Sri Sampradaya, attraverso Sri Ramanujacarya
Rudra Sampradaya, attraverso Sri Visnusvami
Kumara Sampradaya, attraverso Sri Nimbaditya
Brahma Sampradaya, attraverso Sri Madhvacarya
Vaisnava Sampradayas
The word sampradaya means tradition or school.
In Padma Purana it is said that there are four authentic sampradaya and they are:
the Brahma-sampradaya,
the Rudra-sampradaya,
the Sri-sampradaya,
the Kumara-sampradaya.
In Srimad-Bhagavatam (6.8.42) it is said that if one wants to advance in the spiritual life he must receive mantras from a representative of one of these four schools. Otherwise he can never advance in spiritual life.
The four Vaisnavas Sampradayas and their founders
The four main Sampradayas or Vaisnava philosophical schools are the following:
1) Rudra-sampradaya
Suddha-dvaita-vada philosophy-pure non-dualism
Founder Visnuswami and renewed by Vallabhacharya (1481-1533).
2) Sri Sampradaya
Visistadvaita-vada, unity philosophy in the organic whole
Founder Ramanujacarya.
3) Kumara Sampradaya
Dvaitadvaita or Svabhavikha-bedhabheda philosophy
Founder Nimbarka.
4) Brahma-sampradaya
Philosophy Dvaita-Vedanta
Founder Brahma and established by Madhvacharya.
Brahma-sampradaya
From this last branch comes the Brahma-Madhva-Gaudiya-Sampradaya, the disciplic succession of Sri Chaitanya Mahaprabhu, who established the Acintya-bhedabheda philosophy.
It is considered that the Brahma-Madhva-sampradaya, is the oldest, since it comes from Lord Brahma, and was renewed by Madhvacarya.
The Madhva-Gaudiya-sampradaya comes from Lord Caitanya Mahaprabhu, and the devotees of Bengal who follow their line of disciplic succession are known as Sri Gaudiya-vaisnava-sampradaya.
The four Vaisnava philosophies -Sudhadvaita (Pure non-dualism), Visistadvaita (Unity in the organic whole), Svabhvika-bhedabheda (difference-no-natural difference) and Dvaita (reality as a whole) – have paved the path for the Manifestation of the Acintya-bhedabheda philosophy (the inconceivable unity and simultaneous difference) of Sri Chaitanya. At the end of his Introduction to Srimad-Bhagavatam, AC Bhaktivedanta Swami Prabhupada, the following was stated:
“The cult of the philosophy of Sri Chaitanya is richer than the living religion of the day with the power to spread as visva-dharma or universal religion.”
In his Navadvipa Mahatmyam (Parikram-khanda), Srila Bhaktivinoda Thakur revealed all the founding acharyas of the Vaisnava sampradayas, especially Sri Ramanuja, Sri Madhavacarya, Sri Vishnuswami and Sri Nimbarkacarya and some pastimes in Gauda-mandala. He described a meeting that Lord Chaitanya had with Sri Nimbarka, when He addressed these words:
madhva haite saradvaya kariba grahana
eka haya kevala-advaita nirasana
krsna-murti nitya jani’tanhara sevana
sei ta’dvitiya sara hana mahana
ramanuja haite anni lai dvi sara
visnu haite dui sara kariba svikara
tadiya sarvasva-bhava, ragamarga ara
toma haite laba ami dui mahasara
ekanta radhikasraya gopi-bhava ara
“Later when I begin the sankirtan movement I will preach myself using the essence of the philosophies of the four of you.”
From Madhva I will receive two themes: his complete defeat of Mayavadi philosophy, and his service to Krishna’s murti, accepting him as a being From Ramanuja I will accept two teachings: the concept of untainted bhakti by karma or jnana and the service of devotees.Vishnuswami’s teachings are a unique element: the feeling of exclusive dependence on Krishna and the path of raga- bhakti, and from you I will receive two great principles: the need to take shelter of Radha and the high esteem for the love of the gopis for Krishna. “
Therefore, the sampradaya of the Gaudiya is very indebted to all these great acharyas.
Srila Jiva Goswami states that he accepted the comments of the great Vaisnavas like Sridhara Swami, Sri Ramanujacarya and Sri Madhavacarya, while composing his masterpiece, Sad-sandarbha, in which the essence of the philosophy of Sri Chaitanya is explained.
Another very significant act of recognition performed by the Gaudites for the entire Vaishnava community, and their venerated acharyas, was done by Srila Bhaktisiddhanta Sarasvati Thakur, the spiritual master of AC Bhaktivedanta Swami and Srila Sridhara Maharaja. He installed the pieces of the four acharyas in the main temple for permanent worship at Sri Chaitanya Matha, in Sridhama Mayapur.
Impersonalist school
In addition to these theistic or personalistic philosophies of India, there is also the impersonalist school of Advaita Vedanta Founded by Sankara (788-820 AD), which subsequently suffered a decline. His followers are called mayavadis or advaita-vadis, and are the main opponents of the Vaisnava philosophy.
This analytical study of the philosophies of the four Vaisnavas sampradayas is very important for those devout preachers who spread the Vaisnava-siddhanta, the message of Sri Chaitanya Mahaprabhu, according to the principles established by Vaisnava-acharyas predecessors. The impersonalists or mayavadis, the fruitive workers (karma-kandis and karmis), the false (kutarkika-nayayis), the blasphemers and the non-devotees (nindakas and pasandis), the low-class studies (adhama and jñañis materialists), and the destitute beings, pious activities (asukritas), are all very adept at avoiding the movement of Krishna consciousness (which is based on Vaisnava philosophy), and because it is or the flood of Mahaprabhu’s prema-bhakti can not touch them. Although Sri Gaura-Nitai came with his associates in the age of Kali to save the most fallen conditioned souls (paws). Although it could convert the great sinners Jagai and Maday, the supporters of the concepts of philosophy are very difficult to be converted. But although they fled from Him, Lord Caitanya managed to flood them with the ecstatic wave of the powerful hari-nama-sankirtana. That is why the Vaisnava-acharyas followers of Sri Caitanya Mahaprabhu are the most magnanimous and merciful spiritual masters. An acharya make the necessary changes to sow the seed of love for God in the heart of the conditioned souls that suffer in this material world, because they lose all the clutches of maya. That is the characteristic of an Acharya, that spiritual master who teaches by example and to establish for it the adjustments that are necessary to successfully develop his mission in this world.
In the meaning of Chaitanya-caritamrta, Srila AC Bhaktivedanta Swami Prabhupada writes an important comment: “One can not expect an Acharya who comes for the service of the Lord to conform to a stereotype, that one must find the means by which one can spread the cultivation of Krishna consciousness Sometimes there are envious people who criticize the Krishna consciousness movement, because they also do so much as the girls in distributing the love of God, ignoring that in Western countries [Europe and America] Young people and girls mix with each other, these fools and scoundrels criticize our broad movement that we have founded to magnanimously spread the message of Sri Chaitanya Mahaprabhu following the order of our guru-parampara, but those scoundrels must keep in mind that one can not change Suddenly the social customs of a community, however, as boys like girls are being In order to be suitable preachers, these girls are not ordinary girls, but are equal to their brothers who preach the philosophy of Krishna consciousness. So, occupying both boys and girls in totally transcendental activities is a measure aimed at spreading the Krishna consciousness movement. Those envious fools who criticize us, simply have to be content with their own reason, because they can not think of how to spread the Krishna consciousness movement by adopting means that are favorable for it. His stereotyped methods have never become the philosophy of Krishna consciousness. Therefore, a mayavadi is one who considers that the body of Krishna is made of maya (illusion), and that the abode of the Lord and the process of approaching Him, devotional service, mayan son, when in reality bhakti, it is nothing fruitive or maya, but completely transcendental, as Srila Rupa Goswami has said. All the Vaisnava-sampradayas fight hard to opposing tales of the path of bhakti-yoga.
In the Sajjana-toshani, Vol. II, edited by Srila Bhaktivinoda Thakura in 1882, the dates of appearance and disappearance of the six Goswamis of Vrindavana are given, direct disciples of Gauranga and Nityananda: Srila Sanatana Goswami 1410 Sakabda -1488 and 1480 Sakabda-1534 adSrila Rupa Goswami 1411 -1489 1486 – 1564Srila Ragunatha Das Goswami 1417 -1495 1493 – 1571Srila Gopal Bhatta Goswami 1425 -1503 1500 – 1578Srila Ragunatha Bhatta Goswami 1427 -1505 1501 – 1579Srila Jiva Goswami 1435-1513 1520-1598
Basic philosophical aspects of the four Vaisnava schools
Let’s see briefly a synthesis of basic philosophical aspects of the four Vaisnava theist schools, where Brahman is considered the ultimate reality or God, but with certain differences and differences between them:
Rudra- sampradaya- (Visnuswami, 3rd century BC). His philosophy is known as Suddha-dvaita-pure non-dualism, and his followers are called suddha-advaita-vadis.Synthesis: Brahman is a pure unity, free of maya. It can be of the classes: Saguna -Brahman (qualified, with qualities), and Nirguna Brahman (unqualified or without attributes) .- The philosophical school of the Rudra-sampradaya founded by Visnuswami (who had 700 sannyasys disciples and established the 108 names of the order of renunciation), six is the oldest of the four recognized Vaisnava disciplinary successions, although the Brahma-sampradaya descends from Brahma itself, at the beginning of creation. It is said that Vishnuswami was born in the region of Dravida, after the sacrifice of Janamejaya was finished, around the beginning of Kali-yuga. As much Jiva Goswami in his Bhagavata Sandarbha as Krishnadasa Kaviraja in his Chaitanya-caritamrta, they take inspiration of Visnuswami to establish the essential difference between God and individual souls, and they cite the Sarvajnasukta, his commentary on VedantaThe school of Vinsuwami was renewed by Vallabhacharya (1481-1533), who accepts the authority of four fundamental works: the Vedas, the Bhagavad-gita, the Vedanta-sutra and the Srimad-Bhagavatam. Vallabhacarya was born in South India in a family of brahmanas. He received initiation from his father at age 8, and studied with different teachers of the Madhvacharya line. After the death of his father, he began his pilgrimages and also began to initiate disciples. He was a great scholar, he defeated the great Mayavadi Vidyatirtha. He made many pilgrimages, including Vraja-mandala, and was always received with great respect by the local kings. He worshiped salagram-sila and Srimad-Bhagavatam. The previous name of Vallabhacharya was Vallabha-bhatta, and Lord Chaitanya was associated, both in Puri and in Prayag, where Mahaprabhu ate in his house. Vallabhacarya spent much time in Vraja and became the founder of the Vallabha-sampradaya of Vaisnavas and era of several important works. He had two sons, Gopinath and Vitalanatha *. * Note: Vitalanatha was named by Raghunatha dasa Goswami as the head priest of the Deity of Gopala, whose temple is at the top of the hill and is administered by the Vallabha-sampradaya. Gopalaji, the buried Deity that discovered in Govardhana by Madhavendra Puri, is now known as Sri Natajhi, and is found in Nathdwara, in Jaipur. The samadhi of Vitalanatha is in Govardhana (and nearby is the, in the same place of the mukharavinda-sila, the language of Govardhana, although for the Gaudiya Vaisnavas the true mukaravinda-sila (the language of Govardhana) is found in Manasi-ganga , which was confirmed by Srila Bhaktisiddhanta Sarasvati.Bilvamangala Thakur (who was a young contemporary of Sankaracharya) was one of the most distinguished members of the Visnuswami-sampradaya, which he joined after being converted to Vaisnavism. He concludes that Sri Visnuswami was the first of all the Vaisnavas acharyas. Another prominent member of this school was Sridhara Swami, the great commentator of Srimad-Bhagavatam, who was a great advocate of bhakti and influenced Srila Jiva Goswami to form the foundations of the system. of the Gaudiya philosophy, who mentions it in the Krama-samdarbha, Sridhara Swami wrote several works, and his poem Vraja-vihara, which deals with the love of the gopis and Krish na, was included by Srila Rupa Goswami in his anthology of verses known as Padyavali. The proof that Sridhara Swami belongs to the Visnuswami-sampradaya is that he accepts Rudra as the original founder of his system and Sri Narasimhadeva as the official Deity. Sri Sampradaya – (Ramanuja, 1017-1137 AD). His philosophy is known as Visistadvaita-Unity in the organic whole) and his followers are visistadvaita-vadis. Synthesis: This type of non-dualism emphasizes the unity of ultimate reality (God) and considers three fundamental real powers: matter (acit); the soul, the jiva (cit), and God, the Supreme controller (isvara). Within these metaphysical categories is considered inseparable the relationship between substance and its attributes, the study of body-soul relationships, cause-effect relationships, and transcendental perfection (apakrta-siddha). Sri Sampradaya worships Laskmi -Narayana in the opulent form of Vaikuntha (aisvarya-bhakti, a difference from the madhurya-bhakti of Vraja worshiped in the Radha-Krishna form by the Gaudiya Vaisnavas). Ramanuja who was an incarnation of Laksmana, the brother of Lord Ramachandra. The word rama-anuja means “follower of Rama.” He received this name because Laksmana always follows and serves His brother Lord Ramachandra. Kumara-sampradaya – (Nimbarka, twelfth century). His philosophy is known as Dvaitadvaita or Svabhavikha-bedhabheda. Tradition says that the Supreme Lord, in the form of Hamsavatara (the swan incarnation), the set of transcendental knowledge to the four Kumaras, who in turn imparted the Vedic knowledge to Narada Muni, and this in turn instructed Nimbarka, who refers to Narada Muni as his guru, despite centuries of distance, as happened with Madhva and Vyasadeva. Synthesis: The difference (bheda) and non-difference (abedha) natural between Brahman and the jivas or living entities. The classic example that was given to illustrate this distinction is the example between the head and tail of the snake, the sun and its rays, etc. (They are both the same but different). It is concluded that the difference (bheda) and no difference (abheda) between the Brahman and the individual souls of the universe, are both equal, real, natural and eternal. The Dvatavadita philosophy also considers different kinds of souls. According to Nimbarka, the eternal relationship between God and man is a relationship between the worshiper and the worshiper. The personal God worshiped by Nimbarka is Gopala-Krishna (the cowherd Krishna), who creates in the house of Nanda Maharaja and who engages in joyful pastimes with the gopis, His beloved cowherd girls. Therefore, the object of worship of the Nimbarka-sampradaya is Sri Sri Radha-Krishna, and has many points of contact with the Gaudiya Vaisnava philosophy, as we shall see later on, by examining this latter philosophy due to Sri Chaitanya (sixteenth century) and his followers.Nimbarka was a naistikha brahmacari (celibate during all his life) and lived between the period after Ramanuja and before Madvhacarya. The name nimbarka means “the sun of the tree Nimba”. He got up when his house was five years old and arrived at his home in South India. When they offered him something to eat, the rsi rejected it because the Sun had already declined. But by mystical power, the little Nimbarka who showed that the sun was still on a Nimba tree that was nearby, and after seeing it, the guest agreed to eat. Nimbarka executed severe penances under that tree, living only on its fruits. Afterwards he visited all the sacred places, and where he traveled he preached the Vaisnava religion. Then, he stayed several years in the forest of Naimisaranya, where the Bhagavatam was narrated. In Vrindavana there are many Vaisnavas, followers of the Nimbarka-sampradaya, being its main temple Sriji Mandir.Brahma-sampradaya – (Madhvacharya, 1238-1317) . The philosophy of Brahma-Madhva-sampradaya is in favor of Advaita Vedanta.Synthesis: Its ontological basis, non-dualism, consideration of the ultimate Reality (Brahman or God as a whole) and independence (svatantra). God is the only and independent, existing two orders of reality (tantras): svatantra (absolute independence and Visnu), and paratantra (dependence). The philosophy of Madhvacharya is also called Visnu-tattva-viniryaya., From which it emerges an epistemology (the doctrine on the foundations of scientific knowledge), tests (pramanas) on the existence of God (by inference-anumana, logical deduction-pratyaksa, and sabdha-revealed oral evidence or sruti), the doctrine of man and the captivity of the jivas, the svarupa-bheda theory, the doctrine of Brahman, free will and will (sadhana-vicara), a general metaphysical scheme of sadhanas (the ends that reach ignorance or avidya), the doctrine of mukti, bhakti , etc., with their comparisons with the other Vaisnava philosophical systems. Although Advaita Vedanta, from which the later philosophy of Sri Chaitanya (the acintya-bhedabheda-tattva) derives a serious and profound study. Madhvacarya is considered an incarnation of Vayu (the god of the wind). An unusual physical strength and an extraordinary intellectual power. Once, a fierce Bengal tiger attacked a sannyasi disciple of Madhvacharya, Satya Tirtha. Madhvacharya fought against the tiger and did so with its tail between its legs. Madhvacharya installed in Udupi a beautiful Gopala Deity standing alone, holding a wand to drive cows. This Deity manifests itself in a block of gopi-candana (sacred clay). Sri Madhva founded eight mathas (monasteries or temples) to lovingly serve a “Udupi Krishna”. The chief sannyasis of each morning in the direct succession of the Madhva-sampradaya, worship the Deity of Krishna with a rigorous regime of ceremonies, great punctuality and a recognized and impeccable personal conduct. Each Ekadasi, they observe nirjala (total fasting of food and water). The Vaishnava teachings of Sri Madhvacharya can be summarized in the following 9 points: 1- Only Bhagavan Sri Krishna is the Supreme Absolute Truth, the One without a second.2- The object of knowledge of all the Vedas.3- The universe is real, satya .4- The differences between Isvara (God), jiva (soul) and pakriti (matter), are real.5- The jiva souls are, by nature, servants of the Supreme Lord, Hari.6- There are two categories of jivas, the liberated and conditioned (by illusion, maya) .7- Liberation (moksa) means reaching the lotus feet of Bhagawan, Sri Krishna, in other words, establishing an eternal relationship of service to the Supreme Lord.8- Devotional service pure to Krishna is the only means to attain liberation.9- The truth can be known by pratyaksa (direct perception), anumana (inference or logical deduction), or sabda (spiritual sound or Vedic authority). All Vaisnava schools are opposed strongly to the impersonalist Maya-vad philosophy a, which states that “everything is maya or illusion, without distinctions”), which combines the Vaisnavas due to their erroneous and impersonal concept of Brahman (God) as the ultimate reality. Sankara was the propeller of this philosophy known as Advaita Vedanta (impure non-dualism). His supporters are called mayavadis or advaita-vadis, the followers of Sankaracharya, who lived between 788 and 820 after Christ (8th century). After Buddha-avatara has fulfilled its mission of diverting people from the Vedas, to avoid the indiscriminate slaughter of animals committed in the name of the Vedas, and for that reason he preached his doctrine of non-violence, ahimsa), Sankaracharya appeared to propagate a covert form of Buddhism (impersonalismo), in order to attract people again to the Vedas, leaving aside the only purpose, which the good knew that consists in knowing Krishna (Gita 15-15, aham eva vedyah …). This happened because of the desire of the Supreme Personality of Godhead, for Sankaracharya is an incarnation of Lord Shiva, considered the best of the Vaisnavas. Sankara, author of the book Sariraka-Bhasya, his commentary on the Vedanta-sutra of the Mayavadi school, he had an interpretation class that attracted attention, although in the background a type of Vedic literature that is full of atheism, although deep down he finally asked to worship Gopal, Sri Krishna. In the Padma Purana, as quoted in the Chaitanya-caritamrta (Madhya-lila, 6: 181-182), it is stated that the Lord asked Siva to appear as a brahmana to divert the human race from his supreme adoration: “Please, make the populace in general adverse of Me in conceiving your own interpretation of the Vedas.” Cover me also in such a way that people take more interest in the material advancement of civilization, to propagate a destitute humanity of spiritual knowledge. “Lord Siva informed the goddess Durga, who oversees the material world: ‘In the age of Kali, I subjected myself to the form of a brahmana, and the Vedas appeared through false scriptures in an atheistic manner , similar to the Buddhist philosophy. “The Supreme Personality of Godhead, the Absolute Truth, is not a material object that can be known by experimental knowledge, speculation or sensory perception, but by revelation (sruti-parampara) through a genuine Vaisnava guru. it has been explained in the Narada-Pancaratra by Narayana Himself to Lord Shiva, but by order of his teacher, Sankaracharya, the incarnation of Siva, had to be confused with the monists, who were in favor of the final extinction. existence, all living entities have four basic defects, one of which is the tendency to deceive Sankaracharya had to propagate this tendency to cheat to its most serious extremes, in order to confuse the deviant monists. Acting by direct order of the Supreme Lord, Sankara established a policy between atheism and theism, to involve atheists and drivers back to the correct belief to God, and to achieve it, the direct method of Vedic knowledge, and tried to present a meaning that is indirect. It was for this purpose that he wrote his sariraka-bhasya, a commentary on the Vedanta-sutra, which was the most authoritative reference of all the philosophical schools of India.
The synthesis of the original Mayavada philosophy, also called vivarta-vada, is summarized in the famous statement-brahma satyam jagam mitya jivo brahmaiva najanoh: “Brahman is the only reality, the world is ultimately false, and the individual individual is not different from Brahman.” That is what we know as the undifferentiated fusion with the Brahman without attributes (nirguna-brahman), or the Mayan-vada impersonalist doctrine of illusion. But do not confuse a woman with a snake on the floor, because he is not an equal son, as the jiva and Brahman or Isvara are not equal in quantity. For the appearance of the physical world and individual souls or jivas, Sankara created the deceptive “Maya theory”. In the Padma Purana, Lord Siva informs his consort Parvati devi: “Mayavada philosophy is impious. In the form of a brahmana I will teach this imaginary Mayavada philosophy in Kali-yuga In order to deceive atheists, I describe the Supreme Personality of Godhead as formless and without qualities, and in explaining Vedanta, I described the same Mayavada philosophy with the purpose of confusing the whole world towards atheism, denying the personal form of the Lord. “From these direct statements, it is concluded that although Shankaracharya tried to cover the Supreme Lord by his Mayavadi philosophy, he was simply following the order of the Supreme Lord. Therefore, it must be understood that these teachings are a temporary necessity, but not a permanent fact. I hope that this sea philosophical summary will be useful and guidance for all readers. By the mercy of Sri Guru and Sri Vaishnavas a devotee will never be confused if he is sincere. He will be able to understand things as the son by the grace of Sri Guru and Sri Krishna. The ultimate purpose of bhakti is to give everything to Sri Krishna, the beloved son of Nanda Maharaja and Yasodamaji, feeling in the loving shelter of the gopis of Vraja, whose steps are the great Vaisnavas. __________ OM TAT SAT Compilation and translations of Visuddha-sattva dasa
FOUR SAMPRADAYAS AND THEIR THEORIES OF BONDAGE
NIMBARKA
The Jiva has his true form distorted and obscured owing to his contact with
`karma’ resulting from ignorance, which is beginningless, but which can come to
an end, by the grace of God, when its true nature is fully manifested.
VALLABHA
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.
RAMANUJA
Beginningless Karma is considered to be the cause of bondage of the Jivas in
Samsara. Because of this the souls are caught up in a continuous cycle of births
and deaths.
Samsara is due to avidya which is of the nature of karma, accumulated by the
jiva in its previous births. In this condition jnana and ananda are obscured
but fully manifest in the state of liberation.
MADHVA
The sense of misery, which is bondage, is external to their essence and is
brought about by a “real” though “misplaced sense of independence of initiative
and conduct.” Bondage is of the nature of ignorance.
Madhva calls his theory of bondage by the name of `svabhava ajnana vada’.
Even though the jiva is a self luminous being, still, it is not inconceivable
that he should become subject to ignorance of his own true nature and of the
nature of God and of his true relationship with Him, as he is a dependent
being, and part.
According to Madhva the Lord actuates the latent power of Prakrti known as
Maya and avidya and then the bondage begins. Though the jivas are dependent on
God, (the theory of svabhava ajnana vada accepts that) the kartrtva (freewill)
and bhoktrtva (enjoyer-mood) allows the avidya to act upon them. These faculties
as well as the resultant false ego, intelligence, mind, the senses and
the senses are all God-given. In ignorance, the jiva thinks that they are all
under his control and his possessions. The fact is that they are our possessions
subject to the will of the Lord. Due to contact with such material existence
and the permeation of the consciousness through all these and the resultant
attachment to them, the jiva regards the dualities as his own and subjects
himself to continuous material existence in various levels. This is known as
samsara.
1. Being part and parcel of Krsna, Lord Caitanya, jivas have minute independence
2. Jivas have infinitesimal lording tendency
3. Some jivas lord the independence to become lord, independent of Krsna
(Krsna, the Supreme Independent by His will allows them) (Madhva)
It is the pastime of the Lord to provide for the desires of the living
entities (Vallabha)
4. Due to misuse of independence they fall
5. Forgetfulness of constitutional relationship results in ignorance (Nimbarka)
6. They place their consciousness in material nature
7. Material nature carries on activities for the lording tendency of jivas
8. Jivas’ consciousness gets more and more polluted, beginningless karma
(Ramanuja)
9. Jivas are in samsara
The 4 Sampradaya
Post view 479 times
Leave a Reply