Indian Value System

According to Caitanya-Vaiavism

Radhamadhav Das, PhD

radhamadhavadasa@gmail.com
Projected permalink for this paper:
www.nectarpot.com/value

Presented at the International Conference on Values Embedded in Indian Philosophy

at Benares Hindu University on 10-12th January 2013,
organized by the Department of Philosophy and Religion,
Faculty of Arts, Benares Hindu University and the
Council of Research in Value and Philosophy, Washington DC.

As mentioned in the theme of this conference, the conflict between ancient values and the
post modernistic rush for material enjoyment causes a value crisis and asks for a solution.
A very important question arises here: is a synthesis of ancient spiritual and modern
material values possible? In short, the answer of the Indian traditions is both yes and no.
First, why is such a synthesis not possible?
It is not possible, because they are diametrically opposed paradigms. Ancient values
posit service to God and to other living beings and realization of transcendence as the
centre of life, while material enjoyment is self-centered and forgetful of transcendence. The
ancient scriptures therefore contain injunctions to ultimately leave material engagements
and become fully immersed in spiritual engagements. One of the most well-known Vedic
commandments is Bhad-rayaka Upaniad 1.3.28:
asato m sad gama
tamasi m jyotir gama
mto m amta gama
Do not stay in fleeting illusion; go to the eternal reality!
Do not stay in the darkness of ignorance; go to the light!
Do not remain bound by death; realize your immortal self!

Of course, there are different interpretations of what is sat and what is asat. To try to
come to a common agreement, let us try to at least agree on a very basic teaching of most
Indian schools of thought, namely the teaching that the self is not the material body, but a
sublime spirit soul beyond material designations. I have termed this belief sublimism, and
I have termed the materialistic belief that the self is the material body skeletonism.
The case for sublimism in the Bhagavad-gt (2.13) is as follows:
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
As the embodied soul continuously passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. A
sober person is not bewildered by such a change.

As per the passing through different bodies during one lifetime, we can also present
arguments for sublimism from science:
According to biology, the bodily cells age and die very frequently. Almost the entire
human body is exchanged every 7 to 10 years. If skeletonism was true, then practically the
entire self would be replaced every 7 to 10 years. This, however, is not a fact. The owner of
a house today is still the owner of her house fifty years from now, although her body has
been replaced five times in this period. If the owner, or the self, is still the same, but the
body is long gone, then the logical conclusion is that the self is not the material body but
something

sublime

beyond

the

material

body

(for

further

evidence

visit

www.sublimereality.com).
If we can agree with the paradigm of sublimism proposed in most Indian schools of
thought, we now have a very useful tool for an essential basic distinction:
Within any school, teachings based on the belief that the self is the
material body must be accepted as illusory, or asat. Sublimism, the
paradigm that the self is beyond the material body is truthful, or sat,
and any teaching that claims to be truthful must include this truth.
The distinction between the real and false self is one of the greatest values of Indian
philosophy and of philosophy per se. It is especially emphasized in Caitanya-Vaiava (syn.
Gauya-Vaiava) philosophy. If values and actions are based on an illusory self, they are
illusory values and actions. Therefore, this preliminary distinction is of great importance for
examining human values. What value does any pursuit have, if it serves only the illusory
self, while the real self remains starving? In this regard, before the time of independence of
India, the Founder of the Benares Hindu University, Pa
it Madan Mohan Mlavya, told
rla Bhaktisiddhnta Saraswat Thakura, the Founder-crya of all Gauya Mahs:
You are the only person teaching the independence of the soul. We are trying to get
independence for India that means independence for the body only. Thousands of
sdhus like you are needed all over India! (Vikasa, 2009. Vol II, p. 78. Paraphrased
from an earlier copy.)

Since materialism advocates skeletonism, it is asat, illusory or untrue. Because untruth

is diametrically opposed to truth, there is no scope of synthesis between materialism and
sublimism. We die at death or we dont there is no question of synthesizing the state of
being dead and the state of being alive. If the weed-eating caterpillar wants to become a
nectar-drinking butterfly, it must give up its caterpillar existence there is no scope of
2

compromise. Or has anyone ever seen a caterfly or a butterpillar? Asato m sad gama ;
like metamorphosis, transcendence is radical, and this is the reason for the strong no.
Now, what about the positive answer to above question? Yes, material and spiritual
values can be synthesized, (A) in terms of a temporary integration, and (B) in terms of a
vision of an underlying harmony. First we disclose the temporary integration. We may not
have seen a caterfly, but in one sense, there is such a thing during the cocoon stage.
Similarly, there is a transitional stage between material and spiritual existence.

One cannot all of a sudden leap into the air and fly without wings. Transcendence
requires a gradual transformation, just as in metamorphosis. The Indian schools of thought
have developed what is probably the most sophisticated and comprehensive system for
such a gradual transformation the Indian value system. To illustrate this system, we may
call it proper diet in relation to the butterfly analogy. If the caterpillar eats suitable leaves,
it will at one stage make a cocoon and become a nectar-drinking butterfly. Similarly, if
people properly practice naimittika-dharma or circumstantial uplifting duties, they will at
one stage start practicing nitya-dharma or the eternal engagement.
The true meaning of the term santana-dharma is nitya-dharma (eternal
engagement), not the folk-language meaning, which is Hindu religion. To ensure such
distinction, some prefer to use the term nitya-dharma. Nitya-dharma (not to be
confounded with nitya-karma) refers to the eternal dharma or engagement of the soul
beyond any relation to transitory identifications and engagements, be they social,
professional or religious.
3

The term naimittika-dharma describes transitory or circumstantial engagements of

people who still identify with the material body and its duties. Engagements within
naimittika-dharma are always guided by dharma, religious principles. Engagements that
are not guided by dharma fall under the category of adharma. The temporary integration
of material and spiritual values happens within naimittika-dharma. An elaborate
description of nitya-dharma, naimittika-dharma and adharma is given in rla Bhaktivinoda
hkuras Jaiva Dharma, Chapters 1-25 (Bhaktivinoda, 1896).
Just as the Indian religions include elements of both nitya-dharma and naimittikadharma, so do other religions. One definition of nitya-dharma is service that is rendered
solely to please God and which is free from identification with any material designation
such as gender, age, education or duty (sarvopdhi-vinirmukta, Nrada Pacartra,
quoted by r Caitanya in Caitanya-caritmta 2.19.170. Ref: Kadsa, 1615). From this we
can understand that actual nitya-dharma or santana-dharma is a very high engagement.
Some examples for naimittika-dharma are engagements (guided by dharma) while we
still identify with material updhis or designations, for example fulfilling ones particular
duty as a householder, renunciant, mother, father, daughter, son, employee, minister, etc.
The varrama-dharma system belongs to naimittika-dharma. Because we are not the
material body and its designations of birthplace, gender, age, profession and
corresponding duties, such naimittika-dharma is not our nitya-dharma, but only temporary
or circumstantial.
Despite being non-eternal, many human engagements convey essential values for a
healthy social fabric in fact we could not imagine human life without them. The only
question is if these circumstantial engagements are linked with our eternal engagement (as
within naimittika-dharma) or not. And this is where the Indian system of human civilization
has produced probably the most sophisticated way to link the non-eternal and eternal
engagements in such a way that a transition to the eternal engagements can take place
most efficiently. In the (ideal) Indian traditions, people are being taught both the values of
naimittika-dharma and nitya-dharma and they practice all circumstantial engagements
with the goal of a full manifestation of the eternal engagements. Since all their values and
engagements are dovetailed to the eternal values and engagements, there is a gradual
transformation of consciousness and practical transition to the eternal values and
engagements.

The Indian value system is very sophisticated and difficult to penetrate. It becomes
easier to understand if we envision the connections and interrelations between its various
elements. For this end I am presenting below diagram plus explanations.

Explanation of above diagram (important terms are bold when they are defined):
The Indian value system known to the average Indian consists of the four pururthas,
prime human values and pursuits, also called catur-varga. The earlier quoted Vedic
command to strive from untruth to truth and from mortality to immortality (Bhadrayaka Upaniad 1.3.28) asks for a value system which aims towards transcendence. In
this regard it has been pointed out that the essential intent of yaja or Vedic sacrifice is to
sacrifice or employ the lower pursuits and values of life for the higher pursuits and values
of life.
The four pururthas are dharma, artha, kma and moka. Dharma in the sense of the
four pururthas refers to religious principles with mostly mundane ends. From a mundane
perspective, dharma serves as a regulator of material propensities and facilitator of moka,
liberation from material sufferings. Even irreligious leaders of various countries have stated
that religion is a very efficient way to provide a solid basis for human morality.
The common human being is primarily driven by kma, mundane and sensuous
desires. Say, for example, Ravi desires a house and a wife. For this, he will have to amass
artha, wealth and prosperity, which can facilitate and support his kma. However, if he is
merely lead by his kma, he will be ready to steal and plunder if he cannot get what he
desires with legal means. To avoid that such violence destroys the social fabric, dharma
regulates both artha and kma through moral injunctions. Dharma propounds sublimism,
the concept that the self is not the material body but the spirit soul who continues to exist
after death. This concept increases social responsibility, because we are held responsible
for actions even after death. On the other hand, according to materialism, we die at death
and cannot be held responsible for anything anymore; within this concept, the tendency
for exploitation and crime is much greater, and the possibilities for a healthy morality are
lesser.
Artha and kma are counted as preyas, fleeting values and pursuits for immediate
good, whereas dharma and moka are counted as reyas, lasting values and pursuits for
ultimate good. Kaha Upaniad (II, Up. 1. 3.) explains that the wise chooses reyas and the
fool chooses preyas. Latest at the time of death, the house and wife of Ravi will be taken
away only spiritual assets will remain with him. Although at first Ravi may not show
interest in it, dharma keeps on reminding him of the fleeting nature of his artha and kma,
and once he has accepted and realized this, he is ready to invest his energies less into
preyas and more into reyas. This gradual transition and value upgrade, up to bhgavataprema, is the actual intent of the pururtha value system, and it embodies real human
6

progress. Such progress, however, is obstructed if dharma is disguised as a facilitator of

material welfare, as often done by less informed people, especially in post modern times.
Such disguised religiosity cannot be counted as reyas. The actual intent of yaja or Vedic
sacrifice is to sacrifice lower values for higher values, not to perform rituals with the aim of
increasing material assets. Such a value sacrifice induces a gradual transformation of our
entire being, just as in the transformative cocoon stage, the caterpillar sacrifices its lower
values for the higher values of a sublime butterfly existence.
If the transformative intent of the Indian value system is not taught and lived
anymore, then all elements of the system lose their potency and degenerate. A classical
example is the varrama-dharma system, which was designed to transform people and
guide them from the lower to the higher varas and ramas, and ultimately above them.
Because this transformation was obstructed, the system corrupted. As a result, nowadays,
many people decry varrama-dharma altogether, not knowing its original dynamic
composition and value. To teach the essential target of transformation is the function of
dharma. All pursuits within the pururtha value system are guided by dharma. Pursuits
without guidance of dharma are called adharma, irreligious or immoral pursuits, which fall
under the category of anartha, unwanted human pursuits.
We now extend our vision to the (expanded) Indian value system according to
Caitanya-Vaiavism. Caitanya-Vaiavism (also called bhgavata-dharma, prema-dharma
or nitya-dharma) focusses on the 5th pururtha (pacama-pururtha), namely the
quintessential human value and pursuit of bhgavata-prema, love of God. It should be
noted here that the term dharma in the above terms is not equal with the dharma of the
four pururthas. As mentioned earlier, the dharma of the four pururthas refers to
religious principles to regulate and uplift people who primarily have worldly assets. This
dharma is temporary and circumstantial and thus called naimittika-dharma. According to
different material inclinations which develop from the peoples specific set of guas or
qualities of nature, namely sattva-gua (goodness), rajo-gua (passion) and tamo-gua
(ignorance), different dharmas apply for different people. As people progress from tama to
raja to sattva, their naimittika-dharma changes it is not nitya-dharma, eternal dharma.
On the other hand, nitya-dharma never changes. It is the engagement in viuddhasattva-gua, pure (transcendental) goodness, and it is the real santana-dharma,
santana meaning eternal. Nitya-dharma is the actual or essential dharma, because
actual dharma is eternal and cannot be changed like naimittika-dharma. Essentially, the
term dharma refers to an inherent eternal attribute or engagement of a thing. The dharma
of fire is to give heat and the dharma of water is to give refreshment (note that the
7

essential value of a thing, e. g. the heat of fire, is defined by its dharma). We cannot
separate anything from its dharma. If we tried to separate the dharma of giving heat from
fire, fire would lose its essential identity and value. The word dharma etymologically means
that which upholds existence from the verbal root dh, to hold, support, sustain, preserve
life.
Considering that actual dharma is eternal, an important question arises: What is the
actual dharma or nitya-dharma of the living entity, and what values does it define? Values
are shaped by identity; French people identify with their culture and thus value French
cuisine, the Chinese value Chinese kitchen, etc. What is of essential value for the living
entities can only be determined by understanding their essential ontology or original
nature. When the ancient Greeks entered the Oracle of Delphi for consultation, they first
faced the inscription on its gate: Gnothis seauton Know thyself! We cannot know what
is of essential value for us before we know who we essentially are. Before speaking about
values, Lord Ka therefore first instructed Arjuna about the original nature of the self
(Bhagavad-gt 2.13, quoted earlier). He first taught sublimism, that the self is not the
material body, but a spirit soul, and that human suffering or disvalue arises from
skeletonism, identifying with the material body and material relations. The teaching of this
basic distinction is found in almost all systems of Indian philosophy and is itself a great
human value.
If this sublimistic distinction is properly done, the four pururthas are revealed to be
naimittika, temporary values, without eternal, real substance. Kma arises from
skeletonism, false identification with the material body. Once we identify with the material
body, we contemplate the objects of its senses and develop attachment to these objects;
from such attachment arises kma (sagt sajyate kma, Bhagavad-gt 2.62). If one,
for example, would not identify with a material gender, there would be no question of
sexual desires on the material platform. Other material desires also arise from skeletonism.
Artha is also required for the gross material body, not the sublime self. The eternal self is
never changing, beyond any material form or activity (nbhvo vidyate sata , Bhagavadgt 2.16). The self only thinks to be involved in material form and activity if it is bewildered
by the false ego, the ahakra (ahakra-vimhtm kartham iti manyate, Bhagavadgt 3.27). Since the self already is immortal (Bhagavad-gt 2.20), moka or liberation is
also not an eternal value (as e. g. liberty or immortality would be), but only a transition
from the conditioned to the unconditioned state free from false ego; it is the reconversion
from skeletonism to sublimism. Finally, the dharma of the four pururthas is also not an
eternal value since it serves the regulation of rtha and kma and aspiration for moka, all
8

of which are temporary. The Caitanya-Vaiavas have thus classified the four pururthas
as naimittika-dharma, temporary engagements for people in the skeletonistic stage of
existence 1. I would like to recall that such classification is not just a religious sentiment but
the result of logical distinction as per sublimism, which, as shown earlier, is also supported
by modern science.
The following three paragraphs explain the column on the extreme right of the
diagram. Since we, as per sublimism, are not the material body, our real self or soul exists
either in a state of arpa, formlessness, or svarpa, transcendental form. While the
concept of arpa fulfills the quest of moka or mukti, it does not fulfill the quest of the
soul, which is eternal love and bliss. It is our nature to desire love and bliss, but in the state
of arpa, there is no subject and object of love and bliss. Without dualities, there is no
question of loving bliss (premnanda), which arises from rasa, the relish of loving
relationships between distinct personalities. Our desire for loving bliss and rasa is not
temporary it is our eternal nature, which we derive from the nature of the eternal
Absolute. Taittirya Upaniad (2.7.1) explains that raso vai sa, the Absolute is the reservoir
of all rasas, relishes of loving relationships.
On the material platform, the soul identifies with virpa, a mundane form with
designations such as male/female body, race and nationality. This misidentification has
been termed skeletonism. Virpa includes sufferings like disease and death because of
the skeletonistic illusion. This illusion is caused by the inclination for bhukti, self-centered
enjoyment. Our original identity or svarpa is to be eternal devotees of God engaged in
bhakti, loving devotional services (jvera svarpa haya-kera nitya-dsa, Caitanyacaritmta 2.20.108. Ref: Kadsa, 1615). Since devotion is voluntary, there must be
independence of will. If the living entities misuse their minute free will to engage in bhukti,
their svarpa becomes covered by its perverted reflection, virpa.

Even in ruti it is mentioned: dve vidye veditavya iti, ha sma yad brahma-vido vadantipar caivpar ca.
tatrpar g-vedo yajur-veda sma-vedo tharva-veda ik kalpo vykaraa nirukta chando jyotiam iti,
atha par yay tad akaram adhigamyate, There are two kinds of educational systems. One deals with
transcendental knowledge, par-vidy, and the other with material knowledge, apar-vidy. All the Vedas
the g Veda, Yajur Veda, Sma Veda and Atharva Veda, along with their corollaries, known as ik, kalpa,
vykaraa, nirukta, chanda and jyotia belong to apar-vidy. By par-vidy one can understand the akara
Brahman or the Absolute Truth. Muaka Upaniad 1.1.45. Naimittika-dharma manifests from aparvidy and nitya-dharma manifests from par-vidy. The Vednta-stra is accepted as par-vidy and the main
scripture of the Vaiavas, the Bhgavata Pura, reveals the meaning of the Vednta-stra (artho ya
brahma-str () r-bhgavatbhidha, Garua Pura).

The clashes of interest in the material world that lead to manifold sufferings are
unavoidable as long as people remain self-centered. The cessation of dualities is the quest
of mukti. In a higher sense, both bhukti and mukti are merely the different sides of the
same coin of the self-centered mindset. People amass wealth and family members, and
when they realize that these cannot bring true happiness, they tend to renounce them and
strive for mukti. Because mukti cannot accommodate rasa lifes primary quest they
again strive for bhukti (which can at least accommodate mundane rasa), then again for
mukti, etc. The only way to overcome this cycle is by transcending the self-centered bhukti
and mukti tendencies to service-centered bhakti, devotional service to the Absolute, who
is the core center of all interests. Bhakti is the only positive alternative to the self-centered
mindset. If all serve the Absolute, the core center of all interests, there will be no more
clashes of different interests, and furthermore, all will be served to the fullest capacity.
According to the quality of bhakti of the bhakta or devotee, the Absolute appears in
different ways, first in impersonal concepts like transcendental truth, wisdom and bliss
(saccidnnda) and then in personal forms of Godhead, in Sanskrit called Bhagavn. The
personal forms of Bhagavn are higher than impersonal realizations of reality, because, as
mentioned above, the Absolute is by nature the reservoir of all rasa, and rasa can only be
accommodated by personality. Also, it is only in a loving relationship to Bhagavn that one
can regain ones svarpa, (original transcendental form of existence as a loving devotee of
God), not in any other way.
The Supreme Lord is the ultimate reality and the embodiment of all perfections. He
can only be attained by loving devotion (Bhagavad-gt 18.55). If we attain love of God, we
attain God and thus we obtain all perfections. Therefore, bhgavata-prema or love of God
is the greatest value and pursuit in existence. This is established by the bhgavatadharma. Since, unlike the dharma of the four pururthas, the bhgavata-dharma is
eternal, it is established as nitya-dharma and as the true santana-dharma. The CaitanyaVaiavas accept only bhgavata-prema as reyas, because it is the only lasting value (the
diagram shows the categorization of reyas and preyas according to common Indian
thought).
The above diagram shows the various elements of the Indian value system within
three differently colored value fields. Light blue stands for the minus value within material
bondage; white stands for the zero value at the stage of liberation; light yellow stands for
the plus value or spiritual credit on the platform of bhakti. It may appear like an extreme
statement to value the pursuits of the four pururthas minus and zero. As mentioned
earlier, they have relative value, just as eating weed has relative value for the caterpillar to
10

progress towards its butterfly existence. However, from the perspective of the nectardrinking butterfly, eating weed is considered a minus value, and similarly, from the
platform of pure love of God, all activities tainted by the tendencies of bhukti and mukti
are considered obstacles to pure devotion (uddha-bhakti). Scientifically speaking, all such
material activities are subject to transformation, resulting in loss and pain, and thus, on that
platform of action, everything within material creation is inauspicious and invaluable
(karma parimitvd, -viricyd amagalam, Bhgavata Pura 11.19.18).
The dharma as per the four pururthas sometimes indicates the path of bhakti
towards bhgavata-prema, but not as clearly and emphatically as the Vaiava-dharma
does. Vaiavism establishes that only the path of bhakti can lead to eternal and thus
substantial value, and Caitanya-Vaiavism further establishes that only bhgavata-prema
is the highest value and goal of life (prema prayojana, Caitanya-caritmta 2.6.178. Ref:
Kadsa, 1615), and that it is the crown jewel of all pururthas (pururtha-iromai
prema mah-dhana, Caitanya-caritmta 2.20.125. Ref: Kadsa, 1615). In the beginning
of the Bhgavata Pura, verse 1.1.2, all naimittika-dharma such as the four pururthas
are rejected as kaitava-dharma, cheating dharma, because they are mere obstructions on
the path of bhakti 2. The Bhagavad-gt concludes with the teaching that one should take to
the path of bhakti and give up all naimittika-dharma (Bg 18.66), whereas the Bhgavata
Pura picks up from that point and goes on to establish what is pure bhakti. We have
thus concluded the explanation of above diagram.
Now let us proceed to the second answer to the starting question: Yes, material and
spiritual values can be synthesized in terms of a vision of an underlying harmony.
jvera 'svarpa' hayakera 'nitya-dsa'
kera 'taasth-akti' 'bhedbheda-praka
srya-kiraa, yaiche agni-jvl-caya
svbhvika kera tina-prakra 'akti' haya
The original position of the living entities is to be eternal servants of Ka because
they are the Lords marginal energy and a manifestation simultaneously one and
different from the Lord, like a molecular particle of sunshine or fire. Ka has three
varieties of energy. Caitanya-caritmta 2.20.108-109 (Kadsa, 1615).

Vaiavism does not devalue naimittika-dharma per se; naimittika-dharma uplifts people from lower to higher
material modes (guas) and thus makes them more fit for bhakti. The instruction to give up naimittika-dharma
is for those devotees who want to proceed to pure devotion; it is not a call to devalue naimittika-dharma in a
sectarian way such conduct would be detrimental to bhakti and harmful to social welfare.

11

With this verse, r Caitanya Mahprabhu established the Caitanya-Vaiava

philosophy, namely acintya-bhedbheda-darana. Everything in creation, both spiritual and
material, is a manifestation of Lord Kas akti or potency, who is simultaneously one and
different from Ka, similar to the relation between sunshine and the sun. This
simultaneous oneness and difference is acintya, materially inconceivable. However, it can
become revealed by the grace of Kas acintya-akti, inconceivable energy.
Acintya-bhedbheda-darana is often presented as the synthesis of dualism and
monism (in Unity in Diversity, I have presented that it is more than that. Ref: Das, 2012,
Chapter 13). The ontological dichotomy produced by the thesis of dualism leads to various
problems such as the mind-body problem (within philosophy and science) and the
problem of relationship between people of this world and God (within religion). To avoid
such problems, thinkers have proposed the other extreme. The antithesis to dualism is
monism, that ultimately, everything is one. This, however, is done for the price of dualities
per se. Monism excludes the possibility of transcendental dualities. However, only
transcendental dualities have the possibility to reconcile material dualities without denying
their existence. Furthermore, transcendental dualities are a prime necessity to
accommodate the essential nature of the Absolute, which is rasa (raso vai sa, Taittirya
Upaniad 2.7.1, discussed earlier), as well as bhgavata-prema, love of God, the greatest
value in life. Since both extremes, dualism and monism, are incomplete, the complete
solution must be a synthesis of the two. This synthesis is accomplished with acintyabhedbheda-darana. However, the price we have to pay for this all-accommodating
paradigm is the acceptance of it being acintya, materially inconceivable, and our being
dependent on the Lords grace to enter into it. In simple words, the price is bhakti,
devotion to God, by which Gods grace is attracted. Since loving devotion is our eternal
nature, it is a great pleasure to pay this price.
Despite being materially inconceivable, certain expositions of the philosophy of
acintya-bhedbheda yield great treasures of universal understanding and reconciliation.
God is one with His potency in quality and will and He is different from His potency in
aspects like quantity and personality (His potency takes on various personalities to serve
Him). His potency manifests all the universes, planets, species, persons and cultures; these
are all ultimately one in will with Him because they are manifestations of His potency who
acts only in accordance with His will. In the Brahma-sahit, Verse 5.44, the external
potency of Lord Ka, Durg, is described as the creating, preserving and destroying
agency of the mundane world, conducting herself in accordance with Kas will
(icchnurpam api yasya ca ceate s).
12

The vision of acintya-bhedbheda enables us to see how the entire creation is one in
will with the all-good God, and how there is thus an underlying harmony in creation. By
seeing everything as akti-parima, a transformation of Gods energy or akti (see
diagram), even externally opposing elements in creation such as material and spiritual
values are internally harmonized. Everything emanates from the Complete and is thus
(potentially) complete (o pram ada pram ida, prt pram udacyate,
opaniad, invocation). Lord Ka says, aha sarvasya prabhavo, I am the source of
everything, of all diversity (Bhagavad-gt 10.8). The Absolute Complete is a person, r
Ka, and we can unfold our potential of completeness by entering into an eternal
relationship of loving service to Him. The essential value of duality (bheda) is to serve Ka
in transcendental diversity, and the essential value of oneness (abheda) is to serve Ka in
unity with His transcendental desires. Both these essential values are combined in acintyabhedbheda-darana.
Indian culture is famous for its unity in diversity, a term which expresses universal
harmony of distinct elements such as spiritual and material values. The acintyabhedbheda-darana builds the philosophical basis for such practical unity in diversity, and
if we can properly understand it, we can integrate great values for universal harmony from
the Caitanya tradition into our life. Another great Caitanyaite value is the realization of
ones own svarpa, original, eternal, transcendental name, form, qualities and
engagements beyond the illusions of skeletonism. Lord Caitanya revealed that the most
efficient practice to realize ones distinct svarpa is nma-sakrtana, congregational
chanting of the Lords name, by which the mirror of the heart is cleansed (ceto-darpaamrjanam, ikakam, Verse 1. Ref: Caitanya, 16th century).
To summarize, I have presented four important contributions of Caitanya-Vaiavism
to values embedded in Indian philosophy: (1) The philosophical establishment of the living
entitys svarpa and corresponding eternal values, (2) the consequent distinction of nityadharma (bhgavata-prema), naimittika-dharma and adharma, (3) the synthesis of spiritual
and material values, and (4) the practical realization of ones svarpa by nma-sakrtana.
To overcome the post-modern human value crisis means to harmonize spiritual and
material values by dovetailing the material values to the spiritual values. This is achieved
with the value systems of naimittika-dharma (such as the four pururthas and
varrama-dharma), which gradually transcend mundane existence and progress towards
the eternal engagement, the nitya-dharma. If India can re-establish her original spiritualsocial system, she can become a role model for the entire world. According to their
peoples mindset, other countries may adapt different systems of naimittika-dharma, but
13

the principle that everything should progress towards the eternal engagement should be
the same.
As presented in this paper, the Indian value system is very sophisticated and provides
humanity with a smooth transition from the lowest to the highest values in existence. It is
not less effective today than before, but it has suffered from setbacks like interpolation,
misinterpretation and exploitation by commercialists in the guise of spiritual leaders.
Today, only few people precisely know the uplifting science within the Indian value system,
and very few live according to it and teach it to others. Such people are therefore very
much needed.

14

Bibliography
Bhaktivinoda hkura (1896). Jaiva-dharma. A narrative treatise on the eternal function of
the soul that covers the essential philosophical aspects and spiritual practises of the
Caitanya-Vaiavas. English translation and commentary. Translated by Sarvabhvana Dsa
(2004). Brihat Mridanga Press, India.
Caitanya, r Caitanya Mahprabhu (16th century). ikakam. Eight most essential
instructions about how to attain the highest goal of life by Ka-sakrtana. Sanskrit
verses with commentaries by Bhaktivinode hkura and Bhaktisiddhnta Sarasvat hakura.
English translation by Sarvabhvana Dsa (1991). Rasbihari Lal & Sons, Vrindavan, India.
Das, Radhamadhav (2012). Unity in Diversity, r Caitanyas Acintya-bhedbheda, the
Universal Principle of Harmony. PhD thesis. Florida Vedic College Press.
www.diversityinunison.com.
Kadsa Kavirja Gosvm (1615). Caitanya-caritmta. A biography and collection of
teachings of r Ka Caitanya. Bengali verses and English translation. Bhaktivedanta
Swami Prabhupda (1968). Bhaktivedanta Book Trust, Mumbai.
Vikasa, Bhakti Vikasa Swami (2009). Sri Bhaktisiddhanta Vaibhava. A biography of
Bhaktisiddhnta Saraswat hkura in three volumes. Bhakti Vikas Trust, Surat, India.

For further studies on this topic:

Jaiva Dharma by Bhaktivinoda hkura (1896), see above.
Unity in Diversity by Radhamadhav Das (2012), see above.
Website for sublimism: www.sublimereality.com

15