Svabhavika Bhedabheda

Svābhāvika Bhedābheda, also known as Dvaitādvaita[1] and as Bhinnābhinna,[2] is the philosophical doctrine of "natural identity-in-difference"[1] or "natural difference cum-non-difference."[3] It was propagated by the medieval Vedānta scholars Nimbarkacharya and Srinivasacharya, as an explication of bhedābheda, difference and non-difference of Atman and Brahman.

Philosophy

Svābhāvika Bhedābheda is an interpretation and harmonisation of the Upanishads, the Bhagavad Gītā, and the Brahma Sūtras, integrating both dualistic and non-dualistic interpretations of these texts. The doctrine of Svābhāvika Bhedābheda is primarily elaborated in the works of Nimbārka and Srinivasacharya, particularly Nimbarka's Vedānta pārijāta saurabha and Vedānta Kaustubha, commentaries on the Brahma Sūtras.

Svābhāvika Bhedābheda discern three foundational elements of reality:

  • Brahman, which is the metaphysical ultimate reality;[4] the controller.[3]
  • Cit, representing the Jivātman, which is the sentient, individual soul;[4] the enjoyer.[3]
  • Acit, which is the non-sentient universe;[4] the object to be enjoyed.[3]

Svābhāvika Bhedābheda holds that the individual soul (jīva) and the non-sentient universe (jagat) are both distinct from and identical to Brahman, the ultimate reality, depending on the perspective. Brahman alone is svatantra tattva (independent reality), while the activities and existence of the other two realities depend on Brahman are regarded as paratantra tattva (dependent reality).[5]

In the Svabhāvika Bhedābheda view, Brahman is seen as both the efficient and material cause of the universe. Brahman creates the universe, and the individual souls and the material world arise from Brahman, but they are not entirely separate entities. Instead, they exist in a relationship of bhedābheda, or simultaneous distinction and non-distinction, in which Brahman remains the underlying reality while accommodating plurality. Brahman pervades the entire universe and is immanent in all beings, yet individual souls and the non-sentient universe retain their individuality.[6] The non-sentient universe is not considered an illusion (māyā), but a real manifestation of Brahman's power.[7]

Brahman, in its aspect as the supreme personal deity (often identified with Kṛṣṇa or Viṣṇu),[8] engages directly with the world and its beings. The material world and the souls are seen as distinct parts of Brahman's creation, yet they remain eternally connected to the divine. This inherent connection explains the possibility of liberation (moksha), where the soul realizes its essential unity with Brahman while retaining its individuality.[7]

According to Gupta, in this approach the relation between Atman and Brahman is "svābhāvika or natural, not brought about by any external agency, and therefore it cannot be dispensed with. An adventitious relation can be finished away by removing the cause or agency which has brought it, but what is inherent or more appropriately natural cannot be taken away."[9][10]

The philosophy draws on metaphors like the sun and its rays, fire and its sparks, to demonstrate the natural, inherent connection between Brahman and its manifestations. In their teachings, Nimbarka and Shrinivasa emphasize the devotional aspect of the relationship between the soul and Brahman, often framing the divine as Kṛṣṇa and the individual soul in the role of the devotee. Bhakti (devotion) plays a central role in realizing the nature of Brahman and the soul's relationship with it.

Relation to other schools of Vedānta

Svabhāvika Bhedābheda shares similarities with other Bhedābheda schools but also differs in key respects.

UUnlike Advaita Vedānta, which posits an absolute non-duality and sees the world and individual souls as illusory, Svabhāvika Bhedābheda holds that both the world and souls are real and intrinsically related to Brahman, though distinct.

Like Ramanuja's Viśiṣṭādvaita, Svabhāvika Bhedābheda sees the world and souls as real and dependent on Brahman. However, Svabhāvika Bhedābheda emphasizes the natural co-existence of both unity and difference, whereas Viśiṣṭādvaita focuses on the qualified non-duality, where the world and souls are attributes of Brahman.

In contrast to Madhva's Dvaita Vedānta, which posits a strict dualism between the soul, world, and God, Svabhāvika Bhedābheda maintains a balance between difference and non-difference, holding that the relationship is naturally dual yet unified.

Influence

Though less widely known than other Vedānta schools, Svābhāvika Bhedābheda has had a lasting influence, particularly within certain Vaiṣṇava traditions. Shrinivasacharya’s contributions to the development of this doctrine are central, and it has influenced later Vedāntic thought by offering a middle path between strict dualism and non-dualism.

The doctrine also plays a role in ritual practices and devotional theology, where the relationship between the worshiper and the divine is seen as both intimate and distinct, reflecting the natural duality and unity between God and the individual.

References

  1. ^ a b Goodding 2012, p. 104.
  2. ^ Gupta 2000, p. 55.
  3. ^ a b c d Gupta 2000, p. 54.
  4. ^ a b c Radhakrishnan 2011, p. 78.
  5. ^ Dasgupta 1988, p. 405,406.
  6. ^ Dasgupta 1988, p. 403.
  7. ^ a b Dasgupta 1988, p. 404.
  8. ^ Dasgupta 1988, p. 405.
  9. ^ Gupta 2000, p. 53,54.
  10. ^ Dasgupta 1988, p. 406.

Bibliography

  • Dasgupta, Surendranath (1988). A history of Indian philosophy. Delhi: Motilal Banarsidass. ISBN 978-81-208-0408-1.
  • Goodding, Robert (2012). "Bhedbheda". In Cush, Denise; Robinson, Catherine; York, Michael (eds.). Encyclopedia of Hinduism. Routledge.
  • Gupta, Tripta (2000). Vedānta-Kaustubha, a study (in English and Sanskrit). Delhi: Sanjay Prakashan. ISBN 978-81-7453-043-1.
  • Radhakrishnan, Sarvepalli (2011). The Brahma Sutra: The Philosophy Of Spiritual Life. Literary Licensing, LLC. ISBN 978-1-258-00753-9.