Here, I wish to study what each Darshana (and each Aachaarya - maybe on sub-notes) says.
In Dvaita, there is Pancha Bheda:
- Eeshvara-Jeeva
- Eeshvara-Jada
- Jeeva-Jeeva
- Jeeva-Jada
- Jada-Jada
Is Prabhupada’s Achinthya Bheda-Abheda what I saw? No. I did not see a God with a personality. It was me, and it mirrored me from the outside. I was part of it, and I was the whole too. That was my Darshana.
That’s unlike Prabhupada who says we are part of the whole, but we are not the whole.
I think the personality of God is the personality of a cleaned mind. However, we cannot describe it to someone who doesn’t have such a mind, so we need to present an ideal personality for them to see. These are the Devathas we’ve created.
This body is a creation of God, But God is beyond this body. God is the foundation of all. God is the foundation of this body too. And God isn’t transformed. This body is by his illusion. Yet, it is a real and created illusion.
I guess this could be my fix of Advaita, that the “illusion” is real and created, not a misapprehension.
And shall I say, it’s like files on a disk?
Achintya Bheda Abheda of Chaithanya Mahaa Prabhu (Gaudiya Vaishnava):
-
Soul is linked with God, but not the same as God.
-
Same in Quality, but not Quantity (Opposite of Vishishta Advaita, i.g.)
-
God has all opulences, soul only has parts of it.
-
Sparks and Flame.
-
Sun and Sunshine.
-
God has a personal form.
-
He exercises control over reality.
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
Hmm.. sounds like Kashmir Shaivism.
Śrīla Bhaktivinoda Thākura outlines in detail the famous ten foundational principles found in the teachings of Śri Caitanya Mahāprabhu from Caitanya Caritāmṛta. These are called Daśa-Mūla. He wrote 12 verses to describe it, and the first verse is the Soothra Shloka:
āmnāyaḥ prāha tattvaṁ; harim iha paramaṁ; sarva-śaktim; rasābdhiṁ; tad bhinnāṁsāṁś; ca jīvān prakṛti-kavalitān; tad-vimuktāṁś; ca bhāvāt; bhedābedha-prakāśaṁ sakalam api hareḥ; sādhanaṁ śuddha-bhaktiṁ; sādhyaṁ tat-prītim; evety upadiśati harau gaura-candro bhaje tam
- The Vedas (āmnāyaḥ) speak ontological truth.
- Hari is supreme.
- He possesses all potencies.
- He is an ocean of rasa (taste, quality, spiritual emotions).
- The jīvas are His separated manifestations.
- Some have been devoured by material nature (due to their taṭasthā (marginal) nature).
- Some are liberated due to their bhāva-bhakti (and are free frommaterial nature).
- Everything is both different and non-different from Hari.
- Pure bhakti is the way of attainment (sadhana).
- Divine love (prīti) is the objective.
Earlier Aachaaryas’ versions: https://btg.krishna.com/dasha-mula-tattva-the-ten-roots-of-gaudiya-vaishnavism/
Also from Prabhupada:
Where is the question of advaita if Krsna says ‘Surrender to Me’? Our philosophy is both advaita and dvaita. We are one with Krsna in our qualities, but He is much greater than us.”
Bheda Abheda
Shuddha Advaita of Vallabha (Pushti Maarga)
Focuses on worship of Krishna.
The Shrinathji temple at Nathdwara, and compositions of eight poets (Aṣṭasakha), including Sūrdās, are central to the worship by the followers of the sect.
It was originally founded by Vishnu Swami as the Rudra Sampradaya, and Vallabha renewed it to form the Pushti Maarga Sampradaya.