Hinduism - 14.

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The Advaita Philosophy of Sri Sankara

 

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. On

carefully going through Sri Sankara's commentaries on the principal

Upanishads, the Brahma Sutras and the Bhagavad-Gita, we can 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, jiivO brhamaiva na aparaha "

 

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 Adrusya, beyond the reach of the

eyes. Hence the Upanishads declare: " Neti Neti—not this, not

this.... " 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 (Dhirga Darsi),

Transcendent (Adbdutha) 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 we come to know that it is only a rope, our fear disappears. We

need not run away from it. Even so, when we realise the eternal

immutable Brahman, we 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,

we will shine in our 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, marvelous genius. He was a master of logic. He

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

realization. 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.