti, 3 gunas, mahat, ahankara, manas, 5 jnanendriyas, 5 karmendryas and
the pancamahabhutas. It is characteristic in this enumeration that no difference
is made between purusa and prakrti and their forms of development, because
according to the of system of Vallabha both are only different ways of
manifestation of God.

4. BONDAGE:

According to Vallabha, the jiva's association with `avidya', as well as his
bondage and freedom, are brought about by the free will of Brahman for
the purpose of sport.

5. MOKSA:

The moksa which consists in the absolute cessation of all misery and the
experiencing of the bliss which was observed in the condition of samsara, can
be attained by two means, bhakti (devotion) and jnana (knowledge). Of these the
former is superior, since it leads to the realisation of the divine form of the
Brahman as Krsna or Purusottama, in which the anandamsa is at its best; while
the latter is inferior, as it leads to the realisation of the second or
non-determinate form of Brahman where the anandamsa is of an inferior order.
Bhakti itself is of two degrees, `maryadabhakti' and `pustibhakti'. In the
former, the devotee attains moksa by practice of means (`sadhana') on his own
part, such as the disciplines laid down in the sastra, which produce an aversion
to worldly things, or worship and prayer to Bhagavan. In the latter (and this is
the higher kind of bhakti) the devotee, without having recourse to any sadhanas,
depends upon nothing but pure and simple love of Him; his goal is only
the service of Hari; his highest pleasure is to become one of the associates of
Hari and to sport with Him in the celestial Vrndavana. This `pustibhakti' is
the privilege of only him whom Bhagavan is pleased to favour; it begins with
`prema' which removes a liking for anything but Hari, and passing through
`asakti' which produces a positive aversion to objects not connected with Hari,
culminates in `vyasana' or entire devotion to Hari.

