Asatkaryavada

The theory about the relativity between a cause and its effect is called Asatkaryavada or Aarambhvada
in Nyaya philosophy, according to which the effect remains present in the cause before its origin. It also clears
that the work begins, therefore, it is called Aarambhvada too. It contradicts Satkaryavada of the Sankhya
philosophy in which the effect remains present in the cause before its origin. If the effect is already present in the
cause before its origin then what is the necessity of the cause. For example, if the pot is already inherent in the
clay then what is necessity of the potter. Again, if the work is already present in the cause then why is it not
visible. For example, if a cloth is already present in the thread then why it cannot be seen. Moreover, if the
effect is already is already inherent in the cause then it will be meaningless to say that to say that the effect got
produced. The got produced means that it was already inherent in the cause (unreal). If the effect is already
inherent in the cause then purpose of the effect should be proved with the cause, such as the purpose of cloth
should be proved with thread itself. It is the thread which should be applied in place of the cloth. But it is done
so.
Based on the above clues, the Nyaya philosophy has an obvious belief that the effect is outrightly
unreal in the cause before its origin. It is altogether new. Hence, this theory is called Asatkaryavada
(Aarambhvada).
Integral Yoga of Aurbindo
Sri Aurbindo’s Samagra Yoga is also called Aantarik Yoga, Adhyatma Yoga and Purna Yoga. Its objec-
-tive is to make an overall development of a person developing all his powers and aspects in integrated way. Sri
Aurbind is an evolutionist philosopher. According to him, the greatest target of evolution process is to establish
a divine life and this divine life is to come too, sooner or later.
He has the belief that the evolution process has reached to a particular state and now it is all set to take
a leap in the spiritual field. According to him the world has evolved so far to the levels of gross, energy (pran)
and mind . He He says now the evolution must jump to the highest state of supermind. When this will be
realized, then the world will be fully transformed. According to him this transformation will take place through
the divine power. He also thinks that even if the divine power comes fore to unveil this covering of ignorance
but this covering will not be removed unless the light of supermind enlightens our consciousness, and we have
keen desire to remove this covering. The yoga is needed at this very point which enables to assimilate the invent
of light of the supermind. When the layer of ignorance is removed through the yoga, then the supermind is born
and man rises to the state of highest level.
According to Aurbindo the yoga is to develop the yoga consciousness and the process of of rising it
and finally uniting it with the ultimate. Or the yoga is an outflow of divinity in entirety of human being.
Yoga means union with the divinity which can be at transcendental level, universal level or individual
level. But Sri Aurvindo claims that his integral yoga is associated with all these three streams. According to
Aurvindo, yoga method is the system through which the mind attains the states of the higher mind, illumined
mind, intutitive mind, extensive mind and finally it reaches the supermind. Aurobindo recommends a trilateral
method for this –
A. Process of Self – An effort is made to drag consciousness of mind from external and establish it internally.
B. Process of Spiritually – The self gets capable to an extent that it can open itself fully to higher conscious-
-ness.
C. Process of Super-mindness – At this level the soul absorbs the advent of higher consciousness which
makes the consciouness divine and whole outlook changes. Consequently, this world which earlier looks
without Shiva transforms into Shiva forms.
PHILOSOPHY (7)
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Kanada (Nyaya)
Vaisheshika philosophy describes emergence and evolution of creation through Parmanuvada. The
doctrine of Arambhvadi causation is inherent in the background of its Parmanuvada, according to which the
effect is not present in origin of its full cause. It is altogether a new new beginning. Thus, according to Vaisheshik
philosophy only those things originate which were earlier in lack. These things which originate are perishable as
they tend to be destroyed sometime or the other after their origin.
In the Parmanuvadi ideology of Vaisheshika philosophy, there are inherent causes of all materialistic
things in the world. The parmanu of four elements (mahabhuta) – earth, water, fire and air have been accepted
and with their proper synthesis formation of the creation occurs.
Vaisheshik philosophy regards Akash element as without parmanu because in its view it is omnipresent
and presents a medium for combination and separation of the parmanu.
Parmanu is the final limit of division. The last stage of division of the elements (mahabhuta) which
cannot have any further division, is called parmanu. Because if parmanu is regarded to be divisible then it will
have infinite parts . Being indivisible, parmanu is inorganic. Being inorganic, they are eternal. Inorganic sub
stances are imperishable. Parmanu is without beginning and end. Being inorganic they are accessible through
inference. They are not directly accessible because for there is a need of quantity for perceptible and there is
a lack of it in parmanus. Parmanus are co-existent and eternal like the soul and are factor cause for the physical
world.
According to Vaisheshika philosophy the parmanus are round cirucular. They have quantitative and
qualitative difference. According to this philosophy there are four types of parmanus – earth, water, fire and air.
There is minimum difference in them in view of attribute.
The attribute of only touch is found in the parmanus of air. Fire has the attributes of touch and form,
water has the attributes of touch, form and taste and earth has the attributes of touch, form, taste and smell. The
attributes found in things are due to parmanus only.
Parmanus are inactive and motionless themselves and their motion arises due to external percussion.
They are provided motion by invisibly dominant God.
Vaisheshik philosophy believes in creation and annihilation. Before creation there is the phase of anni-
-hilation and before annihilation the phase of creation. The world is created through mutual combination of
parmanus.The God creates creation for getting the jivas rewards of their previous karmas.
Motivated by the invisible when God gives motion to the parmanus, then creation begins to come in
shape. Under the origin process, first of all two parmanus of the same substance join together to form Dvyanuka.
Three dvyanukas combine together to form Trayanuka. Four trayanuka form a Chaturnuka together.
This process goes on until the gross substances of earth, water, air and fire come into being. The creation
occurs through combination of the parmanus, similarly annihilation occurs due to separation of the parmanus by
percussions.
Mimamsa Philosophy
Dharma and Apurva : Mimamsa philosophy is critical investigation of the Vedas. It has negated the
existence of God in order to establish eternity and miraculousness of the Vedas. Mimamsa is to interpret and
examine the form of religion as main subject.
Maharshi Jaimini has clearly given act based meaning of the scripture. It has religious concept and
religious purpose (secondary before rituals). In view of Mimamsa religion deals with what human being should
do and what they should not do. This is an interpretation of religion.
Mimamsa gave the theory of immortality of the soul. It believed an absolute power (Apurva) as a
guardian of the results of actions (karma) and negated the existence of God.
According to this philosophy the presence of pravitti and nivritti is a characteristic of religion. This
philosophy makes two division of the religion – Sakaam Karma and Nitya Karma. In Mimamsa philosophy a
difference is made between simple morality and true spirituality. For example opening water serving centers,
building dharmshala are good works but these are not religion. True spirituality lies in religion that is they lie
inherent in the works which fructify in heaven (parloka). Prabhakar has called religion (dharma) and non-
religion (adharma) as Apurva. He regards apurva as a result of the actions (karma) like yagna. According to
Kumarilabhatta the religion (dharma) is one which is to be done essentially, such as yagna and non-religion
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(adharma) is one which is restricted to be done, such as drinking wine, animal killing. In Mimamsa philosophy,
Nitya karmas, such as evening prayer (sandhya vandan) and ygna, have been instructed to be done. The
religion is an abidance of the Veda based actions (karmas) and giving up of the actions against the Vedas.
Doctrine of Apurva : An invisible power has been imagined in Mimamsa philosophy which is a supernatural
link between the karmas and their consequences. It is called Apurva. Literally, apurva is something new which
was not known earlier or which was not there earlier.
It is the belief of Mimamsa philosophy that action (karma) is intrinsically related to its consequence.
Some actions (karmas) are there which give their results in distant future. Yagna, etc are this type of karmas.
Performed at present, if the action like yagna gives its result in future only when before getting over it can give
birth to some invisible consequence. Maharshi Jaimini calls this type of power as Apurva which gives results to
the performer of yagna in proper time. The soul has to undergo pleasure and pain on the basis of Apurva.
According to Kumaril, Apurva is an ability in main action (karma) or its doer (karta) which was not
there before the action. Apurva is a certain power originated through action and it ensures the results of the
action. Apurva doctrine is a universal law which believes that when hurdles are removed, the power latent in
the thing will lead to some or the other fruit.
There is no need of God to operate apurva. It is automatic.
Advaitvada
Brahma Idea : Brahma is the only truth and the world is false or illusion in philosophical reflection of
Advaitvada. Jiva is also Brahma itself not different from it. Interpreting the Shrutis (Veda) sentences,
Shankaracharya told the characteristics of Brahma is that all creatures originate out of it, they live with the help
of it and finally the dissolve into it.
Attributes of Brahma : Telling real form of Brahma, Shankaracharya says that Brahma is
Sachchidananda that is – Truth (Sat), Consciousness (Chit) and Bliss (Ananda). These are not attributes of
Brahma. There are two reasons for that –
01. These words carry literal meaning. Truth (Sat) negates untrue (Asat), consciousness (Chit) negates
unconsciousness (Asat) and bliss (Anand) negates imperfection or sorrow. That is they show that the Brahma
is not untrue, unconscious and imperfect.
02. Since Brahma lacks all kinds of differences, no adjective, special sense can be imagined. In fact,
Truth, Consciousness and Bliss are not the attributes of Brahma but these are its form.
In Advaitvada two forms of Brahma are believed – Nirgun (formless) and Sagun (with form). In view
of causation of the world, Brahma is sagun. In this sense it is associated with illusion (Maya) and called God.
Idea of Illusion (Maya) : The concept of illusion (Maya) is basically important in Advaitvada, therefore,
it is also called Mayavada. In fact, Brahma is the only truth. It is a formless and indistinguished entity. There is
no entity other than that But a mundane creature experiences something otherwise. He has untruth of the world
and variety of the creatrues. In other words, he had direct perception of the world untruth of the world and crea
ture. Advaita Vedant propunds the concept of illusion (Maya) to unravel this myth. According to it, due to
illusion (Maya) or ignorance the world appears full of untruth and variety of creatures instead of its being
formless (nirgun) indistinguished Brahma.
Following characteristics of illusion (Maya) have been suggested.
01. Illusion (Maya) is gross and it depends on Brahma for its existence.
02. Illusion (Maya) is without beginning but not infinite. If it were infinite then it would not be possible for it to
be obstructed.
03. Illusion (Maya) is an innate power of Brahma bit not the form of Brahma. It is only a title which Brahma can
give up at will.
04. Illusion (Maya) is the causation of the world which proves that is full of sense.
05. Illusion is truth (Sat), untrue (Asat), grotesque and indescribable. Maya is not truth because in course of tim
it is obstructed from real knowledge. It fully depends on Brahma for its power. It is not utrue as well
because it becomes the subject of experience. It is not utrue either as it imposes the world on Brahma.
– Maya is false perception – It is not an object hence experiencing it is false perception. A rope appears to be
snake in perception, similarly there is false perception of the world in Brahma due to illusion (Maya).
06. Illusion (Maya) has its practical entity.
07. The shelter and subject of Maya (illusion) is Brahma.
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08. There are two powers of Maya – Avaran and Vikshep. Avaran means ‘to hide’ and Vikshep means to
project another thing on it.
Satyagraha of Mahatma Gandhi
Satyagraha is a specific gift to the politics by Mahatma Gandhi. This word was propounded by him.
This word is made of two hindi words – ‘satya (truth)’ and ‘aagraha (insistence)’. Satya denotes truth while
Aagraha signifies moral force, prayer and inner strength. Thus, Satyagraha is the name of spiritual and moral
struggle for victory of the truth. The evil based on untruth is protested through non-violence (Ahimsa) in it.
The concept of Gandhi’s Satyagraha was based on his faith on Advaitvada. According to him, the
feeling of experiencing truth is present in every person because in everyone there is presence of Atman (soul) as
a reflection of God. By nature every person is virtuous but he adopts evil deeds and immoral conducts due to
circumstances and ignorance. Therefore, only evil deeds or injustice should be opposed not of the person. In
order to remove evil deeds and immoral conducts of a person, Mahatma Gandhi talks of Satyagraha in which
the opponent’s heart is changed through self inflicted pain. (It is a good weapon.)
Limitations : It depends on the person who adopts it. If the person is morally resolved and industrious
then Satyagrah is justifiable. Satyagraha is not justified for any immoral, unwanted and selfish personality. At
present non violence is not applicable against terrorism.
Eleven Vows of Mahatma Gandhi
1. Truth (Satya) : Truth is God. Where there is truth sacred knowledge is there, where there is sacred knowl-
-edge bliss is there.
2. Non-violence (Ahimsa) : The only path and only means to attain truth.
3. Celebacy (Brahmacharya) : Discussion of Brahma in pursuit of truth. Basically, it is a restraint on all sense
organs.
4. Non-stealing (Asteya) : Not taking the things of others without their consent. Amassing more than the
need is also stealing.
5. Aparigraha (Non-possession) : A sign of true reform, not accepting anything in access but accepting
thoughtfull and willfully less. As the possession lessens, there is a rise in true happiness, contentment and
power to serve.
6. Aswad (Control of Pallet) : Winning tastes of the tongue. Celebacy cannot be possible without it. (Food
is for to provide body nutrition not for taste or indulgence)
7. Abhaya (Fearlessness) : Those willing to be followers of truth should fear of neither caste-community nor
government nor thief nor sickness nor death nor anyone’s minding anything.
8. Asprashyata Nivarana (Abolition of Untouchability) : Untouchability is not a part of the Hinduism but
a hidden rot in it. It is a sin and it is the duty of every Hindu to abolish it.
9. Sharirika Shrama (Physical Labour) : Those having capable bodies should do the work of their daily life
themselves. Unnecessary service should not be sought from anyone.
10. Sarva Dharma Sambhava (Equal Respect for All Religions) : One should pay as much respect to
religions of others as to one’s own. There should not be any effort of conversion of religions. We should
always pray that all religions should be rid of the evils whatever.
11. Swadeshi (Duty towards Neighbour) : Indulgence in service of our neighbours is a Swadeshi dharma.
One who avoids his neighbor and thinks to serve the distant people, violates the Swadeshi Dharma. It also
includes the use of indigenous things.
Kautilya’s Saptanga Theory
Origin of State : The Law of Contract or Social Agreement (In order to escape from anarchy known as
Matsya). People selected a king and paid him tax in return of promise of security.
Saptanga Theory – (Comparison with Body Parts)
1. Swami ( Ruler ) – Head
Qualities of King – 1. Farsighted 2. Self Restraint 3. elite 4. Gifted with intellectual qualities 5. Mahavira
The qualities of a king includes guardian quality, prudence, enthusiasm, self accomplished qualities.
2. Amatya (Minister) – Eye
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Minister and King are two wheels of the same vehicle. The King is expected to appoint a very competent
person as a minister.
3. Janpada (Populated Land) – Foot
Formation of Janapada – Sangrahana, Dronamukha, Kharvatika
4. Durg (Fortification of Capital) – Arm
Kautilya has mentioned four types of fortifications (durgs) –
i. Audika Durg (Water Fortification) – Surrounded by water
ii. Parvata Durg (Mountain Fortification) – Surrounded by mountains
iii. Ghanvan – Barron land
iv. Forest – Safe place
5. Kosha (Treasury) – Mouth
Taxation is a way for increase in treasury
i. Taxation on foodgrains by the subject – 1/6
ii.Taxation on trade – 1/10
iii. Taxation on Livestock – 1/50
6. Punishment (Army) – Brain
Six types of Army –
i. Maul Army – The army consisting citizens
ii. Bhrita – The army hired on payment
iii. Shrani – Army kept in various regions
iv. Aatvika – The army of tribes living in forest areas
v. Mitra Army – The army of friendly king
vi. Shatru Army – The army of enemy
Chaturangini Army – Army on – 1. Horse 2. Chariot 3. Elephant 4. Infantry
Abilities of Soldiers : 1. Brave 2. Strong 3. Patriotic
7. Mitra (Ally and Friend) – Ear
Need of a friend for help during progress and adversity.
‘ Friends are not stable only interests are stable.’
Mandal Theory – Mandal means a group of countries or a circule of states.
In this theory, a circle of other states around a state, supposed to have an aspiration for victory, was created.
The central state was called Vijigishu.
According to Mandal states the position of states is as under – \
1. Vijigishu (The would-be conqueror) – The centrally located state which wants victory.
2. Ari (The hostile neighbour) – In front of Vijigishu and the first enemy
3. Mitra (Ally) – The ally’s whose territory lies immediately beyond that of the hostile neighbour.
4. Arimitra (The hostile neighbor’s ally) – In front of the ally so his enemy that is Vijigishu.
5. Mitra Mitra (Ally’s Ally) – The ally of ally state therefore also the friend of Vijigishu.
6. Ari Mitra Mitra (The ally of the enemy’s ally) – The state in front of ally of enemy’s ally hence the enemy of
Vijigishu)
7. Parshingraha – The rear of Vijigishu (the would be conqueror).
8. Aakrand – The enemy rear of Parshingraha, hence the ally of Vijigishu
9. Parshingraha Sar – The ally of Parshingraha, hence, the enemy of Vijigishu
10. Aakrandsara – The ally of Aakranda, hence, the friend of Vijigishu
11. Madhyama – More powerful than Vijigushi and Ari both. In the hour of need he can help or face both.
12. Udasina – Such a powerful state which is separate from the borders of Vijigishu, Ari and Madhyam.
Relavance – In the present unified India and in global panorama where the theory of expansion of state has
gone irrelavant, the Mandal Theory may look irrelavant to an extent. But in opinion of Dr Altekar, the ancient
thinkers knew that the wars cannot be brought to an end totally, hence in order to minimize the danger of war,
they supported such a theory which ensures discretionary balance of power among small and big states present
in the country and wars may be avoided.
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Gurunanak
10 Principles of Gurunanaka :
1. God is one.
2. Always worship one God only.
3. God is everywhere. (God is present everywhere and in all creatures.)
4. Devotees of God have fear of none.
5. One should earn one’s livelihood with honesty and hard work.
6. Do not think about doing evil deed nor bother anyone.
7. Be always happy and seek apology of God for you.
8. We should help the needy with our hard and honest earning.
9. All men and women are equal.
10. Food is good to keep the body alive, but the tendency of greed and heap is bad.
As a social reformer Gurunanak Dev worked to improve the conditions of women, the poor and downtrod-
-den. He opposed the caste system, the policies of Muslim rulers.
Gurunanak travelled in all four directions with one of his disciples named Mardana. These travels are called
Udasiyan. The real purpose of these travels was to teach the secret of truth to the public caught in the net of
ostentation, caste and creed, untouchability, religion etc. He tried to bridge the gap between human beings. His faith
was straightforward, easy, candid and unbinding.
Nanak’s Concept of God : According to Gurunanak, God is one, infinite, omnipotent and truth. He is present
everywhere. Idol worship, rituals, etc are meaningless. Remembering name of God is above all and attaining name is
possible through the Guru.
God is formless, God is spirit, God is creator, unforgettable, beyond life and death, beyond time, relative to
time. (Sat Sri Akal)
He is devoid of fear, all knowing, having no enemy, fearless and omnipresent. He is Satnam, immortal, ever
true.
Guru Ghasidas
Teachings of Satnam Cult :
1. Worship truth.
2. Believe in Satnam.
3. Regard other woman as your mother.
4. Do not plough after noon.
5. Restriction of meat eating and drinking alchohol
6. Do not stake animals and women in gambling.
7. Speak truth.
Characteristics of Satnam Cult :
1. A cult of worshiping truth
2. A cult of openness and simplicity
3. A cult of freedom from external ostentation
4. A cult of believing in formless God
5. A cult of accepting supremacy of Guru
6. A cult of social equality
7. A cult of women’s respect
Integral Humanism of Pt. Deendayal Upadhyaya
It is a philosophy of relationship between human life and whole creation which was propounded by Pt.
Deendayal Upadhyaya. It can be understood as under –
1. Person, society, nation and world are in mutual blend like rings. These are not separate from each
other. Hence as long as there is no Antyodaya (uplifting of the weakest section of the society), upliftment of
nation cannot be imagined.
2. The concept of integral huminism reaches at global level crossing national dimensions.
According to it, the basis of reflection should be what we can contribute as per our culture and tradition to uplift
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the world lying caught in situation of illusion and directionlessness.
3. According to this ideology instead of struggle between person and society there is a need of integrity,
coordination.
4. This ideology interprets the failures of capitalism and communism both and presents such a vision
before the world in which man has compassionate relation with the society.
The society and the nation have their bodies like the body of a human being. The way each and every
organ, performs an important work so cannot be termed minor or major, there it is necessary for all the fields
to work with coordination for the development of the society.
Relevance (Integral Humanism) :
At present the world is undergoing a strong course of development and competition. Today, man
should contribute dutiously in building of the world as per his capacity. Integral Huminism connects human
being to human being and breaking the fetters of discrimination of religions and castes, it teaches us the spirit
of fellow feeling.
In the present scenario, each and every person should feel it his duty to follow the spirit of fraternity,
cooperation and fellow feeling to stay united.
Dr Ambedkar
Social Thinking :
Ambedkar was a thinker of the untouchables and downtrodden. He propounded a clear cut
path to live with honour for the downtrodden who had been getting victimized of exploitation for centuries. He
strengthened them to struggle against attrocities and injustice and awakened a feeling of self esteem, self de-
-pendency and self reformation. Ambedkar’s social thinking can be understood as under –
1. Caste System : Every person who repeats this theory of Mill that one country is not suitable to rule
on another country, should also accept that one caste is not suitable to rule on another caste.
Dr Ambedkar was the first sociologist who made a scientific study of emergence and development of
castes in the Hindu society. He made his first research work on this topic in 1916 which is known as Caste in
India. According to Ambedkar, the caste is a hurdle in working efficiency, social movability and national unity.
He termed the caste as the biggest hurdle on the way of India’s becoming a nation. He said that if India is to be
made a nation then caste system must be abolished and for this the religious scriptures which teach of castes
should be blown by dynamite.
Making a detailed study of ancient religious scriptures, Dr Ambedkar tried to introduce convincing
arguments. The caste system and untouchability prevailed in the Indian society due to distortions occurred in
course of time. These did not exist in the Indian society since ever.
2. Protest against Untouchability –
3. Protest against Caste System –
– Unscientific
– Narrow
– Indecent
– Atrocious system
– Based on division of labourers instead of being based on division of labour
– The untouchables (shudras) are not the cause of their origin and inferiority but it is a deliberated effort
made by the Brahmins.
4. Support to Woman’s Education
5. Support to Intercaste Marriage – It will slacken the caste system itself.
6. Emphasis on Education and Organization of the Downtrodden – The downtrodden will have real
upliftment when they will be active and aware.
Declaration : Be educated, launch movements, stay united, do not accept attrocious circumstances as satisfactory.
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Practical Vedanta of Swami Vivekananda
It is the way to practically adopt prominent principles of the Vedanta day to day life. If the Vedanta is not
adopted practically then it is not more than mental exercise.
The Vedanta is not any complicated or mysterious stream which may be beyond reach to human intellect.
Swami Vivekananda presented the principles of the Vedanta in easy and lucid way so that the highest ideals of life
could be achieved.
According to Vivekananda, it is not necessary that the knowledge of Vedant came from the forest dwellers
sages only but the sage kings holding the royal thrones were also its pioneers. In this context he has given an example
of imparting knowledge of the Vedanta by Shwetketu, the son Aaruni Rishi, from King Pravhan Jaibali. It proves that
the Vedanta philosophy is practical. The objective of the Bhagavad Gita was battle field which was its practical
aspect.
Quotations of Vivekanand –
– Infinte calmness amidst hectic action is the secret of karma (action), and to attain this state is the goal of the Vedanta.
– The less passion within, more excellency in life and more self wefare.
– Strength is wasted and mind gets fickled on being under dominance of emotions. This results into little accomplish
ment of work. When mind is calm and concentrated then all srength is invested on virtuous work.
– Overwhelmed with anger, hatred or any other passion, a person is unable to work. He spoils himself fully. Only
calm, forgiving, stable-minded person is able to do most of the work.
Vallabhacharya (Shuddhadvaitavada)
– Pushtimarga is based on the Vedanta philosophy.
– The final truth is only Brahma and he is Krishna.
– Grace of God and total dedication to Him is the way to get the bliss based on this theory. God graces his devotee
at random, such as Krishan flute showered grace on the Gopis. In Pushtimarga, the devotee does not desire
anything else except the God’s vision. He dedicates to the object of devotion. It is also called the devotion charac-
-terized with love. Literally the word ‘Pushti’ means nutrition. In Srimad Bhagvada the grace of God has been called
nutrition (poshanam tadnugraha).
According to Vallabhacharya – Grace of Krishna which rids one from influence of death etc is the nutrition.
According to this path, there are three kinds of Jiva –
1. Pravah Jiva – those caught in the cycle of life and death.
2. Maryada Jiva – those trying to attain knowledge of Brahma through the study of the Upnishadas, Vedas, etc.
3. Pushti Jiva – those whose devotion and love of God is their support.
Shuddhadvaitavada – Brahma has been called the ultimate truth (power) in the Vedas. In the Gita this
ultimate truth has been called Supreme Soul (Parmatma) and in Srimad Bhagvada Bhagwan. But all of these are the
same. The faith in this belief is called Shuddhadvaitavada.