ShaḌguna (six gunās)

Paravāsudeva and the ShaḌguna (six gunās)

 

The Pāncarātra āgama system is also known as the sāttvatashāstra (belonging to sattva). Sattva commonly known as mode of ‘goodness’ is better understood as the visibility of these effects (not limited by these but can be used for approximation):

1.     Shoba – Splendour

2.     Vilāsa – Grace

3.     Mādhurya – Self-Possession

4.     Sthairya – Steadiness

5.     Gāmbhirya – Dignity, composure

6.     Lalitā – Elegance with charm

7.     Aūdārya – magnanimity

8.     Cāturya – beaming with intelligence

9.     Tejas – Brilliant aura / Shining

 

Pāncarātra āgama is all of the above and more. Pāncarātra āgama adopted vedic concept of rituals for forms of temple worship and festivals, paurānic concept of creation and philosophy from Upanishads. Therefore, the āgama is also known as siddhānta.

The Pāncarātra āgama (or Sāttvatashastra) is concerned with the direct method of worship of the Brahman (The Supreme Being – Lord Sriman Nārāyana) and hence is considered as the best of all systems. The Ultimate Reality within the Pāncarārtra system is Sriman Nārāyana with his consort Sri Lakshmi characterised by eternal bliss and free from all undesirable qualities.

आनन्द लक्षणं ब्रह्म सर्व हेय विवर्जितम्

ānanda lakshanam brahma sarva heya vivarjitam || (Jayakha and Pādma Samhita)

 

Creation

In Ahirbhudniya samhita (Ch. 46) it is explained that He is beyond the reach of all beings, out of His (karuna) compassion comes forth His first form called (sūkshma) Vāsudevā (In short, the holder of all vastu (Universe and beyond), therefore vāsudeva). He is said to have crystal like complexion in yellow garment, is seated in the heart of beings and seen by Catur mukha Brahmā as the highest form of Lord Vishnu light in meditation (….tad Vishno: paramam padam || verse 12, Chapter 2, Pādma Samhita).

From the sūkshama Vāsudeva emanates sthūla Vāsudeva aka Para vāsudeva and Nārāyana with four arms and in blue (nīla). Thus arise vyūha vāsudeva from who arises shankarshana, Pradyumna from shankarshana and Aniruddha arises from pradyumna. These four are said to constitute CaturBrahman (not the same as Catur mukha Brahmā/Lord Brahmā). Brahman is derived from the root brh meaning to be unlimited in nature, to ever increase in both nature of attributes and of essential nature – the Supreme/Ultimate Reality. And Brahmā means coming from that Brahman or Sriman Nārāyana.

Lakshmi is ever with Brahman. Lakshmi is the state of existence (bhava) and Narayana is the existent reality. The two together constitute Brahman according to Lakshmi Tantra. Sri is also called Shakti in Lakshmi Tantra of Pāncarātra āgama.

 

अपृथग्भूतशक्तित्वात् ब्रह्म अद्वैतं तदुच्यते

Aprtagbhūtashaktitvāt Brahma advaitam taducyate || (Lakshmi Tantra Chapter 2 verse 11)

The two are inseparable and one cannot exist without the other (Lakshmi Tantra chapter 2, verses 17 and 18). If Lakshmi is the Dharma then Nārāyanā is the Dharmin.

 

ShaḌguna – The Six Qualities

Whilst The Brahman (Lakshmi and Nārāyana together) has unlimited (auspicious) qualities and without even a shade of undesirable qualities, The Brahman is said to have six main qualities explained in Ahirbhudniya Samhita (Chapter 2, verses 56 to 60) and Lakshmi Tantra (Chapter 2 from verses 28):

1.     Jñāna – Non inert, Eternal and Self-Luminous

2.     Bala – Strength without fatigue

3.     Aishvarya – Lordship / activity that is unchecked and is not dependent on anything external to it

4.     Vīrya – Unchanging virility in spite of being the material cause

5.     Shakti – Potency that becomes the material cause

6.     Tejas – Splendour/Brilliance which is capable on inflicting defeat on others without any external assistance.

 

These six qualities link to the Taittirīya Upanishad – ānando brahmeti vyajānāt (Brighu valli) and in Sri Brahma sutra – tadgunasāratvātttu tadvyapadesha: prāgyavat (2/3/29).

The saḌguna appear when Lakshmi manifests – the six gunas are non-material in nature. As they appear they form the body of Vishnu who gets the name Vāsudeva (Ahirbhudniya Samhita verses 26 to 29 Chapter 5) and work in groups:

1.     Vishramabhūmi – Jñāna, aishvarya and shakti

2.     Sramabhūmi – Bala, vīrya and tejas.

The first three are given the name vishrama (as in vishrām – to rest) meaning whilst the second group is active the first group is dormant.

 

Pairing ShaḌguna

Each are now combined into pairs:

In Vāsudeva all six are active, in Shankarshana jñāna and bala are dominant, in Pradyumna aishvarya and vīrya are dominant and in Anniruddha Shakti and tejas. Each vyuha vigraha are represented so to explain their definitive purpose and are not to be seen as different from one another (Lakshmi Tantra).

 

 

An intro to Hinduism

 

Before writing further on Iconography an intro to Hinduism is presented due to several requests. 

Judaism is arguably the basis for both cultural and ethical foundation of western civilization. Christianity and Islam are its offshoots. In the east, Hinduism which is older than Judaism forms the basis for cultural, moral, social, and ethical foundations. Buddhism and Jainism are Hinduism’s offshoots with the former shaping cultures across China, Japan, Tibet, and the rest of Asia. Even today, Bali (Indonesia) practices Hinduism. Sanskrit names are still used in Thailand and parts of Asia.

Hinduism evolved over at least 7000 years according to some historians and has been adapting itself according to circumstances to have survived that long. The ancient Indian focus was spiritual development, and they were not interested in history therefore dating Hinduism is very problematic. Buddhism arose from and influenced Hinduism, whilst the pre-Buddhism period could be termed mainly as the Vedic age certainly the post-Buddhist age saw the growth of Tantra and philosophical discussions in the Upanishads. There is also no single author or founder of Hinduism and undoubtedly there is also no claim that it descended from the heavens so that it is an unchangeable revelation. Dharma (the moral and ethical principle), as written in previous blogs, is conditioned by these six principles:   

·         Deśa — the place

·         Kāla — the time

·         Pātra — the circumstance

·         Svabhāva — one’s disposition

·         Bhūmika — one’s level of development

·         Adhikāra — one’s suitability

 

Philosophy and Theology

Philosophy and theology are a western concept.

è Philo = Loving and Sophia = Knowledge/wisdom

è Theo = Gods and logos = words

Philosophy is defined as inquiry into reality of nature determined by human reasoning alone without divine revelations or empiricism. Westerners maintain Philosophy and Theology as separate departments.

In comparison, the entire tradition of Dharma is based on “a view/perspective of the Truth” or “Darshana”. Contained in this word is the acceptance of multifaceted ways of viewing the Truth – no one in Dharma (Or Hinduism) has the monopoly on Truth. Truth, however, is NOT what one thinks Truth is but as it actually is. In the common eastern traditions (Hinduism or Buddhism or Jainism), philosophy, theology, science, mathematics, arts, culture, mythology, laws, medicine, politics, economics, and even military sciences are founded in Dharma as the central theme. As an example, in the western context art is stored in galleries but in the eastern tradition forms of art have daily use (easterners interact with forms of art) - icons or paintings of icons are used in meditation or in worship (pooja) or in temples.

All religions are respected, valid and accommodated for as long as practices and beliefs encompass universal compassion (karuna) and non-injury (ahimsa) to other beings. From a Hindu point of view it must fulfill these conditions:

è Satyam – Truth as it actually is - Objective nature of the Truth (or reality)

è Shivam – Virtue through action

è Sundaram – Beauty

è Shantam – Must (very important) have a view on Peace (in the spirit of compassion and happiness) not just for one community or country but for all sentient beings.

è Santosham – a source of joy and satisfaction 

 

Reasoning, logic, science, and Hinduism

From a western perspective, religion and science are diametrically opposite to each other. Views in the Abrahamic religions contradict logic, reasoning, and science. For a religion to be reconciled with science it needs to fulfill:

-          Acceptance of all proven scientific facts are true

-          Reject views contradicted by science

-          Views of the religion must be based on objective observation, logic, and experience.

The above three conditions are fulfilled by Hinduism and hence it can be said that Hinduism is in perfect harmony with science. 

 

Logic & reasoning are at the heart of Dharma (citing some examples):

·         The law-giver Manu writes: “The person who uses reason & logic to investigate the teachings of the sages on Dharma — he alone and no one else truly knows”. (Manu 12^th chapter; 106).

·         Srimad Bhagavad Gita 2.49 – Lord Krishna instructs to take refuge in reason and logic – “…बुद्धौ शरणमन्विच्छ…”

·         In the vyāda gita (Butcher’s Gita), the butcher teaches the Bramin to not lose intelligence/reason. Losing reason will cause emotions to overpower resulting in unskillful actions. (Adhyāya 6, 25^th verse)

·         Mahabharat - in a conversation between Chandala and Vishvamitra (Verse 99) – “…buddhimāsthāya loke'smin vartitavyaṁ yatātmanā” – it is said to rely on intelligence (with reasoning and logic) to determine what is a skillful action and unskillful action.

·         Mahabharat – Vidura neeti – “…śrutaṁ prajñānugaṁ yasya prajñā caiva śrutānugā… paṇḍitākhyāṁ labheta saḥ” One who diligently applies reason and logic of an intellectual mind (among other competencies and qualities) is called a pandit.

 

The eternal path (of sanātana dharma) consists of rational enquiry into the nature of life/reality - the Ultimate Truth (Brahman) through the harmony of mind, speech, and skillful action.

[Note: Root of the word Brahman = bhŗ – to increase, to grow, the expanse – The expanse of the universe. Brahman is NOT to be confused with Brahma (the four headed god).]

 

Why should one enquire into the Ultimate nature of life/reality?

All schools of Dharma begin with the reality of life as a cyclical psychodrama of happiness and suffering. They begin with the hypothesis that all sentient beings are seeking freedom from suffering (dukha nivŗtti) and attainment of happiness (sukha pravŗtti). Here begins their spiritual enquiry.

In Sanskrit, suffering is called “du-kha” or bad space and happiness is called “su-kha” or good space. Bad space is confined, reduces growth, and confines one’s true potential. On the other hand, good space is open/free space that enables growth, freedom and liberates.

The greater the differential between what we achieve/experience and our expectation the greater the dukha or suffering. Sukha and Dukha are defined from a view of objective human conditions – they are ontological terms.