THE ADVAITA PHILOSOPHY OF SRI SANKARA

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The Advaita Philosophy Of Sri Sankara

By Sri Swami Sivananda

(This article is an excerpt from the book "All About Hinduism" by Sri Swami Sivananda)

Introduction

The first systematic exponent of the Advaita is Gaudapada, who is the

Parama-Guru (preceptor’s preceptor) of Sri Sankara. Govinda was the disciple of

Gaudapada. He became the preceptor of Sankara. Gaudapada has given the central

teaching of Advaita Vedanta in his celebrated Mandukya Karikas. But it was

Sankara who brought forth the final beautiful form of Advaita philosophy, and

gave perfection and finishing touch to it. Carefully go through Sri Sankara’s

commentaries on the principal Upanishads, the Brahma Sutras and the

Bhagavad-Gita. You will clearly understand his Advaita philosophy. The

commentary on the Vedanta Sutras by Sankara is known as Sariraka Bhashya.

The teachings of Sankara can be summed up in half a verse: "Brahma Satyam Jagan

Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this

world is unreal; and the Jiva or the individual soul is non-different from

Brahman." This is the quintessence of his philosophy.

The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri

Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All

difference and plurality are illusory.

Brahman—The One Without A Second

The Atman is self-evident (Svatah-siddha). It is not established by extraneous

proofs. It is not possible to deny the Atman, because It is the very essence of

the one who denies It. The Atman is the basis of all kinds of knowledge,

presuppositions and proofs. Self is within, Self is without; Self is before,

Self is behind; Self is on the right, Self is on the left; Self is above and

Self is below.

Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence

the Upanishads declare: "Neti Neti—not this, not this, not that." This does not

mean that Brahman is a negative concept, or a metaphysical abstraction, or a

nonentity, or a void. It is not another. It is all-full, infinite, changeless,

self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa,

essence. It is the essence of the knower. It is the Seer (Drashta),

Transcendent (Turiya) and Silent Witness (Sakshi).

Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes),

Nirakara (formless), Nirvisesha (without special characteristics), immutable,

eternal and Akarta (non-agent). It is above all needs and desires. It is always

the Witnessing Subject. It can never become an object as It is beyond the reach

of the senses. Brahman is non-dual, one without a second. It has no other

beside It. It is destitute of difference, either external or internal. Brahman

cannot be described, because description implies distinction. Brahman cannot be

distinguished from any other than It. In Brahman, there is not the distinction

of substance and attribute. Sat-Chit-Ananda constitute the very essence or

Svarupa of Brahman, and not just Its attributes.

The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or

Saguna Brahman only through Its association with Maya.

Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna

Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same

Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It

is the same Truth from two different points of view. Nirguna Brahman is the

higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika);

Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint

(Vyavaharika).

The World—A Relative Reality

The world is not an illusion according to Sankara. The world is relatively real

(Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The

world is the product of Maya or Avidya. The unchanging Brahman appears as the

changing world through Maya. Maya is a mysterious indescribable power of the

Lord which hides the real and manifests itself as the unreal: Maya is not real,

because it vanishes when you attain knowledge of the Eternal. It is not unreal

also, because it exists till knowledge dawns in you. The superimposition of the

world on Brahman is due to Avidya or ignorance.

Nature Of The Jiva And The Means To Moksha

To Sankara, the Jiva or the individual soul is only relatively real. Its

individuality lasts only so long as it is subject to unreal Upadhis or limiting

conditions due to Avidya. The Jiva identifies itself with the body, mind and the

senses, when it is deluded by Avidya or ignorance. It thinks, it acts and

enjoys, on account of Avidya. In reality it is not different from Brahman or

the Absolute. The Upanishads declare emphatically: "Tat Tvam Asi—That Thou

Art". Just as the bubble becomes one with the ocean when it bursts, just as the

pot-ether becomes one with the universal ether when the pot is broken, so also

the Jiva or the empirical self becomes one with Brahman when it gets knowledge

of Brahman. When knowledge dawns in it through annihilation of Avidya, it is

freed from its individuality and finitude and realises its essential

Satchidananda nature. It merges itself in the ocean of bliss. The river of life

joins the ocean of existence. This is the Truth.

The release from Samsara means, according to Sankara, the absolute merging of

the individual soul in Brahman due to dismissal of the erroneous notion that

the soul is distinct from Brahman. According to Sankara, Karma and Bhakti are

means to Jnana which is Moksha.

Vivarta Vada Or The Theory Of Superimposition

To Sankara the world is only relatively real (Vyavaharika Satta). He advocated

Vivarta-Vada or the theory of appearance or superimposition (Adhyasa). Just as

snake is superimposed on the rope in twilight, this world and body are

superimposed on Brahman or the Supreme Self. If you get knowledge of the rope,

the illusion of snake in the rope will vanish. Even so, if you get knowledge of

Brahman or the Imperishable, the illusion of body and world will disappear. In

Vivarta-Vada, the cause produces the effect without undergoing any change in

itself. Snake is only an appearance on the rope. The rope has not transformed

itself into a snake, like milk into curd. Brahman is immutable and eternal.

Therefore, It cannot change Itself into the world. Brahman becomes the cause of

the world through Maya, which is Its inscrutable mysterious power or Sakti.

When you come to know that it is only a rope, your fear disappears. You do not

run away from it. Even so, when you realise the eternal immutable Brahman, you

are not affected by the phenomena or the names and forms of this world. When

Avidya or the veil of ignorance is destroyed through knowledge of the Eternal,

when Mithya Jnana or false knowledge is removed by real knowledge of the

Imperishable or the living Reality, you shine in your true, pristine, divine

splendour and glory.

The Advaita—A Philosophy Without A Parallel

The Advaita philosophy of Sri Sankaracharya is lofty, sublime and unique. It is

a system of bold philosophy and logical subtlety. It is highly interesting,

inspiring and elevating. No other philosophy can stand before it in boldness,

depth and subtle thinking. Sankara’s philosophy is complete and perfect.

Sri Sankara was a mighty, marvellous genius. He was a master of logic. He was a

profound thinker of the first rank. He was a sage of the highest realisation.

He was an Avatara of Lord Siva. His philosophy has brought solace, peace and

illumination to countless persons in the East and the West. The Western

thinkers bow their heads at the lotus-feet of Sri Sankara. His philosophy has

soothed the sorrows and afflictions of the most forlorn persons, and brought

hope, joy, wisdom, perfection, freedom and calmness to many. His system of

philosophy commands the admiration of the whole world.

 

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