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{{Hindu philosophy}}
'''Vibhu''' ([[Sanskrit]]:विभु) means – 'mighty', 'powerful', 'eminent', 'supreme', 'able to', 'capable of', 'self-subdued', 'firm' or 'self-controlled'; in [[Nyaya]] philosophy, it means – 'eternal', 'existing everywhere', 'all-pervading', 'pervading all material things'.<ref>{{cite book|title=The Practical Sanskrit-English Dictionary|author=V.S.Apte|publisher=Digital Dictionaries of South Asia|page=1455|url=http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?p.5:125.apte}}</ref> This word also refers to ''[[Manas (early Buddhism)|manas]]'' or mind.<ref>{{cite book|title=Studies in Origin and Development of Yoga from Vedic times|author=Suresh chander Banerjee|publisher=Punthi Pustak|page=469|url= https://books.google.com/?id=fKfWAAAAMAAJ&q=vibhu+vedas&dq=vibhu+vedas |isbn=9788185094922|year=1995}}</ref> This word has its root in the term, '''bhū''' ( भू), meaning – 'become', 'arise', 'come into existence'; thus ''vibhu'' means – 'expand', 'become manifest', 'appear', 'pervade'.<ref>{{cite book|title=The Artful Universe|author=William K. Mahoney|publisher=SUNY Press|page=242|url= https://books.google.com/?id=B1KR_kE5ZYoC&pg=PA243&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |isbn=9780791435793|date=January 1998}}</ref>

==Vedic significance==

From [[Atharvaveda]] it is learnt that Sudhanvan Angirasa had three sons, Ribhu, Vibhu and Vaja, collectively known as [[Ribhus]] who were intelligent sages.<ref>{{cite book|title=Vedic Mythology|author=Nagendra Kumar Singh|publisher=APH Publications|page=196|url=https://books.google.com/?id=jXw7-PdwZ7oC&pg=PA196&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |isbn=9788170248675|year=1997}}</ref> They carried the luminous power of knowledge to this world, which knowledge pervaded the world as nectar. Ribhu or Ribhukshan was skillful at handling knowledge; Vibhu or Vibhawa was skillful in pervading and diffusing, and Vaja handled embodied plenitude with similar skill; all three dwelled in the solar-region and are considered to be the rays of the sun.<ref>{{cite book|title=The Mertowney Mountain Interviews|author=Richard Leviton|publisher=iUniverse|page=383|url=https://books.google.com/?id=IhhOBAAAQBAJ&pg=PA383&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false|isbn=9781491741290|date=2014-07-16}}</ref> They are the three leaders of rites and the possessors of opulence, and the three deities of several Rig Vedic hymns.<ref>{{cite book|title=Rig Veda Samhita|publisher=N.Trubner|page=115|url= https://books.google.com/?id=6tf0xYQRrsgC&pg=PA115&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |year=1866}}</ref>

A mantra of the [[Rig Veda]] reads as follows:-

:एकस्य चिन्मे विभ्वस्त्वोजो या नु दधृष्वान् कृणवै मनीषा |
:अहं ह्युग्रो मरुतो विदानो यानि चयवमिन्द्र इदीश एषाम् || ([[Rig Veda]] I.165.10)

In the Rig Veda, the word, ''vibhu'', means – 'all-pervading unified entity that permeates or extends throughout a spatial expanse', as is in the afore-cited mantra wherein the phrase - एकस्य चिन्मे विभ्वस्त्वोजः which means - " Though I be but one, let my might be extensive. " <ref>{{cite book|title=Vedic Ideals of Sovereignty and the Poetics of Power|author=Theodore Nicholas Proferes|publisher=American Oriental Society|page=27|url= https://books.google.com/?id=qXzXAAAAMAAJ&q=vibhu+vedas&dq=vibhu+vedas |isbn=9780940490215|year=2007}}</ref> Though the words, ''vibhu'' and ''[[prabhu]]'', appear in the [[Rig Veda]] but these words have a fixed psychological significance – ''vibhu'' means - 'coming into existence to pervade the whole being as ''[[Ānanda (Hindu philosophy)|ānanda]]'', and ''prabhu'' means - 'coming into existence as a specific object or particular experience within the range of one’s consciousness'.<ref>{{cite book|title=The Secret of the Vedas|author=Sri Aurobindo|publisher=Sri Aurobindo Ashram|page=355|url=https://books.google.com/?id=fTJb_Y1Tp94C&pg=PA355&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false|isbn=9788170587149|year=2003}}</ref> A sage of the Rig Veda (II.xxiv.11) asserts that:-

:विभु प्रभु प्रथमं मेहनावतो बृहस्पतेः सुविदत्राणि राध्या |
:इमा सातानि वेन्यस्य वाजिनो येन जना उभ्यें भुञ्जते विशः ||

[[Brihaspati]], the lord of the heaven of light and the guardian of ''[[Ṛta|rta]]'', is present in all things and beings (''vibhu'') same as the [[Brahman]] of the [[Vedanta]].<ref>{{cite book|title=The Religion and Philosophy of the Vedas and Upanishads|author=A.B.Keith|publisher=Motilal Banarsidass|page=448|url= https://books.google.com/?id=p9zCbRMQbyEC&pg=PA448&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |isbn=9788120806443|year=1989}}</ref>

==Philosophical significance==

In the [[Kaushitaki Upanishad]], while describing the world of Brahman, there is the mention of the hall of Brahman called ''Vibhu'' (or built by ''Vibhu'' here meaning – 'egoism') arriving at which hall the glory of Brahman reaches the one who seeks liberation, where the seeker thinks himself to be Brahman, and thinking thus approaches the throne ''Vikakshanā'' ('perception'), in other words, the seeker having become liberated experiences Brahman, his own true nature.<ref>{{cite book|title=sacred Books of the East|publisher=The Floating Press|pages=262, 263|url= https://books.google.com/?id=hoV-aiNlwbgC&pg=PA262&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |isbn=9781775415312|date=June 2009}}</ref> [[Gaudapada]] in his ''kārikā'' on the [[Mandukya Upanishad]] stating:-

:निवृत्तेः सर्वदुःखानामीशानः प्रभुरव्ययः |
:अद्वैतः सर्वभावानां देवस्तुर्यो विभु स्मृतः ||

describes the fourth state (''[[turiya]]'') as the ordainer (''iśana''), as the supreme lord (''prabhu''), as the non-dual (''advaita'') and the all-pervading (''vibhu'') god (''devata'') of all beings. Here, the word, ''avyaya'', means that which is not subject to change; and ''turiya'' is ''vibhu'' because it pervades all the three states.<ref>{{cite book|title=Early Advaita Vedanta and Buddhism|author=Richard King|publisher=SUNY Press|page=67|url= https://books.google.com/?id=p1bASTAOhjoC&pg=PA67&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false |isbn=9780791425138|date=January 1995}}</ref>

According to all six orthodox [[Vedic]] ''darśanas'' which comprise [[Hindu philosophy]], with the exception of [[Ramanuja]]’s 'theory of atomic dimensionless soul', the ''[[Atman (Hinduism)|ātmān]]'' is ''vibhu'' ('omnipresent'). The followers of [[Jainism]], who believe that the ''ātmān'' assumes the size corresponding to the size of the body it occupies, also believe that in the final state of liberation it remains unalterable, but they reject the Hindu theory of ''vibhu'' which to them does not explain if the soul is same at all times everywhere why for is there the experience individual self. Vedāntists argue that for the atman to be unchangeable in the state of liberation then it must be regarded either as ''anu'' ('minute') or as ''vibhu'' ('pervasive').<ref>{{cite book|title=Karma and Rebirth in Classical Indian Traditions|publisher=University of California Press|page=[https://archive.org/details/bub_gb_4WZTj3M71y0C/page/n242 219]|url= https://archive.org/details/bub_gb_4WZTj3M71y0C |quote=vibhu vedas.|isbn=9780520039230|date=January 1980}}</ref><ref>{{cite book|title=Brahmasutram|author=Sitanath Tattvabhushan|publisher=Genesis Publishing
|page=lxii|url=https://books.google.com/?id=dZ5_xFrJFHEC&pg=PR62&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false|isbn=9788177559613|year=2004}}</ref> The contention of the [[Yoga|Yoga school]] that the ''[[jiva]]tman'' and the ''[[paramatman]]'' are both mere consciousnesses and both are all-pervading (''vibhu'') and that ''[[moksha]]'' is merely the cessation of pain is also refuted – एतेन योगः प्रत्युक्तः ([[Brahma Sutras]] II.i.3).<ref>{{cite book|title=The Sacred books of the Hindus|author=Baman Das Basu|publisher=Genesis Publishing|page=221|url= https://books.google.com/?id=TD2TmogOfdYC&pg=PA221&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false|isbn=9788130705163|year=2007}}</ref>

[[Advaita Vedanta]] rests on the premise that only the substratum ([[Brahman]]) is real, the phenomenal world all with its properties and relations is unreal and due to ''[[Maya (illusion)|maya]]''. Substance, in its pure subtle state is the constitutive cause of things, and in its rational state it is the substratum of qualities, actions, etc., and exists in nine forms – earth (''prithivi''), water (''jala''), fire (''agni''), air (''vayu''), space (''akasha'') ('which five constitute the physical world'), direction (''disha'') ('without which no movement is not possible'), time (''kaal'') ('the substratum and the causal factor of all psycho-physical product and worldly behaviour'), mind (''manas'') and self (''ātmān''); the first four and mind are ''paramanus'' ('infinitesimal') and the rest are ''vibhu'' ('ubiquitous'), simple and infinite.<ref>{{cite book|title=Encyclopaedia of Oriental Philosophy and Religion|publisher=Global Vision|page=557|url=https://books.google.com/?id=0TBTVPax4E8C&pg=PA557&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false|isbn=9788182200739|year=2005}}</ref> Vindhyāvāsī, giving up the doctrine of the three psychical organs, associates the processes of the faculty of knowledge (''buddhi'') and I-consciousness with the thinking organ (''manah'') which three were the great all –penetrating ''vibhu''. Vyasa too held mind (''citta'') to be all-penetrating (''vibhu'').<ref>{{cite book|title=history of Indian Philosophy|author=Erich Frauwallner|publisher=Motilal Banarsidass|page=323|url= https://books.google.com/?id=CMINXvxHU0sC&pg=PA323&dq=vibhu+vedas#v=onepage&q=vibhu%20vedas&f=false |isbn=9788120809888|year=1973}}</ref> [[Adi Shankara|Shankara]] explains that " the Self (Brahman), which is by nature all-pervasive (''vibhu'') assumes the form and qualities of the ''buddhi'' when apparently moving in the cycle of empirical existence. "<ref>{{cite book|title=The Philosophy of Sankar's Advaita Vedanta|author=Shyama Kumar chattopadhyaya|publisher=Sarup & Sons|page=352|url= https://books.google.com/?id=IPasbJW-1PwC&pg=PA352&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false |isbn=9788176252225|year=2000}}</ref> Brahman, who is omnipresent (''sarvagata''), is without attributes; Brahman with attributes is [[Ishvara]], who is ''vibhu'' possessing ''mahāmāyā'', and who through his diverse powers creates all this diversity experienced through the senses.<ref>{{cite book|title=The Vibrating Universe|author=Nrsimhacarana Panda|publisher=Motilal Banarsidass|page=56|url= https://books.google.com/?id=xzqMOXERpBYC&pg=PA56&dq=vibhu+vedanta#v=onepage&q=vibhu%20vedanta&f=false |isbn=9788120812918|year=1995}}</ref>

==References==
{{Reflist}}
{{Indian philosophy|state=collapsed}}

[[Category:Vedanta]]
[[Category:Sanskrit words and phrases]]
[[Category:Hindu philosophical concepts]]
[[Category:Buddhist philosophical concepts]]
[[Category:Jainism]]
[[Category:Yoga concepts]]

Vibhu - Revision history

Kannadaguy: 1 revision imported

en>Unknown user at 07:54, 29 May 2020