Vaishnava Vedic Theology
In Vedic theology, there is an Absolute Truth or Supreme Being or Original Cause from which everything and everyone emanates. The Absolute Truth is accepted as being both impersonal and personal.
In Vedic theology, there are two schools of thought. The followers of Adi Shankara, also known as Shankaracharya (788 CE - 820 CE), contend that ultimately the Absolute Truth is an impersonal ocean of spiritual light/energy known as Brahman and any personal manifestation of this Absolute Truth is temporary and illusory. The adherents of this school of thought (monism) are known as Mayavadis.
The other prominent school of thought is known as Vaishnavism. Vaishnavism accepts the Vedic conclusion that God/the Absolute Truth eternally exists in both a personal and an impersonal feature and that the impersonal feature is the spiritual effulgence of the personal feature.
Vaishnavas accept that God has many names.
Although God is one entity, there is one Supreme Being or Original Cause, that Supreme Being has many names according to different characteristics. Vaishnavas accept that all names of God used by all religions are names of that same one God.
O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies.
- Sri Chaitanya Mahaprabhu
Though we may know Him by a thousand names, He is one and the same to us all.
- Mahatma Gandhi
Vaishnavas have great respect for people of all religious faiths
When Vaishnavas come across the teachings of other religious faiths (for example, teachings of the New Testament or Prophet Mohammad or others), they compare the teachings of that teacher with the basic teachings of the Vedas. If one finds that the core teachings of a particular religious teacher are consistent with the core teachings of the Vedas, and these teachings are consistent with what one is hearing from within one’s heart, then that teacher or teaching is accepted as legitimate or bona fide.
Sanatan Dharma
Hindus/Vaishnavas frequently refer to themselves as followers of Sanatan Dharma. This is a very profound philosophical term or concept that refers to the natural expression and eternal nature of the soul itself, and therefore Hinduism is not something to “join” or learn but rather involves the gradual awakening of every individual’s eternal spiritual nature as an eternal loving servant of God.
Because Hindus/Vaishnavas believe that the Absolute Truth is not the exclusive property of any individual, group of individuals, faith or religion, Hinduism is considered to be the most tolerant of all religions.
In Hinduism there never has been a central church or group of churches or temples which act as or claim to be the sole bona fide church/temple or religious organization.
Individual Responsibility
At the heart of Vaishnavism is the teaching that each individual is and must be responsible for his own spiritual liberation/salvation/enlightenment. No one can walk the spiritual path for you. This can be described as the principle of individual responsibility.
Central to this is individual practice. And the most important aspect of individual practice is meditation. Through the process of meditation and contemplation along with hearing and studying scripture and living a life of karma yoga (using one’s life for the well-being of others, not just for oneself), one’s consciousness becomes gradually purified so that they come to realize their true identity and come to experience the deepest inner peace and happiness.
Therefore, becoming a member of a particular religious organization or temple/ church is not a requirement, but rather may or may not be taken advantage of by an individual as a means to help them in their practice.
Karma Yoga - The teaching of selfless service
The word yoga means union of the individual self with the Supreme Self or Original Cause. According to Vaishnava philosophy, everything animate and inanimate—all energy—emanates from the Original Cause or Supreme Self. The Original Cause and all energy (both animate and inanimate) emanating from the Original Cause is known as the Absolute Whole.
Each of us, each living being, each person, is in fact part and parcel of the Absolute Whole. Because of our connection with the Absolute Whole (the Original Cause, other living beings, and inanimate energy), we cannot experience true happiness living just for ourselves. We must live in harmony with the Absolute Whole.
One who is selfish may be so because they believe that only by being selfish will they be able to achieve happiness. However, such a person is mistaken. The exact opposite is true. According to the great spiritual masters and sages and Vedic scripture, the happiness we seek can, paradoxically, be fully realized only when we seek it for others.
In essence, to live a life of karma yoga is to live a life in which one tries to be of service to others rather than just living for oneself. To live a life of karma yoga means to live a life in which one sees himself or herself as servant, not master; as a caretaker, not an exploiter.
Anyone, regardless of age, gender, religious beliefs, occupation, and so on, can apply this essence of karma yoga in his or her own personal life. It doesn't matter if you are a businessperson, homemaker, politician, rabbi, priest, farmer, police officer, construction worker, refuse collector, yoga teacher, or anything else. No matter what your occupation or interest is, you can practice karma yoga.
In Vedic theology, there are two schools of thought. The followers of Adi Shankara, also known as Shankaracharya (788 CE - 820 CE), contend that ultimately the Absolute Truth is an impersonal ocean of spiritual light/energy known as Brahman and any personal manifestation of this Absolute Truth is temporary and illusory. The adherents of this school of thought (monism) are known as Mayavadis.
The other prominent school of thought is known as Vaishnavism. Vaishnavism accepts the Vedic conclusion that God/the Absolute Truth eternally exists in both a personal and an impersonal feature and that the impersonal feature is the spiritual effulgence of the personal feature.
Vaishnavas accept that God has many names.
Although God is one entity, there is one Supreme Being or Original Cause, that Supreme Being has many names according to different characteristics. Vaishnavas accept that all names of God used by all religions are names of that same one God.
O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies.
- Sri Chaitanya Mahaprabhu
Though we may know Him by a thousand names, He is one and the same to us all.
- Mahatma Gandhi
Vaishnavas have great respect for people of all religious faiths
When Vaishnavas come across the teachings of other religious faiths (for example, teachings of the New Testament or Prophet Mohammad or others), they compare the teachings of that teacher with the basic teachings of the Vedas. If one finds that the core teachings of a particular religious teacher are consistent with the core teachings of the Vedas, and these teachings are consistent with what one is hearing from within one’s heart, then that teacher or teaching is accepted as legitimate or bona fide.
Sanatan Dharma
Hindus/Vaishnavas frequently refer to themselves as followers of Sanatan Dharma. This is a very profound philosophical term or concept that refers to the natural expression and eternal nature of the soul itself, and therefore Hinduism is not something to “join” or learn but rather involves the gradual awakening of every individual’s eternal spiritual nature as an eternal loving servant of God.
Because Hindus/Vaishnavas believe that the Absolute Truth is not the exclusive property of any individual, group of individuals, faith or religion, Hinduism is considered to be the most tolerant of all religions.
In Hinduism there never has been a central church or group of churches or temples which act as or claim to be the sole bona fide church/temple or religious organization.
Individual Responsibility
At the heart of Vaishnavism is the teaching that each individual is and must be responsible for his own spiritual liberation/salvation/enlightenment. No one can walk the spiritual path for you. This can be described as the principle of individual responsibility.
Central to this is individual practice. And the most important aspect of individual practice is meditation. Through the process of meditation and contemplation along with hearing and studying scripture and living a life of karma yoga (using one’s life for the well-being of others, not just for oneself), one’s consciousness becomes gradually purified so that they come to realize their true identity and come to experience the deepest inner peace and happiness.
Therefore, becoming a member of a particular religious organization or temple/ church is not a requirement, but rather may or may not be taken advantage of by an individual as a means to help them in their practice.
Karma Yoga - The teaching of selfless service
The word yoga means union of the individual self with the Supreme Self or Original Cause. According to Vaishnava philosophy, everything animate and inanimate—all energy—emanates from the Original Cause or Supreme Self. The Original Cause and all energy (both animate and inanimate) emanating from the Original Cause is known as the Absolute Whole.
Each of us, each living being, each person, is in fact part and parcel of the Absolute Whole. Because of our connection with the Absolute Whole (the Original Cause, other living beings, and inanimate energy), we cannot experience true happiness living just for ourselves. We must live in harmony with the Absolute Whole.
One who is selfish may be so because they believe that only by being selfish will they be able to achieve happiness. However, such a person is mistaken. The exact opposite is true. According to the great spiritual masters and sages and Vedic scripture, the happiness we seek can, paradoxically, be fully realized only when we seek it for others.
In essence, to live a life of karma yoga is to live a life in which one tries to be of service to others rather than just living for oneself. To live a life of karma yoga means to live a life in which one sees himself or herself as servant, not master; as a caretaker, not an exploiter.
Anyone, regardless of age, gender, religious beliefs, occupation, and so on, can apply this essence of karma yoga in his or her own personal life. It doesn't matter if you are a businessperson, homemaker, politician, rabbi, priest, farmer, police officer, construction worker, refuse collector, yoga teacher, or anything else. No matter what your occupation or interest is, you can practice karma yoga.
Vaishnava Teachings on the nature of The Supreme Atma/Original Cause:
There are three aspects to the Supreme Atma, i.e., Original Cause,
Brahman (Brahmajyoti): Brahman or Bramajyoti is the transcendental effulgence which emanates from Bhagavan and is likened to an infinite ocean of light. It is an effulgence which spreads throughout the spiritual world (it is the essence of the spiritual sky). This effulgence is the impersonal aspect of the Absolute Truth.
“And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and which is the constitutional position of ultimate happiness.”
Bhagavad Gita 14:27
Paramatma (Lord in the heart): The Paramatma is a partial manifestation of Bhagavan. Paramatma exists in the heart of all living beings.
“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”
Bhagavad Gita 18:61
“Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme protector, who exists as the overseer and permitter, and who is known as the Supersoul.”
Bhagavad Gita 13:23
In his commentary on Bhagavad Gita, Srila Bhaktivedanta Swami Prabhupad, states the following about the atma (individual soul) and Lord in the heart (Paramatma or Supersoul):
“The Vedas, like the Mandaka Upanishad, as well as the Svetasvatara Upanishad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (the Supreme Soul) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other [Paramatma] is simply witnessing the activities of His friend.
Both the Katha Upanishad and Svetasvatara Upaniñad confirm this:
“Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories—at once the suffering bird becomes free from all anxieties.”
Bhagavan (the Personality of the Original Cause): Bhagavan is the Cause of all Causes. Bhagavan is the Original Person who has an eternal transcendental form. He is the Supreme Enjoyer. Bhagavan exists in His own spiritual abode which is infinite and has countless spiritual planets. The essence of Bhagavan is spiritual love. Bhagavan, the Supreme Atma, enjoys loving relationships with countless loving servants. Ultimately, everything and everyone directly or indirectly emanates from Bhagavan. Every atma is a spark and servant of Bhagavan.
“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.
“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.
“All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution.”
Bhagavad Gita 7:4, 7:5, 7:6
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship me with all their hearts.”
Bhagavad Gita 10:8
The perfection of Spiritual Realization
Having described the above, we can now move forward with our description of the three kinds of union or yoga (relationships) which one can achieve:
Bhagavan realization: Bhagavan realization is a description of the atma’s perfect and complete realization of the Original Cause. It is the highest level of enlightenment. Bhagavan realization refers to the individual atma’s spiritual perception or realization of all three aspects of the Original Cause and their relationship to each other. One who has achieved Bhagavan realization is fully aware of the Transcendental Form and pastimes of Bhagavan and that the Brahmajoyti emanates from Him; and he is fully aware that Bhagavan, out of His kindness and love, appears within the hearts of all living beings.
When the individual atma realizes that their real identity is that they are the eternal loving servant of the Supreme Person (Bhagavan), this is known as Bhagavan realization. Such a realized soul fully appreciates the transcendental nature of the name, form and pastimes of the Supreme Atma. They are constantly embracing Bhagavan heart to heart. Thus, they are one with or united to the Original Cause. The nature of this union or yoga is compared to the loving relationship between a servant and the master, two friends, parent and child, or conjugal lovers. For example, marriage is a union of two people. Yet although they are now wedded or united, they are both still individuals. They are one in the sense that they are united by love, but that union does not erase their individuality. Likewise, in Bhagavan realization, although the atma and the Supreme Atma are united in love, neither the individual atma nor the Supreme Atma ever lose their individual identity or lose awareness of their individual identity. Such Bhagavan realization has been described by Lord Chaitanya as “achintya bedha bedha tattva“ (simultaneously one yet distinct).
Brahman realization: Brahman realization refers to the individual atma’s experience of merging into this Brahman effulgence. This experience or relationship has been likened to “a dewdrop slipping into the shiny sea.” (The dewdrop being the individual jiva-atma and the shiny sea being the impersonal ocean of dazzling effulgence, brahmajoyti.) This is an experience or realization of the infinite and eternal nature of the Supreme Atma. In Brahman realization, the individual has no awareness of their individual spiritual identity; they have no awareness of Bhagavan. In other words, despite their being in the spiritual world, they are not aware of the transcendental spiritual form of Bhagavan or anyone else in that transcendental abode. Therefore, they are unable to engage in blissful loving service to Bhagavan, the Supreme Person. Brahman realization is put forward as the ultimate goal by many transcendentalists, however Vaishnavas consider Brahman realization of minimal value and potentially detrimental to one’s achieving the highest level of self-realization.
Paramatma realization: Paramatma realization is when the individual atma becomes aware of the expansion of the Supreme Lord in their heart. Paramatma realization is higher than Brahman realization in that it recognizes the eternal personhood of both the individual atma and the Supreme Atma. Unlike the experience of Brahman realization, in Paramatma realization, the individual atma retains full awareness of their individuality. The process of meditation of the Paramatma within the heart is central to the mystic or astanga yoga system. As one’s Paramatma realization increases, one begins to appreciate that God is in the hearts of everyone ready to offer them His guidance and His love if they seek it. Because Paramatma realization is the realization of the personality of the Original Cause, it can lead to ever-increasing spiritual love and thus Bhagavan realization.
Brahman (Brahmajyoti): Brahman or Bramajyoti is the transcendental effulgence which emanates from Bhagavan and is likened to an infinite ocean of light. It is an effulgence which spreads throughout the spiritual world (it is the essence of the spiritual sky). This effulgence is the impersonal aspect of the Absolute Truth.
“And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and which is the constitutional position of ultimate happiness.”
Bhagavad Gita 14:27
Paramatma (Lord in the heart): The Paramatma is a partial manifestation of Bhagavan. Paramatma exists in the heart of all living beings.
“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”
Bhagavad Gita 18:61
“Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme protector, who exists as the overseer and permitter, and who is known as the Supersoul.”
Bhagavad Gita 13:23
In his commentary on Bhagavad Gita, Srila Bhaktivedanta Swami Prabhupad, states the following about the atma (individual soul) and Lord in the heart (Paramatma or Supersoul):
“The Vedas, like the Mandaka Upanishad, as well as the Svetasvatara Upanishad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (the Supreme Soul) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other [Paramatma] is simply witnessing the activities of His friend.
Both the Katha Upanishad and Svetasvatara Upaniñad confirm this:
“Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories—at once the suffering bird becomes free from all anxieties.”
Bhagavan (the Personality of the Original Cause): Bhagavan is the Cause of all Causes. Bhagavan is the Original Person who has an eternal transcendental form. He is the Supreme Enjoyer. Bhagavan exists in His own spiritual abode which is infinite and has countless spiritual planets. The essence of Bhagavan is spiritual love. Bhagavan, the Supreme Atma, enjoys loving relationships with countless loving servants. Ultimately, everything and everyone directly or indirectly emanates from Bhagavan. Every atma is a spark and servant of Bhagavan.
“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.
“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.
“All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution.”
Bhagavad Gita 7:4, 7:5, 7:6
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship me with all their hearts.”
Bhagavad Gita 10:8
The perfection of Spiritual Realization
Having described the above, we can now move forward with our description of the three kinds of union or yoga (relationships) which one can achieve:
Bhagavan realization: Bhagavan realization is a description of the atma’s perfect and complete realization of the Original Cause. It is the highest level of enlightenment. Bhagavan realization refers to the individual atma’s spiritual perception or realization of all three aspects of the Original Cause and their relationship to each other. One who has achieved Bhagavan realization is fully aware of the Transcendental Form and pastimes of Bhagavan and that the Brahmajoyti emanates from Him; and he is fully aware that Bhagavan, out of His kindness and love, appears within the hearts of all living beings.
When the individual atma realizes that their real identity is that they are the eternal loving servant of the Supreme Person (Bhagavan), this is known as Bhagavan realization. Such a realized soul fully appreciates the transcendental nature of the name, form and pastimes of the Supreme Atma. They are constantly embracing Bhagavan heart to heart. Thus, they are one with or united to the Original Cause. The nature of this union or yoga is compared to the loving relationship between a servant and the master, two friends, parent and child, or conjugal lovers. For example, marriage is a union of two people. Yet although they are now wedded or united, they are both still individuals. They are one in the sense that they are united by love, but that union does not erase their individuality. Likewise, in Bhagavan realization, although the atma and the Supreme Atma are united in love, neither the individual atma nor the Supreme Atma ever lose their individual identity or lose awareness of their individual identity. Such Bhagavan realization has been described by Lord Chaitanya as “achintya bedha bedha tattva“ (simultaneously one yet distinct).
Brahman realization: Brahman realization refers to the individual atma’s experience of merging into this Brahman effulgence. This experience or relationship has been likened to “a dewdrop slipping into the shiny sea.” (The dewdrop being the individual jiva-atma and the shiny sea being the impersonal ocean of dazzling effulgence, brahmajoyti.) This is an experience or realization of the infinite and eternal nature of the Supreme Atma. In Brahman realization, the individual has no awareness of their individual spiritual identity; they have no awareness of Bhagavan. In other words, despite their being in the spiritual world, they are not aware of the transcendental spiritual form of Bhagavan or anyone else in that transcendental abode. Therefore, they are unable to engage in blissful loving service to Bhagavan, the Supreme Person. Brahman realization is put forward as the ultimate goal by many transcendentalists, however Vaishnavas consider Brahman realization of minimal value and potentially detrimental to one’s achieving the highest level of self-realization.
Paramatma realization: Paramatma realization is when the individual atma becomes aware of the expansion of the Supreme Lord in their heart. Paramatma realization is higher than Brahman realization in that it recognizes the eternal personhood of both the individual atma and the Supreme Atma. Unlike the experience of Brahman realization, in Paramatma realization, the individual atma retains full awareness of their individuality. The process of meditation of the Paramatma within the heart is central to the mystic or astanga yoga system. As one’s Paramatma realization increases, one begins to appreciate that God is in the hearts of everyone ready to offer them His guidance and His love if they seek it. Because Paramatma realization is the realization of the personality of the Original Cause, it can lead to ever-increasing spiritual love and thus Bhagavan realization.