The Hindu Sanatan Dharma’s Four Sampradayas

There are four religious orders (or Sampradayas) of the Hindu Sanatan Dharma: Ramanuja, Nimanuja, Vishnu Shyam, and Madhva-Charya. Explaining their respective doctrines to Pran Nath Ji, the Acharyas of each Sampradaya pointed out Vaikunth and Badri Nath as their eternal abode or Dham; Laxmi, Rukmani, Kamla, Saraswati as their chief Goddesses, and many Indian rivers as their places of pilgrimage. Each of them followed one of the four Vedas and pointed out that their Jiva would attain salvation (or Mukti) in Vaikuntha, the abode of Lord Vishnu.

They also explained the four types of salvations in Vaikuntha that they believed could liberate the individual soul (or living spirit or Jiva) from the cycle of birth and rebirth.

The following is the explanation of the four types of Salvations or Mukti:

  • Salokya: When a devotee attains salvation in his/her Lord’s abode, it is called ‘Salokya’ salvation,
  • Samipya: With an excess of devotional worship, the devotee attains ‘Samipya’ salvation, i.e., the Jiva gets very close to the Lord,
  • Sarupya: When a devotee exclusively meditates upon the personal form of the Lord, the Jiva attains ‘Sarupya’ salvation, i.e., the Jiva attains a spiritual form similar to that of Lord Vishnu, and
  • Sayujya: With excess spiritual knowledge, the devotee attains Sayujya salvation.

 The Masters of Nimanuja Sampradaya talked partly about this perishable world (of Kshar) and partly about the eternal Brindavan. However, they could not clarify it.

After listening to their philosophies, Pran Nath Ji asked them politely:

“Oh, great Spiritual Leaders! According to the Vedas and scriptures, whatever you showed me regarding God, His eternal abode, and salvation are all subject to the Final Dissolution. Where will my Jiva go upon the Final dissolution? While this entire Universe of Kshar Purusha is the manifestation of Dream, where can I find true salvation?”

“Also, Oh, Masters! Our scriptures speak clearly that once the benefits of actions or Karma are exhausted, the Jivas return to the birth and rebirth cycle from the abovementioned four salvations. How can these four categories be regarded as leading to true salvation or freedom from the birth and rebirth cycle?” Pran Nath Ji’s questions remained unanswered.

Note:

  • Among the two main classes of belief – ‘Sakaar’ and ‘Nirakaar’ in Hinduism, the abovementioned four types of salvations fall under the ‘Sakaar’ classification. Here, the focus is on God’s aspect with attributes called ‘Saguna,’ and has a personal corporeal form called ‘Sakaar.’ They worship God by practicing the Nine-fold distinct ways of worship, called ‘Navdha Bhakti,’ prescribed in the scriptures.
  • These four types of salvation in Vaikunth actually refer to the salvation for individual souls called Jiva Srishti. The Ishwari Srishti souls and Brahmn Srishti souls are already free from the bondage of birth and rebirth.
  • Please refer to the ‘Glossary of Terms’ for a detailed explanation of different scriptural terms.

 
The Nimbark Faith

The Gurus of the Nimbarka faith showed Mathura, Gokul and Nitya Brindavan as their eternal abode. They described one of the three godheads and Sage Narada as their Acharyas, who started these Sampradayas. Pran Nath Ji humbly asked only one question to all of them:
 

Tab kahe prashna sri Raj ne, Eah to kahi jag mahin |
Kahe Veda jag bharam hai, tab mukti kahi so kahin ||
                                                                   – (BS: 35/68)

He asked, “Oh, the great Masters! Whatever you all showed is said to be within this perishable Universe of ‘Kshar.’ Vedas clearly speak of the temporal perishable nature of this world. If everything you talked about is going to be perishable, then where is the true salvation?” His quarries remained unanswered.

The Dasnaami Sanyasin talked about four Mathas (Govardhan in east, Sharda in west, Joshi Matha in north, and Sringeri in south); four Acharyas (Swaroopacharya, Padmacharya, Naratotakacharya, and Dharacharya) and seven manyas (east, west, north, south, Urdhav, Atma, and the seventh manya). The reach of their Wisdom remained only up to Kshar Purusha. At the most, they showed Adi Narayan as the Supreme Truth God. They described Brahman as ‘Nirakaar’. They mainly focussed on the maintenance of health, body, and mind.

Pran Nath Ji asked, “Vedas and Puran Samhita tell that a human being is born to receive freedom from the Ocean of Illusion called Bhav Sagar. And, this whole Universe of 14 lokas, 5 tatwa, and 3 Gunas, including Moh-Tatwa, is the form of a slumber (sleep) of Adi Narayan. They are all subject to the Final Dissolution. The Rigveda also confirms that before the creation of this Universe, nothing existed from the Patal to Adi Narayan. Please satisfy my quarries.” His quarries remained unanswered.

The Six Schools of Philosophy

The six schools of Hindu philosophy (Darshana) are also called the six systems of Gyan Yoga. They are all based on the Vedas, which state that all paths lead to salvation and that the theory of reincarnation is valid. The total Wisdom of the four Vedas is contained in these six systems. The Vaisheshika, Nyayak, and Mimamsa schools do not describe Akshar Brahmn. Yoga is the only method to attain the Brahman in all six systems.

  • Nyaya(k) Darshan

Sage Gautama founded this school of philosophy. It is primarily concerned with the logical analysis of the world and its atheistic nature. Here, creation is regarded as being born from the original nature of Prakriti. It resembles the Vaiseshika System discussed later. In Haridwar, the spiritual leaders of this school described Ishwar, Jiva, and maya (A +Au+Ma), all as anadi, without beginning or end. They also showed that Ishwar, Jiva, and maya -all of them are situated within the 21 steps of a human body.

Responding to this explanation, Pran Nath Ji asked, “Oh, great spiritual leaders! If maya, Jiva and Brahman are within the perishable (sthul) body, where will the eternal abode of the Jiva and Ishwar be upon the body’s death?” He was left without any satisfactory explanation.

  • Mimamsa Darshan

Sage Gemini, the disciple of Sage Veda Vyasa, founded this school of philosophy. He wrote Mimsa Sutra. Sage Kumaril Bhatt and Prabhakar later spread this philosophy. This system is based on the avoidance of rebirth. The spiritual leaders of this school showed actions (Karma) without beginning or end (anadi) and were unique. They maintained that Karma is nothing else but another form of Jiva, Ishwar, and Brahman.
 

Responding to this explanation, Pran Nath Ji asked, ” Oh, the great saints! While Brahman is one, without any doubt, Karma is always different and has no definite outcome. In other words, karmas are full of doubts; no one can be sure of the exact outcome. Jiva does Karma through mind (mana) and ego (Ahankaar). And Brahmn is beyond the reach of the mind. Actions or Karmas originate from Maya and dissolve in Maya. How can unstable karmas, and having a beginning and an end, enable one to reach the Brahman?” Pran Nath Ji’s question remained unanswered.
 

  • Samkhya Darshan

This school of philosophy is regarded as the world’s most ancient philosophy. Sage Kapila founded it. According to this system, there is no personal God. They believe the Universe is created through two principal forces: Spirit (Purusha) and Matter (Prakriti). Here, the Prakriti is regarded as having the balanced status of the three attributes of Gunas – Sat, Rajas, and Tamas. Here, the Prakriti is believed to have formed out of 24 basic elements or Tatwas. The individual soul, or Jiva, is regarded as the 25th element. Jiva is also regarded as separate from Purusha (Brahman). The Brahman is all-knower and all-doer. Beyond Prakriti and Jiva, the Samkhya Darshan describes only Avyakrit and Sablik Brahman.

The spiritual leaders of this school explained that the cause of creation is simply a meeting event of Purusha and Prakriti; the separation of Purusha and Prakriti is the cause of destruction.

Responding to this explanation, Pran Nath Ji asked, “Oh, the great saints! If the Purusha you described is without any specific form or shape (Nirakaar), and the Prakriti is subject to dissolution during the Final Dissolution, please let me know who will meet whom and after which the Final Dissolution?” Pran Nath Ji’s question remained unanswered.

  • Vaisheshika Darshan

Sage Kanada, who wrote the Vaisheshika Sutra, founded this school of philosophy. It teaches that creation comprises nine elements—five gross elements: mind, intellect, ego, and time (Kaal). It does not talk of a personal God but uses the word ‘that’ for God. Its spiritual leaders explained, “The whole Universe is the creation of the Kaal or the time. Kaal is the root cause of all phenomena. Kaal is the Supreme Truth God.”

Responding to this explanation, Pran Nath Ji asked, “All material objects in this Universe, including Kaal, are controlled by maya, the illusory power of Adi Narayana. How can Brahman and Kaal, two opposite characteristics, coexist?” Pran Nath Ji’s question remained unanswered.

  • Patanjal (Yog) Darshan

This system resembles the Samkhya System. Its ideas are based on dualism. In other words, creation comprises a subject and an object, and there is no personal God. Here, God is regarded as an inanimate Object with the word ‘it.’ Here, Brahman is described as omnipotent, omniscient and omnipresent. Wisdom does not go beyond the boundaries of the formless (Nirakaar).

During the conversation with Pran Nath Ji, the spiritual leaders of this school showed that a seeker’s soul could experience the Jyoti Swaroop Brahman, who is the root cause of the creation through Nadi Chakra Shodhan and Ashtanga Yog Sadhna.

Responding to this, Pran Nath Ji asked, “This Universe is the creation of maya, the illusory power. Meanwhile, Brahman is truth, and creation or destruction cannot touch Brahmn. How can Brahmn, who is truth, consciousness, and bliss personified, stay together with false, inanimate, and painful Maya?” And, through Astang Yog Sadhna (Nirbij Samadhi), only the desires for Karmas will be burned away. It will not lead the soul into the experience of the Divine Brahman! Pran Nath Ji’s question remained unanswered.

  • Vedant Darshan

This was founded by Sage Veda Vyasa (Badarayana), who wrote the Brahmn Sutra, also called the Vedant Sutra. Vedanta means the end of the Vedas. The central doctrine of Vedanta is that Brahman and the individual soul (Jiva) are the same. Nothing exists except Brahman. And that the ignorance of one’s true nature results in the endless cycle of birth and rebirth. The creation can only take place through Brahman.

Here, Akshar Brahm is described as the Supreme Being and the cause of (bearer of) all the creations. But Akshar Brahmn’s abode has been mistakenly regarded as being in Yogmaya. One cannot go beyond Avyakrit, Sablik and Keval Brahmn through this Wisdom.

This way, the entire scope of the Wisdom of the Vedant System is up to the four functional forms of Akshar Brahmn. A soul cannot attain Akshar and Aksharateet through this. The Blissful Brahman (Anand Mayi) described in the Vedant Sutras actually points toward Keval Brahm. There is no description of Aksharateet Supreme Brahm in the Vedant System.

In Haridwar, the spiritual Masters of this school explained this to Pran Nath Ji, “Maya is anadi, i.e., without beginning or end, and it always stays within the Brahmn. ” Pran Nath asked politely, “Oh great Masters! If the Brahman is omnipresent, i.e., if He is everywhere, then all the people on this earth should have the same level of knowledge. Then, for whom are the six Shastras and the four Vedas written? Why should imperfection come out of Perfect Brahman?” His quarries remained unanswered