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Volume=
-IV,
Issue-II, October
2015, Page No. 40-44
Published by Dept.
of Bengali, Karimganj College, Karimganj,
Assam, India<=
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We
Advaita
Vedanta Tatwa and
Adi Sankaracharya
Ranjan Kumar Mishra
‘Advaita Vedanta’ is an orthodox Indian religious culture
which was initially consolidated and propagated by the Adi Sankaracharya. In
this research article the concept and dimensions of ‘Advaita
Vedanta’ elaborated by Adi Sankaracharya is attempted to present in
nutshell. He focuses his thinking through ‘Brahma Sutras, Bhagavad
Gita’ and ‘The Upanishads’. The dimensions of ‘Adva=
ita
Vedanta’ are discussed under different four heads for a better
conclusion.
<=
span
style=3D'mso-spacerun:yes'> Advaita
Vedanta says the one unchanging
Reality (Brahman) alone exists =
and
that changing entities do not have Absolute existence, much as the ocean=
217;s
waves have no existence in separation from the ocean. The waves rise within=
the
ocean and there would be no waves without the ocean. In the same manner, the
transient world rises within Reality and owes its existence to Reality. The
world has no independent existence from Reality and that is why it is said =
to
be unreal. Advaita Vedanta, the
doctrine of non-dualism is one without a parallel. Propagated in the histor=
y of
mankind by Adi Shankaracharya, Adva=
ita
Vedanta implies one and only one. The philosophy of Advaita Vedanta, the non-dual characteristic of the supreme Lor=
d,
the Almighty God Parmatman
in hinduism
What is changing=
must
always be unreal. This phenomenal world of names and forms is ever changing.
Names and forms are subject to decay and death. Hence they are unreal or
impermanent. What is constant or permanent must always be ‘Real’=
;.
The Atman or the Eternal,
all-pervading ‘Self’ ever exists. It pervades all objects like
ether. Even if the pot is broken, the ether that is within and without it
cannot be destroyed. Similarly, if the bodies and all other objects perish,=
the
Eternal Self that pervades them cannot be destroyed; it is the living Truth=
and
only Reality. Just as a swan lives in water but its feathers are never soil=
ed
by water, similarly an Advait in lives in the world but is untouched by its
illusion.
Adi Shankaracharya
Shankara was bor=
n in a
Brahmin family circa 788 AD in a village named Kaladi on the banks of the river Purna (now Periyar) in the Southern Indian coastal state Kerala=
. His
parents, Sivaguru and Aryamba, had been childless for a =
long
time and the birth of Shankara was a joyous and blessed occasion for the
couple. Legend has it that Aryamba<=
/i>
had a vision of Lord Shiva and promised her that he would incarnate in the form of her first-b=
orn
child.
Shankara mastere=
d all
the Vedas and the six Vedangas from the local gurukul and recited extensively fr=
om the
epics and Puranas. Shankara also
studied the philosophies of diverse sects and was a storehouse of philosoph=
ical
knowledge.
Shankara wrote t=
he Brahmasutra Bhasya on Upanishads and Gita. The first integrator of Hindu India, he established four =
mathas (mutts) in four directions =
of the
country– Jyotirmath in No=
rth, Govardhan Math at Puri in east, S=
hringeri
Matha in Karnataka in south and=
Dwarika math in Gujarat in west. Shankara lived for only 32 years and d=
ied
at Kedarnath.
Adi
Shankaracharya set out its basic elements. Part of his philosophy is a=
lso
concerned with the actual details of spiritual practice and guidance through
the guru-student relationship. Consequently, spiritual instruction and the
interpretation of authentic teachings (such as the Upanishads) have been co=
re
activities for every Advaitic philosopher and teacher since Shankara.
Concept of=
Advaita Vedanta by
Shankaracharya
Adi Shankara
consolidated the Advaita Vedanta, a
re-interpretation of the Vedic scriptures, which was accepted by Gaudapada and Govinda Bhagavatpada themselves and adhered to their siddhanta (system). Following the
footsteps of some of the Upanishadi=
c
teachers, and also that of Gaudapad=
a,
Adi Shankara expounded the doctrine of Advaita; a non-dualistic reality.
Adi Shankara's
contributions to Advaita are crucial to mankind. His main works are the
commentaries on the Prasthanatrayi<=
/i> (Brahma Sutras, Bhagavad Gita and the Upanishads) and the Gaudapadiya Karikas. He also wrote=
a
major independent treatise, called =
Upadesha
Sahasri, expounding his philosophy. All these revolve around the princi=
ple
of Advaita Vedanta.
The Dimensions of Advaita Vedanta=
Brahman (The One without a Se=
cond)
<= o:p>
According to Adi
Shankara, Brahman, the Supreme =
Cosmic
Spirit, is alone true. Other than B=
rahman,
everything else, including the universe, material objects and individuals, =
is
false. Brahman, described as th=
e One
who is Omnipresent, Omnipotent and Omniscient, is the divine ground of all
Being. Brahman is also describe=
d as neti neti, meaning "not this,=
not
this", as it is Adrishya (=
beyond
the reach of the materialistic eyes). It is the basis of the material world,
which in turn is its illusionary transformation (Maya). Brahman is n=
ot the
effect of the world whereas, this world is nothing but the work of Brahman. Brahman is said to be the source infinite knowledge in its pure=
st
form.
Brahman is not an object; Brahman is not another. It is all-=
full,
infinite, changeless, self-existent, self-delight, self-knowledge and
self-bliss. It is Svarupa (esse=
nce), Nirikara (formless). It is the ess=
ence
of the knower. It is the Seer (Dras=
hta),
Transcendent (Turiya) and Silent
Witness (Saakshi).
<= o:p>
Even though Brahman is self-proved, Adi Shanka=
ra
came up with some logical proofs for Brahman:
<= o:p>
1. The Upanishads and the Brah=
ma
Sutras describe Brahman in =
an
almost exact manner as how Adi Shankara has described. This is the testimon=
ial
proof of Brahman.
2. Every person experienc=
es his
soul, or Atman. According to Adi
Shankara and his teachings as well, Atman
and Brahman are no different. T=
his
argument also proves the omniscience of the Brahman.
3. The world appears to g=
o in
an orderly fashion and all things seem to fall into place. The reason for t=
his
is not an unconscious principle; it is but Brahman.
And hence, Brahman is the basis=
of
this world.
Maya (Illusion)
Maya<=
span
style=3D'font-size:11.0pt;mso-bidi-font-size:12.0pt'> is the complex illusi=
onary
power of Brahman which causes t=
he Brahman to be seen as the material=
world
of separate forms: Nirguna Brahman =
and
Saguna Brahman. As Shankara has
explained, Nirguna Brahman is
impersonal. It becomes a personal God (Saguna
Brahman) only through its assoc=
iation
with Maya.
Saguna Brahman and Nirguna=
Brahman are not two different Brahmans. Nirguna Brahman is not the contrast or opposite of Saguna Brahman, and neither the
vice-versa; if at all they were, it would be completely contradictory to th=
e Advaita Vedanta. The same Nirguna Brahman appears as Saguna Brahman for the pious worsh=
ip 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 B=
rahman
is the so-called lower Brahman<=
/i>,
the Brahman from the relative
viewpoint (Vyavaharika).
Maya<=
span
style=3D'font-size:11.0pt;mso-bidi-font-size:12.0pt'> has two main function=
s, one
is to ‘hide’ the Brahma=
n
from ordinary human perception, and the other is to present the material wo=
rld
in its place. Maya is also said=
to be
indescribable, since the fundamental reality underlying sensory perception =
is
completely hidden, even though all sense data entering ones awareness throu=
gh
the five senses are Maya. Anoth=
er
reason why it said to be inexplicable is that it is neither completely real=
not
completely unreal.
Maya's shelter is Brahman, but Brahman itself is unharmed by the illusion of Maya; just like the Swan and the Lotus (unaffected by its
surroundings), which is a depiction of the Advaita
Vedanta.
<= o:p>
The Upanishads proclaim, “Brahman alone is real”, but =
we see
this material world to be real. How so? Adi Shankara explained this anomaly=
by
the concept of Maya.
Ishwara (The Supreme Lord)
<= o:p>
According to Advainta Vedanta, as explained by = Adi Shankara, when man tries to know or understand the formless, the indescriba= ble Brahman, with his mind and under t= he influence of Maya, the Brahman that he sees, is Ishwara. Ishwara is the effect of the integration of Maya with Brahman.<= o:p>
<= o:p>
Adi Shankara use=
s a metaphor
wherein he says that when the reflection of the Cosmic Being is viewed thro=
ugh
the mirror of Maya, the Supreme=
Being
(Ishwara) manifests.
Ishwara is Saguna Brahman or Brahm=
an
using Maya as his tool or instr=
ument.
He can be realised or seen by the spiritually enlightened. He may be even
regarded to have a personality. He is the subject of worship. He is the bas=
is
of morality and giver of the fruits of one's Karma. However, He himself is beyond sin and merit. His associa=
tion
with Maya does not affect the
perfection of Ishwara. Ishwara always knows the unity of =
the Brahman substance, and the Mayic nature of the world.
The Supreme Lord=
is
true only in the pragmatic level—His actual form in the transcendental
level is the Cosmic Spirit.
Now the question
arises as to why the Supreme Lord created the world. If one assumes that Ishwara creates the world for any
incentive, this slanders the wholeness and perfection of Ishwara, and once again it goes against the Advaita Vedantic Principles.
For example, if one as=
sumes
that Ishwara creates the world =
for
gaining something, it would be against His perfection. If we assume that He
creates for compassion, it would be illogical, as there would be nothing to=
be
compassionate for in the beginning (when only Ishwara existed). Hence, the only logical conclusion that Adi
Shankara could come up with was that the Creation by Him is just a sport.
Mohsha (Liberation)
Advaitins also b=
elieve
in the theory of reincarnation of souls (Atman)
into plants, animals and humans according to their karma. They believe that suffering is due to Maya, and only knowledge (called Jnana) of Brahman c=
an
destroy Maya. Only when Maya is removed, there exists abso=
lutely
no difference between the Jiva =
and
the Brahman. Such a state of bl=
iss
when achieved while living is called Jivan
mukti. While one is in the pragmatic level, one can worship God in any =
way
and in any form. But Adi Shankara believes that while Vedic sacrifices, puja<=
/i>
and devotional worship can lead one in the direction of Jnana, true knowledge, they cannot lead one directly to Moksha. One has to suffer the
consequences of his past actions. No matter how many good deeds a person do=
es
to cover-up his wrong doings, he still has to face them one day or another,=
probably
not in this lifetime.
The Impact of=
Advaita Vedanta
Advaita rejuvena=
ted
much of Hindu thought and philosophy and also instigated debate with the two
main theistic schools of Vedanta philosophy that were formalized later viz.=
Vishishtadvaita (qualified non-dua=
lism),
and Dvaita (dualism). Advaita Vedanta further aided the =
merge
of the old Vedic religion with popular south-Asian cults/deities, hence for=
ming
a link between higher types of practice (such as Jnana yoga, Kriya yoga<=
/i>
etc.) and devotional religion of simpletons. The above mentioned are a few
basic but important aspects involved in the Non-Dualistic Philosophy. This
miniscule knowledge of the oceanic philosophy would suffice just as much as=
to
explain the two questions posted.
Who is a Saint?
The answer to th=
is is
simple; anyone who preaches (after practising) about the basic human qualit=
ies
and its benefits and also spreading knowledge and awareness about the purpo=
se
of life.
If this is the
definition of a saint, then Lord Rama, Sri Krishna, and all the other Gods
would fall into this category. This truth, people in general are not willin=
g to
accept. They say Krishna is a God and not a saint; Adi Shankara is a saint =
and
not God. Adi Shankara is actually an incarnation of Lord Shiva.
The definition o=
f a
saint that I could come up with is as follows:
<=
br>
A Saint is a for=
m of Ishwara, who has understood his/her
purpose in life and has the ability to explain the as well as the philosophy
itself.
Finally, Adi Shankara’s Advaita
Vedanta philosophy can be summarised to just this one verse:
&=
#8220;Brahma
Sathyam Jagan Mithya, Jeevo Brahmaiva Na Aparaha”
a) Brahman (the Absolute) is alo=
ne
real. This world is unreal and the =
Jiva
or the individual soul is non-different from Brahman. This is the quintessence of his philosophy. Brahma Satyam ("Brahman is the
Reality"): In Vedanta, the=
word ‘Satyam’
(Reality) is very clearly defined and it has a specific significance. It me=
ans
that, “which exists in all the three periods of time (past, present a=
nd
future) without undergoing any change; and also in all the three states of
consciousness (waking state, dream state and deep-sleep state)”. This=
is
therefore the absolute Reality — birthless, deathless and changeless
— referred to in the Upanisha=
ds
as ‘Brahman’.
b) Jagan Mithya (the world is an illu=
sion):
The world appears “real” only in the “waking state”;
but it is negated (it disappears) in the dream and deep-sleep states. Hence=
, it
is not real, according to the definition above. Therefore, the world is sai=
d to
be mithya by the Acharya. Howev=
er,
many people seem allergic to the word, “mithya”, when it is used to refer to the perceptible worl=
d.
For this reason, perhaps, the Acharya, in his later works, like Brahmasutra Bhashya, calls it R=
20;vyavaharika satta” (relative
reality) or “pratibhasika sat=
ta”
(apparent reality), as if to accommodate them.
c) Jiva Brahmaiva Na para=
(the
jiva is Brahman alone, none else): “Jiva” refers to the sentient principle in all living bein=
gs,
including human beings. In the deep-sleep state, the body, senses, mind and
intellect are all negated (rendered totally ineffective or insentient). Hen=
ce,
the jiva is one with the sentie=
nt,
inner life-principle, which revives the body, senses, mind and intellect af=
ter
sleep. This life-principle is the pure consciousness that is the same in all
beings. The all-pervading Brahman of
the Upanishads is that pure
consciousness present in all jivas<=
/i> as
their antaryami (inner spirit).=
=
Conclusion
=
No one has any
hesitation, obviously, in taking the dream world as an illusion; for, when =
they
wake up to this familiar world, the dream world disappears. But all of us f=
ind
it hard to believe that this familiar world, which we all actually perceive=
and
experience, is an illusion. If I jump down from an upper floor, I will
certainly be fatally injured. This difficulty is because we are all part of
this world and are attached to it in some way.
But a spiritual
aspirant may ask, "Is there a higher state to which I can wake up, so =
that
this waking world will disappear, just like the dream world?"
The answer is a
resounding "yes." What that higher state is no one can precisely
describe. But Sri Shankaracharya was an intellectual and spiritual prodigy.=
He
could experience that sublime, transcendental state (turiya, wherein the jiv=
a
is in a state of complete identification with Brahman), just like the Upanishadic
seers. Thus, the great Acharya could confirm and authoritatively summarise =
the
vision of the ancient seers of Sana=
tana
Dharma — the truth of Advaita. Before he left his mortal coil, he
firmly established this philosophy by his masterly commentaries on the prasthanatraya (the three basic te=
xts on
Vedanta, viz., Upanishads, Bhagavad Gi=
ta
and the Brahma Sutras).
References
- Swami Tapasyananda,
- Karl H. Potter (ed.), =
The
Encyclopedia of Indian Philosophies, vol. 3, pp. 1-18, Princeton
University Press, Princeton, 1981