| |
|
|
|
|
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....” 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.
|
| |
|
|
|
